Rules for Bramhacharins

Rules in general, many more strictly supervised strictures are imposed on the Brahmachaaris, many of which may sound rather amusing for the present generation.
* After Veda studies till noon, perform” Upastthaanam “, carry “Danda” and go for “Bhiksha” (food got through begging).
* “Bhiksha” (such food) may be consumed with the permission of the “Guru“.
* Eat only out of plantain leaf – end or split piece, but not a middle piece.
* The left hand (fingers) should be touching the leaf throughout the period –
*  Must not remove the hand even for drinking water, which can be poured into the mouth by someone.
* Taboo : horse gram, Urad dhal, onion, asafoetida, red chillies, moringa-leaf curry, coconut oil, jaggery-milk mix, pop-rice kept in copper vessel, fennel (Foeniculum vulgare), honey, “Paanakam” with dried ginger, sugarcane juice, “Pappadam“, etc.
* Avoid everything that has “Asuddhi” (pollution).
* Do not talk while eating; if one must, then speak only in Sanskrit.
* Should not sleep during the day. If slept accidentally, take bath before “Sandhyaavandanam” and dinner.
* No diving into the pond.
* Don’t climb trees or on elephants. In other words, stay on the ground only.
* Do not wear long cloth / “Dhothi” / “veshthi“.
* Do not cross the “Desam” without “Danda” and kaupina (“Thorth”).
* The tuft of hair ( shikha )must be twisted and knotted.
* Smear forehead, etc. with ash.(tripundra dharan)
* No ornaments are to be worn.
* Do not chew pan, nor smoke.
* No make-up (“Alankaarams“).
* Do not look into the mirror.
* Do not use eye-liner / mascara.
* Do not utter bad words nor scold others.
* Should not look at the sun, other than during rituals like “Upastthaanam“, wearing new  sacred thread, etc.
* Do not bed with others.
* Do not look at animals and insects when they are mating; avoid them as enemies.
* Do not keep chatting with women.
* No dancing, no singing.
Do not make noise nor drum with finger nails.
* Do not hang around lazily.
* Do not tell lies.
* Do not hurt animals.
* Avoid anything that the  “Aachaarya” declares as not good.
* Except on holidays (anadhyaya ) and local temple festivals, recite the “Vedam“.
* Masturbation corrupts “Brahmacharyam“.
* It is during this “Brahmacharyam” that Veda learning is pursued; Veda is the basis for all the good that Braahmanans acquire.

Animesh’s blog

Yagnopavitham- A short description With Dharan vidhi and yagyopavita nasha prayachhita

“Yajnasoothram” technically known as  or “Yajnopaveetham” is worn by the Braahmanan and certain other communities, around the trunk of their body over the left shoulder and under the right arm, and represents clothing. In early times, clothing was of two kinds, “Anthareeyam“, a piece of covering cloth, and “Uthareeyam“, a cloth or hide to cover the chest to keep the lungs warm and strong during Vedam recital.  Yajnopaveetham got the name Yajnopaveetham as it is to be specially worn during sacred rituals such as yajnam. Yajnam means Vishnu, while Upaveetham connotes a covering, and thus, together the word could mean a cover for the god that dwells in the heart. Since the soul is supposed to dwell in the heart, Upaveetham got the other name , Soothram.
It is made of cotton thread or cloth or of Kusa grass wound around three times with the ends formed into a knot. There are different versions as to what the three represent – Sat-Chit-Aanandam; Sathwa-Rajas-Thamo Gunams; Brahmaavu-Vishnu- Maheswaran; Jnaana-Itchha-Kriyas; Bhoor-Bhuva-Swar Lokams, etc. Each of the three has nine strands representing nine Devans : 1. Pranavam (Omkaaram), 2. Agni, 3. Naagam ( sarpam ), 4. Soman, 5. Pithru, 6. Prajaapathi, 7. Vasu, 8. Yaman, and 9. Vishve devtas,the rest of the Devathas.

Wearers of Yajnopaveetham shall have control over their mind, word and body. It is worn to make one eligible to perform sacred rituals, for improving Brahma-Thejas, to receive God’s blessings through destruction of all troubles, and to enable one to perform all the daily rites and rituals prescribed in the Sruthi and Smrthi texts. It is to be worn while serving teachers, the elderly and guests, and while performing Homam, Japam, consumption of food, Aachamanam, Vedam-learning, etc. which have led to wearing it all the time.

In olden times, women also wore Yajnasoothram. The husband brings her to the Homasaala with  Yajnasoothram worn around her. During later periods, wearing of  women was considered unnecessary perhaps because unmarried women were a rarity in ancient Hindu families, and the husband and wife were considered as one entity, and the yagnopavitam worn by the husband was considered to represent that of the wife too. This might later have led to the present stricture that women shall not wear it.

Boys begin wearing   Yajnopaveetham with Upanayanam, which is the initiation into Brahmacharyam. It is made on an auspicious day and the maker is clean (Sudhham), and in the prescribed manner with “Pavithram” knot representing Brahmam, and symbolises the three “Gunams” that emerge from, and then merge with Brahmam. Though no Manthram is needed, first, a prayer is offered to Ganapathy and then Gaayathri may be chanted while making it. However, the prescribed Manthram is to be chanted while wearing a new yagyopavitam. It is worn over the left shoulder and under the right arm, reaching down almost to the right hip.

It is not to be touched with unclean hands. Bramhans hang the lower part of it after removing through the right arm, over the right ear lobe while in the urinal or latrine. It prevents polluting  it  ,both literally and also due to the belief that Braahmanan’s right ear is blessed with the spirit of the sacred “Ganga”, thereby preventing pollution. It  is to be reversed to the right shoulder and under the left arm during some ceremonies like “Sraaddham”, “Pindam”, etc., and is called “prachina viti” (wearing towards left).

A broken and mended or lost yagyopavita should be replaced at the earliest opportunity. It is to be worn while in an open space facing east and looking at the sun, accompanied by the chanting of prescribed Manthrams, after the morning bath and Sandhyaavandanam. The old sutra is broken, removed, tied around a small stone and thrown into the tank.
The strands of the sacred thread have symbolic meaning that varies by community and region. The sacred thread has three strands. A bachelor wears only one sacred thread; a married man wears two of them making it six strands. If the man has married and has fathered a child, he wears three, which makes nine strands. Ancient texts refer to the wearing of the Yajñopavītam in three forms:

(1)Upavītam,

where the Yajñopavītam is worn over the left shoulder and under the right arm. This is for Gods. Upavītam is also called savya (Katyayana Shrauta Sutra, etc.).

(2)Nivītam’,

where the Yajñopavītam is worn around the neck and over the chest. Nivīta form is to be used during Rishi Tharpana, sexual intercourse, answering the calls of nature, etc., and during ancestor worship/funeral rites (Shadvimsha Brahmana, Latyayana, etc.).
(3)Prachīnavītam

is where the Yajñopavītam is worn above the right shoulder and under the left arm. This is for Spirits and is used by men when performing the death ceremonies of an elder. Prachīnavītam is also called apsavya (Katyayana Shrauta Sutra, Manusmriti, etc.).

In some communities, later, at the occasion of wedding, a further three strands of Yajñopavītam are added to make for a six-strand bunch. In some communities, the custom is of one thread more being added at the birth of every child. In some interpretations, these strands of Yajñopavītam are intended to constantly remind the man of his worldly responsibilities. Three original strands of Yajñopavītam (each consisting of three) make up nine strands of Yajñopavītam, to which three are added for wife and one for children, making a total of 13 individual strands of Yajñopavītam in some communities.
Yagnopaveeta dharanaa Vidhi:
After Ganesha Prathana of Suklaambaradharam Vishnum Shashi  Varnam Chaturbhujam prasanna vadanam dhyaayet sarva Vighnopashaantaye/
there should be Sankalpa: Mamopaathaa Samasta duritaksaya dwaaraa Shri Paraneshwara Preetyartham Shrouta Smaarta vihita sadaachaara nityakarmaanushthaana yogyataa siddhyartham  Brahma tejobhi vriddhartham yagnopa dhaaranam karishye/
After the Sankalpa: Yagnopaveeta dhaarana Mahaa Mantrasya, Parabrahma Rishih, Trishthup chhandaya Paramatma Devataa, Yagnopaveeta dharanye viniyogah/  
Then while wearing each of the three threads separately each  time reciting the Mantra as follows: Yagnopaeetam paramam pavitram Prajaapateryat sahajam purastaat, Ayushyamagriam pratimuscha shubhram yagnopapeetam balamastu tejah/
There-after, prokshana Mantras be recited as follows: Om Aapohishthaa mayo bhuvah, Taana Urjey dadhaatana Maheranaaya chaksasey/  Yovisshavatamo rasah tasyabhaajayateha nah, Usiteeriva Maatarah tasma arangamaavah/ Yasya Kshayaaya jinvatha Aapo janayathaa nah, Bhurbhuvassuvah/
Then the Sacred Thread is touched thrice by way of Abhimantrana of the Three Brahma Granthis pra-

ying to Brahma-Vishnu- Maheshwaras. Some pray to nine  Devatas holding the nine threads. This would be followed by ten times Gayatri and  Jala prakshalana of the Upaveeta and  its exposure to Surya Deva reciting the Ruchas viz. Uddhutyam Tamasaspari pashyanto Jyotiruttamam, Devam Devatraa Suryamaganma Jyotiruttamam/ Uddhtyam Jaatavedasam Devam Vahanti Ketavah , Drushey Vishgvaaya Suryam/  Finally after showing the Upaveeta to Surya, wear it reciting  the ‘Yagnopaveetyam Paramam Pavitram’ Mantra again  from the left shoulder around the neck down to the right side of the back. This posture is called ‘Upaveeta’, while the revese is ‘Praacheenaa veeti’ and wearing it around the neck as a Maala or garland is callewd ‘Niveeta’. The Yagnopaveeta Dhaari is required to bathe and change it as per the Vidhi prescribed above in case of touching :Chiti kaashtaa, Chiti Dhuma,  Chandaala, Rajaswalaa, Shava, Sutikaa/( Burnt wood, Chandala, Rajaswala, dead body and Garbhini). At the time of performing ablutions, one should observe Kantha limbana or circling one’s  neck and circling the right ear. Every four months the Sacred Thread should be changed as per the afore mentioned procedure. Also some persons change the old Thread in the eventality of births and deaths of the near ones. At the time of Visarjana or removal of  the old or torn or otherwise impure Yagnopaveeta, the Visarjana Mantra states: Upaveetam Bhinna tantum Jeernam kashmala dushitam, Visrujaamki punarbrahma varcho Deerghaayarastumey!  So saying the Sacred Thread is discarded. If the same has come out or slided off by mistake, then without Mantra wear a replacement and by reciting Manojyotih and Aagney Vratapate Vratam charishyaami taccha-keyam tanmeraadhyataam, Vaayo vratapatey Aditya Vratapatey/ ,
perform Aajyaahutis and wear a new Yagopaveeta as per the procedure laid as above.

Yagnopaveetaabhava Prayaschitta:

In case of non-wearing of Yagopaveeta and non-observance of minimum duties expected of a Brahmana, there is a Prayaschittha  Vidhi prescribed. The Sankalpa for this Vidhi is: Yagnopaveeta naasha janya dosha niraasaartham Prayaschittam karishye/  As per the instructions of Acharya, the Kartha has to perform homaas to Savitra Devata / Surya  of thousand eight times or of minimum hundred eight times with Tila and Aajya. On wearing the newYagnopaveeta as per procedure, the Kartha should intensify the Gayatri Japa to atone for the lost time of Sandhyaa -vandanaadi Vidhis. In the case of the non wearing of Upaveeta, then hundred Gayatri Japa is required; if without the Sacred Thread one performs Bhojana, then he has to perform eight thousand Gayatri; if the Upaveeta falls from the  left shoulder to mid-arm or fore arm then three or six Pranaayamaas are to be done and a new Upaveeta is required to be worn. To ‘Brahmachaari’ only one Yagnopaveeta is required but to a Snaataka Vratastha two or three required. Those who desire to live long should wear more than many Sacred threads.

Animesh’s blog

धूमावती अष्टक स्तोत्रं

॥ अथ स्तोत्रं ॥
प्रातर्या स्यात्कुमारी कुसुमकलिकया जापमाला जपन्ती
मध्याह्ने प्रौढरूपा विकसितवदना चारुनेत्रा निशायाम् |
सन्ध्यायां वृद्धरूपा गलितकुचयुगा मुण्डमालां
वहन्ती सा देवी देवदेवी त्रिभुवनजननी कालिका पातु युष्मान् || १ ||

बद्ध्वा खट्वाङ्गकोटौ कपिलवरजटामण्डलम्पद्मयोनेः
कृत्वा दैत्योत्तमाङ्गैस्स्रजमुरसि शिर शेखरन्तार्क्ष्यपक्षैः |
पूर्णं रक्तै्सुराणां यममहिषमहाशृङ्गमादाय पाणौ
पायाद्वो वन्द्यमानप्रलयमुदितया भैरवः कालरात्र्याम् || २ ||

चर्वन्तीमस्थिखण्डम्प्रकटकटकटाशब्दशङ्घातम्-
उग्रङ्कुर्वाणा प्रेतमध्ये कहहकहकहाहास्यमुग्रङ्कृशाङ्गी |
नित्यन्नित्यप्रसक्ता डमरुडिमडिमां स्फारयन्ती मुखाब्जम्-
पायान्नश्चण्डिकेयं झझमझमझमा जल्पमाना भ्रमन्ती || ३ ||

टण्टण्टण्टण्टटण्टाप्रकरटमटमानाटघण्टां
वहन्ती
स्फेंस्फेंस्फेंस्कारकाराटकटकितहसा नादसङ्घट्टभीमा |
लोलम्मुण्डाग्रमाला ललहलहलहालोललोलाग्रवाचञ्चर्वन्ती
चण्डमुण्डं मटमटमटिते चर्वयन्ती पुनातु || ४ ||

वामे कर्णे मृगाङ्कप्रलयपरिगतन्दक्षिणे सूर्यबिम्बङ्कण्ठे
नक्षत्रहारंव्वरविकटजटाजूटके मुण्डमालाम् |
स्कन्धे कृत्वोरगेन्द्रध्वजनिकरयुतम्ब्रह्मकङ्कालभारं
संहारे धारयन्ती मम हरतु भयम्भद्रदा भद्रकाली || ५ ||

तैलाभ्यक्तैकवेणी त्रपुमयविलसत्कर्णिकाक्रान्तकर्णा
लौहेनैकेन कृत्वा चरणनलिनकामात्मनः पादशोभाम् |
दिग्वासा रासभेन ग्रसति जगदिदंय्या यवाकर्णपूरा
वर्षिण्यातिप्रबद्धा ध्वजविततभुजा सासि देवि त्वमेव || ६ ||

सङ्ग्रामे हेतिकृत्वैस्सरुधिरदशनैर्यद्भटानां
शिरोभिर्मालामावद्ध्य मूर्ध्नि ध्वजविततभुजा त्वं श्मशाने
प्रविष्टा |
दृष्टा भूतप्रभूतैः पृथुतरजघना वद्धनागेन्द्रकाञ्ची
शूलग्रव्यग्रहस्ता मधुरुधिरसदा ताम्रनेत्रा निशायाम् || ७ ||

दंष्ट्रा रौद्रे मुखेऽस्मिंस्तव विशति जगद्देवि सर्वं क्षणार्द्धात्
संसारस्यान्तकाले नररुधिरवशा सम्प्लवे भूमधूम्रे |
काली कापालिकी साशवशयनतरा योगिनी योगमुद्रा रक्तारुद्धिः
सभास्था भरणभयहरा त्वं शिवा चण्डघण्टा || ८ ||

धूमावत्यष्टकम्पुण्यं सर्वापद्विनिवारकम् |
यः पठेत्साधको भक्त्या सिद्धिं व्विन्दन्ति वाञ्छिताम् || ९ ||

महापदि महाघोरे महारोगे महारणे |
शत्रूच्चाटे मारणादौ जन्तूनाम्मोहने तथा || १० ||

पठेत्स्तोत्रमिदन्देवि सर्वत्र सिद्धिभाग्भवेत् |
देवदानवगन्धर्वा यक्षराक्षसपन्नगाः || ११ ||

सिंहव्याघ्रादिकास्सर्वे स्तोत्रस्मरणमात्रतः |
दूराद्दूरतरं य्यान्ति किम्पुनर्मानुषादयः || १२ ||

स्तोत्रेणानेन देवेशि किन्न सिद्ध्यति भूतले |
सर्वशान्तिर्ब्भवेद्देवि ह्यन्ते निर्वाणतां व्व्रजेत् || १३ ||

।। इत्यूर्द्ध्वाम्नाये धूमावतीअष्टक स्तोत्रं समाप्तम् ।।

 

Animesh’s blog

॥ सौभाग्यदात्री धूमावती कवचम् ॥

धूमावती मुखं पातु  धूं धूं स्वाहास्वरूपिणी ।
ललाटे विजया पातु मालिनी नित्यसुन्दरी ॥१॥
कल्याणी ह्रदयपातु हसरीं नाभि देशके ।
सर्वांग पातु देवेशी निष्कला भगमालिना ॥२॥
सुपुण्यं कवचं दिव्यं यः पठेदभक्ति संयुतः ।
सौभाग्यमतुलं प्राप्य जाते देविपुरं ययौ ॥३॥

॥ श्री सौभाग्यधूमावतीकल्पोक्त धूमावतीकवचम् ॥

Animesh’s blog

Achmanam vidhi for Atharvans

Aachman is  one of basic and important rituals .It is prescribed by Vedas for sack of purification. it is performed prior to almost all other rituals.
Word Achman literary means swallowing water from Bramhatirtha by chanting mantra according to your Shakha .( sometimes mantra also differ due to sampradaya (sect) , Traditions  in north India uses ” svAhA” when they perform Achman  and traditions  in south India uses ” namaH “.)Achamanam generally precedes all  rituals, as it is necessary to be purified for the performance of all other major and minor rituals. However, various daily acts are also believed to invalidate one’s purity in the vedic tradition, and achamanam is to be performed in order to rectify this.There are various forms of Achamanam depending on Shakha , ascribes to and the context within which one is performing the ritual. The most common forms of Achamanam are the Srauta and SmArta  achamana, and they are the most generally practiced. The next most common is the puranic form, which is primarily practiced by Vaishnavites but is often appropriated by Shaivites and others as well. Pauranic achamana, which extends the sruata achamanam. First, the sruata achman is performed, and then it is extended to the purification of the chakras through the touching of certain fingers of the right hand to certain points on the face and body, along with mantras.
Aachman mantra for Atharva veda  ( Shaunaka shakha ) are given below.

Sit in squatting position , take some water in your hand , keep the thumb and small ( little ) finger away in this position. Now recite the following mantra and swallow water with each mantra.
Om. jIvA stha jIvyAsaM sarvamAyUrjIvyasaM || 1 ||

Om. UpajIvA sthaOp jIvyAsaM sarvamAyUrjIvyasaM || 2 ||

Om. SaMjIva stha SaM jIvyAsaM sarvamAyUrjIvyasaM || 3 ||

( now wash your hands and feet with following mantra and remove extra water from lips using thumb )

Om. JIvLA stha jIvyAsaM sarvamAyUrjIvyasaM || 4 ||

Now touch your heart with following mantra.

Om. Indra jIva suryA jIva dEva jIvA  jIvyAsaM sarvamAyUrjIvyasaM || 1 ||

This is the procedure of aachman used by Shaunak shakha Adhyayins. Paipaladins uses following mantra for aachman.

oM prANAya svAhA || 1 ||
oM apAnAya svAhA || 2 ||
oM vyAnAya svAhA || 3 ||

sprinkle water on head with
bhUrbhuvassuvaroM ||
This is the procedure used by paipaladins.

Animesh’s blog

शुक्लयजुर्वेदीय सन्ध्याप्रयोगः

     ||अथ शुक्लयजुर्वेदीयप्रातःसन्ध्याप्रयोगः ||
Hear I am giving sandhya vandan vidhi for shukla yajur veda , which is most commonly followed in north india.
     ||भस्मधारणम् ||
ॐ अग्निरिति भस्म वायुरिति भस्म जलमिति भस्म स्थलमिति भस्म
व्योमेति भस्म सर्वँ {gum)हवाऽ इदम भस्म मनऽ एतानि
चक्षूँषि भस्मानि ||

     ||गायत्रिमन्त्रः ||
ॐ भुर्भुवःस्वः ॐ तत्सवितुर्व्वरेण्ण्यम्भर्ग्गो देवस्य धीमहि ||
धियोयोनः प्प्रचोदयत् ||

ॐ त्र्यम्बकमित्यस्य वसिष्ठ ऋषिः रुद्रो देवता
अनुष्ठुब्छन्दः भस्माभिमन्त्रणे विनियोगः ||

ॐ त्र्ययम्बकँय्यजामहेसुगन्धिम्पुष्ट्टिवर्द्धनम् ||
उर्व्वारुकमिव बन्धनान्न्मृत्योर्म्मुक्षीयमामृतात् ||

ॐ त्र्यायुषमित्यस्य नारायण ऋषिः रुद्रो देवता उषिणक्छन्दः
भस्मधारणे विनियोगः ||

ॐ त्र्यायुषञ्जमदग्ग्नेः कश्श्यपस्यत्र्यायुषम् ||
यद्देवेषुत्र्यायुषन्तन्नोऽ अस्तुत्र्यायुषम् ||

     ||आचमनम् ||
ॐ केशवाय नमः स्वाहा | ॐ नारायणाय नमः स्वाहा | ॐ
माधवाय नमः स्वाहा | ॐ गोविन्दाय नमः | हस्तं प्रक्षाल्य

     ||अथ देवतानमस्कारः ||
ॐ विष्णवे नमः. ॐ मधुसूदनाय नमः |
ॐ त्रिविक्रमाय नमः | ॐ वामनाय नमः |
ॐ श्रीधराय नमः. ॐ ऋषिकेशाय नमः |
ॐ पद्मनाभाय नमः | ॐ दमोदकराय नमः |
ॐ सङ्कर्षणाय नमः | ॐ वासुदेवाय नमः.
ॐ प्रद्युम्नाय नमः. ॐ अनिरुद्धाय नमः
ॐ पुरुषोत्तमाय नमः | ॐ अधोक्षजाय नमः.
ॐ नृसिंहाय नमः | ॐ अच्युताय नमः.
ॐ जनार्दनाय नमः. ॐ उपेन्द्राय नमः |
ॐ श्रीहरये नमः. ॐ श्रीकृष्णाय नमः |

     ||विनियोगः ||
ॐ प्रणवस्य परब्रह्म ऋषिः परमात्मा देवता दैवी गायत्री
छंदः प्राणायामे विनियोगः ||

     ||प्राणायामः||
ॐ भूः ॐ भुवः ॐ स्वः ॐ महः ॐ जनः ॐ तपः ॐ सत्यम्
ॐ तत्सवितुर्व्वरेण्ण्यम्भर्ग्गो देवस्य धीमहि ||धियोयोनः
प्प्रचोदयत् ||

ॐ आपोज्योतीरसोऽमृतं ब्रह्म भूर्भुवःस्वरोम् ||

एवं पूरकः कुम्भकः रेचकः इति क्रमेण त्रिवारं पठेत्

     ||शिखाबन्धनम् ||
ॐ मनस्तोक इति मन्त्रस्य कुत्स ऋषिः जगती छन्दः एको रुद्रो
देवता शिखाबन्धने विनियोगः ||

ॐ मनस्तोकेतनयेमानऽआयुषिमानोगोषुमानोऽ अश्श्वेषुरीरिषः||
मानोव्वीरान्न्रुद्रभामिनोव्वधीर्हवीष्म्मन्तः सदामित्वाहवामहे ||

     ||अङ्गन्यासः ||
ॐ विष्णुर्विष्णुः | वाक् वाक् प्राणः प्राणः चक्षुः चक्षुः श्रोत्रं
श्रोत्रं नाभिः हृदयं कण्ठेः मुखं शिरः शिखा बाहुभ्यां
यशोबलम् ||

     ||मार्जनम् ||
ॐ अपवित्रः पवित्रो वा सर्वावस्थां गतोऽपि वा |
यः स्मरेत्पुण्डरीकाक्षं स बाह्याभ्यन्तरः शुचिः ||

ॐ पवित्रेस्थोव्वैष्णव्यौसवितुर्वः प्रसवऽ
उत्त्पुनाम्म्यच्छिद्रेण पवित्रेण सूर्य्यस्य रश्मिभिः
तस्यते पवित्रपते पवित्र पूतस्य यत्त्कामः पुनेतच्छकेयम् ||

     ||सङ्कल्पः ||
ॐ अत्राद्य महामाङ्गल्यफलप्रदमासोत्तमेमासे अमुकमासे
अमुकपक्षे अमुकतिथौ अमुकवासरे ममोपात्तदुरितक्षयर्थं
ब्रह्मवाप्तये प्रातःसन्ध्योपासनमहं  करिष्ये ||

     ||भूमिप्रार्थना ||||विनियोगः ||

ॐ पृथिवीत्यस्य मेरुपृष्ठ ऋषिः सुतलं छन्दः कूर्मो
देवता आसने विनियोगः ||

ॐ पृथ्वि त्वया धृता लोका देवि त्वं विष्णुना धृता ||
त्वञ्च धारय मां देवि पवित्रं कुरु चासनम् ||
ॐ कूर्माय नमः | ॐ शेषाय नमः | ॐ अनन्ताय नमः |

     ||भूतशुद्धिः ||
ॐ अपसर्पन्तु ते भूता ये भूता भूमिसंस्थिताः |
ये भूता विघ्नकर्तारस्ते नश्यन्तु शिवाज्ञया ||
अपक्रमन्तु भूतानि पिशाचाः सर्वतोदिशम् |
सर्वेषामविरोधेन सन्ध्याकर्म समारम्भे ||

     ||मार्जनम् ||
ॐ भुः पुनातु (शिरसि)
ॐ भुवः पुनातु (नेत्रयोः)
ॐ स्वः पुनातु (कण्ठे)
ॐ महः पुनातु (हृदये)
ॐ जनः पुनातु (नाभ्याम्)
ॐ तपः पुनातु (पादयोः)
ॐ सत्यं पुनातु (पुनः शिरसि)
ॐ तत्सवितुर्व्वरेण्ण्यम्भर्ग्गो देवस्य धीमहि ||धियोयोनः
प्प्रचोदयत् ||(सर्वाङ्गं पुनातु)

     ||करन्यासः ||
ॐ अङ्गुष्ठाग्रे तु गोविन्दं तर्जन्यां तु महीधरम् |
मध्यमायां ऋषिकेशमनामिक्यां त्रिविक्रमम् ||
कनिष्ठिक्यान्न्यसेद्विष्णुं करमध्ये त् माधवम् |
करपृष्ठे हरिं विद्यन्मणिबन्धे जनार्दनम् ||

     ||गायत्रीषडङ्गन्यासाः ||
ॐ भुः हृदयाय नमः |
ॐ भुवः शिरसे स्वाहा |
ॐ स्वः शिखायै वषट् |
ॐ तत्सवितुर्व्वरेण्ण्यं कवचाय हुम् |
ॐ भर्ग्गो देवस्य धीमहि नेत्रत्रयाय वौषट्.
ॐ धियोयोनः प्प्रचोदयत् अस्त्राय फट् |

     ||प्रणवन्यासाः ||
ॐ अकारम् नभौ |
ॐ उकारम् हृदये |
ॐ मकारम् मूर्ध्नि |
ॐ भुः पादयोः |
ॐ भुवः जान्वोः |
ॐ स्वः ऊर्वोः |
ॐ महः जठरे |
ॐ जनः कण्ठे |
ॐ तपः मुखे |
सत्यम् शिरसि ||
ॐ तत्सवितुर्व्वरेण्ण्यम्भर्ग्गो देवस्य धीमहि ||धियोयोनः
प्प्रचोदयत् ||(सर्वाङ्गे)

     ||गायत्र्यावाहानम् ||
ॐ गायत्रीं त्र्यक्षरां बालां साक्षसूत्रकमण्डलुम् |
रक्तवस्त्रां चतुर्हस्तां हंसवाहन्संस्थिताम् ||
ब्रह्माणीं ब्रह्मदैवत्यां ब्रह्मलोकानिवासिनीम् |
आवाहयाम्यहं देवीमायान्तीं सूर्यमण्डलात् ||
आगच्छ वरदे देवि त्र्यक्षरे ब्रह्मवादिनि |
गायत्रि छन्दसां मातर्ब्रह्मयोनि नमोऽस्तु ते ||

     ||अम्बुप्राशनम् ||||विनियोगः ||

ॐ सूर्यश्चमेत्यस्य नारायणः ऋषिः सूर्यो देवता अनुष्टुब्छ्न्दः
अम्बुप्राशने विनियोगः ||

ॐ सूर्यश्चमा मन्युश्च मन्युपतयश्च मन्युकृतेभ्यः
पापेभ्यो रक्षन्तां यद्रात्र्या पापमकार्षं
मनसा वाचा हस्ताभ्यां पद्भ्यामुदरेण शिश्ना
रात्रिस्तदवलुम्पतु यत्किञ्चिद्दुरितं मयि
इदमहं माममृतयोनौ सूर्य्ये ज्योतिषि जुहोमि स्वाहा ||

     ||मार्जनम् ||||विनियोगः ||

ॐ आपोहिष्ठेति तिसृणां सिन्धुद्विप ऋषिः गायात्रिछ्न्दः
आपोदेवता मार्जने विनियोगः ||

     ||मार्जनम् ||
ॐ आपोहिष्ठ्ठामयो भुवस्तानऽ ऊर्ज्जेदधातन | महेरणाय
चक्षसे ||
योवः शिवतमोरसस्तस्य भाजयतेहनः | उशतीरिवमातरः ||
तस्म्माऽ अरङ्ग मामवोयस्य क्षयायजिन्न्वथऽ आपो जनयथाचनः

     ||अघमर्षणम् ||
     ||विनियोगः||
ॐ द्रुपादिवेत्यस्य कोकिलराजपुत्र ऋषिः अनुष्ठुब्छन्दः आपो
देवता अघमर्षणे विनियोगः||

     ||अघमर्षणम् ||
ॐ द्रुपदादिवमुमुचानः स्विन्नःस्नातोमलादिव ||
पूतम्पवित्रेणेवाज्ज्यमापः शुन्धन्तुमैनसः ||
(अनेन मन्त्रेण पापं ध्यात्वा तज्जलं वामतः क्षिपेत्)

     ||अर्घ्यम् ||
ॐ भुर्भुवःस्वः ॐ तत्सवितुर्व्वरेण्ण्यम्भर्ग्गो देवस्य धीमहि ||
धियोयोनः प्प्रचोदयत् ||

ॐ प्रातः सन्ध्यायां ब्रह्म स्वरूपिणे सवित्रे सूर्यनारायणाय नमः |
इदमर्घ्यं दत्तं न मम ||

(एवम त्रिवारं अर्घ्यं दद्यात्)

ॐ असावादित्यो ब्रह्म

     ||सूर्योपस्थानम् ||
ॐ उद्वयन्तमसस्प्परिस्वः पश्श्यन्तऽ उत्तरम् ||देवन्देवत्र
सूर्य्य्मगन्न्मज्ज्योतिरुत्तमम् ||
उदुत्त्यञ्जातवेदसन्देवं व्वहन्ति केतवः ||दृशेव्विश्श्वायसूर्य्यम् ||

ॐ चित्रन्देवानामुदगादनी कं चक्षुर्म्मित्रस्यव्वरुणस्याग्ग्नेः ||
आप्प्राद्ध्यावापृथिवीऽ अन्तरिक्षँ सूर्य्यऽआत्क्मा
जगतस्तस्थुषश्च ||

ॐ तच्चक्षुर्द्देवहितम्पुरस्ताच्छुक्रमुच्चरत् ||
पश्श्येमशरदः शतञ्जीवेमशरदः
शतँशृणुयामशरदः शतम्प्रब्ब्रवाम शरदः शतमदीनाः
स्यामशरदः शतम्भूयश्श्च्चशरदः शतात् ||

     ||विनियोगः||
ॐ तेजोसीत्यस्य परमेष्ठी प्रजापतिरृषिः आज्यं देवता जगती
छन्दः यजुर्गायत्र्यावाहने विनियोगः

     ||गायत्र्यावाहनम् ||
ॐ
तेजोसिशुक्क्रमस्यमृतमसिधामनामासिप्प्रियन्देवानामनाधृष्ट्टन्देवयजनमसि
     ||

     ||अथ मुद्रप्रदर्शनम् ||
ॐ सुमुखं सम्पुटं चैव विततं विस्तृतं तथा |
द्विमुखं त्रिमुखं चैवचतुष्पञ्चमुखं तथा ||
षण्मुखाधोमुखं चैव व्यापकाञ्जलिकं तथा |
शकटं यमपाशं च ग्रथितं चोन्मुखोन्मुखम् ||
प्रलम्बं मुष्टिकं चैव मत्स्यः कूर्मो वराहकम्.
सिंहाक्रान्तां महाक्रान्तं मुद्गरं पल्लवं तथा||

     ||शापविमोचनम् ||
ॐ भो गायत्रि देवि त्वं ब्रह्मशापाद्विमुक्ता भव ||
ॐ भो गायत्रि देवि त्वं वसिष्ठशापाद्विमुक्ता भव ||

(महामुद्रं (योनिमुद्रां) प्रदर्श्य त्रिवारं मनसि गायत्रीमन्त्रं जपेत्)
ॐ भुर्भुवःस्वः ॐ तत्सवितुर्व्वरेण्ण्यम्भर्ग्गो देवस्य धीमहि ||
धियोयोनः प्प्रचोदयत् ||

ॐ भो गायत्रि देवि त्वं विश्वामित्रशापाद्विमुक्ता भव ||
ॐ भो गायत्रि देवि त्वं शुक्रशापाद्विमुक्ता भव ||

     ||अथ गायत्रीध्यानम् ||
मुक्ताविद्रुमहेमनीलधवलाच्छायैर्मुखैस्त्रीक्षणै
र्युक्तामिन्दुनिबद्धरत्नमुकुटां तत्त्वार्थवर्णात्मिकाम् |
गायत्रीं वरदाभयाङ्कुशकशां शुभ्रं कपालं गुणं
शङ्खं चक्रमथारविन्दयुगलं हस्तैर्वहन्तीं भजे ||

     ||पश्चाद् १०८ वारं गायत्रीमन्त्रं जपेत् ||
ॐ सुरभिर्ज्ञानं वैराग्यं योनिः शङ्खोऽथ पङ्कजम् |
लिङ्गं निर्वाणेति जपेत् ||

     ||जपार्णम् ||
ॐ अनेन प्रातःसन्ध्याङ्गभुतेन यथाशक्ति गायत्रीमन्त्रजपेन
गायत्री देवी प्रीयतां न मम ||

     ||प्रार्थना ||
ॐ यदक्षरपदभ्रष्टं मात्राहीनं च यद्भवेत् |
तत्सर्वं क्षम्यतां देवि प्रसीद परमेश्वरि ||
उत्तरे शिखरे देवि भूम्यां पर्वतमूर्धनि |
ब्रह्मणेभ्योऽभ्यनुज्ञाता गच्छ देवि यथासुखम् ||

     ||गोत्रप्रवरोच्चारणपूउर्वकमभिवादनम् ||
अमुकगोत्रोत्पन्नः अमुकप्रवरान्वितः शुक्लयजुर्वेदान्तर्गतवाजसनेयि
माध्यान्दिनीयशाखाध्यायी अमुकशर्माहम् ||

भो आचार्य ! त्वामभिवादयामि |
भो वैश्वानर ! त्वामभिवादयामि |
भो सूर्यचन्द्रमसौ ! युवामभिवादयामि |
भो मातापितरौ ! युवामभिवादयामि |
भो याज्ञवल्क्य ! त्वामभिवादयामि |
भो ईश्वर ! त्वामभिवादयामि |

     ||सन्ध्यार्पणम् ||
ॐ अनेन प्रातः सन्ध्योपासनाख्येन कर्मणा भगवान् ब्रह्मस्वरूपी
परमेश्वरः प्रीयतां न मम ||

ॐ तत्सद् ब्रह्मार्पणमस्तु ||

(त्रिराचमेत्)

     ||हस्तौ बद्धवा ||
ॐ यस्य स्मृत्या च नामोक्त्या तपोयज्ञक्रियादिषु |
न्यूनं सम्पूर्णतां याति सद्यो वन्दे तमच्युतम् ||

ॐ विष्णवे नमः | ॐ विष्णवे नमः | ॐ विष्णवे नमः |

ॐ तत्सद् ब्रह्मार्पणमस्तु

     ||इति प्रातः सन्ध्याप्रयोगः ||

     ||अथ शुक्लयजुर्वेदीयमध्याह्नसन्ध्याप्रयोगः ||
     ||सङ्कल्पः ||
ॐ अत्राद्य महामाङ्गल्यफलप्रदमासोत्तमेमासे अमुकमासे
अमुकपक्षे अमुकतिथौ अमुकवासरे ममोपात्तदुरितक्षयर्थं
रुद्रावाप्तये मध्याह्नसन्ध्योपासनमहं  करिष्ये ||

     ||सावित्र्यावाहनम् ||
ॐ सावित्रीं युवतीं शुक्लां शुक्लवस्त्रां त्रिलोचनाम् |
त्रिशूलिनीं वृषारूढां रुद्ररूपिणीसंस्थिताम् ||
रुद्राणीं रुद्रदैवत्यां रुद्रलोकानिवासिनीम् |
आवहयाम्यहं देवीमायान्तीं रुद्रमण्डलात् ||
आगच्छ वरदे देवि त्र्यक्षरे रुद्रवादिनि |
सावित्रि छन्दसां मातर्रुद्रयोनि नमोऽस्तुते ||

     ||अम्बुप्राशनम् ||
     ||विनियोगः ||
ॐ आपः पुनन्त्विति मन्त्रस्य नारायण ऋषिः आपो देअवता गायात्री
छन्दः अम्बुप्राशने विनियोगः ||

     ||अम्बुप्राशनम् ||
ॐ आपः पुनन्तु पृथवीं पृथवीपूता पुनातु माम् | पुनन्तु
ब्रह्मणस्पतिर्ह्मपूता पुनातु माम् ||
यदुच्छिष्टमभोज्यं च यद्वादुश्चरितं मम, सर्वां पुनन्तु
मामापो सताञ्च प्रतिग्रहँस्वाहा ||

     ||अर्घ्यम् ||(एकवारं गायत्रीमन्त्रेण अर्घ्यं दद्यात्)
ॐ आकृष्ण्णेनरजसाव्वर्त्तमानो निवेशयन्नमृतम्मर्त्यञ्च ||
हिरण्ण्ययेनसवितारथेनादेवोयाति भुवनानिपश्श्यन् ||

ॐ मध्याह्नसन्ध्यायां रुद्र स्वरूपिणे सवित्रे सूर्यनारायणाय नमः |
इदमर्घ्यं दत्तं न मम ||ॐ असावादित्यो ब्रह्म ||

     ||जपार्णम् ||
ॐ अनेन मध्याह्नसन्ध्याङ्गभुतेन यथाशक्ति गायत्रीमन्त्रजपेन
गायत्री देवी प्रीयतां न मम ||

     ||सन्ध्यार्पणम् ||
ॐ अनेन मध्याह्नसन्ध्योपासनाख्येन कर्मणा भगवान् रुद्रस्वरूपी
परमेश्वरः प्रीयतां न मम ||

ॐ तत्सद् ब्रह्मार्पणमस्तु ||

त्रिराचमेत् |

     ||इति मध्याह्नसन्ध्याप्रयोगः ||

     ||अथ शुक्लयजुर्वेदीयसायंसन्ध्याप्रयोगः ||

     ||सङ्कल्पः ||
ॐ अत्राद्य महामाङ्गल्यफलप्रदमासोत्तमेमासे अमुकमासे
अमुकपक्षे अमुकतिथौ अमुकवासरे ममोपात्तदुरितक्षयर्थं
विष्णुवाप्तये सायंसन्ध्योपासनमहं करिष्ये ||

     ||सरस्वत्यावाहनम् ||
ॐ वृद्धां सरस्वतीं कृष्णां पीतवस्त्रां चतुर्भुजाम् |
शङ्खचक्रगदापद्महस्तां गरुडवाहिनीम् ||
वैष्ण्वीं विष्णुदैवत्यां  विष्णुलोकनिवासिनीम् |
आवाहयाम्यहं देवीमायान्तीं विष्णुमण्डलात् ||
आग्च्छ वरदे देवि त्र्यक्षरे विष्णुवादिनि |
सरस्वति छन्दसा मातार्विष्णुयोनि नमोऽस्तुते ||

     ||अम्बुप्राशनम् ||||विनियोगः ||
ॐ अग्निश्चमेत्यस्य नारायणः ऋषिः अग्निर्देवता अनुष्टुब्छ्न्दः
अम्बुप्राशने विनियोगः ||

ॐ अग्निश्चमा मन्युश्च मन्युपतयश्च मन्युकृतेभ्यः
पापेभ्यो रक्षन्तां यदह्ना पापमकार्षं
मनसा वाचा हस्ताभ्यां पद्भ्यामुदरेण शिश्ना
अहस्तदवलुम्पतु यत्किञ्चिद्दुरितं मयि
इदमहं माममृतयोनौ सत्ये ज्योतिषि जुहोमि स्वाहा ||

     ||अर्घ्यम् ||(त्रिवारं गायत्रीमन्त्रेण अर्घ्यं दद्यात्)
ॐ सायंसन्ध्यायां विष्णु स्वरूपिणे सवित्रे सूर्यनारायणाय नमः |
इदमर्घ्यं दत्तं न मम ||

     ||जपार्णम् ||
ॐ अनेन सायंसन्ध्याङ्गभुतेन यथाशक्ति गायत्रीमन्त्रजपेन
गायत्री देवी प्रीयतां न मम ||

     ||सन्ध्यार्पणम् ||
ॐ अनेन सायंसन्ध्योपासनाख्येन कर्मणा भगवान् विष्णुस्वरूपी
परमेश्वरः प्रीयतां न मम ||

ॐ तत्सद् ब्रह्मार्पणमस्तु ||

त्रिराचमेत् |

     ||इति सायंसन्ध्याप्रयोगः ||

Animesh’s blog

64 Special Customs and Conventions for Bramhans

The 64 “Acharam” (Dos and Don’ts)
[Special Customs and Conventions for Bramhans]

Listed here are the 64 practices and customs  believed to have been established by Sankaraachaarya (788 – 820 AD) specially for the  Braahmanans  .

Several of these are of course, irrelevant now, since the caste system has legally been eliminated, and customs, traditions and life-styles have changed drastically.

* Do not use twigs (a common practice elsewhere) for brushing teeth.

* During the daily bath, do not bathe with the clothes worn till then.

* Do not use the clothes worn till bath for wiping the body after bath (as a towel).

* Do not bathe before sunrise.
*Do not cook before bathing.

* Do not use water stored (drawn from well) on the previous day for the next day’s use.

* While performing daily rites, do not seek any results, be detached.

* Excess water after “Soucham”, “Aachamanam”  etc. shall not be used for other purposes.

* Braahmanans, desirous of purity (“Suddhi”) shall bathe if they touch “Soodran”, etc.

* Bathe if lower caste persons come close.

* Bathe (in a different pond), if the water in a pond is touched, if the same has been touched earlier by a lower caste person.

* Bathe upon stepping on the ground which has been swept with broom, but has not been sprinkled with water.

* “Bhasmam” (ash), etc. are to be smeared first vertically once and then horizontally in three lines.
* Braahmanans while performing rituals, shall chant “Manthrams” themselves.
&Do not use previous day’s food.

* Leftover food of even children shall not be eaten by pious Braahmanans.

* Food items (“Nivedyam”) offered to Lord Sivan are not to be consumed.

* Food served with hand shall not be eaten

* Buffalo milk and ghee prepared from it shall not be used for religious rituals.

* Rice shall be eaten only in the form of balls but such balls shall not be kept in the leaf as leftover.

* If one is polluted in any form (“Asudhham”), even betel-chewing is prohibited.

* A “Brahmachaari” (boy during the period between Upanayanan and Samaavarthanam) shall observe “Nishthha” and “Vratham”.

* “Gurudakshina” (appropriate offerings to the teacher) must be given after completing the study of Vedam.

* Vedam shall not be recited on the streets.

* “Shodasamskara” shall be performed during the prescribed periods.
Girls shall not be sold.

* “Vrathams” shall not be observed with the expectation of any results in mind.

* Women who touch another woman in period, shall have to bathe before eating.

* Braahmanans shall not spin thread.

* Braahmanans shall not do the work of washermen.

* Only Braahmanans are permitted to perform Siva Pooja on “Rudraaksham” (seed of the plant Eloeocarpus ganitrus), etc.

* Braahmanans shall not receive “Sraadhha Dakshina” (ritual offer on the death anniversary) from a “Soodran”.

* Braahmanans shall perform “Sraadhham” of their father’s and mother’s parents.

* Sraadhham shall be performed on every “Amaavaasi” (new moon) day.
Upon the father’s or mother’s death, one shall observe “Deeksha” for one year.
At the end of Deeksha on the 12th month, “Sapindi” shall be performed.

* If “Aasoucham”comes during the Sapindi period, wait till it is over.
* Sraadhham day is reckoned based on the star of the month (“Nakshathram”).

* Children after being given for adoption to another family, shall perform Sraadhham of their own parents.

* Cremation shall be in own land.

* “Samnyaasi” (Saint) shall not look at women.

* “Samnyaasi” shall not perform Pindam nor Sraadhham.

* No ritual is performed when a Samnyaasi dies.

* A Braahmana woman shall not look at any man other than her husband, father, grandfather or their brothers on either side.

* Bramhan women shall not move out of the house without a maid.

* They shall wear only traditional dress.

* They shall not pierce the nose.

* Excommunication is imposed on a Braahmanan who consumes alcohol.

* Excommunication is imposed also if he sleeps with any other   Braahmana woman.

* “Pretha” (spirit) shall not be consecrated in temples.

* The idols in temples (“Deva Prathishthha”) shall not be touched by “Soodrans”, etc.

* Offerings made to one god shall not again be proffered to another god.

* Marriages and other “Karmams” shall not be performed without “Homam”.

* Braahmanans shall not bless each other, for, they are equals.

* They shall also not prostrate before each other.

* Do not sacrifice cows.

* Saiva, Vaishnava and other such distinctions shall not exist.

* Two Yajnopaveetham, (sacred thread) should be worn by Braahmanans  after marriage.

* Only the eldest son in the family shall marry an women ( too irrelevant )

* Sraadhham shall be performed only using rice.

* Non-Braahmanans are not eligible to enter into Samnyaasam.

* “Kshathriyans” and others shall perform Sraadhham for maternal uncles, since they follow matrilineal system.

* A woman whose husband is dead, shall enter into Samnyaasam.

* Braahmana women shall follow “Paathivrathyam” (chastity) strictly, but are prohibited from performing “Sathi” (immolation on husband’s funeral pyre).

( I have taken this from Nambothiri Bramhan website and have changed tamil terms into either Sanskrit or in  English. )

Animesh’s blog

Atharvan Yagyopavit Dharan Vidhi

The procedure for yagyopavita dharan in accordance with Kaushika sutra [ Grihyasutra of Atharva veda ] is quite different  from all other traditions , Somewhat it is parallel to procedure followed by Ashvalayan rigavedi nambothiris, Jaimineya   samavedi nambothris .
Other Rigvedi , Yajur vedi ( both krishna & sukla ), Samavedi and Paipalada atharvavedis  uses yagyopavitam paramam……. this mantra for wearing bramhasutra ,  whether it is mentioned in there  Grihyasutra sutra or not . Even brahmans following ashwalayan sutra  ( mostly Maharashtrin brahmans ), Jaiminyeya brahmans  ( belonging to Varanasi ) uses same mantra even if it is not mentioned in there sutra. Only Nambothiri and some other  traditions preserve  original, authentic and standard  procedure for wearing  yagyopavita for the bramhans  following such grihya-sutras  where no mantra is prescribed for wearing yagnopavita.
*  The most common procedure  among all sects of brahmans as well as in both north Indian & south Indian  tradition is to wear yagnopavit by  use of mantra  Yagyopavitam parmam pavitraaam . ..……It seems to be that this mantra is common to all brahmans.
The procedure given below is followed by my family tradition ,( recently I have confirmed procedure used by us and described by Darila bhashya on kaushika sutra.) .A parallel procedure is used by nambothiris of ashvalayan , jaimineya, vadhula sects, please  refer to nambothiri website of Callicut trust.(url = http://www.nambothiri.com)

note-Procedure may differ according to sect, family tradition ,  guru-parampara, ( please refer to your elders / purohita / guru )

samkalpam:
MamotpattA samasta dUrIta shya dwarA srI parmEshwar prITyArTham , shrOUt smArta karmAnUsthan adhIkAr  siddhaYarTham bramaha teja vivardhanArham  yagyopavita dhAran karIshyE  ( KarishyamahE)

(1) Mantra prokshana:

Use the apohista mantra for prokshana of yagyopavita , and yourself .

Samskar of yagnopavita:
Till last century people use to make there yagnopavita at home and use to do these sanskara at the time of making but now we have to purchase yagnopavita  form stores ,or we get them from temples, so it is compulsory to do these samskara before wearing it. First of all tantudeva avahan , granthi deva avahan and then rishi avahan is done

(1) Om  OmkArAy namaH omkArAy  Avahayami

(2) Om agnayE  namaH  agnayE    Avahayami

(3)Om sarpEbhyo namaH sarpEbhyO     Avahayami

(4) Om  SomAy  namaH  somAy  Avahayami

(5) Om PitrEbhyo  namaH pitrEbhyo   Avahayami

(6)Om prajApatE namaH prajApataye  Avahayami

(7) Om anilaya namaH  anilaya      Avahayami

(8) Om yamay  namaH  yamay     Avahayami
(9) Om vishwEdEvAy   namaH vishwEdEvAy Avahayami

Granthi devta avahan

(1) Om  BramhanE   namaH  BramhanE    Avahayami
(2) Om VishnavE   namaH   VishnavE     Avahayami
( 3) Om RudrAy  namaH RudrAy    Avahayami

Rishi Avahan

: bramhA cha kashyapO vipraH sanakasch sanandanH | sanat-sanAtanO vipro nAradH kapilastathA ||
marichIR-atriH pulahH pulastayO gautamaH kratUH | bragUR-dakshaH prachEtascha vashishthO valmikIsThathA ||
dwaipayan bharadwAjaH shUko jaimini-rev cha| vidurathH shunashEpo jatUkarnascha rauravaH ||
aUrvaH  svartakaH shukraH sUrAcharyO brihaspatiH | chandraH suryo budhaH srI- Man yagyasutrasya granthIshU|| thisthantU mama vamanshE vamaskhandhE aharnishaM |

Perform abhimantran of yagnopavita with following mantra .

  ( Bramha || Parmatmaa || Puro- usnika- Brahati )

Wear yagnopavit by  Puting one yajnopavItam on at a time. To do this, Sit squatting (facing east. Hold the yajnopavItam with both hands, with your right palm facing up over your head, and your left palm facing  the ground.
The top of the brahma-mudi (knot) should be  on your right palm and should be facing right.  .
 

A bramhachari should wear one and a snataka  wears two scared tread.

Recite pranava 10 times and wear yagyopavita.
      

        ” OmkArasya BramhA rishI,
          DevI gAyatrI chhandA,
            ParmAtmA devtA,
       yagyopavIta dhAranE vinIyogA ”

recite OM (× 10 )

A grahasta should wear two yagyopavita one by one by abhimantran , then reciting pranava  10 times .Again repete it for second yagyopavita. (for second add 
Discard old yagyopavita by reciting these mantra :

UpavItaM Bhinna*-TantUm jIrnaM kashmal dushitaM |  VisrUjAmi punarbramhan varcho dIrghayU   AstU mE ||
(* chhinam is also a patha )
Recite gayatri for 10 times.( 10 for each yagyopavita i.e. grahasta has to do 20 times )

Again perform achman and do samarpan.

Animesh’s blog

|| Yagyopavita Dharan vidhi ||

Hear I am giving another vidhi for yagyopavita dharan which is most commanly used by all bramhans irrespective of there sects, shakhas.
I have confirmed that Paipaladins also uses this vidhi . The process given above is  authentic and std. for shaunak shakha.
I have seen some shaunka- shakhadhyayins using this vidhi due to lack of living tradition,paddhati granta, corruption in texts , not maintaining family tradition and lack of interest in atharva vediya karmas.
Bramhans belonging to atharva veda  are studying othere shakhas ,due to opportunity of income as they are majorly followed.Some paipaladins from Orrisa are learning Kanva shakha , Shaunkins from  Gujrat are learning Shukla yajurveda, In south, some are learning Taittariya shakha instead of there own shakha ( Shaunak & Paipalada  Atharva veda)
This vidhi is comman to all vedic bramhans , hence I am giving this.)
Perform Achmanam twice and pranayam thrice.
Perform samkalpam, then recite the following mantra for wearing  yagnopavit.Visarjan mantra for old yagyopavita is same.

yaGYopavIta dhArnaNa mantrasya prajApati R^ishiH, triShTupChandaH,
trayIvidyA devatA|
yaGYopavIta dhAraNe viniyogaH|

yaGYopavItaM paramaM pavitraM prajApateH yatsahajaM purastAt.h |
AyushyamagryaM pratimu~ncha shubhraM yaGYopavItaM balamastu tejaH ||

Discard old yagyopavita by following mantra

upavItam ChinnantuM jIrNam kashmala-dUshitaM |
visRjAmi punarbrahman.h varco dIrghAyurastu me ||

Perform Achmanam, do samarpanam.

Note : grahasta should again perform the above procedure for second yagyopavita. Add  the samkalpam lines as mama grahasta-AshramArthE dwitIyA yagyopavIta dhAran karIshyE.)

Animesh’s blog

धूमावती महाविद्या

धूम्रा मतिव सतिव पूर्णात सा सायुग्मे |
सौभाग्यदात्री सदैव करुणामयि: ||
“हे आदि शक्ति धूम्र रूपा माँ धूमावती आप पूर्णता के साथ सुमेधा और सत्य के युग्म मार्ग द्वारा साधक को सौभाग्य का दान करके सर्वदा अपनी असीम करुणा और ममता का परिचय देती हो….आपके श्री चरणों में मेरा नमस्कार है |”

  जो इनके साधक होतें हैं वे इनके रूप और आकृति रहस्य को समझकर अपनी क्रिया के द्वारा सिद्धि प्राप्त करने में सफल होते हैं. श्वेत मलिन वस्त्र जो परिचायक हैं….सत और तम के महायोग का…एक साथ तंत्र की तीव्रता और जीवन मुक्ति की सौम्यता को समझने का रहस्य. क्या कभी सोचा है की घोर अन्धकार में श्वेत वस्त्र महाविनाश की पराकाष्ठा में भी ममत्व का दिग्दर्शन कराता है. रथ दिग्विजय अर्थात सब्कुसब कुछ जीत लेने का प्रतीक है. कौवा प्रतीक है तंत्र और इतरयोनियों पर आधिपत्य का और साथ ही वो प्रतीक है सूक्ष्म काल दृष्टि और अमृत्व प्राप्ति की क्रिया का. सूर्प प्रतीक है सबकुछ श्रेष्ट की प्राप्ति का.उलझे हुए केश प्रतीक है सहस्त्रार ऊर्जा पर साधक के पूर्ण नियंत्रण का.जीवन की घोरतम अवस्थाओं को अघोर के सामान देखने और जीत लेने की क्रिया का दूसरा नाम ही धूमावती साधना है.

Animesh’s blog

Golden words by MahaPeriyavaal

The lines below are from some of the lifelong experiences of Sri Chandrashekharendra Saraswati ” seer of kanchi “.

Life has taught me only this. “God has created some souls to live for others only.”

Animesh’s blog

Inspiring updesha of Maha Swami

Maha periyavaal jagadguru Sri Chandrashekhrendra Saraswati  needs no introduction .His introduction is like showing lamp to sun, pouring water droplets into sea.
Hear I am giving his view on education. Personally it is inspiring for me and seems to be inspiring and guiding for humankind.

” Right education should make us know that God is the Truth. Knowledge must fill one with good qualities, through which one can realise the Truth, that is God. Therefore, the goal of knowledge is the understanding of the Ultimate Truth. The first fruit of education must be humility and self control.”

Animesh’s blog

shAntI Udaka in paippalAda tradition

I have used  manual composed by the Oriya scholar Umakanta panda (belongs to paipalada shakha ) in the year 2000 under the title Paippalādavivāhādisaṁskārapaddhati, for this post, which seems to be a compilation based on the Karmasamuccaya. With this caveat, the description of the śāntyudakavidhāna is as follows: The sacrificer should pour through two kuśa blades un uninterrupted flow of water from a copper pot on the earth, at the south of the fire, outside the altar, while reciting the hymns from the Paippalāda Samhitā (PS) 18.44 and 10.9. He should sprinkle the remaining water in the copper pot with the hymns connected with water (apām stotragana): PS 1.25, 1.33, 3.4, 6.3, 14.1-2, 19.4.10-12, 19.45.8-10, 20.33.4-6, 20.60.3-4. Next, he places the plants beginning with vāsā, etc, on three or five palāśa or aśvattha leaves, with the recitation of the verse P.S. 11.6.7. He binds them with a thread together with a putikā (Cardamoms) and holds them in his hand. A brahmin (sic!), or the priest or the person who collects herbs asks the sadasya priest from the vicinity “[Are there] all the plants?” The respondent replays: “Yes, they are all.” After taking hold of the plants he recites the sāvitrīśānti (RV 3.62.10) and then he consecrates the plants with  the oshdhīstotragana (PS 11.6-7, PS 16.12-14, PS 19.4.4). Having placed the plants in the water from the brass pot, he recites the mahāvhyāhatis, sāvitrī (RV 3.62.10), the verse pārthivī śāntiḥ (ŚS 19.9.14), the śāntigana made of the hymns PS 1.1, PS 12.16.1, the verse PS 20.34.11, and the kalpajā verse śāntā dyauḥ (cf. ŚS 19.9.1). He concludes with the mahāvhyāhatis, the sāvitrī, and the śānti. Afterwards he recites again the verse pārthivī śānti (ŚS 19.2.14). He meditates again with the mahāvhyāhatis and PS 5.2.2. Next, he recites again sāvitrī and outside the altar, at the north of the fire, he draws out a charcoal from the fire pit. On this charcoal he pours little water from the pacifying water by means of his hand reciting sāvitrī and somāya svāhā. He offers at once an oblation (of ājya). With the two verses PS 10.1.12-13 he twice sprinkles with pacifying water the fire, the chair, the altar and the utensils. Next he performs the cleansing of the mouth as follows, he twice meditates upon the pot of pacifying water with PS 19.55.12-15, he takes some water from this and he does twice the ācamana.

Animesh’s blog

śāntyudaka vidhī -( preparing pacifying water )

The term śāntyudaka, meaning  pacifying water, often translated as “holy water”, denotes the substance, as well as the rite that is succinctly prescribed by the Kauśikasūtra (KauśS) 8.23-9.11. More detailed descriptions of the rite are given by the commentator Keśava, the Atharvanīya Paddhati (AthPaddh), a so-called commentary on the KauśS and the prayogas. The usage of the pacifying water and the rite for its preparation are specific to Atharvavedic ritualism. Its employment is at length mentioned in the KauśS . the propitiatory water is used in various actions, in domestic and public rituals alike, with the aim of consecrating, appeasing and removing the evil spirits .
The rite for the preparation of the pacifying water is explained. “Now” means the state of being subsequent. “[The priest] prepares the pacifying water while [the sacrifier ] touches [him] [from behind]” (KauśS 53.5-6). He should touch from behind by means of grass. Then “wearing new cloths”. “The priest is wearing new cloths” (Keśava on KauśS 9.8). “He prepares the pacifying water in a copper vessel” (KauśS 9.8). With the hymn 16.1 he pours the water in a continuous flow in the copper vessel (cf. Keśava on KauśS 9.9). In the flow, he pours outside the copper vessel some warm water. He skips over some water out of the flow. In this pacifying water he pours the pacifying [plants] and the pacifying waters. He pours rice and/or81 barley. These pacifying [plants] are said to be of two kinds in the Gopatha Brāhmaṇa: ones denoted by the words “related to Atharvan”, and ones denoted by the words “by those related to Angīras”. “For he, indeed, has prepared the pacifying water with the plants belonging to Atharvan and those belonging to Angīras ”, it is said in the brāhmana (GoBr 1.2.18). The ones belonging to Atharvan are mentioned in the Kauśika Sūtra. Those belonging to Angīras are mentioned in the Vaitāna Sūtra: kapu, viparvā, rodākā, vakkāvatī, nāḍā, nirdahaṁtī (VaitS 5.10), thus the terms connected to Angīras are mentioned in the Vaitana Sūtra. Here, those desired in respect of the rite should be taken: the domestic [fire], agnihotrī and so on. The names of the plants such as citi and so on related to Atharvan are mentioned in the Kauśika Sūtra. The statement is thus done by the learned Keśava, the author of a commentary. Now, the teacher prepares the pacifying water in the copper vessel, [holding it] in the right hand, [with] the pacifying plants and the pacifying waters together. Here is the example. At first the priest asks the brahman priest. He touches [and asks]“[Are there] all the waters [and] plants?” The brahman says: “Yes, they are all.” What does “all” mean? “With all the plants, such as citi and so on” (Keśava on KauśS 9.8), with all the waters such as Gangā, etc, with stagnant water such as the sea, etc, “with all sort of waters collected from pilgrimage places, such as Prabhāsa, etc” (Keśava on KauśS 9.8). This is the meaning. “The priest says: “Oṁ, impelled by Bṛhaspati, may I do [the rite]?”. Then the brahman says: “Ohṁ, do thou, impelled by Savitar!”. Once given the permission he performs the rite for the preparation of the pacifying water” (Keśava on KauśS 9.8). [The brahman] causes [the priest] to proclaim the plants, such as citi, etc. The pacifying [plants]: citi, prāyaścitti, śamī, śamikā, śavanśā, śāmyavākā, talāśā, palāśa, vāśā, , śimbala, sipunā, i.e. karī, darbha grass, apāmārga, ,valmīkamvapā, tips of dūrvā grass, rice, and barley. If one does not find something from these plants, he should use rice and/or barley as a substitute. Paithīnasi, the author of a commentary, [has] this statement.  “[He recites] twice the sāvitrīmantra (RV 3.62.10) [and] twice śan no devī (1.6.1)” (KauśS 9.7). Why twice? “In the beginning and the end of śāntyudaka he should recite RV 3.62.10 and ŚS 1.6.1. As [says] the commentary: At the beginning he recites RV 3.62.10 and ŚS 1.6.1, and at the end RV 3.62.10 and ŚS 1.6.1.” (Keśava on KauśS 9.7). Thus says the statement of Keśava, the author of the commentary. He should recite “twice śan no devī (1.6.1) together with the sāvitrī (RV 3.62.10)”, thus is the opinion of Dārila, the commentator (Dārila on KauśS 9.7). Then the author of KauśS. According to the digest Siddhasukśamī (??): “Three [are] the writers of a commentary: Dārila, Rudra, and Bhadra.” The order [of the hymns recited] [is ascertained] in the śloka from this [digest]. Then, as there are two groups beginning with 1.4, he should perform [the rite] with either the long or the short one. Or elsewhere he performs [the rite] with the four groups. The pratīkas of the [second] group are enumerated: one stanza of RV 3.62.10, one stanza of ŚS 1.6.1, 1.4, śaṁbhumayobhū in the order 1.5 and 1.6 ,the hymn 1.33, śamtātī  i.e. the hymn 4.13 –, one verse of 7.66, one verse of 7.67, one verse of 7.68.3, one verse of 7.69, [and] 11.698. [These last (i.e. 7.60[which] are given in replay in the beginning of the ritual of preparing the holly water. The use of the 69) are] consecutive hymns having the same purport. As long as one recites, he should avoid [the verse] 11.6.23. Now, as to the subject of the first shaving the hymn 1.4 should be added, then 11.6.23, again RV 3.62.10 and ŚS 1.6.1. Then, holding [the boy] for the sake of pacification, he pours [some available] pacifying water in the pacifying water with the hymn 6.10. Again [with the hymn] 6.10 he be sprinkles even the fire. Again, with the hymn of three verses 6.10 he sprinkles the fire, with each verse. Then he makes the boy to sip the water and sprinkles around with each verse. In the first tonsure he adds the hymn 2.28. Similarly, in the subject of the initiation he should add 3.8. In the subject of vratamoksha [the hymn] of four verses 7.89 is added. Afterwards [the verse] 11.6.23 in all these instances. It should be done as per the instruction. In the situation when a tooth is shaking and when it is falling, RV 3.62.10 should be added. If in the eleventh day from the cremation he performs the rite for releasing a bull, he should first do the rite for the preparation of the pacifying water. In all other rites of releasing a bull, [and also] in all the rites for obtaining prosperity, wealth, [and] heaven one should avoid the rite for the preparation of the pacifying water.

Time and place  
Now the place and the time of the performance are being described. These two should be understood as explained by the teacher elsewhere. As [it is prescribed] in the fifth [chapter of the KauśS], in the rite of the cow immolation: “ Having seated to the west of the sacred fire, facing the east, [the priest] prepares the pacificatory water, touching [the cow] [from behind by means of a stick or a blade of grass] “ (KauśS 44.3). And as [it is prescribed] in the seventh [chapter of the KauśS], in the rite of the first shaving: “Having offered the obligatory purastādhomas and the two ājyabhāgas, having seated to the west of the sacred fire, facing the east, [the priest] prepares the pacificatory water, while [the sacrifier] touches [him] [from behind]” (KauśS 53.5-6). “He even besprinkles thrice the sacred fire [on one hand], and he sprinkles around thrice, makes the sacrifier to sip thrice and besprinkles thrice [the utensils]” (KauśS 53.8-9). Therefore, in general, when there is no specific mention [of a procedure] (anādeśa) it should be prepared in all atharvanic karmas respectively.

Animesh’s blog

Sama veda upakarma-2014

  Achanamam / Wear two leaves dharba pavithram / Praanaayaamam

Harih Omm. asmath gurubhyo nama:

Sukhlaambaratharam Vishnum sasivarnam chathurbhujam |
Prasannavadanam dhyaayeth sarvavigknobashanthaye||

Hari Om Thath, Sri Govinda, Govinda Govinda, Asyassri bhagavatha: mahaapurushasya Vishnoraagnjya pravarthamaanasya aadhya Brahmmana: dhweitheeya paraarthe Srischvedhavaraakakalpe vaivastha manvanthsre kaliyuge prathame paathe jamputhvIbe bhaarathavarshe bharathakande sakaapthe, merokrdakshine paarsve: asmin vardhthamaane vyaavhaarike, prabhaavaathi sashti samvathsaraanaam madhye, Jaya Naama samvathsare, Dakshinaayane, varusha rithou simha maasE sukhla pakshE chathurthiyaam subhathithou, bruku vaasara hastha nakshathra yukthaayaam, subha yOgE, vaNisai karaNe, evanguNa visEshana vasishtaayaam asyaam chathurthiyaam subha thithou:
Paarvathi Paramchwara Preethiyartham
Adhyaayana uthsarjana karmani devarishi pithru preethiyartham devarishi pithru tharpaNam cha adhya karishye. DEvaan yathaa poorvam tharpayishyamah: 

Now keep ready the Erukkan leaves, needed quantity of water akshathai and then proceed with tharppanam with the following mantra:                       

dEvatarpaNam  –  upaviti  (Regular wearing of poonal)

001.  agni thrupyathu

002.  brahma thrupyathu

003.  soma thrupyathu

004.  shiva: thrupyathu

005.  prajapati thrupyathu

006.  savit a t thrupyathu

007.  indraa thrupyathu

008.  bruhaspathi thrupyathu

009.  thvashtaa thrupyathu

010.  vishNu thrupyathu

011.  yama: thrupyathu

012.  vaayu: thrupyathu

013.  aaditya thrupyathu

014.  chandramaa thrupyathu

015.  naksshatraaNi thrupthayanthu

016.  sahadevatabhi vasava: thrupthayanthu

017.  rudra thrupthayanthu

018.  aaditya thrupthayanthu

019.  bhrugava thrupthayanthu

020.  aangirasa: thrupthayanthu

021.  saadhyaa thrupthayanthu

022.  marutha thrupthayanthu

023.  vishvEdevaa thrupthayanthu

024.  sarvedevaa thrupthayanthu

025.  vaak cha thrupyathu

026.  manascha thrupyathu

027.  aapEksha thrupthayanthu

028.  aushadhyaksha thruptayanthu

029.  indraagni trupyathaam

030.  dhaataa thrupyathu

031.  aryamaa thrupyathu

032.  sardhamaasarthava thrupthayanthu

033.  diti thrupyathu

034.  aditi thrupyathu

035.  indraaNi thrupyathu

036.  umaa thrupyathu

037.  shree cha thrupyathu

038.  sarve cha devapatnyaa trupthyanthu

039.  rudra thrupyathu

040.  skandavisaakau thrupthyathaam

041.  vishwakarmaa thrupyathu

042.  darsashya thrupyathu

043.  paurNamaascha  thrupyathu

044.  chathurvedyaam thrupyathu

045.  chaturhautram thrupyathu

046.  vaihaarikaa thrupyanthu

047.  paakayanjaa trupthyanthu

048.  sthaavara yagnjaangame trupyatham

049.  parvat seeshaa trupthyanthu

050.  bhavya thrupyathu

051.  nadhya thrupyanthu

052.  samudra thrupyathu

053.  apaampati thrupyathu.

054.  yajamaane  ye deva ekaadasaaka: trayaksha trineecha sadhaa trayacha tirneecha sahatsraa trupthyanthu

055.  dvipavitrayaa devaam truptyantham

056.  eka pavithrya devaam manushya prabhutaya trupthayanthu

057.  sangarshana vaasudevo thrupthyathaam

058.  dhanvantari thrupyathu

059.  saadhukaara thrupyathu

060.  udara vaishravaNa poornaabhadra maNibhadra thrupyanthu

061.  yathudhaana: thrupyanthu

062.  yakshaa thrupyanthu

063.  rakshaasmsmi trupthyanthu

064.  ithara gaNaa thrupyanthu

065.  traiguNyam thrupyathu

066.  naama arkhyaata upasarga nipaathaa trupthyanthu

067.  devarshaya  thrupyanthu.

068.  Mahaavyaagrudaya:  thrupyanthu

069.  saavitrhi  thrupyathu

070.  ruchah  thrupyanthu

071.  yajumshi  trupthyanthu

072.  saamaani  trupthyanthu

073.  kaandaNi  trupthyanthu

074.  eshaam daivathaani  trupthyanthu

075.  praayachittaani  trupthyanthu

076.  sukhriyopanishada: thrupyanthu

077.  shoki thrupyathu

078.  sukha thrupyathu

079.  shaakalya thrupyathu

080.  paanchaala thrupyathu

081.  rushaabhi thrupyathu    

Rushi tharppaNam – change poonal as Mala –  garland (to hang from neck as  garland ) 

082.  vyaasa thrupyathu
083.  paraasaryah thrupyathu

084.  tandi  thrupyathu

085.  kuki  thrupyathu

086.  kauseeki thrupyathu

087.  badabaa  thrupyathu

088.  pratitheyi  thrupyathu

089.  maitraayani  thrupyathu

090.  daakshayani  thrupyathu

091.  sarvaachaarya thrupyanthu

092.  kulaachaarya thrupyanthu.

093.  gurukulavaasina  thrupyanthu

094.  kanyaa  thrupyathu

095.  brahmachaari  thrupyathu

096.  aatmaarthi  thrupyathu

097.  yaagnjavalkya thrupyathu

098.  raanaayani  thrupyathu

099.  satyamugri  thrupyathu

100.  durvaasa thrupyathu

101.  bhaaguri  thrupyathu

102.  gaurundi thrupyathu

103.  gaulgulavi thrupyathu

104.  bhagavaan aupamanyavah thrupyathu

105.  daaraala thrupyathu

106.  gargisavarNi  thrupyathu

107.  varshagaNa yakshaa thrupyathu

108.  kuthumiksha thrupyathu.

109.  shalihotraksha  thrupyathu

110.  jaiminiksha  thrupyathu

111.  atih thrupyathu

112.  bhalla  bavi thrupyathu

113.  kaalabavi thrupyathu

114.  tandyaah  thrupyanthu

115.  vruksha  thrupyathu

116.  vrukshaanagaksha  thrupyathu

117.  rurukisha  thrupyathu

118.  agastya thrupyathu

119.  batkashira thrupyathu

120.  kuhusha  thrupyathu.

Deva TharppaNam – Upaveetham – wear Poonal as usual 

121.  agni thrupyathu

122.  brahmaa  thrupyathu

123.  devaa thrupyanthu

124.  vedaa thrupyanthu

125.  omkaaraa thrupyathu

126.  saavitri  thrupyathu

127.  yanjaa: thrupyathu

128.  dyaavaprthivi  thrupyathaam

129.  ahoraatraaNi  trupthyanthu

130.  samkhyaa thrupyanthu

131.  samudraa thrupyanthu

132.  kshetrasadhi vanaspataya  trupthyanthu

133.  gandharvaa thrupyanthu

134.  apsarasah  thrupyanthu

135.  nagaah thrupyanthu

136.  yakshaa thrupyanthu

137.  rakshaamsi  thrupyanthu bhutamshaiva anumanyanthaam

138.  jaimini thrupyathu

139.  viswaamitra thrupyathu

140.  vasishta thrupyathu

141.  paraasara thrupyathu

142.  jaananthu thrupyathu

143.  baahava thrupyathu

144.  gautama thrupyathu

145.  sahkalya: thrupyathu

146.  baabhravya thrupyathu

147.  maandavya thrupyathu

148.  badabaa  thrupyathu

149.  Pratitheyi  thrupyathu

Rishi TharppaNam – wear poonal as Mala (as garland):

150.  namo brahmaNe  thrupthirasthu

151.  namo brahmaNebhya thrupthirasthu

152.  nama achaaryebhya thrupthirasthu

153.  nama rshibhya thrupthirasthu

154.  namo devebhya thrupthirasthu

155.  namo vedebhya thrupthirasthu

156.  namo vaayavesha thrupthirasthu

157.  mruthyaveksha  thrupthirasthu

158.  VishNaveksha thrupthirasthu

159.  namo vaishravaNaayacha thrupthirasthu

160.  sarvadatta gargyata  upajaayatha tasmainama: thrupthirasthu

161.  sarvadatta gargyata rudrabhute drahyayaNe  upajaayatha tasmainama: thrupthirasthu

162.  rudrabhuti drahyayaNi traatat aishumataat upajaayatha tasmainama:  thrupthirasthu

163.  tratat aishumata nigataat parNavalke  upajaayatha tasmainama: thrupthirasthu

164.  nigataat  parNavalki girisarmaNa khaNde viddhe  upajaayatha tasmainama: thrupthirasthu

165.  girisarma khaNdeviddhi brahmavruddhe chandogamaahake  upajaayatha tasmainama: thrupthirasthu

166.  brahmaviddhi chandogamaaaki mitra varchasa sthairakayaanaat  upajaayatha tasmainama: thrupthirasthu

167.  mitravarcha sthairakayaana suprat istaat aulundyaath  upajaayatha tasmainama: thrupthirasthu

168.  supratita aulundya  bruhaspati guptaat shayasthe  upajaayatha tasmainama: thrupthirasthu.

169.  bruhaspatigupta shaayasthitah bhavatrataath shreyasthe upajaayatha tasmainama: thrupthirasthu

170.  bhavatrata shaayasthi kustukaat sharkaraakshaat  upajaayatha tasmainama: thrupthirasthu

171.  kustuka sharkaraakshat shraravaNa dattaat kauhalat  upajaayatha tasmainama: thrupthirasthu

172.  shravaNadattat kauhala sushradaat shalankaayanaath upajaayatha tasmainama: thrupthirasthu

173.  sushrada shalankaayana oorjayata aupamanyavaat upajaayatha tasmainama:  thrupthirasthu

174.  oorjayana aupamanyava bhanumataH aupamanyavaat upajaayatha tasmainama: thrupthirasthu

175.  bhaanumaan aupamanyava anandaaja chandhanaayanaat  upajaayatha tasmainama: thrupthirasthu

176.  annandaaja chandhanaayana .sambaat sharkaraakshaat khammbojaachcha aupamanyavaat upajaayatha tasmainama: thrupthirasthu

177.  shamba sharkaraarshaa khmbojaachcha aupamanyava madragaaraat shaumgaayane  upajaayatha tasmainama: thrupthirasthu.

178.  madragaara shaumgaayani satharaushtaakshe  upajaayatha tasmainama: thrupthirasthu

179.  satharaushraakshi sushravasa: varshagaNyaath upajaayatha tasmainama: thrupthirasthu

180.  sushtravasa: praaranhaath khauhalaath upajaayatha tasmainama:  thrupthirasthu

181.  prataraahnaa kauhala ketorvaajyath  upajaayatha tasmainama: thrupthirasthu
182.  keturvaajya mitravindaat kauhalat upajaayatha tasmainama: thrupthirasthu

183.  mitraavinda kauhala sunithaat kaapadavaat upajaayatha tasmainama:  thrupthirasthu

184.  sunithah kaapadavad sutemanasa shandilyaayaanaat upajaayatha tasmainama: thrupthirasthu

185.  sutemana shaandilyaayana amsoh dhanañjayyaat upajaayatha tasmainama: thrupthirasthu

186.  amsoh  dhanañjyyu amaavaasyaat shandilyaayanaat radhachcha gautamaat upajaayatha tasmainama: thrupthirasthu

187.  raadhah gautamah gaatu gautamaat pituh upajaayatha tasmainama:  thrupthirasthu.

188.  gaataa gautamah samvargajita laamakaayanaat pitu upajaayatha tasmainama: thrupthirasthu

189.  samvargajit laamakaayana shaakadaasaat bhaaditaayanaat upajaayatha tasmainama: thrupthirasthu

190.  shakadaasa bhaaditaayana vishakshanaat tandyaat pitu upajaayatha tasmainama: thrupthirasthu

191.  visakshanah: taandya:  gardabhimukhaat shandilyaanaath upajaayatha tasmainama: thrupthirasthu

192.  gardaabhimukhaah shandilyaayana udarashandilyaath upajaayatha tasmainama: thrupthirasthu

193.  udarashandilyaa atidhanvanaksha saunakat masakaachcha gaargyaat upajaayatha tasmainama: thrupthirasthu

194.  masaka gaargya sthirakaat gargyaat pitu upajaayatha tasmainama: thrupthirasthu

195.  sthiraka gargyaa  vasishtaat chaikitaaneyaat upajaayatha tasmainama: thrupthirasthu

196.  vasishtaha saikitaaneya  vasishtaat auraihaNyaat raajanyaath upajaayatha tasmainama: thrupthirasthu.

197.  vasishtaa ayraihaNyaa rajanya sumantraat babhravaat gautamaat upajaayatha tasmainama: thrupthirasthu

198.  sumantra baabhrava gautamaat vaanheyaat bhaaradvaajaat upajaayatha tasmainama: thrupthirasthu

199.  susah vaanheya bhaaradvaaja araalaata darteyat saunakaat upajaayatha tasmainama: thrupthirasthu

200.  araalaa darteya saunakaad dihte aindrotaat saunakaat pitu upajaayatha tasmainama: thrupthirasthu

201.  dhite aindrotaa saunakaa indrotat saunakaat pitureva upajaayatha tasmainama: thrupthirasthu

202.  indrotaa saunakaa vrushasushnaat vathaavathath upajaayatha tasmainama:  thrupthirasthu

203.  vrushasushnaath vathavathath nikothakaath bhayajatyaat upajaayatha tasmainama: thrupthirasthu

204.  nikothaka bhayajatyaa pratithe devatarathaat upajaayatha tasmainama: thrupthirasthu

205.  pratithi devatarathah devatarasa savasaayanaat pitu upajaayatha tasmainama: thrupthirasthu

206.  devatara. savasayaanat savasa pitureva upajaayatha tasmainama:  thrupthirasthu

207.  savah agnibhuva kaashyapaat upajaayatha tasmainama: thrupthirasthu

208.  agnibhu kashyapa indrabhuva kaashyapaat upajaayatha tasmainama: thrupthirasthu

209.  indrabhu kaashyapa mitrabhuva kaashyapaat upajaayatha tasmainama:  thrupthirasthu
210.  mitrabhu kashyapaa vibhandakaath kaashyapaat pitu upajaayatha tasmainama: thrupthirasthu

211.  vibhaandaka kaashyapa rushyashringaath kaashyapaat pitureva upajaayatha tasmainama: thrupthirasthu

212.  rushyashringa kashyapa kaashyapaat pitureva upajaayatha tasmainama: thrupthirasthu

213.  kaashyapa agne upajaayatha tasmainama: thrupthirasthu.

devatarpaNam –  upaveethi (wear poonal as regular)   

214.  agni indraath upajaayatha tasmainama: thrupthirasthu
215.  indra vaayo upajaayatha tasmainama: thrupthirasthu

216.  vayu mrutyo upajaayatha tasmainama: thrupthirasthu

217.  mrutyu prajaapathe upajaayatha tasmainama: thrupthirasthu

218.  prajapati brahmaaNam upajaayatha tasmainama: thrupthirasthu

219.  brahmaaNam svayambhu tasmainama: tebhyo nama thrupthirasthu

220.  aachaarya namaskruthva atha vamsaasya keerthayeth svadha purveshaam bhavathi netayurdighamashnuthe ||

221.  ithyukthva anukrameth vamsam aabrahmaana: ||  

Rishi TharppaNam – Neevithi – wear poonal as mala (garland)

222.  nayan aryamabhuvathe kaalabavaath upajaayatha tasmainama: thrupthirasthu

223.  aryamabhuti kaalabava bhadraasharmaNah kausikaat upajaayatha tasmainama: thrupthirasthu

224.  bhadraasarma kausika pushyayashasa audavraje upajaayatha tasmainama: thrupthirasthu

225.  pushyayashasa audavraji samkaraat gautamaat upajaayatha tasmainama:  thrupthirasthu

226.  samkara gautamaa aryamaa raadhachcha gobhilat upajaayatha tasmainama: thrupthirasthu

227.  pusaamitra gobhila ashwamitrat gobhilaat upajaayatha tasmainama:  thrupthirasthu

228.  ashwamitra gobhila varuNaamitraat gobhilaat upajaayatha tasmainama:  thrupthirasthu.

229.  varuamitra gobhila mulamitraat gobhilaat upajaayatha tasmainama: thrupthirasthu
230.  mulamitraa gobhilaa  vatsamitraat gobhilaat upajaayatha tasmainama:  thrupthirasthu

231.  vatsamitra gobhila gaulgulavi putraat gobhilaat upajaayatha tasmainama: thrupthirasthu
232.  gaulgulavi putra gobhila bruhadvaso gobhilaat pitu upajaayatha tasmainama: thrupthirasthu  

233.  bruhadvasu gobhilaa gobhila deva upajaayatha tasmainama: thrupthirasthu

234.  gobhila raadhaahchcha gautamaat upajaayatha tasmainama: thrupthirasthu
235.  raadhah gautamah samvargajit pitu upajaayatha tasmainama:  thrupthirasthu

236.  gata gautama samvargajita laamakaayanaat upajaayatha tasmainama: thrupthirasthu

237.  samvargajit laamakaayana sakadaasaat bhaadhithaayanaath upajaayatha tasmainama: thrupthirasthu

238.  sakadaasah  bhaaithaayana vichakshaNaath taandyaat upajaayatha tasmainama: thrupthirasthu.

239.  vichakshaNa taandyah gardabhimukhaath saandilyaayanat upajaayatha tasmainama: thrupthirasthu

240.  gardabhimukha saandilyaayana udarasaandilyaat upajaayatha tasmainama: thrupthirasthu

241.  udarasaandilya atidhanvanaksha saunakaat mashakachha gargyaat upajaayatha tasmainama: thrupthirasthu

242.  mashaka gaargya sthirakaat gaargyaat pitu upajaayatha tasmainama: thrupthirasthu
243.  sthiraka gaargyaa vasishtaath chaikitaaneyaat upajaayatha tasmainama: thrupthirasthu

244.  vasishtah  chaikitaaneya vasishta haraihayaat raajanyaat upajaayatha tasmainama: thrupthirasthu

245.  vasishta haaraihaNya raajanya sumantraat babhravaat gautamaat upajaayatha tasmainama: thrupthirasthu

246.  sumantra babhrava gautama susaath vahnheyaat bharadvajaat upajaayatha tasmainama: thrupthirasthu

247.  susah vanheya bharadvaaja araalaata darteyaat saunakaat upajaayatha tasmainama: thrupthirasthu.

248.  Araala:  daarteya: shaunakaa driteh aindrotaat shaunakaat pitu upajaayatha tasmainama: thrupthirasthu

249.  driteh aindrotaa shaunaka indrotaa shaunakaat pitureva  upajaayathatasmainama: thrupthirasthu

250.  aindrotat shaunaka vrushushnaath vaadaavadaath upajaayatha tasmainama:  thrupthirasthu

251.  vrushashushna: vaathaavadat nikothakaat bhaayajaatyaat upajaayatha tasmainama: thrupthirasthu

252.  nikothakaa bhaayajaatyaa pratithe devatarathaat upajaayatha tasmainama: thrupthirasthu

253.  pratithi  devataratha devatarasaa  shavasaayanaat pitu upajaayatha tasmainama: thrupthirasthu

254.  devataraa. shevasaayanaa shavasa pitureva  upajaayatha tasmainama:  thrupthirasthu

255.  shavaah agnibhuva kashyapaat upajaayatha tasmainama: thrupthirasthu
256.  agnibhu kashyapa indrabhuva  kashyapaat  upajaayatha tasmainama: thrupthirasthu

257.  Indrabuh kashyapa mitrabhuva  kashyapaat upajaayatha tasmainama: thrupthirasthu

258.  mitrabhuh kaashyapa vibhandakaat kashyapa pituh  upajaayatha tasmainama: thrupthirasthu

259.  vibhandakat kashyapa rushyashrungat pitureva  upajaayatha tasmainama:  thrupthirasthu

260.  rushyashrungat kashyapa kashyapaath pithureva upajaayatha tasmainama: thrupthirasthu

261.  kashyapa agne upajaayatha tasmainama: thrupthirasthu

Deva TharppaNam – upaveethi – wear poonal as usual

262.  agni indraat  upajaayatha tasmainama: thrupthirasthu

263.  indra  vaayo  upajaayatha tasmainama: thrupthirasthu

264.  vayu mrutyo  upajaayatha tasmainama: thrupthirasthu

265.  mrutyu  prajaapathe  upajaayatha tasmainama: thrupthirasthu

266.  prajapati brahmaa upajaayatha tasmainama: thrupthirasthu

267.  brahma svayambhu tasmainama: tebhyo nama thrupthirasthu  

pithru  tarpaNam – Praachinaaveethi – Change poonal to hang from right shoulder. (Only those who does the pithru tharpanam to continue with following. Persons with father alive should not perform this part given below):

pithruNam thrupthirasthu

pithamahan thrupthirasthu

prapithamahan thrupthirasthu

maathruNaam thrupthirasthu

mathamahan thrupthirasthu

pramaathaamahan thrupthirasthu

aacharyaNam thrupthirasthu

prqacharyaaNam athrupthirasthu

samhithakara padakara sutrakara brahmakaaraNam thrupthirasthu

brahmaana anapatyaanam thrupthirasthu

brahmaaninaam ekapatninam  thrupthirasthu

sarveshaam brahmmachariNam thrupthirasthu  

Change the  poonal to  upaveetham  (as  usual). Remove all the old pavithrams.  

Do  achamanam  once. Continue with  ‘Yagnopaveetha  dhaaraNam’ as  below. It can be done at convenient center location at your home. 

Sit facing towards East. Do Achanamam.  Wear the two grass leaves pavithram.  Do  PrANAyAmam. 

 

Aachanaman, Two leave Dharba pavithram, additional two leave Dharbam for Aasanam and two leaves to be folded and kept in the Finger Ring. Praanaayaamam.
“Parvathi Parameswara preethiyartham”

Sukhlaambaratharam Vishnum sasivarnam chathurbhujam|
Prasannavadanam dhyaayeth sarvavigknobashanthaye||

Hari Om Thath, Sri Govinda, Govinda Govinda, Asyassri bhagavatha: mahaapurushasya Vishnoraagnjya pravarthamaanasya aadhya Brahmmana: dhweitheeya paraarthe Srischvedhavaraakakalpe vaivastha manvanthsre kaliyuge prathame paathe jamputhvIbe bhaarathavarshe bharathakande sakaapthe, merokrdakshine paarsve: asmin vardhthamaane vyaavhaarike, prabhaavaathi sashti samvathsaraanaam madhye, Sarvadhaari Naama samvathsare, Dakshinaayane, greeshma rithou, kataka  Maase, Sukhla Pakshe, Pournamaasyaam subha thithou, sthira vaasara yukthaayaam, SravaNa Nakshathra yukthaayaam, kanda yoge, bathrai Karane, Evanguna Viseshana vasishtaayaam asyaam Pournamaasyaam subhathirhou,
mama sraouthasmaarththa vidhi vihitha nithya karmaanushtaana yogyatha sidhiyartham Yagnjopaveetha thaaranam karishye:

Yagnjopaveetha Dhaarana mahaamanthrasya Brammarishi: thrushtupchantha: thrayee vidhyaadevatha yagnjopaveetha dhaarane viniyoka:

“Yagnjopaveetham, paramam pavithram prajaapathim yassagajam purasthaath, aayushyam agriyam prathimunja subhram yagnjopaveetham bhalm asthu thejha: “
For married persons – Second
gaarkhasidhiyartham dwideeya yagnjopaveetha dhaaranam karishye:

Yagnjopaveetha Dhaarana mahaamanthrasya Brammarishi: thrushtupchantha: thrayee vidhyaadevatha yagnjopaveetha dhaarane viniyoka:
“Yagnjopaveetham, paramam pavithram prajaapathim yassagajam purasthaath, aayushyam agriyam prathimunja subhram yagnjopaveetham bhalm asthu thejha: “
Achanamam. Remove the old yagyopavita
Untie  and  throw  the  pavithram  and  do  aachamanam  twice.  

Brahmmacharis can join VedArambham, if performed at any group Upakarma center.

Do Sashtaanga NamaskAram to Elders and to your Deity at home & Temple.  

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