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

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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.

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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.).

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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-

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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

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॥ 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 ॥

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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.

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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 ||

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  .

image

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