Shannavati Tarpana English PDF

Ṣaṇṇavati (षण्णवति:) Tarpaṇa
(Repaying the Debts to the Ancestors)

*
Dr. Ramamurthy N.
M.Sc., B.G.L., CAIIB, CCP, DSADP, CISA, PMP, CGBL, Ph.D.
*
2 Ṣaṇṇavati Tarpaṇa
Title: Ṣaṇṇavati (षण्णवति:) Tarpaṇa
(Repaying the Debts to the Ancestors)
First Edition: 2016
Author: Dr. Ramamurthy N,

http://ramamurthy.jaagruti.co.in/
Copyright ©: With the author (No part of this book
may be reproduced in any manner
whatsoever without the written
permission from the author).
Number of pages: 42
ISBN (13): 978-93-82237-51-8
*****
Ṣaṇṇavati Tarpaṇa 3
Table of Contents
Dedication ...............................................................................4
Blessings ..................................................................................5
Introduction .............................................................................6
Gāyatri Mantra ........................................................................9
Yajñopavīta ............................................................................19
Tarpaṇa .................................................................................23
Ṣaṇṇavati Tarpaṇa ................................................................30
Family Deity (Kula Deiva).......................................................35
Other books of this Author ....................................................41
*****
Dedication
Even in this era (Yuga) of kali, he preached and guided all of
us, the Vedic principles by he
himself living strictly as prescribed
by the Vedas and Ṡāstrās. He still
lives with us in a subtle form and
guides us in all Hindu religious
aspects. He is HH Kānchi Ṡrīśrī
Candraṡekarendra Saraswati
Swāmijī, affectionately called as
Paramācārya by all of us. It is our
pride to dedicate this book in his
lotus feet and seek his blessings.
Without his compassion our Hindu religion called Sanātana
Dharma would not have grown this much with all hidden
obstacles. Protection of Vedas could not continue this long.
Definitely he is an incarnation of Lord Parameśwara only and
there is no doubt in it. Let us bow his lotus feet.
Undoubtedly he will shower all his blessings on all of us.
*****
Blessings
The debts to Devas, Riśis and Pitrus are to be repaid by
everyone. Without clearing off these debts, no other worship
will yield any results. Out of these the obligations to the
ancestors is very important – this can be cleared by way karmas
like Tarpaņa and Srãddha. Lot many people are performing
these karmas. However, are they doing it perfectly as
prescribed? This is a million dollar question. If these karmas are
not performed or performed but not as recommended, they get
pitur doşa and sin. Some are of opinion pitru curse – but this is
not correct. Affectionate mother/ fathers will never curse the
children, even if they are not fed.
Further there are 96 Tarpaņas prescribed by śãstras. To enable

everyone to comprehend all those Tarpaņas and to follow
them, Dr. Ramamurthy has written this book in a simple mode.
We are aware that he has already published 30+ books on
various religious, banking, IT, applied Samskrutam, etc. It is to
be appreciated that chapters on Gãyatri Mantra and Kula
Deivam are included in this book. It is his passion towards
spreading the knowledge obtained to all. Our blessings to him
and his family.
There is no doubt that pitrus will favour all wealth and health to
all those who read and get the fruits of this book.
Nãrãyaņa Nãrãyaņa Nãrãyaņa
November 2016 With compassion

Madurai Śrī Rãmãnanda Saraswati Swãmy
Śrī Cakra Rãjarãjeśwari Pīţam
*****
Introduction
श्री गु रुभ्यो नम:
गु रुर्ब्र ह्मा गु रुतवर ष्णु गु रुर्दे वो महे श्वर: | गु रुरे व परं र्ब्ह्म िस्मै श्रीगु रवे नम: ||
वागर्ारतवव सम्प्रुक्तौ वागर्र प्रतिपत्तये | जगि: तपिरौ वन्दे पावरिीपरमे श्वरौ ||

Raghuvamşam 1.1.
अपार करुणा तसन्ुं ज्ञानर्दं शान्त रूतपणम् ।

श्री चन्द्रशेखर गु रुं प्रणमातम मुर्दान्वहम् ॥
Everyone has been mandated with forty samskāras (duties) in

one’s life. Out of these the below five are top priority and
important;
 Five mahā yagnās –

o Riṣi yagna – honouring the sages – by reading and
following the scriptures written by the sages
o Deva yagna – satisfying the Devas through performing
Sandhyāvandana, Oupāsana and other sacrificial rites.
o Pitru yagna – satisfying the ancestors (pitrus)
o Human yagna – satisfying the fellow human beings by
helping them one’s might
o Bhūta yagna – satisfying the animals, especially cows
and birds.
The first three namely – the debts of Riṣis, Devas and Pitrus are
being repaid through offering argyas (tarpaŋa) during the daily
chore called Brahma Yagna.
The Samskruta word tarpaŋa means “to satisfy” or “to make

happy”.
Without completing the below three duties, the other worships

of Gods, performing karmas, etc., would not give any fruit. The
person who completes these three duties without fail will reap
all the benefits for self and his family. There is not even an iota
of doubt in this;
 The daily routines like Sandhyāvandana – more importantly

the argya and chanting Gāyatri Mantra,
 Satisfying the ancestors (pitrus) through Srāddha and
Tarpaņas and
 Worshipping the family deities (kula deiva)
Hence an attempt has been made in this book to discuss some

nuances and explanations about Yagnopavīta, Gāyatri Mantra,
Tarpaņa and Kula Deiva worship.
Whenever talked about Pitru Tarpaņa is looked at in the

negative angle. Further one has to perform 96 (Ṣaṇṇavati – the
word Ṣaṇṇavati in Samskrutam means the number 96) tarpaņas
in a year. Not only that this is out of vogue, but people including
some of the purohits, are not able to list down the 96. Mainly
this book aims at explaining those 96 tarpaņas and some nitty
grit ties about the same. It has not been attempted to discuss
the tarpaņa mantras. That has to be learnt from an appropriate
teacher (guru). Let us leave alone those who have no
confidence on these and are not following them. But let those
who belief and perform them, do it near perfection without
mistakes/ errors. That is the goal of this book.
It is hoped that this book will be of use to the readers. The

readers are requested to send any type of feedback to improve
the contents.
Our sincere thanks to all those who helped to bring out this
book in this fashion nicely.
Conventions used in this book: The transliterated Samskruta

words are written in italics – for instance Dharma. When
Samskruta words are transliterated in English diacritical marks
are used to correctly pronounce the words. The same global
convention is followed in this book also.
Our humble praņāms are due to Pūjyaşrī Rāmānanda Saraswati

Swāmijī, who has given his blessings to this book.
Our humble Praņāms to all our Gurus.
Om Tat Sat
Chennai
December 2016 Dr. Ramamurthy N
*****
Gāyatri Mantra
Gāyatri mantra is praised as “Gāyatrīm chandasām mātaḥ” –
chandas here means Vedas – Gāyatri is the mother of all Vedas.
In Ṡrīmad Bhagavad Gīta, also Lord Krişņa says “Among the

mantras, I am in the form of Gāyatri” (10.34). We used to have
Upaniṣats about various Gods. We have two Upaniṣats about
Gāyatri viz., Gāyatrī Upaniṣat and Gāyatrī Rahasya Upaniṣat.
Does the glory of the Gāyatri need to be described anything

more?
Only after Upanayana, a boy becomes eligible to learn Vedas

and other holy mantras. Before
chanting any mantra, or for
that matter before even
performing any Pūja or
worship, Gāyatri mantra has to
be chant first – else the other
mantra or Pūja will not yield
any result.
Gāyatri mantra is not about

any particular God. In some
schools, it is mentioned that
Gāyatri is about Sun God. But
it is not really so. Some other
schools say that this is about Gāyatri, one of the consorts of
Lord Brahma. Actually it is about Brahmam, the ultimate goal of
the life. Brahmam and Lord Brahma are different. Brahma is the
first Deva – Brahmādayaḥ ye devāḥ tān devās tarpayāmi –
Brahma Yagna mantra. On the other hand Brahmam is the
ultimate – parabrahmam – formless, character-less (nirguṇa
and nirūpa)
The Gāyatri mantra has 24 letters as:

ऒँ– Om – the Praņava mantra – prefixed like any other
mantra.
भू: भुव: स्व:

– Bhūḥ Bhuvaḥ Svaḥ – Vyāhruti mantras – prefixed to
add power/ strength.
ित्स॑तविुवररे॑ण्यं भगग ॑ र्देे॒ वस्य धीमतह तधयोे॒ यो न॑ : प्रचोर्दयाा॓ि्

| Tatsavituḥ
vareņyam bargo devasya dhīmahi dhiyo yo naḥ pracodayāt
Normal apparent meaning of this mantra is – let us meditate

upon the Brahmam mentioned as Savitā and represented by
Praņava mantra Om. It is that Brahmam indicated through the
three vyāhruti mantras. It is the brightness of the divine nature.
It is that Brahmam who create, protect and destroy the three
worlds – Earth, space between heaven, called as the upper
world and the intervening galaxy. Let that Brahmam direct and
move our knowledge in the right direction (towards him).
An ordinary ceiling fan with a speed of around 900 rotations per

minute creates so much sound. In that case, the planets and
other members of the Solar system have a speed of around
20,000 rotations per minute. Then what would be the decibel of
the sound created – can that be imagined?1 That sound is the
praņava mantra ‘Om’ – says Gāyatri. Sage Viśwāmitra realised
this sound through his penance and taught to his students. They
all unanimously named this sound as ‘Om’. Om is that
Brahmam, since it is eternal in all the three tenses. This is the
first revolutionary idea of naming the formless Brahmam. In
1
In mid-2010, astronomers at the University of Sheffield, with
the support of NASA managed to record the vibrations (eerie
musical harmonies) produced by the magnetic field in the outer
atmosphere of Sun. Huge magnetic loops known as coronal
loops were observed coiling away from the outer layer of the
Sun's atmosphere, which behave like sound waves traveling
through a wind instrument, ‘Om’ i.e. vibrate like strings on a
musical instrument.
Ṡrīmad Bhagavad Gīta also Lord Krişņa says “Omiti Ekākşaram
Brahma” (8-12).
The word Gāyatri means, whoever sings it, will be protected.

Veda says; “Gāyantam Trāyate Yasmāt Gāyatri Yabidhīyate”.
When it is mentioned as ‘sings’, it does not mean singing a song.
It means chanting with affection and focus. Whoever chant this
mantra with devotion and love will be protected. Hence this
name.
Let us look at some more subtle aspects of Gāyatri mantra.
Om Bhūḥ Bhuvaḥ Svaḥ –
 Om – praņava mantra prefixed

 Bhūḥ – the earth
 Bhuvaḥ – the planets
 Svaḥ – the galaxy
Tatsavituḥ vareņyam –
 Tat – that (Brahmam)

 Savituḥ – Sun God (stars)
 Vareņyam – worship able or respectable
Once the name and form of a person is known, it is easy to

search and locate him. Viśwāmitra says – it is easy to realise the
formless Brahmam with the name Om and with the lights of
stars. For a mathematician, if the value of x is known as 2 then
he will immediately find the value of y in the equation 2x + 2y =
0. Same case is Viśwāmitra’s. One school’s view is that this
Viśwāmitra was the first person to teach the Gāyatri mantra to
Rāma and Lakşmaņa.
bargo devasya dhīmahi –
 bargo – light
 devasya – God
 dhīmahi – to be meditated upon
Sage insists to us – search the formless Brahmam with the
available light, through meditation. He further insists to chant
the mantra Om. He also teaches us how to pray.
dhiyo yo naḥ pracodayāt –
 dhiyo – knowledge
 yo – who
 naḥ – us all
 pracodayāt – lead in the correct path
Oh! Brahmam, please lead our knowledge in the correct path to

reach you.
The earth called Bhūḥ, the planets addressed as Bhuvaḥ and the
entire galaxy termed as Svaḥ, are all rotating at enormous
speed. The sound created on account of this rotation is ‘Om’
denoting the Brahmam. Tat, that Brahmam, savituḥ – reveals in
the light (bargo) illuminated by the stars. We all need to
worship (vareņyam) and meditate upon (dhīmahi) him
(devasya). He (yo) will take our (naḥ) knowledge (dhiyo) in the
right path (pracodayāt) towards him.
There are two important aspects to be noted – first Gāyatri

mantra should not be chant as any other verses (şlokas). This is
a Veda mantra. The lifeline of Veda is svara. Hence it has to be
chant with appropriate svaras. Secondly, in the word
‘dhiyoyonaḥ’ the last syllable (‘f’ like sound) has to be
specifically apparent. Else it gives a negative meaning. Thus
having chant in an inappropriate manner and in an urgency, the
mantra should not be blamed for not being generous in the
resultant fruits. Hence by learning it properly from an
appropriate teacher, let us all chant, how much small quantity
ever possible and reap the fruits.
The importance of Gāyatri Mantra:
From the very words of Kānchi Paramācārya himself –

Chanting of Gāyatri mantra is the primary task among those
mentioned in Ṡāstras.
Tripam Evatu Vedebhyaḥ pādam pādamadūtuham
Manusmruti
Each pāda of Gāyatri mantra has been taken from three Vedas
– says Manu. We have left most of the parts of Vedas – at least
this should be continued – else what is the way out for us?
The Gāyatri mantra is the essence squeezed out by tightening

the three Vedas Rig, Yajur and Sāma. That is the reason it is
called as “Tripāda Gāyatri”. Atharva Veda has a separate
Gāyatri mantra of its own. When Vedas talk about Gāyatri, it is
mentioned as the Gāyatri mantra includes the power of all the
other mantras. This is the one, which gives power to all other
mantras. Without chanting this no other mantra is capable of
blessing any fruit or result. For purification of body, we take
bath. For purification of mind we have to chant Gāyatri mantra.
Those who have left chanting Gāyatri mantra for three

generations, will never get any welfare. Taitrīya Àraņyaka says
“Sahasra Paramā Devī ṡata madyā daṡāvarā” – chanting
Gāyatri mantra 1000 times is the best, at least 100 times have
to be chant and least 10 times.
Whatever be the busy period, everyone should chant at least 12

times each of morning, noon and
evening without fail. These three are
the peace periods of a day. Morning is
the time all the living beings wake up.
Mind would be in peace at that time.
In the evening everyone will be at
relax after completing the daily cores.
That is also a peaceful time. During
noon Sun rays will be in straight line at
90o. Everybody is a kind of tired and
mind needs peace at that time. All
these three periods have to be meditated and worshiped as
Gāyatri, Sāvitrī and Saraswatī.
Gāyatri has to meditated in the morning in the form of Brāhmī,
consort of Brahma, in the noon Roudhrī, consort of Rudra and in
the evening Vaişņavī, consort of Vişņu.
Recently, Dr. Howard Steiniger, an American Scientist, collected

various mantras, hymns and invocations from different parts of
the world and tested for the strength in his laboratory and
found out that our Gāyatri Mantra produced 110,000 sound
waves per second. This was the highest and was found to be the
most powerful hymn in the world. Through the combination of
sound or sound waves in a particular frequency, this mantra
was capable of developing specific potentialities, which we call
spiritual. The Hamburg University initiated this research both on
the mental and physical plane of creation.
The Gāyatri mantra is broadcast daily from 7:00 to 7:15 p.m.

over Radio Paramaribo, Surinam, South America for the past
two years and in Amsterdam Holland for the past six months.
They say that in the evening after hectic day’s work, hearing this
makes the life peaceful and also people get a quality sleep
during night, so that they start fresh next day.
We understand people doing various magic kind through

hypnotism.
 The hypnotism that would lead us to liberation is Gāyatri

mantra.
 The hypnotism viz., Gāyatri mantra is the one which will
enable us to control all the desires and get the full fruit of
taking this birth.
At least this one small fire has to be blown and kept alive so that
the entire fire is not lost. This has to be taken as a pledge by
everyone to keep the body and soul clean. The argya (offering
water) and the Gāyatri mantra are the important ones in
Sandyāvandana. The other mantras are all around these and as
limbs around the body. Even those who are unable to move,
have to offer argya and chant Gāyatri mantra for at least 12
time. Okay – paramācārya himself has given liberty to do only
these two – is not a consolation to all. It is the liberty given only
to the extreme – the bed ridden, unmovable sick persons and
not to everyone. If others also take this liberty, then probably
they may also become sick and bed ridden. Hence everyone
should follow this ritual at the appropriate time on a daily basis.
During the Mahābhārata battle, where they could not get pure
water, the warriors performed Sandhyāvandana with dust
(dhūļi) instead of water. But they did not shirk off from
performing the routine. Even for those who are unconscious or
with heavy fever, it has been mentioned, that others can offer
argya and Gāyatri mantra on their behalf by getting the vessel
of water from their hands. And after performance of argya, a
drop of water can be poured in the mouth. It is seemingly that
we all have fallen unconscious or with fever on a daily basis –
expecting other to do everything for us.
If anyone is suffering from fever or any disease it needs some

medicine urgently. In the same manner the ātma is suffering
from the disease called bondage and needs a medicine called
Gāyatri. This should not be ignored at any point of time. There
should not be any day missing out Sandhyāvandanam. Chanting
of Gāyatri mantra is nothing impossible for anybody. Excepting
water this does not need any other raw material. There is not
also much of bodily efforts. A tool that can give so much
benefits is easily available, which we should grab at the earliest.
Gāyatri should be imagined in the form of a mother and

worshipped. Though God is available in all forms, the form of a
mother is so affectionate and pretty. Vedas affirm that Gāyatri
is in that form of mother.
Gāyatri mantra is available only for males. What about the

ladies? If the husband or any male member of the family follows
Gāyatri mantra regularly, by default the fruits are available to
wife and the entire family. In the same way, if all the three
varņas follow this regularly the fruits percolate to the entire
world including the fourth varņa, who is not eligible to chant
Gāyatri mantra. By leaving anything, if the loss is only to the
self, then let it be. But if there is a loss to others also then it has
to be taken seriously. The benefits should also reach those who
do not have a right for Gāyatri mantra. Hence those who are
eligible should follow this regularly.
There are umpteen mantras. Before chanting them we used to

announce the desire for which that mantra is chant – sankalpa
(solemn vow or determination to perform, desire in the heart or
mind). But the sole desire for Gāyatri mantra is cleansing of the
mind – removing the mental contamination. All other mantras
lead to cleansing of mind at the end. But the immediate and the
only result of Gāyatri mantra is removing the pollution in the
mind.
Normally the morning Sandhyāvandana has to be performed

just before Sunrise – during dawn. The Mādhyāhnika has to be
performed just at Noon – when the Sun rays are in straight line.
The evening Sandhyāvandana has to be performed just before
Sunset. But for the office goers like, even during these days
people can definitely perform Sandhyāvandana daily in the
morning and evening. The Mādhyāhnika argya can also
completed around 8:30 a.m. itself. Unless we are completely
invalid and immobile the Sandhyāvandana upāsana should not
be ignored.
It is our fervent duty to regularly perform all our karmas. All the
more that Sandhyāvandana is a blend of karma, bhakti and
jnāna yogas. Also, in the Gāyatri mantra, the king of mantras,
we seek to lead us (not me) in the correct path. This is a selfless
noble prayer aiming at society at large. At the same time, it
should not be construed that if one person chants that is
enough and others need not chant. It should be chant by
everyone, eligible, without fail. The first three castes praying for
‘us’ include the fourth caste and the entire world also.
Paramācārya has ordered three important areas:

1. Perform Sandhyāvandam all the three times daily without
fail.
2. Chant gāyatri mantra for 1,000 times at all possible times –
sahasra gāyatri
3. Follow fasting on all Ekādaṡi days.
Sandhyāvandam:
Perform Sandhyāvandam three time a day on a daily basis

without fail. If any session is missed
out, for any remote reason, it has to
be compensated at the immediate
next session/ day. If anyone has not
performed nityakarma anuşţānam
continuously for three days, he has to
do some remedy before he starts nityakarma again. Actually
there is a saying that if anyone crosses the ocean and goes
abroad, after returning he has to do some remedy. But actually,
in olden days, going abroad was by a ship was travel is a time
consuming one – definitely more than three days – during the
time of travel one cannot make him clean for want of pure
water and hence he could not perform nityakarma. Hence the
remedy. It is not on account of going abroad or crossing the
ocean and all.
Sahasra gāyatri:
Paramācārya advised all of us to chant

gāyatri mantra for 1,000 times (sahasra
gāyatri) at all possible times – especially for
retired senior citizens on a daily basis. This
will pave way for all wealth in this world and
liberation without rebirth.
Thus advises divine Kānchi Paramācārya.
Significance of chanting Gāyatri mantra 12 times:

Chanting Gāyatri mantra 12 times has enormous implications.
In every Yajñopavīta, the brahma knot has to be made by
chanting Gāyatri mantra 12 times. Then only the Yajñopavīta
gets vibration and holiness.
Again, whenever we change the Yajñopavīta one has to chant

Gāyatri mantra for 12 times, before removing the old one. This
is in a way handing over of charge – power transfer from the old
one to the new one. This small piece of task is not in vogue with
all, for the basic reason of ignorance.
In the same manner, when someone bows to the elders, the

elder has to chant Gāyatri mantra for 12 times before blessing
the other person. For instance, if Lakşmaņa bows to Rāma, by
the time Lakşmaņa starts to bow, till he completes announcing
abhivādanam, Rāma has to chant Gāyatri mantra for 12 times.
Then he has to bless whatever is needed by Lakşmaņa. With the
power of Gāyatri mantra whatever be the legal desire, it will be
satiated.
Hence all are requested to chant Gāyatri mantra for 12 times at

all possible times. Thus the
chanter will be benefitted
with mammoth benefits.
These are all very small

nuances, easily follow-able
with very huge paybacks.
People are ready to follow
these, if properly taught. Only the unawareness is the cause.
If people want to achieve in their life, the primary requirement

is knowledge and understanding. Chanting of Gāyatri mantra
will purify the mind and improve the understanding capacity.
Consequently the knowledge has to develop and will be ready
to face any challenging tasks. Let everyone be benefitted.
*****
Yajñopavīta
Yajñopavīta is made three strings knit together. The three
strings are said to represent unity of
thought, words and deed. He who
wears this thread should have a
triple control over his; Mind, speech
and body or Thought, words and
action.
The thread is supposed to be

manually woven from cotton. The
purohits usually weave the thread while chanting Vedas. The
vibrations of Vedas add
holiness to the Yajñopavītas
and sanctify it. But nowadays
people wear Yajñopavītas
made of thread woven in
mills – obviously it has
become mechanical. If we
insist with our purohits, they
will definitely provide
manually woven Yajñopavītas. Generally:
 A Brahmacāri (a bachelor) wears one Yajñopavītam.

 An additional set is worn from marriage time onwards. This
is to be worn after completion of Viratas.
 A third set is worn by most of the seniors in-stead of third
vastra – tritīye vastrārte. Though all do not practice this,
those who practice start from Sīmanta karma.
 There are ten different varieties of yathis. Most type of
Sanyāsis do not wear Yajñopavīta and this is the first
sacrifice they make.
We used to have Upaniṣats about various Gods. We have one

Upaniṣat called यज्ञोपवीि उपतनषि् - Yajñopavīta Upaniṣat
describing the splendor of Yajñopavīta. Do we need any other
evidence for the holiness and glory of Yajñopavīta?
Brahmagranti
The brahmagranti is the master knot that holds the three

strings of Yajñopavīta together. For ladies, one string of
Māngalya Sūtra will have three knots. Here Yajñopavīta, three
strings have a single knot. Ṡāstras fix a rule that while making
the brahmagranti knot the Gāyathri mantra has to be chant 12
times. In life, the brahmagranti is our spirit or the eternal life
force, which holds us together. The Yajñopavīta has to be worn
such that the brahmagranti is placed near our heart, where God
dwells. This can be compared to the ladies wearing the
tirumāngalyam (māngalya sūtra) near their heart.
In addition to Brahmagranti, no other type of knot or any add-

ons or foreign materials to be included to the Yajñopavīta. It is
very common to see additional knots made to the Yajñopavīta
to shorten its length. Also some people include safety pins,
keys, talisman, etc., to the Yajñopavīta. These are to be avoided.
Talisman is normally based on Atharva Veda mantras, which are
contrary to other three Vedas and hence to Gāyathri mantra.
Again the metals like key, pin, etc., affect the micro-waves in
the Yajñopavīta. In Sundara Kānda of Rāmāyaņa also we read
when Ānjaneya was bound by Brahmāstra of Indrajit, other
demon warriors, thinking that they are doing some help to
Indrajit, started binding Ānjaneya with other ropes.
Immediately the power of Brahmāstra was lost. Hence anything
done with mantras should be maintained for its sanctity.
Brahmopadeśam
Brahmopadeśam – literally means “advising the brahmam”. This

is done during Upanayana karma for the boys. Unless it is done
at the appropriate age, its value is lost and it becomes a
formality performed for compliance sake. The Upanayanam is
treated as second birth and hence they are called as Dvija (twice
born).
Before initiating any mantra or japa to others the teacher or the
initiator should have chant the mantra as many lakh times as
number of letters in that mantra (akşaralakşa). For instance,
the Pancākşari mantra has five letters. The teacher should have
chant this mantra, it at least five lakh times, to become eligible
to initiate it to his disciples. Similarly The Gāyatri mantra has 24
letters and as per this rule the teacher (father) should have
chant this mantra for 24 lakhs times before he initiates it to the
boy. This is humanly impossible even for the regular vaidhīkas,
leave alone others. Hence the Ṡāstra has given an exception and
has asked the teacher to chant 1,000 times daily for a maņḍala
(tripakşa – 45 days) before the upanayana karma of the boy.
Then only he becomes eligible to take the role of guru.
Ṡrāvana or Upākarma
Nowadays Upākarma is just treated as

changing the Yajñopavīta. It has to be
changed for various reasons and/ or
occasions. Before performing any
karma it has to be changed. Hence as
a part of Upākarma on that day, it is changed. The learning of
Vedas, Kāndarişi homa, Tarpaņa, etc., are the keys for that day
and everyone has to take part in all these.
Veda says “deho devālayaḥ prokto jīvodeva sanātanaḥ” – our

human body is a temple. The temple has to be kept always
clean. It is not enough, if the body is kept clean externally by
regularly taking bath, but also the mind has to be kept clean –
how can the mind be cleaned – only by prānāyāma and Gāyatri
mantras.
Manusmruti confirms this –
trimya eva tu vedebhyaḥ pādam pādamadūdaham |

Gāyatri mantra2 is the gist of the three Vedas – Rig, Yajur and
Sāma. Can there be anything else that can keep the mind
peaceful and clean?
Śāstras are losing its importance little by little and something

has to be done by someone to upkeep its prominence.
Let all those performing vaidhīka karmas:
 Understand the concepts and perform them as prescribed

by the śāstras.
 Discuss with the purohits and select an appropriate guru
cum purohit
 Exploit the karmas to obtain the maximum benefit
Sarve Janāḥ sukino bhavantu
Om tat sat
*****
2
The importance, meaning and further details of Gāyatri mantra have
been discussed in an earlier chapter.
3
Tarpaṇa
In Samskrutam, the word tarpaṇa means “to satisfy”. It is
widely known that the offering black till and water to the
ancestors is tarpaṇa. In general, ancestors (pitru) means
mother, father, grandfather, grandmother, great grandmother
and great grandfather. But the gods originally created by the
Brahma are also called as Pitru Devas. They live in the world
called Pitru world. That is very near to heaven and the world of
Indra. Pitrus in this world are in three groups called Vasu, Rudra
and Āditya. As a general rule our mother and father are in the
form of Vasu, grandfather and grandmother are in the form
Rudra and great grandmother and great grandfather are in the
form of Āditya.
Aṣṭa (8) Vasus, Ekādaśa (11) Rudras and Dvādaśa (12) Ādityas
were created by Brahma for the welfare of this world. Tarpaṇas
and srāddhas are offered by us by calling the names of our
ancestors – These Vasus, Rudras and Ādityas convert our
offerings into the food required by our ancestors in whatever
form they are. The evidence for the same is the Veda mantra;
ऊजं वहन्तीरमृ िं घृिं पय: कीलालं पररसृिम् । स्वधास्र् िपरयि मॆ तपत्रून् ॥
The meaning of this mantra is – Oh water! On account of

different karmas, our ancestors would have now born as Deva,
human being, demon, tree, plant, climber, or in any other form.
Whichever form they are – please convert this till and water as
the food appropriate to them so that they get satisfied.
Varieties of Tarpaṇas
The tarpaṇas offered to our ancestors are of different types

(nitya – daily tarpaṇas);
3
Sincere thanks to the book called “Āpastamba Sūtra Tarpaṇa”
authored by Śri Śrivatsa Somadeva Sharma and published by Bhavani
Book Center.
 Pitru tarpaṇas offered daily along with Devas and Riṣis
during Brahma Yagna.
 Amāvāsya and other 964 tarpaṇas to be performed in a
year.
In addition to the above some special tarpaṇas as below called

naimittika tarpaṇas;
 Tarpaṇas to be performed during the first 10 days of a

departed soul – kunḍa tarpaṇa – generally performed by
sons (karta).
 The tarpaṇa offered by the close relatives (within 7
generations) on the 10th day of a departed soul. This has to
be offered only in the pit where the soul is placed in the
form of stone. Nowadays we see that this tarpaṇa is offered
by many relatives in the house or other places and not in
the pit. This is a grave mistake. If this tarpaṇa cannot be
offered in the pit, a sin that it has been missed out is added.
But performing the tarpaṇa in a different place is adding
another sin.
 The tarpaṇa offered on the next day of next day (parehaṇi)
of yearly srāddha.
 The tarpaṇas offered during the solar or lunar eclipses.
 The tīrta srāddha and tarpaṇa performed while visiting the
holy places like Varanasi, Rameshwaram5, etc.
Water Variances
Every karma is performed facing East as long as the Sun is in

ascending. With this assumption – śāstras prescribe the
directions towards which water has to be offered for Devas,
Riṣis and Pitrus depending the direction in which they live;
4
The details of 96 tarpaṇas are explained in the next chapter.
5
Whenever these holy places are visited, even if that day is not a
tarpaṇa day, tīrta srāddha has to be performed
 Water poured through the edges of the
fingers towards East – called Deva tīrta.
 Water
poured between
the thumb and
other four towards
South – called Pitru tīrta.
 Water poured through the
wrists towards West – called Brahma
tīrta. Ācamanīya is also done with
Brahma tīrta only.
 Water poured through the bottom of
small finger North – called Riṣi tīrta.
The bodies of pitrus contain more of water and hence they get
satisfied when we offer water to them. Hence water has to be
offered in plenty to pitrus.
Till and Darba grass
When Mahāviṣŋu took the incarnation of Yagnavarāha, the

black till originated from his mind and the darba grass
originated from his prāŋa. Darba grass is
the essence of water. Veda pronounces
that darba is holy. Mahāviṣŋu is always an
enemy for the demons. That is the main
reason that black till and the darba grass
are used in tarpaṇa and srāddhas. Also to
protect the srāddhas, we invoke
Mahāviṣŋu. To cleanse all the places,
vessels, etc., and make them holy darba
grass is used.
Further it is used as seating and finger ring for the karta, other
pitrus and around the holy fire – this is used in all auspicious
functions or otherwise ceremonies.
Pitrus are invoked in a kūrca made of such darba grass. Such
kūrcas are to be made with 7 or 9 threads of darba. Generally
darba is twisted and folded in two and a kūrca is made. Some
people make a knot in the end and make a kūrca. Some people
invoke the pitrus on a bunch of darba grass (darba stamba). The
family practice has to be followed.
In general, two different kūrcas would be used in tarpaṇas –

one for father side ancestors and the other for mother side
ancestors – being different gotras. Some people use only one
kūrca for both the side ancestors. During mahālaya pakṣa one
more kūrca would be added for kāruṇya pitrus. Here also the
family practice has to be followed.
Again some people used to perform tarpaṇa and srāddha with

puṇdarīka on the forehead, while generally that is not the
practice. Again the family custom and as
taught by the teacher.
When tarpaṇa is performed on a

Sunday, Tuesday, Friday, Saptami,
Aṣṭami, Śuklapakṣa Trayodaśi, birth
star, night and during sandhyā period,
some rice has to be added with till and
used. People not knowing exactly on which days to do, mix rice
with till on all days when they perform tarpaṇa. This is not
proper.
Demon hand gesture – it is forbidden to

life till using the thumb and the
forefinger. This is called Demon gesture.
Not only till – any of the items used in
the holy fire should not be lifted with this
gesture. Some people make their finger
wet and touch the till with one finger. Some people add the till
in water and use. In general the till has to be lifted using thumb
and middle and/ or ring fingers.
Prācīnāvīta
Some details about Yajñopavīta were discussed in an earlier

chapter. For wearing a Yajñopavīta
there are three different types viz.,
Prācīnāvīta, Nivīta and Upavīta. When
the Yajñopavīta is on the right
shoulder it is Prācīnāvīta and when it is
on the left shoulder it is Upavīta and
when it is like a garland it is Nivīta.
For all deva pūjas it should be Upavīta,

for human including riṣi karmas it should be Upavīta and for
pitru karmas it should be prācīnāvīta form.
Other than during the daily routine Brahma Yagna, Yajñopavīta

should not be worn as prācīnāvīta with the pavitra (a ring made
of darba grass) in the fingers.
Direction Principles
Devas, pitrus, human beings and Rudra have fixed one-one

direction for each of them; East – Devas, South – Pitrus, West –
human beings and North – Rudras. Yama, the head of pitrus also
reside in South direction only. That is the reason all the pitru
karmas are performed facing South. The kūrcas and other
darbas should also be towards South.
Places Appropriate for Tarpaṇa
Any pure place near on the banks of a

river, tank, lake, well, ocean, etc. Using
some purification mantras with darba,
till and water the place should be made
holy before the pitrus are invoked on
the kūrcas for performing tarpaṇa. If it
one’s home, any purified place other than the pūja place is
worthy of tarpaṇa.
In the holy kṣetras (holy places) like Varanasi, Rameshwaram,
etc., since the pitrus are always there, no need of invoking and
reviving them – neither āvāhanam nor yatāstānam.
Vessels Appropriate for Tarpaṇa
Silver originated from the eyes of Rudra. Pitrus belong to the set
of Rudras. Hence the vessels made of silver are most
appropriate for pitru karmas. In the srāddha mantras silver
vessel is mentioned as “rajatamaya pātra”.
Vessels made of copper is also worthy for pitru karmas. The

vessels where lead is added should not be used. Since lead is
mixed, vessels made of bronze is also not to be used. Any vessel
used for cooking or eating should not be used for pitru karmas.
Some Common Principles
Tarpaṇa is also a type of srāddha. Hence all the principles

prescribed for a srāddha are applicable for tarpaṇa also. In
general, pitru karmas like tarpaṇa, srāddha, etc., should be
performed during the mādhyāhnika period – that is, between
10:30 a.m. and 12:00 noon – dvitīye yāme tritīye muhūrte. At
the minimum it can be done after 9:00 a.m. Office goers have to
perform still early. As for as possible the prescribed time period
can be followed.
After getting up in the early morning, taking bath and

completing the morning cores, again mādhyāhnika bath has to
be taken before doing any pitru karmas. Pitru karmas have to
be performed after doing the daily mādhyāhnikam and to be
ended with Brahma yagnam. For sick persons are exempted
from the second bath.
The pitru karmas should not be performed wearing wet cloth or

a single cloth.
The stomach should be empty while doing any pitru karma.

Hand full of water has to be offered for tarpaṇas. It is better if
tarpaṇa is performed in a holy river. Even those polluted with
any birth or death have to perform eclipse related tarpaṇas.
Results of Tarpaṇas
To give birth and grow us, our parents have suffered a lot in this
world. It is our ardent duty to protect them in this world and in
other world. After death they move to the other world and visit
us (this world) during the tarpaṇa days – they depend on others
like us for necessities like water, food, etc. It is our fervent duty
to perform tarpaṇa for them. We used to hear pitru dosha or
pitru curse. With so much of affection on us will our parents
curse us? It is a liability on us to feed them. That is the reason it
has been mentioned as debt to be repaid. If this is debt is not
cleared by us, it is called pitru dosha – not only affecting the
individual but also his heirs.
Equally we have debts to be repaid to Devas and Riṣis also.

Those debts are cleared by offering water during the daily core
called Brahma yagnam.
Those who are regular in performing tarpaṇa, srāddha, etc., to

the pitrus, get all the wealth like money, healthy life, education,
fame, virtuous children and all not only in this life, but in future
births also. There is no doubt in this.
*****
Ṣaṇṇavati Tarpaṇa
One person has to perform ṣaṇṇavati (96) tarpaṇas in a year –
the word ṣaṇṇavati in Samskrutam indicates the number 96.
The list of 96 tarpaṇas are;
1. Amāvāsya (New Moon Day) 12

2. Month beginning of Tamil Calendar or Sankramaṇa or 12
Viṣu Puṇya kāla
3. Mahālaya 16
4. Manvantram 14
5. Yugādhi – Kruta, Dvāpara, Tretā and Kali 4
6. Vyatīpādam 13
7. Vaitruti 13
8. Tisroṣṭakā, Aṣṭakā and Anvaṣṭakā 12
Total 96
In the above table, Amāvāsya (New Moon Day), Month

beginning of Tamil Calendar and Mahālaya pakṣa are known to
everyone. But the remaining are not much known. The list has
been provided at the end of this chapter. Exact dates of these
can be referred to the almanac of individual families.
As already mentioned the tarpaṇas relating to eclipses and the

yearly srāddhas are not included in the above. They are called
naimittika tarpaṇas and the others are called nitya tarpaṇas.
Though it is mentioned as 96 tarpaṇas the actual number in a

year may differ. Some years there could be 13 Amāvāsyas.
Some years Mahālaya pakṣa will be 15 only – for instance
Durmukhī year 2016. Hence it is not necessary that total
number of tarpaṇas should be exactly 96.
Amāvāsya (New Moon Day) – Human beings daily, Devas once

in a fortnight and Pitrus once in a month, get hungry. Hence the
pitrus had to be fed once in a month – every new moon day.
Amā = near and vāsya = to live – on the day of Amāvāsya, the
Sun and the Moon are close by and live together. Since they
meet each other (dariśanam) that day is called darśa. Hence it is
called darśa srāddha. Generally the pitrus get satisfied with the
cool amruta rays of the Moon. But on the New Moon Day, they
suffer from not getting these cool rays and hence we need to
feed our pitrus at least once in a month.
Ayana Puṇya kāla or Month beginning of Tamil Calendar or

Sankramaṇa or Viṣu Puṇya kāla – Sun moves from one rāśi to
another once in a month – there are 12 rāśi and hence 12
months in a Souramāna calendar. The day when Sun moves into
a new rāśi is called Sankrānti – since it is a puṇya day we need
to feed our pitrus – at least till and water have to be offered.
Instead of all the 12 month beginnings most people do tarpaṇa
on 4 month beginnings – Chaitra (Meṣa), Āṣāḍha (Simha), Aśvin
(Tulā) and Pauṣa (Makara). The best is to do tarpaṇa on all the
12 days.
Mahālaya – a great dwelling place – The period in which, pitrus,

being great people, return to this world to bless their sons and
other heirs. During this period tarpaṇa has to be performed on
all the 16 days. But generally people do tarpaṇa and srāddha on
only day during this period. During these 15 days or on the next
15 days – if the parents yearly srāddha occurs, the mahālaya
srāddha has to be performed only after yearly srāddha.
However, the tarpaṇa has to be performed on all the 16 days.
Āṣāḍyādhi pancama apara pakṣa – Starting from the month of

Āṣāḍha (Simha) the fifty dark lunar fortnight is called Mahālaya
pakṣa – 15 days starting from the first day after Full Moon Day
till Mahālaya New Moon Day is called Mahālaya pakṣa. We get
all the tithis excepting Pūrṇima and hence the next day after
Mahālaya New Moon Day is also included and we get the count
sixteen.
If more than one Puṇya kāla occurs on the same day, the
tarpaṇa has to be performed in this priority;
 Amāvāsya
 Viṣu
 Mahālayam
 Others
Some schools say that if one or more of Yugādhi, Mahālaya,

Aṣṭakā and Amāvāsya fall on the same day tarpaṇa has to be
performed separately. Else one tarpaṇa will do.
Still some schools opine that more than one tarpaṇa should not
be done on the same day. But it is not clear about the śāstra
evidence for the same.
How many ever Puṇya kālas join together on a particular day,

tarpaṇa has to be performed with separate kūrcas. This is the
final verdict, by most of the experts.
The below table can help fixing the days for ṣaṇṇavati tarpaṇas,
of course other than Amāvāsya, Viṣu and Mahālaya;
14 Manvantaras
1. Chaitra Full Moon Day Roucya Manvantaram
2. Vaiśākha Full Moon Day Indra Manvantaram
3. Jyeṣṭha Full Moon Day Brahma Sāvarṇi
Manvantaram
4. Jyeṣṭha Śukla Daśami Sūrya Sāvarṇi
Manvantaram
5. Śrāvaṇa Kriṣṇa Aṣṭami Dakṣa Sāvarṇi
Manvantaram
6. Śrāvaṇa Śukla Tritiya Tāmasa Manvantaram
7. Bhādrapada Śukla Navami Svāyambuva
Manvantaram
8. Aṣvin Śukla Dvādaśi Svārociśa Manvantaram
9. Kārtika Full Moon Day Dharma Sāvarṇi
Manvantaram
10. Mārgaśīrṣa Śukla Daśami Sākṣusa Manvantaram
11. Pauṣa Śukla Saptami Vaivasvata
Manvantaram
12. Māgha Full Moon Day Rudra Sāvarṇi
Manvantaram
13. Phālguna Full Moon Day Uttama Manvantaram
14. Phālguna New Moon Day Raivata Manvantaram
4 Yugādhis
1. Chaitra Śukla Tritiya Kruta Yugādhi
2. Bhādrapada Kriṣṇa Dvāpara Yugādhi
3. Aṣvin Śukla Navami Tretā Yugādhi
4. Māgha New Moon Day Kali Yugādhi
13 Vyatīpādās
1. Chaitra Kriṣṇa Tritiya
2. Vaiśākha Śukla Trayodaśi
3. Vaiśākha Śukla Navami
4. Jyeṣṭha Śukla Pratama
5. Śrāvaṇa Kriṣṇa Dvādaśi
6. Bhādrapada Kriṣṇa Caturdaśi
7. Aṣvin Kriṣṇa Caturti
8. Aṣvin Full Moon Day
9. Kārtika Śukla Ekādaśi
10. Mārgaśīrṣa Śukla Śaṣṭi
11. Pauṣa Śukla Pratama
12. Māgha Kriṣṇa Dvādaśi
13. Phālguna Kriṣṇa Aṣṭami
13 Vaitruti
1. Chaitra Kriṣṇa Dvādaśi
2. Vaiśākha Kriṣṇa Aṣṭami
3. Jyeṣṭha Kriṣṇa Pratama
4. Āṣāḍha Śukla Ekādaśi
5. Āṣāḍha Full Moon Day
6. Śrāvaṇa Śukla Saptami
7. Bhādrapada Śukla Tritiya
8. Aṣvin Kriṣṇa Caturdaśi
9. Kārtika Kriṣṇa Saptami
10. Mārgaśīrṣa Kriṣṇa Pratama
11. Pauṣa Śukla Daśami
12. Māgha Śukla Saptami
13. Phālguna Śukla Tritiya
12 - Tisroṣṭakā, Aṣṭakā and
Anvaṣṭakā
1. Mārgaśīrṣa Kriṣṇa Saptami
2. Mārgaśīrṣa Kriṣṇa Aṣṭami
3. Mārgaśīrṣa Kriṣṇa Navami
4. Pauṣa Kriṣṇa Saptami
5. Pauṣa Kriṣṇa Aṣṭami
6. Pauṣa Kriṣṇa Navami
7. Māgha Kriṣṇa Saptami
8. Māgha Kriṣṇa Aṣṭami
9. Māgha Kriṣṇa Navami
10. Phālguna Kriṣṇa Saptami
11. Phālguna Kriṣṇa Aṣṭami
12. Phālguna Kriṣṇa Navami
*****
Family Deity (Kula Deiva)
As mentioned earlier, chanting of Gāyatri mantra, clearing the
debt of the ancestors and worshipping the family deity are the
three vital duties in one’s life. Performing any number of other
worships by spending crores of money, without even one of
these, would be in vain. This does not mean that other worships
should be devoid off. After completing these three imperative
duties, the other worships can be continued. One who follow all
these three regularly will lead a very satisfying life and will get
everything (legal) in his life. That is the main reason a small
write up about the family deity has been included in this book.
Village deities are the patron deities or grama devata of village.

They that do not belong to the Vedic - Āgamic pantheon. They
are known as Kaval deivam or guardian spirits in Tamil and Kula
Deivam or Local Village Gods. They are associated to a main
deity who is generally ascribed as Kula deivam by various sects
of community and clan groups as part of the tracing their
generation through centuries.
Most of these village deities have their shrines on the periphery

(border or outskirts) of the village as a representation of their
Village Guardian position. Hence they are referred as
“Peripheral Folk Deity”. Amman deities may be installed in the
center of the village but the Sonai, Sudalai or the Formless
Nadukkal deities may be installed close to graveyards
(cemeteries or burial and sometimes, also near memorial
centers).
These Village deities are either represented in

the form of a huge, fierce statue or as a
simple stone. Most of these temples are not
closed premises but are simple and small
worship areas. Weapons such as a trident or
a lance or sickles are also associated with
these shrines.
Lots of terracotta horses, elephants, clay
dolls and birds and bells are also seen.
The worship pattern is non-Vedic

through Folk tale, Folk Song and Folk
arts. The local priest might offer flowers
or Vibhùthi (holy ash) or Holy flowers to
the worshippers.
Mainly these village gods are in the

names of - Aiyanãr, Angãla Parameśwari
or Angãlamman, Pãvãdairãyan, Ayyannãr, Muniyappan, Vīra
Mahã Kãli, Madurai Vīran, Onḍi Karuppaṇṇa Swãmy, Ellai Pidãri
Amman, Kãṭṭeri (vampire) Amman, Sudalai Mãḍan, Kãli
Amman, Mãriamman, Muniãḍi, Vīra Sãstha, Malai Arasi Amman
and so on and so forth.
Nowadays we come across lots of people mentioning that their

family deity is Pazhani Murugan, Tirumala Bãlãji, Vaithīswaran
and so on. Definitely worshipping these Gods will reap the
required benefits. But these can be favourite Gods. However
such Gods cannot be family deities. Considering them as kula
deivam is ignorance. Kula Deivam can only be in their native
village – one such gods mentioned above. Such ignorance is due
to nuclear families – non availability of elders in our homes. It is
suggested that they have to enquire any of the family elders or
any elders in their native village and ascertain the exact family
deity. The family deity should be
protected – properly worshipped
possibly once in a year at least and
during marriage or child birth in the
families. In that case their family will
prevail – there is no doubt in this regard.
Let us contemplate a dialogue between

Kãnchi Paramãcãrya (P) and one of his
illiterate village farmer devotees (D).
Who else can explain about the kula
deivam?
That is the period Paramãcãrya was travelling from one place to

another. In one such travel, in a village an illiterate farmer
devotee came with much difficulty to meet our Paramãcãrya.
He was so sad that he could not even talk. By looking at him our
Swãmy could understand the problems in his life and
compassionately blessed him. Let us enjoy reading the dialogue
between them;
D – Swãmy! I am wondering – why at all I am living. I feel like

committing suicide along with my family. I could understand
that a person will have battles in his life. But battle itself has
become our life.
P – Do you worship your kula deivam regularly?
D – Kula Deivam – what does that mean?
P – Oh! You do not even know who is your family deity?
D – Yes Swãmy – years back our ancestors have migrated to

Burma on account of business. After a long stay there, we
recently returned to India. One of our ancestors was an atheist.
We are all his heirs.
P – Does any of the seniors in your family alive?
D – Yes Swãmy – one of our fore-fathers is alive in our village.
P – Go and ask him about your family deity.
D – Why Swãmy? – Do you mean to say that only if I know

about our family deity and worship, our problems would be
resolved?
P – yes you can have it like that.

D – What Swãmy? – There are so many temples in our town. All
are Gods only. Does it mean that those Gods do not have any
power?
P – I did not mean that way.
D – They why did not you ask me to worship one of those Gods
and ask me to know about the kula deivam.
P – Definitely there is some valid reason. If a vessel has a hole

and you are trying to fill it with water, the vessel cannot be
filled. You are not like me to forego everything. You want
everything in your life. I do not even want a vessel. But the
vessel is the main one for you. Only if you have a vessel you can
fill it with anything and everything. If that vessel has a hole, you
cannot fill it with anything.
D – Is it that kula deivam is a vessel and since I do not about our

kula deivam, it is like a vessel with a hole?
P – Do not ask further any questions. Go and find out about

your kula deivam. Bow to
that God by lying down fully.
Then I will explain more
details.
The devotee returned after 10 days.
D – Swãmy! I have done what was commanded by you. Our kula

deivam is a Goddess called Pechiãyī. The temple is along a
mountain and it is in a depleted condition, covered with shrub,
since no one has gone there for years. I along with my people
cut all the shrub. One stone was there and people mentioned it
is the Goddess Pechiãyī. We worshipped that goddess with
whatever possible way by us with camphor, milk, etc.
P – Goodies – you construct that temple fully. Ensure that it is

lighted daily. You will be free of all your trouble. If Pechiãyī
shines with flowers and decorations, your family will also shine.
D – Swãmy! You mentioned that you will give me some
explanation. But you have not told anything.
P – You come to me next year on the same day. I will tell you.
Do not forget what I said. Do not leave Pechiãyī.
The devotee obeyed as ordered by Periavã. One year has gone.

He came back to visit Periavã. But this time he was seemingly
richer. He came with a plate full of flowers, fruits and some
money. Periavã looked at him.
D – Swãmy! I am well off now. With the blessings of Pechiãyī,

our children are also well off. You are the guide in this regard.
But you have not yet told me the details, which you promised.
How come this miracle?
The explanation given by Periavã to the farmer is worthy of

comprehending by every one of us.
P – The God(dess) worshipped by our ancestors is our kula

deivam. When it is mentioned as ancestors, whoever born
before us in our family are all ancestors only. However, when it
is said as family, the father’s forefathers only to be accounted
for. In this paternal lineage there is a huge order. That is called
Gotra – a lineage of a sage.
The females have joined this family through marriage, are from
different Gotra. For whatsoever reason the boy and girl from
the same Gotra do not get married. Hence the chain from the
sage does not get broken. It is a matter of important order.
They could be of different stars, have different pattern of

bodies, characters, etc. That is the nature. But for the Gotra,
there is a kula deiva and every one of our ancestors would have
worshipped this God.
There could be thousands of temples in this world. All of us

would have gone to these temples or otherwise. There is no
guarantee. But we would have been taken to our Kula deiva
temple even when we were a child without even knowing what
is bhakti. Looking at this angle we stood in front of the kula
deiva, where our ancestors stood. Can this chain link be broken?
Not only this. Before grasping the above, we were all thinking of
only two grand fathers and two grandmothers (paternal and
maternal). Now we are all reminded of a family lineage till the
earliest sage. What is the starting point of this – nobody can
ascertain. We can be rest assured that we are nothing different
from them.
During this lineage one should have obtained bags of puṇya.

Some would have obtained sins also. When we go to our kula
deivam and worship, the vibrations and godliness generated by
our ancestors would definitely bless us with lots of wealth and
health. This has been designed with such a forethought.
When Periavã completed the above explanation the people

around were thrilled.
Do we need more stress on the importance of kula deiva

worship? Let us all follow this regularly and get all our legal
desires satiated.
*****
Other books of this Author
http://ramamurthy.jaagruti.co.in/
# Title Pages Publisher Remarks

Indology Related
1. Ṡrī Lalitā Sahasranāmam 753 English translation of Ṡrī
Bhāskararāya’s
Bhāśyam
2. Power of Ṡrī Vidyā 78
3. Samatā 176 An exposition of
Similarities in Lalitā
Sahasranāma with
CBH Soundaryalaharī,
Publications Saptaśatī, Viśṇu
Sahasranāma and
Ṡrīmad Bhagavad Gīta
4. Advaita in Shākta 80
5. Ṡrī Lalitā Triśatī 176 300 divine names of the
celestial Mother –
English translation of Ṡrī
Ādhi Śaṅkara’s Bhāśyam
6. Secrets of Mahāśakti 88
7. Daśa Mahā Vidyā 60 HH Ten cosmic forms of the
Praņavānunda Divine mother
8. ஶ்ரீவித்யா பேதங்கள் 60 Avadūta Variances in Ṡrī Vidyā
Saraswati
Swamiji,
Ayyarmalai.
9. Vaidhīka Wedding 48
Self
10. வவதீகத் திருமணம் 60
11. ஶ்ரீ லலிதா திரிஶதி 234 HH Rāmānanda Tamil translation of Ṡrī
Saraswati Ādi Śaṅkara’s Bhāśyam
Swamiji,
Madurai
12. ஶ்ரீகுரு ோதுகா பூஜா 44
விதானம் Bhagavān Ṡīrdi
Sāibaba Trust,
13. ஶ்ரீவித்யா ஶடாம்னாய 44
Edapalli, Kunoor
மந்திரங்கள்
14. ஷண்மத 150 Agni Trust,
Anaimalai,
மந்திரங்கள்
Pollachi
15. Ṣaṇmata Mantras – षण्मि 88
मन्त्रा:
16. Ṡrīvidya Variances 60
17. பவதங்கள் - நமது 280
போக்கிஷம்
18. ஶ்ரீ ததவ ீ ஸ்துதிகள் 131
Simshuba
19. ஶ்ரீ மஹா ப்ரத்யங்கிரா 60
Chennai
ததவ ீ
20. Ṡrī Mahā Pratyangirā Devī 60
21. ஷண்ணவதி (षण्णवति:) 50
தர்ேணம்
22. Ṣaṇṇavati (षण्णवति:) 42
Tarpaṇa
# Title Pages Publisher Remarks
23. Ekatā 276
ORIGINALS,
24. Vedas - An Analytical 260 Delhi.
Perspective
Applied Samskrutam Based
25. Paribhāşā Stora-s 96 An exploration of Lalitā
Sahasranāma
26. Ṡrī Cakra, An Esoteric 64 Mathematical
Approach CBH Construction to draw Ṡrī
Publications Cakra
27. Number System in 126
Samskrutam
28. Vedic Mathematics 160 30 formulae elucidated
29. Vedic IT 162 ORIGINALS, Information Technology
Delhi. and Samskrutam
IT Based
30. Orthogonal Array 178 ORIGINALS, A Statistical Tool for
Delhi Software Testing
Banking Based
31. Retail Banking 213
32. Corporate Banking 232 ORIGINALS,
33. Dictionary of Financial 215 Delhi.
Terms
More books are on the unveil. Let pitrus

shower their fullest blessings on him to
share more of his knowledge and
experiences.
ॐ िि् सि्
*****

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Ṣaṇṇavati (षण्णवति:) Tarpaṇa

(Repaying the Debts to the Ancestors)

First Edition: 2016

Author: Dr. Ramamurthy N,

ISBN (13): 978-93-82237-51-8

Further there are 96 Tarpaņas prescribed by śãstras. To enable

Nãrãyaņa Nãrãyaņa Nãrãyaņa

November 2016 With compassion

श्री गु रुभ्यो नम:

वागर्ारतवव सम्प्रुक्तौ वागर्र प्रतिपत्तये | जगि: तपिरौ वन्दे पावरिीपरमे श्वरौ ||

अपार करुणा तसन्ुं ज्ञानर्दं शान्त रूतपणम् ।

Everyone has been mandated with forty samskāras (duties) in

 Five mahā yagnās –

The Samskruta word tarpaŋa means “to satisfy” or “to make

Without completing the below three duties, the other worships

 The daily routines like Sandhyāvandana – more importantly

Hence an attempt has been made in this book to discuss some

Whenever talked about Pitru Tarpaņa is looked at in the

It is hoped that this book will be of use to the readers. The

Conventions used in this book: The transliterated Samskruta

Our humble praņāms are due to Pūjyaşrī Rāmānanda Saraswati

Our humble Praņāms to all our Gurus.

In Ṡrīmad Bhagavad Gīta, also Lord Krişņa says “Among the

Does the glory of the Gāyatri need to be described anything

Only after Upanayana, a boy becomes eligible to learn Vedas

Gāyatri mantra is not about

The Gāyatri mantra has 24 letters as:

भू: भुव: स्व:

ित्स॑तविुवररे॑ण्यं भगग ॑ र्देे॒ वस्य धीमतह तधयोे॒ यो न॑ : प्रचोर्दयाा॓ि्

Normal apparent meaning of this mantra is – let us meditate

An ordinary ceiling fan with a speed of around 900 rotations per

The word Gāyatri means, whoever sings it, will be protected.

Let us look at some more subtle aspects of Gāyatri mantra.

Om Bhūḥ Bhuvaḥ Svaḥ –

 Om – praņava mantra prefixed

 Tat – that (Brahmam)

Once the name and form of a person is known, it is easy to

dhiyo yo naḥ pracodayāt –

Oh! Brahmam, please lead our knowledge in the correct path to

There are two important aspects to be noted – first Gāyatri

The importance of Gāyatri Mantra:

From the very words of Kānchi Paramācārya himself –

The Gāyatri mantra is the essence squeezed out by tightening

Those who have left chanting Gāyatri mantra for three

Whatever be the busy period, everyone should chant at least 12

Recently, Dr. Howard Steiniger, an American Scientist, collected

The Gāyatri mantra is broadcast daily from 7:00 to 7:15 p.m.

We understand people doing various magic kind through

 The hypnotism that would lead us to liberation is Gāyatri

If anyone is suffering from fever or any disease it needs some

Gāyatri should be imagined in the form of a mother and

Gāyatri mantra is available only for males. What about the

There are umpteen mantras. Before chanting them we used to

Normally the morning Sandhyāvandana has to be performed

Paramācārya has ordered three important areas:

Perform Sandhyāvandam three time a day on a daily basis

Paramācārya advised all of us to chant

Thus advises divine Kānchi Paramācārya.

Significance of chanting Gāyatri mantra 12 times:

Again, whenever we change the Yajñopavīta one has to chant

In the same manner, when someone bows to the elders, the

Hence all are requested to chant Gāyatri mantra for 12 times at

These are all very small