SANATANA DHARMA PART 53 KRAJARAM IRS 16624 17624
Vasantey Brahmanam upanayeeta Greeshmey Raajanyam Sharadi Vaishyam,
Maghaadi Shukraantaka Panchamaasaah saadhaara -naavaa sakala Dwijaanaam/
(Upanayana is to be done in Vasanta Ritu to Brahmanas in Greeshma and to
Vaishyas in Sharad Ritu) But, as Garga stated: In case Vasanta Ritu is not
possible, Greeshma- Shishiraas are also in order as the five months from
Maagha to Jyeshtha are normal to Brahmanas. However, keeping in view this
previously stated exception, Pousha and Ashaadha even in Uttaraayana are
unsuitable. From the time when Surya enters Meena Rashi to his entry into
Mithuna Raashi is thus the most suitable time for Upanayana; this is in
view of the Stanza:
Makara Kumbhas -eyrkye Madhyamam, Meena Meshasthe Uttamam Vrishabha
Meenastyedhamam/
(Makara and Kumbha with Surya is medium, Meena- Meshaas in Surya is
the best and Vrishabha and Mithuna is the worst of the combinationsfor
performing Upanayana. Coming to Tithis, Dwiteeya, Triteeya, Panchami,
Shashthi, Dashami, Ekaadashi, Dwaadashi are the best ones. It is also
mentioned elsewhere about Saptami, Trayodashi and Krishna Pratipada but
those require ‘Punarupanayana Vidhi’. Somapada Naama Tithis tending to
intense Brahmacharya in life, Anadhyaya, Gala graha, and Aparaahna
Upanayana demand Punar –upanayana. Soma pada Tithis are Jyeshtha Shukla
Dwiteeya, Ashviyuja Shukla Dashami and Maagha Shukla Chaturthi and Dwadashi
are called Soma pada Tithis or those which influence subdued souls taking
to Brahmacharya mode. Anadhyaayana Tithis or those during which no new
Vedas or Scriptures are learnt viz, are Purnima, Chaturdashi, Ashtami,
Amavasya, Pratipada, Surya Sankranti, Manvaadis, Yugaadis, Kartikaashaadha
Phalguna Krishna Dwiteeyas and Ayana Sankraanti or Tula- Makara-Karkataka
Pravesha Pakshinis are Anadhyaas. Two days afte Sunrise and three
Muhurtas before Sunset, the Somapada and Anaadhyaaya Tithis are
Anadhyaayaas only. Panditas feel that even one ghati before Pratipada is
not suitable for Upanayana as that would be Anaadhyaya. Some persons do not
perform Upanayana on Chaturthi Sesha Yukta Panchami. Navami Sesha Yukta
Dashami also is unsuitable for Upanayana. If a day time is divided into
three parts, the triteeya bhagaa’s Aparahna is forbidden for Upanayana.
Prathama Baaga is the best and Madhya Bhaaga is of medium value.
Naimittikaanadhyaaya: In respect of Vivahaas, Mandapa Pratishtha and
such other auspicious celebrations done by Sagotraas, Upanayana is not to
take place in that period, since Brahma Yagnaas also are forbidden in that
period. In case natural disasters take place like Bhu-Kampa / Earth Tremor,
Shooting Star attacks, hail storms, thunder storms, cloud bursts , blood
rai, then too Upanayanas are not to be performed for ten days ot atleast a
week hence.During untimely rains during Pousha to Chaitra the days are of
Anadhyayana and hence forbidden for Upanayana. Deaths of Guru or his
disciples or Ritviks are also unsuitable for Upanayana for three days as
they too are the days of Anaadhyayana. Shubha Vaara Nirnaya: In terms of
days, Thursday, Friday and Wednesdays are the best for Upanayana. Sunday
Muhurtas are stated to be of medium value; Tuesdays and Saturdays are
unsuitable although Sama Vedis and Kshatriyas consider Tuesdays are the
most suitable. Muhurtha Nirnayas for Upanayanas are difficult to
decide as Vaara-Bala-Lagnas
are dependent on Veda Shakhaas. Also Varnaadhipatis are Shukra-Brihaspatis
to Brahmanas, Surya Angarakas for Kshatriyas and Chandra-Budhas for
Vaishyas. Again Vatu’s father , Vatu and mother require Guru Chandra Bala
or power if not at least Vatu requires the said Bala.If the Upanayana is to
be decided for the eighth year or beyond, then Guru Bala is not essential.
In the event of Garbhadaana to be performed in the family as the Upanayana
is also contemplated, then Guru Bala is available if his position is in the
second, fifth, seventh, ninth, eleventh position in the ‘ janma lagna’ ;
in the Janma Triteeya, Shashta, Dashami Sthaana then Puja Homa Shanti would
qualify the Upanayana; but Guru in Fourth, Eighth and the Twelfth
positions, then Upanayana would not be commended.
Shubha Nakshatra Nirnaya: Purvaphalguni, Poorvaashaadha,
Poorvaabhadra, Hasta, Chitra, Swati, Moola, Asresha, Ardra, Shravana, are
good for Rigvedis. Rohini, Mrigasirsha, Pushya, Punarvasu, Uttata,
Uttaraabhadra, Uttaraashaadha, Hasta, Anuradha, Chitra and Revati are
very good for Yajurvedis; Ashwini, Mrigaseersha, the three Uttata
Nakshatras, Ardra, Hasta, Dhanishtha, and Shravana are acceptable to Saama
Vedis. If these are unavailable, barring Bharani, Krittika, Makha, Vishakha
and Jyeshtha, any other Nakshtra would be agreeable.
Upanayana Lagna Graha Phalaas: There should be Shubha Grahas in any
‘Sthaana’ excepting the twelfth, eighth and sixth; in case there are Papa
Grahas in the third and eleventh positions and in Shukla Paksha Chandra is
in Karka Raashi or Lagna then the Upanayana Nirnaya would be good enough.
Some Grandhas mention that Surya in Lagna too would be good. In the Ashtama
Sthaana there should not be any Graha. Lagnaadhipati Shukra Chandra should
not be in the Sixth Sthaana.Shukra should not be in Dwadhasha Sthana.
Chandra and Dushta Grahas should not be in the Lagna. Chandra should not be
in Dwadasha and Ashtami.If five Ishta / desirable Grahas are there
together, that Lagna should not be selected. Tula, Mithuna, Kanya, Dhanu,
Vrishabha , Meena are good in Navaamsha. Karkataka in the Navaamsha is
rejected. Again, in the event of the mother being in menses period, father
is unavailable for whatever reason and either maternal uncle or elder
brother of the boy is to take up the responsibility, then their wives
should not be in the menses period too then neither Upanayana nor wedding
should be performed. In Upanayana or Vivaha, if the mother of the boy
enters the period or is unable to perform the duty for any reason, before
the Naandi Shraaddha Udvaasana or termination of the ‘ Mandapa’ / ‘Vedika’,
then Shanti has to be necessarily performed.
Padaartha Sankalana: Koupeenam Praavaaram cha kaarpaasajamahatam
sampaadya Ishadhoutam navam shwatam sadasham vastramahatam samjnam
praavaaraartha majinam vaa/
(Koupeenam and Upaveeta made of new white kapaas or course cotton cloth
which is ‘Ahata’ or duly washed and dried be procured; the Upaveeta could
be of ‘Krishnaajinam’ or the outer Skin of a Deer of the dimension of
four inches width and forty-eight inches length in ‘valayaakaara’ shape. In
case of three Khandaas, then three pieces must be of twenty four inches,
eight inches, and sixteen inches. As regards Yagno- paveeta, it has to be
of ‘kapaas’ thread woven either by Brahmanas or Brahmnis or Brahmana
widows; the measurement of nine of three groups of three-threaded
Upaveeta should be of ninety six of ‘Samhata chaturanga -moolas’or each
thread of four finger folds tied up in clusters of three each, thus
totalling 3+3+3 ie 27 threads in each. Yagnopaveeta should never be short
as above the chest or as long as below the navel. If there is cut of a
thread or hangs down the navel, then that should be discarded. Yagnopaveeta
should not be worn after eats/ bhojana. { Today koupeenam vastram Dhari
exposition is not possible}
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 praying 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 called ‘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. Yagnopaveetaa bhava 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 new Yagnopaveeta 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 forearm 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. So much about the significance
of Yagnopaveeta- Dharana- Praayaschittha. Mekhala-Danda-Achamama Vidhi:
Mekhala or Kati Sutra or waist string should be made of Mounji grass made
into three-some soft ropes with one or three or five Grandhis or bonds
with one or three or five knots ie in uneven numbers. If Munja grass is
unavailabe then Darbha could be uesed instead or even Ashmanta Vriksha Skin
or Balbaja grass. As regards, danda of a Brahmana it could be of Palaasha
or Ashvathha or Bilwa or Chandana. The length of the stick should cover the
height of Vatu from foot to nose and is to be suitable for the Yagna. The
next important item by way of the preparatory arrangement for the Upanayana
would be a Vedika or platform raised from Bhumi by four feet of square
size with steps on all the sides. The Veika needs to be decorated with four
plantain tree trunks in the corners with tender mango leaf ‘toranaas.’
After the Vatu’s readiness for the Upanayana with Vasrtaadi dharana,
Aachamana vidhi is to collect water from his palm in Shankha Mudra keeping
behind a very small speck of it behind in the palm as Aachamana or sipping
in small quantities thrice. This is a Loukika Achamana since the formal one
would be done later after Yagnopaveeta dharana. The Vatu would be seated to
the north of the Ajya Patra and asked to do Aachamana. Praneeta Patra is at
the west of the Tirtha and the Vatu should be seated to the right side of
the Acharya. Then the tasks of Kusha arrangement,
Sruta Patra marjana, Yagnopaveta daana and Aachamanaadi would be
done by the Acharya’s Sishya. Then would follow the tasks of pouring water
in the Anjali of the Sishya, Samidaadhana and Gayatri Upadesha to the Vatu
are done by Acharya as the latter is faced to the East and the Vatu is
seated to face the West. This is followed by Upa Sangrahana
( Amuka Pravaraanvitomuka Gotromuka Sharmaahambho Abivaadaye) or the
Vatu’s announcement of his Gotra Pravara Naama while his right hand touches
his left ear and left hand touches his right ear, bows and greets the Guru
with veneration and later on repeats the Pravara to the father and mother,
elders in the family and other elders among invitees. But the ‘Abhivadana’
has to be restricted to only the derserving , those in ‘Ashuchis’, and so
on since such Namaskaaraas, let alone ‘Pravaraanvita Abhivaadaas’would
attract prayaschitthas ranging from Upavaasaas Kruccha Vrataas etc. On the
other hand if Namaskaaraas and Abhivaadanas are nor performed to Devas,
Gurus, Yatis and seniors the family or Vamsha or Vidwans and other Learned
Persons then too there would be Upavaasaadi prayaschithaas. Equally
important are Pratyabhi-vaadanas or return blessings by those elders with
Ayushmaan bhava Soumya Dataaa etc. Where required the end of the sentence
should be in medium svara(plut). For eg for Hare it should be recomposed to
Hara + I and for Shambho it should be reduced to Shambha + u. In this
connection, a clarification was quoted from Manu Smriti:
Brahmana Brahmachari would state Bhavati Bhikshaam Dehi; a
Kshatriya Vatu would say: Bhikshaam bhavati dehi while a Vaishya Vatu would
say: Bhikshaam debi bhavati/ Since the general statement in respect of
‘Tandula Bhiksha’ or request for Food Grains, the Pratyabhi –vaadana would
be Bhikshaan bhavaan dadaatu, Bhikshaam bhavati dadaatu/ Vinaayaka and
Graha Shantis: It is customary to perform Vinayaka Shanti in connection
with Upanayanaas and Vivaahas to forestall any difficulties. This Shanti is
best done on Shukla Chaturthis poissibly on Thursdays. The suitable
Nakshatras are Pushya, Shravana, Uttara, Rohini, Hasta, Ashwini,
Mrigaseersha. There should be coordination of the Upanayanadi Muhurthas and
Vinayaka Shanti days and Nakshatras. Following the Vinakaka Shanti, Graha
Makha is to be followed to overcome any deficiencies in the positions of
concerned Grahas in particular and of Navagrahas in general. Also the
Homaas would prevent Arishtas and natural disasters. Ideally there should
be nine Ritviks including the Acharya so that each Ritvik could perform
homaas to propitiate two Grahas. Besides Charu and Ajya , the material
required for the Homa Karyas include samidhas of Arka, Palaasha, Khadira,
Apaamarga, Gulara, Shami, Kushaadi. Whatever number of Homas are done to
Suryaadi Prathana Grahas would decide one tenth of the Homas to be done to
Adhidevatas and Prayadhi Devatas and accordingly the number of Ritviks and
Brahmana bhojana dakshinas too. Brihaspati Shanti:
On the occasions of Upanayana for Kumara and Vivaha of Kanya,
Brihaspati Shanti is also considered useful separately. After setting a
white kalasha filled with Sacred water mixed with Pancha gavyas, Kushodaka,
and Aoushadhis the Brahaspati Pratima is to be installed , decorated with
yellow clothes,yellow Yagnopaveeta, yellow flowers, and Harodraakshatas and
Shodashopacharas done .The Naivedya would include Dadhyanna. Thereafter,
Abhiksheka with the Kalashodaka is performed with the Mantras:
Gambhira dhrudha rupaana devejya Sumatey Prabho, Namastevaakpatey
Shaanta Grihaanaarghyam Namostutey/
This would be followed by Homa Puja with the Mantra: Bhaktyaayattey
Suraachaarya Homa Pujaadi satkrutam, Tatwam Grihaana Shantyartham
Brihaspatey Namo namah/ Jeevo Brihaspatissuri raachaaryo Guru rangiraah,
VaachasatirDeva Mantreem Shubham kuryaat sadaa mama/ After Brihaspati
Pratimaa daana, the Ritviks would perform Abhisheka to the Karta and Vatu
with the following Ruchas:
Apohishthaa, Tatwaayaami Brahmanaa, Swaadishthayaa madishthayaa,
Samudra Jyeshthaassalilasya, Idamaapaha pravahata, aamagni Varnaa, Yaa
Aoushadhih, etc. Samskaara lopa Prayaschittas:
A day before the Upanayana, the Vatu is advised to observe
Krucchatraya Vrata or in place of it Rajata Daana coupled with a resolve
that after the Upanayana he would perform a total of over Twelve thousand
Gayatri Japa. Then if Poorva Sanskaaraas since birth were not performed in
the past, then the father should make a Sankalpa:
Asya Kumaarasya Pumsdavanaa -deenaa madhavaa Jaata karmaadeenaam
Choulaantaanaam Samskaaraanaam kaalaatipatti janita prtatyavaaya
parihaaradwaaraa Shri Parameshwara preetyartham prati samskaarara
meykaikam Bhurbhuvah swassyaaheti samasta vyaahrutyaajjyahutim hoshyaami/
(As this Kumara’s Pumsavanaadi, Jaatakarmaadi Samskaraas till
Choula Karma were time barred and to atone the sins of not performing
these, I seek mercy to Paramatma and am now making prayaschitta to each
Samskara not executed , may I offer the required number of
‘Ghritaahutis’with the Mantra of Om Bhuru Bhuyvaaswaahaa as per the
required number.) Then after doing the needful, the next Sankalpa states:
Since the son’s Pumsavana- Anavalobhana-Seemantotrayana-Jaata Karma-Naama
Karma- Suryavalokana-Nishkramana-Upaveshana-Annapraashana-Choula
Samskaaraadi were not done, there has been a cumulative sin and in order
to cover up the deficienies, may I some what offer compensations by way of
Special Samskaaraas in the form of Artha- Paada kruccha Prayaschittaas, for
Choula Karma offer Artha Krucchaa or ‘Go mulya bhuta Rajata Dravya
daana’or that much of silver and cash as needed for buying a cow. Futher to
this, the Karta, his wife and Kumara Vatu beseated together and the Bharta
would make the Sankalpa:
‘To eliminate the blemish of the Kumara in swallowing the liquid
while in his mother’s womb, to develop his brain and longevity, to remove
the ‘dosha’ of staying in the ‘Maatru Garbha’ for nine months, to offset
the flaw of non-performance of the child’s Jaata Karma, Nama Karma,
Suryaavalokana, Annapraashana and other imperfections and grant him with
physical capability and mental faculties. Then the Vatu should make the
Sankalpa as follows:
‘May Parameshrara be pleased and bless me in connection with
tomorrow’s forthcoming Karmas to me viz. Choodaa-Karma, Upanayana,
Dwijatwa Siddhi, eligibility for Vedaadhayana, Jaatyaadi Sampurna Samskara
Punyahyvachana, Maatrukaa Pujana, Nandi Shraaddha, Upanayanaanga Mandapa
Pujana, Kula Devataa Shtaapana etc. Upanayana Dina Karyakrama: After the
Jaata Choula Karma either on the day or the previous, the Vatu should have
‘Abhyangana Snaana’ and take his food with his mother [Some say along with
his sister] customarily along with other Brahmacharis. There after, the
father of the boy would make the Sankalpa:
Asya Kumarasya Dwijatwa Siddhi dwaara Shri Parameshwara preetyartham
Gayatryupadesham kartrum tatpraachyaanga bhutam vaapanaadi karishye!
(To seek Dwijatwa of this son of mine, may I pray to Parameshwara to
bless him to perform Gayatri Upadesha on his bodily purification by way of
Angabhuta Vapana or ‘ Mundana’) ; this head-shaving ceremony be done in a
manner that the ‘Shikha’ is retained as a tuft. On completion of the
Mundana Ceremony, the Vatu is bathed, face-decorated with Kalyana Tilaka on
the forehead, clothed by the designated Vastra-Anga Vastra, Koupeena,
Mounji Darbhaadi mekhala etc. and after Jyoti Puja on the predetermined
Shubha Muhurta made to enter the Vedika as Purbaabhi Mukha (East-faced) to
the Acharya.
Once the screen in between the Vatu and the Acharya is removed,
the Vatu would perform ‘Saashtaanga Namaskaara’ or Prostration and the
Acharya would make the Vatu seated on his lap even while the Acharya and
Brahmanas would bless the Vatu and his parents with ‘Akshataas’ on their
heads. This would be followed by the secret Upadesha of Gayatri and other
relevant Mantras as per the procedure but taking care of the pronouncement
of the Gayatri Mantra vachana without Sandhi krutam Varna Vikaaram / (or
Sandhis and mispronouncement of Alphabet Letters) and Brahmana bhojana be
organised to as many as possible along with Dakshina. The new Brahmachari
would subsequently approach the parents foremost and the other near and
dear relatives along with a ‘Bhiksha Paatra’ seeking ‘Tandula’ or rice
grains saying:
Chatussarara paryantam Go-Brahmaebhyasshubham bhavatu;
Aangeerasa-Ambareesha- Yavanaashwaadi Risheya Pravaraanvita Haridasa
Gotrasya Aapastamha Sutrassya Krishna Yajusshakhaadhyaayi, Krishna
Koustubha Sharma naama dheyasya ahambho abhivaadaye; mama bhikshaam
dadaatu/
[Note: The Rishi Traya-Gotra-Veda Shakha-Namadheyaas to be
substituted as applicable to individual cases] The ‘Bhiksha Dravya’ has to
be given away to the Acharya since the bhiksha is being collected on behalf
of the Acharya. The Madyahnika Sandhya has to be taught by the Acharya or
aleast in the presence of the Acharya. Some persons however opine that the
Brahma Yagna be performed on the next day first then Gayatri be taken up.
Garjitaamshita Shanti: In case there is any apprehension of cloud formation
or sounds of clouds before the Pravachaniya Homa, then Charu Paaka Shravana
be performed and in the evening by Suryastama then the Homa be followed up.
But if ‘Megha Garjana’ is continued even before the Charu Paaka is made
then Shanti be perfomed as follows: Brhamoudana Paakaat poorvam garjitena
suchitasya Brahmachaari katrukaadhyayana vighnasya niraasa dwaaraa Shri
Parameshwara preethyartham Shantim karishye/ (In case before Brahmoudana
Paaka there ocuur big cloud reverberations disturbing the schedule of
Adhyayana Vidhi of a Brahmacharias a part of Upanayana Karya then I seek
the clemency of Parameshwara and bestow His blessings for intervention.).
The Sankalpa would be followed up by Swasti Vachanaas, Agni Pratishtha and
Ghrita -mishra Payasaahutis to Surya with Gayatri Mantra and Brihaspati
Sutra, Go daana and Bramhana Bhojana.
K Rajaram IRS 16624 17624
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