Homa Prakriyas PART 1 KR IRS 15624 16624 Performing Nitya Auoposana Homa by one- self is far better than by proxies as that tends to reduce the fruit by half. However the proxy could be one’s wife, son, daughter, brother, brother-in-law, son-in-law, any other relative or by Ritviks; but what is important is to perform the homa. On ‘Parva dinas’ or festivals and the auspicious days, this is better performed by the self. Well before the Suryodaya or Suryasta, Agni or Gruhaani is readied and the Agni Karya is intiated after the Sun Rise or Sun Set. At the ‘Agni Prajjvalana’ or when the Agni is at full bloom till its end, the Homa is executed with the recitation of ‘Om Bhurbhuva Swaha’ by way of continuous ‘Ghritaahutis’.The Aahutis are offered during the ten ghadiyas after Sun Rise ie till the ninth ghadi before the Sun Set and any extension thereafter should be done after Prayaschitta by way of four additional Ahutis with the Mantra Doshaavastarnamah Swaaha and Samskara (Purification) of Homa saamagri. After the Shrouta Homa, Smaarta Home be performed too. Some persons perform Smarta Homa earlier. In the context of Aadhaana and Punadaadhaana, Homaarambhas are always performed in the Saayankaalas only. The homaas in the morning and the evening are to be done only by the same Homa Dravyaas. However, the Kartha might not be the same.
Ashvalaayana Smaarta Homa Prayoga: After Aachamana and Pranayama, there should be a Sankalpa: Shri Parameshwara preetyartham Saaya –moupaasana homam / Praataroupasana homam vaamuka dravyena karishye/ Reciting Chatvaari Shringaa Mantra as Dhyaana, the Karta would sprinkle water thrice all around with his hand, touch the darbhas that are spread over, lift the north placed darbha, light the Samidhas and Homa dravyaas with its pratibimba or reflection of the lit darbha and pray to Prajapati with the Ruk viz. Vishwaani na, place the Samidha in Agni and offer hundred rice grains to Agni saying Suryaaya swaaha as the Prathamaahuti. On mentally announcing that the offer of more than hundred rice grains be made, the Dwiteeyahuti is made to Prajapati with the invocation Prajaapataye namaha/ Then ‘Agnyopasthaana’ is made without Paristraana ( counting the number of Kushas) but with Parisamuhana ( Sprinkling water around the Sacrificial Fire) and Paryukshana ( directing the right hand of the Karta from one direction to another direction, spreading darbhas and initiating the worship service). Agna Aayumsheeti tisrunaam Shatam Vaikhaanasaa Agnih Pavamaano Gayatri Agnyupastaaney viniyogah/ Agneytwanna iti cha tisruu-naam Goupaayano Loupaayano vaa Bandhuh Subandhuh shruta Bandhurvipabandhu schaagnir –vipadaa viraat Agnupasthaaney viniyogah/ ( The Upasthaana of Agni is performed by reciting the three Ruchaas of Agna yaamyushi Mantra whose Rishi is Shanta Vaikhaanasa, Agni is Pavamaana Devata, Chhhanda is Gayatri; the four Ruchaas of Agney Twanna Mantra whose Rishis are Goupaayana or Loupaayana and Bandhu-Subandhu-Shruta bandhu and Vipra bandhu Rishis, Agni as Devata and Chhanda as Dwipada Virat; Prajaapatey Hiranya Garbhah Mantra whose Rishi is Hiranyagarbha, Devata is Prajapati, Trishthup as Chhanda; Tantum Tanvandeva Mantra whose Devataa is Agni, and Jagati as Chhanda; and Hiranya garbho Hiranya Garbhah whose Rishi is Hiranyaarbha, Devata is Prajapati, Chhanda is Trishthup; thus all these Mantras are in Viniyoga for the Upasthana. These Mantras are to be recited standing in Vaayavya Disha. After the Upasthana, the Karta is to be seated and would recite Maanastoka etc. Mantraas while applying ‘Vibhudi’ on the forehead and the body finally praying to Vishnu and stating Anena homa Karmana Shri Parame -shwara preeyataam ( May Parameswara be pleased by this Homa.). In the morning, there would be the Viniyoga of Suryopa -sthaana with three Praajaapatyaas viz. Suryono divassuryaschakshuh Suryo Gayatri Suryopa sthaaney viniyogah; Udutyam Kanvah Praskanvaha Suryo Gayatri Suryopasthaaney; and Chitram Devaanaa -mangirasah Kutsa Suryastripshut Suropasthaaney viniyogah/ (For the Suryono Mantra the Rishi is Sourashya Chakshu, Surya is Devata, and Gayatri is Chhanda; the Udyukatm etc. Mantra has Kanva-Praskanva as Rishis, Surya is Dvata and Gayatri is Chhanda; Chitram Devaanaam Mantra has Angirasa-Kutsa as Rishis, Surya as Devata and Jagati as Chhanda; and to Namo Mitrasya Mantra the Rishi is Soumyobhitapa, Surya is Devata and Jagati as Chhanda; in all these cases, Suryopasthaana is Viniyoga. Some Vidwaans however believe in the reciting of Tantumtanvan in the Suryopasthaana in the morning. It may however be cautioned that when the Homa Prayoga is done by the Kartha’s wife or daughter, there should not be the Viniyoga of the Dhyaanopasthaana Mantras. II Hiranyakeshiya Homa Prayoga: The Hiranya Keshiyaas propose the Sankalpa seeking the willingness and Satisfaction of Parameshwara and initiate the Homa to perform ‘Parisamuhana’and ‘Paryukshana’with the Mantra Yathaaha tadvasava/ from Dakshina (South) to Purva (East); the first mention of the Mantra is Aditenumanyusva from Dakshina to Purv; then Anumatenu manuswa from Paschima to Uttara; the third Paryukshana is Sarasvatenu manyuswa from Uttara upto Purva and finally the fourth Paryuksana in all directions from North to North with the Mantra: Devasavitah prasuva. Then quietly take the samidhaas on hand and perform ‘parishena’ in all thedirections and into the Homa kunda. Then recite: Aditenvamaggasthaah Anumtenvamaggastaah Saraswaten -maggahthaah Deva Savitah praasaavih and perform prokshana or sprinkling water in all the directions circularly. Udyutyam and Chitram Devaanaam etc.Mantras are used for Prahahkaala Upasthaana while Agnirmurdhaa Diva and Vaangmaney Pushkataadadhi Mantras are utilised in the Saayamkaala’s Upasthaama.Aapastamba Vidhana Homa: In the evening, the Aapastamba Sutris make two Aahutis , one by the Mantra Aganaye swaaha and Agnaye swishtakrutey swaha/ In the morning their Aahutis are made with the Mantras Suryaya swaha and Agnayey swishrakrutey swaaha. That is all the difference and the rest would be as in the case of Hiranya keshi vidhana. III Katyaayana Homa Prakaara: To Katyaayanaas the Saayam Kaala Homa at Suryastama is the one which was done at the Pratah Kaala Homa before Suryodaya. From the Pratahkaala’s Upaasthana till Sandhya Karma and Gayatri Japa is carried out in this. Then Sankalpa is made as earlier and after picking up darbhas from the deposit, transfer three darbhas from the left to the right hand and offer them to Agni, take water to perform prokshana with Akshataas around the Homa Sthaana and recite the Swaaha Mantra viz. Agnaye swaha Prajapatayey Swaaha / The Homa is done with curd or rice grains. In the morning the Homa is performed with the Mantra: Suryaaya swaahaa, Prajapataye swaha. The Upasthaana in the evening is done with Samastwaaya and in the morning with Vibhraat. In case there is any shortcoming in the Homa then the Prayaschitta is the recitals of Ashtottara / Sahasra Gayatri Japa. Homa Dravyaas and Homa Lopa Prayaschitta: The normally utilised material in the HomaKaryas include Dhanya,Yavaas, rice and wheat in raw form, tilaas, milk, curd, and ghee .The materials for ‘Uttaraahutis’ are to be larger in quantity than in the Purnaahutis. Samidhaas include Arka, Palaasha, Apamarga, Peepul, Gular, Shami, Durva, Darbha, Bel, Vata etc. all with skins and of he length of ten to twelve inches long. If Homa and Aahutis are performed together, then the Mantra Yatra vetta vanaspatey be recited. If Nitya Homa suffers from a break, then ‘Aajya Samskaarana’ be resorted to and offered to Agni four times ie Ekam, Dwi, Trini and Chatvaari while reciting Manojyotirjusha taam/ In the event of Nitya ‘Homaatikramana’ or ‘Homa Lopa’( default or deficiency in the Homa) then the Ghee’s samskara or purification is done and after filling the ghee with the ladle byfour times and homa is performed with the Mantra Manojjyoti turshataam/ If twelve days continuously there occurs a Homa Lopa and there should be a Praayaschitta by doing Samskaara or purification of Homa dravyaas and additional Aahutis twice over in double count. Besides this, there should be Upasthaana of Agni, Surya and Prajapati without Homa so that the memory of that prayaschittha should sink in the Karta’s inner self. When there is Ashoucha or any such unavoidable situations, then also similar praayaschittaas need to be observed. While this is the manner in which Hiranyakeshis observe, Aapastamba Sutris obereve Prayaschittha for three days. As Agni naashana occurs for more than twelve days, the Kartha himself has to perform the Homa but not by proxies. When Agni is sought to be revived by the Self himself called ‘Atmaaropana’ then after three days again then there should be repeat ‘Aadhaana’ of Agni to ensure that there should not be ‘Avaropana’ again. IV Saayam Pratah Homa’s dispensation: In case both the Saayam-Pratah Kaala homas are done together, then there should be a Sankalpa to say Saayampraatarhomousamasya karishye and at the Homanta ‘prokshana’ or sprinkling water in a cirular manner and ‘Samskarana’or purification of the Homa Dravyas are performed. Then the Samidhaas are placed in the Agni,‘Aahutis’ given with Suryaya Prajapataye and after Havishyaanta Upasthana is achieved with the recitation of the Mantra Pancharchascha Vama Devassurya Vaishanarou trishtup/ V Paksha Homa: On the Maasa Pratipada Tithi, there would be a Sankalpa: Adya Saayamaasaa- rambhya Chaturdashisaayamavadhikaan Pakshahomaatasrena karishey/ (Commencing from this Pratipada evening till Chaturdashi’s evening, I resolve to observe the Homa on the pattern of Paksha Homa Tantra). Placing rice in two Patraas or vessels and following the Principle of Vriddhi-Kshaya or Increase-Decrease, fourteen measures in a day-descending manner of rice is offered to Agni with the Agnaye Swaahaa with the first vessel rice and the second vessel measure addressing Prajapati in the homaas. In the same manner the second morning homa is done with the Sankalpa: Adyavidhi Parvapraptara vidhaanakaan Pakshahomaanstatrena karishye/ (That is: I shall perform the morning homa on the Parva days on the format of Paksha homa tantra as was done on the previous evening). If there is any hindrance in the Paksha Homa some time half way through, then the ‘Atikranta’ homas should be done additionally in the third paksha; however if the obstacles are still not surmounted, there would be the risk of having to do the Paksha homaas through out the life. Samaaropa Vidhi: Agni Samaroha or Creation of Agni is accomplished by Arani Prakriya ie rubbing wooden pieces and rope by Brahmans in the ‘Nirmanthana’ or wood churning in highly significant Ceremonies reciting very powerful Mantras. After executing a homa, if Agni is produced by Arani method or with a feeling of the same by reciting the Mantra Ayam tey yoni-whose Rishi is Vishwamitra, Agni is Devata, Anushtup Chhanda- then that process is called Agni Samaaropa. ‘Pratyavaroha’ is the process of placing the Samidhas in the Agni so created by Arani or the feeling of the same; this procedure of ‘Agnyaadhaana’ or creation of Agni and its Pravaroha-Pratyavaroha along with the recitation of Aajuhwaana and Udbhudhaswa Mantras is observed for Parwa dinaas or twelve days of immense significance both in the evening and morning sessions. The Samaaropa and Pratyavaroha are to be executed by the Karta himself and not proxies except by his wife who might perform the Pratyavaroha part. But if there is any Pravasa or Ashoucha mid- way, then Pratyavaroha might have to be done by Ritviks since Samidha Sparsha of Agni needs to be maintained during the Twelve day Samaaropa Vidhi. On the return of the Pravasa or Ashoucha, the Karta has to perform ‘Anugamana Prayaschitta’ to revive the Gruhaagni and after Sarva Prayaschitta for the full eligibitity. Punaraadheya Prayaschitta: As the samidhaas of Agni are spent away, the procedure of its revival is known as Punaraadheyana with prayaschitta. After obtaining all the material required, the process starts with the Sankalpa of Gruhyaanyanugamana Prayaschhittam karishye, Agni Sthaapana and ‘Ghritaahutis’ or Aahutis of Ghee with the recital of Mantras like Ayaascha and then Sarva Praayaschitta homaas. This would be followed by Upavasa of either of the Couple for twelve nights and / or Repetitive Ghrutaahutis for as many days. Some opine that if Agni is put off for three nights, then the Karta should observe hundred Prayayamas; beyond that for twenty nights the Agni is off then one day Upavasa; beyond that upto two months then Upavasa for three nights; and if the ‘Punara -adhaana’ is not done for one year then one Praapatya Kruccha and beyond that one Kruccha Vrata for each year’s loss. Thus the Sarva Prayaschitta is done and Sankalpa made: Nashtasya Gruhyaagneyh Prayaschittam karishye. In the case of Vivahas and such other needs of Gruhyagni then : Swaagni bhramenaanyaagnou swayam yajeney swagnaavanyaa yajaney vaa ‘Pathikruta stasyakalipaakam karishye/ (out of an apperehension of creating a Second Agni from out of his own Gruhaagni or otherwise, the Karta creates another Agni to prepare the Sthaalipaka or Charu); he offers the same in Purnaahuti homa with the Mantra : Agnaye Pathikrutey swaha/ In the context of post-Vivahas, or after Adhanaas or conceptions, Purnimas and so on Sthalipakaas are required to be initiated. In respect of Yaagaas, if Pratipada Tithi is missed, then the following Tithis excepting Chaturthi, Navami, Dwiteeya, Panchami, and Ashtami before the next Parva’s are suitable for performing Yaagaas. If having done Anvaadhaana or placing ghee etc in Agni on Pratipada Tithi but ‘Ishti’or initiation of Yaaga has not been done then triteeya or such other Tithis would be suited for doing Sarva Prayaschittha homa and again Punar-Anvadhaana to proceed with the Yaaga Karya. In the following Parva, Atineshti and Pathikrut could be performed then. As there was time barred by not thus doing Yaaga on Pratipada, then ‘Paada kruccha’ be observed. In the third Praatipada too if the Anvadhana and Ishti were not done, then Ardha kruccha Prayaschitta is possible but in the fourth attempt there would not be further prayaschittha is not possible and there would be Agni Naasha. Thus the only alternative would be Punarodhaana but this type of Punarodhaana is different from Punaradheya in the context of Vivahas demanding far sterner measures. VI Agnyopaghaataas: In the event of forbidden and loathsome material come into contact with Pavitra Samidhas or Homa Kunda, then that is indicative of ‘Agnyopaghaata’ and the Agni gets sullied and destroyed. In the first category, one has to perform ‘Punadaaradheya’or revival of Agni and in the second type ‘Punaraadhaana’ or ‘Agni Sparsha’. Alrernatively, intense Samidha homa along with by lots of Ghrita is to be resorted to by reciting the Mantra: Punastaadityaa Rudraavasava ssamidhataam Punar Brahmano Vasu neetha yagnaih, Ghruteynatatwantanuvo vardhayasva Satyaassantu Yajamaanasya Kaamaa swaaha/ Aditya Rudra Vasubhya idam namama! (There should be Samidha Homa and Ghrityaahutis addressing Aditya, Rudra, Vasu, and Brahma). Purnahuti is done in such a way that when water is poured on the ferocious Agni it sounds like a hissing flame! Let there be Sarva Prayaschittha as though the main Ahutis merge into the swishtakrut Ahutis. Another need for a Sarva Prayaschittha arises in the context of Pitru Pinda Yagna. If Praneetaagni is weak or as good as put off then the homa karma be discontinued, Sarva Prayaschittha be performed and ‘punah pranaya’ be done before the homa is continued again. If there are shortcomings in the Pinda Pitru yagna, then Purnaahiti be performed as follows: Pindapitru yagna lopeyVaishvaanara charuh Saptahotraakhya mahaa havirhotyeyaadi mantreh Purnahutirva/ ( Purnahuti be done with Vaishwaanara charu Saptahotya –akhya Maha Havi or Hota Mantras). Also, in connection with actions like Sharanaa Karma, Sarpa bali, Ashwiyuji, Aagrayana and Pratyavarohana are not perfected, then Praajaapatya kruccha must be done. Those who who have not done Aagrayana should offer Vaishvaanara Charu to Agni be way of Navaanna Bhakshana. If Ashtakaa is not done then the person concerened should observe Upavasa. If Purnendu Shraaddha is not done then too Upavasa be observed or in place of that provide a good Bhojana. If Anvaashtaka is not achieved then there should be a Japa by hundred times of the Rucha viz. Yebhirdubhi Sumanaa Yebhirundubhih etc.and Imey ye Dhishnyaasa etc. Purnahuti be done when- ever Charu homa is done. Lapses and remedies: Further, certain lapses like Stree Sangam on forbidden Tithis, performance of Yagnaas on avoidable Tithis, delay in observing Darsha Purnamaasa Vrata, consumption of ‘Lahsan’ or garlic and such forbidden eatables, Abhojya Bhojana from Persons or of materials and so on require to be rectified by Aajya homa with the Mantras: Punarmaataitwindriyam and Imey ye Dhishnyaasa or atleast by way of Japas. In case a dove,or Kite or owl rests on a house, then the recital of Devah Kapota Sukta be done or ghrita homa as per Paka Yagna Tantra. On getting bad dreams, the Rucha of yo mey Rajanyujyo vaa be recited after Sun set. To overcome fevers or diseases, Charu homa be done with Munchamitvaa Sukta and perform Panchaahutis and with the sixth Aahuti the ‘Swishta kruta’. On doing Prokshani and Praneeta, as the drops of water are sprinkled then recite the three Ruchas of Apohishta besides perform Ghritaahutis with Tatam mey apastadutaayatey Rucha. In case Samidha-adhaana is not held but is reminded about it after the Aajya bhaaga, then Viparyasa Prayaschittha be done and Samidadhana again and then perform Pradhana Yaaga. If Pradhana Yaga is held even before Agni Samvidhana, that again is a blunder and demands Siddhi Prayaschitta. Either the husband or wife of a family should be present at the nearness of Agni at the time of Sun rise and Sun set. If both of them leave the house and cross the boundaries of the village or township without attending to the homa then on return, Agni Punaraadhaana be done . If frequent lapses of Agni occur, then Agni gets the risk of Naasha or destruction. Agni also tends to decay if jala nimajjana or bathing is done after Atmasamaaropana or resort to copulation on Nishidda Tithis. If a Karta has more than one wife and if neither of the wives looks after the Agni,then also Agni naasha is expected. When the husband is away and wife neglects the Agni, then the latter gets extinguished. In fact, ‘punaradhaana’ and ‘pavitreshti’ or revival and re-instatement is not done even when the Karta neglects for a over a year then Agni Nasha is inevitable. Rajodoshey samutpanney ritakey sutakey piva, Pravasannagnimaam Viprah punataadhana marhati/ ( When the wife is in menses, or when there occurs Sutaka due to deaths or births in thefamily, Agni punaradhana is required.) Nachaagni homavelaayaam pravasennacha parvani/( There should not be travels at the time of Homa or during the Parva dinas, the Karta is forbidden to travel and if so Punaraadhana is inevitable). Pachanaagnou pachedannam sutakey mrita kepivaa, Apaktwaatu vaseydraatrim punaraadhaana marhati/ (Paaka Karya or cooking of grais or charu has to be done daily in the Homaagni and even if this is not done in a night even Punaraadhana of Agni is a must. Rigvedis opine that after Vivaha homa or Griha pravesha homa, the Nityaagni Kartaas ought to perform punaraadhana of Grihaagni. Further, Aahitaagnis do not eat food cooked by others except jaggery and milk. However, they eat as an exception of what is cooked with milk and ghee only without water. In the ‘Pratarhoma’ what ever is cooked in the Homagni and is left over is mixed with that which is cooked by wife or a relative with ‘Shuchi’or purity. In the ‘Paakaagni’even if one day is not cooked then there sure is a case for Puna- raadhaana. VII The qualification of a genuine Brahmana: Another significant fact in this connection is: Yasya Vedasascha Vedeecha vicchidetyo Tripurusham, Savai durbraahmanoyassarva karmasu garhitah/ Agnihotram prakurveeta Jnaanavaan Shraddhayaanvitah, Agnihotraatparo dharmo nabhuto na bhavishyati/ ( He whose vamsha in which three Purushaas including himself possessed neither Vedaas nor Agni Vedika is called a Durbrahmana and is not eligible for any Dharma Karma or pious task; he is certainly among the condemnable lot. There can be no lofty Dharma higher than that of knowledge and devotion either in the days of yore or in the contemporary Society! Yodadyaatkanchanam Merum Prithiveemcha sa Saagaram, Tatsaayam Praatarhomasya tulyam bhavati Maanavaa! ( It is difficult to assess whether charity of gold measuring Meru Mountain and as much of all Oceans put together might or not be equal to the fruits of executing the Morning and Evening Homa Vidhi with sincerity and faith! VIII Nitya daana vidhi: Ekasminnapyatikraantey diney daana vivarjitey, Dasyubhirmumshitasyeva yuktamaakrandium bhrusham/ Tasmaadwibhava anu –saarena Dhana Dhaanyaadi deyam sambhvey, Phugee phalaadimapi pratyaham deyam Tato Gobrahmanaadi mangala darshanam/ ( Even one day is adequate to a person to cry hoarses like a Traveller plundered by high handed bandits. That is why one should give away in charity each day according to one’s own status and capacity; if nothing he could part with a bit not necessarily his riches that he might not possess but even a flower or a fruit or a betel leaf. That sincerity in giving a Daana would surely usher to him glimpses of Cows and Brahmanas and aside from them excellent tidings of propitiousness!). It has been emphasised again and again that Anna-Daana is of highest significance: Sarveyshaameva Daanaanaam Anna daanam param smrutam, Sarveshaameva jantunaam yataschajjeevitam phalam/ Yasmaadannat prajaah sarvaah kalpey kalpeyssrujat Prabhuh, Tasmaadannaat param daanam na bhutam na bhavishyati/ (Among all the Danaas the outstanding one is of Anna daana since that daana done by all Beings bestows life-long blessings and that is so in any Kalpa or any Kaala. Indeed the significance of this daana is not only unprecdented but is everlasting) Skanda Purana states: Dharmaartha Kaama Mokswhaanaam Dehaha parama saadhanam, Stithistasya- annapaanabhyamatastat Sarvasaa -dhanam/ Annam Prajaapatih saakshaadannam Vishnuh Shivahswayam, Tasmaadanna samam daanam na bhutam nabhavishyati! (Among all the Purushardhaas viz. Dharma-Artha- Kaama –Moksha, the single and unique Saadhana or Means to achieve is Anna daanam. In fact, Annam is Prajapati Himself; It is of Vishnu and Shiva Swarupaas. That is why the validity of Anna daana in the remote past and of distant future!) Note: In the Ahnika Prakarana, the First Segment has been provided with the Do’s and Don’ts of a Routine Day, especially of Sandhya Vandana and Homa Vidhi. The forthcoming Second Segment highlights Veda Shastraabhyaasa as a component of total Eight Segments. Second Segment as follows: IX Veda Shastraabhyaasa: Pathedadhyaapayedvedaan japachhaiva vicharayet, Avekshetey cha Shaastraani Dharmaani Dwijotthamah/ (A Brahmana is required to practise Veda Pathana, Upadesha and Vimarsha or Reading, Teaching and Criticise constructively; so should be the way for Dharma Shastras too). Vedaabhyasa is to be followed by Devataarchana, Prathahkaal Homa, Brahma Yagna and in the day’s chaturtha bhaaga the Vedaabhyaasa. Vidhaaya Devataa pujaam Pratarhomaa -nantaram, Kurveeta Devataa Pujaam Japa Yagnaanantaram / ( After Homa Karya in the morning, Deva Puja be done as also after Japa Yagna.). Deva Puja is done thrice a day at the Three Kaalaas. If not possible, then the Pujas be performed in the morning and afternoon with ‘Gandhadikopachaaras’ and in the evening Deva Puja is done by way of ‘Aarati’. The Pujaas are done to one’s own Abhishta -Devata such as Vishnu-Brahama-Shiva- Surya-Shakti-Ganesha etc. In Kali Yuga however, it is widely believed that Vishnu-Shiva Puja is of significance. It is stated : Na Vishnavaanaaraathaat punyam Vidyatey Karma Vaidikam kwachit, Tasmaadanaadi madhyaantam Nityamaaraadhettaram/ (There is no other Veda Karma than Puja to Vishnu as he has no beginning nor end); or Deva meeshanam Bhagavatam Sanaatanam, Pranavey naathavaa Rudra Gaayatrya Triambakena vaa/ (Alternatively, Puja be performed to Ishana with Pranava, or Rudra Gayatri or of Triambaka Mantra or Om Shhivaya Namah Mantra.The Pujas are done to Pratimas or Shaalgraama or Baana Linga. Avaahana (Invocation) and Visarjana (Termination) are required only to Fixed Idols but not to Pratimas. At the appropriate time after Suryodaya, the ‘nirmaalya’ or the left-over of the previous puja by cleared and initiate the Puja Proceedings with ‘Ghantaa naadam’ and ‘Praanaayama’ with the Mantra Recital of Om YebhoyMaataa, Om Avaapitrye and the Sankalpa of Shri Maha Vishnu pujaam karishye Or Rudra Vinaayaka Surya Shakti parivruta Shri Maha Vishnu Pujaam karishey/ This would be followed by Asanaadi Sevas and the Vishnu Sukta of Shodasa Ruchaas whose Rishi is Narayana, Devataa is Purusha, Chhanda is Anushthup and at the end Trishtubh commencing with Sahasra Sirsha Purusha/ (to be contd) K RAJARAM IRS 15624 16624 ------------------------------------------------------------------------------- -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. 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