Professional Documents
Culture Documents
UPANAYANA
SACRED THREAD
Efeue
JyœÉÇhLjÚkS¡¢Üw f¤¢øhdÑejÚ z
EhÑ¡l¦L¢jhhåe¡vjªaÉ¡
aɡ
Purohit (priests)
Kanai L. Mukherjee – Bibhas Bandyopadhyay
Editor
Aloka Chakravarty
Publishers
Association of Grandparents of Indian Immigrants, USA
POBox 50032, Nashvillle, TN 37205
(kanaimukherjee3@gmail.com)
Distributor
Eagle Book Bindery
Cedar Rapids. IA 52405
Fourth Edition
NEW AGE PUROHIT DARPAN
1 10 Preliminaries http://www.agiivideo.com/books/audio/Upanayana/Audio-
01-Preliminaries-p10.mp3
2 33 Nandimukh http://www.agiivideo.com/books/audio/Upanayana/Audio-
02-Nandi-mukh-p33.mp3
3 51 Upanayana http://www.agiivideo.com/books/audio/Upanayana/Audio-
03-Upanayana-p51.mp3
4 72 Sandhya http://www.agiivideo.com/books/audio/Upanayana/Audio-
04-Sandhya-p72.mp3
5 83 Samabartan http://www.agiivideo.com/books/audio/Upanayana/Audio-
05-Samabartan-p83.mp3
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NEW AGE PUROHIT DARPAN
Global Communication
Dilip Som
Art work
Monidipa Basu
iii
NEW AGE PUROHIT DARPAN
Jy i¨iѨhx üx,
üx,
avp¢ha¥îÑ−lZÉw i−i−NÑ¡ −chpÉ d£j¢q z
¢d−
¢d−u¡ −u¡ ex fË−Q¡cu¡v Jy zz
Om Bhurbhubah swah,
Tatsabiturbarenyam bhargo devashya Dhimahi |
dhiyo yo nah prachodayat Om ||
In the three worlds – the physical (bhur), the mental
(bhuvah) and the spiritual (suvah) – You, that
transcendental Paramatama, the adorable (barenyam)
Sun (Savitur, creator of this world) –
destroy the darkness (bhargo, sin),
New Brahmachari receiving spiritual with your divine effulgence (devasya).
knowledge from the father! We meditate upon (dheemahi) Thee, Enlighten our
intellect (dhiyo yonah prachodayat). Om.
Our publications
To be continued
Publishers
ISBN #
iv
NEW AGE PUROHIT DARPAN
dedication
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NEW AGE PUROHIT DARPAN
Foreword
Through many thousands of years of sustained Vedic culture, Hindus focused on their spiritual
approach through unique worship (puja) rituals. The priests learnt and chanted the prayers in
Sanskrit, the ancient language of India, through shruti and smriti (hear and remember). When
Sanskrit was replaced by other languages in course of time, the meaning of the chants got lost.
Yet the hum continued to bridge the individual’s soul with its Creator. It did not bother the
devotees for being ignorant of the meaning of those chants as their deep faith filled the void.
Thus a single syllable “Om” could realize the presence of the Unknown, the ekakshar (ekAxr)
within us. Today the magical effect of jap (repetitive chanting) became a part of worship for all
religions. Truly enough, the finest things of life have no language – love, kindness, compassion.
With the spread of Hinduism over the globe, the world is now inquisitive to know the meaning of
those Vedic chants which we hear during puja rituals. Our children should not feel shy to explain
to the world the thought behind those rituals howsoever it may look strange and repulsive.
History records India’s great contribution in shaping World Civilization through ages and our
coming generation has the responsibility to carry that torch.
It is so very satisfying to see that the Association of Grandparents of Indian Immigrants has
taken the heavy responsibility to explain the rituals followed in Purohit Darpan. They not only
transliterated the mantras but touched on their history, significance and inner meaning of these in
an understandable global language, English. It is highly commendable.
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Despite the fact that my late father was a Maharashtrian Brahmin – a community known for its
deep faith in the Hindu religion – and my mother the daughter of a Bengali priest, my family
never forced Hinduism on me in any great way. At most, I enjoyed the comics of Indian folk
stories, as well as the videos produced by my grandfather that brought these stories to life.
However, these stories served mainly as entertainment for me and I did not seek any deeper
meaning. Indeed, while my family would attend temple functions and pujas, I was never sent to
“Sunday School” nor forced to learn Indian languages. In fact, I did not receive the so-called
“Sacred Thread” in the Upanayan ceremony at the age most Brahmin boys do. And so I
proceeded through life without giving it much thought. While I would now celebrate the
opportunity to expose others to my culture, at the time I had no such desire.
However, when I was in ninth grade, my father was suddenly and unexpectedly diagnosed with
malignant lung cancer. Over time, we learned he was beyond any medical treatment. Perhaps
feeling a sense of spiritual duty before his passing, he made it priority only weeks before his
death to arrange and perform the sacred thread ceremony for my brother and myself. He
approached my grandfather, the author of this book, to assist with this process. Thus my brother
and I received our sacred threads in a small, rushed ceremony. My father died only weeks later.
While I was then officially inducted into the Brahmin fold, I still did not feel any specific change
or desire to learn more about what had just happened. If anything, I was simply angry at
everything that had happened; the seemingly unfair nature of my father’s passing. I still did not
wear my sacred thread, for fear of seeming different from those around me. I continued to live as
a typical suburban American child among my friends – this was my culture.
However, as I grew older and reflected on my past, I became increasingly curious about the
purpose of that ceremony, and why my father had wanted it done so badly even though he had
never pushed for it during the traditionally practiced time of adolescence. I hoped to find peace
with the difficult events that transpired – a way to come to terms with the past. At the same time,
I grew increasingly interested in the religious practice of my grandfather whom so many people
in the community respected. And perhaps most importantly, I began to ask him questions –
many, many questions.
Spending long rides in the car with both of my grandparents, I would continually inquire about
their past. These incredible individuals led multifaceted lives as both academics and as religious
leaders in their community. Through these conversations, my thirst to learn more about my
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culture heightened exponentially. Once in college, I took a class on Indian mythology, but that
still did not satisfy my desire to learn more about cultural practices, and more importantly the
reasons for their existence and the origins of the ideas. I discovered a deep-seated desire to
connect the philosophical underpinnings of Hinduism with the practiced rituals. Over time, I
realized that when I was young I could not develop an interest in the practices because I did not
understand their significance. With the benefit of some small degree of emotional, intellectual,
and spiritual maturity, I then found myself to be quite fascinated with the philosophy and
associated ceremonies. While I still take part in an academic and professional community where
religion is a personal choice, I am now proud to share with my friends and colleagues the cultural
background I possess and explain the underpinnings as much as I am able. Unfortunately, my
own knowledge is limited, as are the resources available on the Internet – and so my inquisitions
of my grandfather continue. Every chance an opportunity presents itself; I spend time with him
to learn as much as I can about my past, my culture, and where I come from.
Sadly, I realize these opportunities will not last forever. For that reason I am grateful for his
incredible commitment to produce this work. Never before has such a tremendous volume been
constructed to explore the most important rituals in Hindu (or at least Bengali) culture. The line-
by-line explanations, as well as the additional historical and philosophical context, offer an
incredibly rich analysis of the ceremonies. I look forward with great anticipation to reading his
entire works – in particular that on the Upanayan, which planted the original seed of curiosity –
and I hope that you too will share in my admiration of my grandfather for this great feat.
Ashoke Khanwalkar
Grandson of the Priest
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PREFACE
(First Edition)
A series of ten books are compiled for Bengali immigrants with the goal of explaining the
history, significance, and meaning of the Sanskrit verses used in common Hindu puja rituals. A
book like this is desperately needed as both the Sanskrit language, and the Bengali script in
which the Sanskrit verses are transcribed, are often foreign to immigrants and their children.
Unlike Hindu children growing up in India, children of Hindu origin growing up in the West
are constantly challenged by their neighbors, peers, friends, and teachers to explain the basis of
Hindu faith and belief. This problem I never faced when I was growing up in India in the 1920s.
Hindu rituals had always been a part of life, no questions asked. Thus, I strongly feel I should
share my thoughts with my beloved grandchildren growing up outside India.
Priesthood was our family trade. I learned all the rituals from my father, and started to
perform puja rituals soon after receiving my sacred thread (Upanayan) at the age of twelve. But,
like many other professional priests in India, I had no knowledge of Sanskrit, the language of
Hindu puja rituals. We were trained to hear and remember (sruti and smriti) and stay away from
explaining. In addition, my childhood days were spent under British rule when Sanskrit scholars
remained obscure and learning Sanskrit was not considered progressive. So I studied science and
technology for a better future. Yet, the spirit of my ancestors never left me, and I had to perform
pujas upon request from time to time. The community was satisfied with the ignorant priest as
they devoutly watched Hindu rituals while praying in their own ways. God listened.
However, immigrants Hindus of the twenty-first century, especially the youths, are not
satisfied with this. They demand explanations of the rituals they inherited. My grandchildren are
among them. They regularly asked me about the details of Vedic traditions. Instead of simply
going through the motions, they want to understand the underlying meaning. I was overwhelmed
by their enthusiasm. This book is the outcome of that call.
Spirituality has many facets that accept the natural diversity of the human mind. Now I am
eighty seven years old. I am not worried whether my grandchildren are believers, nonbelievers,
agnostics, or atheists. But I feel immensely satisfied by telling them my own story of how I came
to depend on my Invisible Caretaker who was always beside me when I needed Him.
I am thankful to the world community of open-minded spiritual seekers, Hindus and non-
Hindus, who promoted this humble endeavor of mutual understanding. I have no words to
express my gratitude for my coauthors and reviewers whose constant support made it possible to
turn my dream into reality. In my advanced age and poor state of health I could not correct the
mistakes that I see in the final product. I am sure these will be fixed eventually by future
generations.
Third Edition
c§NÑ¡ f§S¡, 14 B¢nÄe, 1421
(October 1, 2014)
Kanai L. Mukherjee
Bibhas Bandyopadhyay
Global Bengali Hindu Priests
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NEW AGE PUROHIT DARPAN
CONTENTS
Preliminaries
Reviewers and Associates, ii
Our publication, iv
Dedication, v
Forward, vi
Voice of new generation, vii
Preface, ix
Content, x
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Blessing ceremony, 29
Tying of auspicious thread, 31
Ceremonial bath, 32
Obeisance to Kush Brahman, 33 Audio 02
Resolution, 33
Worship of Kush Brahman (link to ancestors), 34
Paying oblations to ancestors, 36
Offerings, 38
Hinduism and progress of time (insert), 40
Pindadan, 41
Benedictory prayers, 42
Hymn of continuity, 43
Immersion of Kush-Brahman, 45
Immersion of pindas (cooked rice), 46
Prayer of forgiveness, 46
Honorarium to Brahman, 47
Blessing of the priest, 49
Auspicious bath (gayehalud), 48
The spirit of Upanayana, 49
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Part 6: Addendum, i
List of requirements, i
Navagraha in Hindu scriptures, iv
Questions, symbols and terminologies, vi
Puja utensils, xi
Holy pitcher and five elements of life, xii
Puja arrangements and offerings, xiv
Mudras, xv
xii
PART 1
INTRODUCTION
! !!
!!
!
!!
!
INTRODUCTION
PART 1! !
INTRODUCTION!
!
VEDIC RITUALS
Bibha Mukherjee
The word ‘ritual’ comes from the Latin ritus, meaning ‘a custom’ which means, “Worship
reduced to a routine or habit.” The process systemizes the religious worship in a way that
religion becomes an abiding feature for the social life of the people – almost a social institution.
Ritual and prayer are the two expressions in act and word of man’s sense of dependence on
divine or supernatural powers and represent the practical aspect of religion, as distinguished from
the theoretical one consisting of the body of beliefs held by men regarding these powers.
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NEW AGE PUROHIT DARPAN
Man’s unceasing effort to win happiness and to keep off trouble takes the two forms - religion
(philosophy) and magic (ritual), which are not always kept apart. The aim of the religious side of
the Vedic ritual is to enlist the goodwill of divine powers by prayer and self-sacrifice, so that
they may fulfill the wish of the worshipper. The approach here is a reverential and propitiatory
one. The magical side of the Vedic ritual is coercive; its aim is to mould the course of events on
the basis of an assumed causal connection between the means (magic) employed and the effect to
be produced.
In the following publications we will try to elaborate various Vedic rituals, which are
currently followed by the Hindus. We have, however, primarily focused on Bengali immigrants
but by and large most other Hindus follow the same pattern. These worship rituals (pujas) of
various deities and “Dashakarmas” that celebrate life in its entirety – from birth until settling
down in a new house. Death does not come in this list and will be dealt separately.
The origin of these Vedic rituals is from the time of Rigveda, perhaps around 1500 B.C. As
interpretation of Vedas turned towards the philosophizing aspect of religion through Aranyakas
and Upanishads, so did the rituals, the magical aspect of the religion. For a householder, ritual
seems to be befitting while hermits, ascetics and monks principally favor the esoteric way of
knowledge or pure philosophy, pursued in an atmosphere of secrecy and seclusion, in virtual
opposition to the exoteric way of ritual. In this review of Vedic ritual the former will be passed
over.
Hinduism celebrates the natural cycle of life from pregnancy to house building. This
circumscribes ten different happy ceremonies called, Dashakarma.
1. Conception – punsaban;
2. Shower or prebirth – sadh;
3. Birth – jatakarma;
4. Naming – namakaran;
5. First rice feeding – annaprasan;
6. First shaving – churakaran;
7. Sacred thread or spiritual education – upanayana;
8. Home coming after education – pratyabartan;
9. Marriage – bibaha;
10. House building – shalakarma-vastupuja.
Out of these, we have chosen only four as they are currently observed in India and abroad:
1. Annaprasan,
2. Upanayana,
3. Bibaha
4. Vastupuja or Grihaprbaesh (entering new house)
Other than the aforesaid Dashakarmas, there are other rituals performed on a daily basis or
occasionally. They include,
1. Daily puja,
2. Special puja (Durga puja, Saraswati puja, etc.), and
3. Funeral rites and shradhdha (offerings to the soul).
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Book 8: UPANAYANA (Sacred thread ceremony)
Looking forward
There is a general feeling in the new generation, who believe in our ritual approach of worship,
to become a part of the puja process and understand the significance of the rituals performed and
the chants recited. They refuse to stay inert as an observer. It gives them a chance to appreciate
the contributions of their forefathers when the human civilization was in its cradle. Hence
“interactive puja” is becoming an ongoing healthy trend.
Revivalism of Sanskrit may have its academic value. The Sanskrit chant for a commoner
may remind him of his glorious past but the valuable words of prayers are lost as he does not
understand the language. So the young generation is asking for a Roman script to feel the
vibration and focus on the meaning behind the chant (not word to word translation) to touch their
heart.
The puja process varies widely. In many states of India the priest helps the householder to
perform the puja with his assistance, except initialization (placement of deity and water pitcher
or ghat). In Bengal, as I witnessed in my childhood days, the householder entrusts the priest to
do everything on his behalf. He only observes the puja ceremonies, if he has the time from his
social activities. At the end, he sits near the priest with his wife to give away the Dakshina
(priest’s reward) and receives sanctified blessed water (shantijal). In pilgrimage centers, things
get worse. The priest runs his business by chanting a few mantras to earn his dakshina while the
devotee makes his/her offering in his own language and gesture. The language does not interlink
the three – priest, devotee and god (or soul).
The goal of this book is clear. Explain the significance of the ritual and make an attempt
to convey the inner meanings of the chant. Our limitations of Sanskrit language may not be able
to give the correct translation as the Vedic Sanskrit is different from modern Sanskrit that
developed after the Upanishadic period.
UPANAYANA CEREMONY
Efeue (k®‘¡f¢haj)
Yajnopavitam
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NEW AGE PUROHIT DARPAN
many names (varying by region and community), such as Poita, Janeu, Lagun, Yajnopavita,
Yagyopavit, Yonya, Munj, Janeurasm, Bratabandha and Zunnar. The sacred thread ceremony is
often considered a socially and spiritually significant rite (samskara). Among Hindus, the
ceremony was once associated with the higher castes. Though far less common, it is also
sometimes conducted for girls. In some regions of modern North India , the ceremony is often
conducted as an immediate precursor to wedding ceremonies, instead of during adolescence,
while in other regions it is almost always associated with adolescence.
The goal of the Upanayana is to introduce to a young boy the concept of Brahman. A
traditional father aspires to perform this rite to his boy as a part of his moral duty. The acharya
(teacher) can perform the duty of the father. He then becomes the spiritual teacher (guru).
The Upanayana ceremony is very old, dating back to at least the time of Mahabharata. The
ceremony itself involves shaving the head, bathing and wearing new clothes. The boy may also
beg alms from his mother and from other relatives. Putting on the Sacred Thread (Yajñopavtam)
itself is the highlight of the ceremony. The thread is white in color and circular, being tied end-
to-end. It is supported on the left shoulder and wrapped around the body, falling underneath the
right arm. The thread is actually three threads, each consisting of three strands. Havan is the
most important part of the ceremony. The boy will then hear the Gayatri mantra from his father
or priest who then becomes his guru who may give him a spiritual name to signify his "second
birth (dwija)". Thereafter, wrapping the thread round the thumb of his right hand, he will chant
this prayer thrice daily, at dawn, noon, and dusk. The boy takes vows to study the Vedas, serve
his teachers and follow certain vows, including celibacy. He often concludes the ceremony by
offering the traditional dakshina (gift) to his teacher.
When the boy is initiated to Upanayana, he is called dvija meaning "twice born". He is born
once in the womb of his mother and again during the Upanayana when he learns the Gayatri
Mantra, the basic spiritual experience of Brahma. Though Upanayana ceremony is solemnly
practiced by Brahmins as a part of their spiritual commitment but in modern society when caste
and sex distinctions are not as apparent as early days, attempts are been made to have an open
society to earn the knowledge of Brahmman (hËþ ‘¡e).
Sacred Thread or Upanayana ceremony can be compared with Mitzvah in Jews when the
father passes on a secret mantra to his boy. In Hebrew language Mitzvah means “commandment”
which can be compared with the Gayatri prayer of Upanayana. All rituals of upnayana are
primarily said in the Sanskrit language. The gods and the ancestral spirits are invoked to bless
the boy before he receives the Sacred Thread. The climax of the ceremony, called the
Brahmopadesam, the boy’s father becomes his guru/teacher, and under the cover of a white
cloth, called a veshti in southern India and dhoti in the north (and usually worn around a man’s
waist), the father whispers the powerful Gayatri Mantra into his boy's ears. After these rituals,
the young lad is now declared a brahmachari (one who observes chastity or celibacy and must
control all his senses) and is officially ready to learn the Vedas and other Hindu scriptures. After
the ceremony the youth has several responsibilities. One of the most important is doing the
Sandhya Vandanam every day at sunrise and sunset. This involves chanting certain mantras,
including the Gayatri Mantra, and performing some yogic breathing exercises called
pranayamam. The Sacred Thread is thus a reminder that the one who wears it should be pure in
thought, word, and deed. As a Brahmachari, the youth should direct his entire attention solely to
study and the acquiring of such knowledge as will enable him to become a worthy member of
society.
4
Book 8: UPANAYANA (Sacred thread ceremony)
Baran dala!
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NEW AGE PUROHIT DARPAN
6
Book 8: UPANAYANA (Sacred thread ceremony)
Layout
Before starting the puja, arrange the puja materials in the puja place. Following diagram may
help. Searching for the materials you need, while the puja is in progress, disturbs the puja
process. In this distraction, the purpose of the puja gets lost. Hence, go over the entire script and
check whether all materials will be available when called for.
!!
!!! Deity on display!
1
!6 7!
9!
!!!! 13 14 !
!! !! 15 ! !!
2 ! 21 ! 3!
!!
10! 20! ! 8
11 ! 18! !!
12 !
!!!!5! !! 4!
!! !!
16 ! 19!
17 !
(Note: This elaborate list is modified according to your ability. Your thought is more important
than your materials. If nothing else, do the puja with a glass of water and imagine the rest of the
offerings.)
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NEW AGE PUROHIT DARPAN
A picture of the deity on the raised platform helps to bring the mood and imagination. Remember
the basic object of Hindu puja, “God is with us and we will try to respect Her with all our senses
and heart-felt devotion.”
Picture or idol of God/Goddess,
Bottle of spring water,
Puja utensils
Pradeep,
Kosha-kushi,
Tamrapatra – for discarding the puja offerings,
Mashkalai (black lentil),
Vermilion powder,
Colored powder (5 kinds),
Five whole grains (panchasashya, 5 kinds – paddy, mustard – white, black, black lentil, til,
barley, wheat etc.),
Honey,
Sacred thread,
Ring and a silver coin (asan),
Bettle nut, haritaki,
Pitcher (ghat),
Pitcher at the door with plants and garland decoration (welcome decoration),
Lamp,
Dhoop batti and stand,
Mirror,
Camphor,
Tripod and water conch,
8
Book 8: UPANAYANA (Sacred thread ceremony)
Leaves of some fruit tree (mango branch with five leaves are traditional – you can choose leaves
that looks like mango but do not forget to include a branch of a fruit bearing tree),
Bhojya (raw vegetables (5), rice, dal, ghee, spice and salt),
Sweet,
Sugar,
Milk,
Yogurt,
Two small bowls (to keep yogurt for mashabhaktabali and madhuparka),
A new red cloth for the pitcher,
Bettle leaf and panmasala,
Arragement for arati (panchapradeep, dhup, small cloth or gamca, chamar or fan, flower, water
conch).
Rigveda refers about the “Battle of ten kings (dāśarājñá)” in some of its hymns. It is
conjectured to have occurred between 1700-1000 BC after the Aryans migrated to India. It took
place near Parusni River today’s Punjab (Ravi).
These kings belonged to different tribes of northwest India. Some of the notable names of
these defeated tribes include Purus, Gandharis, Parsu (Pesian?), Bhrigus and Dasa. The victory
came to Trtsu (Indo-Aryans tribe). Three of the commanders of this battle were Vashista,
Vishvamitra and King Sudas. Many of these names appear in Ramayana and Mahabharata the
two epics of India. Recent translation (1951) of the Rigveda considers the hymns as "obviously
based on an historical event", even though all details in the hymns are lost.
This shows that the history of India was though not formally written until later but these
mantras become a reliable source that captured Indian history by “word of mouth”.
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NEW AGE PUROHIT DARPAN
Part 2
ANCESTRAL WORSHIP
e¡¾c£j¤M (hª¢ÜnÊ¡Ü)
Nandimukh (Briddhi Shraddha)
Introduction
Ancestors are remembered in all oriental cultures. Hindus call it Shradhya which comes from the
word “Shradhya, nËÜ¡” or offering respect.Ancestors are remembered through Shradhya
ceremony. It could be done during happy occasions (which is called Briddhi Shradhya or
Nandimukh) or performed under sad occasions like death – Adhya shradhya and Batsarik
shradhya.
Bridhi Shradhya means offering respect to the ancestors on the occasions of celebration of
family life. It is considered as the expansion of the family (bridhi, hª¢Ü). This is a part of
Dashakarma (ten celebrations of life) which includes – annaprasan, sacred thread, marriage and
Grihaprabesh.
Jajaman
kkj¡e
The devotee (the father of the boy who is initiated)
Welcome by devotee
fË¢ahQe (¢fa¡)
o^ sA}¤ vbAnAعAmÚ
mÚ |
Om Sadhu bhavanastam
Welcome Oh the pious one
Response of the priest
(f¤
f¤−l¡¢qa)
l¡¢qa
o^ sA}Bh mAEs |
Om sadhwaha masey
Thank you. I am comfortable
Welcome by devotee
fË¢ahQe (¢fa¡)
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Book 8: UPANAYANA (Sacred thread ceremony)
o^ acÑiy>YAEmA vbÁ¹mÚ |
Om archayishyamo bhavantam
I would like to make offerings to you
o^ acÑy |
Om archaya
Go ahead with the offering
Ha¡¢e gå-
gå-p¤×p-bÙ»-JE@ApbItAin o^ bÌAþNAu
þNAu ej:
Etani gandha-pushpa-vastra-yagyopabitani Om Brahmanaya namah
With humility may I offer this flower, cloth, sacred thread and others
to the honored Brahmin!
Response of the priest (f¤
f¤−l¡¢qa)
l¡¢qa
Jy Øh¢Ø¹ |
Om Swasti
I accept your gift
INVOCATION
Before sitting for the puja, wash your hands and feet and sit on the puja asan. An asan is a
designed floor mat (about 2ft x 3ft) used only for doing puja. If you cannot sit on the floor, use a
stool and cover it with the asan.
Start your puja with Ganga pranam for sanctification and Vishnu Smaran.
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NEW AGE PUROHIT DARPAN
Ganga pranam
g‰A pRNAm
Prayer for the Holy River Ganges (Sanctification)
Sprinkle a little Ganges water on your head for sanctification while chanting (if Ganges water is
not available, use any water):
sdY: pAtk sQhÁ»I sEdYA du:KibnAiSnI| suKdA EmAxdA g‰A g¯‰b prmA git:|
Sadyah pataka sanghantri sodyo dukha binashini;
Suhkoda mokhada Ganga Gangoiba parama goti.
In the name of that Almighty, Oh Holy Ganges! Who takes away all the sin, and miseries and
brings happiness. You are the only way to attain salvation.
Before starting any Hindu puja (worship) ceremony, Lord Vishnu, our preserver is remembered.
Vishnu Smaran
Remembering Vishnu with a sip of water., called Achman
Achman
A¡Qje
Sipping of water
Take a spoonful of water on the palm of the right hand forming a dip like a boat. The amount of
water is said to be sufficient to immerse a mustard seed. Sip the water
three times and each time take the name of Vishnu.
After the last sip, wipe your lips – right to left, with
your right thumb. Wash the fingers with little water
allowing the washed water to get soaked into the
padded paper kept on the right for this purpose. Then
offer your sensory organs in His prayers. Join the four fingers of the right hand
(exclude thumb) and touch the various organs with the fingertips in the
following manner. First the right nostril and then the left (smell), right eye and then left eye
(sight), right ear and then left ear (hearing). Finally touch the naval button (the starting point of
your physical body) and wash the fingers again in the same way as described above. Wipe your
right hand with a dry paper towel. Join the fingers again and touch your heart and right shoulder
and then left shoulder.
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Book 8: UPANAYANA (Sacred thread ceremony)
Pranam
fÌZ¡j
Obeisance
Jy a¢ào¥
a¢ào¥·x fljw fcjÚ, pc¡ fnÉ¢¿¹ p§lux, ¢ch£h Qr¥l¡aajÚ z Jy ¢ho¥·x, Jy ¢ho·¥x, Jy ¢ho·¥x z
Om Tadavishnu paramam padam Sada pashyanti suraya dibiba chakshuratatam||
Om Vishnu, Om Vishnu, Om Vishnu! Ayamarambha shubhaya bhabatu
As the widely open eyes can see the sky clearly without any obstruction,
so the wise people always see Lord Vishnu on His Highest Place with their divine vision.
As the widely open eyes can see the sky clearly without any obstruction,
so the wise always see Lord Vishnu with their divine vision.
Glory to Lord Vishnu.
13
NEW AGE PUROHIT DARPAN
Brahmanda Purana has described that the prehistoric India was comprised of seven islands
which today drifted to its various current locations – Malasia, Andaman, Lanka and others.
They were named as Jambu, Plaksha, Shalmala, Kusha, Krouncha, Shaka and Pushkara.
They were surrounded by seven seas. They believed that today’s India was inhabited by
sages and people with high spiritual thoughts. Apart from this mythological account,
anthropological evidences record that during the Continental Drift, India separated out from
the Gondwana Land located in the South Pole into the present position. Geologically, the
origin of the Himalayas is the impact of the Indian tectonic plate traveling northward at 15
cm per year towards the Eurasian continent, about 40-50 million years ago. The formation of
the Himalayan arc resulted since the lighter rock of the seabed of that time was easily
uplifted into mountains. An often-cited fact used to illustrate this process is that the summit
of Mount Everest is made of marine limestone. In addition, the continuing rise of Himalaya
is in support of this theory. The mystery still remains to be resolved as how our forefathers
conjectured the things happened before even the human race appeared on this earth?
With folded hands seek blessing from Vishnu before starting the puja. (not in audio)
nm: mA}EbA mA}EbA bAic, mA}EbA mA}EbA h©id| ÙmriÁ¹ jA}b: sEîÑ sîÑkAEJÑY>u mA}b:||
nm: mA}EbA, nm: mA}EbA, nm: mA}EbA| aymArñ övAy vbtu|
Namah Madhabo Madhabo bachi, Madhabo Madhabo hridi |
Smaranti Madhabah sarbey sarbakarjeshu Madhabah||
Namah Madhaba, Namah Madhaba, Namah Madhaba |
Ayamarambha shubhaya bhabatu
May I always talk of Madhaba (Visnhu), hold Him in my heart | Think of Madhabah all the time
for all my actions Glory to Lord Madhaba. May this be the auspicious beginning!
Narayana (Vishnu, Madhaba) is the central deity in Annaprasan. This is because He takes care of
our survival on this earth. Shalagram Sheela is the icon of Vishnu which the priest brings with
him with great care and respect. He occupies the central place (See arrangement).
14
Book 8: UPANAYANA (Sacred thread ceremony)
The Sun, the Moon, the Yama (death), the Time, the Morning, the Evening, the Twilight,
the Living creatures, the Day, the Night, the Wind, the Guardians of the directions,
the Earth, the Sky, the flying creatures, the Gods and Goddesses may you all come here to
witness my pious act and let the holy occasion begin.
Philosphical meaning
The spirits in all the planets, all the visible and invisible Gods and Goddesses, whereever they
are, no matter what time it is now I pray everybody’s presence here.
Let the holy occasion begin).
Take rice in your hand and offer it to the names of various Gods controlling the environment,
appealing to them to bring success in the completion of your puja offering. While chanting the
mantra, throw the rice three times in the offering plate, coinciding with the last mantra (Om
swasti).
15
NEW AGE PUROHIT DARPAN
1! 2! 3! 4! 5!
8! 9! 10!
6! 7!
16
Book 8: UPANAYANA (Sacred thread ceremony)
Before the priest attends to the worship of his Salagram Sheela he completes his daily prayers or
Sandhya which is given here for quick reference. It is a part of the General puja rituals (p¡d¡lZ f§S¡
fܢa).
INCARNATIONS OF VISHNU
and Evolution of Human civilization
The ten incarnations or ‘Dasa Avatara’ of Lord Vishnu is an extraordinary recording of the
evolution of human life and advance in human civilization. The sequence of appearance of
Lord Vishnu on Earth is in tune with the evolutionary theory. In fact, the ten incarnations of
Lord Vishnu is an amazing recording of the advancement of human civilization. All this was
recorded by Hindu sages thousands of years before Christ.
The first incarnation of Lord Vishnu was in the form of a fish ot ‘Matsya Avatar.’ It
has now been confirmed by Science that the first life forms evolved under water. The second
incarnation of Lord Vishnu was in the form of a tortoise or ‘Kurma Avatar.’ This is an
amphibious creature capable of living both on land and in water. The third incarnation of
Lord Vishnu is the boar or ‘Varaha Avatar’. Boar is a complete land animal. life form has
now moved out of water and has adapted to land. The fourth incarnation of Lord Vishnu is
the half-man half-animal form known as ‘Narasimha Avatar.’ This incarnation starts the
transformation from animal to human form. The fifth incarnation of Lord Vishnu is the dwarf
or pigmy sized human being or ‘Vamana avatar.’ A transition from the beastly form to
human form and the development of intelligence. The sixth incarnation of Lord Vishnu is the
forest dweller or ‘Parasuram.’ He has developed weapons and axe is his first weapon. Any
sharp stone can be transformed into an axe and it also indicates the first settlement of humans
in forests. The seventh incarnation of Lord Vishnu is Lord Ram. This us when civilized
humans developed and more superior weapons like the bow and arrows. The eight
incarnation of Lord Vishnu is Lord Balarama. He is portrayed with the plough – the
beginning of full-fledged cultivation. Human civilization has developed agriculture and is no
longer depended on meat and forest for food. The beginning of agrarian economy. The ninth
incarnation of Lord Vishnu is Krishna. He represents the advancing human civilization. He
is associated with cows, the beginning of domestication of animals and development of
economy, which continues to the present day. The tenth incarnation of Lord Vishnu is Kalki
and is yet to arrive. He is believed to ride on a swift horse Devadatha and destroy the world.
A clear indication that human beings will bring an end to life on earth. The numerous natural
calamities created by human beings and the numerous nuclear weapons stored, illustrates
this.!
!!
17
NEW AGE PUROHIT DARPAN
Brahmanda Purana has described that the prehistoric India was comprised of seven islands
which today drifted to its various current locations – Malaysia, Andaman, Lanka and others.
They were named as Jambu, Plaksha, Shalmala, Kusha, Krouncha, Shaka and Pushkara. They
were surrounded by seven seas. They believed that today’s India was inhabited by sages and
people with high spiritual thoughts. Apart from this mythological account, anthropological
evidences record that during the Continental Drift, India separated out from the Gondwana
Land located in the South Pole into the present position. Geologically, the origin of the
Himalayas is the impact of the Indian tectonic plate traveling northward at 15 cm per year
towards the Eurasian continent, about 40-50 million years ago. The formation of the
Himalayan arc resulted since the lighter rock of the sea-bed of that time was easily uplifted
into mountains. An often-cited fact used to illustrate this process is that the summit of Mount
Everest is made of marine limestone. In addition, the continuing rise of Himalaya is in
support of this theory. The mystery still remains to be resolved as how our forefathers
conjectured the things happened before even the human race appeared on this earth?
Part 3
ANCESTRAL WORSHIP
e¡¢¾cj¤M
Nandimukh
Nandi mukh is a ritual seeking the blessings of family ancestors. It is a ritual specific to
Bengali's. Nandi (Sanskrit: निद) is the name for the bull which serves as the mount (Sanskrit:
Vahana) of the god Shiva and is His gatekeeper. In Shiva temples, stone images of a seated
Nandi, generally facing the main shrine, is kept, often outside the temple. So, the devotees first
touch the bull (signifying the act of taking permission) before entering the temple. Thus
Nandimukh more aptly symbolizes here the act that comes first and it is the Briddhi Shraddha or
ancestral worship. !
Resolution
pwLÒf
Sankalpa
Take the kushi with water, flower, durba, little rice, a flower and haritaki on left hand. Cover the
kushi with your right hand and declare the goal of the worship. After completion of the
18
Book 8: UPANAYANA (Sacred thread ceremony)
resolution, turn over the kushi in the offering plate (tamrapatra), ring the bell that declares the
beginning of the worship ritual.
ib>·uErAm
rAm tdsq adY -----mAEs
-----mAEs ------ pEx ----- itEF± vA×kEr
---- EgAœ SRI ------- EdbSÇmÑN: (¢fa¡)
(¢fa¡)
---- EgAœ SRI ------- EdbSÇmÑN: (f¤
(f¤œ)
öi-Efeue kÇmÑin E>A#S mAt<kA pUjA bsu}ArA ÙÛAiptm¿ jEp
öi-
aAvuYdAiyk b<iÜSRAÜkmÑQ ahmÚ kir>YAim| o^ ib>·u, o^ ib>·u, o^ ib>·u
Vishnurom tadsat adya --- mashey --- pakshey ---- tithou bhaskarey (auspicious) --- gotra ----
Shri devasharma/ --- devi ( father) --- gotra Shri ---- devasharma (boy) Shubha upanayana
karmani Shorasha matrika puja Basudhara sthapita mantra japey Abhyudayik bridhishradha
karmam aham karishyami || Om Vishnu! Om Vishnu! Om Vishnu!
In the name of Lord Vishnu, on the auspicious occasion of today ---- month ---- fortnight (of
lunar calendar) I (father) ---- gotra (family identification) ----- (name) resolve to perform the
ritual of sacred upanayana For my boy of ---- gotra Shri --- (name) res Including the worship of
sixteen forms of the mother Goddess Worship of the earth and ancestral worship.
Glory to Lord Vishnu
This prayer is meant to seek His grace for the successful completion of the worship.
Shashthi is the Goddess of perpetuation. Wellbeing of the children comes from Her blessing.
19
NEW AGE PUROHIT DARPAN
Meditation
>ùIr }YAn
Welcome
Offerings
Flower:
puÖp
Place a flower on the holy pitcher that corresponds to the offering to Markandeya and Shashthi:
Cloth
bÙ»-dAn
Hold the new sari on your left hand and put a flower on and chant the mantra. At the end place
the sari on the dias near the feet of the idol.
o^ býtÁ¹u smAJu™Q p–p– suœAid iniÇmÑtmÚ| bAEsA Edib suökÔ® g<hAN fl− jÕh¢l|
fl−jÕh¢l|
o^ hýp¿¹¡e sjªªÜQ
ÜQ riÎtQ rAgbÙ¹unA| EdbI c§−NÑ i¾SfË£¢awbAsEÁ¹
¢awbAsEÁ¹ pir}IytAmÚ|
etdÚ bÙ»Q nEmA où£ −c°hÉ ejx|
ejx|
Om bahutantu samajuktam patta sutradi nirmitam |
Baso devi sushuklancha grihana parameshwari ||
Om bahusantana samridham ranjitam ragabastuna |
Devi Durgaey bhanja pritim basantey paridhyatam |
Etad bastram namo Shashthi devai namah ||
Oh the Great Goddess,
This beautiful dress made of many interwoven threads and other things for you to wear.
Is long, rich, decorated with many colors, and may you be pleased in wearing it.
20
Book 8: UPANAYANA (Sacred thread ceremony)
Addressing the holy pitcher show the five welcome signs (Book 1) and chant the mantra for the
reception of Goddess Durga (−N±l£) and sixteen facets of Mother Goddess (−o¡snj¡a«L¡). After the
reception make the five offerings.
Offerings
f−’¡fQ¡l f§S¡
Panchopacharey puja
Place a flower on the holy pitcher after addressing the Mother Goddess I her specific facet:
Jy −N±°kÑÉ j¡−
j¡−œ ejx, Jy fcÈ¡°u j¡−œ
j¡−œ ejx, Jy n°QÉ j¡−œ
j¡−œ ejx
Jy −jd¡°u j¡−œ
j¡−œ ejx, Jy p¡¢h°œÉ j¡−œ
j¡−œ ejx, Jy ¢hSu¡°u j¡−œ
j¡−œ ejx
Om ---- (Gourjai, Padmawai, Shachai, Medhwai, Sabitrai, Vijaywai) Matrey namah
I bow to Thee Oh mother in your numerous facets (beautiful, lotus-like, conscious, intelligent,
productive, victorious) Oh the divine Mother.
21
NEW AGE PUROHIT DARPAN
Jy Su¡°u j¡−
j¡−œ ejx
Om jayawai matrey namah |
Reverence to my ever triumphant mother.
Jy −ch−
ch−pe¡°u j¡−
j¡−œ ejx
Om devasenawai matrey namah |
Reverence to my warrior mother, the General of the Army.
Jy üd¡°u j¡−
j¡−œ ejx
Om swadhawai matrey namah |
Reverence to my mother who takes my offerings to my ancestors.
Jy ü¡q¡°u j¡−
j¡−œ ejx
Om swahawai matrey namah |
Reverence to my mother who takes my sacrificial offering.
Jy n¡°¿¹É j¡−
j¡−œ ejx
Om shantwai matrey namah |
Reverence to my mother who brings peace.
Jy f¤°øÉ j¡−
j¡−œ ejx z
Om pushtwai matrey namah |
Reverence to my mother who feeds me.
Jy dª°aÉ j¡−
j¡−œ ejx z
Om dhitrawai matrey namah |
Reverence to my mother who holds me for my protection.
Jy a¥°ø j¡−
j¡−œ ejx z
Om tushtwai matrey namah |
Reverence to my mother who brings happiness.
Jy BaÈ−
BaÈ−cha¡°u j¡−
j¡−œ ejx z
Om atmadevatawai matrey namah |
Reverence to my mother who is my intimate Goddess.
Jy L¥m−cha¡°u j¡−
j¡−œ ejx z
Om kuladevatawai matrey namah |
Reverence to my mother who is the Goddess of my family.
22
Book 8: UPANAYANA (Sacred thread ceremony)
Markandeya, (a sage of ancient days) as a child, defied death by worshipping Shiva. Thus prayer
to Markandeya assures the well being of the child.
Meditation
j¡LÑäl }YAn
Hold Markandey’s image in your heart while your hands are in Dhyanmudra:
Offering
Then place a flower on the holy pitcher showing your reverence to the great sage:
Pituli is a special decoration made on plate with the dough of rice powder. It is pyramidal-
shaped, decorate by taste, sits on asmall plate, soaked in oil to save from cracking. It is treated as
Lord Ganapati (Ganesh). To some devotee, it represents cereal wealth. It might hav originated
from tribal culture in Bengal.
23
NEW AGE PUROHIT DARPAN
Offer lamp by sprinkle little water at the base of the lamp stand:
Offer water to drink by pouring a little water into the drinking glass:
For a devoted Hindu, house is the God who gives us shelter and brings happiness to our daily life. If
there is no peace in the house, it is considered as cursed. Hence, for all celebrations of life
(dashakarma), worshipping the house is an integral part of the celebration.
Repeat the same way as you have done with Chediraj worship.
24
Book 8: UPANAYANA (Sacred thread ceremony)
Place a sandalwood dipped flower at the corner of the room and chant. Alternatively, offer the flower
on the offering plate or on the holy pitcher.
Sprinkle a little water at the base of incense stand (signifying offer) and then pick up the incense stick
and do arati, looking at the ceiling of the house.
Offer the lamp by sprinkling a little water at the base of the lamp stand.
Basudhara (flow of ghee to the earth) symbolizes effluence. On the wall (eastside or north side),
a Swastika or human figure is drawn. Both are considered as sacred icons. The human figure
represents the human race, blessed by Lord Almighty. Below the icon, five dots are drawn with
25
NEW AGE PUROHIT DARPAN
oil paste of turmeric or vermillion (sindur, ¢p¾c¥l). The dots are placed on a straight line at the
height of the naval spot of the householder.
Chant the following mantra as you flow the melted butter (ghee) with the help of kushi or spoon
starting from the marked spot down to the floor. Each line of flow should reach the ground. (Use
aluminum foil to avoid permanent mark on the wall in western houses).
kà−
kà−µQÑ¡ ¢qlZpÉ kà¡h−
kà¡h−µQÑ¡ Nh¡j¤a z
paÉpÉ hËþZ¡ hµQÑ−Ù¹e j¡w pw pªS¡j¢p zz1
zz1-7zz
Jadwarcho hiranasya jadbabarcho gabamuta |
Satyasya Brahmano barchastena mam sam-srijamashi ||
As I offer to this Golden Earth, the stream of ghee that came from the cow, I am trying to bring
together the truth and His presence as painted on the wall.
Chedi was a powerful kingdom in the days of Mahabharata. Chediraj, the king of Chedi, took
the wrong side of the Mahabharata war, fighting against Pandavas. He was thus cursed. When we
worship the ancestors, we do not forget the ones who made mistakes and pray for their
forgiveness and wish their salvation.
Place a flower on the Holy pitcher in the name of Chediraj, paying obeisance:
Offer the welcome rice; Take a little rice and place it in the offering plate:
Sprinkle little water at the base of the lamp to signify its offer:
Offer a glass of water to drink. Sprinkle a little water on the glass waiting to be offered:
Jy −Q¢cl¡S h−
h−p¡ rjü z
Om Chediraja baso khsamaswa
Pardon for my faults Oh Chediraj
27
NEW AGE PUROHIT DARPAN
(jcÚ A¢iS¡a¡
A¢iS¡a¡ L¥j¡kÑÉ¡x --- −ch£,
−ch£, LeÉ¡lf−r)
Om aurbishwayu bishwam biswamaurshimahi|
Prajantwasthardhinidheyhyasmai shatam jibem sharado bayam tey |
Om aushmey me pabaswa, barchasey mey pabaswa,
biduh prithibya dibo janitrachri-nwanta-pohadhah ksharantih ||
Somo hodgaya mamayushe, mamabrahma-barchasaya jajaman-syardhai
madabhijata kumarsya (kanya: kumarjya) rajyaya ||
May you have the life of this universe | May your life store the happiness of the autuman |
May your life blessed, may your words be blessed, May your image on this earth be devoid of all
troubles May I the devotee (jajamana) seek your blessing Oh the Brahman, That he/she be
beautiful like the moon with long life, Bearing spiritual thoughts
And stay close to me as I pray for my boy/daughter ||
A B!
Materials for good wish ceremony. Pituli (A), symbolic of Ganesha,
and good wish platter or barandala (B) with essentials of life. These
were previously offered to the ancestors and carry their good wishes.
Adhivas is the auspicious beginning of a happy occasion like Annaprasan one of the Dashakarma
ceremony. It symbolizes gifts and blessings from parents. A thatched platter is prepared, called
barandala, on which various displays are placed, from stone to essence, all are considered
sacred. Each item is offered to Vishnu and then touched to the forehead of the child. This is with
the goal that “Gift of God” be blessed on the child as he/she grows up. This ends up with the
ceremonial baran when the platter is touched to various parts of the child’s body and the lamp
used for having the touch of God’s warmth.
The Pituli is decorated pyramid-shaped dough of rice powder that represents Ganesha in our
sustenance. The barana dala commonly includes the following: Lamp, earth from Ganges River,
sandalwood, small piece of stone, paddy, flower, a fruit (supari or beetle nut), swastik (a leaf
with swastik sign or a metal with the sign), kajal (black soot for eye brow decoration), conch,
vermillion (sindur), yogurt, ghee, gold, silver, white mustard, turmeric (or rochana).
pˆÒf
Sankalpa
Declaration of the goal or resolution (pˆÒf, Sankalpa) is the initial step of the Upanayana
ceremony. Take little water, few doop grasses, a flower, haritaki nut and a little rice in a kushi
and declare the following. Insert here the appropriate date available from Internet under Bengali
almanac.
The boy sits next to the parent. Each item of Barandala (or the whole barandala) is first offered
to god by touching the Holy pitcher or Naryana and then touched to the forehead and heart of the
boy who is getting ready for the Upanayana.
Blessing ceremony
ai}bAs
Adhivas
Pick up the sandalwood paste that is kept I a bowl on the barandala offer it to Narayana and
then on the forehead and heart of the boy. The sandal wood carries a heavenly fragrance and it is
related so an auspicious beginning.
Pick up a few paddy grains (d¡Z) with durba grass from the baran dala and offer it to Narayana.
Then put it on the head of the child. (durba grass seeks immortality and rice represents wealth
and prosperity).
29
NEW AGE PUROHIT DARPAN
Ghee symbolizes prosperity. Pick up a little ghee from the bowl placed in barandala, offer to the
holy pither (Narayana) and put on the forehead of the child.
Swastika represents divine protection in Vedic tradition. Pick the Swastika from the barandala,
touch it to the holy pitcher and then touch to the forehead of the child.
aEnn üiÙ¹
üiÙ¹Ekn
Ekn asY: nË£ ---- (j¡ZhL) öv Efeue kÇmÑiN ai}bAsnmÙ¹u |
Anaya swastikena asyah Shri --- (pupil)
Shubha upanayana karmani Adhibasanamastu ||
With Swastika (divine protectio) in my hand
I pray Lord Narayan to protect the pupil from all evils.
Vermillion is the red colored powder which is used in the parting of married women. Its use
recalls women power through Durga and Kali. It is offered to the Narayana and then placed on
the forehead of the boy. The vermillion is symbolic of protection.
The practice of putting the lamp soot on the eye brows and on the forehead of children bears the
idea of barring the evil spirit to come near the child. It is age old tradition, now not practiced, but
the ritual continues. The loving mother undertakes all protections for her child. Pick up the soot
container, offer it to the holy pitcher and then put a bit on the forehead.
Conch (sankha) is an integral part of all Hindu festivals. When one puts the conch on the ear, it
gives a strange sound due to interaction of echoes. One can feel the primordial sound of the
universe. Offering of the sankha seeks the divine blessing. After touching the holy pitcher and
the forehead of the child, blow the conch to herald the occasion.
30
Book 8: UPANAYANA (Sacred thread ceremony)
The fire of the lamp has unlimited divine energy. The lamp on the barandala is picked up, it is
shown to the Narayana, and then the warmth of the flame is given to the head, heart and cheeks
of the child. The flame carries the warmth of the God in the form of energies of light and heat.
Offer the bowl ofturmeric paste to Narayana and then put on the forehead of the child:
This turmeric paste will be used in Gayehalud which is done after the tying of the mangalasutra.
Pick seven strands of yellow thread (called sacred thread or m‰lsuœ) from the barandala. Offer it
to Narayana by touching to the holy pitcher and then to the Narayana Sheela while chanting the
following:
While tying the thread, whole heartedly pray to Narayana to protect him/her throughout his/her
life. After offering to Lord Vishnu tie the thread on the right wrist of the boy.
Mangalasutra acts as the security band that reminds the child of divine protection to face the
inevidable adversities of life.
31
NEW AGE PUROHIT DARPAN
The platter of good wish (barandala) may have many more things placed according to family and
community tradition. Hence, before concluding the Adhibash, the entire barandala is held with
both hands and five married ladies participate in doing baran to the child.
Ceremonial bath
N¡u qm¤c
Gayehalud
After the Adhivas the boy goes for head shave followed by a ceremonial bath out in the
courtyard (if it is summer, or in the shower) ointed with the consecrated turmeric. At this point
ancestral worship (hª¢Ü nË¡Ü) may be continued by the father while the mother, along with other
relatives, takes the boye for his head shave and Gayehalud. In modern time, instead of shaving,
some hair is chipped of for the sake of ritual. After the bath the boy waits until the ancestral
worship is done.
32
Book 8: UPANAYANA (Sacred thread ceremony)
Brahmin, for ancestral worship, is made from kush grass. It acts as a liaboy between the
mortal world of ours and the world of spirits, the resting place of the souls of our
ancestors. We bring our imagination to life while we seek blessing from them.
The process of making the Brahmin from the kush is as follows:
Wet the kush overnight in order to make it soft for bending. Select three kush strands
for each Brahmin. Line up the thick bottom and roll up like making rope. Cut the tip to
about six inches length (do not use your nails, cut with a knife or edge of the kushi). Then make a two-
and-half loop (aA#AH p^YAc) on the narrow end of the kush giving it the look of a human figure with the
loop as the head and the end of the kush sticks out like the hair tail of the Brahmin.
Sankalpa
pwLÒf
Resolution
Take the kushi with little water and place it on left palm. Put in it little rice, a flower and the
haritaki. After the completion of the resolution chant, turn over the kushi on the offering plate
and sprinkle a little water on it. Note: Skip the name of the perboy still living.
ib>·uErAm tdsq adY ------ mAEs ------ pEx ------ itEF± vA×kEr
------ EgAœ SRI ------ EdbSÇmÑN: (iptA)
tb¡ ------ EgAœA ------ EdbI (mAtA)
mAtA)
tsY puœ ------- EgAœ SRI ------- EdbSmÑn:
öv Efeue kÇmÑin nAi¾dmuKsY
iptAmh ------ EgAœ SRI ----- EdbSmÑn:,
pRiptAmh ----- EgAœ SRI ------- EdbSmÑn:|
mAtA ---------- EgAœA ------- EdbI,
mAtAmhI ------ EgAœA ------ EdbI,
pRmAtAmhI ------------ EgAœA ------- EdbI
aAvuYdAiykSRAÜ kšÑEbY o^ dvÑmy bRAþN ahQ kirE>Y|
Vishnurom tad sad adya ---- masey --- pakshey --- tithou bhaskarey ---- gotra ----- Shri ----
debasharmanah (father) and Shrimati (mother) ----- tasya putra ---- gotra ----Shri ----
debasharmana (student ready for upanayana), grandson of Shri ----- and Shrimati ------ grandson
of of Shri ----- and Shrimati ------ (paternal), grandson of Shri ----- and Shrimati ------ grandson of
of Shri ----- and Shrimati ------ (maternal); great grandson of Shri ----- and Shrimati ------
(paternal), great grandson of Shri ----- and Shrimati ------ (maternal)
abhyudhayik shraddha kartabye Om darbhamaya Brahman aham karishey.
On this auspiocious day of the Lord, of --- month --- lunar fornight ---- day son of --- gotra Shri ---
(father) and Shrimati --- gotra (mother), grandson of Shri ---- and Sbhrimmati ---- of gotra ----
33
NEW AGE PUROHIT DARPAN
(paternal), grandson of Shri ---- and Shrimati ---- of gotra ---- (maternal); great grandson of Shri ----
and Sbhrimati ---- of gotra ---- (paternal), great grandson of Shri ---- and Shrimati ---- of gotra ----
(maternal); I resolve to perform the ancestral worship (Nandimukh) for his Upanayana
using these kush Brahmin (darbhamaya Brahmin) as representatives of my ancestors.
Note: In today’s world, the ancestory of the child belongs equally to the father as well as to the
mother. Hence, the ancestory of the mother must be declared, although women are not not fully
recognized in the scriptures. Time has come to give equal respect to both sexes.
Prepare three Brahmins for the worship – The God’s line, the paternal line and the maternal line –
Edbpx, ipt<px, mAt<px.
Lay down the Brahmins on a plate and put sandalwood paste on them.
Hold the kush-Brahmin between the pointing finger and thumb of the left hand and pour water from
the kamandalu on the Brahmin while chanting the mantra. Repeat this with two other Brahmins.
34
Book 8: UPANAYANA (Sacred thread ceremony)
Placement of Brahmin
After bath the Brahmins are placed in a particular format which is shown on the figure. The seat
of the Brahmin is designated by laying a few kush grasses. If the shradhakari (the person who
performs the shradhdha) faces east, one Brahmin is placed opposite to him, on the east side. This
is designated as the Brahmin who links the family to the God (devpaksha). Place a small
tumbler on the right side of the seat. All offerings to the Brahmin will be made in the tumbler.
Two other Brahmins represent the “Paternal ancestory (petripaksha)” and the “Maternal
ancestory (Matripaksha)”. The Brahmin linked with the paternal ancestry sits on the right (south
side of the square) closest to the Brahmin sitting on the east. The Brahmin that represents the
mother’s side is placed below the former and close to the Shraddhakari. Put the Brahmins on
individual seat (kush laid on ground).
Worship of Brahman
bRAþnf§S¡
Brahman puja
eEt gå
gåpu
puEÖp o^ dvÑmy bRAþEN nm:|
Etey gandhapushpey Om darbhamaya Brahmaney namah |
I herewith offer the flower with reverence to the Brahmin made of doob grass (dvÑmy).
35
NEW AGE PUROHIT DARPAN
Offer the incense by sprinkling a little at the base of the incense stand: e> }UpQ o^ dvÑmy bRAþEN nm:|
Here is the incense to your service Oh the divine one.
Now take little water on the right palm and announce the following resolution. Following the chant
pour it on the Brahmin placed on the east (Devapaksha):
36
Book 8: UPANAYANA (Sacred thread ceremony)
Then take a grass looped at the tip (called tripatra, ¢œfœ), which is considered as the holy stick of
the sage, is placed on the right of the Kushamaya Brahman.
Then offer the tripatra to the Kush-Brahman of paternal link (¢fa«fr), the first one on the right,
placing it on the right side of the Brahmin. The second row is for their wives.
Take water in the same way and give it in reverence to your grandmother and others on the line
(matripaksha).
Then pray with folded hands to Deva-Brahmin (the kush-Brahman who sits single in front):
Jy Ha e¡¢¾cj¤M¡x ¢falx −p¡jÉ¡−p¡ Nñ£−l¢ix f§¢îÑ−Z¢ix z cš¡ØjiÉw â¢h−Zq iâx l¢u’ ex ex pîÑh£lw ¢ekµRa z
Jy En¿¹Ù¹Ä¡ ¢e¢djqÉn¿¹x p¢jd£¢q Enæ§na z Bhq e¡¾c£j¤M¡eÚ ¢fa«eÚ q¢h−o Aš−h z
Om etah nandimukhah pitarah soumyasho gambhirebhi purbinebhi Dattasmabhyam
drabineha bhadrah rayincha nah sarbabiram nijachchat || Om ushantashta nidhimahya-
santah samidhihi ushannushat | Abaha nandimmukhan pitrin habishey attabey ||
Oh my revered ancestors who reached the godly abode in the east shower your blessing on us so
that we can confidently focus on our goal from the beginning to the end your blessing is our
treasure and keeps us united Oh my ancestors come and bless us as we venture into a new life.
37
NEW AGE PUROHIT DARPAN
Then turn to the Pitripaksha Brahmin who represents the paternal side of ancestry and welcome
the ancestors to the occasion:
Then sprinkle some barley (barley is used during happy occasions like marriage while til is used
during sad occasions like death).
Repeat the mantras for the wife’s side of the ancestry. The kush-Brahmin below the paternal side
represents wife’s side of ancestry.
Offerings
Then place a durba grass with a little rice on the offering plate. This is the argha (AOÑ) that
signifies welcome offer.
Then hold the durba grass on left hand fingers – thumb and pointing fingers, and address:
Then give bath to the durba grass while holding between fingers:
Repeat the process for each Brahmin – deva, paternal and maternal.
After the bath, offer barley on the offering plate of the Brahmins:
38
Book 8: UPANAYANA (Sacred thread ceremony)
Jy k−h¡q¢p khu¡Øj−Ÿ−o¡ khu¡l¡a£¢ŸÑ−h aÆ¡ A¿¹¢lr¡u z aÆ¡ fª¢b°hÉ aÆ¡ öÜ¿¹¡w −m¡Lw ¢fa«oce¡x ¢fa«ocej¢p zz
Oh jaboshi jabaya ashmaddesho jabaya-aratirddibey twa antarikshaya |
Twa prithibai twa suddha-antam lokam pitrishadanah pitrishadanamashi ||
This barley, a divine blessing from the heaven and its interspace,
Thou may purify this earth and its people and
We can receive you as the blessing of our ancestors.
Chandan dan
Q¾ce c¡e
Offerings of Sandalwood and other things
Take a sandalwood dipped flower in the kush and make your offering for sandalwood, flower,
incence, lamp and the cloth and then place the flower in the offering plate:
o^ bsusEtÉ
Etɱ ibEÕbEdbA
ibEÕbEdbAxx etAin gå-
gå-puÖp-
p-d§f-c£f-aAµC
c£f aAµC¡
aAµC¡dnAin nm:|
EJ cAœ tBAmnu JAQÕc tB¯¥Et bRAþEN nm:|
Om basusatou vishweydevah Etani gandha-pushpa-dhupa-dwipa-acchadanani namah |
Jey chatra twamanu janscha tasmaitey Brahmaney namah ||
This earth is your creation Oh the Lord of the Universe,I am offering the sandalwood, flower, incense,
lamp and the cloth To the Brahmin on your honor, to receive your grace for my family
Cloth
bÙ»-dAn
Take the cloth, put a holy basil leaf on it (tulsi), and a flower:
o^ býtÁ¹u smAJu™Q p–
p–suœAid iniÇmÑtmÚ| bAEsA Edb su ökÓ® g<hAnbr biNÑnA|
tÁ¹usÁ¹An sæÜQ riÎtQ rAgbÙ¹unA| dvÑmy bRAþN vjpRI¢tQ bAsEÙ
bAsEÙ¹ pir}IytAmÚ|
Om bahutantu samajuktam pattasutradi nirmitam |
Baso deba su shuklancha grihanbara barnina \\
Tantusantan sannadwam ranjitam ragabastuna .
Darbhamaya brahmana bhajapritim basastey paridhiatam..
Made with numerous threads made of cotton and other fibers, Oh the representative of God, accept
this clean cloth for which I will be grateful Enriched with heavy threads, and durba grass, this colorful
cloth I am offering to you to see you pleased.
39
NEW AGE PUROHIT DARPAN
One of the key factors that allowed Hinduism to survive through time is its inherent nature to
adapt itself with change of time. The goal of the New Age Purohit Darpan is to recognize this
unique feature of Hinduism and bring forth much needed changes.
Today’s children are equally loved by their patermal and maternal grandparents. Hence,
they need to seek the blessing of both and thus the maternal grandparents should not be ignored
during Nandimukh (ancestral worship) as described in the old script. Thus the author has
modified the old format and used two Brahmins as representatives of paternal side
(petripaksha) and maternal side (matripaksha). The central Brahmin (devapaksha), however,
takes the primary role of communicating with God. The paternal-Brahmin sits next to the
Devapaksha-Brahmin and receives the offerings meant for the ancestors of the father’s side,
irrespective of their gender. In the same way, the Brahmin representing the ancestors of the
mother’s side is recognized, irrespective of their gender and receives the obeisance in the same
way as it is done with the paternal ancestors.
Such a minor change makes the mother happy for receiving the blessings of her parents for
Bhojyadan
the well being of her child.
Bhojyadan
EvAjY-dAn
Uncooked Food Platter
This is the most important part of Nandimukh where the Brahmin’s blessing is obtained by
giving away the platter of raw food or Bhojya. If for some reaboys full Nandimukh is not
possible, take the name of the ancestors during the Bhojyadan, before feeding the child.
Put a flower on the raw food platter (Bhojya) and make the following offering
ib>·uErAm tdsq adY ------ mAEs ------ pEx ------ itEF± vA×kEr
------ EgAœ SRI ------ EdbSÇmÑN: (iptA)
tsY puœ ------- EgAœ SSRRI ---------------- EdbSmÑn:
öv Efeue kÇmÑin nAi¾dmuKsY
iptAmh ------ EgAœ SRI ----- EdbSmÑn:,
pRiptAmh ----- EgAœ SRI ------- EdbSmÑn:|
mAtA ---------- EgAœA ------- bAlA EdbI,
mAtAmhI --------------- EgAœA ------ EdbI,
pRmAtAmhI ------------ EgAœA ------- EdbI
axy ügÑkAm HdQ sG<t wpkrn aAmAæEvAjYAQ SRIib>u·EdbtAQ
JFAsñbEgAœnAEmÃ
JFAsñbEgAœnAEmà bRAþnAyQ ddAim|
Vishnurom tadsat adya --- mashey --- pakshey --- tithou bhaskarey --- gotra Shri ---
devasharmana – tasya putra/anam kanyam Putra: ---- gotra and Shri ---- devasharma
Kanya: ---- gotraa Shrimati ---- devi Shubha annaprasana karmani nandimukhasya
40
Book 8: UPANAYANA (Sacred thread ceremony)
Pita, pitamaha, prapitamaha (--- gotra, Shri ----) Mata, matamahi, pramatamahi (--- gotraa,
Shrimati ----) Akshay swargakama Idam sagrihta upakarana amannya bhojyam Shri Vishnu
devatam Jatha sambhava gotranamney brahmanayam dadami ||
On this auspicious day of --- month, --- lunar fortnight --- day I of gotra --- name ---- offering
this platter on the occasion of The ancestral worship, a part of the auspicious Annaprasan
ceremony for my boy/daughter of ----gotra --- name Kumar/Kumari ----- In the name of my
father ----, grandfather ---- and great grand father
Mother, grandmother and great grandmother for their eternal place in heaven,
I am offering this food platter with ghee and other materials
In the name of Lord Vishnu with all the names of gotra,
as best as I could, I am offering to the Brahmin as representative of Divinity.
Repeat the above on the third Brahmin that is sitting closer to the shradhakarta.Repeat
everything as done with the father’s family except take the names of the maternal parents and
grandparents.
The scriptures describe the ancestral worship with or without pinda, depending on the situation.
It is described here in case the devotee would like to perform it. It is not mandatory.
Pinda is the ball of rice made for the offering to the ancestors. In early days the rice was
cooked by the Shradhakari before making the offer. This is not possible in modern days because
of changed conditons. Hence the alternative method is described here which you can call,
“Uncooked Pinda”.
Put some barley seeds (Jb) on the pinda. (Note: Til is placed when the pinda is offered for
deceased, meaning unhappy occasion). Now offer the first pinda, with barley, to the Brahmin of
Deva Paksha. Place it on a leaf or plate.
o^ HdmæAQ HmA aAp: HdQ hib: etAin wpkrnAiN JFA suKQ bAgÚJtA üdt|
Om idamannam ima apah idam habim etani upakaranani jatha sukham bagjata swadat |
Herewith I am offeriing the pinda along
41
NEW AGE PUROHIT DARPAN
Then offer the second pinda to the paternal Brahmin taking the names of paternal grandparents
o^ ib>·uErAm nAi¾dmuK
ahmÚ ---- EgAœ iptA --------- EdbSÇmÑN:
---- EgAœ iptAmh --------- EdbSmÑn:,
----- EgAœ pRiptAmh ---------- EdbSmÑn:
e> ipä: EsApkrN: sJbEdAkQ tuvYQ nm:|
Om! Vishurom nandimukhaaham --- gotra (pita) ---- debasharmana --- gotra (pitamaha,
prapitamaha) ---- debasharmana
Esha pinda sopakaranah sajabadokam tubhyam namah |
In the name of Vishnu I pay my reverence to my paternal grandparents
I am offering the pinda with barley in your name.
o^ ib>·uErAm nAi¾dmuiK
------ EgAœA mAtA ------- EdbI,
ib>·uErAm --------EgAœA
--------EgAœA mAtAmih ------ EdbI
ib>·uErAm ----------- EgAœA pRmAtAmih ------ EdbI
e> ipä: EsApkrN: sJbEdAkQ tuvYQ nm:|
Vishurom Om --- gotra nandimukhi (mata , matamahi pramatahmahi) --- debi
Esha pinda sopakaranah sajabadokam tubhyam namah |
In the name of Vishnu I pay my reverence to my maternal grandparents
I am offering the pinda with barley in your name.
Finally give the third panda to the maternal Brahmin taking the names of maternal (child’s
mother, your wife) grandparents as done in case of the paternal side of the boy’s grandparents.
Benedictory prayers
jl dAn
Jaladan
Pour little water from the kamandalu in the tumbler of the Debapaksha-Brahmin while chanting
the reconciliatory prayer:
»
o^ j¿hInQ
hInQ iœ²yAhInQ ibi}hIn® JdÚvEbq, tqsbÑ aiµCdRmÙ¹u |
Om mantrhinam kriyahinam bidhihinam jatbhabet, tatsarba achidramastu |
I neither know the mantras, nor the actions nor the rituals which are to be performed,
Please forgive me for my ignorance
Take a little water on your right palm, chant the following and then discard it in the tumbler of
the Petripaksha-Brahmin.
o^ ib>·u
ib>·uErAm
-------- EgAœ nAi¾dmuK iptA --------- EdbSÇmÑN:
------- EgAœ nAi¾dmuK iptAmh ---------EdbSmÑ
---------EdbSmÑn:
42
Book 8: UPANAYANA (Sacred thread ceremony)
o^ ib>·uErAm
----- EgAœA nAi¾dmuiK mAtA -------- EdbI,
---- EgAœA nAi¾dmuiK mAtAmih ------
------ EdbI,
----- EgAœA nAi¾dmuiK pRmAtAmih ---- -EdbI
pRtYbEnjnQ tuvYQ nm:|
Vishnurom Om ---- gotra nandimukha (mata, matamaha, pramatamaha) ---- debi |
Pratyabaneyjam tubhyam namah ||
In the name of Vishnu I pay my reverence to my maternal grandparents
honoring their beliefs since my birth in the family.
Repeat the same with the Matri-paksha Brahmin where you will take the name of maternal
ancestry of the child.
Hymn Of Continuity
nË¡hÉj¿
Shrabyamantra
kE@nÄ
E@nÄ−l¡ qhÉ pjÙ¹LhÉ −i¡š²¡qhÉu¡aÈ¡ q¢ll£nÄ−l¡qœ z
Jy kE@
avp¢æd¡e¡cfk¡¿¹¥ p−cÉ¡ lr¡wpÉ −no¡ZÉ p¤¤l¡wÕQ p−îÑ zz
k¡@hóÉw pwf§SÉ j¤e−u¡qh˦bnÚ
Jy −k¡N£nÄlw k¡@ ¦bnÚ |
hZÑ¡nË−jal¡Z¡w −e¡ hÊ©¢q dÇjÑ¡e−noax zz
Jy jeÄ¢œ ¢ho·¥q¡l£a k¡h−óÉ¡n−e¡q¢‰l¡x z
jj¡fÙ¹ð pwhšÑ¡x L¡aÉ¡ue hªqØfa£ zz
fl¡nl hÉ¡p n´M ¢m¢Ma¡ cr −N±a−j± z
n¡a¡ a−f¡ h¢nùÕQ dÇjÑn¡Ø» fË−k¡SL¡x zz
Jy a¢à−o·¡x fljw fcw pc¡ fnÉ¢¿¹ p¤¤lux z
¢ch£h Qr¥l¡aajÚ zz
Om jogeswaro havya samastakabya bhoktahbyatma Haririshwarotra |
Tat sanni-dhanad-payantu sadyo rakshamsya sheshanya suramshcha sarbey ||
Jogishwaram jagyabalkam sampujya munayohbruban |
Barnashrameta ranam no bruhi dharmansheshatah ||
Om manwatri Vishnuharita Yabalkoshanohangirah |
Mamapastamba sambartah Katyana Brihaspati ||
Parashara Vyan Shankha likhita Daksha Goutamou |
Shatatapo Vashishshashthacha dharmshashtra prjojakah |
Om tad Vishnu paramam padam sada pashyanti suraya |
Dibiba chakshuratatam ||
43
NEW AGE PUROHIT DARPAN
In accordance with the wishes of the Lord, the souls of our ancestors under the care of Lord
Vishnu, stayed close to us and were protected by Him. To keep the continuity of our race with its
castes and orders Great sages took birth, like Jagabalkya, Angira, who maintained our unique
culture. Thus came Katyana, Brihaspati, Parashara, Vyasa, Daksha, Goutama who wrote our
scripturesAnd came Vashishtha who after meditation for many years
Documented his spiritual experience
And they always saw Lord Vishnu like the clear bright sky.
With folded hands offer your prayers to the souls of your ancestors:
Prostration to parents
pRNAm
Pranam
44
Book 8: UPANAYANA (Sacred thread ceremony)
Immersion of Kush-Brahmins
hË¡þZ ¢hp‹Ñe
Brahman bisarjan
Take little water in your right palm and clockwise spread the water around the Kush-Brahmins, a
gesture that corresponds to their immersion. Chant the following as the Brahmins are immersed.
45
NEW AGE PUROHIT DARPAN
Immersion of Pindas
¢fä ibs‹Ñn
Pindavisarjan
Place the three pindas in a bowl of water or pour water over them.
In other words:
You are perfect in every possible way.
When we take out the perfect from the perfect, the perfect still remains perfect.
Kshamabiksha
xmAivxA
Prayer of Forgiveness
Take a little water in your right hand chant the following and discard it in the offering plate:
46
Book 8: UPANAYANA (Sacred thread ceremony)
Now pray with your folded hands recognizing the completeness of our creator:
Honorarium to Brahmin
dixNA
Dakshina
Put a coin on the floor. Place a flower on it and sprinkle little water while chanting
et¯Øj
Øjk^A®nmUlY¡u
et¯Øjk^ Y¡u nm:| etdA
etdAi}ptEy SRIib>·Eb nm:||
Etasmai kanchanamulaya namah | Etadadhipataye Shri Vishnabey namah||
I am dedicating this coin to the name of Lord Vishnu.
May this be sanctified!
Then take a coin (not dollar bill) and put on the floor near the offering plate. Put a little water on
it and a flower. Touching the coin with left hand (palm up) and dipping the right palm in the
kusha, chant the following:
AcÉ --- j¡¢p --- f−r --- ¢a−b± z hp¤¤paÉ−u¡¢îÑ−nÄo¡w −ch¡e¡w L«°aacÚ
A¡iÉ¥c¢uLnË¡Ü LÇjÑZx fË¢aù¡bÑw c¢rZ¡¢jcw L¡’ej§mÉw nË£¢ho·¥°chaw z
kb¡ pñh −N¡œ e¡−jÀ hË¡þZ¡u¡qw cc¡¢e zz
Adya --- month/fortnight (moon calendar)/day (tithi) |
Basusatyaurbishweysham debanam kritaitat abhyudaikshraddha karmanah ||
Pratishthartham dakshinamidam kanchanamulyam
Shri Vishnu dwaibatam |
Jatha sambhava gotra namney Brahmanaya-aham dadani ||
On this auspicious day of ----, while maintaining the truthful tradition,
in the name of the divine, I am completing the Abhyudayeek Shraddha and
For its success I am making this humble offering to the Brahmin, in the name of Lord Vishn.
To the best of my knowledge of the identities, I am offering this reward to the Brahmin with
humility.
47
NEW AGE PUROHIT DARPAN
Auspicious bath
N¡−uqm¤c
Gayehalud
Gayehalud is the ceremonial bath of the brahmachari. Here the child (brahmachari) sits on a
wooden plank urounded by four plantain sapplings. Women do “baran” (marking the great
occasion of dwija, taking new birth for the child) with the platter used in adhibas. Then they put
the consecrated turmeric paste (in the platter) on the body of the child. Following this, the barbar
shaves off the head and puts earings after piercing the ears. It is symbolic of the life style of a
monk. The child is now going to lead a “brahmachari” life without any social distinction. The
son of the king is treated the same way as the begger’s son in the hermitage. It takes away the
ego and the child learns to lead an austere life. Like marriage in India, house top and backyard
are often chosen for the ceremony. In the west, backyard is chosen during summer where water
on the floor may not create problem. Otherwise it is done indoor with sprinkling of water as a
ritual bath which is followed by regular bath in the shower.
48
Book 8: UPANAYANA (Sacred thread ceremony)
49
NEW AGE PUROHIT DARPAN
Part 4
UPANAYANA CEREMONY
Fire worship is perhaps as old as human civilization. Since fire was put into use during Early
Stone Age, 70000 years ago, humans dominated over other animals in many ways. Its ferocious
face when uncontrolled and the friendly use in our daily lives, made the fire or Agni as the
leading God of Hindu pantheon. Offerings to the fire found a direct link with the Lord Almighty.
Thus fire worship becomes an essential component of many Puja rituals.
One other point need to be mentioned here. The authors of this book deliberately changed the
format of Havan while performing it in a foreign land in order to avoid open fire hazard. Open
fire is illegal in residential quarters or public places. Hence open fire is replaced by using canned
fuel (Sterno). The fuel-gel is taken out with a spoon and placed on the sand layer spread on the
havan kunda. Decorative sticks are used to offer in the fire after dipping in ghee. The thin stick
does not allow soaking of excess ghee and thus the fire is fully under control. All procedures a
traditional Havan is followed except the fire does not have a flame until the ghee-dipped sticks
are offered. Havan samigri is not offered on the flame in excessive quantity. Agni has made the
transition into the Hindu pantheon of gods, without losing his importance. With Varuna and
Indra, Agni is one of the supreme gods in the Rigveda. He is ever-young, because the fire is re-lit
every day, and also immortal
50
Book 8: UPANAYANA (Sacred thread ceremony)
Previous arrangement
• If available, use havan (or hom) kunda and spread on it a layer of sand.
• Keep ghee (concentrated butter) in a metal pot and pack of sticks for the offering.
• Keep one glass overflowing with rice on a plate with a supari and a coin at the top. This is
called p§Np
Ñ Aœ (purnapatra).
• Put a cover on head (cap, turban, gamcha or red towel tied on head) and tilak mark on the
forehead.
• The devotee/priest must take simple vegetarian food on the previous night.
Invocation prayer
(Fire worship)
ib>·uÙmrn
Vishnu smaran
The student or manabak and the teacher (or father) jointly pray with folded hands after three sips
of water with the name of Vishnu then continue the rest of the verse with folded hands. :
o^ ib>·u, o^ ib>·u, o^ ib>·u (sip water 3 times with the name of Vishnu),
),
o^ tdÚib>·u, prmQ pdmÚ sdApSYiÁ¹ sury: idbIb cxurAttmÚ| (continue with folded hands)
o^ apibœ pibEœA bA sîÑAbÙÛAQ gEtAip bA| J: ØmErq pu&rIkAxQ s bAhYAvYÁ¹r: Suic|
nm: sîÑm‰l m‰lYQ bErNYQ brdQ övmÚ| nArAyNQ nmúªtY sîÑ kÇmÑAiN kArEyq|
o^ ib>·u, o^ ib>·u, o^ ib>·u|
aymArñ övAy vbtu|
Om Vishn - Om Vishn - Om Vishnu | Om Tad-Vishnoh paramam padam | Sada pashyanti
soorayah dibi-iba chakshur-aatatam || Om apabitra pabitroba sarbabashan gatopiba |
jahsmaret pundarikaksha sa bajya antarasuchi | Namaha sarva mangala mangalyam
varayenam baradam shubham | Narayanam namaskritya sorvakarmani kaarayet ||
Om Vishnu, Om Vishnu, Om Vishnu | Ayamarambha shuvaya bhavatu ||
In the name of Lord Vishnu! As the widely open eyes can see the sky clearly without any
obstruction, so the wise always see Lord Vishnu with their divine vision. He who, impure or
pure, remembers lotus-eyed lord Pundarikaksha, Vishnu, in all situations, becomes purified
inside and out. We bow to Lord Narayana who is all auspicious, most adorable, beneficial and
kind. Remembering His name we should begin all our work.
Glory Lord Vishnu| Here I start with His blessing.
51
NEW AGE PUROHIT DARPAN
Coin!
Havan kunda!
Supari!
oo
!
Kamandalu! !
oo!!
!! Overflowing rice!
!!!!
!! !!
!! Offering sticks!
Kosha-kushi!
Ghee !
Water conch! !! !!
Tamrapatra!
!!
Script! Flower plate !
Priest’s seat!
!! pushpapatra)!
!! Paper towel!
Havan arrangement!
Resolution
pˆÒf
Sankalpa
The teacher/father takes the kushi with water, flower, durba, little rice, a flower and haritaki on
left hand. Cover the kushi with your right hand and declare the goal of the fire worship. After
completion of the resolution, turn over the kushi in the offering plate (tamrapatra), ring the bell
that declares the beginning of the fire worship ritual.
ib>·uErAm tdsq adY ------- mAEs ------ pEx ------- itEF± vA×kEr
(¢fa¡)
¢fa¡) ------- EgAœ SRI ------ EdbSÇmÑN:
(j¡a¡)
j¡a¡) ---------- EgAœA SRImit -------- EdbI
tsY puœ ------- EgAœ SRI ------- EdbSÇmÑN:
öv Efeue ai‰v§t EhAm kmÑiN ahmÚ (¢fa¡) ¢fa¡) kir>Y¡
kir>Y¡im |
(If someone else is doing havan, mention his name and say, “kir−>Y”)
o^ ib>·u, o^ ib>·u, o^ ib>·u
Vishnurom tadsat adya --- mashey --- pakshey ---- tithou bhaskarey (auspicious)
--- gotra ---- Shri devasharma/ --- devi ( father/mother) ---- tasya putra/kanya --- gotra ----
Kumar/Kumari Shubha Annaprshana angibhuta homa karmani aham karishey
Om Vishnu! Om Vishnu! Om Vishnu!
In the name of Lord Vishnu, on the auspicious occasion of today ---- month ---- fortnight (of
lunar calendar) I ----- (name, Mr. Mrs) of ---- gotra (family identification) resolve to perform the
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Book 8: UPANAYANA (Sacred thread ceremony)
ritual For my boy (prince) --- /daughter (princess) --- As a part of the auspicious Annaprasan,
the fire worship, I am now performing. Glory Lord Vishnu
Traditionally the havan kunda is prepared, filled with sand and its borders are marked with the
ring finger while the thumb touching the ring finger. These markings describe the color of the
fire. Make four marking on the four sides of the havan kunda, on the sand, and one in the center
(see ankusha mudra). The teacher makes the markings while the students watch him do.
o^ ErEKyQ p<FÑIEdÑ
EdÑbtAkA
btAkA pItbNÑA|
Om rekheyam prithirdevataka peetabarna |
In the name of divine (Om)! This line is for the earth-God yellow in color
o^ ErEKyQ aigÃEdÑ
dÑbtAkA ElAihtbNÑA|
Om rekheyam Agnirdevataka lohitabarna |
Om! This line I am drawing in the name of Lord Agni, the God of red in color.
Now take out a pinch of the sand and throw outside the havan kunda with a kush while chanting
the following mantra:
53
NEW AGE PUROHIT DARPAN
Agni sthapan
A¢NÀÙÛ¡fe
Starting the fire
Using three sticks bring the fire from the burning lamp. Put the fire on the fuel can or on the pile
of woods.
At this time the fire is given a specific name to correspond to the occasion.
Note: In early days fire was always kept on in the house for its ready use. It, however, received a
new name which corresponded to its use when taken for the Havan. For example, in marriage the
name “Yoyaka” this signifies union. Similarly in Annaprasan it is Suchi, and in any happy
occasion it is “Shobhanah.” For peacehavan it is ‘Baradah” and for pujas “Balada.” Thus in
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Book 8: UPANAYANA (Sacred thread ceremony)
Durga Puja the fire gets the name given of Balada (bld).This symbolizes “Strength giving”.
Balad word is also used in referring to “Bull” which also indicates “Power” and this was the
form in which Devi Durga killed Mahisashur.
The name given for the fire of Upanayana is “Samudbhava” which means beginning of
happiness or joy.
Then, welcome the new fire by showing the five welcome mudras:
o^ pj¤áhnAmAgÃ
hnAmAgÃEy HhAgµC HhAgµC HhAitù HhAgµC|
HhAgµC|
Hh siæEdih Hh siær¦}Yü aœAiùAnQ kur¦ mm pUjAQ g<hAN||
AN||
Om! Samudbhavanamagnaye ihagacha ihagacha, iha tishtha iha tishtha,
iha sannidhehi, iha sannirudhyascha atradhistanam kuru, mam pujam grihana ||
Oh Baladagni, come here come here, stay here stay here, come near, after coming close settle
here and receive my oblations.
Offer five things (minimum) to the fire by sprinkling a little water on each item:
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NEW AGE PUROHIT DARPAN
Sit on your knees and create a water-marked boundary around the havan kunda (fire place) with
the help of kamandalu (water vessel with spout). Chant the mantra while making the mark. The
four mantras are for the four sides of the fire place. The idea (in sense of early days) is to prevent
the fire from spreading out.
o^ pRjApit Vi>x
Vi>x anuøp
u CE¾dYA sibtA EdbtA aigà pJuÑxEn ibinEyAgx
ibinEyAgx|
pRjApit Vi>x
Vi>x aiditr EdbtA wdkAÎil EsEk ibinEyAgx
ibinEyAgx| Jy A¢c−
A¢c−aqe¤jeÉü z
pRjApit Vi>x
Vi>x anumit EdbtA wdkAÎil EsEk ibinEyAgx
ibinEyAgx| Jy Ae¤jaqe¤jeÉü z
pRjApit Vi>x
Vi>x srütI EdbtA wdkAÎil EsEk ibinEyAgx
ibinEyAgx| Jy plüaÉ¡q
plüaÉ¡qe¤
¡qe¤jeÉü zz
zz
Om prajapati rishi Anustupa chandyo Sabita devata Agni parjukhaney biniyogah |
Prajapati rishih Aditir devata udikanjali sekey biniyogah | Om Aditeyhanumanasya |
Prajapati rishih Anumati devata udikanjali sekey biniyogah | Om Anumateyhanumanyasa |
Prajapati rishih Saraswati devata udikanjali sekey biniyogah |
Om Saraswatyahanumanaswa |
In the name of sage Prajapati, in Anustup meter, dedicated to the sun,
I am circling the water around the fire |
Oh Aditi (the mother of Gods) I am offering this encircling water to you.
Please permit me, Oh Aditi, to start my fire offerings.
Oh the God of Sanction, I am offering this encircling water to you,
Please permit me, Oh the God of Sanction, to start my fire offerings.
Oh Saraswati, I am offering this encircling water to you,
Please permit me, Oh Saraswati, to start my fire offerings.
After the Udikanchala sekh, put fresh wood into the fire, if there is open fire or put some dry
sticks.
Consecration of Ghee
Oªapwú¡l
Gritasamskar
Take the pot of sacrificial ghee. Put a kush blade into it. Move the pot towards the center for
convenience in offering while chanting the following verse:
fËS¡f¢aGÑ
¡f¢aGÑ¢oNÑ
¢oNÑ¡uœ£µR¾c BSÉw −cha¡ B−SÉ¡fh−e ¢h¢e−u¡Nx z
Prajapatir rishi Gayatri chanda ajyam devata ajyopabaney viniyogah |
In the name of sage Prajapati, singing in Gayatri meter,
I am placing this consecrated ghee (clarified butter) in the center for its offer.
Then, throw a little ghee with the kush into the fire, chanting.
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Book 8: UPANAYANA (Sacred thread ceremony)
Jy −cha¡v-
−cha¡v-f¤e¡aÆ¢µR−âZ f¢h−œZ h−p¡x p§kÑpÉ l¢nÈ¢ix ü¡q¡ zz
Om devatat-punatwa-chidrena pabitrena basoh surjasya rashmibhih swaha ||
By the grace of God, this consecrated butter is sprinkled over the fire with the kush,
May this be as pure as the rays of the sun!
Here the kamandalu represents Brahma. Place few kush grasses on the floor beside the Havan
kundu:
fËS¡f¢aGÑÑ¢ol (A)¢NÀ
(A)¢NÀ−cÑha¡ a«Z¢elp−
¢elp−e ¢h¢e−
¢h¢e−u¡Nx z Jy ¢elÙ¹ fl¡hp¤x¤ zz
Prajapati rishir agnirdevata trinanirashaney binyogah | Om! Nirastah parabasu ||
In the name of sage Prajapati and the Fire God Agni, I am laying this kush grass
Requesting all the bad spirits to leave this place of worship ||
Then place a kamandalu with a flower in it on the grass you spread out. Alternatively, put a glass
of water with a kush grass and a flower in it. The kamandalu represents Brahma who is looking
over the Havan ceremony.
fËS¡f¢aGÑÑ¢ol (A)¢NÀ
A)¢NÀ−cÑha¡ hË−þ¡fhn
þ¡fhn− ¢h¢eEu¡Nx z Jy Bh−
hn−e ¢h¢eE Bh−p¡x pc−
pc−e p£c z
Prajapati rishi agnirdevata Brahma upabeshaney viniyogah |
Om abaso sadaney seeda ||
Following the directions of sage Prajapati, in reverence to the Fire God (Agni devata),
I have the task of establishing Brahma here.
Planets are believed to influence the life on this earth. Thus reverence to the planets is important
during the fire worship. (See more information in the Addendum). Make your fire offerings
(ghee-dipped sticks) to the nine planets:
(öœ², Venus)) o^ p§
p§>iæh
>iæh rAit rÙ¹u üAhA
Om pushanniha rati rastu swaha
Shower your divine blessing on the earth
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Book 8: UPANAYANA (Sacred thread ceremony)
Offerings to Gayatri
mhAbYAh©it EhAm
Mahavyahriti Hom
The teacher and his disciple now perform the Mahabyahrit hom. It the great mantras of Gayatri,
the base of Hinduism, chanted in different meters. Offer ghee in the name of the three great
sayings: “vu
vuvuÑb:ü:” that covers the entire Universe.
o^ pRjApitVÑ
ApitVÑi>
i> gAyœI CE¾dYA aigÃEdbtA kuSi&kA Efeue EhAEm ibinEyAg:|
o^ vu üAhA|
Om Prajapatirrishi Gauatri chando Agnidevata kushandika upanayana homey biniyogah|
Om bhu swaha ||
o^ pRjApitVÑ
ApitVÑi>
i> r¦i>·k CE¾dYA bAyuEdÑbtA kuSi&kA Efeue EhAEm ibinEyAg: |
o^ vub: üAhA|
üAhA
Om Prajapatirrishi Runchika chando Bayurdevata
kushandika upanayana homey biniyogah |
Om bhubah swaha |
o^ pRjApitVÑ
ApitVÑi>
i> anuøp
u CE¾dYA sUJÑYEdbtA kuSi&kA Efeue EhAEm ibinEyAg:
o^ ü: üAhA|
Om Prajapatirrishi Anusthupa chando Suryodevata
kushandika upanayana homey biniyogah |
Om swah swaha |
o^ pRjApitVÑ
ApitVÑi>
i> b<htI CE¾dYA pRjApitEdÑ
ApitEdÑbtAbtA kuSi&kA Efeue EhAEm ibinEyAg:|
vu-vu-Ñ ü: üAhA|
Om Prajapatirrishi Brihati chando Suryodevata kushandika upanayana homey
biniyogah | Om bhur-bhuba-swah swaha |
In the name of sage Prajapati, sung in Gayatri meter, dedicated to Fire God,
I am offering this oblation on the occasion of fire offerings for Upanayana,
remembering the great saying of “Bhu” (the earth that is the embodiment of pran or life).
In the name of sage Prajapati, sung in Rushmik meter, dedicated to wind God,
I am offering this oblation on the occasion of fire offerings for Upanayana,
remembering the great saying of “Bhubah”
(the cosmos that stands between earth and heaven, devoid of earthy sufferings).
In the name of sage Prajapati, sung in the Anustup meter, dedicated to Sun God,
I am offering this oblation on the occasion of fire offerings for Upanayana,
remembering the great saying of “Swah”
(the heaven, embodiment of happiness, the ultimate place of rest).
In the name of sage Prajapati, sung in the Brihati meter, addressed
to the Lord of people (Brahma) I am offering this oblation on the occasion of fire
offerings for Upanayana, remembering the great saying of
“Bhu(r), Bhubha and Swah” (the ultimate basis of creation).
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NEW AGE PUROHIT DARPAN
Upanayan Hom
Efeue (fËL«a LÇjÑ)
Upanayana (prakrita karma)
In the following steps acharya interacts with his student in front of Agni.
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Book 8: UPANAYANA (Sacred thread ceremony)
61
NEW AGE PUROHIT DARPAN
fËS¡f¢aGÑ¢olAe¤øf
¥ µR−¾c¡ A¢NÀ-h¡u¤-p§kÑÉ-Q−¾cʾc¡c−u¡ −cha¡ z
Efeu−e B¢QkÑÉpÉ j¡ehL-
j¡ehL-−fËrj¡ZpÉ S−f ¢h¢e−u¡Nx z
Jy AN¿»¡ pjNeÈ¢q fËp§jaÑÉw k¤−k¡ae z
A¢loV¡x p’−u ¢q ü¢a p’la¡cujÚ zz
Prajapatirrishir anustupa chando Agni-Bayu-Surya-Chandrendadayo devata upanayaney
acharjyashya manabak prekshamanasya japey biniyogah || Om agantra samaganmahi
prasumartyam jujotana | Arishtah sanchaye hi swati sancharatadayam ||
As sung by sage Prajapati, in Anustupa meter, Addressed to Agni, Bayu, Surya, Chandra and
other Gods, Seeking their blessing for the union of the teacher and pupil In this Sacred Thread
ceremony and establish the bondage between them that will help
This splendid youth to realize the Ultimate Truth.
fËS¡f¢aGÑ
¡f¢aGÑ¢ol Ae¤øf
¥ µR¾c A¡Q¡−kÑ¡ −cha¡ Efeu−e j¡ehL f¡W−e ¢h¢e−u¡Nx z
Jy hËþQkÑÉ j¡N¡j¤f j¡ euü zz
Prajapatirrishir anustupa chanda acharyo devata
Upanayaney manabaka pathaney biniyogah |
As sang by sage Prajapati in Anustupa meter, the teacher engages the students in reading the
scriptures, following the sacred thread ceremony.
(Oh Guru) I have come to accept the austere life (hËþQkÑÉ). Please initiate me.
Jy −L¡ e¡j¡¢p ?
Om konamashi?
What is your name ?
fËS¡f¢aGÑ
¡f¢aGÑ¢ojÑ¡eh−L¡ −cha¡ Efeu−e j¡eh−L¡ e¡jLb−e ¢h¢e−u¡Nx z
Prajapatirrishir manabako devata upanayaney manabako namakathaney biniyogah |
In the name of sage Prajapati, the student told his name during the Upanayana ceremony.
The acharya then proceeds towards the student and interacts with him as follows:
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Book 8: UPANAYANA (Sacred thread ceremony)
Aryama (AkÉÑj¡) is one of the early Vedic deities. His name signifies "bosom friend". He is
the third boy of Aditi, mother of all Gods and is a solar deity; the Milky Way is supposed
to be his path. Many consider that Aryaman is another name of Surya or the Sun God. It
stands for the dutiful nature of Sun in keeping his dharma of controlling time. As the
creator of day and night, Aryama (Sun) controls the movement of time. In being duty
bound to this activity, Sun provides us an example of being duty bound and being
objective. As Upanayana ceremony centers on the Sun as the principle deity, the name of
Aryaman becomes an integral part of the ceremony. The Hindu marriage oaths are
administered with an invocation to Aryama being the witness to the event.
fËS¡f¢aGÑ
¡f¢aGÑ¢ox p§−kÑÉ¡ −cha¡ Efeu−e j¡ehLpÉ¡hšÑ−e ¢h¢e−u¡Nx z
Jy p§kÑpÉ¡hªa jeÄ¡ hšÑü nË£ --- −chnÇjÑex z
Prajapatirrishih Suryo devata upanayaney manabaksyabartaney bininyogah |
Om Suryasyabritmanwabartaswa Shri --- devasharmanah |
In the name of sage Prajapati, the student then turned to his teacher
During the Upanayana ceremony.
Now blessed by the Sun, and the student Shri ---
the God’s messenger, bears a divine appearance.
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NEW AGE PUROHIT DARPAN
64
Book 8: UPANAYANA (Sacred thread ceremony)
Jy h¡tjÚ zz
Om badam ||
I am firmly with you. (You have my attention)
The teacher then puts the grass belt of girdle in order to make the student to remember the hard
life of a celibate waiting ahead of him.
Brahmachari is a perboy who leads an austere life and abstains from sexual practice.
Brahmacharya (hËþQkÑÉ) is the term used for the practice of self-imposed celibacy that is
generally considered an essential prerequisite for spiritual practice. It is the time to learn to
know Brahman, the Super Being (hËþ‘¡e). These characteristics correspond to Western
notions of the religious life as practiced in monastic settings.
In Vedic system of living the life was divided in four stages – the growing life of
childhood, the learning life of a student as Brahmachari, the active family life and the
retired life in hermitage. The life of student Brahmachari starts at 8 years of age before the
puberty and continues until the age of 20 years. During this time Vedic sciences are
studied, along with religious tests contained within the Vedas and Upanishads. This stage
of student life was characterized by the practice of strict celibacy.
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NEW AGE PUROHIT DARPAN
Jy h¡tjÚ zz
Om badam ||
I am firmly with you. (You have my attention)
The acharya then teaches his student how to put the knot of the sacred thread with the following
mantras:
fËS¡f¢aGÑ¢oNÑ
oNÑ¡uœ£µR¾c¡ ¢hnÄEch¡ Echa¡
uœ£µR¾c¡ ¢hnÄ
EfeuEEe k−
Efeu k−‘¡fh£a
‘¡fh£a f¢ld¡f−
f¢ld¡f−e ¢h¢eEu¡Nx z
f−e ¢h¢eE
kE‘¡fh£aj¢p k‘pÉ −aÆ¡fh£−
Jy kE fh£−a-−e¡f−
e¡f−eqÉ¡¢j zz
Jy k−
k−‘¡fh£aw fljw f¢hœw hªqØfa ØfakÑv pqSw f¤lÙ¹¡v z
Bu¤oÉjNËw fË¢aj¤’ öïw k‘¡fh£aw
k‘¡fh£aw hmjÙ¹¥ −aSx zz
Prajapatirrishir-gayatrichando Viswedebah devata
upanayaney jagyopabeet paridhapaney biniyoga ||
Om jagyopabitamashi jagyashy twopapabitey-nopanehyami ||
Om jagyopabeetam param pabitram Brihaspateyrsyat sahajam purashat |
Ayushyamagram pratimuncha shubram jagyopabitam balamastu tejah ||
In the name of sage Prajapati, sung in Gayatri meter, praising the Lord of the Universe,
On the occasion of this Upanayana I offer this Yagyopabita in perboy The acharya puts on the
sacred thread with blessing from divnity “Oh the sacred thread you are pure and virtuous,
Bearing the wishes of Brihaspati, arousing the innate quality of the student the acharya wishes
for a long life of the student, free thoughts to flow and derive strength and
divine energy from the sacred thread.
Jy h¡tjÚ zz
Om badam ||
I am firmly with you. (You have my attention)
The acharya then offers to the student with the deer skin girdle:
fËS¡f¢aGÑ¢ox nLÑlµR¾c¡q¢Sew
µR¾c¡q¢Sew −cha¡ Efeue
Efeue A¢Se f¢ld¡f−
f¢ld¡f−e ¢h¢e−
¢h¢e−u¡Nx z
Jy ¢jœpÉ Qr¥hÑl¦Zw hm£u−
hm£u−Ù¹−S¡ kn¢ü ÙÛ¢hlw p¢jÜjÚ z
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Book 8: UPANAYANA (Sacred thread ceremony)
fËS¡f¢ar¢ol¡Q¡k¡Ñ
¡f¢ar¢ol¡Q¡k¡Ñ −cha¡ BQ¡kÑÉ¡j¿»−Z ¢h¢e−
¢h¢e−u¡Nx z Jy Ad£¢q −i¡x p¡¢hœ£w −j ih¡ee¤
ih¡ee¤-hËh£a¥ zz
Prajapatirrishiracharyo devata acharyamanantraney biniyogah |
Om adhihi bhoh Savitrim mey bhabananubrabitu ||
In the name of sage Prajapati, God-like teacher (acharya), got engaged in giving his advice.
As you diligently study with blessing from Sun God
You will get the answer of your spiritual inquiry.
Jy h¡tjÚ zz
Om badam ||
I am firmly with you. (You have my attention)
Jy h¡tjÚ zz
Om badam ||
I am firmly with you. (You have my attention)
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NEW AGE PUROHIT DARPAN
fËS¡f¢aGÑ¢oNÑ¡uœ£µR−¾c¡q
uœ£µR−¾c¡q (A)¢NÀ
(A)¢NÀ−cÑha¡ jq¡hÉ¡q©¢a f¡ ¢h¢eEEu¡Nxz Jy i¨x Jy z
f¡−−W ¢h¢e
Prajapatirrishir Gayatri chandoh Agnirdevata Mahabyahriti pathey biniyogah | Om Bhuh |
In the name of sage Prajapati, sung in the Gayatri meter, I recall the great divine saying
of “Om Bhu Om” (the earth that is the embodiment pran or life).
fËS¡f¢aGÑ¢oNÑ¡uœ£µR
uœ£µR−¾c¡
µR−¾c¡ h¡u¤−cÑha¡ jq¡hÉ¡q©¢a f¡W ¢h¢eEu¡Nx z Jy i¨hx Jy z
f¡W ¢h¢eE
Prajapatirrishir Gayatri chando Bayurdevata Mahabyahriti pathey biniyogah | Om Bhubah |
In the name of sage Prajapati, sung in the Gayatri meter, I recall the great divine saying
of “Om Bhubah Om”
(the cosmos that stands between earth and heaven, devoid of earthly sufferings).
Jy i¨x fËS¡f¢aGÑ¢oNÑ¡uœ£µR
uœ£µR¾cx
µR¾cx p¢ha¡ −cha¡ S−S−f¡f
f¡feu− ¢h¢eEu¡Nx z
eu−e ¢h¢eE
Jy i¨iѨhx üx avp¢ha¥î−Ñ lZÉw i−
i−NÑ¡ −chpÉ z d£j¢q ¢d−
¢d−u¡ −u¡ ex fË−Q¡cu¡v Jy zz
Om Bhu Prajapatirrishir Gayatri chandoh Sabita devata japopanayaneh biniyogah |
Om Bhurbhubah swah tatsabiturbarenyam bhargo devashya
Dhimahi dhiyo yo nah prachodayat Om ||
In the name of sage Prajapati, sung in the Gayatri meter, I repeatedly utter the great mystic
saying (mhAbYAh©it, Mahabyahriti): Om( primordial sound that represents divinity)! In the three
worlds – the physical (bhur), the mental (bhuvah) and the spiritual (suvah) – You, that
transcendental Paramatama, the adorable (barenyam) Sun (Savitur, creator of this world) -
destroy the darkness (bhargo, sin), with your divine effulgence (devasya). We meditate upon
(dheemahi) Thee, Enlighten our intellect (dhiyo yonah pracodayat). Om.
The acharya now whispers Gayatri mantra into the right ear of the student three times and
explain the meaning of it (once).
Here the teacher offers a walking stick to his student with the following mantra:
fËS¡f¢aGÑ¢ox fPÚ¢š²ÕR−
š²ÕR−¾c¡ cä¡NÀ£ −cha¡
Efeu−
Efeu−e j¡ehLcä¡fÑ−Z ¢h¢eE ¢h¢eEu¡Nx z
Jy p¤¤nËhx p¤¤nËhpw j¡ L¥l¦ kb¡ aÆw p¤¤nËhw p¤¤nËh¡x z
−c−h−Öhhjqw
−Öhhjqw p¤n¤ hË x p¤n¤ hË ¡x hËþ−Zo¤ i¨u¡pj zz
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Book 8: UPANAYANA (Sacred thread ceremony)
Jy h¡tjÚ zz
Om badam || I am firmly with you. (You have my attention)
After receiving the stick the student goes out for begging door to door. All students are treated
equally by the acharya, may it be prince or the popper. They all have to beg with humility. The
first perboy to him the student approaches is the mother. Here the Brahmachari boy is treated as
the respected God by the mother.
After receiving the alm (a bowl of rice and vegetables), the Brhmachari thanks her:
Jy ü¢Ù¹ z
O swasti
I accept your gift
Jy ü¢Ù¹ z
O swasti
I accept your gift
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NEW AGE PUROHIT DARPAN
The student brings all the alms to the ashram and give to his teacher. The teacher then cooks for
the student after establishing the fire with a new name (¢n¢M). Follow the same procedure as
described earlier without drawing new lines.
Show the five gesture of welcome to the fire with the nameof Shikhi. Then pray with folded
hands.
Jy C°qh¡u
C°qh¡u-¢ja−
¢ja−l¡
a−l¡ S¡a−
S¡a−hc¡ −chiÉ¡ qhÉw hqa¥Ñ fËS¡eeÚ z
Om ihaibaya-mitaro jataveda debebhyo habyam bahatu prajanana ||
To understand the knowledge inherent in the sun God
One needs the teacher (guru) to further interest (inquisitiveness).
Now perform the Udikanchala shekh (offering of water). Circle water around the fire, chanting:
(avoid putting in fire)
o^ pRjApit Vi>x
Vi>x anuøp
u CE¾dYA sibtA EdbtA aigà pJuÑxEn ibinEyAg
ibinEyAgxx|
Om Prajapati rishi Anustupa chandyo Sabita devata Agni parjukhaney biniyogah |
In the name of sage Prajapati, in Anustup meter, dedicated to the sun,
I am circling the water around the fire |
Give two sticks into the fire with the following mantras:
fËS¡f¢aGÑ¢ol (A
(A)¢NÀ−ŸÑha¡ A−
A−NÀ± p¢jc¡d¡−
p¢jc¡d¡−e ¢h¢e−
¢h¢e−u¡Nx z
Jy ANÀ−u p¢jdj¡q¡oÑÉw hªq−a S¡a−
S¡a−hc−
hc−p zz
Om ihaibatayamiro jatbeda debebhyo habyam bahatu prajanana |
Prajapatirrishir Agnirdevata Agnou samidadhaney biniyogah ||
Om agnaey samidhamaharjyam brihatey jatbedasey ||
Oh our well wisher knowledgeable fire (different from ill-spirited Agni), who carries our
oblations to Gods. In the name of sage Prajapati I am offering the wood to the Fire God
Oh fire god please accept my wood wrapped with Vedic prayers.
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Book 8: UPANAYANA (Sacred thread ceremony)
Jy p¢h−
p¢h−œ aÆ¡ S¥øw ¢eîÑf¡¢j z Jy p¢h−
p¢h−œ ü¡q¡ zz
On Sabitrey twa jushtam nirbapami | Om Sabitrey swaha ||
I offer my deep rverence to the sun and making this offering to the fire in the name of Sun
Perform the Sandhya at this point with help from the guru (father). Keep the fire going.
In this ceremony the Acharya (father) prepares the food and it with him. It used to be on the
fiourth day but now a day it is done along with Upnanaya Home on the same fire.
The rice collected from begging is taken in a pestle and rubbed. This is symbolic of
removing the husk from the paddy to get rice. In early days the teacher took the trouble to feed
the student from the scrap. The following verse is chanted while the rice is rubbed in the pestle:
After hitting the rice wash it three times before cooking. As cooking takes a long time, it
will be more convenient to make the charu ahead of time and mix the consecrated rice with it.
Now offer the cooked rice into the fire with this verse:
Jy p¡¢h−œ ü¡q¡
Om Sabitrey swaha |
I am making this offering in the name of the sun .
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In early days, the student returned home after nearly eight years. Hence Samabartan or Home
Coming was considered as an independent ceremony than Upanayana and listed separately in
Dashakarma (ten celebrations of life). This changed with time as students went to Colleges and
Universities instead of Gurukul or Ashrams. As a result, Samabarten has become a part of the
Upananaya. Conservative families of Brahmins in India may observe three days of isolation to
have a vestigial of Ashram life but more and more are leaning towards one day celebration with
a pause to perform the Sandhya, for at least few days, which the student learned from the guru.
Sandhya means “at the junction (sandhi, siå).” It focuses on the prayer for the Goddess Gayatri.
According to ancient tradition, Sandhya is done three times a day – at the junction of
night/morning, high noon/afternoon, and at sunset (day/night). Sandhya is taught at the time of
sacred thread. The new Brahmin usually follows it for a year. Hence, it is desirable for the new-
age Brahmin to start any puja ritual by performing the Sandhya in order to fill in his undone
commitment.
Introduction to Gayatri
Gayatri mantra is a highly revered mantra based on a Vedic Sanskrit verse from a hymn of the
Rigveda, attributed to Visvamitra. Gayatri mantra is named for its Vedic gayatri meter. The
main principle of Vedic meter is measurement by the number of syllables. The metric unit of
verse is the pada (beat), generally of eight, eleven, or twelve syllables. Others Vedic meters are
Jagati, Tristubh, Viraj, and Anustup. Each has its specific number of padas and syllables. Gayatri
has 3 padas and 8 syllables. Chandas (Cå:) is the systematic study of Vedic meter.
Gayatri verse is interpreted to invoke the deva Savitr (sun). Hence it is often called Savitri.
Gayatri, however, has been referred in its meditation ( }YAn) as a goddess. Thus some believe that
the radiation energy of the sun is considered as goddess Gayatri. From a more scientific point of
view, the energy is the basis of all creations and thus Gayatri is held on a high position in Hindu
pantheon. Gayatri Mantra is repeated and cited very widely in Vedic literature, and praised in
several well-known classical Hindu texts. The mantra is an important part of the Upanayana
ceremony for young Hindu Brahmin males as part of their daily rituals. Modern Hindu reform
movements spread the practice of the mantra to include women and all castes and its use is now
very widespread.
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Recital of Gayatri
By tradition non-Brahmins and women are not permitted to chant Gayatri. This, however, is
seriously challenged in modern era and is adopted worldwide because of its deep philosophical
meaning. If the worshipper is not doing Sandhya, he should at least do the minimum chant (jap)
of ten counts of Gayatri jap (gAyœIjp). Details of its meaning are given in the text.
General Preparation
Wash your hands and feet before sitting on the asan (puja seat) to do the sandhya.
Sanctification
o^ â¦pdAidb mumUcAn:, iüæ: ¨AEtA mlAidb| pUtQ pibEœNbAjY, aAp: öÜÁº ¯mns:||
â¦pdAidb
Om! Drupadadiba mamuchanah swinaha snato malatiba|
Putang pabitrenabajyam, apah sudhantu mainasha||
Om! As a sweated perboy feels soothed under he tree, as he feels clean after a bath,
as ghee always stays pure, so
Oh water, wash away my sins and purify me.
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o^ Vt® stY®AvIÜAq-
stY®AvIÜAq-tpEsAh}YjAyt| tEtA rAœYjAyt:, tt: smuEdRA aNÑb:||
o^ smudRAdNÑ
dNÑbAdi}, sQbqsErA ajAyt| aEhArAœAiN ibd}dÚ,Ú ibSBsY im>EtA bSI||
o^ sUJÑYAc¸dRmEs± }AtA, JFApUî-Ñ mkÒyq| idb® p<iFbI: c,aÁ¹irxmÚ aEFA ü:|
Om ritancha satyancha abhiddhatat tapasohadhyajayata
Tato raatrya jaayata, tatah samudro arnabah||
Om samudradarnabadadhi, sanbatsaro ajayata||
Ahoratrani bidadhad, bishwashya mishato bashi||
Om Suryachandra Mashaudhata, jathapurbamakalpayat|
Dibancha pritibhi cha, antariksham atho swah||
From all-illuminating Supreme Lord the Divine Law and Truthfullness generated.
Then came the darkness of night followed by vast ocean full of water.
Thus came the annual rhythm, the night, the day, the sun, the earth, the sky,
the Heaven and the universe, with the blessing of the Almighty.
Breathe Control
pAÊNAyAm
Pranayam
Sprinkle water around you while you imagine creating a wall to isolate yourself from the rest of
the world. Repeat the following chant while sprinkling the water:
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After sprinkling the water around you close the right nostril with your right thumb and inhale
through the left nostril while chanting the pranayam mantras.
Continue to press the right nostril with the right thumb and then close the left nostril with the
little finger and ring finger of the right hand. Imagine the presence of Vishnu on your heart and
chant the following describing the appearance of Vishnu:
(h©id)
h©id) o^ nIElAqpl
nIElAqpl--dlpRvQ ctuvÑjQ SÐcœ²gdApdÈhعQ gr¦#Ar©t
gr¦#Ar©tQ EkSbQ }YAynÚ|
o^ vu: o^ vub: o^ ü: o^ mh: jn: o^ tp: o^ stYQ||
o^ tq sibtuîÑErNYQ vEgÑA EdbsY }Imih | i}EyA EyA n: pREcAdyAq o^||
o^ aAEpA EjYAtI rEsAhm<tQ bRþ vuvuÑb: üEr^A||
Hridi – Nilotpala dala-prabhang chaturbhujam
sankhachakra-gada-padma-hastam
Garuraruha Keshabang dhayen | Om bhuh Om bhubah Om swah Om maha
Om janah Om tapah Om satyam || Om tat Sabitur varenyam bhargo devashya dhimahi |
Dhyo yonah prachodayat || Om apojyoti rashomritam Brahma bhur bhubasarom ||
Meditate on Vishnu (Keshaba), sitting on your heart and emitting blue hallows. In four arms He
holds – conch, spinning wheel, mace and lotus. He sits on the heavenly bird Garura for his
transportation. Oh the revered Sun remove the darkness that prevails in me and illuminate my
intellect with your divine illumination that spreads out over the three worlds of this universe.
Release the thumb on the right nostril and allow the breath to exhale through the right nostril.
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Take water in your right palm chant the mantra and sip it.
sUJÑYÕc Emit m¿sY bRþ Vi>: pRk<itÕC¾d
tÕC¾d
aAEpA EdbtA aAcmEn ibinEyAg:|
o^ sUJÑYÕc mA mnuYÕc mnuYptyÕc| mnuYk<EtvY: pAEpEvYA rxÁ¹AQ||
JdRAiœyA pAp-
pAp-mkAir>Q mnsA bAcA hÙ¹AvYAQ páYAQ-
páYAQ-mudErN iSnÂA|
rAiœÙ¹dbluÇptu, Jq ik® duirtQ miy|
HdmhQ mAmm<tE>AEn± sUEJÑY EjYAiti> juEhAim üAhA||
Surya meti mantrasya Brahma Rishi prakritischanda apo devata achmaney biniyoga |
Om Suryascha ma manyuscha manyopatayascha |
Manyukritebhya papebhyo rakshatam ||
Jadatriya papa makarisham manasa bacha hastabhyam padmam-mudarena shishna ||
Ratristadbalaspatu, jat kincha duritam mayi |
Edmaham mammritayonow Surey jyotoshi juhomi swaha
In the name of the Sun as described by the sage Brahma in Prakriti chanda, I am sipping this
water. With the blessings from the Sun and the sages may be protected from the ignorance (sin).
Whatever sin I have incurred in the night by my words, hands, feet and other organs, may that be
excused by the God of the night. Blessed by them I may now burn all my sins into the eternal
flame of bliss as my ahuti (offering) in order to acquire my immortal soul.
Take little water in your right palm, chant the mantra and imagine that you are blowing off your
sin through your breath.
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o^ smuâ¡dNÑ
â¡dNÑbdi}, sQbqsErA ajAyt| aEhArAœAiN ibd}dÚ ibSBsY im>EtA bSI||
â¡
o^ sUJÑYAc¾dRmEs± }AtA JFApUbÑmkÒyq| idb® p<iFbI®AÁ¹irx mEFA ü:||
Ritamityasya riktraysya aghamarshana rishir Anupstupachhanda
Bhavabrito devata ashwamedha babhrithey biniyogah ||
Om ritanch satyancha abhidhatapa sohadhyajayata |
Tato ratra jayata tatah samudro arnabah ||
Om samudrad-arnabadadhi sambatsaro ajayata |
Ahoratrani bidadat Viswasya mishato bashi ||
Om Surya Chandra masau dhata yatha purbam kalpayat |
Deebancha prithibincha antariksha matho swah ||
As described by Aghamarshana sage in Anustupa meter, dedicated to describe God’s creation.
In the beginning of the Creation there was no light that was watched exlusively by His Absolute
Truth. Then formed the sea, followed by the intermittent day and night leading to the annual
cycle of the year. The universe got illuminated by His grace, reflected by the sun and the moon,
as He planned. And finally merged the whole Universe and this earth extended deep into its
core. (Recalling the Creation removes the ignorance within you)
Now throw the water on to your left on the ground imagining that you are released of the sin and
ready to do your worship as the pure soul (amritasya putra). Wash your hand and you are now
ready to offer your prayer to Gayatri. Now look to the east, imagining the rising sun and chant:
This prayer is dedicated to the sun in his current position on the sky. Facing the sun chant:
icœimtYsY kUqsVi>-
sVi>-iÙ»øpu ÚC¾d: sUEJÑYA EdbtA sUEJÑYApØÛAEn ibinEyAg:|
o^ icœQ EdbAnA-
EdbAnA-mudgAdnIkQ, cxuimÑœsY br¦NsYAEgÃ:
aApRA dYAbAp<iFbI aÁ¹irxQ sUJÑY aAtÈA jgtعÙÛuJÕc||
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o^ bRþEN nm:, o^ bRAþENEvYA nm:, o^ aAcAEJÑYEvYA nm:, o^ Vi>EvYA nm:, o^ EdEbEvYA nm:, o^ EbEdEvYA nm:,
o^ bAyEb nm:, o^ m<tYEb nm:, o^ ib>·Eb nm:, o^ ¯bSRbNAy nm:, o^ wpjAy nm:|
Om Brohmaney namah, Om Brahmanebhyo namah, Om acharyebhyo namah, Om rishibhyo
namah, Om devebhyo namah, Om Vedebhyo namah, Om bayabey namah, mritabey namah,
Om Vishnabey namah, Om Vaishrabanaya namah,Om upjaya namah.
Om! Brahma the creator, Brahmins (devoted to divine thoughts), teachers, sages, Gods,
Vedas, wind, souls of the dead, Vishnu, and the sage Baishravan who studied the Sama Veda.
Welcome to Gayatri
gAyœI aAbAhn
Gayatri avahan
Gayatri Meditation
gAyœI}YAn
Gayatri dhyan
Dhyan is the process of invoking the image of the God/Goddess on the mental screen.
Morning
o^ kumArI-
ArI-m<gÚ EbdJutAQ bRþr©pAQ ibicÁ¹Eyq| hQsiÙÛ
hQsiÙÛtAQ kuShÙ¹AQ sUJÑYm&l-
m&l-sQiÙÛtAQ||
Om kumarim-Rigvedajutan Brahmarupan bichintayet
Hansasthetang kushahastang Suryamandala-sansthitam ||
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Book 8: UPANAYANA (Sacred thread ceremony)
In the morning meditate on Gayatri as a small girl, holding the sacred Rigveda, looking
over the universe while sitting on a swan, holding Kusha (the sanctified grass that captures
sun’s rays) in her hands; while located on the divine solar system.
High noon
Evening
o^ sAyAEh² iSbr©pA® b<ÜAQ b<>v-
v-bAihnIQ|
sUJÑm&l-
&l-m}YÙÛAQ sAmEbd smAJutAQ|
Om sayaneh Shibarupanchya bridang brishabha-bahining
Suryamandala-madhyastang Samaveda samajutang ||
In the evening, like the image of Shiva, Gayatri takes the form of an old lady riding on a
bull while located in the Solar system and holding the Samaveda in her hands.
Gayatri chant
gAyœIjp
Gayatrijap
Light is a symbol for knowledge and wisdom. Many would like to meditate on light as a formless
symbol of the Supreme divine. Gayatri mantra helps in such a meditation. The following Gayatri
prayer is mentioned in Rigveda and Brihadaranyaka Upanishad. It is considered as the ultimate
Vedic prayer.
The following chant, known as Gatri mantra or Mahabyahriti (great
utterance) is counted ten times as shown in the figure using right
palm. The process of couting is shown by the arrow. Start (#1) on
the second space between the top two knuckles of ring finger. Then
continue as numbered following the arrow. When the first round is
done on the right palm, keep tab on the left palm in the same manner
where #1 represents ten counts of the Gayatri mantra. Thus when
you reach #10 on the left palm, you have chanted hundred times. At
the end, finish with eight extra counts on the right palm, making a
total of 108 total counts, the normal cycle of Gayatri mantra chant.
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NEW AGE PUROHIT DARPAN
Let us meditate on the glory of that effulgent reality, through which the whole universe is
projected, May He enlighten our intellect.
In detail
Om( primordial sound that represents divinity)! In the three worlds – the physical (bhur), the
mental (bhuvah) and the spiritual (suvah) – You that transcendental Paramatama, the adorable
(barenyam) Sun (Savitur, Creator of this world), destroy the darkness (bhargo, sin), With your
divine effulgence (devasya). We meditate upon (dheemahi) Thee, rnlighten our intellect (dhiyo
yonah pracodayat). Om (unto the divinity).
Conclusion of Gayatri
gAyœI ibs‹Ñn
Gayatri Bisarjan
Take a little water on your right palm, chant the following mantra and throw on the puja
plate:
o^ mEhS-
mEhS-bdEnAqpæA ibE>·Ah©Ñdy-
y-sñbA|
bRþNA smnu@AtA gµC Edib JEFµCyA||
Mahesha-vadanotpanna Vishnuhridaya-sambhava |
Brahmana samnugyata gachcha devi jateychaya||
Oh goddess Gayatri, you have come from the mouth of Shiva, reside in the heart of Vishnu, and
hold to the conscience of Brahma, now you can go anywhere you wish.
Touch the backside of your right ear with your right thumb and pray to seek the blessing of Agni
to protect you from all dangers. After completion of the chant, circle water around you in
clockwise direction.
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VtimtYsY kAlAigÃr¦dRVi>-
i>-r(A)nuøp
¤ Ú CE¾dA r¦EdRA EdbtA r¦EdRApØÛAEn ibinEyAg:|
Ritamityasya Kalagnirudra rishi anupstupa chando
Rudhro devata rudrapasthaney viniyogah.
In the name of the sage Kalagni Rudra, sung in Anustupa meter, and devoted to Lord Shiva
sitting in His heavenly abode
o^ VtQ stYQ prQ bRþ pur¦>Q k<>·ip‰lQ| WÜÑErtQ ibr©pAxQ, ibSBr©pQ nEmA nm:|
Om rtam satyam param Brahmah purusham krishnapingalam
Urdhavaretam virupaksham, visvarupam namoh namah ||
Supreme Brahman, The Absolute Reality, who has assumed the form
ofUmaamaheshvara, with dark blue and reddish brown in hue, absolutely chaste and possessing
uncommon eyes. Salutations to Her in the form of the universe.
(This verse is taken from Mahanarayan Upanishad).
Now offer water with the spoon (kushi) in the names four divinities separately:
Take the kushi (the small spoon that sits inside the kosha, water holder kept in front of the priest)
with little water. Put in that a touch of red sandalwood paste and a red flower. Add a bit of rice
(kept in the pushpapatra) into the kushi. Hold the kushi with narrower side pointing outward.
Meditate on the rising sun coming in front of you and you are looking at it. Chant:
o^ eih s§JÑ shsÊAQESA EtEjArAES jgqpEt| anukÇpy mAQ v™Q g<hANAGÑQ idbAkrmÚ||
Om ehi surya sahasrangsho tejorashey jagatpatey.
Anukampaya mam bhaktam grihanargham divakaram.
Oh the Sun God! Oh the emitter of thousands of rays over the universe,
bless me, your devotee, and receive my offering, Oh the day maker.
Then offer your reverence to the Sun God by joining the hollowed palms and holding them on
your chest:
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Now offer a spoonful of water from your boat-shaped right palm uttering the mantras that appeal
to Goddess Gayatri to excuse you from the errors you incurred during the ritual and fulfill it by
her grace.
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Part 5
SAMABARTAN HOM (HAVAN (HAVAN)
HAVAN)
(Conclusion of Austere Life)
pj¡hšÑe −q¡j
Samabartan Hom
Agni namakaran
A¢NÀ e¡jL¡lZ
Naming the fire
The fire now gets a new name. Put the fire on the fuel can or on the pile of woods.
Then, welcome the new fire by showing the five welcome mudras:
o^ −a−S¡nAmAgÃ
−a−S¡nAmAgÃEy HhAgµC HhAgµC HhAitù
Hh siæEdih Hh siær¦}Yü aœAiùAnQ kur¦ mm pUjAQ g<hAN|
Om! Samudbhavanamagnaye ihagacha ihagacha, iha tishtha iha tishtha,
iha sannidhehi, iha sannirudhyascha atradhistanam kuru, mam pujam grihana ||
Oh the Tej-named fire, come here come here, stay here stay here, come near to me,
Get settled and receive my oblation.
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fËS¡f¢aGÑ¢o Q−¾cÊ¡−cha¡
−cha¡ pj¡hšÑe−q¡−j ¢h¢e−u¡Nx z
Jy Q−¾cÊ¡ hËaf−a hËajQ¡kÑw a−š fËhËh£¢j acnLw −ae¡l¡v p¢jdjqjeªa¡v paÉj¤f¡N¡w ü¡q¡ zz4zz
Prajapatirrishir Chandrodevata samabartanahome biniyogah |
Om Chandra bratapatey bratamacharyam tattey prabrabimi
Tadashakam tenarat samidha-mahamanritat satyamupagam swaha ||4||
In the name of sage Prajapati, witnessdc by the Fire God,
I am dedicating my offer to my home coming (samabartan)
In the name of Moon God (Moon) the solemn vows that
I took in front of my teacher (acharya, guru)
Which he expanded and taught me many times and explained to me
with great care during my stay with him
I offer this fire wood in the name of that brilliant truth.
Facing east the student then sits on the left of the acharya, take anjali of water (join the palms,
hold water on two palms), put little chandan in it, chant the following and and after the chant
discard the water in the pot placed under it:
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Note: Ashvin means light in the Sanskrit language, and Ashvini is the first star that appears in
the evening sky, Ashvin also stands for the Divine twins “The Ashvins”, considered to be the
Hindu Gods of vision, in Hindu mythology.
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öex−ngGÑ¢o ¢Ø»øf
¥ µR¾c hl¦−Z¡ −cha¡ −jMm¡ −j¡Q−e ¢h¢e−u¡Nx z
Jy Ec¤šjw hl¦Z f¡njØjch¡djw ¢h jdÉjw nËb¡u z
Ab¡¢caÉ h−a huw ah¡e¡N−p¡ A¢ca−u pÉ¡j zz15zz
Shunashepharrishi Trishtupachanda Varuno devata mekhala mochaney biniyogah
Om udyttamam Varuna pashamsmadabadhamam bi madhyamam srathaya |
Athaditya bratey bayam tabanagso aditaye syama ||15||
In the name of sage Sunahshepha, sung in the Trishtupa meter,
dedicated to God Varuna (water god),
I am taking away this girdle of chastity Oh noble Varuna,
Upon the release of the cord from my body
With the blessing of Aditya (solar circle), I am reborn out of darkness (ignorance.)
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The student repeats the Mahabyahrit hom and repeats the three great sayings of Gayatri:
- (“vu
vu-vuÑb:-
:-ü:”)
o^ pRjApitVÑ
ApitVÑi>
i> b<htI CE¾dYA pRjApitEdbtA pj¡hšÑe−q¡−j ibinEyAg:
o^ vu-vu-Ñ ü: üAhA|
üAhA|
Om Prajapatirrishi Brihati chando Suryodevata kushandika upanayana homey
biniyogah | Om bhur-bhuba-swah swaha |
In the name of sage Prajapati, sung in the Brihati meter, I am offering this oblation on the
occasion of Fire Offerings of marriage, remembering the great saying of “Bhu(r), Bhubha and
Swah” (the ultimate basis of creation)
Sprinkle water around the havan kunda with the following chant:
fËS¡f¢aGÑÑ¢ol A¢c¢a
A¢c¢acÑcÑha¡ EcL¡”¢m −p−L
−p−L ¢h¢eu¡Nx
¢h¢eu¡Nx z
o^ aidEth anÆmQÙÛA:
Prajapati rishi Aditi devata udikanjali sekey viniyogah | Om Aditeha nwamang stah ||
In the name of sage Prajapati, Oh the mother of all Gods (Aditi)
I am offering this water to you.
As I sought your favor to start thus fire worship,
You will grant me its success.
The fire is given a new name (Mriragni, m<#AigÃ)before it is turned off. Mrirah means ocean that
gave birth to this earth that came out of ocean.
Welcome the new fire along with the five mudras for the welcome:
e¡j¡ENÀ ejx z
Jy jªse¡j¡E
e¡j¡ENÀ Cq¡ NµR Cq¡ NµR, Cq¢aù Cq¢aù, Cq p¢æc¢q,
Jy jªse¡j¡E p¢æc¢q, Cqp¢æl¦dÉü,
Aœ¡¢dù¡ew L¥l¦, jj f§S¡w Nªq¡Z z
Om Mriranamagney eha gacha eha gacha, eha tishtha, ehatishtha, eha sannidehi, eha
sannidehi, Eha sannirudhaswa, atradhishtam kuru, mam pujam grihana ||
Oh the fire with the name of Mrirah (ocean) you are cordially welcome, come close to me, stay
close to me and after establishing, accept my oblations.
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Then put flower on the base of the Havan Kunda with each offering (or sprinkle water or rice):
e¡j¡ENÀ ejx
Ho Nåx Jy jªse¡j¡E
e¡j¡ENÀ ejx
Ho AOÑ Jy jªse¡j¡E
e¡j¡ENÀ ejx
Hav f¤×f Jy jªse¡j¡E
e¡j¡ENÀ ejx
Ho d§fx Jy jªse¡j¡E
e¡j¡ENÀ ejx
Ho c£fx Jy jªse¡j¡E
Esha gandha Om Mriragney namah, esha argam Om Mriragney namah,
Etat pushpam Om Mriragney namah, esha dhupah Om Mriranamagney namah |
Esha deepah Om Mriranamagney namah |
I am offering sandalwood, welcome grain, flower, incense and lamp
To the fire with the name of Mrirah
Then put a little ghee with the spoon or on the stick chanting:
Final Offering
p§NÑAýit
Purnahuti
The jajaman (host) and his wife, along with the priest, stand up and give their last offering to the
fire. This is called p§NÑAýit (purnahuti). While standing, pour a spoonful of ghee on the fire while
chanting the following:
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NEW AGE PUROHIT DARPAN
After offering the purnahuti, sit down and take the purnapatra (Purnapatra: A tumbler placed
on a plate and is overfilled with rice. On the top of the rice place a coin and a supari. Put a ripe
banana on the side. Hold the Purnapatra on your left hand and put a flower on it, sprinkle a little
water and chant. After completing the chant give the plate to the Brahmin (priest) who will offer
the content of the Purnapatra to the fire. It helps to extinguish the fire which is fully turned off by
the yogurt.
The Brahmin, together with the devotee, will empty the purnapatra on the fire (that also helps in
its extinguishing), along with the coin, banana and supari.
Pick up the kamandalu (Brahma), sprinkle some water around the fire and beg apology for any
mistake incurred.
Jy hËþeÚ rjü
Om Brahmana khamashya
Pardon me Oh Brahman (Lord of the Universe)
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Then beg apology to the mother earth that endured the heat of the fire during its worship:
Finally pour the rice of the purnapatra. Along with supari, banana, flower and coin, on the fire
which helps in turning it off without smoke and fire splatter. Note: Before the rice is poured on
the fire, take out a little ash for tilak in a small aluminum bowl that contains small amount of
ghee so that the ash sticks to the forehead. After pouring the rice sprinkle a little water (careful,
do not splatter the fire which is caused by its sudden outburst). This is followed by pouring
yogurt on the fire and make sure that the fire is totally put off.
Finally extinguish the fire by pouring yogurt over it (repeat three times)
L«°aav −q¡jLjÑ
−q¡jLjÑZx p¡‰a¡bÑw c¢rZ¡¢jcw f§ZÑf¡œ¡e¤LÒf−i¡SÉjÚ
Òf−i¡SÉjÚ nË£¢ho·¥°cÑhajÚ z
hËþ−Z Aqw pÇfËc−c zz
Kritaitat homakarmanah sangatartam dakshinamidam purnapatra anukalpa bhyoyam
Shri Vishnuur daivatam Brahmaney aham sampradadey.
After completing the fire worship (homakarma,) I herewith offering the reward (dakshina) along
with the raw food for dinner (bhojya) in the name of Lord Vishnu.
Please note: During the process of havan use few pieces of wood to produce ash. Offering of
wood at the final offering will yield ash which needs to be mixed with the little havan ghee to
make it slightly pasty in order to give bhasma tilak.
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NEW AGE PUROHIT DARPAN
Following the Havan Ceremony the members of the family and the attendees receive “Markings
of ashes on Forehead, neck, shoulders and heart (iØj¢amLLlZ)” as sign of blessing protection
from the Fire God. Make a little paste of the ash taken out of Havan with small amount of ghee
in a plate and put the ash-paste on the forehead, neck, two shoulders and heart of the devotees.
On the forehead:
Jy LnÉfpÉ œ¡u¤ojÚ z
Om Kashyapashya trausham ||
Like rishi Kashyap wish you have a long life ||
On the neck:
Jy SjcNÀ
SjcNÀÙÉ» ¡u¤ojÚ zz
Om Jamadagney trausham ||
Wish you attain the power of Jamadagni
(one of the great sages of ancient India, father of Parashuram, who was one of the incarnations
of Vishnu) ||
On the shoulders:
Jy kŸh¡e¡w
kŸh¡e¡w œÉ¡u¤ojÚ zz
Om jadevanam trayusham ||
Wish you for divine characters ||
On the heart:
Jy ašqÙ¹
ašqÙ¹¥ œÉ¡u¤ojÚ
Om tateyhastu trayusham ||
Wish you for youthfulness with long life ||
Prayer of Forgiveness
xmAivxA
Kshamabhiksha
Human mistakes are inevitable. Hence before closing the puja one includes the prayer of
forgiveness in the benedictory prayers.
Take little water in your right hand chant the following and discard it in the offering plate:
92
Book 8: UPANAYANA (Sacred thread ceremony)
o^ kAEyn mnsA bAcA kÇmÑnA J k<tQ myA, tq sîÑQ pirpUNQÑ tq pRsAdAq suErÕbr:|
Om jadaksharam paribhrashtam matrahinanca jadbhabet |
Purnam bhavatu tatsarbam tatprasadat sureshwara |
Mantraheenam kriyaheenam bhaktiheenam Sureshwarah |
Jat pujitam maya Devi paripurnam tadastumey ||
Om kayena manasabaca karmana jat kritam maya |
Tat sarbam paripurnam tad prasadat Sureshwarah ||
All the mistakes I incurred in reading the script, All the mistakes I committed
unknowingly in reading the script, Oh Lord make them perfect by your grace. I do not know the
mantras, the rituals and even I lack the devotion to perform them right, yet what I did, Oh Lord,
make them right. I could not bring in words what I wanted to say,
Bbut I did my best. Please fill in the void I left and bless me.
The Brahmachari sprinkles some water on his head and does the Vishnu Smaran (as described
earlier, see invocation). He then changes to white new dress and then wears two-strands of
sacred threads from top while taking out the deer skin and grass sacred threads through the legs.
Then he chants:
Jy k−
k−‘¡fh£aj¢p z
Om yagyopabitamasi |
I am wearing the sacred thread.
pRjApitVÑi>x
>x nË£−ŸÑha¡ pËNå
Ä −e ¢h¢e−u¡Nx z Jy nË£l¢p j¢u ljü zz
Om jagyopabitamasi | Prajapatirrishih Shrirdevata sragwandhaney biniyogah |
Om Shri rasi mayi ramaswa ||
In the name of sage Prajapati, dedicating to the God of beauty and fragrance
I am wearing this garland as I walk into my new life.
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NEW AGE PUROHIT DARPAN
The Brahmachari now wears a leather sandle and chants the following:
pRjApitVÑi>x
>x l¦
l¦f¡e−q±
f¡e−q± −ch−a Ef¡ev-
Ef¡ev-f¢ld¡f−e ¢h¢e−u¡Nx z
Jy −e−œÉ± −ØÛ¡ euaw j¡jÚ zz
Prajapatirrishih rupanahou devatey upanat paridhapaney biniyogah |
Om netrau stho nayatam mam||
In the name of sage Prajapati, blessed by divinity, I am engaged in putting on my sandal
Praying that it fits me well to lead my way.
The Brahmachari now picks up the walking cane and chants the following mantra:
The Brahmachari goes near the Acharya (guru) and address him with reverence:
Brahmachari will cover his mouth with his right hand fingers and then the heart, and eyes in
accordance with the following mantra:
Before the final departure of the student, the acharya bids good bye to his beloved student by
offering him – water for washing feet, flower and rice, chandan on his forehead. It is symbolic of
worshipping the Brahmachari, now returns home, beginning a new life.
fËS¡f¢aGÑ¢ol Ae¤øf
¥ ÚR¾c¡ l−
l−b¡
b¡ −cha¡ lb¡¢ajnÑe¡−l¡q
¡−l¡q−Z
−l¡q−Z ¢h¢e−u¡Nx
¢h¢e−u¡Nx z
Jy he×f−a h£sÅ−‰¡
−‰¡ ¢q i¨u¡ AØjvpM¡ fËalZx p¤h¤ £lx z
94
Book 8: UPANAYANA (Sacred thread ceremony)
−N¡¢ix pæ−Ü¡
pæ−Ü¡ A¢p h£suü zz
Prajapatirrishir Anustupachando ratho devata rathatimarshna rohaney biniyogah |
Om banaspatey birangho hi bhuya ashmatsakha pratarnah subirah |
Gobhih sannadho asi beerrayaswa
In the name of sage Prajapati, sung in Anustupa meter, addressed to the God of chariot, Made
out of plants, you become our friend and perform heroic deeds
That helps us to overcome acute hurdles
fËS¡f¢aGÑ¢ol Ae¤øf
¥ ÚR−¾c¡ l−b¡
l−b¡ −cha¡ l−b¡fØfn
l−b¡fØfnÑ
b¡fØfn−Ñ e ¢h¢e−u¡Nx
¢h¢e−u¡Nx z
Jy BÙÛ¡a¡ −a Sua¥ −SaÆ¡¢e zz
Prajapatirrishi Anustupachando ratho devata rathopsparshaney biniyogah |
Om asthata tey jayatu jetwani ||
In the name of sage Prajapati, sung in the Anustupa meter, addressed to the God of the Chariot,
I am touching the chariot Please stay still so that I can conquest my goal.
95
PART 6
ADDENDUM
List of Puja Requirements
gcÑj¡m¡
Phardha mala and other arrangements
¢p¾c¥l Vermillion
¢am Sesame seed
q¢laL£ Haritaki (a kind of nut)
nÄap¢lo¡ White mustard
j¡oLm¡C Black lentil
f’npÉ Five grains
f’laÀ Five jewels (metals)
f’…y¢s Five colored powders
jd¤ Honey
°fa¡ 3 (a) Sacred thread made with cotton
(b) Sacred thread made with deer skin
(c) Sacred thread made of straw
jd¤fLÑ A bowl of five things (honey, ghee, yogurt, sugar
and milk)
LfѨl Camphor
cfÑZ Mirror
Bma¡ Red liquid
Q¨h¢s Basket
Bpe¡‰¥l£ Seat and ring
d§f Insence
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ii
ADDENDUM
iii
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Rahu!
North Lunar node
Ketu! Moon
South Lunar node
iv
ADDENDUM
Why do Hindus believe that the mythological demons Rahu and Ketu cause solar eclipses?
In Hindu mythology there is a wonderful story that describes how the gods and the demons once
formed an alliance to produce nectar that could give them immortality. This is the story of the
churning of the ocean and the descent of Lord Visnu as the Kurma avatara, the divine
tortoise. When the nectar that was churned from this ocean was being served to the gods, a
demon, disguised as a god, sat between the Sun and the Moon in an attempt to procure the
nectar. When he was detected by the Sun and the Moon, Lord Visnu immediately severed his
head from his body. Unfortunately, it was not fast enough, for the demon had already tasted a
small quantity of the nectar and had become immortal. Ever since this, demon is said to wreak
vengeance on the Sun and Moon whenever they come near. The head of this great demon is
known as Rahu and his tail is known as Ketu.
In Hindu astrology Rahu and Ketu are known as two invisible planets. They are enemies
of the Sun and the Moon, who at certain times of the year (during conjunction or opposition)
swallow the Sun or the Moon causing either a solar or a lunar eclipse. In Sanskrit this is known
as grahanam or seizing.
What perhaps sounds like a childish story is a powerful metaphor for what actually
happens when an eclipse takes place. Rahu and Ketu are the astronomical points in the sky
respectively called the north and south lunar nodes.
To the observer on earth, the paths of the sun and the moon appear to be two great circles
projected on the celestial sphere (see the diagram). The sun’s path, the solar ecliptic, makes a
complete revolution in one year. At the same time, the moon’s circular path is completed in
about one month. Every month the moon will overtake the sun which moves more slowly. This
is called new moon or in Sanskrit, amavasya. Usually the moon’s path passes above or below
the sun’s path and no eclipse occurs. But, periodically the moon overtakes the sun at the place
where their paths intersect. This causes the sun or the moon to be hidden from the earth’s view
and is thus called a solar or lunar eclipse. These places of intersection are the north and south
lunar nodes, or as they are referred to in Hindu mythology, Rahu and Ketu. Therefore, in the
symbolic language of mythology, Rahu and Ketu are said to “swallow up” the Sun and the
Moon. The ancient Hindu observers of the sky were aware of the cause of the solar and lunar
eclipses and so described the process in the language of metaphor.
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NEW AGE PUROHIT DARPAN
What is Om?
Om or Aum is the basis of all sounds, the universal symbolic word for divinity. Hence every
mantra begins with Om, connecting our thoughts with divinity.
Aum became the sacred word in Vedas, Hum of the Tibetans, Amin of the muslems, and Amen
of the Egyptians, Greeks, Romans, Jews and Christians. Amen in Hebrew means “Sure” and
“Faithful”. Aum is the all-pervading sound emanating from the Invisible Cosmic Vibration (Holy
Ghost of Christians), God in His aspect of Creator; the “Word” of the Bible, the voice of the
creation, testifying the divine presence in every atom. Aum can be heard within you (Anahata) as
you plug your ears and close your eyes focusing on the sound that is vibrating within your body.
In biological terms, it is the sound of the inner function of the body that includes the heartbeat.
In the imagination of the prehistoric sages, Om originated as the primordial sound, the sound that
took place at the time of the Creation of the Universe, which the scientists of the modern era call
“Big Bam” in the theory of creation by Sir James Jeans.
By tradition, the priest faces east for all deities. In case of Goddess, facing north is
recommended. The author, however, believes that the above tradition may be not be emphasized
on a global scale in the new age. A convenient location is all that is needed with a sincere heart
to serve the Lord.
Havan
Havan is a ritual of fire worship in Hindus. Fire was discovered (or, more precisely, the
controlled use of fire) probably about 70,000 years ago (Early Stone Age); although its
opportunistic use can be traced to 400,000 years back. Discovery of the controlled use of fire
marked the dominance of humans over other animals. Because of its numerous use and use in
our daily lives, fire or Agni, became one of the most important Gods of the Hindus.
Deep (lamp)
A lamp is an earthen saucer like container, filled with ghee or butter with a twisted cotton tape
immersed in it. It is lighted in every Hindu household and temple in India. The cotton tape keeps
sucking the ghee to yield a cool bright light, a flame. In nature the flame is considered to be the
source of infinite energy of positive currents. In early days lamp was the only source of light to
see in darkness. Great emphasis is also placed on performing “Aarati” in India during worship of
any deity. The aarti flame is moved around the idol for the devotees to have a good look of the
vi
ADDENDUM
deity, and then the devotees put out their palms to receive the aarti aura for their good health and
prosperity.
During worship or rituals, leaves from some select trees (mango, betel leaf, banana) are used as
essential accessories, but among them Betel Leaf enjoys a place of pride in India. During
marriage, the bride appears with covered eyes, using betel leaves before she takes her first look
at the groom. The use of betel leaf is considered as a noble trait and on all auspicious
celebrations; betel leaf has become a symbolic item denoting freshness and prosperity. The
Skanda Purana says that the Betel Leaf was obtained during the ocean churning
(Samudramanthan) by the Gods and demons. It has many rich herbal properties.
While performing Satyanarayana puja the Bengalis place five betel leaves on the platform or on
the side with betel nut (supari), sweet and coin. This is called mokama. At the end of the puja
this is given to five married women to receive their blessing for the host family. Most common
use of betel leaf is as after-dinner treat for chewing Areca nut (Areca catechu) or betel nut
(supari) wrapped in it. The betel nut is a mild stimulant which can be further promoted by the use
of tobacco products that contributes nicotine.
!
Tilak, Dot and Bindi
It is the display of the position of the wearer. Vermillion powder is put on the forehead of
women in order to display their marital status of the woman. Wearing of the vermillion powder
or sindur is considered as auspicious for married women. It can also be used as a beauty spot
(bindi). Ancient Indian had an indomitable urge to communicate his thoughts and so symbols
were developed to communicate the religious denomination, sect or ideology. The commonly
used materials for putting the mark are sandalwood paste, vermillion (sindur), lime, turmeric,
saffron, musk, agar, sandal and ash (bibhuti) for men and women.
Swastik Mark
The word swastika comes from the Sanskrit word suastika (su means good and asti means well-
being), meaning any lucky or auspicious object. Its origin probably dates back to the Indus
Valley Civilization. It is a sacred symbol of good luck and eternity in many other ancient
civilizations. The Aryans adopted the Swastik as a symbol for the good of humanity. Then the
Hindus added some more arms to the Swastik to denote happiness in married life and worldly
successes. The holy pitcher carries the mark of swastik.
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NEW AGE PUROHIT DARPAN
Sacred Thread
JE@ApbIt
Yajnopavita
Sacred thread is a bunch of cotton threads, with nine cords in three bunches of three, all of same
length. The sacred thread is worn by conservative Brahmins and some other castes. It normally
hams from the left shoulder down under the right shoulder (see picture). This position of the
sacred thread is called Upaviti. At the performance of
some inauspicious ceremonies (like death or tarpan)
one should be Prachnaviti when the sacred thread
should ham from the right shoulder. At times the!
sacred thread is chamed to Niviti position when the
sacred thread is worn round the neck like a garland.
Ringing bells:
In all religions there are ways to herald calls for the prayers. Thus ringing of church bell and
Azan in Muslims are comparable to ringing of bells in temples or during Hindu puja rituals. The
metallic sound within a circular body in contained environment produces a resounding echo,
which spreads in all directions. Hindu believers feel that the sound of bell invokes the deity’s
blessings and purify the environment. There are other instruments to create similar sound like
manjira that is played with devotional songs.
viii
ADDENDUM
Blowing of conch
This is another way to draw attention towards spiritual activities. It heralds important events and
auspicious celebrations and calls all the faithful for the worship of the deity. Conch is a type of
shell through which wind is blown and it makes a typical sound. As the conch is a natural
product, two conches rarely make exactly same sound. On the mythological picture, conch shell
or Shankh was obtained as a gift from the ocean - churning by the Gods. The spiral formation
inside the conch shell is symbolic of infinite space. All naturally occurring conch shells yield
cosmic sounds, which can be heard by holding the shell close to one’s ears. On the battlefield of
Kurushetra in the Mahabharatha, every morning the blowing of the shankh, symbolized the
starting of the war.!
Uloo
In Bengalis uloo sound is created by rapidly moving the tongue while the wind is blown out with
corresponding sound. It is the sound of auspicious occasions like marriage or during doing aarati.
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NEW AGE PUROHIT DARPAN
Vedas means knowledge. These are the core Hindu scriptures and perhaps written before 1700
BC. These are hymns and verses dedicated to various Gods. There are four Vedas: The Rigveda
(the oldest), Yajurveda, Samaveda and Atharvaveda. The Vedas, in accordance with Hindu
tradition, are apuruseya or in other words were not of human origin. They were supposed to have
been directly revealed by God which the sages heard and remembered (sruti and smriti). The
rituals described in this book are from Samaveda. In the traditional way the verses were written
and sung in certain pattern, or meter, called Chanda. Chanda is the science of prosody in which
the composition of the text has a specific quantity of alphabets. One has to learn it under strict
guidance from traditional teachers in order to keep the sanctity. Thus the puja rituals were only
limited to the Brahmins. This tradition is now changed and all verses are now pronounced as
mantras without the tune.
The main chandas are: Gayatri, Ushnik, Anushtubh, Bruhati, Pankti, Trishtubh and Jagati.
These will be mentioned during the chanting of the mantras and hence its origin has been
described here. In many verses you will also find the name of the creator which is attached with
the chanda.
x
ADDENDUM
PUJA UTENSILS!
Plate to offer
!
Bell Karpoordani
(for burning camphor) Water conch !
! (Jala sankha) !
xi
NEW AGE PUROHIT DARPAN
xii
ADDENDUM
According to Hindu believe (1700 B.C.) life consists of pancha mahabhuta, or "five
great elements". They are:
Tej (energy), Ap (water), kshiti (earth),
Marut (air), Vyom (cosmos).
Human body is made of these five elements and after death the body dissolves into
these elements of nature, may that be as ashes or by decay. Thus balancing cycle of
nature. Because life depends on these five great elements Hindus relate them as God’s
blessing.
Now you can evaluate the incorrect claim of the west as quoted below.
“In the fifth century B.C. Greek philosopher Empedocles originated the concept of
four elements of nature: Fire, Water, Air, and Earth. These represent the realms of the
cosmos within which, and of which, all things consist. These four elements were
discussed in the writings of Plato, and the early Greek physicians Hippocrates and
Galen used them to describe the four humors of the body. A century later, Aristotle
and the Pythagoreans added the fifth element, which they called Ether. This element
represents the substance of the heavenly bodies, which is latent in all things. This
element is also called Quintessence or Space. These same five elements are also
found in Hinduism, which influenced the philosophy of Yoga”.
The time has come to awaken our new generation to appreciate the
contribution of our ancestors and feel proud about them by understanding the
significance of puja rituals.
Authors
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NEW AGE PUROHIT DARPAN
xiv
ADDENDUM
MUDRAS
Five welcome mudras are used to welcome God or deity. They indicate the gestures of welcome,
sit, settle down, come close and face me.
Additional Mudras
During meditation, flower is held between the palms in different positions the image of the deity
is focused in the mental screen.
xv
NEW AGE PUROHIT DARPAN
ADDITIONAL MUDRAS
(1) ! (2)!
!
E}n¤m¤dÊA (1)
(2) ! E}n¤m¤dÊA (2)!
(2)
xvi
ADDENDUM
17
NEW AGE PUROHIT DARPAN
of the AIAA. Dr. Banerjee is now 70 now and I retired in 2010 as a Principal Research Scientist
at Lockheed.
Dr. Banerjee joined the team of editors at the right time when we were desperately looking for
some one to go through this voluminous work of Purohit Darpan. His familiarity of the rituals
and knowledge of Sanskrit and Bengali languages proved to be an asset.
Aloka Chakravarty
What sets Aloka apart from her academic and scientific accomplishments is her deep respect and
understanding of Sanskrit language, Hindu religion and Puja rituals. She grew up in a
progressive yet religious environment, learning the significance of the rituals from her
grandmother and later from Drs. Mukherjee. She continues to be committed to this massive
undertaking despite her heavy work-life commitments.
18
ADDENDUM
19