08 Upanayana For Internet 9-26-2013

NEW AGE PUROHIT DARPAN BdeL flqacf lqacfZ
Book 8
UPANAYANA
SACRED THREAD
Efeue
JyhLjkSw fhdej z EhlLjhhevja a
EhPurohit (priests)
Kanai L. Mukherjee
Bibhas Bandyopadhyay Banerjee
General Editor
Aloka Chakravarty
Arunkanti
Published by Association of Grandparents of Indian Immigrants Nashville, TN 37205

First Edition, 2013
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread)
Our Publications
Book 1: Book 2: Book 3: Book 4: Book 5: Book 6: Book 7: Book Book 9: Book 10: Saraswati Puja Lakshmi Puja Durga Puja Kali Puja Satyanarayana Broto (Katha) Hindu Marriage Annaprasan 8: Upanayana Grihaprabesh Farewell to the soul
Publishers
Association of Grandparents of Indian Immigrants, USA Home Page: agiivideo.com October 4, 2013 (jqmu, Bne 17,1420) ISBN #
ii
NEW AGE PUROHIT DARPAN (Bk 8: Sacread thread)
Book 8
SACRED THREAD CEREMONY Efeue EhlLjhhevjaj ajavzz

Purohit
Kanai L. Mukherjee
(priests) Bibhas Bandyopadhyay Banerjee
General Editor
Aloka Chakravarty
Arunkanti
Publishers
Association of Grandparents of Indian Immigrants, USA
First Edition
iii
Reviewers
Ashoke Khanwalkar Aurin Chakravarthy Rohini Chakravarthy
Technical Assistants
Shuvajit Das Shubhajeet Banerjee Anuradha Chakravarthy
Illustrator
Monidipa Basu
Global Communication
DilipSom Amitabh Chakravarthy Rohini Chakravarthy
iv
dedication
This book is dedicated to The Children of Bengali Immigrants The proud bearers of Indian heritage
New Brahmachari receives spiritual knowledge from the father
vi
Foreword
Through many thousands of years of sustained Vedic culture, Hindus focused on their spiritual approach through unique worship (puja) rituals. The priests learnt and chanted the prayers in Sanskrit, the ancient language of India, through shruti and smriti (hear and remember). When Sanskrit was replaced by other languages in course of time, the meaning of the chants got lost. Yet the hum continued to bridge the individuals soul with its Creator. It did not bother the devotees for being ignorant of the meaning of those chants as their deep faith filled the void. Thus a single syllable Om could realize the presence of the Unknown, the ekakshar (ekAxr) within us. Today the magical effect of jap (repetitive chanting) became a part of worship for all religions. Truly enough, the finest things of life have no language love, kindness, compassion. With the spread of Hinduism over the globe, the world is now inquisitive to know the meaning of those Vedic chants which we hear during puja rituals. Our children should not feel shy to explain to the world the thought behind those rituals howsoever it may look strange and repulsive. History records Indias great contribution in shaping World Civilization through ages and our coming generation has the responsibility to carry that torch. It is so very satisfying to see that the Association of Grandparents of Indian Immigrants has taken the heavy responsibility to explain the rituals followed in Purohit Darpan. They notonly transliterated the mantras but touched on their history, significance and inner meaning of these in an understandable global language, Englsh. It is highly commendable. I pray to Lord Almighty for its success. Budha Deb Bhattacharaya
Chief Priest of Kali Mandir Wasington, D.C., USA
vii
New Brahmachari goes to beg: Bhavati viksham dehi
viii
VOICE OF NEW GENERATION

As a child of Indian immigrants growing up in the United States, I had never considered myself to be particularly religious. I identified myself as a Hindu by default simply because of my family ties. However, I never felt comfortable expressing this openly to my friends and classmates. As one of very few non-white, non-Christian students in my school, my main goal was simply to fit in and feel as if I were the same as everyone else. While my father taught me some simple prayers to recite each morning and evening, I shied away from performing this ritual when classmates visited my home for dinner I did not want them to see me as different, and so I would try to hide this part of myself. The experience simply made me uneasy. Despite the fact that my late father was a Maharashtrian Brahmin a community known for its deep faith in the Hindu religion and my mother the daughter of a Bengali priest, my family never forced Hinduism on me in any great way. At most, I enjoyed the comics of Indian folk stories, as well as the videos produced by my grandfather that brought these stories to life. However, these stories served mainly as entertainment for me and I did not seek any deeper meaning. Indeed, while my family would attend temple functions and pujas, I was never sent to Sunday School nor forced to learn Indian languages. In fact, I did not receive the so-called Sacred Thread in the Upanayan ceremony at the age most Brahmin boys do. And so I proceeded through life without giving it much thought. While I would now celebrate the opportunity to expose others to my culture, at the time I had no such desire. However, when I was in ninth grade, my father was suddenly and unexpectedly diagnosed with malignant lung cancer. Over time, we learned he was beyond any medical treatment. Perhaps feeling a sense of spiritual duty before his passing, he made it priority only weeks before his death to arrange and perform the sacred thread ceremony for my brother and myself. He approached my grandfather, the author of this book, to assist with this process. Thus my brother and I received ix
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) our sacred threads in a small, rushed ceremony. My father died only weeks later. While I was then officially inducted into the Brahmin fold, I still did not feel any specific change or desire to learn more about what had just happened. If anything, I was simply angry at everything that had happened; the seemingly unfair nature of my fathers passing. I still did not wear my sacred thread, for fear of seeming different from those around me. I continued to live as a typical suburban American child among my friends this was my culture. However, as I grew older and reflected on my past, I became increasingly curious about the purpose of that ceremony, and why my father had wanted it done so badly even though he had never pushed for it during the traditionally practiced time of adolescence. I hoped to find peace with the difficult events that transpired a way to come to terms with the past. At the same time, I grew increasingly interested in the religious practice of my grandfather whom so many people in the community respected. And perhaps most importantly, I began to ask him questions many, many questions. Spending long rides in the car with both of my grandparents, I would continually inquire about their past. These incredible individuals led multifaceted lives as both academics and as religious leaders in their community. Through these conversations, my thirst to learn more about my culture heightened exponentially. Once in college, I took a class on Indian mythology, but that still did not satisfy my desire to learn more about cultural practices, and more importantly the reaboys for their existence and the origins of the ideas. I discovered a deep-seated desire to connect the philosophical underpinnings of Hinduism with the practiced rituals. Over time, I realized that when I was young I could not develop an interest in the practices because I did not understand their significance. With the benefit of some small degree of emotional, intellectual, and spiritual maturity, I then found myself to be quite fascinated with the philosophy and associated ceremonies. While I still take part in an academic and professional community where religion is a perboyal choice, I am now proud to share with my friends and x
NEW AGE PUROHIT DARPAN (Bk 8: Sacread thread) colleagues the cultural background I possess and explain the underpinnings as much as I am able. Unfortunately, my own knowledge is limited, as are the resources available on the Internet and so my inquisitions of my grandfather continue. Every chance an opportunity presents itself; I spend time with him to learn as much as I can about my past, my culture, and where I come from. Sadly, I realize these opportunities will not last forever. For that reason I am grateful for his incredible commitment to produce this work. Never before has such a tremendous volume been constructed to explore the most important rituals in Hindu (or at least Bengali) culture. The line-by-line explanations, as well as the additional historical and philosophical context, offer an incredibly rich analysis of the ceremonies. I look forward with great anticipation to reading his entire works in particular that on the Upanayan, which planted the original seed of curiosity and I hope that you too will share in my admiration of my grandfather for this great feat.
September 12, 2012
Ashoke Khanwalkar
Grandson of the Priest
xi
New Brahmachari takes sacred thread from guru.
xii
PREFACE
A series of ten books are compiled for Bengali immigrants with the goal of explaining the history, significance, and meaning of the mantras used in common Hindu puja rituals. A book like this is desperately needed as both the language used in the rituals, Sanskrit, and the script in which the rituals are transcribed, Bengali, are often foreign to immigrants and their children. Unlike Hindu children growing up in India, children of Hindu origin growing up in the West are constantly challenged by their neighbors, peers, friends, and teachers to explain the basis of Hindu faith and belief. This problem I never faced when I was growing up in India in the 1920s. Hindu rituals had always been a part of life, no questions asked. Thus, I strongly feel I should share my thoughts with my beloved grandchildren who are growing up outside India, and more widely with all Bengali immigrants facing these challenges. Priesthood was our family trade. I learned all the rituals from my father, and started to perform puja rituals soon after receiving my sacred thread (Upanayan) at the age of twelve. But, like many other professional priests, I had no knowledge of Sanskrit, the language of Hindu puja rituals. We were trained to hear and remember (sruti and smriti) and stay away from explaining. In addition, my childhood days were spent under British rule when Sanskrit scholars remained obscure and learning Sanskrit was not considered progressive. So I studied science and technology for a better future. Yet, the spirit of my ancestors never left me, and I would perform pujas upon request from time to time. The community was satisfied to simply watch the Hindu rituals with devotion. However, Hindus of the twenty-first century are not satisfied with this. They demand explanations of the rituals they inherited. My grandchildren are among them, and they regularly asked both me and my late wife, Dr. Bibha Mukherjee, about the details of Vedic traditions. Rather than just mindlessly performing rituals, they want to understand the underlying meaning of their actions. I was overwhelmed by their enthusiasm. This book is the outcome of that call. xiii
Spirituality has many facets that accept the natural diversity of the human mind. Now I am eighty- seven years old. I am not worried whether my grandchildren are believers, nonbelievers, agnostics, or atheists. But I feel immensely satisfied telling them my own story of how I came to depend on my Invisible Caretaker who was always beside me when I needed Him. I am thankful to the world community of open-minded spiritual seekers, Hindus and non-Hindus, who promoted this humble endeavor of mutual understanding. I have no words to express my gratitude for my coauthors and reviewers whose constant support made it possible to turn my dream into reality. In my advanced age and poor state of health, I could not correct the mistakes that I see in the final product. I am sure these will be fixed eventually by future generations. My soul will rest in peace if I see that this book enlightens the mind, promotes respect and brings solace to those who seek divine blessing. October 4, 2013 (jqmu, Bne 17,1420) Kanai L. Mukherjee The chief priest
xiv
CONTENTS
Preliminaries Our publication ii Reviewers and Associates, iv Dedication, v Forward, vii Voice of new generation, ix Preface, xiii Content, xv Part 1: Introduction (Upanayana) or Sacred thread ceremony), 1 Introduction, 1 Upanayana ceremony, 2 Part 2: Ancestral worship, 5 Basic rituals, 5 Narayan (Shaligram sheela, Vishnu), 6 Story of Shaligram sheela, 8 Resolution, 15 Invocation, 16 Sanctification, 17 Obeisance to the cosmos, 18 Removing obstacles, 19 Offerings to invisible spirits, 19 Removing evil spirits, 21 Security knot, 22 Seeking blessing from, 22 Eternal mother Sashthi, 22 Mother Goddess in sixteen facets, 25 Holy Mother Ganges, 27 God of sustenance as Ganesha (Pituli), 28 House God, 30 Effluent Earth (Basudhara worship), 32 King of the land, 32 xv
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Hymn for long life, 34 Good wish ceremony, 35 Resolution for blessing ceremony, 36 Blessing ceremony (Adhivas), 37 Tying of auspicious thread, 40 Ceremonial bath, 41 Obeisance to Kush Brahman, 42 Resolution, 42 Worship, 43 Hymn of continuity, 54 Prostration, 55 Immersion of Kush-Brahman, 56 Immersion of pindas (rice offerings), 57 The Spirit of Upanayana, 41 Part 3: Upanayana ceremony Upanayana havan, 61 Offerings to nine planets, 71 Offerings to Gayatri, 72 Upanayana home (core ritual), 74 Ancient Gurukul, 74 Part 4: Gurukul life, 93 Prayer of Gayatri, 93 Prayer to Rudra (Shiva), 107 Prayer to Sun God, 108 Part 5: Samabartan Hom (Home coming), 119 Benediction, 119 Returing home (Samabartan), 126 Part 6: Addendum, 131 Our team of editors, 143
xvi
Part 1 INTRODUCTION
UPANAYANA Efeue (kfhaj) Yajnopavitam Upanayana means "sitting close by," referring to the boy's taking shelter of the guru (spiritual teacher). Traditionally, he would move away from home to the teacher's ashram, called "gurukula." Even members of the royal family were trained to live simply without luxury or sensegratification, in order to keep their minds pure and unspoiled. When later married, they would remain attached to the spiritual values they imbibed during their school days. The emphasis at gurukula was on the study of the Vedas and development of character. Yajnopavitam is another name for Upanayan which signifies the wearing of three consecrated cotton threads obtained from yagya, symbolizing the coming of age for the boy. The three strands may symbolize Goddess of mind (Gayatri), word (Saraswati or bakdevi) and deed (Savitri). The sacred Yajopavtam is known by many names (varying by region and community),suchas Poita, Janeu, Lagun, Yajnopavita, Yagyopavit, Yon ya, Munj, Janeurasm, Bratabandha and Zunnar. The sacred thread ceremony is often considered a socially and spiritually significant rite (samskara). Among Hindus, the ceremony was once associated with the higher castes. Though far less common, it is also sometimes conducted for girls. In some regions of modern North India , the ceremony is often conducted as an immediate precursor to wedding 1
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) ceremonies, instead of during adolescence, while in other regions it is almost always associated with adolescence. The goal of the Upanayana is to introduce to a young boy the concept of Brahman. A traditional father aspires to perform this rite to his boy as a part of his moral duty. The acharya (teacher) can perform the duty of the father. He then becomes the spiritual teacher (guru). Upanayana Ceremony The Upanayana ceremony is very old, dating back to at least the time of Mahabharata. The ceremony itself involves shaving the head, bathing and wearing new clothes. The boy may also beg alms from his mother and from other relatives. Putting on the Sacred Thread (Yajopavtam) itself is the highlight of the ceremony. The thread is white in color and circular, being tied end-toend. It is supported on the left shoulder and wrapped around the body, falling underneath the right arm. The thread is actually three threads, each consisting of three strands. Havan is the most important part of the ceremony. The boy will then hear the Gayatri mantra from his father or priest who then becomes his guru. who may give him a spiritual name to signify his "second birth (dwija)". Thereafter, wrapping the thread round the thumb of his right hand, he will chant this prayer thrice daily, at dawn, noon, and dusk. The boy takes vows to study the Vedas, serve his teachers and follow certain vows, including celibacy. He often concludes the ceremony by offering the traditional dakshina (gift) to his teacher. When the boy is initiated to Upanayana, he is called dvija meaning "twice born". He is born once in the womb of his mother and again during the Upanayana when he learns the Gayatri Mantra, the basic spiritual experience of Brahma. Though Upanayana ceremony is solemnly practiced by Brahmins as a part of their spiritual commitment but in modern society when caste and sex distinctions are not as 2
Part 2: Introduction (Upanayan)
apparent as early days, attempts are been made to have an open society to earn the knowledge of Brahmman (h e). Sacred Thread or Upanayana ceremony can be compared with Mitzvah in Jews when the father passes on a secret mantra to his boy. In Hebrew language Mitzvah means commandment which can be compared with the Gayatri prayer of Upanayana. All rituals of upnayana are primarily said in the Sanskrit language. The gods and the ancestral spirits are invoked to bless the boy before he receives the Sacred Thread. The climax of the ceremony, called the Brahmopadesam, the boys father becomes his guru/teacher, and under the cover of a white cloth, called a veshti in southern India and dhoti in the north (and usually worn around a mans waist), the father whispers the powerful Gayathri Mantra into his boy's ears. After these rituals, the young lad is now declared a brahmachari (one who observes chastity or celibacy and must control all his senses) and is officially ready to learn the Vedas and other Hindu scriptures. After the ceremony the youth has several responsibilities. One of the most important is doing the Sandhya Vandanam every day at sunrise and sunset. This involves chanting certain mantras, including the Gayathri Mantra, and performing some yogic breathing exercises called pranayamam. The Sacred Thread is thus a reminder that the one who wears it should be pure in thought, word, and deed. As a Brahmachari, the youth should direct his entire attention solely to study and the acquiring of such knowledge as will enable him to become a worthy member of society.
Part 2
ANCESTRAL WORSHIP
ecjM (hn)
Nandimukh
Introduction Ancestors are remembered in all oriental cultures. Hindus call it Shradhya which comes from the word Shradhya, n or offering respect.Ancestors are remembered through Shradhya ceremony. It could be done during happy occasions (which is called Briddhi Shradhya or Nandimukh) or performed under sad occasions like death Adhya shradhya and Batsarik shradhya. Bridhi Shradhya means remembering the ancestors in the expansion of the family (bridhi, h). This is a part of Dashakarma (See Book 1) which includes annaprasan, sacred thread, marriage and Grihaprabesh. BASIC RITUALS Invocation Vishnu Smaran ib>u jrn Vishnu smaran This is explained earlier. o^ ib>u, o^ ib>u, o^ tdib>u, prmQ pdm sdApSYi sury: idbIb cxurAttm| o^ ib>u, o^ ib>u ib>u, o^ ib>u Om Vishn - Om Vishn - Om Vishnu 5
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Om tadvishnoh paramam padam sada pashyanti suraya dibiba cakshuratatam Om Vishnu - Om Vishnu - Om Vishnu Hail Lord Vishnu (our preserver). With the divine vision of the learned, the presence of the Omniscient God Vishnu is everywhere. I bow to Thee, Oh Lord Vishnu. nm: apib pibEA bA sAbAQ gEtAip bA| J: mErvpu&rIkAxQ s bAhYAvYr: Suic| nEmA sml mlYQ bErNYQ brdQ vm| nArAyNQ nmtY s kmAiN kArEyq| o^ ib>u, o^ ib>u, o^ ib>u| aymAr vAy vbtu| Om apabitra pabitroba sarbabashan gatopiba Jahsmaret pundarikaksha sa baihya-abhyantarah suchi. Namaha sarva mangala mangalyam varayenam baradam shubham Narayanam namaskritya sorvakarmani kaarayet Om Vishnu, Om Vishnu, Om Vishnu Ayamarambha subhaya bhabatu. Narayana (Shaligram) Puja nArAyNpjA Narayanpuja The word Narayana comes from the union of two words, nara (man or in general the jiva or any living creature) and ayana which means path. In other words, man is the culmination path of evolution who can realize Him. It is another name of Vishnu, the preserver of life. Narayana is the family deity for many Brahmins and is in the form of saligram sheela which is a shapeless black-colored stone. If the priest came with Shaligram Sheela, he should be received with great honor. Here the priest is not important; it is the Shaligram Sheela that he is carrying with him. Read about Shaligram Sheela in the insert.
Part 2: Ancestral worship (Upanayana)
A member of the family receives the priest, at the entrance by washing the feet of the priest and wiping his feet with a towel. The priest then places the Narayana on the platform after giving Him a bath. If Shaligram Sheela is not there, skip the bath and continue worshipping Vishnu as described later after the bath. Bath An Snan The sheela (stone) is first given a bath before putting it on its special throne and subjected to worship. Ring the bell while giving Narayana a bath. It is a very auspicious ceremony. Following are the mantras used during bathing chant the following mantras: o^ shsRSI>A pur>: shsRAx: shsRpAq| s vUimQ stQ pBA atYitdSAulQ ||1|| Om sahasra Shirsha Purushah sahasrakshah sahashrapat | Sa bhumim sarvatam spastwa atyatishtha dashangulam ||1|| With thousand heads of the Lord covering the land of thousand steps and yet leaves space for ten fingers (story related to Vamana Avatar of Vishnu || 1|| Alternate: The supreme Perboy exists enveloping the whole manifest Universe, cognizing through every mind, seeing through every eye and working through every limb (sahashrapat) nay He exists transcending the Universe.
o^ aigmIEl puErAihtQ J@sY J@sY Edbm<ijQ EhAtArQ rt}Atmm||2|| Om agni-meeday purohitam yagyasya devya mrtvijam hotaram ratna dhatamam ||2|| Om! I call upon the attributes of that Self-effulgent Divinity, who is the upholder of universe from very eternity, the most bounteous and the great possessor of wealth and prosperity ||2||. o^ HE> EtBAE tBA bAyb: EdEbA b: sibtA pRApytu ESRtmAy km EN||3|| kmEN||3|| EN||3 Om! Ishey tworje twaa baayabah stha devo bah Sabita praarpayatu shresthatamaaya karmane ||3|| Om! We invoke you for the sake of food and energy as you are the vital breathing energy. May the Lord the Creator assigns you (the sacrificers) with best accomplishments ||3||. ||o^ AEnA hbYdAtEy inEhAtA sqis bihi>||4 ||o^ ag aA JAih JAih bItEy g<NAEnA Om Agna aa yaahi beetaye grinaano havyadaataye ni hotaa satsi barhisi ||4|| O Agni come here, sit with us as Hota (the special priest) on this holy grass for food and fun. We are offering oblations with fire ||4||. o^ SEA EdbIrvIy EdbIrvIy aAEpA vbu pItEy SQE>ArivsRbu n:||5 n:||5|| Om shanno devirabhistaya aapo bhavantu peetaye sham yo rabhisrabantu nah ||5|| O Lord, may these waters be useful to us for drinking and bring happiness; may the goddesses fulfil our desires. May their blessings shower on us form all directions ||5|| . After giving bath, wipe the Naryayana with the chant of Gayatri and then put a tulsi leaf dipped in sandalwood saying: etq scdntulsIpQ sIpQ o^ nmE brpAy ib>Eb prmAtEn AhA| o^ nEmA nArAyNu nm:| Etat sachandana tulsi patram, Om namastey bahurupey paramatmaney swaaha| Om namah Narayanaya namah|| 9
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) With my sandalwood tulsi leaf (read the story of tulsi in introduction) I prostrate to thee Oh the Supreme Lord who appears in so many ways. Then put the Narayana on his throne with a sandalwood-dipped placed at the bottom. Meditation hode Vishnudhyan Take a white flower, keep on your head and establish the image of Narayana in your heart. Jy dux pc phajmjdh, eluZx plpSpephx z Lulhe LeLLmheLlV ql qlZuhfdanMQx zz Om dheyah sada Sabitri mandala madhyabarti Narayana sarasijasana sannibishtha | Keyurabana kanakakundalaban kiriti Hari hiranmaya-bapu-dhrita shankha-chakrah || I meditate on the solar orbit with Narayana in the middle, wearing armlets, golden earnings and necklace. His head is covered with a crown and he holds the conch and discuss in his hands while His body shines with a golden color.
10
How is Tulsi associated with Vishnu?

Tulsi is venerated as a goddess in Hinduism and sometimes considered as beloved of Lord Vishnu (Vishnuypriya). According to Hindu mythology (Padma Puran) Tulsi was a woman named Vrinda (or Brinda). She was married to the demon king Jalandhar. Due to Vrindas piety and devotion to Vishnu, Jalandhar (her husband) became invincible. Even God Shiva, the destroyer in the Hindu trinity (Brahma the creator, Vishnu the preserver and Shive or Maheshwar the destroyer) could not defeat Jalandhar. So Shiva requested Vishnu, to find a solution. Vishnu disguised himself as Jalandhar and violated Vrinda. Her chastity destroyed, Jalandhar was killed by Shiva. Vrinda cursed Vishnu to become black in colour and he would be separated from his wife. Thus, he was transformed into the black Shaligram stone and in his Rama Avatar, his wife Sita. was kidnapped by a demon-king and thus separated from him. Vrinda then burnt herself on her husband's funeral pyre or immolated herself due to the shame. The gods or Vishnu transferred her soul to a plant, henceforth which was called as Tulsi. Apart from the mythology, tulsi is also a great medicinal plant used in Aurvedic medicine for cure of many diseases. In India, most devoted Hindus and especially the devotees of Vishnu keep a tulsi plant in the middle of their courtyard.
11
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Offering to Other Gods Now place sandalwood touched flower (white preferred) on the head of Naryana Shila, uttering the following six mantras: Ha Nff eEt gpuEp o^ ibGh hnASAy nm:, eEt eEt gpuEp o^ iSbAidpEdbtYEvYA nm:, eEt gpuEp o^ aidtYAidnbgREhEvYA nm:, eEt gpuEp o^ Hd AiddSidkpAElEvYA nm:, HdAiddSidkpAElEvYA eEt gpuEp o^ mqsYAidmqsYAid-dSAbtAErEvYA nm:, eEt gpuEp o^ nArAuNAy nm:| Etey gandhapushpey Om vignabinashaya namah; Etey gandhapushpey Om Shivadipanchadevatavyo namah; etey gandhapushpey Om Adityadinavagrahevyo namah; etey gandhapushpey Om Indradidashadikapaleyvyo namah; etey gandhapushpey Matsyadidashavatarevyo namah; etey gandhapushpushpey Om namah Narayanaya namah. Here I offer the (sandalwood) scented flower to the obstacle remover; to Shiva with five gods and goddesses in the group (Shiva-GaneshaNarayana-Surya-Durga); Aditya and other nine planets Aditya-Soma-Mangala-Budha-Brihaspti-Sukra-Sani-Ravi and Ketu) After establishing the Narayana and offering reverence to various gods and goddesses, offer the following five things to Narayana. With each offering take the name of Narayan: water, rice, incense, lamp, raisin and sugar candy (misri). As cooked rice is not available in daily puja, offering of cheera (flat dry rice) can be done instead. Offerings to Narayana (Vishnu) ffQl fS Panchapochareypuja Make offering of five things (minimum): etq pAdYm o^ nm: nArAyNAy nm: Etat padyam (water) Om Namah Narayanaya namah I am offering this water to wash your feet, Oh Narayana 12
Similarly repeat for arghyam (rice), dhupam (incense), deepam (lamp), falam (fruit, like raisin), mistanyam (sweet candy or misri) and annam (flat rice in place of cooked rice), achmanium (glass of drinking water) and punarachmanium (second glass of drinking water). Special offering of Tulsi The story of Tulsi is described under Satyanarayana. Offer Tulsi three times and place on the top of the Saligram Shila, uttering the following mantra Jy ej hlfu hoh fljae q Om namastey vahurupaya Vishnabey parmatmaney swaha || I offer my reverence to Lord Vishnu, the Supersoul Pay reverence with folded hand placed on the heart: o^ nEmA bRNYEdbAy EgAEgA-bRANN-ihtAy c| jgitAy SIk<>Ay EgAibdAy nEmA nm:| Om namo Brahmanya devaya go brahmanaya hitaya ca. Jagaddhitaya Shri Krishnaya Govindaya namo namah I offer my respectful obeisance to the Supreme Lord, who is the well-wisher of the cows and the Brahmanas, as well as all living entities. I offer my obeisance to the Lord of the Universe, known as Krisna and Govinda. o^ ElAkYpUijt SRImn sdA ibjybn| SAi kr gdApAEN nArAyN nEmAhuEt|| Om trailokya-pujitah Sriman sadaa Vijaya-vardhanah Shaantim kuru gadaapaney, Naaraayana Namah-astu tey. You are worshipped in all the three worlds underworld, earth and heaven. You always bring victory to us, You shower peace, Oh the holder of mace, I bow to you Oh Narayana.
13
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Obeisance to Sun God sJYAGY Suryarghya The Sun is one of the primary gods of Hinduism and receives offerings at the very beginning of most rituals. He enlightens our soul. Pick up the kushi (spoon) with little water. Put in this a flower (preferred red in color) or dip the flower in red sandalwood paste and put in that a little rice from the pushpapatra. Holding the kushi, pointing side out, chant, while meditating on the rising sun: Jy ejx hha hZ ia hoaSp SNv ph pQu ph Ljcue, CcjOw iNha npku ejx z Hq pox pqpwn a aSln SNvfa z AeLfu jw iw NqZOw chLlj zz HoqOx iNha npku ejx zz Om namah bibsaswatey Brahman bhyasate | Vishnu tejashey jagata sabitrey suchayey sabitrey karmadainey | Idam arghyam bhagabatey Shri Surjaya namah || Ehi Surjyo sahasrangsho tejorashey jagatpatey | Anukampaya mang bhaktam grihanarghyam divakaram | Esha arghyam bhagabatey Shri Surjaya namah || Oh, the illuminator of the universe, who carries the energy of Lord Vishnu (the preserver), who inspires people to work, allow me to offer my reverence to you. Oh the Sun, the emitter of thousands of rays of light, the reservoir of energy, the lord of the universe, I am offering my reverence to thee, please accept it, Oh Lord, the Sun God. Then offer your reverence to the Sun God by joining the hollowed palms and holding them on your chest: o^ jbAksm-skASQ kASYEpyQ mhAdYitQ| }AtAirQ spApGQ pNEtAim idbAkrQ idbAkrQ|| || Om javakusuma sangkasham kashyapeyam mahadyutim. Dhwantarim sarbapapeghnam pranatoshmi divakaram. 14
Like the red shoe flower (jbA), extremely bright like the hot copper, the killer of darkness, the remover of all sins, Oh the maker of the day! I am prostrating in front of you. Now offer a spoonful of water from your boat-shaped right palm uttering the mantras that appeal to Goddess Gayatri to excuse you from the errors you incurred during the ritual and fulfill it by her grace. o^ JdxrQ pirvRQ mAAhIn JEbq| pUNQ vbtu tq sQ tqpRsAdAq suErbir|| Jadaksharam paribhrashtam matraheenanc jadvabet. Purnam bhatu tat sarbam tatprasadat sureshwari. If I made any error in using the proper alphabet or pronouncing it, Oh the Goddess of all knowledge, complete it by your grace. Resolution pwLf Sankalpa Take the kushi with water, flower, durba, little rice, a flower and haritaki on left hand. Cover the kushi with your right hand and declare the goal of the worship. After completion of the resolution, turn over the kushi in the offering plate (tamrapatra), ring the bell that declares the beginning of the worship ritual. ib>uErAm tdsq adY -----mAEs -----mAEs ------ pEx ----- itEF vAkEr ---- EgA SRI ------- EdbSmN: (fa) ---- EgA SRI ------- EdbSmN: (f) ii-Efeue kmin E>A#S mAt<kA pUjA bsu}ArA Aiptm jEp aAvuYdAiyk b<iSRAkmQ ahm kir>YA kir>YAim| o^ ib>u, o^ ib>u, o^ ib>u Vishnurom tadsat adya --- mashey --- pakshey ---- tithou bhaskarey (auspicious) --- gotra ---- Shri devasharma/ --- devi ( father) 15
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) --- gotra Shri ---- devasharma (boy) Shubha upanayana karmani Shorasha matrika puja Basudhara sthapita mantra japey Abhyudayik bridhishradha karmam aham karishyami || Om Vishnu! Om Vishnu! Om Vishnu! In the name of Lord Vishnu, on the auspicious occasion of today ---- month ---- fortnight (of lunar calendar) I (father) ---- gotra (family identification) ----- (name) resolve to perform the ritual of sacred upanayana For my boy of ---- gotra Shri --- (name) res Including the worship of sixteen forms of the mother Goddess Worship of the earth and ancestral worship. Glory to Lord Vishnu Seeking His Grace ss Sankalpasukta This prayer is meant to seek His grace for the successful completion of the worship. o^ EdEbA EbA dibENAdA: pNAQ ibbAiscm| N} mAidEA Edb ohEt|| wA is} mp bA p<N} Om devo bo dravijnodah purnam bibasthwasicam | Udhwa sincadhwa moopa ba prinadhwa madidwo deva ohatey || I seek the blessing of illustrious Agni with devotion. I pray for His grace to fulfill my goal. I call Him with my utmost humility. o^ asY sitAFYY isir| | o^ aymAr vAy: vbtu || Om asya sankalpitarthasya sidhirasthu. Om ayamarambha shubhaya bhabatu || In the spirit of divinity may my goal be successful. Thus, herewith, I am starting with His good wishes.
16
Sanctification Sanctification of the devotee and his/her environment is essential before starting the worship ceremony. Sanctification of water tIFAbAhn Tirtha abahan Dip your right hand index finger into the water of the sanctified water vessel (kosha) and chant the following mantras for its sanctification. o^ gE c JmuEn cb EgAdAbir srit, nmEd isu kAEbir, jEl ain sii}Q kur| Om Gangey cha Yamunaye chaiba Godabori Sarawati; Narmadaye, Sindnu, Kabaeri jalaye asmin sannidhim kuru. Let all the holy rivers (seven) Ganges, Jamuna, Godavari, Saraswati, Narmada, Sindhu, and Kaberi, merge into this water to sanctify. Sanctification of seat aAsn i Asanasudhi Holding a flower with your right hand thumb, index and middle finger and touch your seat (asan) with the flower and chant this mantra. eEt gpuEp hRIQ aA}ArSEy kmlAsnAy nm:| aAsnmsY Emrp< Vi> sutlQ Cd: kUEmA EdbtA, aAsEnApEbSn ibinEyAg:|| Eteye gandhapushpaye hring adharshaktaye kamalasanaya namaha | Ashasamantrasya merupristha rishi suthalong chandho kurmoo devata, ashonoupobayshaney biniyogaha || With this flower I pay my reverence to the Universe that holds this seat of mine. This mantra of sanctification of seat was sung in sutalam chanda by sage Meruprishtha and dedicated to the Kurma Devata who is holding this earth. 17
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) May this seat be sanctified. Now touch the ground and chant: o^ p<iFtyA }<tA ElAkA, Edib tQ ib>unA }<tA | t }ArAy mAQ intYQ pibQ kur cAsnm || Om! Prithwitaya dhrita loka,debitwang Vishuna dritha | tancha dharaya mam nityam pobitram kuru chasanam || Oh Goddess Earth, you are holdingthis world of ours. You are held by Vishnu. Hold me securely and sanctify my seat for my worship. Obeisance to the cosmos pjeO Samanyargha On the floor, in front of you, make a watermark with your middle finger after dipping it in the water-vessel (kosha) kept in front of you. First draw a circle. Then within the circle draw a triangle. Place the kosha on the water mark. Then place a sandalwood-dipped flower, little durba or kush (dry grass) and a little rice on the edge of the kosha while chanting these mantras. eEt gpEp o^ aA}ArSEy nm:, o^ kumAy nm:,o^ anAy nm:| o^ piFbY nm: | o^ aQ ak m&lAy AdS klAEn nm:| o^ wQ EsAmm&lAy akm&lAy EsAmm&lAy E>ArS E>ArS klAEn nm: | o^ bQ bim&lAy dS klAEn nm: || Etey gandhapushpey Om adharashaktaye (foundation of universe) namaha, Om Kurmaya (turtle, holder of the earth) namaha, Om annataya (universe) namaha, Om Prithibai namaha. Om arkamandalaya (disc of the sun) dwadasha kalatmaney namah (Twenty folds of the gross material world) | Om ung Soma (moon) mandalaya shorasha kalatmaney namah | Om bang banhi (Vishnu) mandalaya dasha kalatmaney namah || 18
I pay my reverence by offering this flower to the foundation of this Universe, to the divine turtle holding this earth, to the infinite cosmos, to the earth, to the sun in all its twenty folds, to the moon in all its sixteen phases, to Lord Vishnu in His ten-fold avatars. Removing Obstacles hOfplZ Bighnapasaran
Various obstacles can interrupt Puja. So the devotee prays to God for remove those obstacles that may come during the puja process. This is done through sound and action. Throw a flower in the offering plate with the following sound.
Iw Oing
Then circle the palm of your right hand around the left palm three times and then strike the left palm with two fingers (middle and pointing fingers) of your right hand.
Au gV Astrya phat Offerings to invisible spirit joi hm Mashabhakta bali

Special offerings are made to all invisible spirits. It is believed that invisible spirits, previously occupied the place of worship, need to be satisfied before you intrude in their domain. Show five welcome mudras as described before.
19
Jy iacu CqNRa, CqNRa, Cqaa, Cqaa, Cqpl Cqpldj Adew Lla, jj fSw Nqa z Om Bhutadaya iha gacata iha gacata Iha tishthata Iha tishthata Iha sannidhatta, iha sannirudhyam | Atradhisthanam kurutah mama puja grihnita Oh the spirits come, establish here, come close and stay close to me, rest here and accept my offerings. Take a flower (preferably red) and place it into the small container with a spoonful of yogurt and mashkalai (black lentil). This is called mashabhakta bali (joi hm). hw Haj joihmu ejx, Ha Nff Jy joihmu ejx, Ha Nff Jy Hacdfau Jy hoh ejx z Ho joi hmx Jy iaci ejx z Bang etashmai mashabhaktabalaye namah! Etey gandhapushpey! Om mashabhaktabalayey namah! Etey gandhapushpe etadhipatayeh Om Vishnabey namah! Esha mashabhakta bali Om bhutadibhyo namah || Reverence to the mashabhaktabali (the container with yogurt, mashkalai and red flower dipped in sandalwood) as I offer the scented flower to the name of Vishnu and the invisible spirits. Looking up, with folded hands, pray to the spirits. At the end of the prayer touch the mashabhakata bali container. Jy iax fax fnQQ k hp iam z k Nq ju c hmlo fpdax z fSa Ho joi hmx Jy iaci ejx z pa fSw fn jvLaj z Om bhuta preta pishachashcha jey basan tatra bhutaley Tey grinantu maya data baliresha prasadhitah Bhutodaya khamadhyam. Esha mashabhaktabalih Om bhutadibhyo namah || Those spirits who lived at the place may take this offering to satisfy them I am worshipping them with this mashabhaktabali preparation 20
Removal of evil spirits vUtApsrn Bhhutapasaran Pick some white mustard seeds with your fingers and sprinkle them around the warship area while saying these mantras. Jy Afpf a ia k ia ih pwqa z k ia hOLl en nhu zz Jy hamQ fnQQ lrpQ plpfx z Afpf a ph QLZ asax zz Om apasarpantu tey bhuta je bhuta bhubi sansthita | Jey bhuta bignakartarantey nashyantu Shivagaya || Om betalascha pishachascha rakshashascha sarisripah | Apasarpantu tey sarbey chandika strena taritah || All the spirits who reside below this earth who may disturb our peace is guarded off in the name of Shiva. All the creatures, may they be ghosts, gobbling or reptiles are hereby driven away from this place in the name of Chandi, the goddess of evil destruction.
Take some white mustard and throw into the offering plate with the sound:
gV Phat Go Adityam Vishnum Surjyam Brahmananca Brihaspatim || Om swasti nah Indro Bridhashrava swasti nah Pusha Viswavedah | Swasti nastarkshyo arishtanemih swasti no Brihaspatirdadhatu || Om swasti, Om swasti, Om swasti || With praises to the glory of Moon (Som), Varuna, Agni, Sun, Vishnu, Brahma and Brihaspati; and my prayers to mighty Indra, learned Pusha, undefeated Taksha, and the care taker of Gods, Brihaspati, we seek their blessings on us.
21
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Security knot gRi-bn Granthibandhan
The thought behind this ritual is to bring the scattered mind into the focus of devotional thoughts. Tie a knot at the end of the cloth that you are wearing. Hold the knot and chant:
o^ miN}irbjiN mhApRitsEr rx rx hUQ fT AhA|| Manidharabajrani mahapratisarey raksha raksha hung phat swaha || I am tying this knot like a thunderbolt pulling my scattered mind into the focus of divinity. I pray the Lord (Mahapratisar) to protect me by standing on my mental gate and preventing the entry of all distracting thoughts. SEEKIING BLESSING Eternal mother Shashthi >Ir pUjA Shashthi puja Shashthi is the Goddess of perpetuation. Wellbeing of the children comes from Her blessing. Meditation >Ir }YAn o^ >IQ EgrbNAQ ivUjAQ lamlioaj z idbY bpir}AnAQ pRsbdnAQ bAmEA# aiptpuikAQ| jgAiQ sblxn spnAQ pEdA wEpAibAQ| I meditate on Sashthi with fair complexion with two hands Decked with ornaments Wearing beautiful dress, and happy face, Holding a child on your left lap The goddess of the Universe, with numerous qualities, sitting on a lotus. 22
Welcome Jy o ch CqNR CqNR, Cqa Cqa, Cqpcq, Cq pld, Adew Ll, jj fSw NqZ zz Om shashthi devi ihagachcha ihagachcha, ihatishtha ihatishtha, iha sannirudhaswa, Atradhishthan kuru, mama puja grihana || Oh Mother Shashthi, you are welcome, come and stay with us, come close to us, After settling down, receive my oblation. Offerings Flower Place a flower on the holy pitcher that corresponds to the offering to Markandeya and Shashthi: eEt gE puEp nm:>I EdbY nm:| Eteh gandhapushpey namah Sashthi Devai namah || I offer this flower to Shashthi Devi with reverence. Cloth b-dAn Hold the new sari on your left hand and put a flower on and chant the mantra. At the end place the sari on the dias near the feet of the idol. o^ btu smAJuQ p p suAid inimtm| bAEsA Edib suk g<hAN fljhl fljhl| o^ hpe sjQ Q ritQ rAgbunA| EdbI cN iSfawbAsE pir}IytAm| etd bQ nEmA o ch ejx| Om bahutantu samajuktam patta sutradi nirmitam | Baso devi sushuklancha grihana parameshwari || Om bahusantana samridham ranjitam ragabastuna | 23
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Devi Durgaey bhanja pritim basantey ragabastuna | Etad bastram namo Shashthi devai namah || Oh Great Goddess, this beautiful dress, made of many interwoven threads and other things for you to wear. It is long, rich, decorated with many colors, and may you be pleased in wearing it. I am offering this dress to you Oh Goddess Shashthi. Markandeya puja mAkEu pUjA Markandey puja Markandeya, (a sage of ancient days) as a child, defied death by worshipping Shiva. Thus prayer to Markandeya assures the well being of the child. Meditation jLl }YAn Hold Markandeys image in your heart while your hands are in Dhyanmudra: Jy iSw SVmw pjw phw QlShej z jLuw el i fSuv fuab zz Om dwibhujam jatilam soumam subridham chirajibanam | Markandeya naro bhakti pujayet prayatastatha || You are two handed with coplexcity, calm, well matured, ever yong, Oh Markandeya, You are human and yet by your devotion and austerity you won over death. I bow to you. Offering Then place a flower on the holy pitcher showing your reverence to the great sage: 24
eEt gE puEp Jy ej jLuu ejx zz Eteh Gandhapushpey namah Markandeya namah | With this flower I offer my reverence to Sage Markandeya Mother Goddess in sixteen facets NkcosnjaL fS Gouryadishorashamatrika puja Addressing the holy pitcher show the five welcome signs (Book 1) and chant the mantra for the reception of Goddess Durga (Nl) and sixteen facets of Mother Goddess (osnjaL). After the reception make the five offerings. Jy pNZdf NkcosnjaL CqNRa, CqNRa, Cqaa, Cqaa, Cqpd, Cqpldj, Adew Lla, jjfSw Nqa zz zz Om saganadhip Gourjyadi shorashamatrika Ihagachata ihagacjata, ihatisthata, ihatisthata, Ihasannidhatta, ihasannirudhyam atradhishthan kuruta mama pujam grihnita || With all your subjects the multifacet forms of the Divine Mother You are welcome, come and stay here, come close to us And as you get settled, receive my sincere worship. Offerings ffQl fS Panchopacharey puja fc, AO,df, cf, ehc Padya, argha, dhup, deep, naivedya Water, rice, incense, lamp and food platter Hav fcwpNZdf fcwpNZdf NkcosnjaLi ejx Hav AOwpNZdf wpNZdf NkcosnjaLi ejx w Hav dfjpNZdf pNZdf NkcosnjaLi ejx Hav cfj pNZdf NkcosnjaLi ejx Hav ehcj pNZdf NkcosnjaLi ejx Etat --- (padayam, argham, dhupam, deepam, naivedyam) 25
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) saganadhipa Gourjadi shorasha matrikabhyo namah | I am herewith offering water to wash your feet, welcome gift of rice, Incense, lamp and food platter In your honor and reverence Reverence to many facets of mother Place a flower on the holy pitcher after addressing the Mother Goddess I her specific facet: Jy Nk j ejx, ejx, Jy fcu j ejx, ejx, Jy nQ j ejx Jy jdu j ejx, ejx, Jy ph j ejx, ejx, Jy hSuu j ejx Om ---(Gourjai, Padmawai, Shachai, Medhwai, Sabitrai, Vijaywai) Matrey namah I bow to Thee Oh mother in your numerous facets (beautiful, lotus-like, conscious, intelligent, productive, victorious) Oh the divine Mother. Jy Suu j ejx Om jayawai matrey namah | Reverence to triumphant mother Jy chpeu j ejx Om devasenawai matrey namah | Reverence to my warrior mother, the General of the Army Jy du j ejx Om swadhawai matrey namah | Reverence to my mother who takes my offerings to my ancestors Jy qu j ejx Om swahawai matrey namah | Reverence to my mother who take my sacrificial offering Jy n j ejx Om shantwai matrey namah | Reverence to my mother ho brings peace 26
Jy f j ejx z Om pushtwai matrey namah | Reverence to my mother who feeds me (??) Jy da j ejx z Om dhitrawai matrey namah | Reverence to my mother who hold me for my protection Jy a j ejx z Om tushtwai matrey namah | Reverence to my mother who brings happiness Jy Bachau j ejx z Om atmadevatawai matrey namah | Reverence to my mother who is my intimate Goddess Jy Lmchau j ejx z Om kuladevatawai matrey namah | Reverence to my mother who is the Goddess of the famiy Conclude your prayer by seeking apology for any mistake incurred: Jy pNZdf NkcosnjaL rjdj zz Om saganadhipa Gouryadi shorasha matrika khamadhwam || Oh my mother, the leader of the people, with sixteen facets, I beg apology for any mistake I might have committed. Holy mother Ganges gA pUjA Ganga puja Offer a flower on the holy pitcher in the name of the sacred river Ganges. Sprinkle a little of Ganges Water, if available. River Ganges is know revive the souls of the ancestors of Bhagirath, who brought Ganges from Heaven to the Earth. Hence worship of Ganges is an essential component of Nandimukh or ancestral worship. 27
Take a flower and place it on the holy pitcher while chanting: eEt gE puEp gAQ gAy nm:| Eteygandhapushpey gang gangawai namah I am offering this scented flower to Holy Ganges with deep reverence (expressed through sound syllable of gam) Prostration fZj Pranam sdY: pAtk sQhI sEdYA du:KibnAiSnI| suKdA EmAxdA gA gb prmA git Om sadya pataka sanghrantri sodho dukho binashini; Suhkoda mokhodha Gangha Gangoibo parama goti.
In the name of that Almighty, Oh Holy Ganges! Who takes away all the sin, and miseries and brings happiness. You are the only way to attain salvation.
God of sustenance as Ganesha ipTulI pUjA Pituli Puja Pituli is a special decoration made on plate with the dough of rice powder. It is pyramidal-shaped, decorate by taste, sits on asmall plate, soaked in oil to save from cracking. It is treated as Lord Ganapati (Ganesh). To some devotee, it represents cereal wealth. It might hav originated from tribal culture in Bengal. Place a flower on the pituli and chant: eEt gE puEp nm: SRIgnptEy nm:| nm:| Etey gandhapushpey namah Shri Ganapataye namah | I am offering this scented flower to Lord Ganesh with reverence | 28
Sprinkle little water for washing the feet: etd pAdYQ nm: SRIgnptEy nm:| Etat padyam namah Ganapataye namah | I am offering this water to wash the feet of Lord Ganesh | Offer little rice as welcome jesture (argha): e> aGYQ nm: SRIgnptEy nm:| Etat argham namah Ganapataye namah | I am offering this welcome rice to Lord Ganesh for His reception | Sprinkle little water on the incense: e> }UpQ nm: SRIgnptEy nm:| Etat dhupam namah Ganapataye namah | I am offering this incense to Lord Ganesh for his pleasure | Perform little arati with the sound of the bell. Offer lamp by sprinkle little water at the base of the lamp stand: e> dIpQ nm: SRIgnptEy nm:| Etat depam namah Ganapataye namah | I am offering this lamp to Lord Ganesh to welcome him | Sprinkle little water on the food plate or naivedya: etd nEbEdYQ SRIgnptEy nm:| Etat naibedyam namah Ganapataye namah | I am offering this food platter as service to Lord Ganesh | Offer water to drink by pouring a little water into the drinking glass: etd pAnIyjlQ nm: SRIgnptEy nm:| Etat paniya jalam namah Ganapataye namah | 29
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) I am offering this tumbler of water to Lord Ganesh for drinking pleasure | I am offering herewith (flower for reception, water to wash feet, welcome gift of rice, dhup, lamp to lead to my house, naivedya as food, and water to drink) with utmost humility to Lord Ganesh Worship of House God bAu pur> pUjA Bastu purush puja For a devoted Hindu, house is the God who gives us shelter and brings happiness to our daily life. If there is no peace in the house, it is considered as cursed. Hence, for all celebrations of life (dashakarma), worshipping the house is an integral part of the celebration. Repeat the same way as you have done with Chediraj worship. Place a sandalwood dipped flower at the corner of the room and chant. Alternatively, offer the flower on the offering plate. eEt gE puEp nm: bAu pur>Ay nm:| Eteh gandhapushpey namah Vastupurushaya namah | Here I offer sandalwood and flower tothe House God with reverence. etd pAdYQ nm: bAu pur>Ay nm:| Etad padyam namah Vastupurushaya namah | Here I offer water to wash the feet ofthe House God with reverence e> aGYQ nm: nm: bAu pur>Ay nm:| Esha argham namah Vastupurushaya namah | Here I offer welcome rice to welcome the House God with reverence Sprinkle a little water at the base of incense stand (signifying offer) and then pick up the incense stick and do arati, looking at the ceiling of the house. e> }UpQ nm: bAu pur>Ay nm:| Esha dhupam namah Vastupurushaya namah | 30
Here I offer incense tothe House God with reverence. Offer the lamp by sprinkling a little water at the base of the lamp stand. e> dIpQ dIpQ nm: bAu pur>Ay nm:| Esha deepam namah Vastupurushaya namah | Here I offerthe lamp to the House God with reverence. Sprinkle little water on the food platter: etd nEbEdYQ bAu pur>Ay nm:| Etad naivedyam namah Vastupurushaya namah | Here I offerthe food platter tothe House God with reverence etd pAnIyjlQ bAu pur>Ay nm:| Etad paniyajalam namah Vastupurushaya namah | Here I offerthe food platter tothe House God with reverence. Worship of effluent earth bsu}ArA Basudhara (Prayers and wall-markings symbolizing effluence) Basudhara (flow of ghee to the earth) symbolizes effluence. On the wall (eastside or north side), a Swastika or human figure is drawn. Both are considered as sacred icons. The human figure represents the human race, blessed by Lord Almighty. Below the icon, five dots are drawn with oil paste of turmeric or vermillion (sindur, pcl). The dots are placed on a straight line at the height of the naval spot of the householder.
31
Chediraj
Gritadhara (7)
Flowers offered to Chidiraj
Chant the following mantra as you flow the melted butter (ghee) with the help of kushi or spoon starting from the marked spot down to the floor. Each line of flow should reach the ground. (Use aluminum foil to avoid permanent mark on the wall in western houses). kQ qlZp khQ Nhja z pap hZ hQe jw pwpSjp zz Jadarcha hiranyasya jadhobarcho gabamuta | Satasya Brahmhano barchstena mam srijamashi || Jadwarcho hiranasya jadbabarcho gabamuta | Satyasya Brahmano barchastena mam samsrijamashi || As I offer to this Golden Earth, the stream of ghee that came from the cow, I am trying to bring together the truth and His presence as painted on the wall. Worship of The King of the Land EcidrAj pUjA Chediraj puja Chedi was a powerful kingdom in the days of Mahabharata. Chediraj, the king of Chedi, took the wrong side of the Mahabharata war, 32
fighting against Pandavas. He was thus cursed. When we worship the ancestors, we do not forget the ones who made mistakes and pray for their forgiveness and wish their salvation. Place a flower on the Holy pitcher in the name of Chediraj, paying obeisance: eEt gE puEp nm: SRIEcidrAj bsEb bsEb nmxz Etey gandhapushpey namah Shri Chediraj basabey namah | Here I offer the sandalwood and flower to Shri Chediraj the king of the land. Pour a little water with the kushi on the offering plate: etd pAdYQ nm: SRIEcidrAj bsEb bsEb nm:| Etad padyam Shri Chediraj basabey namah | Here I offer the water to wash the feet of Shri Chedira the king of the land j. Offer the welcome rice; Take a little rice and place it in the offering plate: e> aGYQ SRIEcidrAj bsEb bsEb nm:| Esha argham Shri Chediraj basabey namah | Here I offer the rice to welcome Shri Chediraj the king of the land. Sprinkle littlewater at the base of the incense stand to signify its offer. Then perform a quick arati. e> }UpQ SRIEcidrAj bAsEb Esha dhupa Shri Chediraj basabey namah | Here I offerthe incense to Shri Chediraj the king of the land. Sprinkle little water at the base of the lamp to signify its offer: e> dIpQ SRIEcidrAj bAsEb nm:| Esha deepa Shri Chediraj basabey namah | Here I offerthe lamp to Shri Chediraj the king of the land. Sprinkle little water on the food platter to signify its offer: 33
etd nEbEdYQ SRIEcidrAj EcidrAj bAsEb nm:| Etad naivedyam Shri Chediraj basabey namah | Here I offerthe food platter to Shri Chediraj the king of the land. Offer a glass of water to drink. Sprinkle a little water on the glass waiting to be offered: etd pAnIyjlQ SRIEcidrAj bAsEb nm:| Etad paniyajalam Shri Chediraj basabey namah | Here I offerthe glass of drinking water to Shri Chediraj the king of the land. Then pray with folded hands: Jy QclS ejiw nfN jqja z rvffpec c QclS eja zz Om Chediraj namastabhyam shapgrashta mahamatey | Khustpipashanudey danta Chediraja namahstutey || I pay my reverence to you Oh Chediraj Oh the great one you are cursed Sufferin from hunger and thirst under restraint Accept my oblation. Jy QclS hp rj Om Chediraja baso khsamaswa Pardon for my faults Oh Chediraj Hymn For Long Life Buop Ayushyasukta Jy Buhnu hnw hnjulnjq z fSldedqj naw Shj nlc huw a zz Jy Buj j fh, hQp j fh, hcx fbh ch SeRZ fqdx rlx z pj qcNu, jjuoh, jjhhQpu kSjep, Jc AiSa Ljlp (Lefr jc AiSa Ljkx) lSu zz 34
Om aurbishwayu bishwam biswamaurshimahi| Prajantwasthardhinidheyhyasmai shatam jibem sharado bayam tey | Om aushmey me pabaswa, barchasey mey pabaswa, biduh prithibya dibo janitrachrinwantapohadhah ksharanti || Somo hodgaya mamayusheba mamabrahmabarchasaya jajamansyardhai madabhijata kumarsya (kanya: kumarjya) rajya || May you have the life of this universe | May your life store the happiness of the autuman | May your life blessed, may your words be blessed, May your image on this earth be devoid of all troubles May I the devotee (jajamana) seek your blessing Oh the Brahman, That he/she be beautiful like the moon with long life, Bearing spiritual thoughts And stay close to me as I pray for my boy/daughter || Adhivasis the auspicious beginning of a happy occasion like marriage, sacred thread and Annaprasan part of the Dashakarma. It symbolizes gifts and blessings from parents. A thatched platter is prepared, called barandala, on which various displays are placed, from stone to essence, all are considered sacred. Each item is offered to Vishnu and then touched to the forehead of the child. This is with the goal that Gift of God be blessed on the child as he/she grows up. This ends up with the ceremonial baran when the platter is touched to various parts of the childs body and the lamp used for having the touch of Gods warmth. GOOD WISH CEREMONY Introduction to good wish or blessing ceremony (ai}bAs, Adhhivas) Adhivas is the auspicious beginning of a happy occasion like Annaprasan one of the Dashakarma ceremony. It symbolizes gifts and blessings from parents. A thatched platter is prepared, called barandala, on which various displays are placed, from stone to essence, all are considered sacred. Each item is offered to Vishnu and then touched to the forehead of the child. This is with the goal that Gift of God be 35
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) blessed on the child as he/she grows up. This ends up with the ceremonial baran when the platter is touched to various parts of the childs body and the lamp used for having the touch of Gods warmth.
Materials used for Good wish ceremony: Pituli (A), symbolic Ganesha and good wish platter or barandala (B) with essentials of life. These were previously offered to the ancestors and carry their good wishes. The Pituli is decorated pyramid-shaped dough of rice powder that represents Ganesha in our sustenance. The barana dala commonly includes the following: Lamp, earth from Ganges River, sandalwood, small piece of stone, paddy, flower, a fruit (supari or beetle nut), swastik (a leaf with swastik sign or a metal with the sign), kajal (black soot for eye brow decoration), conch, vermillion (sindur), yogurt, ghee, gold, silver, white mustard, turmeric (or rochana). Resolution for blessing ceremony (Adhivas) pf Sankalpa Declaration of the goal or resolution (pf, Sankalpa) is the initial step of the Upanayana ceremony. Take little water, few doop grasses, a flower, haritaki nut and a little rice in a kushi and declare the following. Insert here the appropriate date available from Internet under Bengali almanac. 36
ib>uErAm tqst adY ------------mAEs ------------mAEs ------------pEx ------------pEx-----------pEx------------ itEF vAkEr ----------- EgA SRI ------------ EdbSmN: (jZhL) jZhL) v Efeue Lji hQ ia ai}bAsn kmAhQ -----fa) kir>Y ------ EgA SRI ------------ EdbSmN: (fa (fSL: L: ---- EgA SRI ---- EdbSmN: kir>YAim) Vishnurom tatsat adya --- masey --- pakshey ---- tithou bhaskarey ---- gotra shri ---- debasharmana (pupil) Shubha upanayana karmangibhuta adhibasana karmaham --- gotra Shri --- debasharmana (pita) karishey (Pujaka: --- gotra Shri --- debasharmana karishyami) On this auspicious day of ---- month, ----- lunar fortnight ----in I, of gotra --- name ---- (pupil) on the occasion of the sacred thread ceremony I of --- gota Shri --- debasharman (father) performing the Adhivasceremony (sacred blessing) (in case of priest: ---- gotra --- debasharmana performing for the father) The boy sits next to the parent. Each item of Barandala (or the whole barandala) is first offered to god by touching the Holy pitcher or Naryana and then touched to the forehead and heart of the boy who is getting ready for the Upanayana. Blessing ceremony ai}bAs Adhivas Pick up the sandalwood paste that is kept I a bowl on the barandala offer it to Narayana and then on the forehead and heart of the boy. The sandal wood carries a heavenly fragrance and it is related so an auspicious beginning. aEnn gEn Apx n ---- (jZhL) jZhL) v Efeue kmiN ai}bAsnm ai}bAsnmu z Anena gandhena asyah Shriman --- (pupil) Shubha upanayana karmani Adhivasanamastu || 37
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) I am offering herewith the sandalwood paste on the occasion of Adhivas. Pick up a few paddy grains (dZ) with durba grass from the baran dala and offer it to Narayana. Then put it on the head of the child. (durba grass seeks immortality and rice represents wealth and prosperity). anyA }ANYA asY: n ---- (jZhL) jZhL) v Efeue kmiN ai}bAsnmu | Anaya dhanya asyah Shri --- (pupil) Shubha upanayana karmani Adhibasanamastu || I am offering the paddy to Narayana and seeking his blessing for the well being of the pupil. Ghee symbolizes prosperity. Pick up a little ghee from the bowl placed in barandala, offer to the holy pither (Narayana) and put on the forehead of the child. aEnn G<Etn asY: n ---- (jZhL) jZhL) v Efeue kmiN ai}bAsnmu | Anaya ghreetena asyah Shri --- (pupil) Shubha upanayana karmani Adhibasanamastu || I am offering the ghee, wishing prosperity of the pupil, on the occasion of auspicious Adhibas. Swastika represents divine protection in Vedic tradition. Pick the Swastika from the barandala, touch it to the holy pitcher and then touch to the forehead of the child. aEnn iEkn Ekn asY: n ---- (jZhL) jZhL) v Efeue kmiN ai}bAsnmu | Anaya swastikena asyah Shri --- (pupil) Shubha upanayana karmani Adhibasanamastu || With Swastika (divine protectio) in my hand I pray Lord Narayan to protect the pupil from all evils. Vermillion is the red colored powder which is used in the parting of married women. Its use recalls women power through Durga and Kali. It is offered to the Narayana and then placed on the forehead of the boy. The vermillion is symbolic of protection. 38
aEnn isduErn asY: n ---- (jZhL) jZhL) v Efeue kmiN ai}bAsnmu | Anaya sindurena asyah Shri --- (pupil) Shubha upanayana karmani Adhibasanamastu || I am putting this vermillion with prayers for protection. The practice of putting the lamp soot on the eye brows and on the forehead of children bears the idea of barring the evil spirit to come near the child. It is age old tradition, now not practiced, but the rituals continues. The loving mother undertakes all protectionsfor her child even that falls beyond the realm of scientific reaboying. Pick up the soot container, offer it to the holy pitcher and than put a bit on the forehead. aEnn kEln asY: n ---- (jZhL) jZhL) v Efeue kmiN ai}bAsnmu | Anaya kajjalena asyah Shri --- (pupil) Shubha upanayana karmani Adhibasanamastu || I am putting this lamp soot on the forehead to bar all evils of life. Conch (sankha) is an integral part of all Hindu festivals. When one puts the conch on the ear, it gives a strange sound due to interaction of echoes. One can feel the primordial sound of the universe. Offering of the sankha seeks the divine blessing. After touching the holy pitcher and the forehead of the child, blow the conch to herald the occasion. aEnn SQEn asY: n ---- (jZhL) jZhL) v Efeue kmiN ai}bAsnmu | Anaya shankhena asyah Shri --- (pupil) Shubha upanayana karmani Adhibasanamastu || I am offering this conch to seek the divine blessing of the Lord. The fire of the lamp has unlimited divine energy. The lamp on the barandala is picked up, it is shown to the Narayana, and then the warmth of the flame is given to the head, heart and cheeks of the child. The flame carries the warmth of the God in the form of energies of light and heat. aEnn dIEpn asY: n ---- (jZhL) jZhL) v Efeue kmiN ai}bAsnmu | 39
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Anaya deepena asyah Shri --- (pupil) Shubha upanayana karmani Adhibasanamastu || am offering this lamp to Lord in the name of my child With the hope of getting His enlightenment through his/her life Offer the bowl ofturmeric paste to Narayana and then put on the forehead of the child: Aeu ql asY: n ---- (jZhL) jZhL) v Efeue kmiN ai}bAsnmu | Anaya haridra asyah Shri --- (pupil) Shubha upanayana karmani Adhibasanamastu || This turmeric paste will be used in Gayehalud which is done after the tying of the mangalasutra. Tying auspicious thread mlsu Mangalasutra Pick seven strands of yellow thread (called sacred thread or mlsu) from the barandala. Offer it to Narayana by touching to the holy pitcher and then to the Narayana Sheela while chanting the following: aEnn mlsuEn asY: n ---- v Efeue kmiN ai}bAsnmu | Anena mangalasutrena asyah Shri --- (pupil) Shubha upanayana karmani Adhibasanamastu || Take a bunch of red thread from the barandala and tie on the hand of the child. While tying the thread, whole heartedly pray to Narayana to protect him/her throughout his/her life. After offering to Lord Vishnu tie the thread on the right wrist of the boy. nm: ElAEkY JAin vutAin AbrAin crAin c| bRAA-ib>ib>-uiSb: sAQ rxAQ kubu tAin Em| Namah trilokya jani bhutani sthabarani charanicha Brahama Vishnu Shibai Sadhyam raksham kurbantu tani mey || 40
In the name of the divinity, this security thread may protect from all evils, fixed or moving, By the grace of Brahma, Vishnu and Shiva, who will always protect the child. Mangalasutra acts as the security band that reminds the child of divine protection to face the inevidable adversities of life. Collective Good Wish The platter of good wish (barandala) may have many more things placed according to family and community tradition. Hence, before concluding the Adhibash, the entire barandala is held with both hands and five married ladies participate in doing baran to the child. anyA sbdRbYA asY: n ---- v Efeue kmiN ai}bAsnm| u Anena sarbadrabya asyah Shri --- (pupil) Shubha upanayana karmani Adhibasanamastu || I offer rest of the things of the platter with my good wishes in the name of the Lord Wishing the child all the best as he enters into his new life. After Adhibash, the child is taken for the Gaye Halud. Ceremonial bath
Nu qmc
Gayehalud After the Adhivas the boy goes for head shave followed by a ceremonial bath out in the courtyard (if it is summer, or in the shower) ointed with the consecrated turmeric. At this point ancestral worship (h n) may be continued by the father while the mother, along with other relatives, takes the boye for his head shave and Gayehalud. In modern time, instead of shaving, some hair is chipped of for the sake of ritual. After the bath the boy waits until the ancestral worship is done. 41
OBEISANCE KUSH BRAHMAN (A Link to Ancestors) Brahmin,for ancestral worship, is made from kush grass. It acts as a liaboy between the mortal world of ours and the world of spirits, the resting place of the souls of our ancestors. We bring our imagination to life while we seek blessing from them. The process of making the Brahmin from the kush is as follows: Wet the kush overnight in order to make it soft for bending. Select three kush strands for each Brahmin. Line up the thick bottom and roll up like making rope. Cut the tip to about six inches length (do not use your nails, cut with a knife or edge of the kushi). Then make a two-and-half loop (aA#AH p^YAc) on the narrow end of the kush giving it the look of a human figure with the loop as the head and the end of the kush sticks out like the hair tail of the Brahmin. Resolution Take the kushi with little water and place it on left palm. Put in it little rice, a flower and the haritaki. After the completion of the resolution chant, turn over the kushi on the offering plate and sprinkle a little water on it. Note: Skip the name of the perboy still living. ib>uErAm tdsq adY ------ mAEs ------ pEx ------ itEF vAkEr ------ EgA SRI ------ EdbSmN: (iptA) iptA) tsY pu ------- EgA SRI ---------------- EdbSmn: v Efeue kmin nAidmuKsY iptAmh ------ EgA SRI ----- EdbSmn:, pRiptAmh ----- EgA SRI ------- EdbSmn:| mAtA ---------- EgAA ------- bAlA EdbI, mAtAmhI --------------- EgAA ------ EdbI, pRmAtAmhI AtAmhI ------------ EgAA ------- EdbI 42
aAvuYdAiykSR dAiykSRA kEbY o^ dvmy bRAN ahQ ahQ kirE kirE>Y| On this auspiocious day of the Lord, of --- month --- lunar fornight ---- day Of --- gotra Shri --- (Father) His boy --- gotra Shri --I resolve to perform the ancestral worship (Nandimukh) for his Upanayana On the occasion of ancestral worship in order the seek the blessing of Grandfather ---- Gotra --- name Great grandfather ---- Gotra, Shri --- debasharmana Mother ---- gotra ---- Shrimati --- devi Grandmother --- gotra Shrimati --- devi Great grandmother ---- gotra Shrimati --- devi (continue with the names of maternal grandfather and maternal grandmother, ancestory of mothers side of the child). On the occasion of ancestral worship I am performing my duty by making my offerings to the Brahmin made of durba grass. Note: In todays world, the ancestory of the child belongs equally to the father as well as to the mother. Hence, the ancestory of the mother must be declared, although not fully recognized in the scriptures. Worship of Kush Brahman bRAnfS Brahman puja Prepare three Brahmins for the worship The Gods line, the paternal line and the maternal line Edbpx, ipt<px, mAt<px. Bathing of the Brahmins Lay down the Brahmins on a plate and put sandalwood paste on them. Jy Nl cldow eafw LloZj z Dnlw piaew ajqfqu nuj z
43
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Om gahndha dwara duradharsham nityapushtam karishinim | Ishwarim sarbabhutanam tamihopahbhaye shriam || May this sandalwood ointment always enrich you And the presence of God in all forms is felt as I spread on you. Hold the kush-Brahmin between the pointing finger and thumb of the left hand and pour water from the Kamandalu on the Brahmin while chanting the mantra. Repeat this with two other Brahmins. o^ shsR SI>A: pur>: shsRAx shsRpAq | p ijw paha Aaacnmj zz etq AinEyAdkQo^ dvmy hZi ejx | Om sahasra Shirsha Purushah sahasrakshah sahashrapat | Sa bhumim sarvatam spastwa atyatishtha dashangulam ||1|| With thousand heads of the Lord covering the land of thousand steps and yet leaves space for ten fingers (story related to Vamana Avatar of Vishnu leaving only the length of ten fingers for the devotee to stand Here is the water for His bath. ||1|| Alternate: The supreme Person exists enveloping the whole manifest Universe, cognizing through every mind, seeing through every eye and working through every limb (sahashrapat) nay He exists transcending the Universe. Placement of Brahmin After bath the Brahmins are placed in a particular format which is shown on the figure. The seat of the Brahmin is designated by laying a few kush grasses. If the shradhakari (the person who performs the shradhdha) faces east, one Brahmin is placed opposite to him, on the east side. This is designated as the Brahmin who links the family to the God (devpaksha, ). Place a small tumbler on the right side of the seat. All offerings to the Brahmin will be made in the tumbler. Two other Brahmins represent the Paternal ancestory (petripaksha, ) and the Maternal ancestory (Matripaksha). The Brahmin linked with 44
the paternal ancestory sits on the right (south side of the square)closest to the Brahmin sitting on the east. The Brahmin that represents the mothers side is placed below the former andclose to the Shraddhakari. Put the Brahmins on individual seat (kush laid on ground).
Then make the following offerings to individual Brahmin: Offer a flower: eEt gpu gpuEp o^ dvmy bRAE EN nm:| Etey gandhapushpey Om darbhamaya Brahmaney namah | I herewith offer the flower with reverence to the Brahmin made of doob grass (dvmy). Pour littel water on the offering plate and chant: etd pAdYQ o^ dvmy bRAEN nm:| Etat padyam Om darbhamaya Brahmaney namah | 45
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) I herewith offer the water to wash your feet. Offer a little welcome rice: e> aGYQ o^ dvmy bRAEN nm:| Esha argham Om darbhamaya Brahmaney namah | Here is the welcome rice for your honor, Oh the divine one(Brahmin made of doob grass (dvmy). Offer the incense by sprinkling a little at the base of the incense stand: e> }UpQ o^ dvmy bRAEN nm:| Here is the incense to your service Oh the divine one. Offer the lamp in the same way: e> dIpQ o^ dvmy bRAEN nm:| Esha deepa Om darbhamaya Brahmaney namah | I am offering the lamp to your service, Oh the divine one. Offer the food platter by sprinkling a little water on it: etd nEbEdYQ o^ dvmy bRAEE EEN nm:| I am offering the food platter to your service, Oh the Brahmin. Offer a glass of drinking water: etd pAnIyjlQ o^ dvmy bRAEN nm:| Etad paniyajalam Om darbhamaya Brahmaney namah | I offer this glass of drinking water as your service. Now take little water on the right palm and announce the following resolution. After completing the resolution pour it on the Brahmin on the location of Petripakhsha (the first one on the right). o^ ---- EgA nAidmuK iptA SRI ----- EdbSmn: ------ EgA nAidmuK iptAmh iptAmh SRI ----- EdbSmn: ---- EgA nAidmuK pR pRiptAmh SRI ---- EdbSmn: etE dvAsnQ o^ EJ cA tBAmnuJAQc tBmnu t Et nm:| 46
Om ---- gotra nandimukh pita Shri ---- devasharmana ---- gotra nandimukh pitamaha Shri ---- devasharmana ---- gotra nandimukh prapitamaha Shri ---- devasharmana Etatey darbhasanam Om jey chatra twamanu jangscha twomanu tasmai tey namah || In the name of my paternalancesters (father, grandfather, great grandfather, identified by gotra and name) I am offering the durba grass as their representative To pay my oblations and reverence. Take water in the same way and give it in reverence to your grandmother and others on the line (matripaksha). o^ ----- EgAA nAidmuiK iK mAtA ----- EdbI, o^ ----- EgAA nAidmu nAidmuiK mAtAmih ----- EdbI, o^ ----- EgAA nAidmuiK pRmAtAmih ----- EdbI etE dvAsnQ o^ EJ cA tBAmnuJAQc tBmnu t Et nm:| Om ---- gotra nandimukhi mata ---- devi Om ---- gotra nandimukhi matamahi ---- devi Om ---- gotra nandimukhi pramatamahi ---- devi Etatey darbhasanam Om jey chatra twamanu jangscha twomanu tasmai tey namah || In the name of my mother, grand mother, great grandmother (identified by give gotra and name) I am offering the durba grass as their representative To pay my oblations and reverence. The Brahmin below the petripaksha is offered for the ancestors of childs mother and her ancestors (maternal grandfather and maternal grandmother). Continue your offerings to the three Brahmins as follows: Take a sandalwood dipped flower in the kush and make your offering for sandalwood, flower, incence, lamp and the cloth and then place the flower in the offering plate: 47
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) o^ bsusEt ibEbEdbAx etAin gg-pupp-df-cfcf aACdnAin nm:| EJ cA tBAmnu JAQc tBEt bRAEN nm:| Om basusatau vishwey devah etani gandha-pushpa-dhup-deepachadananai namah | Jey chatra twamanu janscha tasmaitey brahmaney namah || This earth is your creation Oh the Lord of the Universe, I am offering the sandalwood, flower, incense, lamp and the cloth To the Brahmin on your honor, to receive your grace For my family Cloth b-dAn Take the cloth, put a holy basil leaf on it (tulsi), and a flower: o^ btu smAJuQ p psuAid inim inimtm| bAEsA Edb suk g<hAnbr biNnA| tusAn sQ ritQ rAgbunA| dvmy bRAN vjpRItQ bAsE pir}IytAm| Om bahutantu samajuktam pattasutradi nirmittam | Basu deva sushuklancha grihanabara barnina || Tantusantana sannaddhwam ranjitam ragbastuna | Darbhamaya brahman bhajapreetim basantey paridhiyatam || Made with numerous threads made of cotton and other fibers, Oh the representative of God, accept this clean cloth for which I will be grateful Enriched with heavy threads, this colorful cloth I am offering to you to see you pleased. Uncooked Food Platter EvAjY-dAn Bhojyadan This is the most important part of Nandimukh where the Brahmins blessing is obtained by giving away the platter of raw food or Bhojya. If for some reaboys full Nandimukh is not possible, take the name of the ancestors during the Bhojyadan, before feeding the child. 48
Put a flower on the raw food platter (Bhojya) and make the following offering ib>uErAm tdsq adY ------ mAEs ------ pEx ------ itEF vAkEr ------ EgA SRI ------ EdbSmN: (iptA) iptA) tsY pu ------- EgA SRI ---------------- EdbSmn: v Efeue kmin nAidmuKsY iptAmh ------ EgA SRI ----- EdbSmn:, pRiptAmh ----- EgA SRI ------- EdbSmn:| mAtA ---------- EgAA ------- bAlA EdbI, mAtAmhI --------------- EgAA ------ EdbI, pRmAtAmhI AtAmhI ------------ EgAA ------- EdbI axy gkAm HdQ sG<t wpkrn aAmAEvAjYAQ SRIib>uEdbtAQ JFAsbEgAnAEm JFAsbEgAnAEm bRAnAyQ ddAim| Vishnurom tadsat adya --- mashey --- pakshey --- tithou bhaskarey --- gotra Shri --- devasharmana tasya putra/anam kanyam Putra: ---- gotra and Shri ---- devasharma Kanya: ---- gotraa Shrimati ---- devi Shubha annaprasana karmani nandimukhasya Pita, pitamaha, prapitamaha (--- gotra, Shri ----) Mata, matamahi, pramatamahi (--- gotraa, Shrimati ----) Akshay swargakama Idam sagrihta upakarana amannya bhojyam Shri Vishnu devatam Jatha sambhaba gotranamney brahmanayam dadami || On this auspicious day of --- month, --- lunar fortnight --- day I of gotra --- name ---- offering this platter on the occasion of The ancestral worship, a part of the auspicious Annaprasan ceremony for my boy/daughter of ----gotra --- name Kumar/Kumari ----In the name of my father ----, grandfather ---- and great grand father Mother, grandmother and great grand mother For their eternal stay in heaven, I am offering this Food platter with ghee and other materials In the name of Lord Vishnu With all the names of gotra, as best as I could, to the Brahmin representing the Divinity. 49
Repeat the above on the third Brahmin that is sitting closer to the shradhakarta.Repeat everything as done with the fathers family except take the names of the maternal parents and grandparents.
Special note: One of the key factors that allowed Hinduism to survive through time is its inherent nature to adapt itself with change of time. The goal of the New Age Purohit Darpan is to recognize this unique feature of Hinduism and bring forth much needed changes. Todays children are equally loved by their patermal and maternal grandparents. Hence, they need to seek the blessing of both and thus the maternal grandparents should not be ignored during Nandimukh (ancestral worship) as described in the old script. Thus the author has modified the old format and used two Brahmins as representatives of paternal side (petripaksha) and maternal side (matripaksha). The central Brahmin (devapaksha), however, takes the primary role of communicating with God. The paternal-Brahmin sits next to the Devapaksha-Brahmin and receives the offerings meant for the ancestors of the fathers side, irrespective of their gender. In the same way, the Brahmin representing the ancestors of the mothers side is recognized, irrespective of their gender and receives the obeisance in the same way as it is done with the paternal ancestors. Such a minor change makes the mother happy for receiving the blessings of her parents for the well being of her child.
50
Offering of Cooked Rice adAn/fce Annadan/Pindadan The scriptures describe the ancestral worship with or without pinda, depending on the situation. It is described here in case the devotee would like to perform it. It is not mandatory. Pinda is the ball of rice made for the offering to the ancestors. In early days the rice was cooked by the Shradhakari before making the offer. This is not possible in modern days because of changed conditons. Hence the alternative method is described here which you can call, Uncooked Pinda. Method 1: From rice 1. Take three handful of rice for three pindas to make deva, pitri and matri. 2. Put just enough over ripe banana to roll into a ball. 3. Add to the rice honey, barley and til (sesame seed) 4. Make three balls and set aside for their use when needed. Method 2: With rice powder 1. Make a dough of rice powder. Note: Add water slowly so that the dough is tight and will not fall apart. 2. Add honey and til as you are preparing the dough. 3. Make into three smaller balls for offering. Put some barley seeds (Jb) on the pinda. (Note: Til is placed when the pinda is offered for deceased, meaning unhappy occasion). Now offer the first pinda, with barley, to the Brahmin of Deva Paksha. Place it on a leaf or plate. o^ HdmAQ HmA aAp: HdQ hib: etAin wpkrn wpkrnAiN JFA suKQ bAgJtA dt| 51
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Om idamannam ima apah idam habim etani upakaranani jatha sukham bagjata swadat | Herewith I am offeriing the pinda along with other things for your happiness and blessing. Then offer the second pinda to the paternal Brahmin taking the names of paternal grandparents o^ ib>uErAm nAidmuK ahm ---- EgA iptA --------- EdbSmN: ---- EgA nAidmu nAidmuK iptAmh ---------EdbSm ---------EdbSmn:, ----- EgA nAidmu nAidmuK pRiptAmh ---------- EdbSmN: e> ip: EsApkrN: sJbEdAkQ tuvYQ nm:| Om! Vishurom nandimukha aham --- gotra (pita) ---- debasharmana --- gotra (pitamaha, prapitamaha) ---- debasharmana Esha pindah sopakaranah sajabadokam tubham namah | ib>uErAm o^ ------ EgAA nAidmu nAidmuiK mAtA ------- EdbI, ib>uErAm o^ --------EgAA --------EgAA nAidmuiK mAtAmih ------ EdbI ib>uErAm o^ ----------- EgAA nAidmu nAidmuiK pRmAtAmih ------ EdbI e> ip: EsApkrN: sJbEdAkQ tuvYQ nm:| Vishurom Om --- gotra nandimukhi (mata , matamahi pramatahmahi) --- debi Esha pinda sopakaranah sajabadokam tubhyam namah || Finally give the third panda to the maternal Brahmin taking the names of maternal (childs mother, your wife) grandparents as done in case of the paternal side of the boys grandparents. Benedictory prayers jl dAn Jaladan Pour little water from the kamandalu in the tumbler of the DebapakshaBrahmin while chanting the reconciliatory prayer: 52
o^ jhInQ hInQ iyAhInQ ibi}hIn JdvEbq, tqsb aiCdRmu | Om mantrhinam kriyahinam bidhihinam jatbhabet, tatsarba achidramastu | I neither know the mantras, nor the actions nor the rituals which are to be performed, Please forgive me for my ignorance Take a little water on your right palm, chant the following and then discard it in the tumbler of the Petripaksha-Brahmin. ib>uErAm o^ -------- EgA nAidmuK iptA --------- EdbSmN: ------- EgA nAidmu nAidmuK iptAmh ---------EdbSm ---------EdbSmn: ----- EgA nAidmu nAidmuK pRiptAmh --------- EdbSmN: pRtYbEnjnQ tuvYQ nm:| Vishnurom Om ---- gotra nandimukha (pita, pitamaha, prapitamaha) ---- debasharmana | Pratyabaneyjam tubhyam namah || In the name of Vishnu I pay my reverence to my paternal grandparents And remembering them to seek their blessing. o^ ib>uErAm ------- Eg EgAA AA nAidmuiK mAtA -------- EdbI, ------- EgAA EgAA nAidmuiK mAtAmih --------------- EdbI, ------------------ EgAA nAidmu nAidmuiK pRmAtAmih --------EdbI --------EdbI pRtYbEnjnQ tuvYQ nm:| Vishnurom Om ---- gotra nandimukha (mata, matamaha, pramatamaha) ---- debi | Pratyabaneyjam tubhyam namah || In the name of Vishnu I pay my reverence to my maternal grandparents And remembering them to seek their blessing. Repeat the same with the Matri-paksha Brahmin where you will take the name of maternal ancestory of the child.
53
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Hymn Of Continuity nhj Shrabyamantra Jy kE@nl qh pjLh iqhua qllnlq z avpdecfk pc lrwp noZ plwQ p zz zz Jy kNnlw k@hw pwfS jeuqhbn bn | hZnjalZw e hq djenoax zz Jy je hoqla kh khneqlx z jjf pwhx Laue hqfa zz flnl hp nM mMa cr Naj z na af hnQ djn fkSLx zz Jy aox fljw fcw pc fn plux z chh Qrlaaj zz Om jogeswaro havya samastakabya bhoktahbyatma Haririshwarotra | Tat sanni dhanadapayantu sadyo rakshamsya sheshanya suramshcha sarbey || Jogishwaram jagyabalkam sampujya munayohbruban | Barnashrameta ranam no bruhi dharmansheshatah || Om manwatri Vishnuharita Yabalkoshanohangirah | Mamapstamba sambartah Katyana Brihaspati || Parashara Vyan Shankha likhita Daksha Goutamou | Shatatapo Vashishshashthacha dharmshashtra prjojakah | Om tad Vishnu paramam padam sada pashyanti suraya | Dibiba chakshuratatam || In accordance with the wishes of the Lord, the souls of our ancestors under the care of Lord Vishnu, stayed close to us and were protected by Him. To keep the continuity of our race with its castes and orders Great sages took birth, like Jagabalkya, Angira, who maintained our unique culture. Thus came Katyana, Brihaspati, Parashara, Vyasa, Daksha, Goutama Who wrote our scripturesAnd came Vashishtha who after meditation for many years Documented his spiritual experience And they always saw Lord Vishnu like the clear bright sky. 54
Jy ckde jeju jq jqjx x LZx nLep nM z cxnpex ffgm pj, jmw lS dalqjeo zz Jy kdl djju A Ae ijpeqp nM z j pa ffgm pj, jmw Lo h Q hZQ zz Om Duryodhana manyumayo mahadrumah skandah karna shakunistya shakha | Dushashana pushpafaley samridhye, mulam raja dhritarashtrahamanishi || Om Judhishthio dharmamayo Arjuno Bhimsenohasya shakha | Madri sutou pushpafaley smridhey, mulm Krishney Brahmah cha Brahmanascha || In this ancestral link also comes Duryodhan, Manu, Great Druma, Skandha, Karna, Shakuni and their branches Dushashana flourished with prosperity, Raja Dhritarashtra received reverence, Judhishthira the emblem of Dharma, Arjuna, Bhima and his associates and extensions And the children of Madri (Kauravas) who flourished and expanded Under the divine eyes of Krishna and Brahma and the Brahmin, the care-taker of the society. With folded hands offer your prayers to the souls of your ancestors: Jy chaix faiQ jqkNi HhQ z ejxf qu eajh iha a zz Devatavya pitribhyaschya mahajogibhya eba cha | Namah pushthai swahawai nityameba bhabasthiti || Oh my divine ancestors Bless us and be with us always. Jy hni chi ejx zz Om Vishevya devebhyo namah || My oblations are to the Gods spread over the Universe
55
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Prostration pRNAm Pranam o^ iptA g iptA }m iptAih prmQ tp:| iptir pRIitmApE pRIyE sb EdbtA| jnnI jnvUimc gAdip giry>I| o^ ipt< crEnE crEnEvYA vYA nm:, o^ iptAmh crEnE crEnEvYA vYA nm:, o^ pRiptAmh crEnE crEnEvYA vYA nm:| o^ mAt< crEnE crEnEvYA vYA nm:, o^ mAtAmhI crEnE crEnEvYA vYA nm:, o^ pRmAtmhI crEnE crEnEvYA vYA nm:| o^ ibEbEvYA EdEbEvYA nm:| Om! Pita swargah pita dharmah pita hee paramam tapah| Pitari pritimapanney priyantey sarbadevatah|| Janani janmabhumischa swargadapi gariyashi | Om --- (pitri, pitamaha, prapitamaha charanebho namah | Om --- (matri, matamahi, pramatamahi) charanebho namah | Om bisheybhyo debebhyo namah || My father is my heaven, my father is my religion, he is my ultimate salvation of life If he is happy, it pleases all Gods. My mother and my birthplace are dearer to me than the heaven I bow to my father, grandfather, great grandfather, Mother, grandmother, great grandmother, I bow to all Gods of the Universe. Immersion of Kush-Brahmins hZ hpe Brahman bisarjan Touch all the Brahmins with a kush, chant the following: Jy hS hSqha hSe hSe e, deo hf Aja Gax Gax z Ap jdx fha jcudw, a ka fbichkex zz Om bajey bajeyhabat bajino no, dhaneshu bipra amrita ritagnyanah | Asya madhwa pivata madayadhwam tripta jata pathibhirdebajanaih || Oh the Brahmin, you are the icon of my ancestors You are the carrier of the divine elixir (amrita) You turn everything to sweet as honey 56
You satisfied the soul on my ancestors who were guided to heaven. Take little water in your right palm and clockwise spread the water around the Kush-Brahmins, a jesture that corresponds to their immersion. Chant the following as the Brahmins are immersed. Jy B j hSp fph SNj, cj chfbh hnlf z B j Nw fal jal khj j pj Ajaae Njv zz After completing the rituals on this mortal earth May you proceed towards your heavenly abode Like my father and mother (ancestors) proceeded towards immortality. Then immerse the Brahmin in a small bowl of water: EdbtAvY: ipt<vYc mAt<vYc vYc mhAEJAigvY eb c| nm: }Ay AhAy intYEmb vbuit| tBiy jEl smpyAim| Om devatabhya pitribhyascha matribhyascha mahajogibhya aba cha | Namah swadhawai swahawai nityameba bhabastuti | Twai jaley samarpayami || You are my God, Father and Mother. You are the great sage of all time. Bless me with prosperity and peace. I am immersing you in the water. Immersion of Pindas f ibsn Pindavisarjan Place the three pindas in a bowl of water or pour water over them. o^ E>>AQ SRAQ k<timdQ tEyA rxAy t<Ey | pAiymQ tBiy jEl smpyAim |z Om shesham shradham kritamidam tayo rakshawai triptaye Patriyamannam twai jaley samarpayami After the completion of my ancestral worship, for the satisfaction of my ancestors, 57
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) I am discarding the pindas into the water as they reach the eternity. o^ pUNmd: md: pUNAimdm pUNAq pUN mudQEt | pUNsY pUNmAdAy pUNEmbA aibiS>YEt || Om purna madaha purnamidam purnat purna mudyachyatey | Purnasya purna madaya purnameba abishishyatey || You are perfect here, you are perfect there, and When we take out the perfect from the perfect, the perfect still remains perfect. In other words:
You are perfect in every possible way.

The credit of my work is nothing but reflection of spirit inside of me.
58
The Spirit of Upanayana

Upa=near; nayana=to take or lead (a child). In other words, the child is taken to a guru. Guru or the spiritual teacher is the one who initiates the child in the spiritual thoughts over the existing animal instincts (eat, sleep and have sex). He provides a tool to follow a righteous path as he enters the real world. In early days Upanayana initiated brahmacharyashram or student-bachelorhood. Even today good students in reputable universities lead the same kind of life, although does not look that way. We cannot bring back our bygone days of five thousand years back but we can surely infuse the spirit behind it. We might have lost the language of Upanayana (Sanskrit) in the global world but its thoughts will always inspire us. The upanayana of a boy is performed when he is eight (age fixed for the Upanayana samskara), old enough to chant the mantras. He may not, however, be ready to understand the meaning of all the mantras but he must be explained the meaning of Gayatri mantra, the focal point of this ceremony. In modern days when we are thriving for World Religion, the Gayatri mantra (Mahabyahriti, the great utterance) guides the world the true meaning of God, His blessing, and not to an individual. Unfortunately in todays world Godlessness is thrust into tender minds. As a result, the devil takes over to do wrong things. So be careful what you inculcate. During the Upananana ceremony the child (future generations may include the girls!!) is asked to go and beg for alms. It teaches humility at an early age. The mother first gives the alms and treats him as a Brahmachari and not her son. She offers her deep respect for the life he is committing to undertake (though shortened for few hours in todays world instead of several years in old days (brahmacharyasram), yet the thought prevails). Samavartana is the completion of this stage of life. "Samavartana" means "return. Samavartana thus denotes returning home on completing one's study of the Vedic discipline in the gurukula. Today we call it Highschool Graduation, intended to be the basic education of life. University education, however, is for learning a trade. The importance of the upanayana ceremony lies in this: it makes a boy (or girl) in prepuberty fit to receive instruction about the spiritual world, above the animal world. "Dvi-ja" is the name given to a Brahmin, Ksatriya or Vaisya. They merit the second birth only when they become qualified to appreciate the significance of an imaginary spirit, the Brahman, and take Him as the guide for rightful thoughts. Such a birth is meant, as mentioned earlier, to spread the divine power all over the world, and it is through the upanayana ceremony that they become qualified for it. Performing this ceremony at the right time is the responsibility of the parents.
59
Enlighten my soul
60
Part 3 UPANAYANA CEREMONY
UPANAYANA HAVAN
Efeue EhAm Upanayana Hom Introduction and preparation Fire worship is perhaps as old as human civilization. Since fire was put into use during Early Stone Age, 70000 years ago, humans dominated over other animals in many ways. Its ferocious face when uncontrolled and the friendly use in our daily lives, made the fire or Agni as the leading God of Hindu pantheon. Offerings to the fire found a direct link with the Lord Almighty. Thus fire worship becomes an essential component of many Puja rituals. One other point need to be mentioned here. The authors of this book deliberately changed the format of Havan in a foreign land in order to avoid open fire hazard. Open fire is illegal in residential quarters or public places. Hence open fire is replaced by using canned fuel (Sterno). The fuel-gel is taken out with a spoon and placed on the sand layer spread on the havan kunda. Decorative sticks are used to offer in the fire after dipping in ghee. The thin stick does not allow soaking of excess ghee and thus the fire is fully under control. All procedures a traditional Havan is followed except the fire does not have a flame until the ghee-dipped stick is offered. No Havan Samigri is offered on the flame. Previous arrangement If available, use havan (or hom) kunda and spread on it a layer of sand. Keep ghee (concentrated butter) in a metal pot and pack of sticks for the offering. 61
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Keep one glass overflowing with rice on a plate with a supari and a coin at the top. This is called pNp A (purnapatra). Put a cover on head (cap, turban, gamcha or red towel tied on head) and tilak mark on the forehead. The devotee/priest must take simple vegetarian food on the previous night.
Havan with wood or can of fuel Havan kunda
Glass with rice (Purnapatra) Coin oo Supari Overflowing rice
Kamandalu
oo Offering sticks Ghee Water conch Tamrapatra Script Priests seat Flower plate pushpapatra) Paper towel
Kosha-kushi
62
Part 3: Upanayana Ceremony
INVOCATION PRAYERS (Fire worship) Dedication ib>umrn Vishnu smaran The student and the teacher (or father) jointly pray with folded hands: o^ ib>u, o^ ib>u, o^ ib>u, o^ tdib>u, prmQ pdm sdApSYi sury: idbIb cxurAttm| o^ apib pibEA bA sAbAQ gEtAip bA| J: mErq pu&rIkAxQ s bAhYAvYr: Suic| nm: sml mlYQ bErNYQ brdQ vm| nArAyNQ nmtY s kmAiN kArEyq| o^ ib>u, o^ ib>u, o^ ib>u| aymAr vAy vbtu| Om Vishn - Om Vishn - Om Vishnu | Om Tad-Vishnoh paramam padam | Sada pashyanti soorayah dibi-iba chakshur-aatatam || Om apabitra pabitroba sarbabashan gatopiba | jahsmaret pundarikaksha sa bajya antarasuchi | Namaha sarva mangala mangalyam varayenam baradam shubham | Narayanam namaskritya sorvakarmani kaarayet || Om Vishnu, Om Vishnu, Om Vishnu | Ayamarambha shuvaya bhabatu || In the name of Lord Vishnu! As the widely open eyes can see the sky clearly without any obstruction, so the wise always see Lord Vishnu with their divine vision. He who, impure or pure, remembers lotus-eyed lord Pundarikaksha, Vishnu, in all situations, becomes purified inside and out. We bow to Lord Narayana who is all auspicious, most adorable, beneficial and kind. Remembering His name we should begin all our work. Hail to Lord Vishnu| Here I start with His blessing|| 63
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Resolution pf Sankalpa The teacher/father takes the kushi with water, flower, durba, little rice, a flower and haritaki on left hand. Cover the kushi with your right hand and declare the goal of the fire worship. After completion of the resolution, turn over the kushi in the offering plate (tamrapatra), ring the bell that declares the beginning of the fire worship ritual. ib>uErAm tdsq adY ------------mAEs ------------mAEs ------------pEx ------------pEx-----------pEx------------ itEF vAkEr ----------- EgA SRI--------------------------- EdbSmN: tsY pu ----------- EgA SRI------------- EdbSmN: / (knYA-(knYA-- ------------------------Eg ------------------------EgAA EgAA SRImit--------mit---------------- EdbI enAQ knYAQ) v Efeue aivt EhAm kmiNahm Nahm kir>YA kir>YAim| o^ ib>u, o^ ib>u, o^ ib>u Vishnurom tadsat adya --- mashey --- pakshey ---- tithou bhaskarey (auspicious) --- gotra ---- Shri devasharma/ --- devi ( father/mother) ---tasya putra/kanya --- gotra ---- Kumar/Kumari Shubha Annaprshana angibhuta homa karmani aham karishey Om Vishnu! Om Vishnu! Om Vishnu! In the name of Lord Vishnu, on the auspicious occasion of today ---- month ---- fortnight (of lunar calendar) I ----- (name, Mr. Mrs) of ---- gotra (family identification) resolve to perform the ritual For my boy (prince) --- /daughter (princess) --As a part of the auspicious Annaprasan, the fire worship, I am now performing. Glory to Lord Vishnu Marking the fire place Traditionally the Havan kunda is prepared, filled with sand and its borders are marked with the ring finger while the thumb touching the ring finger. These markings describe the color of the fire. Make four marking on the four sides of the havan kunda, on the sand, and one in
64
the center (see ankusha mudra). The teacher makes the markings while the students watch him do. o^ ErEKyQ p<FIEdbtAkA pItbNA| Om rekheyam prithvidevataka peetabarna | In the name of divine (Om)! This line is for the earth-God yellow in color o^ ErEKyQ aigEdbtAkA ElAihtbNA| Om rekheyam Agnirdevataka lohitabarna | Om! This line I am drawing in the name of Lord Agni, the God of red in color. o^ ErEKyQ pRjApitEdbtAkA k<>bNA| Om! Rekheyam Prajapatir devataka krishnabarna This line I am drawing in the fame of Prajapati, the Lord of the Universe, who is of dark-blue color. o^ ErEKyQ HdREdbtAkA nIlbNA| Om! Rekheyam Indradevataka neelbarna | This line is for Lord Indra of pale blue color. o^ ErEKyQ EsAmEdbtAkA kbNA Om! Rekheyam Somadevataka shuklabarna This line I am drawing in the name of the moon with white color. Now take out a pinch of the sand and throw out side the havan kunda with a kush while chanting the following mantra: o^ pRjApitVi> aigEdbtA wqkr inrsEn ibinEyAg:| o^ inr: prAbsu| Prajapati rishir Agnir devata Utkar nirasaney viniyoga | Om! Nirastah parabasu || In the name of sage Prajapati and the Fire God Agni, I am throwing off this sand with the kush grass | In my attempt to remove all the bad spirits from this place of worship. 65
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Establishing the fire Using three sticks bring the fire from the burning lamp. Put the fire on the fuel can or on the pile of woods. o^ pRjApit Vi> anup u CEdYA aigEd dbtA aigsQkAEr QkAEr ibinEyA:| o^ hcNw pRihEnAim dUrQ JmrAjQ gCtu irpRbAh: Ah:| Prajapatirishir anupstupa chanda Agnir devata Agnisamskarey biniyogah | Om! Krabyadagnim prahinomi duram Yamarajyam gachatu riprabaha || As chanted by sage Prajapati in Anustupa meter, in the name of Lord Agni, I am lighting this fire | May the ill-fire (kramdagni) that bring destruction, go to Yamaraj (death) Leaving this land pure and happy || Circle the sticks counterclockwise (anticlockwise) while chanting the following: o^ pRjApit Vi> b<hit CEdA pRjApit EdbtA aigApEn ibinEyAg:| o^ vUvUb: ErAm| Prajapati rishi Brihatichanda Prajapatirdevata Agnisthapaney viniyogah, Om bhurbhubaswarom || In the words of Rishi Prajapati, in the Brihatichanda, I am dedicating this fire to Lord Prajapati while establishing this fire and dedicating it to the Universe. Then pray to the burning fire with folded hands: Jy Cqhujal Sahc chi qhw hqa fSee z Jy phax fZfcx phaqrnljMx z hnlf jqeNx fZax phLjp zz Om! Ehaibayamitaro jatabeda debevy habam bahuta prajanana | Om! Sarbatah panipadantah sarbatohkhishiromukha | Vishwarup mahaagni pranetah sarbakarmasu || 66
Oh our well wisher knowledgeable fire (different from ill-spirited Agni), who carries our oblations to Gods. His hands, legs, head and mouth are spread everywhere, That universally spread out Agni, accept our oblations in all occasions. At this time the fire is given a specific name to correspond to the occasion. Naming the fire Note: In early days fire was always kept on in the house for its ready use. It, however, received a new name which corresponded to its use when taken for the Havan. For example, in marriage the name Yoyaka this signifies union. Similarly in Annaprasan it is Suchi, and in any happy occasion it is Shobhanah. For peacehavan it is Baradah and for pujas Balada. Thus in Durga Puja the fire gets the name given of Balada (bld).This symbolizes Strength giving. Balad word is also used in referring to Bull which also indicates Power and this was the form in which Devi Durga killed Mahisashur. The name given for the fire of Upanayana is Samudbhaba which means beginning of happiness or joy. o^ aEg tBQ pjhejp hejp| Om Agne twam Samudbhabasi namasi Om! Oh the new Fire by the name of Samudbhaba, accept my humble reverence. Pay reverence by meditation on the fire with folded hands: Jy fnnLnrx feSWlqlZx feSWlqlZx z qNx pQx ndlLx zz RNx prpqN Om pingabhrushma keshakshah penanga jatha aroharunah Chagastham sakhsha sutrohagni saptarchi shaktidhrakah || Whose brows are like the bow, who has scattered hairs hungry stomach With great humility (lamb) 67
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) I am bowing the fire which has such great power || Then, welcome the new fire by showing the five welcome mudras: o^ pjhnAmAgEy HhAgC HhAgC HhAit HhAgC Hh siEdih Hh sir}Y aAiAnQ kur mm pUjAQ g<hAN| Om! Samudbhabanamagnaye ihagacha ihagacha, iha tishtha iha tishtha, iha sannidhehi, iha sannirudhyascha atradhistanam kuru, mam pujam grihana || Oh Baladagni, come here come here, stay here stay here, come near, after coming close settle here and receive my oblations. Offer five things (minimum) to the fire by sprinkling a little water on each item: o^ pjhnAmAgEy nm:| (prostrate) etd pAdYQ o^ pjhnAmAgEy nm:| (water) e> aGYQ nEmA o^ pjhnAmAEg nm:| (rice) etd ppQ o^ pjhnAmAgEy nm:| (flower) e> }UpQpjhnAmAgEy nm:| (incense) etd dIpQ pjhnAmAgEy nm:| (lamp) etd nEbEdYQ pjhnAmAgEy nm:|(food platter) etd pAnIyjlQ pjhnAmAgEy nm:| (glass of water) Jy pjhnAmAgEy q z (ghee) Esha gandha Om Samudbhaba namagnaye namah, Etat pushpa Om Samudbhaba namagnaye namah etc. Here is the sandalwood offered in the name of Samudbhaba, here is the flower in the name of Samudbhaba, here is the incense (dhoop) in the name of Samudbhaba, here is the eatable platter in the name of Samudbhaba, Here is the drinking water offered to the fire named Samudbhaba in the name of the divinity I am offering ghee (swaha) to Samudbhaba fire.
68
Creating water boundary wdkAl Esk Udikanchala sek Sit on your knees and create a water-marked boundary around the havan kunda (fire place) with the help of kamandalu (water vessel with spout). Chant the mantra while making the mark. The four mantras are for the four sides of the fire place. The idea (in sense of early days) is to prevent the fire from spreading out. o^ pRjApit Vi> anup u CEdYA sibtA EdbtA aig pJuxEn ibinEyAg| pRjApit Vi> aiditr EdbtA wdkAil EsEk ibinEyAg| pRjApit Vi> anumit EdbtA wdkAil EsEk ibinEyAg| pRjApit Vi> srtI EdbtA wdkAil EsEk ibinEyAg| Jy pla Aeje z I herewith in the name of, Sage Prajapati, singing in Anustupa meter, I am purifying this place of Havan with water, In the names of Sabita, Aditi, Anumati and Saraswati. I see your permission Oh Saraswati! Sanctification of Ghee Oapwl Gritasamskar Take the pot of sacrificial ghee. Put in that a kush in it. Move the kush in the center, chanting: fSfaG oNuRc BSw cha BSfhe heuNx z faGoN In the name of sage Prajapati, singing in Gayatri meter, this God of melted (or clarified) Ghee, I am placing here for its offer. Then,throw a little ghee with the kush into the fire, chanting. 69
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Jy chavfeaRZ fhZ hpx pkp lnix q zz By the grace of God, this sanctified butter is sprinkled over the fire with the kush, may this be as pure as the rays of the sun. Establising Brahma As Witness h fe Brahma sthapan Place few kush grasses on the floor beside the Havan kundu: fSfaGolNcha aZelpe heuNx z Jy el flhpx zz Prajapati rishir agnirdevata trinanirashaney binyogah | Om! Nirastah parabasu || In the name of sage Prajapati and the Fire God Agni, I am laying this kush grass Requesting all the bad spirits to leave this place of worship || Then place a kamandalu with a flower in it on the grass you spread out. (alternatively, put a glass of water with a kush grass and a flower in it). The Kamandalu represents Brahma who is looking over the Havan ceremony. fSfaGolNcha hfhne heuNx z Jy Bhpx pce pc z Prajapati rishi agnirdevata Brahma upabeshaney viniyogah | Om abaso sadaney seeda || Following the directions of sage Prajapati, in reverence to the Fire God (Agni devata), I have the task of establishing Brahma here.
70
Offerings to Nine Planets nbgh EhAm Nabagraha Hom Planets are believed to influence the life on this earth. Thus reverence to the planets is important during the fire worship. Make your fire offerings (ghee-dipped sticks) to the nine planets: (rib, pSYn AhA, (rib, Sun) o^ vUbnAin pSYn Om Bhubanani pashyan swaha Arrive before us with your divine brightness (EsAm, cdR, Moon, Soma) o^ vbA bAjsY sE sEF AhA Om bhaba bajashya sangathey swaha Bring (rain) more yield to our crops (ml, (ml, Mars) o^ apAQErtAQis ijnBit AhA Om apam retamshi jinwati swaha Your emitted energy brings life to the seeds on this earth (bu}, Mercury) o^ WJ u EdbAQ AhA WJ} Usharbudha debam swaha Oh Budha you bring the inspired Gods of the morning (b<hpit, pit, Jupitor) o^ jymAk Em}YibtA Em}YibtA rFAnAQ AhA Om jayanasmak mdhyabeta rathanam swaha Bring victory over our enemies and joy to us. (, (, Venus) o^ pu>ih rAit r ru AhA Om pushanniha rati rastu swaha Shower your divine blessing on the earth (Sin, (Sin, Saturn) o^ SQEJArivsRbu n: AhA Om sanyorabhusrabantu nah swaha Make us free from illness by your blessing 71
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) (rA, (rA, Ascending/North lunar node) o^ kyA SicyA b<t AhA Om kaya sachistaya brita swaha What good deeds could we do to receive your favor (Ektu,Descending/South lunar node) o^ smu>irjAy irjAyFA AhA| Om samusharvir jayatha swaha You enlighten the ignorance Offerings To Directional Gods idkpAl EhAm Dikpal Hom Offer ghee-dipped stick in the name of ten directional gods. o^ HdRAy AhA, o^ agEy AhA, o^ JmAy AhA, o^ nVtAy AhA , o^ brnAy AhA ,o^ bAyEb AhA, o^ kuEbrAy AhA, o^ ~SAnAy AhA, o^ bREn AhA, o^ anAy AhA| Om Indraya swaha (and continue in the same way): Agnaye, Yamaya, Nairitaya, Barunaya, Bayabey, Kuberaya, Ishanaya, Brahmanye, Anantaya In the name of all directional Gods, Indra, Agni, Yama etc. I am offering the habir (oblation of ghee to fire || Offerings to Gayatri mhAbYAhit EhAm Mahavyariti Hom The teacher and his disciple now perform the Mahabyahrit hom. It the great mantras of Gayatri, the base of Hinduism, chanted in different meters. Offer ghee in the name of the three great sayings: vuvub:: :: that covers the entire Universe. o^ pRjApitVi> i> gAyI CEdYA aigEdbtA kuSi&kA Efeue EhAEm ibinEyAg:|o^ vu AhA| Om Prajapatirrishi Gauatri chando Agnidevata kushandika upanayana homey biniyogah| Om bhu swaha || 72
o^ pRjApitVi> i> ri>k CEdYA bAyuEdbtA kuSi&kA Efeue EhAEm ibinEyAg: | o^ vub: AhA| AhA Om Prajapatirrishi Runchika chando Bayurdevata kushandika upanayana homey biniyogah | Om bhubah swaha | o^ pRjApitVi> i> anup u CEdYA sUJYEdbtA kuSi&kA Efeue EhAEm ibinEyAg: o^ : AhA| Om Prajapatirrishi Anusthupa chando Suryodevata kushandika upanayana homey biniyogah | Om swah swaha | o^ pRjApitVi> i> b<htI CEdYA pRjApitEdbtA jApitEdbtA kuSi&kA Efeue EhAEm ibinEyAg:| : AhA| ibinEyAg:| vu-vuOm Prajapatirrishi Brihati chando Suryodevata kushandika upanayana homey biniyogah | Om bhur-bhuba-swah swaha | In the name of sage Prajapati, sung in the Gayatri meter, I am offering this oblation on the occasion of Fire Offerings of marriage, remembering the great saying of Bhu (the earth that is the embodiment pran or life). In the name of sage Prajapati, sung in the Rushmik meter, I am offering this oblation on the occasion of Fire Offerings of marriage, remembering the great saying of Bhubah (the cosmos that stands between earth and heaven, devoid of earthy sufferings). In the name of sage Prajapati, sung in the Anustup meter, I am offering this oblation on the occasion of Fire Offerings of marriage, remembering the great saying of Swah (the heaven, embodiment of happiness, the ultimate place of rest). In the name of sage Prajapati, sung in the Brihati meter, I am offering this oblation on the occasion of Fire Offerings of marriage, remembering the great saying of Bhu(r), Bhubha and Swah (the ultimate basis of creation).
73
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Upanayan Hom Efeue (fLa Lj) Upanayana (prakrita karma) In the following steps acharya interacts with his student in front of Agni.
ANCIENT GURUKUL (Ashram) Life of celebecy Following Upanayana the student leads an austere life (Brahmachari) in a Gurukul. Gurukul (guru means spiritual teacher and kul comes from the word kula which means extended family). It is a special type of school that was prevalent in India prior to the colonial era. It was residential in nature where the students (shishyas) lived in proximity to the guru and often within the same house. The students resided together as equals, irrespective of their social standing, learn from the guru and help the guru in his day-to-day life, including the carrying out of mundane chores such as washing clothes, cooking, etc. A Gurukul may not be an Ashram. Traditionally an ashram is a spiritual hermitage which may not have students. It often denotes a locus of Indian cultural activity such as yoga, music study or religious instruction, the moral equivalent of dojo in Japan. Typically, a guru did not receive fees from
Oblation of ghee to the Fire The acharya now offers ghee for the occasion of Upanayana. fSfaGol ANha Efeue qj heuNx z Jy hafa haw Lloj a fhhj aRLuw ae pjc jqjeav 74
pajfj q z Prajapatirishir agnir devata upanayan home biniyogah | Om bratapatey bratam karishyami tattey prababimi tachakeyam tenardhyasmidamahamnrityaat satyamupaimi swaha | Following sage Prajapati, I worship Agni the Fire God, On the occasion of the sacred thread ceremony Oh Agni I seek your blessing as I perform this sacred job of removing illusion and implant Absolute Truth in my pupil. fSfaGolAN faGolANha Efeue qj heuNx z Jy hu hafa haloj a fhhj aRLuw ae pjc jqjeav pajfj q z Prajapatirishir agnir devata upanayan home biniyogah | Om bayo pratapatey bratancharishyami tattey prbrabimi tachakeyam tenardhyasmidamahamnrityaat satyamupaimi swaha In the name of sage Prajapati and the Fire God Agni As I perform the sacrificial fire worship of sacred thread ceremony I throw this wood into the fire in the name of Wind God And promise to become a good perboy by following the righteous path fSfaGol ANha Efeue qj heuNx z Jy pk hafa haloj a fhhj aRLuw aepjcjqjeav pajfj q z Prajapatirishir agnir devata upanayan home biniyogah | Om bayo pratapatey bratancharishyami tattey prbrabimi tachakeyam tenardhyas midamaham nrityaat satyamupaimi swaha In the name of sage Prajapati and the Fire God Agni As I perform the sacrificial fire worship of sacred thread ceremony I throw this wood into the fire in the name of Sun God And promise to become a good perboy by following the righteous path fSfaGo oQc cha Efeue qj heuNx z faGo ooQc Jy Qc hafa haloj a fhhj aRLuw aepjcjqjeav pajfj q Prajapatirishishchandra devata upanayan home biniyogah | Om chandra bratapatey bratancharishyami tattey prbrabimi tachakeyam tenardhyasmidamahamnrityaat satyamupaimi swaha In the name of sage Prajapati and the Fire God Agni 75
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) As I perform the sacrificial fire worship of sacred thread ceremony I throw this wood into the fire in the name of Moon God And promise to become a good perboy by following the righteous path fSfaGolAN olANha Efeue qj heuNx z Jy Cc haew hafa haloj a fhhj aRLuw aepjcjqjeav pajfj q zz Prajapatirishir agnir devata upanayan home biniyogah | Om Indra bratanam bratapatey bratancharishyami tattey prbrabimi tachakeyam tenardhyasmidamahamnrityaat satyamupaimi swaha In the name of sage Prajapati and the Fire God Agni As I perform the sacrificial fire worship of sacred thread ceremony I throw this wood into the fire in the name of Indra And promise to become a good perboy by following the righteous path Offering of water fSfaGolAe olAef Rc AN-hu-pk-Qcccu cha z Efeue BQkp jehLjehL-frjZp Sf heuNx z Jy AN jaw kkae z AN pjNeq fpja AloVx pu q a placuj zz Prajapatirrishir anustupa chando Agni-Bayu-SuryaChandrendadayo devata Upanayaney acharjyashya manabak prekshamanasya japey biniyogah || Om agantra samaganmahi prasumartyam jujotana | Arishtah sanchaye hi swati sancharatadayam || As sung by sage Prajapati, in Anustupa meter, Addressed to Agni, Bayu, Surya, Chandra and other Gods, Seeking their blessing for the union of the teacher and pupil In this Sacred Thread ceremony and establish the bondage between them that will help This splendid youth to realize the Ultimate Truth. Reading fSfaG ol Aef faGol Rc AQk cha Efeue jehL fWe heuNx z 76
Jy hQk jNjf j eu zz Prajapatirrishir anustupa chanda acharyo devata Upanayaney manabaka pathaney biniyogah | As sang by sage Prajapati in Anustupa meter, the teacher engages the students In reading the scriptures, following the sacrd thread (Oh Guru) I have come to accept the austere life (hQk). Please initiate me. Archarya accepts the student fSfaGo Rc jehL cha Efeue jehL ejfn heuNx z f Prajapatirrishi Tristupa chhando manabako devata upanayaney Nama prashney biniyogah | As sung by sage Prajapati, in Tristupa meter, During the sacred thread ceremony of the blessed student, The name of the student was inquired. Jy L ejp? Om konamashi? What is your name ? fSfaGojehL cha Efeue jehL ejLbe heuNx z Prajapatirrishir manabako devata upanayaney manabako namakathaney biniyogah | In the name of sage Prajapati, the student told his name during the Upanayana ceremony. Jy n --- chnjejj z Om Shri --- namashi | My blessed name is Shri ---- under. The acharya then proceeds towards the student and interacts with him as follows: 77
fSfaGo fRcx phnfoZ cha Efeue BQkp jehL qL NqZ heuNx z Jy chp a phax fphqneaw fo qiw qw Nqj n -- chnje zz Prajapatirrishi Trishtupachandah Sabitryashwipushano devata upanayaney acharyasya Manabakah hastaka grahaney biniyogah | Om debasya tey sabituh prasabehshwinorbahutyam pushno hastabhyam hastam grinhami Shri ---- devasharmana || In the name of sage Prajapati, sung in Trishtupa meter, addressed to Sun God, and All-knowledgeable Pusha, during this Upanayana ceremony, I seek the divine blessing of the sun, as I make this offering (ahuti), While holding the hand of my pupil Shri ---, the messenger of God. Aryaman (Akj) is one of the early Vedic deities. His name signifies "bosom friend". He is the third boy of Aditi, mother of all Gods and is a solar deity; the Milky Way is supposed to be his path. Many consider tht Aryaman is another name of Surya or the Sun God. It stands for the dutiful nature of Sun in keeping his dharma of controlling time. As the creator of day and night, Aryama (Sun) controls the movement of time. In being duty bound to this activity, Sun provides us an example of being duty bound and being objective. As Upanayana ceremony centers on the Sun as the principle deity, the name of Aryaman becomes an integral part of the ceremony. The Hindu marriage oaths are administered with an invocation to Aryama being the witness to the event.
fSfaGolNcu cha Efeue Nqaa-jehLqQk Sf heuNx z Jy AN qjNqv pha qjNqv zz Akj qjNqv z Akj qeNqv jjp LjZ z ANlQkh zz Prajapathirrishir agnayadayo devata upanayaney grihita 78
manabakahastacharya Japey biniyogah | Om Agnisteyhastamgrihit sabita hastamgrihit || Aryama hastamgrihit | Aryama hastantribhit mitrashwamasi karmana | Agniracharyastaba || As guided by sage Prajapati, the teacher (guru) grasps the hands of his student to offer his prayers, We pray to the Fire God, with clasped hands, To the Sun God with clasped hands, To Aryama, the bosom friend, with clasped hands, Now I become your friend and Fire God is your teacher. fSfaGox pk cha Efeue jehLphe heuNx z Jy pkpha je h n --- chnjex z Prajapatirrishih Suryo devata upanayaney manabaksyabartaney bininyogah | Om Suryasyabritmanwabartaswa Shri --- devasharmanah | In the name of sage Prajapati, the student then turned to his teacher During the Upanayana ceremony Now blessed by the Sun, and the student Shri --- the Gods messenger bears a divine appearance. fSfaGo eiL cha Efeue hQl eicn fne heuNx z Jy fZew Nlp j hnpqL Cc flccj n --- chnjZj zz Prajaptirrishi nabhyantakau devata upanayaney Brahmachari nividesha sparshaney binoyogah | Om prananam grathirashi ma bishrasohantaka idantey paridadami Shri --- devasharmanam || In the name of sage Prajapati addressing the Gods of naval location, Where life (prana) begins and ends (Yama) as inseparable entities. On this occasion of the Upanayana I touch the navel region of Shri --- Gods messenger. I give this child to you, Oh the Naval Gods. fSfaGox Lneha Efeue hQl qcu fne heuNx z Jy Lne Cc flccj n --- chnjej z 79
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Prjapatir rishi krashanurdevata upanayaney brahmnachari hridaya sparshaney biniyogah | Om krishano idantey paridadami Shri ---- devasharmanam || In the name of sage Prajapati, addressing to the God of pulsation (Krishan) While holding the heart of Shri ---- as Gods messenger, I give you this child Oh! Krishan. fSfaGox Efeue hQl crZ fne heuNx z Prajapatirishih upanayaney bramhachari dakshina skandha sparshiney biniyogah || In the name of sage Prajapati on the occasion of Upanayana The teacher touches the right shoulder of the Brahmachari (celibate). fSfaGox pha cha Efeue Efeue hQl hj fne he heuNx z Jy chu a ph ph flccj n --- chnje z fSfaGo hQl p pd de he heuNx z Prajapatirishih Sabita devata upanayaney brahmachari bamaskandha sparshaney biniyogah | Om devaya twa Sabitra paridadami Shri --- devasharman | Prajapatirishi brahmachari sambodhaney biniyogah || In the name of Prajapati I accept (embrace) the blessed ---In the name of sage Prajapati on the occasion of upanayan as celibate The teacher touches the right shoulder of his student In the name of divinity and Sun God, I accept you Honorable --- blessed by God I can not address you as Brahmachari (celibate). Jy hQkp n --- chnje z fSfaGohQl cha Efeue hQl fo heuNx z pjdjdq z Jy Bfnew Lj Ll Jy j ch fpx z Om brahmacharjashi Shri --- debasharman | Prajapatirrishirbrahmachari devata upanayaney brahmachari praishey biniyogah | Samidhmadheyi | Om aposhanam karma kuru Om ma diba swapashih | Baram || Oh the celebate Shri ------ the blessed. 80
In the name of sage Prajapati, on this occasion of Upanayana I congratulate you for embracing the life of a celebrate. I accept you. Sip the water and do your divine work. Never sleep during the day.
Brahmacharya and family life Brahmachari is a perboy who leads an austere life and abstains from sexual practice. Brahmacharya (hQk) is the term used for the practice of self-imposed celibacy that is generally considered an essential prerequisite for spiritual practice. It is the time to learn to know Brahman, the Super Being (he). These characteristics correspond to Western notions of the religious life as practiced in monastic settings. In Vedic system of living the life was divided in four stages the growing life of childhood, the learning life of a student as Brahmachari, the active family life and the retired life in hermitage. The life of student Brahmachari starts at 8 years of age before the puberty and continues until the age of 20 years. During this time Vedic sciences are studied, along with religious tests contained within the Vedas and Upanishads. This stage of student life was characterized by the practice of strict celibacy.
The student responds Jy htj zz Om badam || I am firmly with you. (You have my attention) The teacher then puts the grass belt of girdle in order to make the student to remember the hard life of a celebate waiting ahead of him. 81
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) fSfaGo f Rc jMm cha Efeue jMm flde BQkp jehL hQe heuNx z Jy Cuw clv flhdje hZw fhw fea Q BNv z fZfeiw hmjql p ch piN jMmuj zz Prajapatirrishi Trishtupchando mekhala devata upanayaney mekhala paridhaney Acharyashya manabakabachaney biniyogah | Om iyam duraktat paribadhmana barnam pabitram punati cha agat | Pranapanabhyam balamaharanti swasa devi subhaga mekhleyam || In the name of sage Prajapati, in the name of the divine belt (girdle) of the Upanayana ceremony The teacher directs the student to wear the auspicious belt and This will protect you from unrighteous acts. Before you are hurt, let me advice cautiously so that you can act piously (virtuously). Refresh your life (dwija) to take rebirth rising from your ignorance. This girdle, after collecting energy from your life (prma), Will be able to deliver good fortune to you. fSfaGo f Rc jMm cha jMm fldfe BQkp jehLhQe heuNx z Jy Gap N afp fh fh Oa lrx pqje Alax z p j pjji fkq i dl jMm j luj z Prajapatirrishi Stritupachando mekhala devata mekhala paridhapaney Acharjyashya manabakabachaney biniyogah | Om ritasya gopti tapasya pabaswi ghuti raksha sahamana aratih | Sa ma samantamabhi parjeyhi bhadrey dhartarambhey mekhala ma riyam || In the name of sage Prajapati, sung in Tristupa meter, the acharya (teacher) Puts on the divine garter (mekhala) and addresses his student In the name of divinity, you wear this divine garter, protector of truth, Through your penance you will purify yourself, and You will be protected by your knowledge, and thus You will be able to slay the enemy of ignorance and Will be victorious in reaching your goal. 82
The student responds Jy htj zz Om badam || I am firmly with you. (You have my attention) The acharya then teaches his student how to put the knot of the sacred thread with the following mantras: fSfaGo NuRc hnch cha Efeue kfhaefeqj zz Jy kfha flde heuNx z Jy kfhajp kpafhaefeqj zz Jy kfhaw fljw fhw hqfaov pqSw flv z BuojNw faj w kfhaw hmj aSx zz Prajapatirrishi gayatrichando Viswedebah devata upanayaney jagyopbeeteyfopnahyami || Om jayopbeeta paridhaney biniyogah | Om jagyopabitamashi jagyashyatwoupabiteynopanehyami || Om jagyopabeetam param pabitram Brihaspateyrsyat sahajam purashat | Ayushyamagram pratimuncha shubram jagyopabitam balamastu tejah || In the name of sage Prajapati, sung in Gayatri meter, praising the Lord of the Universe, On the occasion of this Upanayana I offer this Yagyopabita in perboy The acharya puts on the sacred thread with blessing from divnity Oh the sacred thread you are pure and virtuous, Bearing the wishes of Brihaspati, arousing the innate quality of the student The acharya wishes for a long life of the student, free thoughts to flow. And derive strength and divine energy from the sacred thread. The student responds Jy htj zz Om badam || 83
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) I am firmly with you. (You have my attention) The acharya then offers to the student with the deer skin girdle: fSfaGox nLlRcqSew cha Efeue ASefldfe heuNx z Jy jp QrhlZw hmuS kn hlw pjj z Aeqapw hpew hpew Slo flcw hSSew cdqqj zz Prajaptirrishi sharkar chhandha-ajinam devata upanayaney biniyogah | Om mitrasya chakshurbarunam baliyantejo jashaswi sthabiram samihyam | Anahatasyam basaram jarishnu paridam bajyajinam dadheyhaham || Recalling sage Prajapati in Sharkara (sugar) meter dedicated to Ajinam devata (God of the deer skin) on this occasion of Upanayana ceremony. I am giving you this deer skin that carries the effulgence of the Sun God and Bears the strength, energy and fame of Varuna, the ancient Water God. As you discard your old garment and hair, and give your offering to the fire, You look forward to fresh vision and aspiration and Win victory over ignorance. fSfarolQk cha cha BQkjeZ heuNx z Jy Adq phw j ihehha zz Prajapatirrishiracharyo devata acharyamanantraney biniyogah | Om adhihi Sabitrim mey bhaganbrabitu || In the name of sage Prajapati, God-like teacher (acharya) got engaged in giving his advice. As you diligently study with blessing from Sun God You will get the answer of your spiritual inquiry. The student responds Jy htj zz Om badam || 84
I am firmly with you. (You have my attention) hnjGoNuRcx pha cha Sfeue heuNx z Jy avphalZj z hnjGox Jy iNchp djq z hnjGox Jy du u ex fQcuv zz hnjGox Jy avphahhlZw iN chp djq z du u ex fQcuv z Viswamitrarishir Gayatrichandah Sabita devata japanayaney biniyogah | Om tatsabiturbaranyam | Vishwamitrarishih Om vargodebashya dhimahi | Vishwamitrahrishih Om dhiyo yo nah prachodayat || In the name of sage Vishwamitrah, sung in Gayatri meter, dedicated to Sun God (Savitur, the creator of this world), who is adored (barenyam) by all, As envisioned by sage Vishwamitrah, Who destroys the darkness (bhargo, sin) in us, with His divine effulgence (devasya). Let us meditate upon (dheemahi) Him As adviced by sage Vishwamitra, That will enlighten our intellect (dhiyo yonah pracodayat). The student responds Jy htj zz Om badam || I am firmly with you. (You have my attention) Reading of Great Mystical Utterances mhAbYAhit fW Mahabyahriti path fSfaGoNu Rcx ANcha jqhqa fW heuNx z Jy ixz Prajapatirrishir Gayatri chandoh Agnirdevata 85
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Mahabyahriti pathey biniyogah | Om Bhuh | In the name of sage Prajapati, sung in the Gayatri meter, I recall the great divine saying of Om Bhu (the earth that is the embodiment pran or life). fSfaGoNu Rcx hucha jqhqa fW heuNx z Jy ihxz xz Prajapatirrishir Gayatri chando Bayurdevata Mahabyahriti pathey biniyogah | Om Bhubah | In the name of sage Prajapati, sung in the Gayatri meter, I recall the great divine saying of Om Bhubah (the cosmos that stands between earth and heaven, devoid of earthly sufferings). Jy ix fSfaGoNu Rcx pk cha jqhqa fW heuNx z Jy xz xz Om bhuh Prajapatirrishir Gayatri chando Suryodevata Mahabyahriti pathey biniyogah | Om Swah | In the name of sage Prajapati, sung in the Gayatri meter, I recall the great divine saying of Swah (the heaven, embodiment of happiness, the ultimate place of rest). Jy ix fSfaGoNu Rcx pha cha Sfeue heuNx z Jy iihx x avphalZw iN chp djq du u ex fQcuv Jy zz Om Bhu Prajapatirrishir Gayatri chando Sabita devata japonayaneh biniyogah | Om Bhurbhubah swah tatsabiturbarenyam bhargo devashya Dhimahi dhiyo yo nah prachodayat Om || In the name of sage Prajapati, sung in the Gayatri meter, I repeatedly utter the great mystic saying (mhAbYAhit, Mahabyahriti): Om( primordial sound that represents divinity)! In the three worlds the physical (bhur), the mental (bhuvah) and the spiritual 86
(suvah) you that transcendental Paramatama, the adorable (barenyam) Sun (Savitur, creator of this world), destroy the darkness (bhargo, sin), with your divine effulgence (devasya). We meditate upon (dheemahi) Thee, Enlighten our intellect (dhiyo yonah pracodayat). Om. The acharya now whispers Gayatri mantra into the right ear of the student three times and explain the meaning of it (once). Offering Walking Stick cfZ Dandarpan Here the teacher offers a walking stick to his student with the following mantra: hnjG ol fPRc cN cha Efeue jehLcfZ heuNx z jGol o Jy pnhx pnhpw j Ll kb aw pnhw pnhx z chhhjqw pnhx pnhx hZo iupj zz zz Viswamitra rishir pangktischando dandani devata upanayaney Manabaka dandarpaney biniyogah | Om sushrabah sushrubah Brahmaneshu bhuyasama || In the name of sage Vishwamitra, sung in Pangkti meter, I offer this divine stick on the occasion of the Upanayana Hear the great abounding glory of the Lord And act upon those graceful words to realize Brahman within yourself. The student responds Jy htj zz Om badam || I am firmly with you. (You have my attention) After receiving the stick the student goes out for begging door to door. All students are treated equally by the acharya, may it be prince or the 87
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) popper. They all have to beg with humility. The first perboy to him the student approaches is the mother. Here the Brahmachari boy is treated as the respected God by the mother. The student (Bramachari) approaches the mother and says: Jy iha irw cq z Om Bhabati bhiksham dehi | Oh revered lady please give alms (Note: He addresses his mother as unrelated) After receiving the alm (a bowl of rice and vegetables), the Brhmachari thanks her: Jy z O swasti I accept your gift When he approaches his father (or other male elders) he says: ihe irw cq z Bhaban bhiksham dehi Oh respectable gentleman please give alms After receiving the alm (a bowl of rice and vegetables), the Brhmachari thanks her: Jy z O swasti I accept your gift Cooking Of the Alms Ql qj Charu hom The student brings all the alms to the ashram and give to his teacher. The teacher then cooks for the student after establishing the fire with a 88
new name (nM). Follow the same procedure as described earlier without drawing new lines. AN aw nMejp z Om Agnet twam Shikhinamashi | Oh fire by the name of Shikhi (Gof of love) Show the five gesture of welcome to the fire with the nameof Shikhi. Then pray with folded hands. Jy Cqhaujl Sahc chi qhw hqa fSee z Om ihaibatyamio jataveda debebhyo habyam bahatu prajanana || To understand the knowledge inherent in the sun God One needs the teacher (guru) to further interest (inquisitiveness). Now perform the Udikanchala shekh (offering of water). Creating water boundary wdkAl Esk Udikanchala sek Sit on your knees and create a water-marked boundary around the havan kunda (fire place) with the help of kamandalu (water vessel with spout). Chant the mantra while making the mark. The four mantras are for the four sides of the fire place. The idea (in sense of early days) is to prevent the fire from spreading out. o^ pRjApit Vi>x anup u CEdYA sibtA EdbtA aig pJuxEn ibinEyAgx| pRjApit Vi>x aiditr EdbtA wdkAil EsEk ibinEyAgx| Jy Acaqeje z pRjApit Vi>x anumit EdbtA wdkAil EsEk ibinEyAgx| Jy Aejaqeje z pRjApit Vi>x srtI EdbtA wdkAil EsEk ibinEyAgx| Jy plaeje zz zz Om prajapati rishi Anustupa chandyo Sabita devata Agni parjukhaney biniyogah | Prajapati rishih Aditir devata udikanjali sekey biniyogah | Om Aditeyhanumanasya | Prajapati rishih Anumati devata udikanjali sekey biniyogah | Om Anumateyhanumanyasa | 89
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Prajapati rishih Saraswati devata udikanjali sekey biniyogah | Om Saraswatyaanumanaswa | In the name of sage Prajapati, in Anustup meter, dedicated to the sun, I am circling the water around the fire | Oh Aditi (the mother of Gods) you order me to perform my duties. Oh Lord give me the permission to start my offerings of fire Oh Saraswati, give me the permission to utter the words After the Udikanchala shekh, put fresh wood into the fire. Offering of Wood Sticks pjd qj Samidha hom Give two sticks into the fire with the following mantras: fSfaGol ANha AN pjcde heuNx z Jy ANu pjdjqow hqa Sahcp Sahcp zz Om ihaibatayamiro jatbeda debebhyo habyam bahatu prajanana | Prajapatirrishir Agnirdevata Agnou samidadhaney biniyogah || Om agnaey samidhamaharjyam brihatey jatbedasey || Oh our well wisher knowledgeable fire (different from ill-spirited Agni), who carries our oblations to Gods. In the name of sage Prajapati I am offering the wood to the Fire God Oh fire god please accept my wood wrapped with Vedic prayers. kb ajN pjd pjdp hqjjuo jdu hQp fSu z fih hQpe deece pjdou q zz fih Jatha twamagney samidha samidhyasyebyahmamayisha medhaya barchasa prajaya | Pashubhibrahmabarchasen dhaneynannadyen samedhishiya swaha || As I offer the wood as oblation to the fire the sacrifice shines and brings success As we sacrifice us to the Supreme Spirit his light shines on us thorugh meditation. 90
The Student Greets the Acharya hQl Aihce Brahmachchari abhibadan With folded hands, the student greets his guru: --- Nx n --- chnj i Aihcu zz ---- gotra Shri ---- devasharma bho abhibadaye || I of --- gotra and --- blessed name greeting you with humility Jy ph a Sw efj z Jy ph q zz On Sabitrey twa jushtam nirbapami | Om Sabitrey swaha || I offer my deep rverence to the sun And making this offering to the fire in the name of Sun Perform the Sandhya at this point with help from the guru (father). Keep the fire going.
91
92
Part 4
GURUKUL LIFE Bnj J hQlQl-She

Life of celebecy In early days, the student returned home after nearly eight years. Hence Samabartan or Home Coming was considered as an independent ceremony than Upanayana and listed separately in Dashakarma (ten celebrations of life). This changed with time as students went to Colleges and Universities instead of Gurukul or Ashrams. As a result, Samabarten has become a part of the Upananaya. Conservative families of Brahmins in India may observe three days of isolation to have a vestigial of Ashram life but more and more are leaning towards one day celebration with a pause to perform the Sandhya, for at least few days, which the student learned from the guru. PRAYER OF GAYATRI
sYA
Sandhya Sandhya means at the junction (sandhi, si). It focuses on the prayer for the Goddess Gayatri. According to ancient tradition, Sandhya is done three times a day at the junction of night/morning, high noon/afternoon, and at sunset (day/night). Sandhya is taught at the time of sacred thread. The new Brahmin usually follows it for a year. Hence, it is desirable for the new-age Brahmin to start any puja ritual by performing the Sandhya in order to fill in his undone commitment. Introduction to Gayatri Gayatri mantra is a highly revered mantra based on a Vedic Sanskrit verse from a hymn of the Rigveda, attributed to Visvamitra. Gayatri 93
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) mantra is named for its Vedic gayatri meter. The main principle of Vedic meter is measurement by the number of syllables. The metric unit of verse is the pada (beat), generally of eight, eleven, or twelve syllables. Others Vedic meters are Jagati, Tristubh, Viraj, and Anustup. Each has its specific number of padas and syllables. Gayatri has 3 padas and 8 syllables. Chandas (C:) is the systematic study of Vedic meter. Gayatri verse is interpreted to invoke the deva Savitr (sun). Hence it is often called Savitri. Gayatri, however, has been referred in its meditation ( }YAn) as a goddess. Thus some believe that the radiation energy of the sun is considered as goddess Gayatri. From a more scientific point of view, the energy is the basis of all creations and thus Gayatri is held on a high position in Hindu pantheon. Gayatri Mantra is repeated and cited very widely in Vedic literature, and praised in several well-known classical Hindu texts. The mantra is an important part of the Upanayana ceremony for young Hindu Brahmin males as part of their daily rituals. Modern Hindu reform movements spread the practice of the mantra to include women and all castes and its use is now very widespread. Recital of Gayatri By tradition non-Brahmins and women are not permitted to chant Gayatri. This, however, is seriously challenged in modern era and is adopted worldwide because of its deep philosophical meaning. If the worshipper is not doing Sandhya, he should at least do the minimum chant (jap) of ten counts of Gayatri jap (gAyIjp). Details of its meaning is given in the text. General Preparation Wash your hands and feet before sitting on the asan (puja seat) to do the sandhya.
94
Part 4: Gurukul Life
Sanctification With Water Sprinkle water on the head (purification process) and chant: o^ S aAEpA }nBnYA:, Smn: sB nUpYA:| S: smuidRyA aAp:, Smn: su kUpYA|| Om Sanno apo danyanya samanah santu nupya | Sanna samudria apah, samana santu kupya || Oh the waters! that comes out from the desert, from the land with plentiful water, from the sea, and from the well, shower your bliss on us. o^ pdAidb mumUcAn:, i: AEtA mlAidb| pUtQ pibENbAjY, pibENbAjY, aAp: aAp: mns: mns:|| Om! Drupadadiba mamuchanah swinaha snato malatiba| Putang pabitrenabajyam, apah sudhantu mainasha|| Om! As a sweated perboy feels soothed under he tree, as he feels clean after a bath, as ghee always stays pure, so Oh water, wash away my sins and purify me. o^ aAEpAihA mEyAvub, AnwE d}Atn| mEh rNAy cxEs|| o^ EJA b: iSbtEmA rs sY vAjyEth n:| wStIirb mAtr|| o^ tmA arQ gmAm EbA, JsY xyAy ijnBF| aA aAEpA jnyFA c n:|| Om apo hi stha mayobhuba, sta na urjhey dadhatana| Mahe ranaya chakshashey || Om jobah shivatamo rasastasya bhajayatehanah| Ushatiraba matarah|| Om tasma arangamam boh, jashya khaya jinwatha| Apojanayathah cha nah|| Oh waters, you are the source of happiness; strengthen us with your divine energy so that we feel your greatness and enjoy your bounty Share your nourishing energy with us, Oh waters, like an affectionate mother nourishes her children with her auspicious energy. o^ Vt stYAvIAqstYAvIAq-tpEsAh}YjAyt| tEtA rAY rAYjAyt: jAyt:, tt: smuEdRA aNb:|| 95
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) o^ smudRAdNbAdi}, sQbqsErA ajAyt| aEhArAAiN ibd}d ibd}d, ibSBsY im>EtA bSI|| o^ sUJYAcdRmEs }AtA, JFApU mkyq| idb p<iFbI: FbI: c,a c,airxm rxm aEFA aEFA :| Om ritancha satyancha abhiddhatat tapasohadhyajayata Tato raatrya jaayata, tatah samudro arnabah|| Om samudradarnabadadhi, sanbatsaro ajayata|| Ahoratrani bidadhad, bishwashya mishato bashi|| Om Suryachandra Mashaudhata, jathapurbamakalpayat| Dibancha pritibhi cha, antariksham atho swah|| From all-illuminating Supreme Lord the Divine Law and Truthfullness generated. Then came the darkness of night followed by vast ocean full of water. Thus came the annual rhythm, the night, the day, the sun, the earth, the sky, the Heaven and the universe, with the blessing of the Almighty. Breath Control pANAyAm Pranayam Sprinkle water around you while you imagine creating a wall to isolate yourself from the rest of the world. Repeat the following chant while sprinkling the water: o^ kArsY bR Vi>gAyIyI-CEdAhigEbtA skmArEv ibinEyAg | sbYAhtInAQ jApitVi>-gAyYi> b<htIpMisbYAhtInAQ pRjApitVi>jApitVi> gAyYi>>-gnuUb-iubjgtYgtY-CdAQis| aig-bAy-sJY-brNbrN-bhptIptI-ibSEdbA EdbtA: pANAyAEmibinEyAg NAyAEmibinEyAg: ibinEyAg:|| o^ gAyYA ibbAim Vi>gAyICd: sibtA EdhtA pRANAyAEm ibinEyAg: ibinEyAg:|| gAyIiSrs: pRjApitVi> jApitVi> bbAyigsJYAtEsA EdbtA: EdbtA: pANAyAEmibinEyAg NAyAEmibinEyAg: ibinEyAg:|| Om karashya Brahma Rishi Gayatrichando Agnirdevata sarbakarmarambhey biniyoga. || Saptabyahritinang Prajapatirishi Gayatrinchianga | Anushtupa Brihatipangti Trishtupa Jagatachandanshi || Agni, Bayu, Surya, Baruna, Brihaspati, Indra, Biswandevatah pranayamey biniyoga. || Gayatrya Viswamitrarishi Gayatrichanda Sabita devata pranayamey biniyoga. || Gayatrishirashah Prajapatirishi Brahma, Bayur, Suryaschashro 96
devata pranyamey biniyoga. || Uttering the primordial sound of Om! Invoke all rituals by thinking of the great sage Brahma, sung in the beat of Gayatri, and meditating on the energy-emitting god Agni. The seven states Saptabyahritanang Bhu, Bhubha, Swya, Maha, Janah, Tapah and Satyang(earth, universe, self, people, intellect and truth). The seven beats of Samaveda Gayatri, Unchik, Anustupa, Brihati, Pangti, Tristupa, and Jagati. The seven gods: Agni, Bayu, Surya, Baruna, Brihaspati, Indra, Biswandevatah (Lord of the universe). Pranayamey biniyoga: I am dedicating my breath control to the names of all the above and to revered Gayatri, sage Viswamitra, sung in Gayatri meter, in the name of Sun God - Sabita. Breath control Step #1 (Inhale through left nostril) After sprinkling the water around you close the right nostril with your right thumb and inhale through the left nostril while chanting the pranayam mantras. (nAEv) KQ idB nAEv) rbNQ ctumKQ idBvUjQ axsU-km&lu-krQ hQsbAhnQ bRANQ }Yyn| o^ vu: o^ vub: o^ : o^ mh: jn: o^ tp: o^ stYQ || o^ tq sibtuErNYQ vEgA EdbsY }Imih i}EyA EyA n: pREcAdyAq o^ || o^ aAEpA EjYAtI rEsAhm<tQ bR vuvub: ErÂ|| Nabhau Raktabarnang chaturmukham dwibhujang akhshasutra kamandalukarang Brahmanam dhyayan. Om bhur, om bhubha, om swah, om maha, om janah, om tapah, om satyang. Om tat Sabiturbarenyam bhargo debashya dhimahi dhiyo yonah prachodayat. Om apojyoti rashomritam Brahma bhurbubhaswarom.. The chanting involves upholding the image of the Lord of Creation, Brahma located on the naval region of the body red in color, bearing four heads while looking all over the universe (four directions), and with two arms.
97
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) The right arm holds the prayer beads while the left arm holds the kamandalu containing the life giving water. He is sitting on a swan (symbol of peace). Offering all the seven states of our existence (explained earlier, with following alternate meaning life, consciousness, bliss, devotion, intellect and truth) let us meditate on that divine energy (light, consciousness), which is coming out of the sun, that will inspire us. That self illumined Brahman covers the entire universe. Breath control Step #2 (Hold breath) Continue to press the right nostril with the right thumb and then close the left nostril with the little finger and ring finger of the right hand. Imagine the presence of Vishnu on your heart and chant the following describing the appearance of Vishnu: (hid) o^ nIElAqplElAqpl-dlpRvQ ctuvjQ ScgdApdhQ gr#ArtQ EkSbQ }YAyn }YAyn| o^ vu: o^ vub: o^ : o^ mh: jn: o^ tp: o^ stYQ|| o^ tq sibtuErNYQ vEgA EdbsY }Imih | i}EyA EyA n: pREcAdyAq o^|| o^ aAEpA EjYAtI rEsAhm<tQ bR vuvub: ErÂ|| Hridi Nilotpala dala-prabhang chaturbhujam sankhachakra-gada-padma-hastam Garuraruha Keshabang dhayen | Om bhuh Om bhubah Om swah Om maha Om janah Om tapah Om satyam || Om tat Sabitur varenyam bhargo devashya dhimahi | Dhyo yonah prachodayat || Om apojyoti rashomritam Brahma bhur bhubasarom || Meditate on Vishnu (Keshaba), sitting on your heart and emitting blue hallows. In four arms He holds conch, spinning wheel, mace and lotus. He sits on the heavenly bird Garura for his transportation. Oh the revered Sun remove the darkness that prevails in me and illuminate my intellect with your divine illumination that spreads out over the three worlds of this universe.
98
Breath control Step #3 (Exhale through the right nostril) Release the thumb on the right nostril and allow the breath to exhale through the right nostril. (llAET) EbtQ idBvujQ iSUl-DmrcdRibvUi>tQ iEnQ b<>vArtQ SuQ Dmr-krQ a acdR }YAyn| o^ vu: o^ vub: o^ : o^ mh: o^jn: o^ tp: o^ stYQ|| o^ tq sibtuErNYQ vEgA EdbsY }Imih i}EyA EyA n: pREcAdyAq o^|| o^ aAEpA EjYAtI rEsAhm<tQ bR vuvub: ErÂ|| Lalatey Swetang dwibhuang trishula-damaru-karam ardhachandra bibhusitam bibhusitam trinetrang brishabharurah Shambhung dhayen Om bhu Om bhubah Om swah Om maha Om janah Om tapah Om satyam || Om tat Sabitur varenyam bhargo devashya dhimahi | Dhyo yonah prachodayat || Om apojyoti rashomritang Brahma bhur bhubasarom || While exhaling, meditate on the image of Shiva, the destroyer, resting on your forehead. He has three eyes, with two arms holding trident on the right and drum on the left, decorated with half-moon on the forehead and riding on a bull. Oh the sun ---. Obeisance to Surya (sun) Sipping water in the name of the sun (Surya) aAcmn Achman Take water in your right palm chant the mantra and sip it. sUJYc Emit msY bR Vi>: pRk<itCd aAEpA EdbtA aAcmEn ibinEyAg:| o^ sUJYc mA mnuYc mnuYptyc| mnuYk<EtvY: pAEpEvYA rxAQ|| JdRAiyA pAppAp-mkAir>Q mnsA bAcA hAvYAQ pYAQpYAQ-mudErN iSnA| rAidbluptu, Jq ik duirtQ miy| 99
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) HdmhQ mAmm<tE>AEn sUEJ EJY EjYAiti> juEhAim AhA|| Surya meti mantrasya Brahma Rishi prakritischanda apo devata achmaney biniyoga | Om Suryascha ma manyuscha manyopatayascha | Manyukritebhya papebhyo rakshatam || Jadatriya papa makarisham manasa bacha hastabhyam padmammudarena shishna || Ratristadbalaspatu, jat kincha duritam mayi | Edmaham mammritayonow Surey jyotoshi juhomi swaha In the name of the Sun as described by the sage Brahma in Prakriti chanda, I am sipping this water. With the blessings from the Sun and the sages may be protected from the ignorance (sin). Whatever sin I have incurred in the night by my words, hands, feet and other organs, may that be excused by the God of the night. Blessed by them I may now burn all my sins into the eternal flame of bliss as my ahuti (offering) in order to acquire my immortal soul. Relieving the Sin AOjoe Aghamarshan Take little water in your right palm, chant the mantra and imagine that you are blowing off your sin through your breath. VtimtYsY VkysY aGm>N Vi>Vi>-rnup u CEdA vAbb<EA EdbtA abEm}A bv<Et ibinEyAg:| o^ Vt stYAvIApEsAh}YjAyt| tEtA rAYjAyt, tt: smuERA aNb:|| o^ smu dNbdi}, sQbqsErA ajAyt| aEhArAAiN ibd}d ibSBsY im>EtA bSI|| o^ sUJYAcdRmEs }AtA JFApUbmkyq| idb p<iFbIAirx mEFA :|| Ritamityasya riktraysya aghamarshana rishir Anupstupachhanda Bhababrito devata ashwamedha babhritey biniyogah || Om ritanch satyancha abhidhatapa sohadhyajayata | Tato ratra jayata tatah samudro arnabah || Om samudrad-arnabadadhi sambatsaro ajayata | Ahoratrani bidadat Viswasya mishato bashi || Om Surya Chandra masau dhata yatha purbam kalpayat | Deebancha prithibincha antariksha matho swah || 100
As described by Aghamarshana sage in Anustupa meter, dedicated to describe Gods creation. In the beginning of the Creation there was no light that was watched exlusively by His Absolute Truth. Then formed the sea, followed by the intermittent day and night leading to the annual cycle of the year. The universe got illuminated by His grace, reflected by the sun and the moon, as He planned. And finally merged the whole Universe and this earth extended deep into its core. (Recalling the Creation removes the ignorance within you) Now throw the water on to your left on the ground imagining that you are released of the sin and ready to do your worship as the pure soul (amritasya putra). Wash your hand and you are now ready to offer your prayer to Gayatri. Now look to the east, imagining the rising sun and chant: o^ vUvub::, tq sibtUbErNYQ, vEgA EdbsY }Imih| i}EyA EyA n: pREcAdyAq o^|| Om bhur-bhuba-swah tat sabitur varenyam bhargo devashya dhimahi Dhiyo yo nah prachodayat Om || He who is adored by all over the universe heaven, earth and underground, Destroy the ignorance in me and enlighten my intellect (soul). Offer little water on the plate, meditation on sun: Prayer to Suns location pkfe Suryopasthan This prayer is dedicated to the sun in his current position on the sky. Facing the sun chant: o^ wdutYimtYsY pRNB Vi>gAyICd: sUEJYA EdbtA sUEJYApAEn ibinEyAg:| wdtYQ jAtEbdsQ, Edb bi Ektb:| d<ES ibbAy sUJYQ|| Om Udutyam ityasya Prashkanva rishih Gayatri chanda 101
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Suryo devata Suryoposthaane biniyogah. Om udutyam jatavedasam, deva bahanti ketavah Drishe vishvaaya Suryam || For the mantra that starts with the word Udutyam, Praskanva is the seer (rishi), Gayatri is the meter, and the sun is the God. This mantra is for the worship of the Sun. Om, in order to make everything visible to us, The rays of the Sun brings the knowledge that stays high above the sun. icimtYsY kUqsVi>u Cd: sUEJYA EdbtA sUEJYApAEn ibinEyAg:| sVi>-ip o^ icQ EdbAnAEdbAnA-mudgAdnIkQ, cxuimsY brNsYAEg: aApRA dYA dYAbAp<iFbI airxQ sUJY aAtA jgtuJc|| Chitram ityasya Kutsa rishi Tristup chandahSuryo devata Suryopathaney viniyogah. Om chirtram devana mudgadinikam, chaktsur Mitrasya Varunasyagneh. A pra dyava prithivi antariksha, surya atma jagatas tasthushashcha.|| For the mantra that starts with the word Chitram, Kutsa is the seer, Tristup is the meter, and the Sun is the God. this mantra is applied to worship the Sun. Then give water in the name of various aspects of divinity: o^ bREN nm:, o^ bRAENEvYA nm:, o^ aAcAEJYEvYA nm:, o^ Vi>EvYA nm:, o^ EdEbEvYA nm:, o^ EbEdEvYA nm:, o^ bAyEb nm:, o^ m<tYEb nm:, o^ ib>Eb nm:, o^ bSRbNAy nm:, o^ wpjAy nm:| Om Brohmaney namah, Om Brahmanebhyo namah, Om acharyebhyo namah, Om rishibhyo namah, Om devebhyo namah, Om Vedebhyo namah, Om bayabey namah, mritabey namah, Om Vishnabey namah, Om Vaishrabanaya namah,Om upjaya namah. Om! Brahma the creator, Brahmins (devoted to divine thoughts), teachers, sages, Gods, Vedas, wind, souls of the dead, Vishnu, and the sage 102
Baishravan who studied the Sama Veda. Welcome to Gayatri gAyI aAbAhn Gayatri avahan Call Gayatri with folded hands placed on your heart: o^ aAyAih aAyAih brEd Edib, YxEr bRbAidAin| bAidAin| gAyi CdsAQ mAtmAt-bREJAin nEmAuEt|| Om aayahi baradey devi, traksharey Brahmabadini | Gayatricha chandasang matar-Brahmayoni namastu tey || Come Oh the revered goddess, Oh the immortal, Oh the mother of Vedas, Oh the mother of Gayatri meter, who came out of the supreme Lord (Brahman), allow me to bow with deep reverence. Gayatri Meditation gAyI}YAn Gayatri dhyan Dhyan is the process of invoking the image of the God/Goddess on the mental screen. gAyYA ibSBAim Vi>Vi>-gAyICd: sibtA EdbtA jEpApnyEn ibinEyAg:| Gayatraya Viswamitra rishi-Gayatrichanda Sabita devata japonayaney biniyogah || Gayatri, initiated by sage Viswamitra in Gayatri meter and addressed to the sun, I am offering that mantra to you. Morning o^ kumArIArI-m<g EbdJutAQ bRrpAQ ibicEyq| hQsitAQ kuShAQ sUJYm&lm&l-sQitAQ|| Om kumarim-Rigvedajutan Brahmarupan bichintayet Hansasthetang kushahastang Suryamandala-sansthitam ||
103
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) In the morning meditate on Gayatri as a small girl, holding the sacred Rigveda, looking over the universe while sitting on a swan, holding Kusha (the sanctified grass that captures suns rays) in her hands; while located on the divine solar system. High noon o^ m}YAEh ib>uurA tAxYAQ pItbAssQ| JubtI JjuEdAQ sUJYm&lm&l-sQitAQ Om madhyaneh Vishnurupancha tarakshasthan peetabasasang | Yubatincha Yajurvedang Suryamandala-sansthitam || At noon, like Vishnu riding on his Gaduda, Gayatri takes the form of a young grown up lady, holding Yayurveda in her hands, wearing a yellow dress and located in the divine solar system. Evening o^ sAyAEh iSbrpA b<AQ b<>vv-bAihnIQ| sUJm&l&l-m}YAQ sAmEbd smAJutAQ| Om sayaneh Shibarupanchya bridang brishabha-bahining Suryamandala-madhyastang Samaveda samajutang || In the evening, like the image of Shiva, Gayatri takes the form of an old lady riding on a bull while located in the Solar system and holding the Samaveda in her hands. Gayatri chant gAyIjp Gayatrijap Light is a symbol for knowledge and wisdom. Many would like to meditate on light as a formless symbol of the Supreme divine. Gayatri mantra helps in such a meditation. The following Gayatri prayer is mentioned in Rigveda and Brihadaranyaka Upanishad. It is considered as the ultimate vaidic prayer.
104
Gayatri chant gAyIjp Gayatrijap Light is a symbol for knowledge and wisdom. Many would like to meditate on light as a formless symbol of the Supreme divine. Gayatri mantra helps in such a meditation. The following Gayatri prayer is mentioned in Rigveda and Brihadaranyaka Upanishad. It is considered as the ultimate Vedic prayer. The following chant, known as Gatri mantra or Mahabyahriti (great utterance) is counted ten times as shown in the figure using right palm. The process of couting is shown by the arrow. Start (#1) on the second space between the top two knuckles of ring finger. Then continue as numbered following the arrow. When the first round is done on the right palm, keep tab on the left palm in the same manner where #1 represents ten counts of the Gayatri mantra. Thus when you reach #10 on the left palm, you have chanted hundred times. At the end, finish with eight extra counts on the right palm, making a total of 108 total counts, the normal cycle of Gayatri mantra chant. o^ vUvub::, tq sibtUbErNYQ, vEgA EdbsY }Imih| i}EyA EyA n: pREcAdyAq o^|| Om Bhur-Bhuba-Svah, Tat savitur barenyam, bhargo devasva dhimahi. Dhiyo yo nah prachodayat Om! || Let us meditate on the glory of that effulgent reality, through which the whole universe is projected, May He enlighten our intellect. 105
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) In detail Om( primordial sound that represents divinity)! In the three worlds the physical (bhur), the mental (bhuvah) and the spiritual (suvah) You that transcendental Paramatama, the adorable (barenyam) Sun (Savitur, Creator of this world), destroy the darkness (bhargo, sin), With your divine effulgence (devasya). We meditate upon (dheemahi) Thee, Enlighten our intellect (dhiyo yonah pracodayat). Om (unto the divinity). Conclusion of Gayatri gAyI ibsn Gayatri Bisarjan Take a little water on your right palm, chant the following mantra and throw on the puja plate: o^ mEhSmEhS-bdEnAqpA ibE>Ahdyy-sbA| bRNA smnu@AtA gC Edib JEFCyA|| Mahesha-vadanotpanna Vishnuhridaya-sambhaba | Brahmana samnugyata gachcha devi jateychaya|| Oh goddess Gayatri, you have come from the mouth of Shiva, reside in the heart of Vishnu, and hold to the conscience of Brahma, now you can go anywhere you wish. Prayer for self-protection aA-rxA Atma-raksha Touch the backside of your right ear with your right thumb and pray to seek the blessing of Agni to protect you from all dangers. After completion of the chant, circle water around you in clockwise direction. jAtEbds HtYsY kSYp Vi>U CEdAhigEbtA, Vi>-ip tA, aAtrxAyAQ jEp ininEyAg:| o^ jAtEbdEs sunbAm EsAmmrAtIyEtA in dhAit Ebd:| s n: pJdit dugAiN ibSBA nAEbb isuQ duirtAtYig:| 106
Jatabedasha itashya Kashyapa rishi trishtupo chanda Agnirdevata, atmaraksham japey biniyoga. Om jaatavedasey sunbama somam-aaratiyato ni dahati Vedah. Sa nah parshadati Durgani bishvaa naabeba sindhum duritatyagnih || Let us offer Soma to Agni, the knower of all Vedas. May He destroy our enemies. As a boatman helps us to cross the ocean with a boat, so may Agni protect and help us to steer over the river of our sorrows. Prayer to Rudra, Shiva rEdApsAn Rudrapasthan With folded hands chant this prayer: VtimtYsY kAlAigrdRVi>p CEdA rEdRA EdbtA rEdRApAEn ibinEyAg:| i>-rnup Ritamityasya Kalagnirudra rishi anupstupa chando Rudhro devata rudrapasthaney viniyogah. In the name of the sage Kalagni Rudra, sung in Anustupa meter, and devoted to Lord Shiva sitting in His heavenly abode o^ VtQ stYQ prQ bR pur>Q k<>iplQ| WErtQ ibrpAxQ, ibSBrpQ nEmA nm:| Om rtam satyam param Brahmah purusham krishnapingalam Urdhavaretam virupaksham, visvarupam namoh namah || Supreme Brahman, The Absolute Reality, who has assumed the form ofUmaamaheshvara, with dark blue and reddish brown in hue, absolutely chaste and possessing uncommon eyes. Salutations to Her in the form of the universe. (This verse is taken from Mahanarayan Upanishad). Now offer water with the spoon (kushi) in the names four divinities separately: o^ bREN nm:| o^ ib>Eb nm:| o^ rdRAy nm:| o^ brNAy nm:| 107
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Om Brahmaney namah, Om Vishnabey namah, Om Rudraya namah, Om Varunaya namah. Reverence to Brahmah, Vishnu, Rudra Shiva, and Varuna. Special offering to Sun God sJYAGY Suryargha Take the kushi (the small spoon that sits inside the kosha, water holder kept in front of the priest) with little water. Put in that a touch of red sandalwood paste and a red flower. Add a bit of rice (kept in the pushpapatra) into the kushi. Hold the kushi with narrower side pointing outward. Meditate on the rising sun coming in front of you and you are looking at it. Chant: o^ eih sJ shsAQESA EtEjArAES jgqpEt| anukpy mAQ vQ g<hANAGQ idbAkrm|| Om ehi surya sahasrangsho tejorashey jagatpatey. Anukampaya mam bhaktam grihanargham divakaram. Oh the Sun God! Oh the emitter of thousands of rays over the universe, bless me, your devotee, and receive my offering, Oh the day maker. Then offer your reverence to the Sun God by joining the hollowed palms and holding them on your chest: o^ jbAksm-skASQ kASYEpyQ mhAdYitQ| }AtAirQ spApGQ pNEtAim idbAkrQ|| idbAkrQ|| Om javakusuma sangkasham kashyapeyam mahadyutim. Dhwantarim sarbapapeghnam pranatoshmi divakaram. Like the red shoe flower (jbA), extremely bright like the hot copper, the killer of darkness, the remover of all sins, Oh the maker of the day! I am prostrating in front of you.
108
Now offer a spoonful of water from your boat-shaped right palm uttering the mantras that appeal to Goddess Gayatri to excuse you from the errors you incurred during the ritual and fulfill it by her grace. O^ JdxrQ pirvRQ mAAhIn JEbq| pUNQ vbtu tq sQ tqpRsAdAq suErbir|| Jadaksharam paribhrashtam matraheenanc jadvabet. Purnam bhatu tat sarbam tatprasadat sureshwari. If I made any error in using the proper alphabet or pronouncing it, Oh the Goddess of all knowledge, complete it by your grace.
109
110
Part 5
SAMABARTAN HAVAN
(Conclusion of Austere Life) pjhe qj Samabartan Hom Resume Havan after the completion of Sandhya. Fire offering (Havan) before returning home pjhe qj Samabartan hom Then put the fire on the fuel can or on the pile of woods. o^ aEg tBQ aSejp| Om Agne twam Tejonamasi Om! Oh the fire I name you as Tej (energy). Then, welcome the new fire by showing the five welcome mudras: o^ aSnAmAgEy HhAgC HhAgC HhAit HhAgC Hh siEdih Hh sir}Y aAiAnQ kur mm pUjAQ g<hAN| Om! Samudbhabanamagnaye ihagacha ihagacha, iha tishtha iha tishtha, iha sannidhehi, iha sannirudhyascha atradhistanam kuru, mam pujam grihana || Oh the Tej-named fire, come here come here, stay here stay here, come near to me, Get settled and receive my oblation. Home Coming Offering to Great Utterance (Gayatri) mhAbYAhit EhAm Mahavyariti Hom The teacher and his disciple now perform the Mahabyahrit hom. It the great mantras of Gayatri, the base of Hinduism, chanted in different 111
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) meters. Offer ghee in the name of the three great sayings: vu-vub::-: : which covers the entire Universe. o^ pRjApitV i> b<htI CEdYA pRjApitEdbtA pjheqj ibinEyAg: ApitVi> vu-vu : AhA| Om Prajapatirrishi Brihati chando Suryodevata kushandika upanayana homey biniyogah | Om bhur-bhuba-swah swaha | In the name of sage Prajapati, sung in the Brihati meter, I am offering this oblation on the occasion of Fire Offerings of marriage, remembering the great saying of Bhu(r), Bhubha and Swah (the ultimate basis of creation). fSfaG ol ANha pjheqj heuNx z faGol AN hafa hajQkw a fhhj acnLw aelv pjdjqjeav pajfNw q zz1zz Prajapatirrishir agnirdevata samabartanahome biniyogah | Agney bratapatey brtamcharjam tattey prabrabimi Tadashakam tenarat samidhmahamanritat satyamupagam swaha ||1|| In the name of sage Prajapati, witnessdc by the Fire God, I am dedicating my offer to my home coming (samabartan) In the name of Fire (agni), the solemn vows that I took in front of my teacher (acharya, guru) Which he expanded and taught me many times and Explained to me with great care during my stay with him I offer this fire wood in the name of that brilliant truth. fSfaG ol ANha pjheqj heuNx z faGol Jy hu hafa hajQkw a fhhj acnLw aelv pjdjqjeav pajfNw q zz2zz Prajapatirrishir Agnirdevata samabartanahome biniyogah | Om Bayo bratapatey bratamacharyam tattey prabrabimi Tadashakam tenarat samidhmahamanritat satyamupagam swaha ||2|| In the name of sage Prajapati, witnessdc by the Fire God, I am dedicating my offer to my home coming (samabartan) In the name of Wind God (Bayo) the solemn vows that I took in front of my teacher (acharya, guru) Which he expanded and taught me many times and 112
Part 5: Samavartan Havan Explained to me with great care during my stay with him I offer this fire wood in the name of that brilliant truth. fSfaGolx pk cha cha pjh pjheqj heuNx Jy pk hafa hajQkw a fhhj acnLw aelv pjdjqjeav pajfNw q zz3zz Prajapatirrishir Suryo devata samabartanahome biniyogah | Om Suryo bratapatey bratamacharyam tattey prabrabimi Tadashakam tenarat samidhmahamanritat satyamupagam swaha ||3|| In the name of sage Prajapati, witnessdc by the Fire God, I am dedicating my offer to my home coming (samabartan) In the name of Sun God (Suryo) the solemn vows that I took in front of my teacher (acharya, guru) Which he expanded and taught me many times and Explained to me with great care during my stay with him I offer this fire wood in the name of that brilliant truth. fSfaG o Qccha pjheqj heuNx z faGo Jy Qc hafa hajQkw a fhhj acnLw aelv pjdjqjeav pajfNw q zz4zz Prajapatirrishir Chandrodevata samabartanahome biniyogah | Om Chandra bratapatey bratamacharyam tattey prabrabimi Tadashakam tenarat samidhmahamanritat satyamupagam swaha ||4|| In the name of sage Prajapati, witnessdc by the Fire God, I am dedicating my offer to my home coming (samabartan) In the name of Moon God (Moon) the solemn vows that I took in front of my teacher (acharya, guru) Which he expanded and taught me many times and Explained to me with great care during my stay with him I offer this fire wood in the name of that brilliant truth. fSfaG faGol ol Cc Cc c cha pjheqj heuNx z Jy Cc Cc hafa hajQkw a fhhj acnLw aelv pjdjqjeav pajfNw q zz5zz Prajapatirrishir Indro devata samabartanahome biniyogah | Om Indro bratapatey bratamacharyam tattey prabrabimi 113
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Tadashakam tenarat samidhmahamanritat satyamupagam swaha ||5|| In the name of sage Prajapati, witnessdc by the Fire God, I am dedicating my offer to my home coming (samabartan) In the name of Indra the solemn vows that I took in front of my teacher (acharya, guru) Which he expanded and taught me many times and Explained to me with great care during my stay with him I offer this fire wood in the name of that brilliant truth. Offering Water SmSm Jalanjali Facing east the student then sits on the left of the acharya, take anjali of water (join the palms, hold water on two palms), put little chandan in it, chant the following and and after the chant discard the water in the pot placed under it: fSfaGor ANcu chax pjhe hQk EcLSm aN heuNx z Jy k AflNux fh Nq EfNqjlL jeqx z Mm hlSecolcuq Aa ae pSj zz6zz Prajapatirrishir chandrodevata samabartaney brahmacharya udikanjali tyagey biniyogah | Om jey apaswantara agnayah prabishtaga gohya upagohyomruko manohah | Khalo birujastanu dushirindriyaha ati fan srijami ||6|| Upon the completion of this austere life, I am discarding this water to signify the occasion, And may this act in perishing the impure fire And invoke life with controlled senses for the posterity fSfaGolfw Ollnlf cha pjhe hQkcLSmaN heuNx z Jy kcfw Olw kcfw lw cccfjolfja av pSj zz7zz Prajapatirrishirapam ghorkrurashantarupa devata Samabirtaney brahmacharya udikanchalatyagey biniyogah | 114
Part 5: Samavartan Havan Om jadapam ghoram jadpam kruram dadadapamshantarupamati tat srijami ||7|| In the name of sage Prajapati and God with many faces Dreadful, frightful and Peaceful. On the occasion of home coming, upon the completion of the austere life, I pour this water with the wish to create a peaceful image in my mind. fSfaGo lQeqNeha pjhe hQkcLSmpL heuNx z Jy j lQejq Nej aeqw jjiooj zz8zz Prajapatirrishir rochanohagnirdevata Samabirtaney brahmacharya udikanchalatyagey biniyogah | Om mo rochanastamiha grinami tenaham mamabhishinchami ||8|| In the name of sage Prajapati, the luminous Fire God On the occasion of home coming, upon the completion of the austere life, I pour this water with the wish to have His downpour on me as Spiritual enlightenment to get wet from the divine shower. The student now pours the palm-filled (anjali) of water fSfaGo lQeqNeha pjhe hQkcLSmpL heuNx z Jy knp aSp hhQpu hmucuu z hkucu lufou ao AfQa zz9zz Prajapatirrishir rochanohagnirdevata Samabirtaney brahmacharya udikanchalatyagey biniyogah | Om Jashasey tejashey brahmabarchasaya balayendriayaya | Birjyayannadyaya raisposhaya twishya apachitai ||9|| In the name of sage Prajapati, addressing to the luminous Fire God On the occasion of home coming, upon the completion of the austere life, May I be blessed with divine glory and strong like Indra Possess manly vigor with healthy foo enriching my honorable life. ||9|| fSfaGox osL jqfwRcqne cha pjhe hQkcLSmpL heuNx z 115
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Jy ke ujLZaw kefjoaw plw kereioaw kejw fbhw jqw kchw jjioaj zz10zz Prajapati rishih sharastaka mahapangtischando-Ashwino devata Samabartaney Brahmacharyudakanjalisekey viniyogah | Om yena striyamkrinutam jenapamrishatam suram yenakhanabhyashichatat | Yanemam prithibim mahim jadbam mamabhishinchatam ||10|| In the name of sage Prajapati, on the occasion of home coming, After the completion of my austere life, I repeatedly utter the great verse (Gayatri) in Mahapankti chando, addressing the twin God Ashwin, So as to guard myself when I meet a woman and stay away from wrong doing Or drown in wine (passion). Thus I pay reverence to this earth and its soil and consecrate myself by taking this bath. Note: Ashvin means light in the Sanskrit language, and Ashvini is the first star that appears in the evening sky, Ashvin also stands for the Divine twins The Ashvins, considered to be the Hindu Gods of vision, in Hindu mythology. fSfaGol Aca cha Bcafe heuNx z Jy Ece Siil il Cc jll jllv nfeilv z cnpelp cnpe j L ahnj j hn zz11zz Prajapatirrishi adityo devata adityoupasthaney biniyogah | Om udyan bhrajabhrishtibhir Indro marudbhirsthat shantapanebhirasthat | Dashasanirasi dashasanirashi darshasani ma kurba tabishyamya ma bisha ||11|| In the name of sage Prajapati, dedicated to God Aditya, With the appeal that God Aditya (solar deity) to receive my worship May I be illuminated by the divine light and beg to uplift me from my ignorance Let tens of rays from the sun give me the ten-fold vision and power to overcome hurdles of my life. 116
Part 5: Samavartan Havan fSfaGol Aca cha Bcafe heuNx z Jy Ece Siil il Cc jllv nfeilv z napelp napew j L ahnj j hn zz12zz Prajapatirrishi adityo devata adityoupasthaney biniyogah | Om udyan bhrajabhrishtibhir Indro marudbhirasthat shantapanebhirasthat | Shatasanirasi satasanirasi satasanim ma kurba tabishyamya ma bisha ||12|| In the name of sage Prajapati, dedicated to God Aditya, With the appeal that God Aditya (solar deity) to receive my worship May I be illuminated by the divine light and beg to uplift me from my ignorance Let hundreds of rays from the sun give me the vision and power to overcome hurdles of my life. fSfaGol Aca cha Bcafe heuNx z Jy Ece Siil il Cc jllv nfeilv z pqppelp pqppew j L ahnj j hn zz13zz Prajapatirrishi adityo devata adityoupasthaney biniyogah | Om udyan bhrajabhrishtibhir Indro marudbhirasthat shantapanebhirasthat | Sahasrasanirasi sahasrasanim ma kurba tabishyamya ma bisha ||13|| In the name of sage Prajapati, dedicated to God Aditya, With the appeal that God Aditya (solar deity) to receive my worship May I be illuminated by the divine light and beg to uplift me from my ignorance Let thousands of rays from the sun give me the vision and power to overcome hurdles of my life. fSfaG Rc Bca cha Bcafe heuNx z faGol Aef Jy Qrlp Qr Qr Ajph j ffew Sq z pj lSha ejqq j j qwpx zz14zz Prajapatirishir Anustupa chanda Adityo devata adityopasthaney biniyogah | Om shakshurashi chakshu ashthwamasyab mey papnanam jahi | Somastwa rajabatu namasteyhastu ma ma hingshih ||14|| In the name of sage Prajapati, dedicated to God Aditya, 117
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Appealing God Aditya (solar deity) to receive my worship Through his divine luminous eyes I will be protected from the devils And will energize me to rightful thoughts and protection from hostilities exngGo f Rc hlZ cha jMm jQe heuNx z Jy Ecjw hlZ fnjjchdjw h jdjw nbu z Abca ha huw aheNp Acau pj zz15zz Shunashepharrishi Trishtupachanda Varuno devata mekhala mochaney biniyogah Om udyttamam Varuna pashamsmadabadhamam bi madhyamam srathaya | Athaditya bratey bayam tabanagso aditaye syama ||15|| In the name of sage Sunahshepha, sung in the Trishtupa meter, dedicated to God Varuna, I am taking away this girdle of chastity Oh noble Varuna, upon the release of the cord from my body With the blessing of Aditya (solar circle), I am reborn out of darkness (ignorance) The Student Repeats the Great Saying of Gayatri jqhqa qj Mahavyariti Hom The student repeats the Mahabyahrit hom and repeats the the three great sayings of Gayatri: (vu-vub::-:) o^ pRjApitVi> i> b<htI CEdYA pRjApitEdbtA pjheqj ibinEyAg: vu-vu : AhA| Om Prajapatirrishi Brihati chando Suryodevata kushandika upanayana homey biniyogah | Om bhur-bhuba-swah swaha | In the name of sage Prajapati, sung in the Brihati meter, I am offering this oblation on the occasion of Fire Offerings of marriage, remembering the great saying of Bhu(r), Bhubha and Swah (the ultimate basis of creation)
118
Part 5: Samavartan Havan BENEDICTION wdIcY-km Udicya karma Sprinkle water around the havan kunda with the following chant: fSfaGol Aca Acac cha EcLm pL pL heuNx heuNx z o^ aidEth anmQA: Prajapati rishi Aditi devata udikanjali sekey viniyogah | Om Aditeha nwamang stah || In the name of sage Prajapati, Oh the mother of all Gods (Aditi) I am offering this water to you. As I sought your favor to start thus fire worship, you will grant me its success. New Name Of Fire Before Extinguishing (Mriragni, m<#Aig) The fire is given a new name (Mriragni, m<#Aig)before it is turned off. Mrirah means ocean that gave birth to this earth that came out of ocean. Welcome the new fire along with the five mudras for the welcome: Jy jsejN ejN ejx z Cq NR Cq NR, Cqa Cqa, Cq pcq, pcq, Cqpld, Adew Ll, jj fSw NqZ z Om Mriranamagney Eha gacha eha gacha, eha tishtha, ehatishtha, eha sannidehi, eha sannidehi, Eha sannirudhaswa, atradhishtam kuru, mam pujam grihana || Oh the fire with the name of Mrirah (ocean) you are cordially welcome, come close to me, stay close to me and after establishing, accept my oblations. Then put flower on the base of the Havan Kunda with each offering (or sprinkle water or rice): 119
Ho Nx Jy jsejN ejN ejx Ho AO Jy jsejN ejN ejx Hav ff Jy jsejN ejN ejx Ho dfx Jy jsejN ejN ejx Ho cfx Jy jsejN ejN ejx Esha gandha Om Mriragney namah, etat pushpam Om Mriragney namah, esha dhupa Om Mriranamagney namah | esha deepa Om Mriranamagney namah | I am offering sandalwood,welcome grain, flower, incense and lamp To the fire with the name of Mrirah Then put a little ghee with the spoon or on the stick chanting: Ho qhehcj hcj Jy jsejN ejN ejx Etat habir naivedyam Om Mriranamagney swaha || I am puttiing the ghee as the naivedya to your honor, Oh Mriragney. I am offering consecrated butter or ghee (habir) and the food-platter (naivedya), Please accept my offering. Final Offering pNAit Purnahuti The jajaman (host) and his wife, along with the priest, stand up and give their last offering to the fire. This is called pNAit (purnahuti). While standing, pour a spoonful of ghee on the fire while chanting the following: pRjApit Vi>irAT gAyI CEdA HdREdbtA JSkAmsY JjnIy pEyAEg ibinEyAg:| o^ pUNE hAmQ JSEs juEhAim, EJAhs juEhAit brms ddAit, brQ b<EN, JSsA vAim ElAEk AhA| Prajapati rishi Birarah Gayatri chanda Indra devata jashakamashya jajaneya prayogey viniyogaha | 120
Part 5: Samavartan Havan Om Purnahomam jashashey juhomi, johashmai juhoti baramashmai dadati, Baram briney, jashasha bhami lokey swaha || As written by Prajapati rishi in the meter of Brirah-Gayatri, in the name of Lord Indra, I am offering this oblation to the fire for my fame | In this final oblation to the fire I seek your blessing, I seek your boon to grant me good name in this terrestrial world. Offering Purna Patra (Bhojya) fZfce Purnapatradan After offering the purnahuti, sit down and take the purnapatra (Purnapatra: A tumbler placed on a plate and is overfilled with rice. On the top plsvr a coin and a supari. Put a ripe banana on the side. Hold the Purnapatra on your left hand and put a flower on it, sprinkle a little water and chant. After completing the chant give the plate to the Brahmin (priest) who will offer the content of the Purnapatra to the fire. It helps to extinguish the fire which is fully turned off by the yogurt. eEt g puEp etmY pUNp A anuk EvAjYAy nm:| eEt g puEpet petdi}ptEy etdi}ptEy SRIib>Eb ib>Eb nm:| eEt g puEp etd spRdAnAy bREN nm:| Etey gandhapushpey etashmai purnapatra anukalpa bhojaya namah | Etey gandhapushpey etatadhipataye Shri Vishnabey namah || Etey gandha pushpey atad sampradanaya Brahmaney namah|| With the scented flower (dipped in sandalwood) I sanctify this raw food for the dinner. I am offering this, with the scented flower, to my Lord Shri Vishnu with humility, I am offering this, with this scented flower, to the Brahmin with humility. ib> ib>ErAm tqsddY amEkmAis amEkpEx amkAQitEF amkEgA: amkEdbSmA (name and identification of host) amkEgA: amkEdbSmA 121
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) (name and identification of the priest/Brahmin) etd spRdAnAy bREN nm:| Etat sampradanaya Om Brahmaney namah || Vishnurom tatsat adya ___ (identification of day) ___ (identification of the perboy offering) to ____ (identification of the Brahmin) Offering this bhojya (raw food for dinner) in the name of Lord Almighty. The Brahmin, together with the devotee, will empty the purnapatra on the fire (that also helps in its extinguishing), along with the coin, banana and supari. Extinguishing the fire aigibsjn Agni bisarjan Pick up the kamandalu (Brahma), sprinkle some water around the fire and beg apology for any mistake incurred. Jy he rj Om Brahmana khamashya Pardon me Oh Brahman (Lord of the Universe) Then beg apology to the mother earth that endured the heat of the fire during its worship: Jy kil cqjax ANcqe qe fsa z avpj dl dl ch fb aw nam ih zz Om yagyabhara dahamatah agnidapiritah | Tatsmasta dharey devi pritwi twam shitala bhaba || Oh the earth you have endured the weight of the fie place And tolerated the pain of heat, May you rest in peace after the entire fire ceremony || Finally pour the rice of the purnapatra. Along with supari, banana, flower and coin, on the fire which helps in turning it off without smoke 122
Part 5: Samavartan Havan and fire splatter. Note: Before the rice is poured on the fire, take out a little ash for tilak in a small aluminum bowl that contains small amount of ghee so that the ash sticks to the forehead. After pouring the rice sprinkle a little water (careful, do not splatter the fire which is caused by its sudden outburst). This is followed by pouring yogurt on the fire and make sure that the fire is totally put off. o^ aEgtQ B smQ gC| Agney twam samudram gacha || Oh Agni may you now go to the ocean || Finally extinguish the fire by pouring yogurt over it (repeat three times) o^ p<iFB tBQ SItlA vb| Om prithwi twam shitala bhaba || Oh earth! May you cool down. Rewarding the Brahmin for the Havan dixNA Dakshina Then take the coin and give in his hands: Laav qjLj qjLjZx pabw crZjcw fZfeLfiSj fiSj nhochaj z hZ Aqw pfcc zz Kritaitat homakarmanah sangatartam dakshinamidam purnapatra anukalpa bhyoyam Shri Vishnuur daivatam Brahmaney aham sampradadey. After completing the fire worship (homakarma,) I herewith offering the reward (dakshina) along with the raw food for dinner (bhojya) in the name of Lord Vishnu. Please note: During the process of havan use few pieces of wood to produce ash. Offering of wood at the final offering will yield ash which needs to be mixed with the little havan ghee to make it slightly pasty in order to give bhasma tilak. 123
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Ash Marking ij amLLlZ Bhasma Tilakkaran Following the Havan Ceremony the members of the family and the attendees receive Markings of ashes on Forehead, neck, shoulders and heart (ijamLLlZ) as sign of blessing protection from the Fire God. Make a little paste of the ash taken out of Havan with small amount of ghee in a plate and put the ash-paste on the forehead, neck, two shoulders and heart of the devotees. Say the following mantras while putting the bhasma (ash). On the forehead: Jy Lnfp uoj z Om Kashyapashya trausham || Like rishi Kashyap wish you have a long life || On the neck: Jy SjcN SjcNuoj zz Om Jamadagney trausham || Wish you attain the power of Jamadagni (one of the great sages of ancient India, father of Parashuram, who was one of the incarnations of Vishnu) || On the shoulders: Jy khew khew uoj zz Om jadevanam trayusham || Wish you for divine characters || On the heart: Jy aq aq uoj Om tateyhastu trayusham || 124
Part 5: Samavartan Havan Wish you for youthfulness with long life || Prayer of Forgiveness xmAivxA Kshamabhiksha Human mistakes are inevitable. Hence before closing the puja one includes the prayer of forgiveness in the benedictory prayers. Take little water in your right hand chant the following and discard it in the offering plate: o^ JdxrQ pirvRQ mAAhIn JEbq| pUNQ vbtu tqsQ tqpRsAq suErbr:|| mhInQ iyAhInQ vihInQ suErbr:| Jq pUijtQ myA Edb pirpUNQ tduEm| tq pRsAdAq suErbr:| o^ kAEyn mnsA bAcA kmnA J k<tQ myA, tq sQ pirpUNQ Om jadaksharam paribhrashtam matrahinanca jadbhabet | Purnam bhabatu tatsarbam tatprasadat sureshwara | Mantraheenam kriyaheenam bhaktiheenam Sureshwarah | Jat pujitam maya Devi paripurnam tadastumey || Om kayena manasabaca karmana jat kritam maya | Tat sarbam paripurnam tad prasadat Sureshwarah || All the mistakes I incurred in reading the script, All the mistakes I committed unknowingly in reading the script, Oh Lord make them perfect by your grace. I do not know the mantras, the rituals and even I lack the devotion to perform them right, yet what I did, Oh Lord, make them right. I could not bring in words what I wanted to say, but I did my best. Please fill in the void I left and bless me. Offer a little water on the offering plate while chanting: etd sbQ kmflQ SRInArAyN crEN smpyAim| All the fruits of this ceremony is dedicated to Thy Feet Oh Narayana !! Continue prayer with folded hands: 125
o^ asEt asEtA EtA mA sq gmy z tmEsA mA EjAtIg my z AtIgmy m<tuYr mA am<tYQ Nju| Jy nx, Jy nx, Jy nx zz Om asato maa sadgamaya Tamaso maa jyotirgamay Mrityor maa amritam gamaya Om Shanti! Om Shanti! Om Shanti! Oh Almighty God! Lead me from unreal (illusion) to the real, From darknessto the light, From the fear of death to the knowledge of immortality. Returning Home pjhe Samabartan The Brahmachari sprinkles some water on his head and does the Vishnu Smaran (as described earlier, see invocation). He then changes to white new dress and then wears two-strands of sacred threads from top while taking out the deer skin and grass sacred threads through the legs. Then he chants: Jy kfhajp z Om yagyapabitamasi | I am wearing the sacred thread. He then wears a garland and chants: pRjApitVi>x nha pNe heuNx z Jy nlp ju lj zz Om jagyopabitamasi | Prajapatirrishih Shrirdevata sragwandhaney biniyogah | Om Shri rasi mayi ramaswa || In the name of sage Prajapati, dedicating to the God of beauty and fragrance I am wearing this garland as I walk into my new life. 126
Part 5: Samavartan Havan
The Brahmachari now wears a leather sandle and chants the following: pRjApitVi>x Efeq cha EfevEfev-fldfe heuNx z Jy e euaw jj zz Prajapatirrishih upanahou devata upanat paridhapaney biniyogah | Om netrau swo nayatam mam|| In the name of sage Prajapati, blessed by divinity, I am engaged in putting on my sandal Praying that it fits me well to lead my way. The Brahmachari now picks up the walking cane and chants the following mantra: fSfaGo cha cNqZ heuNx z Jy Nqpfh Efjjh zz Prajapatirrishirdando devata dandagrahaney biniyogah || Om Gandharbohsyupaba upmamaba || In the name of sage Prajapati, blessed by divinity, I am engaged in getting this cane (stick) Like the beautiful celestial musicians The Brahmachari goes near the Acharya (guru) and address him with reverence: fSfaGol AQk floc cha BQk florZ heuNx z Jy krjh Qrox fu h iupj zz Prajapatirrishir acharya parishadey devate acharya parishadbikshaney biniyogah | Om yakshameeba chakshusah prey bo bhuyasam || In the name of sage Prajapati, I am engaged to offer my reverence To my teacher and the assembly, In order to enrich my vision and move forward to attain my desired goal. Brahmachari will cover his mouth with his right hand fingers and then the heart, and eyes in accordance with the following mantra: 127
fSfaGol Aef Rc Sq cha jM-fZfne heuNx z Jy Jfde eLm cfljax fhx z Sq j hqm hQw Ql jcq hcu zz Prajapatirrishi Anushtupachhando jewbha devata mukhapranasparshaney biniyogah Om oshthapidhana nakuli dantaparimitah pabih | Jibhey ma bewbhaley bacham charu madyeha badaya In the name of sage Prajapati, sung in Anustupa meter, arousing the God of Life, I touch the face, heart, coverd lips, teeth and delicate eyes And praying to calm down the unsteady tongue and senses that flare like the agni. Before the final departure of the student, the acharya bids good bye to his beloved student by offering him water for washing feet, flower and rice, chandan on his forehead. It is symbolic of worshipping the Brahmachari, now returns home, beginning a new life. fSfaGol Aef Rc lb lb cha lbajnelq lqZ lqZ heuNx heuNx z Jy hefa hs q iu AjvpM falZx phlx z Nix p p Ap hsu zz Prajapatirrishir Anustupachando ratho devata rathatimarshna rohaney biniyogah | Om banaspatey birangho hi bhuya ashmatsakha pratarnah subirah | Gobhih sannadho asi beerrayaswa In the name of sage Prajapati, sung in Anustupa meter, addressed to the God of chariot, Made out of plants, you become our friend and perform heroic deeds That helps us to overcome acute hurdles fSfaGol Aef Rc lb lb cha lbffn lbffne heuNx heuNx z Jy Ba a Sua Sae zz Prajapatirrishi Anustupachando ratho devata rathopsparshaney biniyogah | Om asthata tey jayatu jetwani || 128
Part 5: Samavartan Havan In the name of sage Prajapati, sung in the Anustupa meter, addressed to the God of the Chariot, I am touching the chariot Please stay still so that I can conquest my goal. fSfaGol Aef Rc Z heuNx Rc iN iNc Nc cha NhejZ heuNx z Jy Cj j hna a hk hk ih CcQ lraj z foww fkhue B k e Nqe zz Prajapatirrishir Anustupachando bhagendra devata gabanumantraney biniyogah | Om ima me bishwato beerjyo bhaba Indrascha rakshatam | Pushamstam parjyabartayanasta aa jantu no grihan || In the name of sage Prajapati, sung in Anustupa meter, addressed to The powerful God of Destiny, dedicated rightful advice, May you face the world with manly courage under the protection of Lord Indra Upon your return to home, nourish the animals (the carrier of the chariot).
129
130
PART 6 ADDENDUM
List of Puja Requirements gcjm

Phardha mala and other arrangements Bengali Name pcl am qlaL naplo joLmC fnp fla fys jd fa 3 jdfL Lfl cfZ Bma Qhs Bpel df Close English Equivalent Vermillion Sesame seed Haritaki (a kind of nut) White mustard Black lentil Five grains Five jewels (metals) Five colored powders Honey (a) Sacred thread made with cotton (b) Sacred thread made with deer skin (c) Sacred thread made of straw A bowl of five things (honey, ghee, yogurt, sugar and milk) Camphor Mirror Red liquid Basket Seat and ring Insence
131
NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread) Bengali Name fcf lOV ff amp c hmf ff jm 2 Bj fh Xh h elLm (OVl) j hQll Se: irl iS, c, Msj, Tm fahel hh : hs ff jm eae Sa, Rs qhol hh qys, Eee, LW Cac Close English Equivalent Oil lamp Pitcher at the door Flower Tulasi Durba Bel leaf (wood apple) Garland 2 (Narayana and Ghat) Mango leaves Coconut (ripe or unripe) Sweets For Brahmachari: Bhojya as alm, Dandi (stick), wooden shoe (kharam), begging bag For returning home ceremony: Big garland, New shoes, Cane Arrangement for preparing havishya (cooking simple food boiled rice and vegetable).
132
Addendum
ehcl bm 4 : fcha ehNq fde eluZ Aee ehc : gm j LQ ehc Nmp, 2 iS Qm ll jnm O (h am) Xm p fyQ lLj fja OVl NjR qj pjN qj L hm LW LW (pjd) O fZf pf l iN flqal eae Sj/da Naivedya (food platter) 4 Five gods (five mounds) Nine planets (nine mounds) Principle deity (Lakshmi), One single mound Narayana Other platter: Fruit Sweet Platter of small mounds Tumblers 2 Bhojya (uncooked food materials) Rice Spice Ghee (or oil) Dal (pulse) Vegetable (five kinds) Mixture of five sweets: (Yogurt,
milk, ghee, honey and sugar)
Red towel (small) for holy pitcher Hom (havan) materials Fire pot Sand Wood Wooden sticks Ghee Overflowing rice tumbler Beetle nut Cooked food (Bhog) New cloth for purohit (shirt/dhoti)
133
ADDITIONAL INFORMATION
Diya
Kosha and kushi
Shankha (conch)
Pancha p radeep
Plate to offer ( tamrapatra)
Bell ( ghanta )
Karpoordani (for burning camphor
Water conch (Jala sankha)
Dhunuchi (for burning dhuna)
Arati plate
Seats for worship Asan
Lamp stand with 5 wicks
PUJA UTENSILS
134
Addendum
Air (Element 3)
Cosmos (Element 5) Cloth on top (missing)
Flowers
Leaves (Energy, Elenent 4)
Fruit (coconut) Pitcher with water ( Element 2) Achmania (Water to drink)
Red mark (Om or swastika) Ghat (Holy pitcher) Earth (Element 1)
Punarachmania (second glass of water)
FIVE ESSENTIAL ELEMENTS OF LIFE As represented by the Holy pitcher
Earth (1) Water (2) Air (3) Energy (solar energy in leaves, 4) Cosmos (5)
135
Holy pitcher and five great elements of life According to Hindu believe (1700 B.C.) life consists of pancha mahabhuta, or "five great elements". They are: Tej (energy), Ap (water), kshiti (earth), Marut (air), Vyom (cosmos). Human body is made of these five elements and after death the body dissolves into these elements of nature, may that be as ashes or by decay. Thus balancing cycle of nature. Because life depends on these five great elements Hindus relate them as Gods blessing. Now you can evaluate the incorrect claim of the west as quoted below. In the fifth century B.C. Greek philosopher Empedocles originated the concept of four elements of nature: Fire, Water, Air, and Earth. These represent the realms of the cosmos within which, and of which, all things consist. These four elements were discussed in the writings of Plato, and the early Greek physicians Hippocrates and Galen used them to describe the four humors of the body. A century later, Aristotle and the Pythagoreans added the fifth element, which they called Ether. This element represents the substance of the heavenly bodies, which is latent in all things. This element is also called Quintessence or Space. These same five elements are also found in Hinduism, which influenced the philosophy of Yoga. The time has come to awaken our new generation to appreciate the contribution of our ancestors and feel proud about them by understanding the significance of puja rituals. Authors
136
Addendum
PUJA ARRANGEMENTS AND OFFERINGS
Continued to next page
137
138
Addendum
:
The Story of Shaligram Sheela To the Vaishnava (devotees of Vishnu) Shaligram sheela is an aniconic The supreme exists enveloping the whole manifest Universe, representation ofPerson Lord Vishnu. Such anthropomorphic religious images (murtis) are cognizing everywhich mind,are seeing through every eye and commonly foundthrough in Hinduism, abstract symbols of God. Shaligram Sheela(s) are black in color and are ammonite fossils worshipped as manifestations of Vishnu Himself. A typical Sheela has a hole inside the round black stone, which is visible from outside. Inside the hole contains fossil remains as markings of past microbial lives, perhaps algae. These markings, believed to resemble Vishnus paraphernalia, such as mace, conch, lotus and disc. The Sheela(s) are usually hereditary and are passed down through many generations, never being purchased or sold.
Most Shaligram Sheela(s) are obtained from Gandaki River at Muktinath Chettra in Nepal, under the foothills of Himalayas (see map). Gandaki River is one of the five tributaries of the holy River Ganges. Others are Yamuna, Gomti, Ghaghara, and Teesta. The basin of Gandaki contains three of the worlds 14 highest mountains over 8000 m (Dhalulagiri, Manaslu and Annapurna). According to Vaishnava belief, the worshipper of a Shaligram Sheela must adhere to strict rules, such as not touching the Shaligram without bathing, never placing the Shaligrama on the ground and not indulging bad practices. Shilagram deity and the tulsi plant are always worshipped together as Vishnu and Lakshmi. Shaligrams are also collected from the River Narmada, another holy river of India. They are called Narmadeshwar Shaligram. It, however, does not have the fossil mark of chakra and are of different colours.
139
INCARNATIONS OF VISHNU The Story of Evolution of Human Race

The ten incarnations or Dasa Avatara of Lord Vishnu is an extraordinary recording of the evolution of human life and advance in human civilization. The sequence of appearance of Lord Vishnu on Earth is in tune with the evolutionary theory. In fact, the ten incarnations of 5 Lord 2 3 Vishnu is an amazing recording of the advancement of human civilization. All this was recorded by Hindu sages thousands of years before Christ. The first incarnation of Lord Vishnu was in the form of a fish ot Matsya Avatar. It has now been confirmed by Science that the first life forms evolved under water. The second incarnation of Lord Vishnu was in the form of a tortoise or Kurma Avatar. This is an amphibious creature capable of living both on land and in water. The third incarnation 10 of Lord Vishnu is the 6 boar or Varaha Avatar. Boar is a complete land animal. 8 land. The fourth life form has now moved out of water and has adapted to incarnation of Lord Vishnu is the half-man half-animal form known as Narasimha Avatar. This incarnation starts the transformation from animal to human form. The fifth incarnation of Lord Vishnu is the dwarf or pigmy sized human being or Vamana avatar. A transition from the beastly form to human form and the development of intelligence. The sixth incarnation of Lord Vishnu is the forest dweller or Parasuram. He has developed weapons and axe is his first weapon. Any sharp stone can be transformed into an axe and it also indicates the first settlement of humans in forests. The seventh incarnation of Lord Vishnu is Lord Ram. This us when civilized humans developed and more superior weapons like the bow and arrows. The eight incarnation of Lord Vishnu is Lord Balarama. He is portrayed with the plough the beginning of full-fledged cultivation. Human civilization has developed agriculture and is no longer depended on meat and forest for food. The beginning of agrarian economy. The ninth incarnation of Lord Vishnu is Krishna. He represents the advancing human civilization. He is associated with cows, the beginning of domestication of animals and development of economy, which continues to the present day. The tenth incarnation of Lord Vishnu is Kalki and is yet to arrive. He is believed to ride on a swift horse Devadatha and destroy the world. A clear indication that human beings will bring an end to life on earth. The numerous natural calamities created by human beings and the numerous nuclear weapons stored illustrates this.
140
Addendum TEN INCARNATIONS OF VISHNU
141
142
OUR TEAM OF EDITORS

Bibhas C. Bandyopadhyay Bibhas C. Bandyopadhyay, M.D. (Dr. Bandy) was born in Calcutta, India in 1941 in a middle class family with limited income. His parents were highly devoted and he grew in an atmosphere of Hindu faiths and believes. After receiving his high school diploma Bibhas went to Ramkrishna Mission in Belgharia, near Kolkata for his undergraduate education. While in college he became a disciple of Swami Shankarananda Maharaj in Belur Math and started doing daily worship service in Ramkrishna Mission. This gave the foundation of his later interest of becoming a Hindu Priest. Bibhas received his Medical Degree from Calcutta University in 1964 with a gold medal in pathology and honors in Medicine and Surgery. He came to United States in 1967 and joined Johns Hopkins Universiy with specialization in ENT (Ear-Throat-Nose) and then became an Associate Professor in same institution serving until 1977. Dr. Bandy finally settled down in Hagerstown, Maryland, in 1977 and started his private practice in his specialty. During his 35 years of private practice he published many articles in Medical journals and raised a wonderful family. Working closely with Dr. Kanai L. Mukherjee for more than twenty five years, Dr. Bandy became a recognized priest of Washington, D.C. and Baltimore area, including his association with the Washington Kali Temple. His experience of performing puja rituals in the capital of the USA makes him a forerunner on the subject. He has generously volunteered in writing the Bengali script, selection of the mantras, and general collaboration with the author at every step. He is highly motivated in performing all Hindu Puja rituals in an organized manner 143
NEW AGE PUROHIT DARPAN (BOOK 8: Upanayana) and presenting their significance to the younger generation with great enthusiasm. Arun Banerjee Dr. Arun Banerjee was a Principal Research Scientist in the Precision Pointingand Controls Group at the Lockheed Marin Advanced Technology Center at Palo Alto, before his retirement in 2010. He was born in1942 and educated at the Bengal Engineering College (BE,1962), Indian Institute of Technology, Kharagpur (PhD, 1969), and the University of Florida (PhD, 1972). Except for teaching from 1964-1069 at the IIT, he had spent his entire career working in industry. This included work on the dynamics of shuttle booster recovery for Northrop, shuttle tethered satellite dynamics for MartinMarietta, and INSAT solar panel deployment for Ford Aerospace. From 1982 to 2010, he worked at Lockheed, where he created a flexible multi-body dynamics code that became a workhorse tool for the company. He received the Engineer of the Year award from AIAA, San Francisco Chapter, in 1990, and in recognition of his numerous publications was invited by the European Space Agency to deliver a lecture on the State of the Art in Multi-body Dynamics in 1992, at the ESA headquarters at Amsterdam. He was an Associate Editor of the AIAA Journal of Guidance, Control, and Dynamics, and an Associate Fellow of the AIAA. Dr. Banerjee joined the team of editors at the right time when we were desperately looking for some one to go through the voluminous work of Purohit Darpan. His knowledge of Sanskrit and Bengali proved to be an asset.
144
NEW AGE PUROHIT DARPAN
Aloka Chakravarty Dr. Aloka Chakravarty is the Director of Biometrics at US Food and Drug Administration. She holds a Master of Statistics from Indian Statistical Institute and a Ph.D. in Mathematical Statistics from Temple University. During her 20 year tenure at the Agency, she has been instrumental in bringing many well-known drugs to market. She has published and presented extensively and is recognized as an international thought leader in the area of surrogate marker methodology. This method is used to accelerate drug approval in areas of unmet medical need such as HIV and Oncology. In 2010 she was awarded the FDA Award of Merit, the highest scientific achievement recognition at the Agency. What sets Aloka apart from her academic and scientific accomplishments is her deep respect and understanding of Sanskrit language, Hindu religion and Puja rituals. She grew up in a progressive yet religious environment, learning the significance of the rituals from her grandmother and later from Drs. Mukherjee. She continues to be committed to this massive undertaking despite her heavy work-life commitments.
145
NEW AGE PUROHIT DARPAN (BOOK 8: Upanayana) Dr. Bibha Mukherjee (1926-2007) The pioneer of this project, Dr. Bibha Mukherjee (1926-2007) was a gruaduate of Calcutta University (1946) and received her Ph.D. in Geography from University of Iowa in 1964. She was married to Dr. Kanai Mukherjee in 1954. She served as professor at Banaras Hindu University (1947-1970) and later at Morgan State University, in Baltimore (MD, USA, 1972-2000). She retired as Professor Emderitus in 2000 after teaching for over 50 years. She achieved success professionally while maintaining a strong commitment to her friends and family. In her quiet, unassuming way, she helped countless people through all manners of difficulty. She is most remembered for her selfless generosity, strong personality, love of knowledge and dedication to the Hindu culture. Loved and respected by all who knew her, she touched therir lives in a special way.
These pages are reproduced from the diary of Dr. Bibha Mukherjee in her memory. 146
NEW AGE PUROHIT DARPAN
NEW AGE GRANDPARENTS

Kanai L. Mukherjee, Ph.D. Fulbright Professor, Professor Emeritus in Medical Technology and Bibha Mukherjee, Ph,D. Professor Emeritus in Geography Professor Kanai Mukherjee, popularly known as Cyber Grandpa, was born in a priest family in Varanasi (July 4, 1926). As he was the eighth child, he was named after Krishna (Kanai). He learned his priesthood from his father Pandit Haribrahmo Bhattacharjee alias Mukherjee, and from his maternal uncle Professor Brahomadhab Bhattacharjee. (Note: Bhattacharjee is a title given to dedicated priests). His father became blind when Dr. Mukherjee was five years old. So he became his fathers blind mans dog and learnt the puja rituals by sitting next to his father until he took his sacred thread at the age of ten. After reaching his puberty he started doing the Hindu rituals to assist the family. When he reached his adulthood he was frustrated with the poor return of his family trade. Out of frustration he moved into science and married a non-Brahmin, Dr. Bibha Mukherjee (1954). His wife motivated him to relearn the priesthood as an academician. This book is the outcome of this unique combination. Dr. Mukherjee often refers his wife, with respect, as his guru who came into his life as Gods blessing. Dr. Mukherjee came to the west alone in 1959 and was later joined by his wife and three small children. Dr. Mrs. Mukherjee received her doctorate in Geography from the University of Iowa (1964). Both of them were teachers of long standing. After his immigration to USA, Dr. Mukherjee promoted the Bengali tradition of Hindu puja rituals in the Baltimore-Washington DC area and became deeply involved in explaining the significance of the rituals to local people, various educational institutions and churches. His weekend priesthood did not mask his professional career of medical technology. He was considered as an authority in his field and published many books with such renowned publishers as Mosby, McGraw Hill and American Medical Association. His three children and six grandchildren are his life beats. All of them are highly accomplished. He received his recognition as Cyber Grandpa from the International Community (India Abroad and India Today, 1986). The World Indian Community knows him as a great story teller. His homepage (agiivideo.com) contains 300 videos of Indian stories and now this book on Hindu Puja rituals. After his wifes death (2007) he moved to Nashville, TN and now lives with his eldest daughter, Dr. Anuradha Chakravarthy, Vanderbilt University.
147

08 Upanayana For Internet 9-26-2013

Загружено:

Сведения о документе

Оригинальное название

Авторское право

Доступные форматы

Поделиться этим документом

Поделиться или встроить документ

Параметры публикации

Этот документ был вам полезен?

Это неприемлемый материал?

Авторское право:

Доступные форматы

08 Upanayana For Internet 9-26-2013

Загружено:

Авторское право:

Доступные форматы

NEW AGE PUROHIT DARPAN BdeL flqacf lqacfZ

JyhLjkSw fhdej z EhlLjhhevja a

Bibhas Bandyopadhyay Banerjee

Published by Association of Grandparents of Indian Immigrants Nashville, TN 37205

NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread)

NEW AGE PUROHIT DARPAN (Bk 8: Sacread thread)

SACRED THREAD CEREMONY Efeue EhlLjhhevjaj ajavzz

(priests) Bibhas Bandyopadhyay Banerjee

NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread)

NEW AGE PUROHIT DARPAN (Bk 8: Sacread thread)

NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread)

New Brahmachari receives spiritual knowledge from the father

NEW AGE PUROHIT DARPAN (Bk 8: Sacread thread)

NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread)

New Brahmachari goes to beg: Bhavati viksham dehi

NEW AGE PUROHIT DARPAN (Bk 8: Sacread thread)

VOICE OF NEW GENERATION

September 12, 2012

NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread)

New Brahmachari takes sacred thread from guru.

NEW AGE PUROHIT DARPAN (Bk 8: Sacread thread)

NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread)

NEW AGE PUROHIT DARPAN (Bk 8: Sacread thread)

Part 2: Introduction (Upanayan)

NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread)

Part 2: Ancestral worship (Upanayana)

NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread)

Part 2: Ancestral worship (Upanayana)

Part 2: Ancestral worship (Upanayana)

How is Tulsi associated with Vishnu?

Part 2: Ancestral worship (Upanayana)

Part 2: Ancestral worship (Upanayana)

Part 2: Ancestral worship (Upanayana)

Part 2: Ancestral worship (Upanayana)

Au gV Astrya phat Offerings to invisible spirit joi hm Mashabhakta bali

NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread)

Part 2: Ancestral worship (Upanayana)

Part 2: Ancestral worship (Upanayana)

Part 2: Ancestral worship (Upanayana)

Part 2: Ancestral worship (Upanayana)

NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread)

Part 2: Ancestral worship (Upanayana)

Part 2: Ancestral worship (Upanayana)

NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread)

Flowers offered to Chidiraj

Part 2: Ancestral worship (Upanayana)

NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread)

Part 2: Ancestral worship (Upanayana)

Part 2: Ancestral worship (Upanayana)

Part 2: Ancestral worship (Upanayana)

Part 2: Ancestral worship (Upanayana)

NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread)

Part 2: Ancestral worship (Upanayana)

Part 2: Ancestral worship (Upanayana)

Part 2: Ancestral worship (Upanayana)

Part 2: Ancestral worship (Upanayana)

NEW AGE PUROHIT DARPAN (Bk 8: Sacred thread)

Part 2: Ancestral worship (Upanayana)

Part 2: Ancestral worship (Upanayana)

Part 2: Ancestral worship (Upanayana)

Part 2: Ancestral worship (Upanayana)

You are perfect in every possible way.

Part 2: Ancestral worship (Upanayana)