Amāvāsyā (अमावास्या).—The time when Pitṛs worship moon and when the sun,
moon and constellations meet together in the same maṇḍala; Pitṛs drink the
nectar of the moon (1/15) part of it remaining; there is no moon, middle
sun—half night half day. yajñas with 21 saṃjñas. Only when two of its kalas
remain, the moon enters the orbit of the sun and stays in the ray called
amā and hence the period is amāvāsyā fit for śrāddha.
1) Brahmāṇḍa-purāṇa
The Brahmanda Purana verses you cited touch upon various topics including
creation, geography, and rituals. Here is a summary of the likely content
for the specific references based on general section descriptions and
available snippets:
II. 10. 62-65: These verses describe the creation of the universe and
beings. They detail the creation of mobile and immobile beings and mention
the appearance of Rudra from Brahma's anger after his initial mental
creations (Sanandana and others) refused to procreate. The Alakananda river
as a stream of the Ganges is also mentioned in the context of similar verse
numbers across different Puranas.
II. 21. 153: This verse is part of a section describing the dialogue
between the sages Aurva and Parashurama, which discusses Parashurama's
penance and the recovery of land from the sea.
II. 23. 70: This reference relates to a continuation of the narrative about
Parashurama's penance.
II. 28. 6: This verse is part of a chapter concerning the King Kartavirya's
visit to the hermitage of sage Jamadagni and the subsequent conflict
involving Parashurama.
II. 17. 19: This section likely discusses appropriate Tithis (lunar days)
for performing Shraddha rituals or qualifications of a Brahmin for
receiving gifts.
III. 11. 14: This verse is found within a chapter detailing the rituals of
offering rice-cakes (pinda) to the ancestors (Pitrs or Pitmahas) and
general purification rites or rules regarding Shraddha rituals.
Brahmanda Purana Chapter 28 - Meeting of Purūravas and Pitṛs
6. When the sun and the moon come into contact with the star, they stay in
Amāvāsyā (New Moon) for a night in the same zone.
7. Then during every new moon day, he (Purūravas) goes to see the sun-god
and the moon-god, his natural and paternal grandfathers.
8. After paying respects to them, he waits there biding his time. He waits
for the exudations of nectar from the following moon, for the sake of the
Pitṛs.
9. With a desire to perform the monthly Śrāddha, Purūravas, the learned son
of Ilā, worships Soma (the Moon) Pitṛmān (one with the Pitṛs), after
resorting to the heaven.
10-11. He considers both Kuhū (the New Moon merged with the 1st Tithi of
the next fortnight) and Sinīvālī (New Moon mixed with the 14th Tithi). He
worships Kuhū when there are two Lavas[1] of it as balance. He worships
Sinīvālī in accordance with the magnitude of the digit (of the moon). After
worshipping it, he bides his time and surveys.
12-14. He imbibes the nectar oozing out from the moon for the sake of
satisfaction for the whole month, by means of fifteen exudations of the
nectar. During the dark fortnight when his arms get burned by (the Sun’s)
rays[2] (he pacifies them) by means of honey exuding from the moon
immediately. During the fortnights when there are no winds[3](?) the
leading king propitiates the Pitṛs in the heaven, in accordance with the
injunction pertaining to the rite for Pitṛs.
15. He propitiates the Pitṛs viz. Saumyas, Barhiṣads, Kāvyas and
Agniṣvāttas.[4]
Ṛtam[5] (means) what is mentioned as Agni. It is considered to be
Saṃvatsara.
16. The Ṛtus (seasons) were born of it (i.e. Saṃvatsara—the year). The
Ārtavas were born of the Ṛtus. The Ārtavas are what are called Ardhamāsas
(half months or fortnights). (Hence) the Pitṛs are the sons of Ṛtus.
17. The Ṛtus are grand-fathers. The Māsas (months) and Ayanas (transits of
the sun) are the sons of Abda (year). The Devas are the
great-grand-fathers; the (group of) five years are the sons of Brahmā.
2Matsya-purāṇa 17. 2; 126. 66. 72; 141. 42-49;
Matsya Purāṇa 141.42-49 (Chapter 141, Verses 42-49):
Context: This section is located within the Śrāddhānukīrtana (the
glorification of the Shraddha/ancestral rites), specifically related to the
rites performed by Purūravās.
Content: These verses detail the procedures and importance of performing
Śrāddha (ritual offerings to ancestors). They explain how to properly
perform Pitṛtarpaṇa (satisfying the manes), the types of offerings
suitable, and the meritorious fruits obtained by the performer, such as
prosperity, longevity, and liberation.
The Naradiya Purana. The Naradiya Purana, containing 25,000 slokas is that
in which Narada has described the Brhatakalpa and the Dharmas of the
Brhatkalpa. One who gives away this Purana in charity, on the full- moon
day of Asvin, along with a cow, attains bliss, and is liberated from the
cycles of birth.
The Markandeya Purana. The Purana which begins with the story of the birds
solving the difficulty of Dharma and Adharma and which the pious sages
explain in an answer to the question of the sage (Jaiminf), which has been
described at great length by the sage Markandeya, at the request of the
Rsis, and which contains 9,000 couplets, is known as Markandeya Purana. One
who writes this Purana and gives it away in charity, along with a golden
elephant, on the full-moon day, in the month of Kartika, attains the
benefit of performing Pundarika sacrifice.
The Purana, which commences with the description of the Isana Kalpa, and
which was a path of virtue revealed to Agni by Vasistha, is known as the
Agneya emancipation. It
Matsya Puripam Purina, and contains 16,000 slokas One who writes this
Purana and gives it away in charity, along with a golden lotus, a cow and
sesamum, on the full-moon day, in Margasira, attains the benefit of
performing 16,000 sacrifices.
The Bhavisya Purana. The Purana in which Brahma has described the history
of Aghorakalpa, the glory of the Sun, the existence of the Universe, the
characteristics of the aggregate multitude to Manu, is known as the
Bhavisya Purana, and contains 14,500 slokas.
One who gives away this Purana in charity, free from the feeling of
jealousy, on the full- moon day of Pausa, along with a pitcher of raw
sugar, attains the benefit of performing the Agnistoma sacrifice
3 Vāyu-purāṇa 52. 64; 53. 92; 56. 1, 6, 42 and 49
3 Vāyu-purāṇa 74. 13.
4) Viṣṇu-purāṇa I. 20. 38; II. 8. 80; 12. 8; III. 14. 7-10.
4) Viṣṇu-purāṇa III. 14. 7-10.
The Pitris derive satisfaction for eight years from ancestral offerings
upon the day of new moon when the star of the conjunction is Anurādhā,
Viśākhā, or Svātī; and for twelve years when it is Puṣyā, Ardrā, or
Punarvasu.
It is not easy for a man to accomplish the task for those who are desirous
of worshipping the Pitris or the gods on a day of new moon when the stars
are those of Dhaniṣṭhā, Purvabhādrapadā, or Śatābhiṣā.
Hear also an account of another class of Śrāddhas, which afford especial
contentment to progenitors, as explained by Sanatkumāra, the son of Brahmā,
to the magnanimous Purūravas, when full of faith and devotion to the Pitris
he inquired how he might please them:
The third lunar day of the month Vaiśākh (April, May), and the ninth of
Kārtika (October, November), in the light fortnight; the thirteenth of
Nabha (July, August), and the fifteenth of Māgha (January, February), in
the dark fortnight are called by ancient teachers the anniversaries of the
first day of a Yuga, or age (Yugādya), and are esteemed most sacred:
On these days, water mixed with sesame-seeds should be regularly presented
to the progenitors of mankind; as well as on every solar and lunar eclipse;
on the eighth lunation of the dark fortnights of Agrahāyaṇa, Māgha, and
Phālguna (December--February); on the two days commencing the solstices,
when the nights and days alternately begin to diminish;
on those days which are the anniversaries of the beginning of the
Manvantaras; when the sun is in the path of the goat; and on all
occurrences of meteoric phenomena.
A Śrāddha at these seasons makes Pitris happy for a thousand years: such is
the secret which they have imparted.
The fifteenth day of the dark half of the month Māgha, when united with the
conjunction of the asterism over which Varuṇa presides (Satābhiṣā), is a
season of no little sanctity, when offerings are especially grateful to the
progenitors.
Food and water presented by men who are of respectable families, when the
asterism Dhaniṣṭhā is combined with the day of new moon, content the Pitris
for ten thousand years; whilst they repose for a whole age when satisfied
by offerings made on the day of new moon when Ārdrā is the lunar mansion.
"He who, after having offered food and libations to the Pitris, bathes in
the Ganges, Satlaj, Vipāśā (Beyah), Sarasvatī, or the Gomatī at Naimiṣa,
expiates all his sins.
The Pitris also say:
'After having received satisfaction for a twelvemonth, we shall further
derive gratification by libations offered by our descendants at some place
of pilgrimage, at the end of the dark fortnight of Māgha.'
The songs of the Pitris confer purity of heart, integrity of wealth,
prosperous seasons, perfect rites, and devout faith; all that men can
desire.
Hear the verses that constitute those songs, by listening to which all
those advantages will be secured, oh prince, by you:
'That enlightened individual who begrudges not his wealth, but presents us
with cakes, shall be born in a distinguished family.
Prosperous and affluent shall that man ever be, who in honour of us gives
to the Brahmans, if he is wealthy, jewels, clothes, land, conveyances,
wealth, or any valuable presents; or who, with faith and humility,
entertains them with food, according to his means, at proper times.
If he cannot afford to give them dressed food, he must, in proportion to
his ability, present them with unboiled grain, or such gifts, however
trifling, as he can bestow.
Should he be utterly unable even to do this, he must give to some eminent
Brahman, bowing at the same time before him, sesame-seeds adhering to the
tips of his fingers, and sprinkle water to us, from the palms of his hands,
upon the ground;or he must gather, as he may, fodder for a day, and give it
to a cow; by which he will, if firm in faith, yield us satisfaction.
If nothing of this kind is practicable, he must go to a forest, and lift up
his arms to the sun and other regents of the spheres, and say aloud--I have
no money, nor property, nor grain, nor anything whatever for an ancestral
offering. Bowing therefore to my ancestors, I hope the progenitors will be
satisfied with these arms tossed up in the air in devotion.'
These are the words of the Pitris themselves; and he who endeavours, with
such means as he may possess, to fulfil their wishes, performs the
ancestral rite called Śrāddha."
Thai Amavasya Tarpanam
Thai Amavasai Tarpanam is one of the most auspicious occasion to remember
our immediate ancestors and great greater ancestors which is adopted from
age-old practice of worshiping, according to ancient scriptures. This is
regarded with various names as ‘Thai Amavasai’ or Amavasya. The word ‘Ama
Vasya’ denotes ‘to dwell together, i.e., to live and associate with family
members unitedly with all blessings and divinity. Basically, the ancient
traditional month is divided into 30 lunar phases, known as ‘thithis’,
which is said to be a lunar day. A thithi is that part of the time that
occupied by the Moon increases her distance from the Sun by 12 degrees. At
that time when the Moon is not very clear and visible in the sky emitting
darkness, that day is called Amavasya thithi. Amavasya day is considered as
most appropriate day and auspicious for propitiating the ancestors, get
their blessings to attain good fortune, good health, clearing all disease,
pains and troubles in life, attain victory in all endeavors. Normally the
first day of Thai month is observed auspiciously as “Makara Shankranthi”
which is the time, a festival of harvest.
On this thai Amavasya, the pitru energy remove blind forces, bless
their legal heirs with abundance in life. Thai Amavasai, is a sacred belief
to appease the soul of the ancestors who are said to be formless and
eternal, brings into family good fortunes and prosperity removes all
negative karmas, disbelief, builds a secured path for successful future
generations to grow and establish in the path of success. According to
Vedic scriptures the ancestors visit the earth through eternal source to
bless their legal-heirs of next generation for being truthful, dutiful,
kind and generous, following all traditional practices, sets an example for
the future generations to continue the sacred path of the family through
generations. During Thai Amavasya the family members attain liberation from
all odds, blessed with unending wealth growth, good health and prosperity.
How Amavasya Ritual is performed?
Amavasai ritual is carried out by reciting the ancestor’s names with Gotra
name of the aspirant family, invokes the eternal souls of ancestors to
offer Tarpaṇa with black sesame seed and as much as liberal quantity of
water. First to keep the ancestors and greater ancestors to remain happy
and fulfilled in the eternal world and secondly, seeking their blessings
for our generations and family to live long life, togetherness, united with
unending prosperity. By this way, what we owe ancestors, we pay them off
for having given us birth in this world with a prosperous and safe life.
Through this ritual performing as 'Tarpanam', the ancestors become happy,
who shall remove all Doshas from our life, bless long life without disease
and untimely death, bestow good wealth and prosperity
Legacy of Pitruloka
The time to Propitiate the ancestors during Amavasya is said to be that the
Atma i.e., the Souls of three preceding generation of one immediate, shall
reside in "Pitruloka", according to cosmic order, is a cosmic order of
place of residence between the earth and heaven. The ancestors are said to
be happy, feels fulfilled once we take care of them on this auspicious
Amavasya day, remembering them and offering them, Tarpana. This cosmic
place is ruled by the god of death, Lord Yama, who is responsible to take
the dead man soul from earth to Pitruloka, after his death. If a family
member of the present generation happens to die, the first-generation
ancestor is said to be automatically shifted to the heaven who gets united
with the God of abode and from then the Pitru Tarpana offerings gets
ended-up automatically according to the cosmic order, as they leave from
Pitruloka to other abodes. Therefore, only the three immediate generations
in Pitruloka are given the Shradh ritual rites and Lord Yama plays a vital
role in this department. This is the best period to offer your Amavasya
Shradh to appease the ancestors, which falls during the first day of waning
lunar period, a phase of New Moon.
Combined Benefits
Bless to purify heart, soul, purify bad karmas, overcome hurdles, dilemmas
in life.
Bestow Abundance of all wealth, good health, fulfilled mind, clear
sufferings.
Remove all obstacles, hindrances in life, progressive outlook, bless to win
goals.
Early marriage in the family, harmony, desired spouse and family with
children's.
Brings Peace, Consciousness, remove lack of confidence, clears all ill
health, inabilities.
Remove long struggling disease, instable mind, bestows joy and happiness.
Clear all sufferings, misfortunes, bestow income and gains, stability and
prosperity.
K RAJARAM IRS 17126
On Sat, 17 Jan 2026 at 11:17, Jambunathan Iyer <[email protected]>
wrote:
> *Amavasai* is the day when the moon disappears, symbolizing a time of
> spiritual intensity and ancestral remembrance. Among the 12 Amavasai days
> in a year, the most significant are *Adi Amavasai, Mahalaya Amavasai
> (Purattasi), and Thai Amavasai*.
>
> · *Adi Amavasai*: It is believed that ancestors descend from
> Pitru Loka to Earth to receive offerings.
>
> · *Mahalaya Amavasai (Purattasi)*: Ancestors accept the food,
> water, and rituals offered, blessing their descendants in return.
>
> · *Thai Amavasai*: Considered the day when ancestors return to
> Pitru Loka. Tradition says their souls feel great thirst, so devotees bathe
> in holy waters and offer sesame seeds, water, and tarpanam to quench and
> honor them.
>
> *Meaning of Amavasai*: The word "Amavasai" comes from "Ama" (absence) and
> "Vasai" (light), meaning "the day without moonlight." This darkness is seen
> as ideal for deep spiritual reflection.
>
> *Significance of Amavasai*:
>
> · Performing tarpanam satisfies ancestors, who in turn bless the
> family with peace, prosperity, and health.
>
> · Feeding crows is considered a direct offering to ancestors.
>
> · It strengthens family bonds and ensures generational harmony.
>
> The upcoming *Thai Amavasai falls on Sunday, 18 January 2026*. On this
> day, it is believed that ancestors visit homes in the form of crows.
> Hence, feeding crows and performing tarpanam is essential to honor them and
> receive their blessings.
>
>
> *N Jambunathan , Chennai " What you get by achieving your goals is not as
> important as what you become by achieving your goals. If you want to live a
> happy life, tie it to a goal, not to people or things "*
>
>
>
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