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In English &Tamil

Compiled by K.Raman
 01 Release 10 April 2013 Private circulation

Table of Contents

1 - ................ 4

1.1 , , ........ 6

1.2 , , .............................................................. 9

1.3 ? ......................... 10

1.4 ...................................................................................... 10

1.5 ..................................................................................................................... 11

1.6 ..................................................................................................................... 12

1.7 ......................................................................................................... 13

1.8 ................................................................................... 13

1.10 , ..................................................................................... 15

1.11 ........................................................................................................................ 16

1.12 ? ................................................................... 17

1.13 ? ........................................................................ 18

1.14 ........................................................................................................... 18

1.15 , ....................................... 22

1.16 .................................................................................................... 23

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 1.17 ..................................................................................................................... 23

1.18 .................................................................................................................. 24

1.19 ...................................................................................... 25

2 - 14 .................................................................................................. 25

2.1 - ........................................................................... 29

2.2 ? : ............................ 34

2.3 How to Wear a Pancha Kachcham ........................................................................ 40

2.4 How to wear MADISAR .............................................................................................. 57

3 Gaya Sraaddha. ..................................................................................................................... 62

3.1 Pithru Puja at Gaya Vishnu Temple ..................................................................... 62

3.2 SRAADDHA & THARPANAM-PART 1 ..................................................................... 64

3.3 Sraadha Part2 ................................................................................................................ 70

3.4 Mahalaya sraadha and a little bit of Tirtha sraadha and references in
Mahabharata etc on Sraadha .......................................................................................... 76

3.5 Gaya Sraaddha in detail step by step ................................................................. 83

4 - Ammavasi Tharpanam .................................................................................................. 109

4.1 SANKALPAM (TIME, AGE) ...................................................................................... 110

4.2 Yajurveda Ammavasi Tharpana mandram .................................................... 123

4.3 Yajurveda Brahma yagnam mandram & 4.4 Sama Veda Ammavasi
tharpana mandram ............................................................................................................ 129

4.5 Sama Veda Brahma yagnam mandram ........................................................... 136

4.6 Bhadhayana Ammavasai Tharpana mandram .............................................. 138

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 4.7 Ruk Vedigal_ammavasya tharpana mandram ............................................. 142

4.8 Ruk Vedigal Brahma yagnam mamdram ........................................................ 146

4.9 Tharpana Sankalpams for the year 2013-2014 (Vijaya Varsham) ..... 149

*** Grahana tharpana sangalpam - variation. .................................................... 156

5 Some Dos & Donts related to Tharpanam ........................................................... 157

5.1 - Link to download MP3 on Tharpanams and related ................................ 159

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2.3 How to Wear a Pancha Kachcham

The pancha kachcham (panja kacham or kacham) is a form of

wearing the dhoti, typically worn by grihasthas (Brahmin men who
are married) on special occasions such as Pujas or festivals and
some orthodox persons daily, during their routine Puja times. It is
typically a dhoti of eight to ten square yards (according to the height

40
and girth of the person) worn in a specific way. The steps below
describe the way as according to Iyers (South Indian Brahmins).

Steps

1 Open the 8 or 9 hands (4 - 4.5 yards )dhoti completely.

2 Hold the dhoti such that you are right down the center of the
dhoti (lengthwise). Both the ends should be free and you should be
holding the dhoti such that there is enough dhoti to go around you
just once.

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3 Wrap it around you once (as shown) keeping the wrap a little tight
at the stomach portion.

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4 Fold the dhoti a few times so that the it is held firmly at your hip.

5 Take the end that is on top (typically should be the one to your
left); Starting from the end, slowly make folds of about 2 inches
each (kosuval).

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6 Insert the folds into the wrap around the hip (as shown).

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7 Take the breadth portion of the top fold and starting from the end
(so that the border coloring is visible), make similar folds (as
shown).

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8 Insert this second set of folds on top of the previous one (as
shown).

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9 Take the other free end of the dhoti, starting breadthwise, make
similar folds.

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10 Run this between your legs and bring it behind you (as shown).

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11 Ensure that the folds are not twisted.

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12 Insert the new set of folds behind your back (as shown).

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13 Check that the kachcham looks like this .

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Note: For shardham use only cotton veshti without any silk or
jarighai border.

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Video link How to wear panchagacham

https://www.youtube.com/watch?v=LkhCY4VO6j0

2.4 How to wear MADISAR

The Madisar is the style in which the sari is worn by the Brahmin
community in Tamil Nadu, India. In ancient days, this was the
mandatory style in which the sari was supposed to be worn by a
woman after her marriage, but today, to suit modern trends, yet
accommodate traditions, the madisaar is worn by women on
selected festive occasions and while witnessing ceremonies.
Normally saris are six yards in length, but since the madisar is worn
in a different style, one requires a nine-yard sari to wear it. It is a
very important part of the Iyer and Iyengar culture. Both Iyer and
Iyengar Brahmin wear madisars for all important occasions in their
lives, starting with marriage, followed by Seemandham (form of a
baby shower), all important poojas, and death ceremonies.
Iyers and Iyengars wear Madisars differently. Iyers wear the Pallu
(the layer of the saree which comes over one's shoulder)over the
right shoulder, but Iyengars wear it over the left shoulder.
Madisars are available in a variety of materials such as silk, cotton,
cotton-silk blends, polyester-cotton blends, etc.

*Stand with your legs about 2 ft apart *Make 5-6 pleats in one end
of the saree (lengthwise). *Keep the pleats on your left (at the
back) and bring the saree around your body and make a knot at the

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left back in your waist line.(In the direction Left-> Front-> Right->
Left) * Bring it to the front and tuck one edge ( and almost 1/2 way
from that edge) in the front. Make the pleat (width of the saree) and
bring the whole saree to the back under your legs. * Tuck the saree
at the back (waist line). * Bring around the saree thro' your left
after tucking the shorter edge slightly at your right. * Bring the
saree around your body again * Hold it on your left and pass it on to
your right shoulder arranging the border. * Bring the border around
and tuck it in the front.
Vaishnava Madisar.....
Step1: Wrap the saree around the waist with one end of the saree on
the right and the rest of the saree on to the left. Step 2:Tie a knot
firmly around the waist towards your left side with the two portions
of the saree. Step 3: Gather the saree near the waist. Step 4:Tuck a
bit of the saree in (near the right side of the waist) Step 5:Pleat the
saree from the end tucked to the waist Step 6:Tuck the pleats to the
waist firmly. Step 7:Fold the rest of the saree to 4 or 5 folds, each
fold measuring 3/4th of the hand. Step 8: Bring the pleated portion
behind, gathering the folded saree between the legs. Step 9: Arrange
the folds properly.

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 Step 12: Make a small tuck in the front to make sure the saree is
firmly around the waist.

Step 14: Wrap it on to the left shoulder.

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Step 17: Madisar Mami is ready.

(These instructions are for Iyengar style Madisar. For Iyer style
madisar the rest of the saree should be wrapped around the right
shoulder).

Video Link:

Link for ready made madisar

https://www.youtube.com/watch?v=M6e0YYnVfsw

How to wear madisar

https://www.youtube.com/watch?v=fsHGekedWHc

3 Gaya Sraaddha.

3.1 Pithru Puja at Gaya Vishnu Temple

Gaya Vishnu Temple

Gaya is a holy place that came into existence when Lord Vishnu
placed his foot on the demon Gayasur and killed him. It is believed
that Gayasur was so holy that he had the power to relieve people of
their sins and thus after his death, all Gods came down to live at
Gaya. Hence, anybody who steps into Gaya is absolved for his sins.
The most important destination in Gaya for Hindus is the Vishnu
Padha temple.

People come here for a ritual called pinda daanam. Here, history
tells us why people in old days had many children. They gave birth to
so many children with the hope that atleast one of them would to
come to Gaya after their parents death, and perform Shraddha here.
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Anybody who persorms Shradaha here is believed to have helped his
ancestors attain salvation. The process is usually done this way: In
the morning, one takes bath, and comes to the Vishnupadha temple.
The stairs of the temple lead you down to the Falguni river. It is
believed that when Sita came here, she was unhappy with the
behaviour of the river and hence cursed it. So, the river is virtually
non-existent. They are only a series of trenches with small well like
structures that contain water.

The footprint of Lord Vishnu at Gaya

On giving a small dakshina to the Pandas there, they allow you to

wash your hands and feet with water from the river. We then carry a
container of water from there, into the temple. We take some rice
and this holy water in an earthen bowl and cook the rice in a
traditional way using cow dung as fuel. The rice is then made into
balls. ( These are called pindams. They ask you to make 64 +17 or
17+48 balls, I shall tell its significance later) Men then perform the
the tharpanam, and take this 17 pindams into the shrine of Vishnu.
This shrine hosts the Vishnu paadham which is enclosed by an
hexagonal metal frame. Over the many hundred years, thousands of
people have performed the pinda daanam and the stone is washed
several times a day, yet, the stone hasnt degraded. This is one of
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the proofs that it is an incarnation of Lord Vishnu himself, which
makes the temple famous. Of the 17 pindams, 1 is for God, 12 are for
the persons paternal ancestors and 4 are called Kshetra pindams,
that commemorate all living creatures, Gurus and people who
havent received the Shraddha from their children. These 17
pindams are placed on the feet of Vishnu.

This is followed by Shraddham and then offering food to the Gaya

Brahmins. After this, we go to the Akshyavat. The significance of this
tree is that, Sita has given it the boon of eternity. The speciality of
this evergreen tree is that each part of the tree is at three different
holy places The roots at Allahabad, the trunk at Varanasi, and the
top at Gaya. Nobody knows when and how this tree came into
existence, but general belief is that , after death, our ancestors come
and wait here for their children to liberate them. The 48 or 64
pindams are offered here (64 by people whove lost both their
parents and 48 by those who have lost only their father). The 16
pindams are called Maatru pindams, as a toast to the mother, who
has undergone a lot of struggles to bring you up. The Gaya
shraddham thus reaches the final stage, where dakshina is given to
a Gaya Brahmin, who blesses you and helps you complete the
process.

Gaya shraddham is considered one of the most sacred rituals in

India, and doing this will ensure that your ancestors are happy, who
automatically transfer blessings for the wellbeing of our future
generations.

3.2 SRAADDHA & THARPANAM-PART 1

1.1 What is Sraaddha?

Sraaddha is a concept survives by repetition. You can look at doing

shraddah as a personal obligation, and also as a commitment to a
concept that has been handed down to us. We are but a link in the
long chain that has come to us over a period of thousands of years.

64
The word sraaddha itself means performing something with full
involvement.

1.2 Sraaddha Performance

As long as one has full respect for ones ancestors, the form of
performance is not important. The form of performance itself has
changed a lot in the last few years due the current conditions of our
living. Of late due to circumstances the Sraaddha has been replaced
by many with Annadanam, many supplement a short sraadha
procedure with Annadanam

It is also ones responsibility to hand over the torch (as in a relay

race) to the next person. In this respect, actual performance of the
ritual is important if we want to pass on the torch to the next
generation.

Kindly note the ritual of Sraaddha not only repays debts towards
deceased ancestors, but also makes it easy to repay debts towards
God and Sages.

1.3 Sraadha for repaying debts for Gods and sages?

Yes. We perform Sraaddha on the pithru's thithi or Nakshathra. It

appears in Bengal area they perform Sraaddha on Nakshathra. In
Kerala too among Nairs they perform pithru functions based on
Nakshathra

During Sraaddha we identify the pithru with Gods. To what extent

this identity goes is a matter of research. Some versions suggest
they come as deities themselves and as such continued irrespective
of performed Gaya sraadha giving the reasoning and justification so
to continue sraadha till their life time.

Pururav-Aardrav and Dhurilochan are deities of ancestors' souls.

They are referenced in the ritual of Sraaddha.

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1.`Sraaddha is associated with the benevolent deities Vasu, Rudra
and Aditya of the ancestors' souls. The mantras chanted during the
Shraddha and the rites performed enables one to connect to these
deities.'
2. The deceased person for whom the ritual of Shraddha is being
performed, is considered as a follower of Vasu, his parents are
considered as followers of Rudra and his grand parents are
considered as followers of Aditya. Therefore during Shraddha, the
names of father, grandfather and great grandfather (or mother,
grandmother and great grandmother) are pronounced as
representatives of Vasu-Rudra-Aditya respectively.

If we are identifying simply pithru only in Sraadha in the form of

Gods then the spirit of continuing Sraadha after Gaya sraadhacannot
be elaborated. We have the Mantra Vasu Rudra Aditya "Swaroopaya"
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Swaroopaya require elaborate interpretation in my thinking.

1.3 Gaya Sraadha a phase end?

However Gaya sraadha according to many is finishing a phase. If not

this theertha sraadha need not be given so much importance. Even
to days busy world many try their best to go to Allahabad, Kasi Gaya
and Rameswaram and perform the sraadha with thinking- It s
finishing a phase

1.4 Why do sages come in Sraadha ?

Simple answer- We come from them. When we talk of our Gothram

and pravram we recall them even in Sandhya. Sages are considered
to be many a times hot tempered in comparison to God and due to
this nature they could curse one and thus entrap the embodied soul.
This includes Even Vasishta- When a question about Viswamithra
come up he used to loose control. Refer Harichandra story in this
context.
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1.5. Why Ancestor debt through Sraddah ?

Debts towards ancestors need to be repaid by actions, it becomes

simple and easy to repay these debts through the ritual of Sraddha
among hindus a procedure told through our Upanishaths. Hence
we perform it.

By performing the ritual of Sraddha, with the help of the ancestors'

souls one can( performer himself) slowly progress towards reaching
God and Sages and by the virtue of combined support from Vasu,
Rudra and Aditya (Vasu means aspirations, Rudra means dissolution
and Aditya means radiance or action), one can provide momentum to
the deceased father, grandfather and great grandfather and in turn
acquire blessings from God. This in short means performance of
Sraadha is not only for your departed pithrus , Gods and sages but
for we too to reach God. This is another reason told to continue
Sraadha even after performing Theertha sraadha at Gaya.
The term `Sraddha' is completely linked with Maya (The Great
Illusion) and Brahman (the Creator) through the bond of debts that
need to be repaid. Therefore through the ritual of Sraddha one can
get rid of the bonding with others and get liberated in this birth
itself under observer stance of the followers of Lord Vishnu.

The spiritually potent mantras that are chanted during the ritual of
Sraddha have the subtle power of providing momentum to the subtle
bodies of deceased ancestors therefore they can progress to a higher
sub-plane of existence after the ritual is performed

The ritual of Sraddha is necessary so that their journey after their

death is full of comfort and devoid of any distress and that they
acquire momentum, which allows them to progress to a higher sub-
plane.

1.6 Glory of Sraadha

If one performs Sraddha on a particular day, date (as per the Hindu
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calendar) as per the position of the stars (nakshatra), then apart
from one's duty towards ancestors getting fulfilled, some specific
benefit can also be derived for themselves.

1.7. Who is entitled to perform Sraadha?

The first person to offer Sraadha to a pithru is his son. Ancestors'

soul becomes satisfied only after receiving pinda and water from
their son. In relation to this, in the holy text Brahama Purana it is
told The son protects his ancestors' souls from the Hell named
'Puta'. Therefore Lord Brahma himself has named him as 'Putra'.
Due to the nonperformance of rituals like pinda shraddha and
offering water to deceased ancestors etc, the ancestors of such
people (who do not perform Shraddha) have to reside in the Hell
region. This results in stagnation and no progress of the
descendants. () - Shrimadbhagwatgita 1.42

Brahmavaivarta Puran says, 'Activities related to deceased ancestors

are more important than those related to God'. Therefore every
sacred ceremony begins with Nandi Shraddha.

Brahma Puran says, 'One who performs the ritual of Shraddha

diligently and in accordance with ones financial state, he satisfies
everyone right from Lord Brahma to the insignificant blade of grass.
No one in the family of the person performing Shraddha remains
unhappy.'

1.8 Evil spirits

If soul of a deceased person wishes that 'someone should perform

Shraddha for me' and if it does not get fulfilled from the expected
descendant, then it becomes unhappy due to non-fulfillment of the
desire. Such soul can transform into an evil spirit (a type of
negative energy) and cause distress to its relatives for not
performing the ritual of Shraddha.

1.9 Sraadha a take and Give account

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By performing ritual of Shraddha for a deceased person, the
give-and-take account that exists with that person gets fulfilled,
e.g. if we owe something to a person and he dies before we could
repay him, then by the virtue of performing Shraddha the loan can
be repaid.

1.10 Can any problems come up in the family due to non

performance of Sraadha?

Yes. The following problems can be assumed to be caused by

ancestors' souls regular clashes between the family members,
unable to cope up any family member, unemployment, unable to
save any money, serious illness, unable to get married in spite of all
favorable conditions, unable to cope up with the partner after
marriage, unable to conceive, abortion, giving birth to a physically or
mentally handicapped baby and developing addictions.

It is observed by performing Shraddha one gets relieved from the

distress caused by the deceased ancestors since the deceased
ancestors get satisfied and if they are trapped in a particular region,
they get momentum to progress to a higher sub-planes and in turn
the descendents are able to obtain their blessings.

The benefits derived after performing the ritual of Shraddha are

mentioned in Smrutichandrika and other holy texts

1.11 Do problems in a family are relieved after performing Sraadha?

Yes is the answer. First and for most is belief in the concept. When
we go to a doctor we believe in him.

If you do not believe no medicine prescribed by a doctor can cure a

person. When once you believe and perform Sraadha to your
capacity irrespective of the method of performance it give you a
relief instanteniously. Here I have got my point. If you are well
enough (well in all respects) perform Sraadha with Homam better do
it in that manner. Do not perform in a simple manner. Then you are

69
becoming misery and cheating yourself. You may have to spent
double that money unnecessarily.

3.3 Sraadha Part2

2.1 How many types of Sraadhas are there?

There are more than 14 types of Sraadhas .The one which we

perform annually on the thithi day in Sothern India is Pithru
sraadha. We will now have a description of other sraadhas.

2.2Bhimashtami Shraddha:

If one's wife is not able to conceive or is facing problems of

abortion, then for the well being of the fetus, Shraddha is performed
or offering of water is made to Bhishmacharya, on the eighth day of
the bright fortnight (Bhimashtami) in the Hindu calendar month of
Magh.

2.3 Nandi Sraadha

This too is familiar to us. The ritual of Shraddha performed during

the start of any joyous ceremony and performance of any of the 16
samskaras religious rites, and recitation of specific mantras for
success of the ceremony is called Nandi Shraddha. Kindly note Nandi
can be performed not only before Upanayanam but also before
Marriage,Child birth, Anna prasanam etc.

2.4 Parvan Shraddha

Once the deceased ancestors get listed as Parvans, then this

shraddha is performed for them. (Detailed information on Parvan is
presented elsewhere in this write up. Ekparvan (single Parvan),
dviparvan (double Parvan), triparvan (triple Parvan) are the three

70
varieties of this shraddha. Mahalay Shraddha and Tirtha Shraddha
are the types of Parvan Shraddha.

2.5. Mahalay Shraddha (fortnightly) :

It is a Parvan Shraddha performed starting from the eleventh day of

dark fortnight of Bhadrapad (Hindu calendar month) till the no moon
night. This sraadha too is familiar to most from Tamilnadu. In
central Kerala as far as my knowledge goes it was not receiving
attention

2.6 Tirtha Shraddha:

This Sraadha is familiar to most. The ritual of shraddha performed at

Holy places like Prayag or at the banks of a sacred river is termed as
Tirtha Shraddha. While performing Tirtha Shraddha, all the Parvans
of Mahalay are invoked. So our Gaya and kasi Sraadhas and Sraadha
at Rameswaram too coming under this. At least for the benefit of
readers who have not performed theertha sraadha it is told while
performing Sraadha in these places thithi of our pithrus is not looked
in to. Every Brahmin takes efforts to conduct Gaya Sraadha and have
a relief of Satisfaction of an achievement for his pithru.

2.7 Goshthi Shraddha

The Shraddha performed by the group of priests (Brahmins) and

scholars at a holy place with the intention that, `Deceased
ancestors' souls should get satisfied and let happiness and
prosperity preside', or while discussing the topic of Shraddha, if one
gets inspired all of a sudden and performs Shraddha, then such
Shraddha is termed as Goshthi Shraddha.

2.8 Ghruta Shraddha (Yatra Shraddha)

Shraddha performed using ghee (clarified butter), in remembrance

of deceased ancestors, before embarking on a journey to holy places
with the objective of completing the journey without any obstacles
is called Ghruta Shraddha.
71
2.9 Dadhi Shraddha

Shraddha performed after returning from a journey to holy places is

termed as Dadhi Shraddha.

2.10 Ashtaka Shraddha

Shraddha performed on 8th day of the bright fortnight of the Hindu

calendar month. Ashtaka means the 8th day of bright fortnight of
any Hindu calendar month. During the era of Vedas, the Ashtaka
Shraddha used to be performed specifically on the 8th day of bright
fortnight of Margashirsha, Poush, Magh and Falgun months.
It was a practice to offer vegetables, meat, bondas, sesame seeds,
honey, rice kheer, fruits and underground vegetables to deceased
ancestors. In this Sraadha Vishvedev, Fire (Agni), Sun, Prajapati,
Ratri, Stars (nakshatra), season (rutu) etc. were considered as
deities of Shraddha.

2.11. Daivik Shraddha

Shraddha performed with the objective of obtaining the grace of God
is termed as Daivik Shraddha.

2.12. Hiranya Shraddha

This Shraddha is performed without offering food and only by

offering money (dakshina) to the priests (Brahmins). If food is in
scarcity, then gold, equivalent to four times the cost of the food
grains, should be offered. I think in Kerala Hiranya Sraadha and
Hasta Shraadha is combined and the Brahmins are offered Dakshina
and Plantain and Raw rice. Question of offering gold and all are not
practicable to day.

2.13. Hasta Shraddha

Shraddha performed by offering food to the priests (Brahmins)

designated for Shraddha. If cooked food is not available then the
Shraddha is performed by offering money or dry food grains.

72
2.14 Aatma Shraddha

Readers may be interested to note such a Sraadha is there. Those

people who do not have children or whose children are atheists, they
should perform Shraddha for themselves when they are alive. The
rites for such Shraddha are explained in the science of spirituality.

2.15 Do we perform all the fourteen types of Sraadhas regularly? Do

the list of Sraadhas is over?

No is the answer. Even though various types of Shraddha are

mentioned above, based on the calendar days, the Shraddha
performed for a dead person from the first day to the eleventh day,
monthly shraadha, Sapindikaran Shraddha, Shraddha performed on
one-year completion, Shraddha performed every year from the
second year and Mahalay Shraddha are the only ones that are
commonly practiced.

2.16 What is Pitrutrayi (Trio in Pitars): ?

We had a casual reference to Pitrutrayi in part1. Now we will have a

brief description. Generally son of the dead person has authority to
perform Shraddha for the dead person. In his absence, other options
are explored. The terminology of Shraddha has been prepared
assuming the son as being the person who performs the shraddha.
Therefore the soul of dead person for whom the Shraddha is being
performed, is invoked as `father' (father of the son performing
Shraddha). One generation before, i.e. the father of dead person is
referenced as `Pitamaha' (grandfather of the son performing
Shraddha). The grandfather of the dead person is referred to as
`Prapitamaha' (great grandfather of the son performing Shraddha).
The earlier generations than these are not counted in trios of Pitars
(Pitrutrayi) , because it is assumed that they are liberated. This is a
point for discussion- So after the trio it is to affirm the pithru is
liberated to Vaikunta or Siva lokam or come down to earth as a new
born.
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2.17.Ways of wearing Upaveetham

This sub heading has brought in for a definite discussion point.

Three ways of wearing the thread (janve) are Savya, Apasavya and
Nivit: The thread should always be worn on the left shoulder. This
style of wearing the thread is known as `savya'. When it is worn on
the right shoulder it is known as `Apasavya'. When worn as a
necklace, it is known as `Nivit'. It is savya for Devas APA saya for
pithrus. Normal wearing is Nivit. How many people wear as Nivit?
About 2 year back I have been to a textile shop in T Nagar Chennai
and found the owner wearing the Upanayanam round the neck. I
just asked why he wears so. He said it is their correct practice. I felt
as Nampoothiries wear only three threads always it may be a
different practice. I wonder stuck since I read just a week later
wearing the Upaveetham around the neck is the correct practice. I
understand most of the Iyers and Iyengars wear normally on the
right shoulder. It is as if at any moment we are at the feet of God- Is
not it? How we have changed it to a practice. It was more
convenient- My point is gradual changes occur every where to suit
convenience and we are adopting. If I recollect in Upanayanam too it
is worn in Left shoulder.

2.18 Do a Sasthrikal needed to perform Sraadha by us for guidance?

No is the correct answer. `Ideally, the host should perform the

ritual of Shraddha by himself. However, since we do not know how
to perform it, we get it done through the priest (Brahmin).

My answer is supported by the fact that Srirama performed Sraadha

for Dasaradha by himself in the Vanavasa period. In fact Seetha did
it since Sreerama came late after collecting items. Refer Seetha
cursing falgu river story

But here one more point comes up. With out believing Seetha
Sreerama conducted again Sraadha for Dasaratha. Pithru Dasaratha
appeared and denied telling he is full and will take from him in next
74
sraadha. From this we can see how the 7th house kuja dosham in
Sreerama chart worked!!!

2.19 Intersting facts about Pithru sraadha

2.19.1 In case of a joint family, the eldest and earning male person
should perform Shraddha. In case of the unit family, everyone
should perform shraddha independently. However in Nampoothiri
families all brothers join together irrespective of their family
settlement. Refer Parachi petta Panthirukulam- Pakkanar story.

2.19.2 We follow the concept- Sesame seeds are the favorites of

deceased ancestors' souls. By usage of sesame seeds, the demons
do not obstruct the ritual of Shraddha.

2.19.3 If a particular dead person does not have any relative or a

close person, then it is the duty of the king to perform Shraddha for
that person'.

2.19.4. Normally every year Shraddha should be performed on the

date of death of the person (as per the Hindu calendar and not as
per the English calendar.) If the date is not known and only the
month is known, then in that case the shraddha can be performed on
the no moon night of that month. If both, the date as well as the
month is unknown then the shraddha can be performed on the no
moon night of the Hindu calendar month of Magh or Margashirsha.
Nairs in Kerala perform Karkitaka vavu bali following this as their
principle. Here as going to tell in the next para women too perform
Bali. It may be interesting among Kerala Nampoothiries married
women too perform bali. They women too observe the Pulai for 10
days un like iyers and Iyengars after marriage. It is mentioned that
the daughter, wife, mother and daughter-in- law of the deceased
person have the authority to perform Shraddha.

2.20. Time of performing sraadha?

75
It is a very interesting point. If the day is divided into 5 parts,
then the fourth part is called the `Aparanha' period. This period is
most appropriate for performing shraddha. In simple words after 13-
00 we should begin Sraadha. At least after 12-00. We criticize a
vadhayar if he come late even at 11-00. AM. We are anxious to see
the Vadhyar and Brahmin ready by say 10-00 AM. Then we
have the first sign of relief that Sraadha will finish successfully.
If vadhayar or brahmins do not come we make phone calls, send
bike or scooter or even car to pick up.

3.4 Mahalaya sraadha and a little bit of Tirtha sraadha and

references in Mahabharata etc on Sraadha

3.1 Sraadha on Akshathritheeya day

The holy texts of Puranas say that, on the day of Akshayya Trutiya
one should donate uncooked food (aamanna), a water pot, a fan
made of mint grass, an umbrella, footwear etc with the intension of
offering them to the deceased ancestors' souls the messengers of
Lord Yama do not cause distress to the ancestors' souls.( It infers
soul as pitru in Yama loka) When clothes and ornaments are
donated, the dark, brown eyed, cruel messengers of Lord Yama
having sharp and long teeth do not cause distress to the deceased
ancestors' souls.

3.2Mahalaya Sraddaha and its importance

. If Mahalay Shraddha is performed for the deceased ancestors' souls

during this fortnight, they remain satisfied for the entire year.-
Mahabharat A sloka in this respect in Mahabharat means that the
householder who does not perform shraddha during the period when
the Sun is in the Virgo sign, how will he earn money and be gifted
with a baby boy as he would have enraged the deceased ancestors'
souls?

76
The abode for deceased ancestors' souls remains vacant till the Sun
moves from Virgo and Libra sign to the Scorpio sign.
The abode for deceased ancestors' souls remaining vacant during
this period implies that the deceased ancestors' souls come closer to
their descendants for blessing them and if Shraddha is not
performed, they give curse to their descendants and return. Due to
this it is important to perform Shraddha during this period.

3.3 Theertha Sraadha- Gaya sraadha

The soul could be freed from the agonies of Hell and sent to Heaven
by performing Gaya-Shraddha within this area. Gaya has been
named after the demon Gaya sura.

Most Hindus visit Gaya to offer pitru sraddha or pindas and pray for
the salvation of their ancestors' souls. on the banks of the Phalgu
around which the ancient town of Gaya was built, is the Vishnupada
temple. It is said to have been built over a footprint of Vishnu on
solid rock.

In the Indian civilization, on the anniversary of the death of one's

father, for example, one is expected to perform a ritual called
sraddha in memory of one's ancestors. Hindus often travel, for the
performance of this ritual, to the ancient city of Gaya. If one can
perform sraddha at Gaya, it is believed that one's forefathers will be
liberated from their spirit-bodies.

One remembers that Khudiram, the father of Sri Ramakrishna, was

at Gaya performing the rituals associated with the veneration of his
ancestors when he experienced the dream indicating the birth in his
family of a divine child.

3.4 Do sanyasi perform Sraadha?

No I s the answer after becoming a sanyasi.. When one takes the

vow of sannyasa one cuts oneself off forever from one's physical
descendance; but before one does so, one respectfully offers a long

77
and complex sraddha observance of respect to those who have given
one one's birth and body. This is a form of service to those to whom
one owes much.

3.5 What are the details of the initial sraddah performed after a
persons death?

The Sraadha is a ceremony to offer prayers of loving homage to the

departed. This is performed on the tenth, fifteenth, twentieth or
thirtieth day after death.

The days chosen will depend on the custom of the community. This
ceremony may be performed at home. Relatives and friends are
invited and then later, served a meal. The Sraadha is also performed
annually by the son or heir of the deceased.

3.6 What is the Period of Pitirpaksha?

The fifteen days of the dark half, the second half of the Hindu month
of Bhadarvo is known as Pitri Paksh (shraadh period). Hindus pay
obeisance to their ancestors through a religious ceremony.

Many families organises religious functions like Shreemad Bhagwat

Saptah during this period.

The second half of the month of Bhadarvo, by the Hindu calendar

was observed as Pitrupaksh (literally a fortnight devoted to the
ancestors). People could perform the Shraadh rites on any day
during this period.

3.7 Do the pitrupaksh is in auspicious for marriage etc?

No is the answer. This period is sometimes also known inauspicious

month. Since during this fortnight, you were paying obeisance to
your ancestors - basically remembering the departed souls - it was
78
considered inauspicious to start something new, or buy something
new during this period. It should,

3.8 What is kriya?

According to the theory of transmigration, the individual is to take

another birth after his/her death. Shraddh (Kriya) is the name of the
ceremonies performed by relatives to help the departed soul. I have
heard nampoothiries of Kerala using the word Kriya frequently.

The performance of kriya adds to that soul's happiness in the new

birth. So it is the imperative duty of everybody to perform Shraadh
ceremony for the departed soul.

According to our puranic shastra, the soul in its disembodied form

hovers about its original and familiar places for ten days.

The soul is fully embodied on the eleventh day. It starts on its

journey to the judgement seat of Lord Yama, the God of death.

The son performs the Kriya ceremony on the twelfth or the

thirteenth day offerings.

The soul is sustained on its onward march to the judgement seat by

the libations (an act of pouring water) offered to it by the son. In
the Ramayan, Bharat did it on the twelfth day of Dashrath's
cremation ceremony

3.9 Reference to poor feeding in Maha bharat- Actually told as

addition to Sradha

The soul which passes out of the body after death is termed `Preta',
one that is bound on its onward march to the Beyond.

The difficulties can be removed and the journey is rendered easy and
79
comfortable by the oblations (tarpan) One should offer oblations of
water unto one's Pitris, naming them all of the deceased relatives
and offerings given by the son of the deceased (in the absence of
son, a male who may act as a son) during the soul's journey and by
feeding the pure, the poor, learned sant/swamis and feeding the
sacred cows. ("The Ritual of Shraadh" From the Mahabharata,
Anusasana Parva, Section LXXXIV)

When the Jiva (soul) undergoes transmigration and takes another

birth after leaving this physical body, it is necessary that we should
perform Shraadh ceremony. These rites (performance of Shraadh,
Tarpana and other religious rites) should not be neglected

3.10 When do the departed soul become pithru and what happen to
pithru?

The soul leaves off its Preta on this 11th day. Soul is raised to the
status of a Pitru or Ancestor. Pitrus are forefathers (Ancestor) who
dwell in the Pitruloka. There are three stages in the ancestral life
viz., father, grandfather and great grandfather, and mother,
grandmother and great grandmother. Some times a priest who is
performing the Shraadh ceremony may go back up to seven
generations.

What happen to the pithru? He who has done good actions for a
worthy cause on this earth-life becomes united with his ancestors in
the Pitri-loka and lives with them. Those who have given up the
performance of Shraadh, Tarpana and other religious rites on
account of wrong influence, ignorance and egoism have done great
harm to their ancestors and themselves. The Gita and the
Upanishads clearly bear testimony to the fact that the performance
of Shraadh is very important In the ninth chapter of the Gita, Lord
Krishna has made it very clear that those Good persons who perform
sacrifices to reach out to heaven will attain the world of enjoyments.

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3.11 Is it a delusion to think that the Pitrus will get more peace by
spending money and conducting elaborate sraadha?

Yes. It is a delusion to think that the Pitrus will get more peace by
spending money. Money does not count for the ease of the Pitrus,
but the intensity of faith (Bhava) with which the Shraadh is
performed counts

3.12 Do the immersing of ashes in river/ sea has any sanctity?

Since the river moves constantly towards the sea where all the
waters of its various tributaries mingle, it is believed that it will also
carry the ashes of the dead to their final resting place, reintegrating
them once again with the creator, the ocean from which
all life began In Hinduism, the river Ganga is personified as a
goddess. People travel from distant places to immerse the ashes of
their kin in the waters of the Ganga; this immersion also is believed
to be deemed worthy. This tradition is dating back thousands of
years.

Apart from River Ganges, ashes are also scattered on the waters of
many India's sacred rivers, like Yamuna and Godavari, Brahmputra,
etc. at places like Nasik, Vridavan, Somnath, etc.

According to the principal of Hinduism, followed by the Krishna

movement, the immersion or scattering of ashes on the sacred river
is a symbol of the soul's journey towards uninterrupted journey to
salvation.

As the Ganges brought to life the ashes of Bhagiratha's ancestors, so

all Hindus believe that if the ashes of their dead are deposited in
the river, they will be ensured a smooth transition to the next life,
or freed from the cycle of death and rebirth

81
3.13 Do the sraddah and tharpan serve as food to the pitru?

Yes. As we have different forms of diets(foods) , souls are survived

and revived by the diets. Their form of diet is with chanting by the
successors who still exist in the materialistic existence. They are
called as Sraadhaa Karmas or Pithru Karyas. With stipulated
intervals and anniversaries the performances of Sraadhaas will give
a boost to the souls of eternal world. They roam, think, and feel bad
& happy. They bless. But all the feelings they posses are based on
the Sraadhaa karmas (Pithru Karyas) their successor performing and
good humanly nature they follow and stipulated ritual they perform.

3.14 What are in the Vedas about pithru?

A common human may not be in a position to understand the set up

of soul-creative explained in Vedas but scholars understand and get
convinced with every logic of system.

In Vedas it is clearly mentioned that gratitude is in the form of

Sraadhaa Karmas and rituals. Not only eternal souls are benefited
with Sraadhaa Karmas and rituals performed by their successors but
also all the successors along with kith or kin and their successors
will also be prospered.

An eternal soul's one day is equivalent to our one-year time. That is

why anniversary (in our terms) is taken as day for Pithru karyas i.e.
Sraadhaas enabling the soul to have food (as discussed). I do
recollect one of the esteemed members have contradicted this point
telling it as once in 30 days a day for pithru. Sirs, these all
concepts. I either disagree with him nor fully agree with this
version. This appears to me as more logical.

3.15 What do we get by performing sraadha?

The answer furnished in a website is reproduced below:-

82
By performing Pithru karyas, one get Punyam, not only for
themselves and also for one's Pithru Devata's (eternal souls). So
performing Pithru karyas by the successors has become very very
important.

He is a true son who respects the words of his parents,One who

offers sumptous food to as many persons as possible on the annual
ceremony day, And the one who offers Pinda in Vishnu Paada at
Gaya.

3.16 Which direction is for the pithrus? Do the sraadha can be

dispensed after performing at Badiri or Gaya?

"APA - HATAASURA RAKSHAAH". Chanting this sloka, Tila (gingelly)

is sprinkled at the start of the cermony. This should be done facing
the south because Pithrus come from that direction.

Even after performing Pithru Karya at Badri, the performance of

Annual Cermony of parents every year as usual is ABSOLUTELY
ESSENTIAL.

3.5 Gaya Sraaddha in detail step by step

Sri. Sarma Sastrigal

In the Aadi month of Khara varsha (July 2011), accompanied by my

wife, I went on a pilgrimage to Gaya, Prayaag and Varanasi (or
Kasi), to fulfil the religious duties including sraaddha, and returned
with great peace and tranquillity. Naturally many friends came to
enquire about the tour and I gave them the details of where I went
and what I did.

Subsequently quite a few people asked me to write about my experi-

ences in these places and publish it as a booklet, and add on other

83
fac-ets like sthala puranas (history or legend of the place), and I
obliged. The booklet was written in Tamil and published some time
ago. The slim volume in your hands is a transcription into English of
the same booklet.

Sri V S Kumar of Srinagar colony, Chennai took interest and helped

me in doing the translation. He has done a great job and I thank him
very much for the same. I must caution the reader that this is by no
means an exhaustive treatise on Gaya Sraaddha. I have only tried to
paint a sketch, give you a feel for the Gaya magic.

For a Vaishnavite the pilgrimage is considered complete with the

Sraaddha and related Pitru karyams at Gaya, and it is not mandatory
to cover Kasi and Prayaag. For a Smaartha however, a tour to Gaya
for performing Gaya sraaddha is not complete without covering
Prayaag (also known as Triveni Sangam) in Allahabad and Varanasi
(also called Kasi). As a rule an Iyer therefore undertakes a package
tour of all the 3 places.

..FOR A SMAARTHA HOWEVER A TOUR TO GAYA FOR PER-FORMING

GAYA SRAADDHA IS NOT COMPLETE WITHOUT COVERING
PRAYAAG AND KASI

Gaya Sraaddha
Accordingly my program we being Smaarthas was modelled on
the following lines:

Reach Varanasi at 8 am travelling by Ganga Kaveri Express from

Chennai

Day 1: Visit temples, tour Varanasi and participate in the Ganga

Harati at night

Day 2: Leave for Prayaag by Road, about 125 km. away, early
morning and return to Va-ranasi the same night

84
Day 3: Perform Ganga snana (bathe in the river Ganga) under the
Mahasankalpa, do Tirtha Sraaddha etc., at Kasi, leave for Gaya (240
km. away) in the evening by Road and reach in about 7 hrs

Day 4: Perform Gaya sraaddha, starting at 7 am and concluding by 5

30 pm, get back to Varanasi by midnight

Day 5: Perform Pancha Ganga ghat sraaddha and Dampati puja

(worship by a couple), and fly back to Chennai after lunch and reach
the same evening

Pilgrims to Gaya can avail themselves of the services of purohits and

guides who will help them perform pitru karma as specified. All that
is required of the Karta is sincere and steadfast focus on doing the
karma. You can in fact experience the awesome power of our pitrus
when you under-take a Gaya trip they make sure that you conduct
the entire pilgrimage with comfort and with-out any hitch. The
active participation of the kartas wife is absolutely essential for the
success of a Gaya sraaddha. Generally for proper fulfilment of any
vaidika karma the lady of the house has to be totally involved, but
this is even more crucial for Gaya pilgrimage. It just wont do if the
karta decides to undertake the tour the wifes willing cooperation
is a must. The benefits to the lady from actively enjoining the efforts
of her husband in a Gaya sraaddha are immense: it has far-reaching
favourable impact on her health and the well-being of her family.
The position allot-ted to women in our Sastras is truly exalted.

Another sine qua non for a satisfactory Gaya sraaddha is total and
unquestioning trust that our pitrus exist, albeit in a different form,
that we can communicate with them and seek their blessings, and
that they are in some respects Godlike and can give us the boons we
ask for. Gaya sraad-dha is not to be done out of fear that pitrus will
otherwise curse us no! We have to learn to view them as our
friends and facilitators for leading the Brahmins life as ordained, to
the extent feasible in todays world. We should know and believe
that the pitrus will sense our visit to Gaya even as we are packing
85
our bags and will be ready to receive and accept our karmas. The
con-tentment of pitrus from our deeds results in an impressive
basket of goodies for us health for the karta and his family,
progeny, knowledge and wisdom, and wealth and prosperity.

If my writing of this booklet gives a fresh impetus to persons who

are thinking of a trip to Gaya and makes them act on it with
anticipation and joy, I shall consider it a job well done.

I pray Almighty to bestow health, happiness and prosperity on

everyone.

Sarma Sastrigal

..WE SHOULD KNOW AND BELIEVE THAT THE PITRUS WILL SENSE
OUR VISIT TO GAYA EVEN AS WE ARE PACKING OUR BAGS AND
WILL BE READY TO RECEIVE AND ACCEPT OUR KARMAS

The very mention of Gaya invokes in us a sense of devotion suffused

with pride and excitement. It is every sons duty to go to Gaya after
the demise of his parents and con-duct Gaya sraaddha. Apart from
delighting the pitrus his act bestows eminence on his family as well.

Jeevator vaakya karanaat,

Pratyaabdam Bhuri bhojanaat,
Gayayaam pinda daanaat,
tribhi: putrasya putrata

say the Sastras. When the parents are alive, obey their commands.
When they die, perform their annual sraaddha properly. And go to
Gaya and offer pindas for them. You can be called a son to your
parents only when you do all these three things. Gaya is in the state
of Bihar. It is located on the Kolahaala Mountain in a beautiful place
called Champaka. God is ensconced here as Gadaadhara. How many
sraaddhas do you have to do at Gaya? As per the sastras you will

86
require at least six days to com-plete all the sraaddhas required of
you. But over the years mandatory observances have been reduced
to two Hiranya sraaddhas and one Paarvana sraaddha. This is the
least one has to do at Gaya.

The modus operandi for this minimum observance is described

below.

1. At Phalguni River: You should go to the Phalguni River and bring

the water, and on the banks of the river itself your lady will make
the havis, with help from the locals. She will then take out one part
of the broth and make 17 pindam-s from it. You will do pinda
pradaana of the 17 pindams with sankalpa mantras right there on
the banks, and after doing yataasthana you will give the pindas to
the cows there.

2. At Vishnu Paada: This is where you go next, to do pinda pradaana.

You may recall that when we do sraaddha at home we chant Vishnu
paadaadi samasta paadeshu dat-tam at the time of Brahmana
bhojana. You literally do this now. You take the remain-der of the
havis cooked at Phalguni River and make 64 pindas, and do pinda
paradaana with sankalpa mantras. And you have the great fortune of
reaching these 64 pindas directly to Vishnu paada (the feet of
Mahavishnu), instead of imagining it. The satisfaction you get when
you do this is indescribable.

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3. Paarvana sraaddha: You may undertake the next part of your
observance, the Paarvana sraaddha, in the place in which you are
staying. We stayed at Karnataka Bhavan, which offers the facility.
You should do a sraaddha with homa, with five Brah-mins present.
At the end of the sraaddha again you have to make 64 pindas out of
the havis cooked here, and take them to Akshaya Vata.

GAYA - THE PITRU KSHETHRA

you have the great fortune of reaching these 64 pindas directly to

Vishnu Paada (the feet of Mahavishnu) instead of imagining it.. The
satisfaction you get when you do this is indescribable

Vishnu Padam

4. Akshaya Vata: You may recollect that in the course of our annual
sraad-dha we say Akshaya Vata when doing the namaskara
(obeisance) at the end of Brahmana bhojana. This is the place to
which you now take the pindas made out of the paarvana sraaddha
havis. Akshaya Vata is a huge peepul tree and you offer the pindas in
the shade of this tree. A speciality of the pinda pradaana here is that
16 of the 64 pindas you offer are for the mother and are referred to
as maatru shodasi. You can sense an exhilarat-ing, almost
supernatural vibration as you enter Akshaya Vata. Another fea-ture
of Akshaya Vata is that you can offer pindas not only for your forefa-
thers of your Gotra but even others and pray for their journey to
pitruloka. This can include your near and distant relatives, friends,
even your enemies. So it would be wise to prepare a list of people
for whom you would like to do pinda pradaana, note their gotra,
sarma nama (the name by which they are supposed to do their
Brahmin karmas) etc. and have the particulars ready. It is a matter
of great significance that in the Ramayana we are told that Rama
and Sita offered pindas for King Dasaratha. You should consider it as
nothing short of a divine blessing that you are doing pinda pradaana
at such a sanctified spot.

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 Akshaya Vata Vriksha

Akshya Vata is a huge peepul tree, one can sense an exhilarating

almost supernatural vibration as you enter Akshaya Vata

5. A vegetable, a fruit and a leaf: At Akshaya Vata, you usually take a

pledge to drop a vegetable, a fruit and a leaf from your diet and not
to eat these for the rest of your life. You decide the names and
inform a Purohit there, and he will do the sankalpa for you. At the
end of the sankalpa you offer a Brahmin there the consecrated water
(tirtha), which he takes, con-firming your pledge. When you finish
all the foregoing observances you realize that it is far beyond your
usual lunch time, and you didnt even feel hungry! Now that you
have completed this leg of your stipulated rituals, you eat the pitru
sesha bhojana (the remainder of the Sraaddha food).
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The legend of Gaya:

Gayasura was a great Asura whose powers of tapas (penance) were

comparable to those of Hiranyaksha and Hiranyakasipu. The Devas
approached Brahma, Siva and Vishnu in that order to make him
desist from his penance, as they feared he would ask for boons that
could be their undoing. Brahma tried to convince them that Gayasura
was of a noble mind and would not ask for anything deleterious to
their welfare, but their fears remained. They watched with
trepidation as Vishnu offered boons to Gayasura. Gayasura asked the
Lord: Make mine the most sanctified, the purest body on this earth,
much purer than even those of devas, rishis, mantras and other
sanyasis. And anyone who touches me should be cleansed of all his
sins and become pure. He further prayed: All Gods, with or without
form, should be consecrated at this place as long as this Universe
exists. This sthala could be named as Gaya, after me. People who
come here to do sraaddha and pinda pradaana should get promotion
to Brahmaloka af-ter their death, in spite of any sin that they might
have committed on the earth.

Mahavishnu, who had expected Gayasura to ask for mukti (freedom

from rebirth) was pleased that he had prayed for something that
would benefit the world at large, and gave him the boon. He was
wonderstruck at the sacrificing nature of Gayasuras boon-seeking.
But the Devas realized that the boon would be a double-edged
sword, and could do great harm. This was because one key deterrent
to wrongdoing is fear of hell, fear of being condemned. If people
were to be rid of this fear by the knowledge that anything they do
can be absolved with a visit to Gaya, sins would escalate and the
very foundation of Creation would be shaken. They approached
Vishnu again. Mahavishnu conveyed their view and anxiety to
Gayasura and asked him to offer his body for a yaga (penance).
Gayasura was delighted to submit to the Lords wishes and lay down
across the Madhuban called Champaka aranya, with the Kola-hala
Mountain for a pillow. This became what is Gaya today.
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Buddha Gaya: If you have the time and the inclination, do visit Bud-
dha Gaya and the Bodhi tree under which Gautam Buddha got his
realization. You can also go to the Buddha temple in this place.

Pratyabdika sraaddha and Gaya Sraaddha: A word about this. It is

absurd to think that doing Gaya sraaddha exempts you from do-ing
pratyabdika sraaddha or the annual ceremonies for your de-parted
parents. This is quite contrary to what the sastras say. If you have a
stupendous feast at a five-star hotel one day, dont you need to eat
the next day or for the rest of your life? Sraaddha at Gaya is a very
fulfilling ritual, and one should try to do it in ones lifetime. But it
has no correlation to the pratyabdika sraaddha that you have to do
annually. The annual ceremony has to be done, and there is no
exception. When you complete the Gaya sraaddha and touring
around Gaya, you will find it difficult to leave Gaya, the place re-
nowned as Pitru Kshetra. We had to be literally wrenched away,
for the second leg of our tour Kasi, which we reached after
midnight, leaving Gaya at 6:30 in the evening.

PRAYAAG (TRIVENI SANGAMAM)

Prayaag derives its name from a magnificent Yaga conducted in this

city by Brahma with three agnis (fires) Aahavaneeyam in the
east, Gaarhapatyam in the west and Dakshinaagni is the south.
Prayaag, also called Tretagni Prayaag for this reason, is situated to
the west of Ganga, north of Yamuna and south of Akshaya Vata. The
Rig Veda accords Prayaag a very special place. Bhagiratha, as we all
know, was responsi-ble for bringing Ganga to the earth. Thanks to
his prodigious achievement, not only did the pitrus of Bhagiratha but
those of countless other human beings since then have been blessed
by Ganga Mata. When we read some of the Rigs in Rig Veda about
Triveni Sangam, or the confluence of Yamuna and Ganga, which
generated from the head of Lord Shiva, we can sense the greatness
of Prayaag.

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Normally pilgrims from south come to Prayaag first after alighting in
Allahabad, com-plete the rites here and then proceed to Kasi.
However we went to Kasi first and then to Prayaag from Kasi by car,
a distance of 3 hours. Prayaag is the confluence or Sangam of not
just Ganga and Yamuna, but the river Saraswati also. But to the
human eye only Ganga and Yamuna are visible: Saraswati flows as
an undercurrent and cannot be seen. Worship together by a couple,
is recommended at Prayaag. The man shaves, takes a bath in the
Triveni and does Hiranya Sraaddha. After this the couple perform the
puja at the Triveni with the assistance of the Panda. The wife
personifies her hus-band as Madhava and he accords her the status
of Veni, combs and pleats her hair, cuts off an inch at the tail of the
pleat and offers it to the Panda with kunkuma, chan-dana and
akshata (saffron, sandal and rice pellets), which the Panda offers to
the river. While all the other things float, the hair-piece alone gets
sucked into the water and dis-appears.

The word Veni has the meaning of Triveni, and it also connotes the
plait of hair. And just like Triveni Sangam, where one of the three
merging rivers is not seen, one of the three strands of the pleat is
not visible only two strands are seen. This analogy explains the
procedure described for the Dampati Puja.

Triveni Sangam

Bathing in Triveni Sangam: This is a memorable experience. Even as

we walk on the shore towards the boat we can feel the sanctity of
the occasion. The Panda also gets into the boat with us, as the boat
takes off in the Yamuna, and does sankalpa (pledge) for us. Vapana
or shaving is also a key aspect of the rite, and so the barber travels
with us as well. The boat is brought to a halt at the point of the
Sangam, and while you see water all around you, the place where
your boat is parked is shallow and you can see the sandy floor of the
river. The boats are fastened onto wooden poles specially erected for
this pur-pose. A platform is also erected on the water, on which you
can stand and take bath.
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Collecting Ganga Jal (water from Ganga): It is here that you collect
Ganga Jal or the water of sacred Ganga and not in Kasi, as some
people believe. You get containers of all shapes and sizes here itself,
and the shopkeeper seals the container for you after you have filled
it. To get Ganga Jal, your boatman takes you a little further into the
river after you finish your bath, and you collect the sacred water of
Ganga in the receptacle you may have brought. It is believed that
after the bath you should discard the dhoti, saree and blouse etc.
you had worn.

The legend of Prayaag:

After the 18-day war of Mahabharat Yudhishtra takes a tally of lives

lost in the war on either side. When he realizes that along with his
brothers he has been responsible for the deaths of countless blood
relations of theirs, he is dumbstruck by the enormity of the sin that
would accrue to them. He seeks from Markandeya the way for
absolution of the sins.

Markandeya tells Yudhishtra that going to Prayaag is the surest

nay, the only way to ab-solve himself and his brothers of the killing
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of his blood relations. He explains to Yudhishtra that Prayaag is
called Tirtha Rajan because it has the power to remove your
ignorance and cleanse you of all your sins, and the mere setting of
foot on its soil has the force equal to the conduct of an Aswamedha
Yaga.

Accordingly Yudhishtra goes to Prayaag and performs penance as

directed, and acquires the power and glory that equip him with the
ability to do great Yagas later, including the Ra-jasuya Yaga. He also
gets the title of Dharma Raja, or Rightful King.

The poetic beauty of Triveni Sangam:

It is said that Ganga was exuberant when she saw the earth and
leapt to the ground right away and started flowing with abandon till
she reached Prayaag. At that point Yamuna ac-costed Ganga and
implored her to halt awhile and take her along. Ganga refused,
saying I cant stop. Do you know what a tremendous job
Bhagiratha has had to do to bring me here? I have to finish the duty
of absolving and liberating the souls of all my sons. I have no time to
wait.

Yamuna responds: You dont even have to wait. Just let me flow
with you. Again Ganga de-murs, saying if you flow with me, my
name wont be singled out for the absolution that Im do-ing. But
Yamuna wins her over by saying I dont want my name to be
included. Let it all be to your credit. Unlike you, I have come to the
earth of my own will and not after being entreated to do so by
Bhagiratha. I am the daughter of Sun God, but I seek no glory I
only wish to serve for the benefit of humankind, and in the bargain
realize my own lifes purpose. Ganga is awed by the selfless and
lofty goals of Yamnua and embraces her with sisterly affection.

it is here (Triveni Sangam) that you collect Ganga Jal or the water
of sacred Ganga and not in Kasi, as some people believe..

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 Bathing @ Triveni Sangam

The indescribable emotional current that passes through them when

they embrace is Saraswati, who emerges and tells both Ganga and
Yamuna:

I am the karta, the creator, of this fusion of soul and wit emotion
and intelligence of you two. Your Sangam or confluence is
therefore incomplete without me, and I will also be coming along. It
will be Triveni Sangam, the confluence of three rivers. But I will
continue to be an undercurrent and shall not be seen.

Ganga is white in colour, and pure of heart and mind. Yamuna is

black in colour being the progeny of Surya, and again of a spotless,
pure mind. Saraswati is grand, impressive and colourless. Such a
com-bination cannot but be stupendous and it is no wonder
Prayaag is such a holy spot.

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Kumbh Mela

The Kumbh Mela is one of the most prestigious happenings at

Prayaag. It occurs once in 12 years, the precise date being decided
by stellar configuration, and is simultaneously held at Nasik,
Hardwar and Ujjain. The legend of Kumbh Mela is interesting.

The legend of Kumbh Mela:

When the celebrated Amrit Manthan (the stirring of the Sea of Milk
to get nectar) took place, the asuras fought with devas and managed
to take possession of the pot. Seeing this, Brihaspati or Garuda
snatched it from them and flew to Heaven, to get it back to the
devas, with asuras in hot pursuit. On the way, a few drops of the
nectar fell in these four places, and sanctified the spots immediately.
To commemorate the occasion and to celebrate the holiness of these
four spots Kumbh Mela is performed. Devout Hindus throng in their
96
millions to take the holy dip on such occasions and seek absolution
for their misdoings.

In the Mahabharata, Pulastya Maharishi expounds the beneficial

value and powers of a holy dip in Triveni Sangam. Prayaag is
referred to in a couple of other places as well.

If you have the time and the inclination, the following spots in
Prayaag are worth a visit:

Bharadwaja Ashram
Veni Madhava temple
Akshaya Vata
Adi Sankara temple (Kanchi mutt)
Hanuman temple

KASI (VARANASI)

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The sacred river Ganga comes to our mind as soon as we say Kasi
or Varanasi. Though Ganga is revered as holy wherever she flows,
nowhere is Ganga snana (bathing in the River Ganga) more sacred
than at Kasi.

Three Vaidika karmas are preeminent at Kasi:

Ganga snana

Tirtha sraaddha

Darshan of Annapoorna Visalakshi sameta Viswanatha Swami and of

Kala Bhairava

Ganga snana (bathing in the Ganga): There is no limit to the number

of times you can take a dip in holy Ganga and strangely, your
yearning for a dip never seems to ebb, to go down: the theory of
marginal utility does not work here.

The very first bath in Ganga that you take should be as directed by a
priest, as a pavitra-paani (a person with the Darbha-pavitra on his
hand i.e. finger). Subsequent baths can be as many as you want, and
there are few rules on how. The craving for a dip in Kasi Ganga of
the average devout Hindu is too well-known to need repetition. That
is perhaps why, when he or she overcomes many an ordeal to land in
Kasi and finally take the bath, the happiness and contentment
arising from Ganga snana is incredible.

Witness the power of Ganga Mata, who unites people from all over
the nation who speak dif-ferent tongues and are of varied castes and
sub-castes with the one common goal of a dip at Kasi, and you get a
feel for the command of Kasi as well as Ganga. No one seems to
mind the crowd, the filth, the stench, the narrow lanes and by-lanes
etc. They have only one thing on their minds while at Kasi Ganga
snana.

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Ganga, the perennial river, sanctifies everyone who bathes in it. She
absolves you of sins accu-mulated over the years, asking in return
for just one thing from you: humility and unquestioning devotion.
The mere sight of Ganga gives you peace and tranquillity, helps you
find answers for umpteen problems you face in day-to-day life, and
most important makes you take your first steps in spiritual
awakening. Kasi, after all, means light so here is where you see
the light. We took our Ganga snana at Kedar Ghat, collected Ganga
water in pots and came to our place of stay to perform Tirtha
Sraaddha immediately. This is the recommended routine.

Tirtha Sraaddha: This sraaddha is like any pratyabdika sraaddha

(annual death ceremony that we do or deceased parents). Except for
a slightly different sankalpa, the procedures are similar. Five
Brahmins are invited for the bhojana (eating).

Pancha Ganga Sraaddha: This sraaddha involves pinda pradaana at

five ghats while you are in motion that is, on a boat ride, sitting in
the boat itself. On the appointed dates we cook pindams, take and
keep them in a boat, and offer 17 pindams at each of the five ghats
with pinda pradaana sankalpa. Ubhaya-vamsa tila tarpana has also
to be done this is the tarpana for pitrus of the vamsas of both the
husband and wife. Occasionally the placid Ganga gets flooded and
the authorities refuse permission for doing the pancha Ganga
sraaddha in motion, from the boat. This happened to us,
unfortunately. We therefore had to engage a rickshaw, go to each of
the ghats and perform the pinda pradaana and tarpana on the
shores.

Kasi

Boat rides on the Ganga: The predominant emotion you have when
you go for a boat ride on the Ganga is devotion or bhakti. It is
nothing short of a spiritual experience and involves the darshan or
viewing of all the 64 ghats slowly, one by one. The boatman takes us
to within 100 feet of every single ghat, and the names of all ghats
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are etched in his memory. It is a ride guaranteed to suffuse you with
an exalted feeling. The sights are truly unforgettable of the
temples and other buildings around each ghat, of the hordes of
people bathing or praying or otherwise in communion with God.

We started our ride with Asi Ghat and I remember some names:
Tulsi, Riwa, Chasing, Anadamayi, Kedar, Tripura Bhairavi, Hanuman,
Vijayanagar, Chowki, Kshemeswar, Mansarovar, Narada, Pandya,
Munshi, Darbhanga, Ahilya-bai, Seetala, Dasaashwamedha, Prayaag,
Manmandir, Mir, Lalita, Manikarnika, Durga, Brahma, Lal, Trilochan,
Naya, Raj, Prahlad, Harishchandra....

Manikarnika Ghat: This is a cremation ghat, to which dead bodies are

brought, presumably of people dying in Kasi. We do not hear
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lamentations and sorrowful crying when bodies are received here for
cremation: only chants of Rama nama or salutations to Mahadeva.
The body is first immersed in the Ganga, and after it dries the
paanda does the cremation to the accompaniment of mantras. In a
short while the body is reduced to ashes, which are then im-mersed
in the Ganga.

Harishchandra Ghat is another such cremation ghat. Despite seeing

death and karmas for departed souls all around you, you never feel
the heaviness or trepidation that death usually evokes. Instead your
mind switches to the philosophical mode, about the inevitability of
death and what you can and should do in your lifetime to make sure
of a safe passage for your soul after death. This is a truly defining
moment in ones life.

As you travel across Kasi on the boat along the river, you wonder if
it is Ganga that adds piety to Kasi, or it is the other way round. As
you debate this within yourself, the truth dawns on you the two
are seamlessly intertwined and the sanctity is a blend that owes as
much to Kasi as it does to Ganga Mata. The other striking feature of
Kasi, which has been written and argued about endlessly by
different people with different personal agendas, is the es-sential
purity of the Ganga. The river presents a weird coexistence of the
sublime and the earthy: you see scenes of Harati and pious offerings
immersed in the river, and at the same time bodies being burnt and
ashes immersed, people bathing and washing their dirt into Ganga,
and the waste of the town merging into the river.

How can Ganga be then called pure? It is not even clean, let alone
pure. My wife instinc-tively asked me this question as a welter of
happenings around her. I could offer only one response: with all the
impurities dissolving into the waters of Ganga, do we ever hear of
anyone being infected as a result of a dip in Ganga? At least I have
not. Is that a clinching argument in favour of Gangas chastity? I
think so. I dont know.

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Ganga Haarati: An awesome sight not to be missed by visitors to
Kasi is the Ganga Harati celebrated with gaiety and splendour at
Manikarnika Ghat at 7 p.m. every evening. This and the performance
of Dampati Puja should be definitely on your schedule while in Kasi.

The legend of Varanasi: River Varuna from the north of Kasi and
river Asi from the south merge into the Ganga inside the city, and it
is said the city got its name Varanasi as a result, right from Sat
Yuga. Kasi is a renowned place of pilgrimage for all Hindus. The
Sastras aver that Lord Siva created the city standing atop his Trishul.
It is believed that Bhagvan Sankara still lives here, and that anyone
dying in Kasi is sure to attain Sivaloka (moksha). There are many
who come to Varanasi in the last stage of their lives in the hope that
they will breathe their last here and their souls will be liberated for-
ever from the cycle of birth and death.

Kasi Viswanatha temple: Kasi, one of the seven Mukti sthalas in

India for Hindus, hosts one of the Jyotirlingas at the imposing
Viswanatha temple. The darshan of the temple and Jyotirlinga is a
dream come true for every devout Hindu. It is here that you get
decisive proof of the unity of our nation in the backdrop of its mas-
sive diversity. Young and old, male and female, poor and rich, north
and south, educated and illiterate they all mingle freely here, and
are as one before God. You should see the narrow two-way lane that
takes you to the temple, called Viswanath Galli. You jostle with one
another, make snails progress on important days and at important
times, you are subjected to quite a lot of incon-venience but it
simply does not affect you. The anticipation of seeing the Linga
when you are going to the temple and the exhilaration of having
seen it when you return overshadow all your physical and mental
tribulations.

The legend of the temple: The Viswanatha temple you see now is a
small one, but the origi-nal temple was a huge edifice. It was razed
to the ground and all its wealth and riches looted and taken away in
1193 AD by Qutbuddin, the lieutenant of Mohammed Gori. The
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Viswanatha linga alone was somehow saved and worshipped
secretly for many years. Raja Todarmal built a new temple in 1585
AD and the Linga consecrated, but even this temple was destroyed
by Aurangzeb and a mosque constructed in its place. So what we
now have is a mosque in the location earlier occupied by the
Viswanatha temple. After Aurangzeb left a small temple was built
and the Linga was consecrated again, and this is now the Kasi
Viswanatha temple we all go to and pray at. The Linga and the
temple have lost none of their glory, though: millions of devotees
offer devout prayers every day and take away de-vout memories.

Sri Annapoorani temple: Situated towards the south of Viswanatha

temple, Sri Annapoorani temple is a must-see for every devotee.
Naturally the beautiful Annapoornashtakam com-posed by Sri Adi
Sankara comes to our mind when we enter this temple. We start
chanting and singing: Krupavalamba nagari Kasi puraadheeswari /
Mata Annapoorneswari bhikshan dehi. While Jaganmata
Annapoorna is resplendent in the bright light, we also get the dar-
shan of the golden Annapoorani behind the screen.

Sri Kala Bhairava temple: We have heard of Kasi kayiru (the Kasi
thread, a black thread we wear around our wrist). This is sold at this
place. The thread is supposed to be worn on the right wrist by men
and on the left wrist by women, and is reputed to have powers of
dosha-nivrutti or removal of defects in our horoscopes or stellar
placements. A Panda who stands there lightly pats us on the back
with a peacock feather, and that is said to take care of the defects.

Goddess Annapurna

Rameswaram visit in the first and the last leg of the tour: A typical
Kasi pilgrimage begins with a visit to Rameswaram to offer prayers
to the Gods for the forthcoming Kasi yatra. At Rameswaram you take
a handful of sand and keep it, for dissolving in Triveni Sangam at
Prayaag, in the second leg of your tour. At Prayaag you collect
Ganga jal (water from the Ganga) and take it back to Rameswaram
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in the third and final leg of the pilgrimage for doing abhisheka of
Ramanatha Swami. This ancient proc-ess has endured down the
ages and is followed even today.

Recommended procedure after returning: On returning from a tour

of Prayaag-Gaya-Varanasi or any of these sthalas, you may perform
a Samaaraadhana followed by Brahmana Bhojana. The puja and
archana, replete with Ashtotra chanting in praise of Ganga Mata,
Kasi Viswanatha and Bhageerathi, will be a fitting finale to the
pilgrim-age. It is at this function that you can also distribute Kasi

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Kayiru, Kasi Sombu and other memorabilia that you may have
bought for your friends and relatives.

it is absurd to think that doing Gaya Sraaddha exempts you from

doing pratyabdika sraaddha or the annual ceremonies for your
departed parents

TIPS/NOTES

Advance planning

For a package tour of Gaya, Kasi and Prayaag, you are well-advised
to keep Kasi as the centre-point or hub and decide the place of stay
at Kasi well in advance. Similarly, it is important to know the cost
options and match option that best fits your budgetary and other
constraints. You should keep as little room as possible for on-the-
spot deci-sions, because these can prove prohibitively costly.

Sequence

And please remember the sequence: Prayaag, Gaya and Kasi is the
right order in which you should undertake the pilgrimage. And
without including the travel days, the minimum time you should set
aside for the entire program is five days, preferably six.

Dana materials including Veshti

For the Paarvana Sraaddha at Gaya and Prayaag you may take the
dhotis (9x5 ve-shti) to offer to vidhikaas there instead of buying
them there, as it could save you quite a penny. You may require 12
dhotis in all. You may also buy and take dana materials like tirtha
patra etc. from home if you so wish. For the Dampati Puja at Kasi
again, you may want to take the required items sari and related
clothing, metti (ornament for the toes), tirumangalyam (ornament
around the neck) and other mangala dravyas (pristine articles for
good augury) from home after buying them locally where you live,
105
instead of buying them in Kasi. Some people pay money in lieu of the
materials.

Importance of local Purohits

Some devotees take their own Vadhyar (Family sastrigal) along with
them for the entire tour, and offer them Acharya Sambhavana on
return. This is perfectly in order; but at different places on the tour
the karmas have to be carried out only with the local pan-
dits/vadhyars at the respective places.

Ganga Jal

at Prayaag you collect Ganga Jal and take it back to Rameshwaram

in the third and final leg of the pilgrimage for doing Abhiseka of
Ramanatha Swami

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Can be done on any day

Unlike in the case of the Pratyabdika Sraaddha (annual ceremony),

tithi or paksha need not be taken into consideration for performing
sraaddha at Gaya. We can perform the Pitru karma at Gaya on any
day.

Our attitude

As far as possible you should take the rough with the smooth on a
typical Gaya-Kasi pilgrimage. There will be plenty of things you will
need to outsource to the locals, be it karmas to be done by the Kasi
Pandas or Gaya purohits, or tours to be organized by your local
contact. And quite possibly some of these may not be turn out as you
would have liked. On such occasions, you should take it in your
stride and be satisfied with what you got, instead of making a song-
and-dance. After all you have travelled all the way for cleansing your
doshas, and for attaining the mature wisdom that man proposes
and God disposes, and it is His supreme will that shall prevail. So it
would be sensible not to add to your doshas by criticising someone
or hurting others in the process of yatra.

Less luggage makes travel a pleasure

This dictum is particularly worth emulating for a Gaya tour.

Madi, Aacharam and Kaalam

Like tithi and paksha, which do not matter here, you may have to
make exceptions in regard to kala (time), madi (personal sanctity)
and aahara (food) as well. None of these are entirely in your control
during the trip and so it would be best not to be too finicky. You may
end up eating at all kinds of times, or doing pinda pradaana after
madhyahni-kam, which you would normally not do.

Remembering and constantly practising two things will make your

Gaya-Kasi trip won-derfully satisfying: first, you are in an alien place
and so learning and adopting their rules and regulations; and
107
second, where you are not sure of the process, go with your guides
directions and in the absence of these, simply listen to your heart
and do its bid-ding.

Mangalani Bhavanthu

Video link:

Gaya Shraddham

http://www.youtube.com/watch?v=Wc1o7MncffU

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 4 - Ammavasi Tharpanam

Saints, sages and other experts have always stressed on the

importance of Amavasya tharpanam. In simple terms, tharpanam
usually means offering something to ones ancestral beings so as to
satisfy them. Many believe that tharpanam is as important as any
other worship procedure. Tharpanam which is carried out on the day
of Amavasya is known as Amavasya tharpanam.

In case you already know the traditional way of doing tharpanam

along with the traditional mantras or if you are a man of family
traditions who believes in certain practices carried out by your
family members, you should follow your traditional practices. On the
other hand, if you are not sure about how to do tharpanam in order
to satisfy your dead ancestors, here is an easy way to do so.
Amavasya tharpanam done in this way consists of two different
parts. One is pitru tharpanam and the other one is karunya
tharpanam.

According to the first method, one needs to pay many spiritual debts
everyday. One such debt is what we have to pay to our ancestors.
Pitru tharpanam done on the day of Amavasya is one such way to
pay this debt. This worship procedure does not take much time and
can be done within ten minutes or so.

Going by the names, Pitru Tharpanam means to satisfy ones

ancestors. In this part of tharpanam, we offer tharpanam to 12 of
our recently departed ancestors. These may be your parents,
grandparents and so on. People in your parental lines are the only
ones who are included in this tharpanam. So, uncles, aunts or
cousins are excluded from Pitru tharpanam worship. They are
however included when we perform karunya tharpanam.
109
The second part of tharpanam is known as Karunya tharpanam. In
this procedure we include departed relatives, friends, pets,
creatures, animals and other departed beings.

4.1 SANKALPAM (TIME, AGE)

The Sankalpam is chanted in Sanskrit, prior to the beginning of any

religious event:

SHUBHE SHOBHANE MUHURTHE ADHYA BRAHMANAHA DVITHIYA

PARARDHE SHWETHA VARAHA KALPE VYVASWATHA MANVANTHARE
ASHTA VIMSATHITAME KALI YUGE PRATHAME PADHE ............

As the Christrian era is entering the 21st century, Kaliyuga is

entering the 52nd century. The Kaliyuga was born on: 18th
February, 3102 BC. On this day, all the planets were in the same
house.

Chitra Sukla Prathama Thithi

Brahman's Age:
Time in relation to Brahman's life is computed as follows:
Krita Yuga = 1728,000 Years
Treta Yuga = 1296,000 Years
Dwapara yuga = 864,000 Years
Kali Yuga = 432,000 Years
110
Total = 4320,000 Years
1000 Chatur Yugas = 1 day of Brahman (Kalpa)
1000 Chatur Yugas = 1 night of Brahma
2000 Chatur Yugas = 1 Day & night of Brahma
360 days of Brahma = 1 year of Brahma
100 Years of Brahma - Brahma's full age and that is the duration of
the great Deluge too.
50 Years of Brahma = Parardha
Two Parardhas = Life span of Brahma ie 100 years which is =
31104,000,00,00,000 or 311040 billion human years
After that, pralaya equal to the duration of 2 parardhas take place,
and at its end, a new cycle starts with a new Brahman at its head.
Brahma has now completed 1 Parardha. He is now on his 51st year.
He has thus passed 50 x 360 = 18,000 Kalpas.
The 1st Kalpa is called Brahma and the last Padma. The current
Kalpa is Swetha Varaha Kalpa.
Brahma creates and his own life time is 2 Parardhas i.e. 100 years of
Brahma and his date of death is certain. He is mortal and has no
temple for worship.

From this Brahma's life, the 1st part of our Sankalpa has been taken:
Adhya Brahmanaha = Beginning from Brahma's life
Dvithiya Parardhe = We are now in 2nd Parardha of Brahma's
life("Parardha-dveya-jvim" ie the time for 2 Pararshas. A parardha
is half. Two halves make one)

111
Swetha Varaha Kalpe = In Swetha Varaha Kalpam

Vyvaswatha Manvanthare = Manu's name is Vyvaswathan (In the

reigning period of the current manu Vaaivaswatha)

Ashta Vimsathi Thame = 18000 Kalpas passed (In the 28th

mahayuga of the current manvantara)

Kaliyuge = We are in in Kali Yugam

Prathame Pade = 1st Padam, just in 52nd century of Brahma (In the
first quarter of this yuga)

Jamboodweepe = This denotes the place where the ritual is

performed. Indian was known as Jambudweepa)

Bharatha Varshe Bharatha Khande = In the land of Bharat

Shakapde Mero Dakshine Parswe = To the south of the Meru

mountain

Asmin Varthamane Vyavaharike - In the current period now

reigning

112
Prabhavadi Shashti SamavatsaraaNaam Madhye = Among the cycle
of 60 years starting from Prabhava Nama Samvatsare - In the name
of the year in the 60 year Hindu Calendar

Samvatsaras
Number Name (IAST) Current cycle Prior cycle 1
1. Prabhava 1987-1988 AD 1927-1928 AD
2. Vibhava 1988-1989 AD 1928-1929 AD
3. ukla 1989-1990 AD 1929-1930 AD
4. Pramodadta 1990-1991 AD 1930-1931 AD
5. Prajpati 1991-1992 AD 1931-1932 AD
6. grasa 1992-1993 AD 1932-1933 AD
7. rmukha 1993-1994 AD 1933-1934 AD
8. Bhva 1994-1995 AD 1934-1935 AD
9. Yuva 1995-1996 AD 1935-1936 AD
10. Dht 1996-1997 AD 1936-1937 AD
11. vara 1997-1998 AD 1937-1938 AD
12. Bahudhnya 1998-1999 AD 1938-1939 AD
13. Pramthi 1999-2000 AD 1939-1940 AD
14. Vikrama 2000-2001 AD 1940-1941 AD
15. Va 2001-2002 AD 1941-1942 AD
16. Chitrabhnu 2002-2003 AD 1942-1943 AD
17. Subhnu 2003-2004 AD 1943-1944 AD
18. Traa 2004-2005 AD 1944-1945 AD
19. Prthiva 2005-2006 AD 1945-1946 AD
20. Vyaya 2006-2007 AD 1946-1947 AD
21. Sarvajit 2007-2008 AD 1947-1948 AD
22. Sarvadhrin 2008-2009 AD 1948-1949 AD
23. Virodhin 2009-2010 AD 1949-1950 AD
24. Vikti 2010-2011 AD 1950-1951 AD
25. Khara 2011-2012 AD 1951-1952 AD
26. Nandana 2012-2013 AD 1952-1953 AD
27. Vijaya 2013-2014 AD 1953-1954 AD
113
28. Jaya 2014-2015 AD 1954-1955 AD
29. Manmatha 2015-2016 AD 1955-1956 AD
30. Durmukha 2016-2017 AD 1956-1957 AD
31. Hemalambin 2017-2018 AD 1957-1958 AD
32. Vilambin 2018-2019 AD 1958-1959 AD
33. Vikrin 2019-2020 AD 1959-1960 AD
34. rvarin 2020-2021 AD 1960-1961 AD
35. Plava 2021-2022 AD 1961-1962 AD
36. ubhakt 2022-2023 AD 1962-1963 AD
37. obhana 2023-2024 AD 1963-1964 AD
38. Krodhin 2024-2025 AD 1964-1965 AD
39. Vivvasu 2025-2026 AD 1965-1966 AD
40. Parbhava 2026-2027 AD 1966-1967 AD
41. Plavaga 2027-2028 AD 1967-1968 AD
42. Klaka 2028-2029 AD 1968-1969 AD
43. Saumya 2029-2030 AD 1969-1970 AD
44. Sdhraa 2030-2031 AD 1970-1971 AD
45. Virodhakt 2031-2032 AD 1971-1972 AD
46. Paridhvin 2032-2033 AD 1972-1973 AD
47. Pramdin 2033-2034 AD 1973-1974 AD
48. nanda 2034-2035 AD 1974-1975 AD
49. Rkasa 2035-2036 AD 1975-1976 AD
50. Nala/Anala 2036-2037 AD 1976-1977 AD
51. Pigala 2037-2038 AD 1977-1978 AD
52. Klayukta 2038-2039 AD 1978-1979 AD
53. Siddhrthin 2039-2040 AD 1979-1980 AD
54. Raudra 2040-2041 AD 1980-1981 AD
55. Durmati 2041-2042 AD 1981-1982 AD
56. Dundubhi 2042-2043 AD 1982-1983 AD
57. Rudhirodgrin 2043-2044 AD 1983-1984 AD
58. Raktkin 2044-2045 AD 1984-1985 AD
59. Krodhana/Manyu 2045-2046 AD 1985-1986 AD
60. Kaya 2046-2047 AD 1986-1987 AD

114
Ayane = DakshiNaayane (Aadi to Margazhi) or UttaraayaNe (Thai to
ANi)

Ritou = Denotes the 6 seasons or Ritus - Vasantha, Greeshma,

Varsha, Sharadh, Hemantha & Shishira

Mase = One of the 12 tamil months

(Ri)
tu Gregorian
Saura Msa Tamil name Sidereal Vedic Zodiac
(season) Tropical months
(solar months)
Mea Vasanta Mar-Apr Aries

Vabha (spring) Apr-May Taurus
Mithuna Grma May-June Gemini

Karkaa (summer) June-July Cancer
Siha Var July-Aug Leo

Kany (monsoon) Aug-Sept Virgo
Tul arad Sept-Oct Libra

Vcika (Autumn) Oct-Nov Scorpius
Dhanu Hemanta Nov-Dec Sagittarius

Makara (Winter) Dec-Jan Capricornus
Kumbha iira Jan-Feb Aquarius

Mna (Cold) Feb-Mar Pisces

Pakshe = Either Shukla Paksham (day after amavasya till and

including PourNami) or Krishna Paksham (day after PourNami till
and including Amavasya)

115
Subha Thithou = One of the 15 days between PourNami and
Amavasya (Prathama, Dvithiya, Trithiya, Chaturthi, Panchami,
Shashti, Saptami, Ashtami, Navami, Dasami, Ekadashi, Dwadashi,
Tryodashi, Chaturdashi, PourNami or Amavasya)
Vasara Yuktaayaam - One of the days of the week (Bhanu, Indu,
Bhouma, Soumya, Guru, Brugu & Sthira
Sanskrit name of the
English & Latin names of
day
No. Tamil name the approximate day Celestial object
(Day begins at
(Day begins at 00:00Hrs)
sunrise)
(bhnu vsaram)
Nyayiru
1 Sunday/dies Solis Ravi = Sun

(indu vsaram)

2 Thingal
Monday/dies Lunae Soma = Moon

(bhauma vsaram)
Chevvai
3 Tuesday/dies Martis Magala = Mars

(saumya vsaram)

4
Budan
Wednesday/dies Mercurii Budha = Mercury

(guru vsaram)

Vyazhan Deva-Guru
5 Thursday/dies Iovis Bhaspati =

Jupiter

(bhrgu vsaram)
Velli
6
Friday/dies Veneris ukra = Venus

116
 (sthira vsaram)

7 Sani
Saturday/dies Saturnis ani = Saturn

Nakshathra Yuktaayaam = The days star or Nakshathram

Malayalam name Tamil name

# Sanskrit
Avin Ashvati Aswini
1

Bhara Bharai Barai
2

Kttik Krttika Krthikai
3

Rohi Rhii Rhii
4

Mgairas Makayiram Mirugasridam
5


rdr tira or Tiruvtira Thiruvdhirai
6
()
Punarvasu Puartam Punarpoosam
7

Puya Pyam Poosam
8

Ale yilyam Ayilyam
9
/
Magh Makam Magam
10

Prva or Prva Phalgu Pram Pooram
11


117
 Uttara or Uttara Phalgu Utram Uthiram
12

Hasta Attam Astham
13

Citr Chittira (Chitra) Chithirai
14
()
Svti Chti Swathi
15

Vikha Vishkham Visakam
16

Anurdh Anizham Anusham
17

Jyeha Ka (Trikka) Kettai
18
()
Mla Mlam Mlam
19

/

Prvha Pram Pradam
20

Uttarha Utram Uthirdam
21

ravaa Tiruvnam Tiruvnam
22
()
ravih or Dhaniha Aviam Aviam
23
or
atabhiak or atatrak Chatayam Sadayam
24
/
Prva Bhdrapad Pruruti Pradhi
25

/

Uttara Bhdrapad Uttti Uttdhi
26
/
Revat Rvati Rvathi
27

118
RASIS

Each star has 4 Padhas. Hence we have 27 x 4 - 108 Padhas. Then,

9 Padhas consists of 1 Rasi. We have total 12 Rasis. They are:
1. Mesham - Aries = Consists of Asvini - 4; Apa Bharani - 4; Krithika -
1
2. Rishabam - Taurus = Consists of Krithika - 3; Rohini - 4; Mriga
Seersha - 2
3. Midhunam - Gemini = Consists of Mriga Seersha - 2; Ardhra - 4;
Punarvasu - 3
4. Karkidakam - Cancer = Consists of Punarvasu - 1; Pushyam - 4;
Achlesha - 4
5. Simham - Leo = Consists of Magam - 4; Poorva Phalguni - 4;
Uthira Phalguni - 1
6. Kanni - Virgo = Consists of Uthira Phalguni - 3, Hastham - 4;
Chithira - 2
7. Thulam - Libra = Consists of Chithira - 2; Svathee - 4; Visaka - 3
8. Vrischigam - Scorpio = Consists of Visaka - 1; Anuradha - 4;
Jyeshta - 4
9. Dhanusu - Sagitarius = Consists of Moola - 4; Poorvashada - 4;
Uthira Shada - 1
10. Makaram - Capricorn = Consists of Uthirashada - 3, Sravana - 4,
Sravishta - 2
11. Kumbam - Aquarious = Consists of Sravishta - 2; Sadabishak - 4;
Poorva Prosta Pada - 3

119
12. Meenam - Pisces = Consists of Poorva Prosta Pada - 1; Uthira
Prosta Pada - 4; Revathi - 4

Human Age

1) Sankalpa Samvatsaram (Year) = Hindu calendar shows 60 year

cycle, listed along with corresponding christian era:
Cycle of Hindu calendar YearsHindu calendar is prepared for
specific Hindu year from its 60- year cycle.

The sixty years are: Refer at Page 40

Name (Sarvajith) Christian Year (1947 -
1948) English Year (2007 -2008)
Name (Sarvadhari) Christian Year (1947 -
1948) English Year (2008 -2009)

2) Sankalpa Ayanam: According to the calendar based on the solar

system the year is divided into two halves following the apparent
movement of the sun Northwards and Southwards. The former is
termed Uttaraayanam and the latter Dakshinaayanam. Generally on
January 14th or 15th the sun leaves the Zodiac sign of Sagittarius
and enters that of Capricorn, the latter is known as Makaram/Thai.
The event is thus celebrated as "Pongal".
Dakshinayanam (6 months) - Aadi to Margazhi
Uthirayanam (6 months) - Thai to AaNi

120
3) Sankalpa Rithus: The 12 months of lunar year correspond the
following calendar and and make up the 6 seasons (Rithus):
1. Chaitra (March - April)
2. Vaisaksh (April - May) Vasantha Rithou (Spring)
3. Jyeshta (May - June)
4. Aashaadh (June - July) Greeshma Rithou (Summer)
5. Shraavan (July - August)
6. Bhadrapad (August - September) Varsha Rithou (Monsoon)
7. Ashwin (September - October)
8. Kaarthik (October - November) Sharad Rithou (Autumn)
9. Mrigasheersh (October - November)
10. Paush (December - January) Hemantha Rithou (Winter)
11. Maagh (January - February)
12. Phalgun (February - March) Shishira Rithou (Dewey)
Chithirai & Vaikasi = Vasantha Rithou
Aani & Aadi = Greeshama Rithou
Aavani & Puratasi = Varsha Rithou
Iypasi & Karthigai = Saradh Rithou
Markazhi & Thai = Hemantha Rithou
Masi & Panguni = Shishira Rithou (February/March)

4) Sankalpa Thithis:
1. Prathama 2. Dvithiya 3. Trithiya 4. Chaturthi 5. Panchami 6. Sashti
7. Saptami 8. Ashtami 9. Navami 10. Dasami 11. Ekadasi 12.
Dvadashi 13. Trayodasi 14. Chaturdasi 15. PorNami 16. Amavasya

121
5) Sankalpa Months:
1. Chitirai - Mesham 2. Vaikasi - Rishabam 3. Aani - Mithunam 4.
Aadi - Kadakam 5. Aavani - Simham 6. Puratasi - Kanni 7. Iypasi -
Tulam 8. Karthigai - Virchikam 9. Markazhi = Dhanur 10. Thai -
Makaram 11. Masi - Kumbam 12. Panguni Meenam

6) Sankalpa Week:
Sunday = Bhanu Vasara; Monday = Indu/Soma Vasara; Tuesday =
Bhowma Vasara; Wednesday = Soumya Vasara; Thursday = Guru
Vasara; Friday = Brugu Vasara; Saturday = Sthira Vasara

7) Sankalpa Nakshatram:
1. Aswini 2. Bharani 3. Krithika 4. Rohini 5. Mruga Seersha 6. Ardhra
7. Punarvasu 8. Pushyam 9. Aslesha 10. Maka 11. Purva Phalguni 12.
Uthira Phalguni 13. Hastha 14. Chitra 15. Swathi 16. Visaka 17.
Anuradha 18. Jyeshta 19. Moola 20. Poorvashada 21. Uthirashada
22. Sravana 23. Sravishta 24. Sadhabishak 25. Poorva Prosta Padha
26. Uthira Prosta Padha 27. Revathi

The ecliptic is divided into 27 nakshatras, which are variously called

lunar houses or asterisms. These reflect the moon's cycle against the
fixed stars, 27 days and 7 hours, the fractional part being
compensated by an intercalary 28th nakshatra. Nakshatra
computation appears to have been well known at the time of the Rig
Veda (2nd1st millennium BCE).

122
An additional 28th intercalary nakshatra, Abhijit (alpha, epsilon and
zeta Lyrae - Vega - between Uttarashadha and Sravana), is in
between Uttarashada and Sravana. Last two (third and fourth)
Padas of Uttrashada and first two (first and second) Padas of
Sravana are considered to be Abhijit.
The nakshatra in which the moon lies at the time of sunrise of a day
is the nakshatra for the day.

Before we perform any Sankalpam for any auspecious beginning,

"Good" or "Not Good" time in a week should be checked. A period of
1 1/2 hrs in a day is called Muhurtham. Rahu Kalam and Yema
Kandam should be avoided for any auspecious beginning.

4.2 Yajurveda Ammavasi Tharpana mandram

123
124
125
126
127
128
4.3 Yajurveda Brahma yagnam mandram & 4.4 Sama
Veda Ammavasi tharpana mandram

129
130
131
132
133
134
135
4.5 Sama Veda Brahma yagnam mandram

136
137
4.6 Bhadhayana Ammavasai Tharpana mandram

138
139
140
141
4.7 Ruk Vedigal_ammavasya tharpana mandram

142
143
144
145
4.8 Ruk Vedigal Brahma yagnam mamdram

146
147
148
 4.9 Tharpana Sankalpams for the year 2013-2014 (Vijaya
Varsham)

Compiled by
P.R.Ramachander
(I have followed the details given in the Acharyal Madathu
Panchangam. I have also given the time of change of Thithi and
Nakshatra so that people who are living abroad can also use it
correctly. As soon I get information about it, I will modify this list.
As per the Panchangam both lunar eclipses of the year are not
visible in India. So I have not included it.)

14-4-2013 (The year starts at 11.30 PM on 13-4-2013)

Vijaya nama samvathsare ,utharayane , vasantha rithou, Mesha
mase , Shukla pakshe, adhya Chathurthyam punya thidhou ,
Bhanu vasara yukthayam, Rohini nakshatra yukthayam,
shubhayoga, shubhaKarana evam guna viseshena, visishtayam
asyam Chathurthyam punya thidhou, Chaithra Vishnu punyakale,
Mesha Ravi Sankramana sradham , thilatharpana roopena adhya
karishye
(Chathurthi is up to 9.36 PM on that day (afterwards Panchami )
and Rohini is up to 6.30 AM next day (afterwards Mrugaseersha))

26-4-2013 Chandra Grahanam(1.24 Am to 2.10 AM)

Vijaya nama samvathsare ,utharayane , vasantha rithou, Mesha
mase , Shukla pakshe, adhya Pournmasyam punya thidhou ,
Bhrigu vasara yukthayam, Swathi nakshatra yukthayam,
shubhayoga, shubhaKarana evam guna viseshena, visishtayam
asyam Pournamasyam punya thidhou, Somoparagha punyakale,
Uparaga sradham , thilatharpana roopena adhya karishye

(The Tharpana is supposed to be performed during the Grahana

period just before the grahana ends . Please enquire about whether

149
Lunar eclipse is visible in your country and at what time and write
to me .If it is not visible in your country , you need not observe it. I
shall send you the Sankalpa manthram)

9-5-2013 Sarva Amavasya

Vijaya nama samvathsare ,utharayane , vasantha rithou, Mesha
mase , Krishna pakshe, adhya Amavasyam punya thidhou , Guru
vasara yukthayam, Apa Bharani nakshatra yukthayam, shubhayoga,
shubhaKarana evam guna viseshena, visishtayam asyam
amavasyam punya thidhou, amavasya punyakale, darsa sradham ,
thilatharpana roopena adhya karishye
(Amavasya is up to 6.00 AM next day (afterwards Prathama) and
Apabharani is up to 8.21 AM (afterwards Kruthiga))

8-6-2013 Sarva Amavasya

Vijaya nama samvathsare ,utharayane , vasantha rithou, Rishabha
mase , Krishna pakshe, adhya Amavasyam punya thidhou , Sthira
vasara yukthayam, Rohini nakshatra yukthayam, shubhayoga,
shubhaKarana evam guna viseshena, visishtayam asyam
amavasyam punya thidhou, amavasya punyakale, darsa sradham ,
thilatharpana roopena adhya karishye
(Amavasya is up to 9.27 PM on that day (afterwards Prathama) and
Rohini is up to 8.10 PM (afterwards Mrugaseersha))

7-7-2013 Sarva Amavasya

Vijaya nama samvathsare ,utharayane , Grreeshma rithou,
Mithuna mase , Krishna pakshe, adhya Chathurdasyam punya
thidhou(upto 11.10 Am after wards Amavasya) , Bhanu vasara
yukthayam, Mrigasira nakshatra yukthayam (up to 6.30 Am,
afterwards Arudra Nakshatram ) , shubhayoga, shubhaKarana evam
guna viseshena, visishtayam asyam amavasyam punya thidhou,
amavasya punyakale, darsa sradham , thilatharpana roopena adhya
karishye

150
(Amavasya is up to 12.45 PM on the next day (afterwards
Prathama) and Arudra is up to 5.46 Am next day (afterwards
Punarvasu)

16-7-2013 Dakshinayana punya kalam

Vijaya nama samvathsare ,Utharayane , greeshma rithou, Mithuna
mase , Shukla pakshe, Ashtamyam punya thidhou , BHauma
vasara yukthayam, Chithra nakshatra yukthayam, shubhayoga,
shubhaKarana evam guna viseshena, visishtayam asyam Ashtamyam
punya thidhou, dakshinayana punyakale, kadaga ravi sankramana
sradham , thilatharpana roopena adhya karishye
(Ashtam i up to 8.19 PM on that day (Afterwards Navami ) and
Chithra up to 9,11 PM on that day (afterwards Arudhra
nakshatram , Utharayana up to 10.13 Pm afterwards DAkshinayana)

6.8.2013 Sarva Amavasya

Vijaya nama samvathsare ,dakshinayana , greeshma rithou,
kadaga mase , Krishna pakshe, adhya amavasyam punya thidhou ,
bhauma vasara yukthayam, Pushya nakshatra yukthayam,
shubhayoga, shubhaKarana evam guna viseshena, visishtayam
asyam amavasyam punya thidhou, amavasya punyakale, darsa
sradham , thilatharpana roopena adhya karishye
(Amavasya upto 3.21 Am of the next day (afterwards Prathama )
and Pushya Naksht4ra up to 7.44 PM and ASlesha nakshatra
afterwards.

4-9-2013 (Bodhayana Amavasya)

Vijaya nama samvathsare ,dakshinayane , varsha rithou, simha
mase , Krishna pakshe, adhya Chathurdasyam punya thidhou ,
soumya vasara yukthayam, Makha nakshatra yukthayam,
shubhayoga, shubhaKarana evam guna viseshena, visishtayam
asyam amavasyam punya thidhou, amavasya punyakale, darsa
sradham , thilatharpana roopena adhya karishye

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(amavasya after 4.23 PM (Before that Chathurdasi ) , Makha up to
6.21 Am next dayAM (afterwards Poorva phalguni )

5-9-2013 Sarva Amavasya

Vijaya nama samvathsare ,dakshinayane , varsha rithou, simha
mase , Krishna pakshe, adhya Amavasya punya thidhou , Guru
vasara yukthayam, Makha nakshatra yukthayam, shubhayoga,
shubhaKarana evam guna viseshena, visishtayam asyam
amavasyam punya thidhou, amavasya punyakale, darsa sradham ,
thilatharpana roopena adhya karishye
(amavasya up to 5.07 PM (Afterwards Prathama ) , Makha up to
6.21 AM and POorva Phalguni up to next day 3.33 AM (afterwards
Uthara Phalguni )

4-10-2013 Amavasya
Vijaya nama samvathsare ,dakshinayane , varsha rithou, kanya
mase , Krishna pakshe, adhya amavasyam punya thidhou , brugu
vasara yukthayam, utharaphalguni nakshatra yukthayam,
shubhayoga, shubhaKarana evam guna viseshena, visishtayam
asyam Amavasyam punya thidhou, amavasya punyakale, darsa
sradham , thilatharpana roopena adhya karishye
(Chathurdasi up to 6.38 AM, Amavasya up to 6.05 AM next day
(afterwards Prathama) and Utharaphalguni nakshatra up to 3.52
PM (Afterwards Hastham)t

17-10-2013 Thula ravi Sankramanam

Vijaya nama samvathsare ,dakshinayane , Varsha rithou, Thula
mase , shukla pakshe, Chathurdasyam punya thidhou , Guru
vasara yukthayam, Utharaprashtapada nakshatra yukthayam,
shubhayoga, shubhaKarana evam guna viseshena, visishtayam
asyam panchamyam punya thidhou, thula ravi punyakale, thula
ravi sankramana sradham , thilatharpana roopena adhya karishye

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(Chathurdasi up to 5.35 AM next day (afterwards Pournamasyam
)and Utharaproshtapada up to next day 1.53 Am next day
afterwards Revathi nakshatram)

2-11-2013 Bodhayana Amavasya

Vijaya nama samvathsare ,dakshinayane , sharad rithou, thula
mase , Krishna pakshe, adhya CHathurdasyam punya thidhou ,
Sthira vasara yukthayam, Chithra nakshatra yukthayam,
shubhayoga, shubhaKarana evam guna viseshena, visishtayam
asyam amavasyam punya thidhou, amavasya punyakale, darsa
sradham , thilatharpana roopena adhya karishye
(Chathurdasi up to 8.14 Pm (Afterwards Amavasya ) and Chithra
up 12.20 AM next day)

3-11-2013 Sarva Amavasya

Vijaya nama samvathsare ,dakshinayane , sharad rithou, thula
mase , Krishna pakshe, adhya Amavasyam punya thidhou ,
Bhanu vasara yukthayam, Swathi nakshatra yukthayam,
shubhayoga, shubhaKarana evam guna viseshena, visishtayam
asyam amavasyam punya thidhou, amavasya punyakale, darsa
sradham , thilatharpana roopena adhya karishye
(Amavasya up to 6.21 Pm (Afterwards Prathama ) and Swathi up
11.03 PM and then Vishakham)

2-12-2013 Sarva Amavasya

Vijaya nama samvathsare ,dakshinayane , Sharad rithou,
Vruschiga mase , Krishna pakshe, adhya Chathurdasyam(up to
8.15 Am) afterwards Amavasya punya thidhou , Indu vasara
yukthayam, Visakha nakshatra yukthayam up to 7.45 Am and
Anuradha naksatra yukthayam afterwards, shubhayoga,
shubhaKarana evam guna viseshena, visishtayam asyam Amavasya
punya thidhou, amavasya punyakale, darsa sradham , thilatharpana
roopena adhya karishye

153
(Amavasya up to 5.53 Am next day (afterwards Prathama) and
Anuradha Nakshtra up to 5.26 Am next day and afterwards Jyeshta
nakshtram)

31-12-2013 Bodhayana Amavasya

Vijaya nama samvathsare ,DAkshinayane , hemantha rithou,
dhanur mase , Krishna pakshe, adhya Chathurdasyam punya
thidhou , bhauma vasara yukthayam, Jyeshta nakshatra yukthayam,
shubhayoga, shubhaKarana evam guna viseshena, visishtayam
asyam amavasyam punya thidhou, amavasya punyakale, darsa
sradham , thilatharpana roopena adhya karishye
(Chathurdasi up to 8.31 PM (Afterwards Amavasya ) and Jyeshta
Nakshtra up to 2.7 PM(Afterwards moola Nakshatra)

1-1-2014 Sarva Amavasya

Vijaya nama samvathsare ,Dakshinayane , hemantha rithou,
dhanur mase , Krishna pakshe, adhya Amavasya punya thidhou ,
sowmya vasara yukthayam, Moola nakshatra yukthayam,
shubhayoga, shubhaKarana evam guna viseshena, visishtayam
asyam amavasyam punya thidhou, amavasya punyakale, darsa
sradham , thilatharpana roopena adhya karishye
(Amavasi up to 4.45 PM (Afterwards Prathama ) and Moola
Nakshtra up to 11.09 AM(Afterwards Poorvashada Nakshatra)

14-1-2014 Uthrayana Punya kalam

Vijaya nama samvathsare ,Utharayane , hemantha rithou,
makara mase , Shukla pakshe, Chathurdasyam punya thidhou ,
Bhauma vasara yukthayam, Mrugasira nakshatra yukthayam up
to 8.15 Am afterwards Punarvasu nakshatra yukthayam ,
shubhayoga, shubhaKarana evam guna viseshena, visishtayam
asyam chathurdasyam punya thidhou, utharayana punyakale,

154
makara ravi sankramana sradham , thilatharpana roopena adhya
karishye
(Chathurdasi up to next day morning 6.15 AM and Punarvasu
Nakshtra up to next day 9.15 Am.

30-1-2014 Amavasya
Vijaya nama samvathsare ,Utharayane , hemantha rithou,
makara mase , Krishna pakshe, adhya amavasyam punya
thidhou(before 7 .02 Am Chathurdasyam punya Thithou) , Guru
vasara yukthayam, Uthrashada nakshatra yukthayam,
shubhayoga, shubhaKarana evam guna viseshena, visishtayam
asyam amavasyam punya thidhou, amavasya punyakale, darsa
sradham , thilatharpana roopena adhya karishye

(Amavasya up to 3.09 am next day and Uthrashada Nakshtra up

to 4.24 Am next day(afterwards Sravana))

28-2--2014 Bodhayana Amavasya

Vijaya nama samvathsare ,Utharayane , Shishira rithou,
khumba mase , Krishna pakshe, adhya Chathurdasyam punya
thidhou , brugu vasara yukthayam, Sravishta nakshatra yukthayam,
shubhayoga, shubhaKarana evam guna viseshena, visishtayam
asyam amavasyam punya thidhou, amavasya punyakale, darsa
sradham , thilatharpana roopena adhya karishye
(Chathurdasya up to 4.51 PM (afterwards Amavasya) and
Sravishta up to 9.33 PM AM and afterwards Sathabishal Nakshtra)

1-3--2014 Amavasya
Vijaya nama samvathsare ,Utharayane , Shishira rithou,
khumba mase , Krishna pakshe, adhya amavasyam punya thidhou
, sthira vasara yukthayam, Sathabhishak nakshatra yukthayam,
shubhayoga, shubhaKarana evam guna viseshena, visishtayam
asyam amavasyam punya thidhou, amavasya punyakale, darsa
sradham , thilatharpana roopena adhya karishye

155
(Amavasya up to 1.31 PM (afterwards Prathama) and Sathabishak
up to 7.1 PM and afterwards Poorva proshtapada Nakshtra)

30-3-2014 Amavasya
Vijaya nama samvathsare ,Utharayane , Shishira rithou,
meena mase , Krishna pakshe, adhya amavasyam punya thidhou
, Bhanu vasara yukthayam, Uthra proshtapada nakshatra
yukthayam, shubhayoga, shubhaKarana evam guna viseshena,
visishtayam asyam amavasyam punya thidhou, amavasya
punyakale, darsa sradham , thilatharpana roopena adhya karishye
(Amavasya up to 12.16 AM next day (afterwards Prathama) and
Uthraproshtapada up to 1.32 AM and afterwards Revathi
Nakshtra)

14-4-2014 Chaithra ravi vishu punya kala(the new year starts at

7.35 Am)
Jaya nama samvathsare ,utharayane , Vasantha rithou, Mesha
mase , Shukla pakshe, adhya Chathurdasyam punya thidhou , Indu
vasara yukthayam, Hastha nakshatra yukthayam, shubhayoga,
shubhaKarana evam guna viseshena, visishtayam asyam
Chathurdasyam punya thidhou, Chaithra Vishnu punyakale,
Mesha Ravi Sankramana sradham , thilatharpana roopena adhya
karishye
(Chathurdasi is up to 1.14 PM on that day (afterwards Pornami )
and Hastha is up to 10.44 PM (afterwards Chithra))

*** Grahana tharpana sangalpam - variation.

There is nothing special in procedures for " Chandra Grahana

Tharpanam "
it is as same as Amavasai tharpanam, but the sankalpam should be
slightly
156
changed as under.

In amavasya tharpanam the sankalpam will be :

" ... Amavasya punya kaale dharsha shradham thila tharpana
roopena karishye "

In Chandra Grahana Tharpanam :

" ... Somoparaka punyakaale somoparaka chradham thila tharpana
roopena karishye "

Sanklapam for surya grahana tharpanam

Suryopa raga punya kale Suryopa raga punya kale sraddham tila
tarpanam rupe karishye

Somaparage punya kale Somaparage punya kale sraddham tila

tarpanam rupe karishye

5 Some Dos & Donts related to Tharpanam

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5.1 - Link to download MP3 on Tharpanams and related

I shall be keep uploading all related files and can be downloaded

using the same link.

http://www.mediafire.com/?djji4i4pmlibw

For private circulation only.

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