Book 8 Upanayana

NEW AGE PUROHIT DARPAN!
BdeL flqa cfZ!

Book 8
UPANAYANA
SACRED THREAD
Efeue
JyhLjkSw fhdej z
EhlLjhhevja
a
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
LIST OF ORIGINAL AUDIO TRACKS

Listen to the audio by control+click on the list of audios given here.
Here is the link for the list of audios:
www.agiivideo.com/books/audio/Upanayana
Audio Pages Titles Links
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
ii
Global Communication
Dilip Som
Art work
Monidipa Basu
iii
Jy iihx x,
x,
avphalZw iiN chp djq z
d
du u ex fQcuv 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
Book 1: Saraswati Puja

Book 2: Lakshmi Puja
Book 3: Durga Puja
Book 4: Kali Puja
Book 5: Satyanarayana Broto (Katha)
Book 6: Hindu Marriage
Book 7: Annaprasan
Book 8: Sacred Thread
Book 9: Grihaprabesh
Book 10: Farewell to the soul
To be continued
Publishers
Association of Grandparents of Indian Immigrants, USA

Home Page: agiivideo.com
pla fS, ghu l 4, 2014
ISBN #
iv
dedication
This book is dedicated to

The Children of Indian Immigrants
The proud bearers of Indian heritage
v
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 individuals 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 Indias 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.
I pray to Lord Almighty for its success.
Budha Deb Bhattacharaya

Chief Priest of Kali Mandir
Washington, D.C., USA
vi
VOICE OF NEW GENERATION

As a child of Indian immigrants growing up in the United States, I had never considered myself
to be particularly religious. I identified myself as a Hindu by default simply because of my
family ties. However, I never felt comfortable expressing this openly to my friends and
classmates. As one of very few non-white, non-Christian students in my school, my main goal
was simply to fit in and feel as if I were the same as everyone else. While my father taught me
some simple prayers to recite each morning and evening, I shied away from performing this
ritual when classmates visited my home for dinner I did not want them to see me as different,
and so I would try to hide this part of myself. The experience simply made me uneasy.
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 fathers 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
vii
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.
September 12, 2013
Ashoke Khanwalkar
Grandson of the Priest
viii
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
cN fS, 14 Bne, 1421
(October 1, 2014)
Kanai L. Mukherjee
Bibhas Bandyopadhyay
Global Bengali Hindu Priests
ix
CONTENTS
Preliminaries
Reviewers and Associates, ii
Our publication, iv
Dedication, v
Forward, vi
Voice of new generation, vii
Preface, ix
Content, x
Part 1: Introduction (Upanayana, Sacred thread ceremony), 1

Vedic rituals, 1
Looking forward, 3
Upanayana ceremony, 3
General puja arrangement, 5
Puja layout, 7
List of common requirement, 8
Part 2: Ancestral worship: Basic rituals, 10

Introduction, 10
Welcome to priest, 10 Audio 01
Invocation, 11
Ancient history of India in rituals (insert), 14
Seeking divine sanction, 14
Seeking divine blessing, 15
Ten incarnations of Vishnu (inserts), 16, 17
Prehistoric India in mantras (insert), 18
Worship of basic five gods,
Incarnations of Vishnu (inset), 12
Part 3: Ancestral worship,18

Resolution, 18
Seeking His grace for support, 19
Seeking His grace, 19
Worship of the Eternal mother, Sashthi, 19
Mother Goddess in sixteen facets, 21
Markandeya puja, 23
God of sustenance as Ganesha (Pituli puja), 23
Worship of house God, 24
Worship of Effluent Earth (Basudhara worship), 25
Worship of the King of the Land, 26
Hymn for long life, 27
Good wish (Adhivas) ceremony, 28
Resolution for blessing ceremony, 28
x
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
Part 4: Upanayana ceremony, 50

Havan, 51 Audio 03
Invocation prayers, 51
Arrangement, 52
Resolution, 52
Marking the fire place, 53
Starting the fire, 54
Naming the fire, 54
Creating water boundary, 56
Consecration of ghee, 56
Establishing Brahama as witness, 57
Offerings to nine planets, 57
Offerings to directional Gods, 58
Mahavyahriti Hom (Gayatri), 59
Upanayana hom (core ritual), 60
Life of celebecy (Gurukul), 61
Exchange between student and teacher, 62
Bramachari and family life (insert), 65
Reading of great mystical utterances, 68
Offering walking stick, 68
Cooking of the alms, 70
Offering wood to fire, 70
Student finally humble before the teacher, 71
Charu hom (first cooking by teacher), 71
Upanayana rituals of modern time, 72
Prayer of Gayatri - SANDHYA, 72 Audio 04
xi
Special offer to Sun God, 81

Prayer for forgiveness, 82
Part 5: Samabartan Hom (conclusion of celebecy), 83

Naming the fire (new name given), 83
Fire offering before returning home, 83
Leaving austere life, 85
Offering for Great Utterances, 88
Benediction (conclusion of Havan), 88
New name of the fire before extinguishing, 88
Final offering, 89
Offering purna patra (full container), 90
Extinguishing the fire, 90
Honararium to the Brahmin, 91
Marking of sacred ash, 92
Prayer of forgiveness, 92
Home coming (Samabartan) or back to family life, 93
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
Our team of editors, xvii
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 mans 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.
1
Mans 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.
Common Hindu worship rituals
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).
2
Book 8: UPANAYANA (Sacred thread ceremony)
These will be dealt in the following pages.
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
(priests 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 (kfhaj)
Yajnopavitam
Upanayana means "sitting close by," referring to the boy's

taking shelter of the guru (spiritual teacher). Traditionally, he
would move away from home to the teacher's ashram, called
"gurukula." Even members of the royal family were trained to
live simply without luxury or sense-gratification, in order to
keep their minds pure and unspoiled. When later married,
they would remain attached to the spiritual values they
imbibed during their school days. The emphasis
at gurukula was on the study of the Vedas and development
of character. Yajnopavitam is another name for Upanayan
which signifies the wearing of three consecrated cotton threads obtained from yagya,
symbolizing the coming of age for the boy. The three strands may symbolize Goddess of mind
(Gayatri), word (Saraswati or bakdevi) and deed (Savitri). The sacred Yajopavtam is known by
3
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 (Yajopavtam)
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 (h 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 boys 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 mans
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
Baran dala!
Adhivas (ancestral worship)! New student receiving instructions

from Guru!
General puja arrangement
Raised platform: Deity, a raised platform, book, inkpot, pen.

Pushpapatra (flower plate): flower, sandalwood paste, wet rice, haritaki, durba, tulsi, belpata, til,
mashkalai, Supari, Red thread.
Lamp plate: Lamp stand and dhup stand and dhupbati.
Puja accessories for priest: Water conch (jalashankha), kosha-kushi (pot to hold water for the
priest during the puja), bell, asan (for priest to sit).
Ghat and tekathi: Pitcher filled with water placed on a bit of soil, five grains scattered on top of
the earth (panchsashya) if not available, use rice, five colored powder sprinkled overthe earth
(yantra or pattern is recommended), vermilion powder pasted in oil (put the mark on the pitcher)
the design can be the Swastika or the Vastupurush (king of earth). One small gamchha (red
cloth piece) is used to cover the pitcher.
Two small bowls: (a) Yogurt with a few grains of mashkali (called Mashabhaktabali). (b)
Madhuparka honey, ghee, sugar, milk and yogurt.
Tumblers: Two glasses of water, sweet candy (misri), raisin, spring water, fruit on pitcher
(coconut recommended), five leaves from fruit bearing tree (mango leaves recommened).
Utensils to herald puja celebrations: Sankha (conch to blow), kansar and bell.
Naivedya: Four naivedyas are customarily made: Naranaya (if shaligram is present), Pancha
devata (Ganesh, Vishnu, Surya, Shiva and Jagadhari/Durga), and Navagraha (nine planets).
For Narayana make a small mound of sugar and sweets around. Panchadevata naivedya has five
mounds of rice associated with small fruits and small sugar cubes/sandesh. Navagraha naivedya
is made with nice mounds of rice (small mounds) with sugar cube on top and grape (or any small
fruit) on the top of the mound.
Arati: Panchapradeep, a small gamcha (red piece of cloth), incence, camphor, had fan (chamar).
Other things used are described below: water conch, bell, holder for burning camphor, flower
etc .
Arati sequence
Pancha pradeep, water conch, gamcha, flower, incense, camphor and fan. Adoration of goddess
with lamp (arati) is a sort of dance that symbolizes in sequence welcome to goddess with lamp
into the house (panchapradeep), wash the feet (water from water-conch), wiping the feet
(gamcha), decoration with flower (flower), purifying air (incense and camphor), and rest (fan)
Keep in stock a few bottles of drinking water, a small bottle of oil to feed the lamp, few extra
incense sticks and a match box.
5
6
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.)
1, 2, 3. The deity and displays (offerings).

4. Seat for Tantradharak (priests help).
5. Priests asan (seat)- a small patterned rug.
6. Narayana sheela on pedestal.
7. Ghat: This is a pitcher filled with water placed on a bit of soil that
symbolizes elements of life. Five types of grains (rice, wheat, barley, mashkalai or black
lentils, black sesame) are scattered on the top of the earth (panchsashya). If five grains are
not available, use rice. Five colored powders are sprinkled over the earth (yantra or pattern is
recommended). Vermilion powder is mixed with a little oil to create a paste that is used to
create the design on the potthe swastika (17) or Vastupurush (King of Earth, 18). Five
leaves of a fruit bearing tree (mango recommended) are inserted around the neck of the pot,
and a fruit (usually a coconut) is placed on the opening of the pot (see picture on page 28).
Put a garland over the pitcher. Use four sticks to mark the corners of a rectangle around the
pitcher (you can use clay or Play-doh to keep the sticks upright). Wrap a red thread around
the tops of the sticks to create a rectangle..
8. Lamp, lamp stand, incense (dhupbati) and incense stand. In ancient
time, the lamp was needed to see the diety. Literally, the incense provided a sweet-smelling
fragrance.
9. Madhuparka (Honey-milk-sugar-yogurt-ghee)
10. Mashabhaktabali: Mashabhaktabali (yogurt) with a few grains of
7
mashkalai (black lentil) is given as an offering to the spirits of all ancestors.

11. The hosts sitting arrangement with asan, water vessel and spoon are used for offering.
12. Bell
13. Water in glass (second).
14. Water in glass (first).
15. Priests water vessel (kosha-kushi) the water in this vessel is used for offering water.
16. Swastika.
17. Chediraj (King of the earth).
18. Pushpapatra (flower plate): Pushpa patra Plate for holding flowers. Also contains:
sandalwood paste (for fragrance), durba (a special grass with three leaves that represents
nature), haritaki (seed) or supari (betel nut) (represents the growth of success), red thread
(tied around wrists after puja for protection), mashkalai (black lentil, offering to spirits), wet
rice and til (oily seed) (food offerings).
19. Paper towel or gamcha for priest
20. Water conch
21. Tamrapatra a plate to hold the offered water
List of common requirements

gcjm
(Phardamala)
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
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).
Indian History in mantras and Sanskrit hymns
Rigveda refers about the Battle of ten kings (darj) 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 todays 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.
9
Part 2
ANCESTRAL WORSHIP
ecjM (hn)
Nandimukh (Briddhi Shraddha)
Introduction
Ancestors are remembered in all oriental cultures. Hindus call it Shradhya which comes from the
word Shradhya, n 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, h). This is a part of
Dashakarma (ten celebrations of life) which includes annaprasan, sacred thread, marriage and
Grihaprabesh.
AUDIO 01 Listen to audio by

control+click on the heading
Welcome of the Priest
Jajaman
kkje
The devotee (the father of the boy who is initiated)
Welcome by devotee
fahQe (fa)
o^ sA} vbAnAAm
m |
Om Sadhu bhavanastam
Welcome Oh the pious one
Response of the priest
(f
flqa)
lqa
o^ sA}Bh mAEs |
Om sadhwaha masey
Thank you. I am comfortable
Welcome by devotee
fahQe (fa)
10
o^ aciy>YAEmA vbm |
Om archayishyamo bhavantam
I would like to make offerings to you
Response of the priest

(f
flqa)
lqa
o^ acy |
Om archaya
Go ahead with the offering
Welcome by devotee fahQe (fa)
Hae g-
g-pp-b-JE@ApbItAin o^ bANAu
NAu 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
flqa)
lqa
Jy h |
Om Swasti
I accept your gift
INVOCATION
Preparation for Prayer
The person doing puja (priest or host) should

take bath in the morning (if not before the Sanctification with Ganges water
puja). Fasting is recommended. Otherwise,
you can take milk, milk products, fruits, and
sweets. Do not take regular meal. If you are
planning for havan, do not take non-vegetarian food on the previous night.
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.
11
Ganga pranam
gA 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 sQhI sEdYA du:KibnAiSnI| suKdA EmAxdA gA gb 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
AQje
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.
Jy ho:, Jy ho:, Jy ho
Om Vishnu! Om Vishnu! Om Vishnu!
Glory to Lord 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.
12
Pranam
fZj
Obeisance
Then with folded hands pray to Lord Vishnu:
Jy ao
aox fljw fcj, pc fn plux, chh Qrlaaj z Jy hox, Jy hox, Jy hox 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.
Sprinkle little water on your head while chanting the following:

Jy apib pibEA bA sAbAQ gEtAip bA| J: mErq pu&rIkAxQ s bAhYAvYr: Suic|
nm: sml mlYQ bErNYQ brdQ vm| nArAyNQ nmtY s kmAiN kArEyq|
Om apabitra pabitro ba sarbabashan gatopi ba
jahsmaret pundarikaksha sa baihya-abhyantarah suchi |
Namaha sarva mangala mangalyam varayenam baradam shubham
Narayanam namaskritya sorvakarmani kaarayet ||
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.
hw Haj Nci ejx z Ha Nff Hacdfau nhoh ejx z

Hav pfceu fSeu chaNZi ejx z
Bong! Etasmai gandhadibhyo namah |
Etey gandhapushpey etadhipataye Sri Vishnabey namah |
Etat sampradanaya pujaniya devataganebhyo namah ||
Uttering the primordial sound of Bong, I am offering the scented flower to the feet of
Lord Vishnu, and also offering herewith my deep respect
to all the revered Gods.
13
A touch of the ancient history of India in Hindu rituals
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 todays 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 hid| mri jA}b: sE skAEJY>u mA}b:||
nm: mA}EbA, nm: mA}EbA, nm: mA}EbA| aymAr vAy 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).
SEEKING DIVINE SANCTION

sAxYm
Sakhya mantra
With folded hands, looking up towards the sky, pray:
o^ sUJY: EsAm Jm: kAl: sEYvU

sEYvUtAnYh:
AnYh: xpA| pbEnA idk
idkpitl
pitl vUimrAkASQ KcrA mrA:|
pit
bRAQ
Q SAsnmAAy k}imh sii}m| o^ tqsq| aymAr vAy vbtu|
Om Surjuo somo Yahmah kalah sandhayebhuta naha kshapa; Pabano dikpatir bhumir-
akasham khachara marah | Bhramam shasanamasthaya kalpadhwamiha sanniddhim ||
Om tatsat; Ayamarambha shubahaya bhhabhatu ||
14
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 everybodys presence here.
Let the holy occasion begin).
Seeking divine blessing

s
Swastibachan
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).
Jy pjw lSew hlZjNjlijq, Bcaw how pow hZ hqfaj zz

Jy ex Cc hnhx Jy ex fo hnhcx z e
er Alejx,
e hqfax cda zz Jy , Jy , Jy zz
Om somam rajanam Varuna Agnim ambara bhamahe,
Adityam Vishnum Surjyam Brahmananca Brihaspatim ||
Om swasti nah Indro Bridhashrava swasti nah Pusha Viswavedah |
Swasti nastarkshyo arishtanemih swasti no Brihaspatih dadhatu ||
Om swasti, Om swasti, Om swasti ||
I offer my praises to the glory of Moon (Som), Varuna, Agni, Sun, Vishnu, Brahma and
Brihaspati; with my prayers to mighty Indra, learned Pusha, undefeated Taksha, and
the care taker of Gods, Brihaspati, seeking their blessings on us.
15
TEN INCARNATIONS OF VISHNU
1! 2! 3! 4! 5!
8! 9! 10!
6! 7!
1.!Matsya or fish (First life form evolved under water; a vertebrate).

2. Kurma or turtle (An amphibious creature ). 3. . Varah or boar
(complete land animal), 4. Narsimha (half human and half lion).
5. Vamana (pigmy-size human). 6. Parasuram (forest dweller who
developed axe as his first weapon). 7. Ram (Civilized human with
superior weapon like bow and arrow. 8. Balaram (Portrayed with
plough the beginning of cultivation and agriculture). 9. Krishna
(Advanced civilization domestication of animals, cow). 10. Kalki
(Yet to arrive, rides on swift horse Devadatha in a mood of
destroying the earth; clearly indicating that human beings will bring
an end to life on earth through natural calamities global warming
and nuclear weapons).
16
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 (pdlZ fS
fa).
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
Prehistoric India in mantra
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 todays 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
ecjM
Nandimukh
Nandi mukh is a ritual seeking the blessings of family ancestors. It is a ritual specific to
Bengali's. Nandi (Sanskrit: ) 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
pwLf
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
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 vAkEr
---- EgA SRI ------- EdbSmN: (fa)
(fa)
---- EgA SRI ------- EdbSmN: (f
(f)
i-Efeue kmin E>A#S mAt<kA pUjA bsu}ArA Aiptm jEp
i-
aAvuYdAiyk b<iSRAkmQ ahm 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
Seeking His Grace

ss
Sankalpasukta
This prayer is meant to seek His grace for the successful completion of the worship.
o^ EdEbA EbA dibENAdA: pNAQ ibbAiscm|

wA is} mp bA p<N} mAidEA Edb ohEt||
Om devo bo dravijnodah purnam bibasthwasicam |
Udhwa sincadhwa moopa ba prinadhwa madidwo deva ohatey ||
I seek the blessing of illustrious Agni with devotion. I pray for His grace to fulfill my goal.
I call Him with my utmost humility.
o^ asY sitAFsY isir| |

o^ aymAr vAy: vbtu ||
Om asya sankalpitarthasya sidhirasthu.
Om ayamarambha shubhayah bhavatu ||
In the spirit of divinity may my goal be successful.
I am starting now with His good wishes.
Worship of the eternal mother, Shashthi

>Ir pUjA
Shashthi puja
Shashthi is the Goddess of perpetuation. Wellbeing of the children comes from Her blessing.
19
Meditation
>Ir }YAn
o^ >IQ EgrbNAQ ivUjAQ lamlioaj z

idbY bpir}AnAQ pRsbdnAQ bAmEA# aiptpuikAQ|
jgAiQ sblxn spnAQ pEdA wEpAibAQ|
I meditate on Sashthi with fair complexion with two hands decked with ornaments
Wearing beautiful dress, with happy face, holding a child on your left lap
The goddess of the Universe, with numerous qualities, sitting on a lotus.
Welcome
Jy o ch CqNR CqNR, Cqa Cqa, Cqpcq,

Cqpcq, Cq pld,
Adew Ll, jj fSw NqZ zz
Om shashthi devi ihagachcha ihagachcha, ihatishtha ihatishtha, iha sannirudhaswa,
Atradhishthan kuru, mama puja grihana ||
Oh Mother Shashthi, you are welcome, come and stay with us.
Come close to us, after settling down, receive my oblation.
Offerings
Flower:
pup
Place a flower on the holy pitcher that corresponds to the offering to Markandeya and Shashthi:
eEt gE puEp nm: >I EdbY nm:|

Eteh gandhapushpey namah Sashthi Devai namah ||
I offer this flower to Shashthi Devi with reverence.
Cloth
b-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^ btu smAJuQ pp suAid inimtm| bAEsA Edib suk g<hAN fl jhl|

fljhl|
o^ hpe sjQ
Q ritQ rAgbunA| EdbI cN iSfawbAsE
awbAsE pir}IytAm|
etd bQ nEmA o ch 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
I am offering this dress to you Oh Goddess Shashthi.
Mother Goddess in sixteen facets

Nkc osnjaL fS
Gouryadishorashamatrika puja
Addressing the holy pitcher show the five welcome signs (Book 1) and chant the mantra for the
reception of Goddess Durga (Nl) and sixteen facets of Mother Goddess (osnjaL). After the
reception make the five offerings.
Jy pNZdf Nkc osn jaL CqNRa, CqNRa, Cqaa, Cqaa,

Cqpd, Cqpldj, Adew Lla, jjfSw Nqa zz
Om saganadhip Gourjyadi shorashamatrika Ihagachata ihagacjata, ihatisthata, ihatisthata,
Ihasannidhatta, ihasannirudhyadwam atradhishthan kuruta mama pujam grihnita ||
With all your subjects the multifacet forms of the Divine Mother
You are welcome, come and stay here, come close to us
And as you get settled, receive my sincere worship.
Offerings
ffQl fS
Panchopacharey puja
fc, AO, df, cf, ehc

ehc
Padya, argha, dhup, deep, naivedya
Water, rice, incense, lamp and food platter
Hav fcw pNZdf Nkc osnjaLi ejx||

i ejx||
Hav AOw pNZdf Nkc osnjaLi
i ejx||
Hav dfj pNZdf Nkc osnjaLi
i ejx||
Hav cfj pNZdf Nkc osnjaLi
Hav ehcj i ejx||
ehcj pNZdf Nkc osnjaLi
Etat --- (padayam, argham, dhupam, deepam, naivedyam)
saganadhipa Gourjadi shorasha matrikabhyo namah |
I am herewith offering water to wash your feet, welcome gift of rice,
incense, lamp and food platter in your honor with reverence.
Reverence to many facets of mother
Place a flower on the holy pitcher after addressing the Mother Goddess I her specific facet:
Jy Nk j
j ejx, Jy fcu j
j ejx, Jy nQ j
j ejx
Jy jdu j
j ejx, Jy ph j
j ejx, Jy hSuu j
j 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
Jy Suu j
j ejx
Om jayawai matrey namah |
Reverence to my ever triumphant mother.
Jy ch
chpeu j
j ejx
Om devasenawai matrey namah |
Reverence to my warrior mother, the General of the Army.
Jy du j
j ejx
Om swadhawai matrey namah |
Reverence to my mother who takes my offerings to my ancestors.
Jy qu j
j ejx
Om swahawai matrey namah |
Reverence to my mother who takes my sacrificial offering.
Jy n j
j ejx
Om shantwai matrey namah |
Reverence to my mother who brings peace.
Jy f j
j ejx z
Om pushtwai matrey namah |
Reverence to my mother who feeds me.
Jy da j
j ejx z
Om dhitrawai matrey namah |
Reverence to my mother who holds me for my protection.
Jy a j
j ejx z
Om tushtwai matrey namah |
Reverence to my mother who brings happiness.
Jy Ba
Bachau j
j ejx z
Om atmadevatawai matrey namah |
Reverence to my mother who is my intimate Goddess.
Jy Lmchau j
j ejx z
Om kuladevatawai matrey namah |
Reverence to my mother who is the Goddess of my family.
Conclude your prayer by seeking apology for any mistake incurred:
Jy pNZdf Nkc osnjaL rjdj zz

Om saganadhipa Gouryadi shorasha matrika khamadhwam ||
Oh my mother, the leader of the people, with sixteen facets,
I beg apology for any mistake I might have committed.
22
Markandeya puja (for immortality)

mAkEu pUjA
Markandey puja
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
jLl }YAn
Hold Markandeys image in your heart while your hands are in Dhyanmudra:
Jy iSw SVmw pjw ph

w QlShej z
jLuw e
el i fSuv fua-a-b zz
Om dwibhujam jatilam soumam subridham chirajibanam |
Markandeya naro bhaktya pujayet prayata-statha ||
You are with two hands asetic, calm, well matured, ever young, Oh Markandeya!
You are human and yet by your devotion and austerity you won over death.
I bow to you with reverence.
Offering
Then place a flower on the holy pitcher showing your reverence to the great sage:
eEt gE puEp Jy ej jLuu ejx zz

Eteh Gandhapushpey Om namah Markandeaya namah |
With this flower I offer my reverence to sage Markandeya
God of sustenance (as Ganesha)

ipTulI pUjA
Pituli Puja
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.
Place a flower on the pituli and chant:
eEt gE puEp nm: SRIgnptEy nm:|

Etey gandhapushpey namah Shri Ganapataye namah |
I am offering this scented flower to Lord Ganesh with reverence |
Sprinkle little water for washing the feet:
etd pAdYQ nm: SRIgnptEy nm:|
23
Etat padyam namah Ganapataye namah |

I am offering this water to wash the feet of Lord Ganesh |
Offer little rice as welcome gesture (argha):
e> aGYQ nm: SRIgnptEy nm:|

Etat argham namah Ganapataye namah |
I am offering this welcome rice to Lord Ganesh for His reception |
Sprinkle little water on the incense:
e> }UpQ nm: SRIgnptEy nm:|

Etat dhupam namah Ganapataye namah |
I am offering this incense to Lord Ganesh for his pleasure |
Perform little arati with the sound of the bell.
Offer lamp by sprinkle little water at the base of the lamp stand:
e> dIpQ nm: SRIgnptEy nm:|

Etat depam namah Ganapataye namah |
I am offering this lamp to Lord Ganesh to welcome him |
Sprinkle little water on the food plate or naivedya:
etd nEbEdYQ SRIgnptEy nm:|

Etat naibedyam namah Ganapataye namah |
I am offering this food platter as service to Lord Ganesh |
Offer water to drink by pouring a little water into the drinking glass:
etd pAnIyjlQ nm: SRIgnptEy nm:|

Etat paniya jalam namah Ganapataye namah |
I am offering this tumbler of water to Lord Ganesh for drinking pleasure |
Worship of House God

bAu pur> pUjA
Bastu purush puja
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
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.
eEt gE puEp nm: bAu pur>Ay nm:|

Eteh gandhapushpey namah Vastupurushaya namah |
Here I offer sandalwood and flower tothe House God with reverence.
etd pAdYQ nm: bAu pur>Ay nm:|

Etad padyam namah Vastupurushaya namah |
Here I offer water to wash the feet ofthe House God with reverence
e> aGYQ nm: bAu pur>Ay

r>Ay nm:|
Esha argham namah Vastupurushaya namah |
Here I offer welcome rice to welcome the House God with reverence
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.
e> }UpQ nm: bAu pur>Ay nm:|

Esha dhupam namah Vastupurushaya namah |
Here I offer incense tothe House God with reverence.
Offer the lamp by sprinkling a little water at the base of the lamp stand.
e> dIpQ nm: bAu pur>Ay nm:|

Esha deepam namah Vastupurushaya namah |
Here I offerthe lamp to the House God with reverence.
Sprinkle little water on the food platter:

etd nEbEdYQ bAu pur>Ay nm:|
Etad naivedyam namah Vastupurushaya namah |
Here I offerthe food platter tothe House God with reverence
etd pAnIyjlQ bAu pur>Ay nm:|

Etad paniyajalam namah Vastupurushaya namah |
Here I offerthe food platter tothe House God with reverence.
Worship of effluent earth

bsu}ArA
Basudhara
(Prayers and wall-markings symbolizing effluence)
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
oil paste of turmeric or vermillion (sindur, pcl). 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).
k
kQ qlZp kh
khQ Nhja z
pap hZ hQe jw pw pSjp 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.
Worship of the King of the Land

EcidrAj pUjA
Chediraj puja
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:
eEt gE puEp nm: SRIEcidrAj bsEb nmxz

nmxz
Etey gandhapushpey namah Shri Chediraj basabey namah |
Here I offer the sandalwood and flower to Shri Chediraj the king of the land.
Pour a little water with the kushi on the offering plate:
etd pAdYQ nm: SRIEcidrAj bsEb nm:|

Etad padyam Shri Chediraj basabey namah |
Here I offer the water to wash the feet of Shri Chedira the king of the land j.
Offer the welcome rice; Take a little rice and place it in the offering plate:
e> aGYQ SRIEcidrAj bsEb nm:|

Esha argham Shri Chediraj basabey namah |
Chediraj"!
Here I offer the rice to welcome Shri Chediraj the king of
the land.
Gritadhara (7)!
Sprinkle little water at the base of the incense stand to

signify its offer. Then perform a quick arati.
e> }UpQ SRIEcidrAj bsEb

bsEb nm:|
Flowers offered to
Chidiraj! 26
Esha dhupa Shri Chediraj basabey namah |

Here I offerthe incense to Shri Chediraj the king of the land.
Sprinkle little water at the base of the lamp to signify its offer:
e> dIpQ SRIEcidrAj bsEb

bsEb nm:|
Esha deepa Shri Chediraj basabey namah |
Here I offerthe lamp to Shri Chediraj the king of the land.
Sprinkle little water on the food platter to signify its offer:
etd nEbEdYQ SRIEcidrAj bsEb

bsEb nm:|
Etad naivedyam Shri Chediraj basabey namah |
Here I offerthe food platter to Shri Chediraj the king of the land.
Offer a glass of water to drink. Sprinkle a little water on the glass waiting to be offered:
etd pAnIyjlQ SRIEcidrAj bAsEb nm:|

Etad paniyajalam Shri Chediraj basabey namah |
Here I offerthe glass of drinking water to Shri Chediraj the king of the land.
Then pray with folded hands:
Jy QclS ejiw nfN jqj

jqja z
rvffpec c QclS e
ej a zz
Om Chediraj namastabhyam shapgrashta mahamatey |
Khustpipashanudey danta Chediraja namahstutey ||
I pay my reverence to you Oh Chediraj
Oh the great one you are cursed suffering from hunger and thirst under restraint.
Accept my oblation.
Jy QclS h
hp rj z
Om Chediraja baso khsamaswa
Pardon for my faults Oh Chediraj
Hymn For Long Life

Buop

Ayushyasukta
Jy Buhnu hnw hnjulnjq z

fSl-
l-de
dedqj naw S Shj nlnlc huw a zz
Jy Buoo j fh, hQp j fh,
hcx fbh c
ch SeR-Z -fqdx rlx z
pj
pj
j qcNu, jjuo,
o, jjhhQpu kSjep,
o
mc AiSa Ljlp ---- chnjZ (Ljlfr) lSu zz
27
(jc AiSa
AiSa Ljkx --- ch,
ch, Lelfr)
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.
GOOD WISH (Adhivas) CEREMONY
Introduction to good wish or blessing ceremony

(ai}bAs, Adhhivas)
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 childs body and the lamp
used for having the touch of Gods 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).
Resolution for blessing ceremony

(Adhivas)
28
pf
Sankalpa
Declaration of the goal or resolution (pf, 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.
ib>uErAm tqst adY ------------

------------mAEs
mAEs ------------
------------pEx
---------pEx------------
pEx------------ itEF vAkEr
vAkEr ------ EgA SRI ------------
EdbSmN: (jZhL)
(jZhL) v Efeue Ljia ai}bAsn kmA
kmAhQ
hQ ------ EgA SRI ------------ EdbSmN: (fa
fa)
( fa)
kir
kir>Y (fSLx
Lx ---- EgA SRI ---- EdbSmN: kir>YAim)zz
kir>YAim)zz
Vishnurom tatsat adya --- masey --- pakshey ---- tithou bhaskarey ---- gotra shri ----
debasharmana (pupil) Shubha upanayana karmangibhuta adhibasana karmaham --- gotra
Shri --- debasharmana (pita) karishey (Pujaka: --- gotra Shri --- debasharmana karishyami)
On this auspicious day of ---- month, ----- lunar fortnight ----in I, of gotra --- name ---- (pupil)
on the occasion of the sacred thread ceremony I of --- gota Shri --- debasharman (father)
performing the Adhivasceremony (sacred blessing) (in case of priest: ---- gotra ---
debasharmana performing for the father)
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.
aEnn gEn Apx n ---- (jZhL) v Efeue kmiN ai}bAsnmu z

Anena gandhena asyah Shriman --- (pupil)
Shubha upanayana karmani Adhivasanamastu ||
I am offering herewith the sandalwood paste on the occasion of Adhivas.
Pick up a few paddy grains (dZ) 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).
anyA }ANYA asY: n ---- (jZhL) v Efeue kmiN ai}bAsnmu |

Anaya dhanya asyah Shri --- (pupil)
Shubha upanayana karmani Adhibasanamastu ||
I am offering the paddy to Narayana and seeking his blessing for the well being of the pupil.
29
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.
aEnn G<Etn asY: n ---- (jZhL) v Efeue kmiN ai}bAsnmu |

Anaya ghreetena asyah Shri --- (pupil)
I am offering the ghee, wishing prosperity of the pupil,
on the occasion of auspicious Adhibas.
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 i
iEkn
Ekn asY: n ---- (jZhL) v Efeue kmiN ai}bAsnmu |
Anaya swastikena asyah Shri --- (pupil)
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.
aEnn isduErn asY: n ---- (jZhL) v Efeue

Efeue kmiN ai}bAsnmu |
Anaya sindurena asyah Shri --- (pupil)
I am putting this vermillion with prayers for 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.
aEnn kEln asY: n ---- (jZhL) v Efeue kmiN ai}bAsnmu |

Anaya kajjalena asyah Shri --- (pupil)
I am putting this lamp soot on the forehead to bar all evils of life.
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.
aEnn SQEn asY: n ---- (jZhL) v Efeue kmiN ai}bAsnmu |

Anaya shankhena asyah Shri --- (pupil)
I am offering this conch to seek the divine blessing of the Lord.
30
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.
aEnn dIEpn asY: n ---- (jZhL) v Efeue

Efeue kmiN ai}bAsnmu |
Anaya deepena asyah Shri --- (pupil)
am offering this lamp to Lord in the name of my child
With the hope of getting His enlightenment through his/her life
Offer the bowl ofturmeric paste to Narayana and then put on the forehead of the child:
Aeu ql asY: n ---- (jZhL) v Efeue kmiN ai}bAsnmu |

Anaya haridra asyah Shri --- (pupil)
This turmeric paste will be used in Gayehalud which is done after the tying of the mangalasutra.
Tying of auspicious thread

mlsu
Mangalasutra
Pick seven strands of yellow thread (called sacred thread or mlsu) from the barandala. Offer it
to Narayana by touching to the holy pitcher and then to the Narayana Sheela while chanting the
following:
aEnn mlsuEn asY: n ---- v Efeue kmiN ai}bAsnmu |

Anena mangalasutrena asyah Shri --- (pupil)
Take a bunch of red thread from the barandala and tie on the hand of the child.
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.
nm: ElAEkY JAin vutAin AbrAin crAin c|

bRA-
A-ib>-
ib>-uiSb: sAQ rxAQ kubu tAin Em|
Namah trilokya jani bhutani sthabarani charanicha
Brahama Vishnu Shibai Sadhyam raksham kurbantu tani mey ||
In the name of the divinity, this security thread may protect from all evils, fixed or moving,
The grace of Brahma, Vishnu and Shiva, will always protect the child.
Mangalasutra acts as the security band that reminds the child of divine protection to face the
inevidable adversities of life.
31
Collective Good Wish
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.
anyA sbdRbYA asY: n ---- v Efeue kmiN ai}bAsnm|u

Anena sarbadrabya asyah Shri --- (pupil) Shubha upanayana karmani Adhibasanamastu ||
I offer rest of the things of the platter with my good wishes in the name of the Lord
Wwishing the child all the best as he enters into his new life.
After Adhibash, the child is taken for the Gaye Halud.
Ceremonial bath
Nu qmc
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 (h n) 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

OBEISANCE TO KUSH BRAHMAN

(A Link to Ancestors)
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
pwLf
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 vAkEr
------ EgA SRI ------ EdbSmN: (iptA)
tb ------ EgAA ------ EdbI (mAtA)
mAtA)
tsY pu ------- EgA SRI ------- EdbSmn:
v Efeue kmin nAidmuKsY
iptAmh ------ EgA SRI ----- EdbSmn:,
pRiptAmh ----- EgA SRI ------- EdbSmn:|
mAtA ---------- EgAA ------- EdbI,
mAtAmhI ------ EgAA ------ EdbI,
pRmAtAmhI ------------ EgAA ------- EdbI
aAvuYdAiykSRA kEbY o^ dvmy bRAN 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
(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 todays 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.
Worship of Kush Brahmin

bRAnfS
Brahman puja
Prepare three Brahmins for the worship The Gods line, the paternal line and the maternal line
Edbpx, ipt<px, mAt<px.
Bathing of the Brahmins

bRAnpe
Brahman snan
Lay down the Brahmins on a plate and put sandalwood paste on them.
Jy Nl cldow eafw LloZj z

Dnlw piaew ajqfqu nuj z
Om gahndha dwara duradharsham nityapushtam karishinim |
Ishwarim sarbabhutanam tamihopahbhaye shriam ||
May this sandalwood ointment always enrich you.
As I spread it on you may the presence of God be felt.
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.
o^ shsR SI>A: pur>: shsRAx shsRpAq |

p ijw paha Aaacnmj zz
etq AinEyAdkQ o^ dvmy hZ
Zi ejx |
Om sahasra Shirsha Purushah sahasrakshah sahashrapat |
Sa bhumim sarbatovritwa atyatishtha dashangulam|
Etat snaniodakam Om darbhamaya Brahamanevyo namah ||
With thousand heads of the Lord covering the land of thousand steps and
Yet leaves space) leaving only the length of ten fingers for the devotee to stand
(story related to Vamana Avatar of Vishnu)
Here is the water for the bath of the Brahmin made of doob grass.
Alternate: The supreme Person exists enveloping the whole manifest Universe, cognizing
through every mind, seeing through every eye and working through every limb (sahashrapat)
May He exist transcending the Universe!
34
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
mothers side is placed below the former and close to the Shraddhakari. Put the Brahmins on
individual seat (kush laid on ground).
Worship of Brahman
bRAnfS
Brahman puja
Then make the following offerings to individual Brahmin:

Offer a flower:
eEt g
gpu
puEp o^ dvmy bRAEN nm:|
Etey gandhapushpey Om darbhamaya Brahmaney namah |
I herewith offer the flower with reverence to the Brahmin made of doob grass (dvmy).
Pour littel water on the offering plate and chant:
35
etd pAdYQ o^ dvmy bRAEN nm:|

Etat padyam Om darbhamaya Brahmaney namah |
I herewith offer the water to wash your feet.
Offer a little welcome rice:
e> aGYQ o^ dvmy bRAEN nm:|

Esha argham Om darbhamaya Brahmaney namah |
Here is the welcome rice for your honor,
Oh the divine one(Brahmin made of doob grass (dvmy).
Offer the incense by sprinkling a little at the base of the incense stand: e> }UpQ o^ dvmy bRAEN nm:|
Here is the incense to your service Oh the divine one.
Offer the lamp in the same way:
e> dIpQ o^ dvmy bRAEN nm:|

Esha deepa Om darbhamaya Brahmaney namah |
I am offering the lamp to your service, Oh the divine one.
Offer the food platter by sprinkling a little water on it:
etd nEbEdYQ o^ dvmy bRAEN nm:|

Etad naivedyam Om darbhamaya Brahmanye namah
I am offering the food platter to your service, Oh the Brahmin.
Offer a glass of drinking water:
etd pAnIyjlQ o^ dvmy bRAE

EN nm:|
Etad paniyajalam Om darbhamaya Brahmena namah |
I offer this glass of drinking water as your service.
Paying oblations to ancestors
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):
Jy chi faiQ jqkNi HhQ z

ejx f qu eajh iha zz
Om devebhyo pitribhyascha mahayogibhya ebacha |
Namah pushtau swahaayi nityameba bhavantiti ||
Oh the representative of the Lord of the Universe, Oh the great sage,
Enrich us by your presence and bless us everyday.
36
Then take a grass looped at the tip (called tripatra, f), which is considered as the holy stick of
the sage, is placed on the right of the Kushamaya Brahman.
Jy hppa hnch Ha cipew ejx zz

Om basusatau vishweydevah etadwo darbhasana namah ||
Oh the Lord of the Universe with thousand radiance
I am offering this grass as your seat.
Then offer the tripatra to the Kush-Brahman of paternal link (fafr), the first one on the right,
placing it on the right side of the Brahmin. The second row is for their wives.
o^ ---- EgA nAidmuK iptA SRI ----- EdbSmn: |

------ EgA nAidmuK iptAmh SRI ----- EdbSmn:
---- EgA nAidmuK pRiptAmh SRI ---- EdbSmn: |
etE dvAsnQ o^ EJ cA tBAmnuJAQc tBmnu t Et nm:|
Om ---- gotra nandimukh pita Shri ---- devasharmana, ---- gotra nandimukh pitamaha Shri ---
- devasharmana, ---- gotra nandimukh prapitamaha Shri ---- devasharmana Etatey
darbhasanam Om jey chatra twamanu jangscha twomanu tasmai tey namah ||
In the name of my paternal ancesters (father, grandfather, great grandfather, identified by gotra
and name) I am offering the durba grass as their representative
To pay my oblations and reverence.
Take water in the same way and give it in reverence to your grandmother and others on the line
(matripaksha).
o^ ----- EgAA nAidmuiK mAtA ----- EdbI,

o^ ----- EgAA nAidmuiK mAtAmih ----- EdbI,
o^ ----- EgAA nAidmuiK pRmAtAmih ----- EdbI,
etE dvAsnQ o^ EJ cA tBAmnuJAQc tBmnu t Et nm:|
Om ---- gotra nandimukhi mata ---- devi, Om ---- gotra nandimukhi matamahi ---- devi
Om ---- gotra nandimukhi pramatamahi ---- devi, Etatey darbhasanam Om jey chatra
twamanu jangscha twomanu tasmai tey namah ||
In the name of my mother, grandmother, great grandmother (identified by given gotra and name)
I am offering the durba grass as their representative to pay my oblations and reverence.
Then pray with folded hands to Deva-Brahmin (the kush-Brahman who sits single in front):
Jy Ha ecjMx falx pjp Nlix fZix z cjiw hZq ix lu ex ex phlw ekRa z

Jy En edjqnx pjdq Enna z Bhq ecjMe fae qho Ah 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
Then turn to the Pitripaksha Brahmin who represents the paternal side of ancestry and welcome
the ancestors to the occasion:
Jy Bu e ecjMx falx pjpqNhx fbihkexz

Aje kf
f jcqhhha aqhjezz
Om ayantu no nandimukhah pitarah somyasohagniswattah pathibhirdaibayanaih |
Asmin yaggey pustya madanthohabibrubantu tehabantwasman ||
Come, Oh Oh my paternal ancestors, my guides of future,
Give your divine blessing and nourish our present endeavor.
Inspire us and stay with us as we submit to you with humility.
Then sprinkle some barley (barley is used during happy occasions like marriage while til is used
during sad occasions like death).
Jy Afqa Apl lrwp hcocx z

Om apahata asure rakshanshi bedishadah
Please destroy our evils and protect us.
Repeat the mantras for the wifes side of the ancestry. The kush-Brahmin below the paternal side
represents wifes side of ancestry.
Offerings
Then place a durba grass with a little rice on the offering plate. This is the argha (AO) that
signifies welcome offer.
Jy fh hoh z
Om pbitrey stho Vaishnabou |
May you be sanctified in the name of Lord Vishnu
Then hold the durba grass on left hand fingers thumb and pointing fingers, and address:
Jy hojep fa x z
Om Vishnormanasa putey sthah |
I honor you as the representative of Lord Vishnu
Then give bath to the durba grass while holding between fingers:
o^ SEA EdbIrvIy aAEpA vbu pItEy SQE>ArivsRbu n:||

Om shanno devirabhistaya aapo bhavantu peetaye sham yo rabhisrabantu nah ||5||
O Lord, may these waters be useful to us for drinking and bringing happiness; may the
goddesses fulfil our desires. May their blessings shower on us from all directions ||
Repeat the process for each Brahmin deva, paternal and maternal.
After the bath, offer barley on the offering plate of the Brahmins:
38
Jy khqp khujo khulah a Alru z a fbh a w mLw faocex faocejp 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
Qce ce
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^ bsusEt
Et ibEbEdbA
ibEbEdbAxx etAin g-
g-pup-
p-df-cf-aAC
cf aAC
aACdnAin nm:|
EJ cA tBAmnu JAQc tBEt bRAEN 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
b-dAn
Take the cloth, put a holy basil leaf on it (tulsi), and a flower:
o^ btu smAJuQ p
psuAid inimtm| bAEsA Edb su k g<hAnbr biNnA|
tusAn sQ ritQ rAgbunA| dvmy bRAN vjpRItQ bAsE
bAsE pir}IytAm|
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
Hinduism and progress of time
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.
Todays 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 fathers side,
irrespective of their gender. In the same way, the Brahmin representing the ancestors of the
mothers 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 Brahmins 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 vAkEr
------ EgA SRI ------ EdbSmN: (iptA)
tsY pu ------- EgA SSRRI ---------------- EdbSmn:
v Efeue kmin nAidmuKsY
iptAmh ------ EgA SRI ----- EdbSmn:,
pRiptAmh ----- EgA SRI ------- EdbSmn:|
mAtA ---------- EgAA ------- bAlA EdbI,
mAtAmhI --------------- EgAA ------ EdbI,
pRmAtAmhI ------------ EgAA ------- EdbI
axy gkAm HdQ sG<t wpkrn aAmAEvAjYAQ SRIib>uEdbtAQ
JFAsbEgAnAEm
JFAsbEgAnAEm bRAnAyQ 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
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 fathers family except take the names of the maternal parents and
grandparents.
Offering of Cooked Rice

adAn/fce
Annadan/Pindadan
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.
Method 1: From rice

1. Take three handful of rice for three pindas to make deva, pitri and matri.
2. Put just enough over ripe banana to roll into a ball.
3. Add to the rice honey, barley and til (sesame seed)
4. Make three balls and set aside for their use when needed.
Method 2: With rice powder

1. Make a dough of rice powder.
Note: Add water slowly so that the dough is tight and will not fall apart.
2. Add honey and til as you are preparing the dough.
3. Make into three smaller balls for offering.
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^ HdmAQ HmA aAp: HdQ hib: etAin wpkrnAiN JFA suKQ bAgJtA dt|
Om idamannam ima apah idam habim etani upakaranani jatha sukham bagjata swadat |
Herewith I am offeriing the pinda along
41
with other things for your happiness and blessing.
Then offer the second pinda to the paternal Brahmin taking the names of paternal grandparents
o^ ib>uErAm nAidmuK
ahm ---- EgA iptA --------- EdbSmN:
---- EgA iptAmh --------- EdbSmn:,
----- EgA pRiptAmh ---------- EdbSmn:
e> ip: 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 nAidmuiK
------ EgAA mAtA ------- EdbI,
ib>uErAm --------EgAA
--------EgAA mAtAmih ------ EdbI
ib>uErAm ----------- EgAA pRmAtAmih ------ EdbI
e> ip: 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 (childs
mother, your wife) grandparents as done in case of the paternal side of the boys 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^ jhInQ
hInQ iyAhInQ ibi}hIn JdvEbq, tqsb aiCdRmu |
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
-------- EgA nAidmuK iptA --------- EdbSmN:
------- EgA nAidmuK iptAmh ---------EdbSm
---------EdbSmn:
42
----- EgA nAidmuK pRiptAmh ----- EdbSmN:

pRtYbEnjnQ tuvYQ nm:|
Vishnurom Om
---- gotra nandimukha (pita, pitamaha, prapitamaha) ---- debasharmana |
Pratyabaneyjam tubhyam namah ||
In the name of Vishnu I pay my reverence to my paternal grandparents
honoring their beliefs since my birth in the family.
o^ ib>uErAm
----- EgAA nAidmuiK mAtA -------- EdbI,
---- EgAA nAidmuiK mAtAmih ------
------ EdbI,
----- EgAA nAidmuiK 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
nhj
Shrabyamantra
kE@n
E@nl qh pjLh iqhua qllnlq z
Jy kE@
avpdecfk pc lrwp noZ plwQ p zz
k@hw pwfS jeuqhbn
Jy kNnlw k@ bn |
hZnjalZw e hq djenoax zz
Jy je hoqla khneqlx z
jjf pwhx Laue hqfa zz
flnl hp nM mMa cr Naj z
na af hnQ djn fkSLx zz
Jy aox fljw fcw pc fn plux z
chh Qrlaaj 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
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.
Jy ckde jeju jqjx x LZx nLep nM z

cxnpex ffgm pj, jmw lS dalqjeo zz
Jy kdl djju Ae ijpeqp nM z
j p a ffgm pj, jmw Lo h Q hZQ zz
Om Duryodhana manyumayo mahadrumah skandah karna shakunistya shakha |
Dushashana pushpafaley samridhye, mulam raja dhritarashtrahamanishi ||
Om Judhishthio dharmamayo Arjuno Bhimsenohasya shakha |
Madri sutou pushpafaley smridhey, mulm Krishney Brahmah cha Brahmanascha ||
In this ancestral link also comes Duryodhan, Manu, Great Druma, Skandha, Karna, Shakuni and
their branches Dushashana flourished with prosperity, Raja Dhritarashtra received reverence,
Judhishthira the emblem of Dharma, Arjuna, Bhima and his associates and extensions
And the children of Madri (Kauravas) who flourished and expanded Under the divine eyes of
Krishna and Brahma and the Brahmin, the care-taker of the society.
With folded hands offer your prayers to the souls of your ancestors:
Jy chaix faiQ jqkNi HhQ z

ejxf qu eajh ih a zz
Devatavya pitribhyaschya mahajogibhya eba cha |
Namah pushthai swahawai nityameba bhavasthiti ||
Oh my divine ancestors bless us and be with us always.
Jy hni chi ejx zz

Om Vishevya devebhyo namah ||
My oblations are to the Gods spread over the Universe
Prostration to parents
pRNAm
Pranam
o^ iptA g iptA }m iptAih prmQ tp:|

iptir pRIitmApE pRIyE sb EdbtA|
jnnI jnvUimc gAdip giry>I|
o^ ipt< crEnEvYA nm:, o^ iptAmh crEnEvYA nm:, o^ pRiptAmh crEnEvYA nm:|
o^ mAt< crEnEvYA nm:, o^ mAtAmhI crEnEvYA nm:, o^ pRmAt
AtmhI crEnEvYA nm:|
o^ ibEbEvYA EdEbEvYA nm:|
Om! Pita swargah pita dharmah pita hee paramam tapah|
Pitari pritimapanney priyantey sarbadevatah||
44
Janani janmabhumischa swargadapi gariyashi |

Om --- (pitri, pitamaha, prapitamaha charanebho namah |
Om --- (matri, matamahi, pramatamahi) charanebho namah |
Om bisheybhyo debebhyo namah ||
My father is my heaven, my father is my religion, he is my ultimate salvation of life
If he is happy, it pleases all Gods. My mother and my birthplace are dearer to me than the
heaven I bow to my father, grandfather, great grandfather, Mother, grandmother, great
grandmother, I bow to all Gods of the Universe.
Immersion of Kush-Brahmins
hZ hpe
Brahman bisarjan
Touch all the Brahmins with a kush, chant the following:
Jy hS hSqha hSe e, deo hf Aja Gax z

Ap jdx fha jcudw, a ka fbichkex zz
Om bajey bajeyhabat bajino no, dhaneshu bipra amrita ritagnyah |
Asya madhwa pivata madayadhwam tripta jata pathibhir-debajanaih ||
Oh the Brahmin, you are the icon of my ancestors you are the carrier of the divine elixir (amrita)
You turn everything to sweet as honey you satisfied the soul of my ancestors
Who were guided to heaven!
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.
Jy B j hSp fph SNj, cj chfbh hnlf z

B j Nw fal jal khj j pj Ajaae Njv zz
After completing the rituals on this mortal earth
May you proceed towards your heavenly abode
Like my father and mother (ancestors) proceeded towards immortality.
Then immerse the Brahmin in a small bowl of water:
EdbtAvY: ipt<vYc mAt<vYc mhAEJAigvY eb c|

nm: }Ay AhAy intYEmb vbiu t|
tBiy jEl smpyAim|
Om devatabhya pitribhyascha matribhyascha mahajogibhya aba cha |
Namah swadhawai swahawai nityameba bhavastuti |
Twai jaley samarpayami ||
You are my God, Father and Mother. You are the great sage of all time.
Bless me with prosperity and peace. I am immersing you in the water.
45
Immersion of Pindas
f ibsn
Pindavisarjan
Place the three pindas in a bowl of water or pour water over them.
o^ E>>AQ SRAQ k<timdQ tEyA rxAy t<Ey |

pAiymQ tBiy jEl smpyAim |z
|z
Om shesham shradham kritamidam tayo rakshawai triptaye
Patriyamannam twai jaley samarpayami
After the completion of my ancestral worship, for the satisfaction of my ancestors,
I am discarding the pindas into the water as they reach to eternity.
o^ pUNm d: pUNi mdm pUNA q pUN mudcYEt |

pUNs
Y pUNm AdAy pUNE mbA aibiS>YEt ||
Om purnamedaha purnamidam purnat purna mudyachatey |
Purnasya purnamadaya purnameba abishishyatey ||
You are perfect here, you are perfect there, and
When we take out the perfect from the perfect, the perfect still remains perfect.
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:
o^ JdxrQ pirvRQ mAAhIn JEbq| pUNQ vbtu tqsQ tqpRsAc

cq suErbr||
Acq
mhInQ iyAhInQ vihInQ suErbr| Jq pUijtQ myA Edb pirpUNQ tduEm|
o^ kAEyn mnsA bAcA kmnA J k<tQ myA, tq sQ pirpUNQ tq pRsAdAq suErbr:|
Om jadaksharam paribhrashtam matrahinanca jadbhabet |
Purnam bhavatu tatsarbam tatprasadat sureshwara |
Mantraheenam kriyaheenam bhaktiheenam Sureshwara |
Jat pujitam maya Deva paripurnam tadastumey ||
Om kayena manasabaca karmana jat kritam maya |
Tat sarbam paripurnam tad prasadat Sureshwari ||
All the mistakes I incurred in reading the script,
Oh Lord make them perfect by your grace.
I do not know the mantras, the rituals nor I have the devotion to perform them right,
Yet what I did, Oh Lord, make them right.
I could not bring in words that I wanted to say, but I did what I could,
46
Please fill in the void and bless me.
Now pray with your folded hands recognizing the completeness of our creator:
Continue prayer with folded hands:
o^ asEtA mA sq gmy z tmEsA mA Ej EjAtIg

AtIgmy
my z
m<tuYr mA am<tYQ Nju|
Nju| Jy nx, Jy nx, Jy nx zz
Om asato maa sadgamaya Tamaso maa jyotirgamay Mrityor maa amritam gamaya
Om Shanti! Om Shanti! Om Shanti!
Oh Lord Almighty:Lead us from unreal (ignorance) to the truth (knowledge)
Lead us from darkness to light Lead us from death to immortality
(Brhadaranyaka Upanishad I.iii.28)
Honorarium to Brahmin
dixNA
Dakshina
Put a coin on the floor. Place a flower on it and sprinkle little water while chanting
etj
jk^AnmUlYu
etjk^ Yu 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:
Ac --- jp --- fr --- ab z hppaunow chew Laac

AicuLn LjZx fabw crZjcw Lejmw nhochaw z
kb ph N ej hZuqw cce 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
Blessing of the priest
Pray with folded hands
Jy hn chx fuw
Om Vishwey debaha priyantam ||
Wish the Lord of the Universe be happy and satisfied.
Jy jdha Gaua jd rl phx z jdex p odx zz

Jy jd ew jaop, jdjv fbhw lSx z jd cl ex fa zz
Jy jdj hefajdj
jw
w A pkx z jdNh ih ex zz Jy jd Jy jd Jy jd zz
Om madhubata rityatey madhu ksharanti sindhaba |
Madhwirna santoshadhih \\ Om madhu naktam mutoshasho, madhumat parthibam rajah |
Madhu daourastu nah pita || Om madhumanno vanaspatirmadhurmam astu suryah |
Madhwirgabo bhavantu nah | Om madhu, Om madhu, Om madhu ||
Let there be rain of honey and flow of honey from the river to the ocean
Let the medicines be sweet as honey Day and night be sweet as honey
The earth be sweet as honey, the abode of our ancestors be sweet as honey
Our vegetation be sweet as honey The sun be sweet as honey And may the cow gives sweet
milk like honey I pray everthing to be sweet as honey
Auspicious bath
Nuqmc
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 beggers 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
The Spirit of Upanayana

Upa=near; nayana=to take or lead (a child). In other words, the child is taken to a guru. Guru or the spiritual
teacher is the one who initiates the child in the spiritual thoughts over the existing animal instincts (eat, sleep
and have sex). He provides a tool to follow a righteous path as he enters the real world.
In early days Upanayana initiated brahmacharyashram or student-bachelorhood. Even today good
students in reputable universities lead the same kind of life, although does not look that way. We cannot bring
back our bygone days of five thousand years back but we can surely infuse the spirit behind it. We might have
lost the language of Upanayana (Sanskrit) in the global world but its thoughts will always inspire us.
The upanayana of a boy is performed when he is eight (age fixed for the Upanayana samskara), old
enough to chant the mantras. He may not, however, be ready to understand the meaning of all the mantras but
he must be explained the meaning of Gayatri mantra, the focal point of this ceremony. In modern days when
we are thriving for World Religion, the Gayatri mantra (Mahabyahriti, the great utterance) guides the world
the true meaning of God, His blessing, and not to an individual. Unfortunately in todays world Godlessness is
thrust into tender minds. As a result, the devil takes over to do wrong things. So be careful what you inculcate.
During the Upananana ceremony the child (future generations may include the girls!!) is asked to go
and beg for alms. It teaches humility at an early age. The mother first gives the alms and treats him as a
Brahmachari and not her son. She offers her deep respect for the life he is committing to undertake (though
shortened for few hours in todays world instead of several years in old days (brahmacharyasram), yet the
thought prevails).
Samavartana is the completion of this stage of life. "Samavartana" means "return. Samavartana thus
denotes returning home on completing one's study of the Vedic discipline in the gurukula. Today we call it
Highschool Graduation, intended to be the basic education of life. University education, however, is for
learning a trade.
The importance of the upanayana ceremony lies in this: it makes a boy (or girl) in prepuberty fit to
receive instruction about the spiritual world, above the animal world.
"Dvi-ja" is the name given to a Brahmin, Ksatriya or Vaisya. They merit the second birth only when
they become qualified to appreciate the significance of an imaginary spirit, the Brahman, and take Him as the
guide for rightful thoughts. Such a birth is meant, as mentioned earlier, to spread the divine power all over the
world, and it is through the upanayana ceremony that they become qualified for it. Performing this ceremony
at the right time is the responsibility of the parents.
49
Part 4
UPANAYANA CEREMONY
UPANAYANA HOM (HAVAN)

(Fire worship for sacred thread ceremony)
Efeue EhAm
Upanayana Hom
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
Havan is an act of sacrifice

into fire through various
rituals. Agni (AN), the Fire
God of Hindu pantheon, is
one of the most important
of the Vedic gods. He is the
messenger who accepts and
carries all Vedic sacrifices
to all Gods. He takes all
offerings to the other world
in his fire. He is the link
between heaven and earth,
the deities and the humans.
50
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 pNp
A (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>umrn
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^ tdib>u, prmQ pdm sdApSYi sury: idbIb cxurAttm| (continue with folded hands)
o^ apib pibEA bA sAbAQ gEtAip bA| J: mErq pu&rIkAxQ s bAhYAvYr: Suic|
nm: sml mlYQ bErNYQ brdQ vm| nArAyNQ nmtY s kmAiN kArEyq|
o^ ib>u, o^ ib>u, o^ ib>u|
aymAr vAy 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
Glass with rice (Purnapatra) !

Havan with wood or can of fuel!
Coin!
Havan kunda!
Supari!
oo
!
Kamandalu! !
oo!!
!! Overflowing rice!
!!!!
!! !!
!! Offering sticks!
Kosha-kushi!
Ghee !
Water conch! !! !!
Tamrapatra!
!!
Script! Flower plate !
Priests seat!
!! pushpapatra)!
!! Paper towel!
Havan arrangement!
Resolution
pf
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 vAkEr
(fa)
fa) ------- EgA SRI ------ EdbSmN:
(ja)
ja) ---------- EgAA SRImit -------- EdbI
tsY pu ------- EgA SRI ------- EdbSmN:
v Efeue aivt EhAm kmiN ahm (fa) fa) kir>Y
kir>Yim |
(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
52
ritual For my boy (prince) --- /daughter (princess) --- As a part of the auspicious Annaprasan,
the fire worship, I am now performing. Glory Lord Vishnu
Marking the fire place

lMfa
Rekhapat
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<FIEd
EdbtAkA
btAkA pItbNA|
Om rekheyam prithirdevataka peetabarna |
In the name of divine (Om)! This line is for the earth-God yellow in color
o^ ErEKyQ aigEd
dbtAkA ElAihtbNA|
Om rekheyam Agnirdevataka lohitabarna |
Om! This line I am drawing in the name of Lord Agni, the God of red in color.
o^ ErEKyQ pRjApitEdbtAkA k<>bNA|

Om! Rekheyam Prajapatir devataka krishnabarna
This line I am drawing in the fame of Prajapati,
the Lord of the Universe, who is of dark-blue color.
o^ ErEKyQ HdREdbtAkA nIlbNA|

Om! Rekheyam Indradevataka neelbarna |
This line is for Lord Indra of pale blue color.
o^ ErEKyQ EsAmEdbtAkA kbNA

Om! Rekheyam Somadevataka shuklabarna
This line I am drawing in the name of the moon with white color.
Now take out a pinch of the sand and throw outside the havan kunda with a kush while chanting
the following mantra:
o^ pRjApitVi> aigEdbtA wqkr inrsEn ibinEyAg:|

o^ inr: prAbsu|
Prajapati rishir Agnir devata Utkar nirasaney viniyoga |
Om! Nirastah parabasu ||
In the name of sage Prajapati and the Fire God Agni,
I am throwing off this sand with the kush grass |
In my attempt to remove all the bad spirits from this place of worship.
53
Agni sthapan
ANfe
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.
o^ pRjApit Vi> anup u CEdYA aigEdbtA aigsQkAEr ibinEyAg

ibinEyAg:|
o^ hcNw pRihEnAim dUrQ JmrAjQ gCtu irpRbAh:|
Prajapatirishir anupstupa chanda Agnir devata Agnisamskarey biniyogah |
Om! Krabyadagnim prahinomi duram Yamarajyam gachatu riprabaha ||
As chanted by sage Prajapati in Anustupa meter,
in the name of Lord Agni, I am lighting this fire | May the ill-fire (Kramdagni) that bring
destruction, go to Yamaraj (God of Death). Leaving this land pure and happy ||
Circle the sticks counterclockwise (anticlockwise) while chanting the following:
o^ pRjApit Vi> b<hit CEdA pRjApit

Apit EdbtA aigApEn ibinEyAg:|
o^ vUvUb: ErAm|
Prajapati rishi Brihatichanda Prajapatirdevata Agnisthapaney viniyogah, Om
bhurbhubaswarom ||
In the words of Rishi Prajapati, in the Brihatichanda, I am dedicating this fire to Lord Prajapati
while establishing this fire and dedicating it to the Universe.
Then pray to the burning fire with folded hands:
Jy Cqhujal Sahc chi qhw hqa fSee z

Jy phax fZfcx phaqrnljMx z
hnlf jqeNx fZax phLjp zz
Om! Ehaibayamitaro jatabeda debevyo habyam bahuta prajanana |
Om! Sarbatah panipadantah sarbatohkhishiromukha |
Vishwarup mahaagni pranetah sarbakarmasu ||
Oh our well-wisher knowledgeable fire (different from ill-spirited Agni),
who carries our oblations to Gods. His hands, legs, head and mouth are spread everywhere,
That universally spread out Agni, accept our oblations in all occasions.
At this time the fire is given a specific name to correspond to the occasion.
Naming the fire

AN ejLlZ
Agni namakaran
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
54
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.
o^ aEg tBQ pjhejp|

hejp|
Om Agne twam Samudbhava namasi
Om! Oh the new Fire by the name of Samudbhava,
accept my humble reverence.
Pay reverence by meditation on the fire with folded hands:
Jy fnn Lnrx feSW

feSWlqlZx z
RNx prpqNx pQx ndlLx zz
Om pingabhrushma keshakshah penanga jatha aroharunah
Chagastham sakhsha sutrohagni saptarchi shaktidhrakah ||
Whose brows are like the bow, who has scattered hairs hungry stomach With great humility
(lamb) I am bowing the fire which has such great power ||
Then, welcome the new fire by showing the five welcome mudras:
o^ pjhnAmAg
hnAmAgEy HhAgC HhAgC HhAit HhAgC|
HhAgC|
Hh siEdih Hh sir}Y aAiAnQ 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:
hnAmAgEy nm:| (prostrate)

o^ pjhnAmAg
hnAmAgEy nm:| (water)
etd pAdYQ o^ pjhnAmAg
hnAmAEg nm:| (rice)
e> aGYQ nEmA o^ pjhnAmAEg
hnAmAgEy nm:| (flower)
etd ppQ o^ pjhnAmAg
hnAmAgEy nm:| (incense)
e> }UpQ o^ pjhnAmAg
hnAmAgEy nm:| (lamp)
etd dIpQ o^ pjhnAmAg
etd nEbdYQ
nEbdYQ o^ pjhnAhnAmAg
nAmAgEy nm:|(food
nm:| platter)
hnAmAgEy nm:| (glass of water)
etd pAnIyjlQ o^ pjhnAmAg
hnAmAgEy q z (ghee)
Jy pjhnAmAg
Esha gandha Om Samudbhava namagnaye namah,
Etat pushpa Om Samudbhava namagnaye namah etc.
Here is the sandalwood offered in the name of Samudbhava, here is the flower in the name of
Samudbhava, here is the incense (dhoop) in the name of Samudbhava, here is the eatable platter
in the name of Samudbhava, Here is the drinking water offered to the fire named Samudbhava
55
in the name of the divinity I am offering ghee (swaha) to Samudbhava fire.
Creating water boundary

wdkAl Esk
Udikanchala sek
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 anup
u CEdYA sibtA EdbtA aig pJuxEn ibinEyAgx
ibinEyAgx|
pRjApit Vi>x
Vi>x aiditr EdbtA wdkAil EsEk ibinEyAgx
ibinEyAgx| Jy Ac
Acaqeje z
pRjApit Vi>x
Vi>x anumit EdbtA wdkAil EsEk ibinEyAgx
ibinEyAgx| Jy Aejaqeje z
pRjApit Vi>x
Vi>x srtI EdbtA wdkAil EsEk ibinEyAgx
ibinEyAgx| Jy plaq
plaqe
qeje 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
Oapwl
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:
fSfaG
faGoN
oNuRc BSw cha BSfhe heuNx 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.
56
Jy chav-
chav-feaRZ fhZ hpx pkp lnix 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!
Establising Brahma as witness

h fe
Brahma sthapan
Here the kamandalu represents Brahma. Place few kush grasses on the floor beside the Havan
kundu:
fSfaGol (A)N
(A)Ncha aZelp
elpe he
heuNx z Jy el flhpx 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.
fSfaGol (A)N
A)Ncha hfhn
fhn heEuNx z Jy Bh
hne heE Bhpx pc
pce pc 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.
Offerings to Nine Planets

nbgh EhAm
Nabagraha Hom
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:
(rib, Sun)) o^ vUbnAin pSYn AhA,

Om Bhubanani pashyan swaha
Arrive before us with your divine brightness
(EsAm, cdR, Moon, Soma)) o^ vbA bAjsY sEF AhA

Om bhava bajashya sangathey swaha
Bring (rain) more yield to our crops
(ml, Mars)) o^ apAQ ErtAQis ijnBit AhA

Om apam retamshi jinwati swaha
57
Your emitted energy brings life to the seeds on this earth
(bu}, Mercury) o^ WJ}u EdbAQ AhA

Om Usharbudha debam swaha
Oh Budha you bring the inspired Gods of the morning
(b<hpit, Jupitor)) o^ jymAk Em}YibtA rFAnAQ AhA

Om jayanasmak mdhyabeta rathanam swaha
Bring victory over our enemies and joy to us.
(, Venus)) o^ p
p>ih
>ih rAit ru AhA
Om pushanniha rati rastu swaha
Shower your divine blessing on the earth
(Sin, Saturn)) o^ SQ EJArivsRbu n: AhA

Om sam yorabhisrabantu nah swaha
Make us free from illness by your blessing
(rA, Ascending/North lunar node)) o^ kyA SicyA b<t AhA

Om kaya sachistaya brita swaha
What good deeds could we do to receive your favor
(Ektu, Descending/South lunar node)) o^ smu>irjAyFAx

irjAyFAx AhA|
Om samushadvir jayatha swaha
You enlighten the ignorance
Offerings To Directional Gods

idkpAl EhAm
Dikpal Hom
Offer ghee-dipped stick in the name of ten directional gods.
o^ HdRAy AhA, o^ agEy AhA, o^ JmAy AhA, o^ nVtAy AhA ,

o^ brnAy AhA ,o^ bAyEb AhA, o^ kuEbrAy AhA, o^ ~SAnAy AhA,
o^ bREn AhA, o^ anAy AhA|
Om Indraya swaha (and continue in the same way):
Agnaye, Yamaya, Nairitaya, Barunaya, Bayabey, Kuberaya, Ishanaya, Brahmanye, Anantaya
In the names of sll Gods - Indra, Agni, Yama, directional gods, Varuna, Vayu (wind), Kuber,
Ishn (directional god), Brahmaney (the creator), and the Unlimited (cosmos)
I am offering the habir (oblation of ghee) to fire ||
58
Offerings to Gayatri
mhAbYAhit 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
vuvub:: that covers the entire Universe.
o^ pRjApitV
ApitVi>
i> gAyI CEdYA aigEdbtA kuSi&kA Efeue EhAEm ibinEyAg:|
o^ vu AhA|
Om Prajapatirrishi Gauatri chando Agnidevata kushandika upanayana homey biniyogah|
Om bhu swaha ||
o^ pRjApitV
ApitVi>
i> ri>k CEdYA bAyuEdbtA kuSi&kA Efeue EhAEm ibinEyAg: |
o^ vub: AhA|
AhA
Om Prajapatirrishi Runchika chando Bayurdevata
kushandika upanayana homey biniyogah |
Om bhubah swaha |
o^ pRjApitV
ApitVi>
i> anup
u CEdYA sUJYEdbtA kuSi&kA Efeue EhAEm ibinEyAg:
o^ : AhA|
Om Prajapatirrishi Anusthupa chando Suryodevata
kushandika upanayana homey biniyogah |
Om swah swaha |
o^ pRjApitV
ApitVi>
i> b<htI CEdYA pRjApitEd
ApitEdbtAbtA kuSi&kA Efeue EhAEm ibinEyAg:|
vu-vu- : AhA|
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,
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,
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).
59
Upanayan Hom
Efeue (fLa Lj)
Upanayana (prakrita karma)
In the following steps acharya interacts with his student in front of Agni.
Oblation of ghee to the Fire
The acharya now offers ghee for the occasion of Upanayana.
fSfaGol ANha Efeue qj heuNx z

Jy hafa haw Lloj a fhhj aRLuw z
ae pjc jqjeav pajfj q zz
Prajapatirishir agnir devata upanayan home biniyogah |
Om bratapatey bratam karishyami tattey prababimi tachakeyam
Tenardhyasmidamahamnrityaat satyamupaimi swaha |
Following sage Prajapati, I worship Agni the Fire God, On the occasion of the sacred thread
ceremony Oh Agni I seek your blessing as I perform this sacred job
of removing illusion and implant Absolute Truth in my pupil.
fSfaGolANha Efeue qj heuNx z

Jy hu hafa haloj a fhhj aRLuw
ae pjc jqjeav pajfj q z
Om bayo pratapatey ratancharishyami tattey prbrabimi tachakeyam|
Tenardhyasmidha mahamanritat satyamupaimi swaha||
In the name of sage Prajapati and the Fire God Agni As I perform the sacrificial fire worship of
sacred thread ceremony I throw this wood into the fire in the name of Wind God
And promise to become a dedicated student by following the righteous path
fSfaGol ANha Efeue qj heuNx z

Jy pk hafa haloj a fhhj aRLuw z
aepjcjqjeav pajfj q zz
Om bayo pratapatey bratancharishyami tattey prbrabimi tachakeyam|
Tenardhyas midamaham nrityaat satyamupaimi swaha||
In the name of sage Prajapati and the Fire God Agni As I perform the sacrificial fire worship of
sacred thread ceremony I throw this wood into the fire in the name of Sun God
fSfaGooQc cha Efeue qj heuNx z

Jy Qc hafa haloj a fhhj aRLuw aepjcjqjeav pajfj q
Prajapatirishishchandra devata upanayan home biniyogah |
Om chandra bratapatey bratancharishyami tattey prbrabimi tachakeyam
tenardhyasmidamahamnrityaat satyamupaimi swaha
In the name of sage Prajapati and the Fire God Agni
60
As I perform the sacrificial fire worship of sacred thread ceremony

I throw this wood into the fire in the name of Moon God
fSfaGolANha Efeue qj heuNx z

Jy Cc haew hafa haloj a fhhj,
aRLuw aepjcjqjeav pajfj q zz
Om Indra bratanam bratapatey bratancharishyami tattey prbrabimi tachakeyam
tanardhas-midam-aham-nrityaat satyamupaimi swaha
In the name of sage Prajapati and the Fire God Agni
As I perform the sacrificial fire worship of sacred threads ceremony
I throw this wood into the fire in the name of Indra
ANCIENT GURUKUL (Ashram)

Bnj J hQl-
Ql-She
Life of celebecy
Following Upanayana the student leads an austere life (Brahmachari) in a Gurukul.

Gurukul (guru means spiritual teacher and kul comes from the word kula which
means extended family). It is a special type of school that was prevalent in India prior to the
colonial era. It was residential in nature where the students (shishyas) lived in proximity to
the guru and often within the same house. The students resided together as equals,
irrespective of their social standing, learn from the guru and help the guru in his day-to-day
life, including the carrying out of mundane chores such as washing clothes, cooking, etc. A
Gurukul may not be an Ashram. Traditionally an ashram is a spiritual hermitage which may
not have students. It often denotes a locus of Indian cultural activity such as yoga, music
study or religious instruction, the moral equivalent of dojo in Japan.
Typically, a guru did not receive fees from the students studying with him. So, they
had to serve the guru. At the end of his studies, students offered the guru dakshina before
leaving the Gurukul (ashram). The gurudakshina is a traditional gesture of acknowledgment,
respect and thanks, which may be monetary, but may also be a special task the teacher wants
the student to accomplish. Until they graduated, they remained as Brahmachari (celibate).
The gurukuls were supported by public donation.
Gurukuls have existed since the Vedic age and Upanishadic period. Famous
discourses of on Brahman are mentioned in different scriptures. Vedic school of thought
prescribes an initiation Upanayana to all individuals, including women, before the age of 8 or
latest by 12. From initiation until the age of 25 all individuals are prescribed to be students
and to remain unmarried.
Gurukul was one of the earliest forms of public school offices of ancient India.
61
Exchange between student and teacher
fSfaGolAef
Rc AN-hu-pk-Qcccu cha z
Efeue BQkp jehL-
jehL-frjZp Sf heuNx z
Jy AN pjNeq fpjaw kkae z
AloVx pu q a placuj 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.
fSfaG
faGol Aef
Rc AQk cha Efeue jehL fWe heuNx z
Jy hQk jNjf j eu 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 (hQk). Please initiate me.
fSfaGo fRc jehL cha Efeue jehL ejfn heuNx z

Prajapatirrishi Tristupa chhando manabako devata upanayaney
Manabaka nama prashney biniyogah |
As sung by sage Prajapati, in Tristupa meter,
During the sacred thread ceremony of the blessed student,
The name of the student was inquired.
Jy L ejp ?
Om konamashi?
What is your name ?
fSfaG
faGojehL cha Efeue jehL ejLbe heuNx z
Prajapatirrishir manabako devata upanayaney manabako namakathaney biniyogah |
In the name of sage Prajapati, the student told his name during the Upanayana ceremony.
Jy n --- chnje ejp z

Om Shri --- debasharmana namashi |
My blessed name is Shri ---- under.
The acharya then proceeds towards the student and interacts with him as follows:
62
fSfaGo fRcx phnfoZ cha Efeue BQkp

jehL qL NqZ heuNx z
Jy chp a phax fphqneaw fo qiw qw Nqj n -- chnje zz
Prajapatirrishi Trishtupachandah Sabitryashwipushano devata upanayaney acharyasya
Manabakah hastaka grahaney biniyogah |
Om debasya tey sabituh prasabehshwinorbahutyam pushno hastabhyam hastam grinhami
Shri ---- devasharmana ||
In the name of sage Prajapati, sung in Trishtupa meter,
Addressed to Sun God, and all-knowledgeable Pusha, during this Upanayana ceremony,
I seek the divine blessing of the sun, as I make this offering (ahuti),
While holding the hand of my pupil Shri ---, the messenger of God.
fSfaGolNcu cha Efeue Nqa-

a-jehLqQk Sf heuNx z
Jy AN
AN qjNqv pha qjNqv zz Akj qjNqv z
Akj qeNqv jjp LjZ z ANlQkh zz
Prajapathirrishir agnayadayo devata upanayaney grihita manabakahastacharya Japey
biniyogah | Om Agnisteyhastamgrihit sabita hastamgrihit ||
Aryama hastamgrihit | Aryama hastantribhit mitrashwamasi karmana | Agniracharyastaba ||
As guided by sage Prajapati, the teacher (guru) grasps the hands of his student to offer his
prayers, We pray to the Fire God, with clasped hands, To the Sun God with clasped hands,
To Aryama, the bosom friend, with clasped hands, Now I become your friend and
Fire God is your teacher.
Aryama (Akj) 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.
fSfaG
faGox pk cha Efeue jehLphe heuNx z
Jy pkpha je h n --- chnjex 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 Gods messenger, bears a divine appearance.
fSfaGo eiL cha Efeue hQl eicn fne heuNx z

Jy fZew Nlp j hnpqL Cc flccj n --- chnjZj zz
63
Prajaptirrishi nabhyantakau devata upanayaney

Brahmachari nividesha sparshaney binoyogah |
Om prananam grathirashi ma bishrasohantaka idantey paridadami
Shri --- devasharmanam ||
In the name of sage Prajapati addressing the Gods of naval location, Where life (prana) begins
and ends (Yama) as inseparable entities.On this occasion of the Upanayana I touch the navel
region of Shri --- Gods messenger. I give this child to you, Oh the Naval Gods.
fSfaGox Lneha Efeue hQl qcu fne heuNx z

Jy Lne Cc flccj n --- chnjej z
Prjapatir rishi krashanurdevata upanayaney brahmnachari hridaya sparshaney biniyogah |
Om krishano idantey paridadami Shri ---- devasharmanam ||
In the name of sage Prajapati, addressing to the God of pulsation (Krishan)
While holding the heart of Shri ---- as Gods messenger, I give you this child Oh! Krishan.
fSfaGox Efeue hQl crZ fne heuNx z

Prajapatirishih upanayaney bramhachari dakshina skandha sparshiney biniyogah ||
In the name of sage Prajapati on the occasion of Upanayana
The teacher touches the right shoulder of the Brahmachari (celibate).
fSfaGox pha cha Efeue

Efeue hQl hj fne heuNx
heuNx z
Jy chu a ph
ph flccj n --- chnje z
fSfaGo hQl pd
pde
de heuNx
heuNx z
Prajapatirishih Sabita devata upanayaney brahmachari bamaskandha sparshaney biniyogah |
Om devaya twa Sabitra paridadami Shri --- devasharman |
Prajapatirishi brahmachari sambodhaney biniyogah ||
In the name of Prajapati I accept (embrace) the blessed ---- In the name of sage Prajapati on the
occasion of upanayan as celibate The teacher touches the right shoulder of his student
In the name of divinity and Sun God, I accept you Honorable --- blessed by God
I can not address you as Brahmachari (celibate).
Jy hQkp n --- chnje z

fSfaGohQl cha Efeue hQl fo heuNx z
pjdjdq z
Jy Bfnew Lj Ll z Jy j ch f px z
Om brahmacharjashi Shri --- debasharman |
Prajapatirrishirbrahmachari devata upanayaney brahmachari praishey biniyogah |
Samidhmadhehi | Om aposhanam karma kuru|
Om ma diba swapa sih ||
Oh the celibate Shri ------ the blessed. In the name of sage Prajapati, on this occasion of
Upanayana I congratulate you for embracing the life of a celibate. I accept you.
Sip the water and do your divine work. Never sleep during the day.
64
The student responds
Jy htj 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.
fSfaGo f Rc EjMm Echa EfeuE

Rc EfeuEe,
EjMm fldp
fldpEe BQkp jehL hQE hQEe heE
heEuNx z
Jy Cuw clv flhdje hZw fhw fea m BNvz
fZfeiw hmjql p mch pi N EjME
jMEmuj zz
Prajapatirrishi Trishtupchando mekhala devata upanayaney
Mekhala paridhapaney acharyashya manabakabachaney biniyogah |
Om iyam duraktat paribadhmana barnam pabitram punati ma agat |
Pranapanabhyam balamaharanti swasa devi subhaga mekhleyam ||
In the name of sage Prajapati, in the name of the divine belt (girdle) of the Upanayana ceremony
The teacher directs the student to wear the auspicious belt and this will protect you from
unrighteous acts. Before you are hurt, let me advice cautiously so that you can act piously
(virtuously). Refresh your life (dwija) to take rebirth rising from your ignorance. This girdle,
after collecting energy from your life (prma), will be able to deliver good fortune to you.
Brahmacharya and family life
Brahmachari is a perboy who leads an austere life and abstains from sexual practice.
Brahmacharya (hQk) 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 (he). 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.
fSfaGo f Rc EjMm Echa,

Rc
EjMm fldfe
fldfe BQkp jehL hQE hQEe heE
heEuNx z
Jy Gap EN
N afp:
afp: fhOa lrx pqje Alax z
p j pjji fE fEkq iE
iE dlE EjMm j l> l>j z
65
Prajapatirrishi Stritupachando mekhala devata

mekhala paridhapaney acharjyashya manabakabachaney biniyogah |
Om ritasya gopti tapasah pabaswignati raksha sahamana aratih |
Sa ma samantamabhi parjeyhi bhadrey dhartarambhey mekhala ma risham ||
In the name of sage Prajapati, sung in Tristupa meter, the acharya (teacher) Puts on the divine
garter (mekhala) and addresses his student - In the name of divinity, you wear this divine garter,
protector of truth, Through your penance you will purify yourself, and You will be protected by
your knowledge, and thus you will be able to slay the enemy of ignorance and
Will be victorious in reaching your goal.
Jy htj zz
Om badam ||
The acharya then teaches his student how to put the knot of the sacred thread with the following
mantras:
fSfaGoN
oNuRc hnEch Echa
uRc hn
EfeuEEe k
Efeu kfha
fha fldf
fldfe heEuNx z
fe heE
kEfhajp kp afh
Jy kE fha-ef
efeqj zz
Jy k
kfhaw fljw fhw hqfa fakv pqSw flv z
BuojNw faj w kfhaw
kfhaw hmj 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 htj zz
Om badam ||
The acharya then offers to the student with the deer skin girdle:
fSfaGox nLlRcqSew
RcqSew cha Efeue
Efeue ASe fldf
fldfe he
heuNx z
Jy jp QrhlZw hmu
hmuS kn hlw pjj z
66
Aeqapw hpew Slo flcw hSSew c

cdqqj zz
Prajaptirrishi sharkar chhandha-ajinam devata upanayaney biniyogah |
Om mitrasya chakshurbarunam baliyantejo jashaswi sthabiram samihyam |
Anahatasyam basaram jarishnu paridam bajyajinam dadheyhaham ||
Recalling sage Prajapati in Sharkara (sugar) meter dedicated to Ajinam devata (God of the deer
skin) on this occasion of Upanayana ceremony. I am giving you this deer skin
that carries the effulgence of the Sun God and Bears the strength, energy and fame of Varuna,
the ancient Water God. As you discard your old garment and hair, and give your offering to the
fire, You look forward to fresh vision and aspiration and win victory over ignorance.
fSfarolQk
farolQk cha BQkjZ he
heuNx z Jy Adq ix phw j ihee
ihee-hha 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 htj zz
Om badam ||
hnjGoNuRcx pha cha S Sfeu

feue he
heuNx z
Jy avphalZj z
hnjGox Jy i iNchp djq z
hnjGox Jy ddu u ex fQcuv zz
hnjGox Jy avpha lZj
lZj iN chp djq d
du u ex fQcuv z
Viswamitrarishir Gayatrichandah Sabita devata japanayaney biniyogah |
Om tatsabiturbaranyam | Vishwamitrarishih Om vargodebashya dhimahi |
Vishwamitrahrishih Om dhiyo yo nah prachodayat ||
In the name of sage Vishwamitrah, sung in Gayatri meter, dedicated to Sun God (Savitur, the
creator of this world), who is adored (barenyam) by all, As envisioned by sage Vishwamitrah,
Who destroys the darkness (bhargo, sin) in us, with His divine effulgence (devasya).
Let us meditate upon (dheemahi) Him As adviced by sage Vishwamitra,
That will enlighten our intellect (dhiyo yonah pracodayat).
Jy htj zz
Om badam ||
67
Reading of Great Mystical Utterances

mhAbYAhit fW
Mahabyahriti path
fSfaGoNuRcq
uRcq (A)N
(A)Ncha jqhqa f heEEuNxz Jy ix Jy z
fW he
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).
fSfaGoNuR
uRc
Rc hucha jqhqa fW heEuNx z Jy ihx Jy z
fW heE
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 ix fSfaGoNu Rc
Rcx
cx pk cha jqhqa f
fW he
heuNx z Jy x Jy z
Om bhuh Prajapatirrishir Gayatri chando Suryodevata
Mahabyahriti pathey biniyogah | Om Swah |
In the name of sage Prajapati, sung in the Gayatri meter, I recall the great divine saying of
Swah (the heaven, embodiment of happiness, the ultimate place of rest).
Jy ix fSfaGoNuR
uRcx
Rcx pha cha SSff
ffeu heEuNx z
eue heE
Jy iihx x avpha lZw i
iN chp z djq d
du u ex fQcuv 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 (mhAbYAhit, 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).
Offering walking stick

cfZ
Dandarpan
Here the teacher offers a walking stick to his student with the following mantra:
fSfaGox fPR
Rc cN cha
Efeu
Efeue jehLcfZ heE heEuNx z
Jy pnhx pnhpw j Ll kb aw pnhw pnhx z
chhhjqw
hhjqw pn h x pn h x hZo iupj zz
68
Peajapatir-rishih pangktischando dandagni devata

Upanayaney manabaka dandarpaney biniyogah |
Om sushrabah sushrubsam ma kuru yatha twam sushrabam sushrabah |
Debeyshbeybamaham sushrabah sushrabah Brahmaneshu bhuyasama ||
In the name of sage Vishwamitra, sung in Pangkti meter, I offer this divine stick on the occasion
of the Upanayana Hear the great abounding glory of the Lord
And act upon those graceful words to realize Brahman within yourself.
Jy htj 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.
The student (Bramachari) approaches the mother and says:
Jy iha irw cq z
Om Bhavati bhiksham dehi |
Oh revered lady please give alms (Note: He addresses his mother as unrelated)
After receiving the alm (a bowl of rice and vegetables), the Brhmachari thanks her:
Jy z
O swasti
I accept your gift
When he approaches his father (or other male elders) he says:
ihe irw cq z
Bhavan bhiksham dehi
Oh respectable gentleman please give me alms
After receiving the alm (a bowl of rice and vegetables), the Brhmachari thanks her:
Jy z
O swasti
I accept your gift
69
Cooking of the alms

Ql qj
Charu hom
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 (nM). Follow the same procedure as
described earlier without drawing new lines.
AN aw nMejp z
Om Agnet twam Shikhinamashi |
Oh fire by the name of Shikhi (Gof of love)
Show the five gesture of welcome to the fire with the nameof Shikhi. Then pray with folded
hands.
Jy Cqhu
Cqhu-ja
jal
al Sa
Sahc chi qhw hqa fSee 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 anup
u CEdYA sibtA EdbtA aig pJuxEn 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 |
Offering of wood to fire

pjd qj
Samidha hom
Give two sticks into the fire with the following mantras:
fSfaGol (A
(A)Nha A
AN pjcd
pjcde he
heuNx z
Jy ANu pjdjqow hqa Sa
Sahc
hcp 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.
kb ajN pjd pjd

pjdp-
p-hjq-
jq-juo jdu hQp fSu z
fih hQpe ddee
eece pjdou
pjdou q zz
Jatha twamagney samidha samidhyasye-bamaha-mayusha medhaya barchasa prajaya |
70
Pashu-bhibrahma barchasen dhaney-nannadyen samedhishiya swaha ||

As I offer the wood as oblation to the fire the sacrifice shines and brings success
As we sacrifice us to the Supreme Spirit his light shines on us thorugh meditation.
Student finally humble before the teacher

hQl Aihce
Brahmachchari abhibadan
With folded hands, the student greets his guru:
--- Nx n --- chnj iqihc

iqihcu
ihcu zz
---- gotra Shri ---- devasharma bho(a)bhibadaye ||
I of --- gotra and --- blessed name greeting you with humility
Jy ph
ph a Sw efj z Jy ph
ph 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.
First pleasant cooking of the teacher

ph Ql-qj
Savitri charu hom
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:
Jy ph a Sw ehfj z
Om Sabitrey two justham nirbapami |
Oh the sun!I am accepting your gift (rice forms out of suns rays)
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 ph q
Om Sabitrey swaha |
I am making this offering in the name of the sun .
71
Upanayan rituals in modern time
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.

PRAYER OF GAYATRI: SANDHYA

sYA
Sandhya
Sandhya means at the junction (sandhi, si). 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 (C:) 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.
72
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 (gAyIjp). 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
Sprinkle water on the head (purification process) and chant:
o^ S aAEpA }nBnYA:, Smn: s-B nUpYA:|

S: smuidRyA aAp:, Smn: su kUpYA||
Om Sanno apo danyanya samanah santu nupya |
Sanna samudria apah, samana santu kupya ||
Oh the waters! that comes out from the desert, from the land with plentiful water, from
the sea, and from the well, shower your bliss on us.
o^ pdAidb mumUcAn:, i: AEtA mlAidb| pUtQ pibENbAjY, aAp: mns:||

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.
o^ aAEpAihA mEyAvub, AnwE d}Atn| mEh rNAy cxEs||

o^ EJA b: iSbtEmA rs sY vAjyEth n:| wStIirb mAtr||
o^ tmA arQ gmAm EbA, JsY xyAy ijnBF| aAEpA jnyFA c n:||
Om apo hi stha mayobhuba, sta na urjhey dadhatana|
Mahe ranaya chakshashey ||
Om jobah shivatamo rasastasya bhajayatehanah|
Ushatiraba matarah||
Om tasma arangamam boh, jashya khaya jinwatha|
Apojanayathah cha nah||
Oh waters, you are the source of happiness;
strengthen us with your divine energy
so that we feel your greatness and enjoy your bounty
Share your nourishing energy with us,
Oh waters, like an affectionate mother
nourishes her children with her auspicious energy.
73
o^ Vt stYAvIAq-
stYAvIAq-tpEsAh}YjAyt| tEtA rAYjAyt:, tt: smuEdRA aNb:||
o^ smudRAdN
dNbAdi}, sQbqsErA ajAyt| aEhArAAiN ibd}d, ibSBsY im>EtA bSI||
o^ sUJYAcdRmEs }AtA, JFApU- mkyq| idb p<iFbI: c,airxm aEFA :|
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
pANAyAm
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:
o^ kArsY bR Vi>gAyI- yI-CEdAhigEbtA skmArEv ibinEyAg |

sbYAhtInAQ pRjApitVi>-
ApitVi>-gAyYi>-
gAyYi>-gnubU - b<htIpMi-
-iubjgtY-
gtY-CdAQis|
aig-bAy-sJY-brN-
brN-bhptI-
ptI-ibSEdbA EdbtA: pANAyAEmibinEyAg:||
o^ gAyYA ibbAim Vi>gAyICd: sibtA Edh EdhtA pRANAyAEm ibinEyAg:||
gAyIiSrs: pRjApitVi> bbAyigsJYAtEsA EdbtA: pANAyAEmibinEyAg:||
Om karashya Brahma Rishi Gayatrichando Agnirdevata
sarbakarmarambhey biniyoga. ||
Saptabyahritinang Prajapatirishi Gayatrinchianga |
Anushtupa Brihatipangti Trishtupa Jagatachandanshi ||
Agni, Bayu, Surya, Baruna, Brihaspati, Indra,
Biswandevatah pranayamey biniyoga. ||
Gayatrya Viswamitrarishi Gayatrichanda Sabita
devata pranayamey biniyoga. ||
Gayatrishirashah Prajapatirishi Brahma, Bayur,
Suryaschashro devata pranyamey biniyoga. ||
Uttering the primordial sound of Om! Invoke all rituals by thinking of the great sage
Brahma, sung in the beat of Gayatri, and meditating on the energy-emitting god Agni.
The seven states Saptabyahritanang Bhu, Bhubha, Swya, Maha, Janah, Tapah and
Satyang(earth, universe, self, people, intellect and truth). The seven beats of Samaveda
Gayatri, Unchik, Anustupa, Brihati, Pangti, Tristupa, and Jagati. The seven gods: Agni, Bayu,
Surya, Baruna, Brihaspati, Indra, Biswandevatah (Lord of the universe). Pranayamey biniyoga:
I am dedicating my breath control to the names of all the above and to revered Gayatri, sage
Viswamitra, sung in Gayatri meter, in the name of Sun God - Sabita.
Breath control Step #1 (Inhale through left nostril)
74
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.
(nAEv) rbNQ ctumK Q idBvj

U Q axsU-km&lu-krQ hQsbAhnQ bRANQ }Y
}Yyn|
o^ vu: o^ vub: o^ : o^ mh: jn: o^ tp: o^ stYQ ||
o^ tq sibtuErNYQ vEgA EdbsY }Imih i}EyA EyA n: pREcAdyAq o^ ||
o^ aAEpA EjYAtI rEsAhm<tQ bR vuvub: Er^A||
Nabhau Raktabarnang chaturmukham dwibhujang akhshasutra kamandalukarang
Brahmanam dhyayan. Om bhur, om bhubha, om swah, om maha, om janah, om tapah, om
satyang. Om tat Sabiturbarenyam bhargo debashya dhimahi dhiyo yonah prachodayat.
Om apojyoti rashomritam Brahma bhurbubhaswarom..
The chanting involves upholding the image of the Lord of Creation, Brahma located on the naval
region of the body red in color, bearing four heads while looking all over the universe (four
directions), and with two arms. The right arm holds the prayer beads while the left arm holds the
kamandalu containing the life giving water. He is sitting on a swan (symbol of peace). Offering
all the seven states of our existence (explained earlier, with following alternate meaning life,
consciousness, bliss, devotion, intellect and truth) let us meditate on that divine energy (light,
consciousness), which is coming out of the sun, that will inspire us.
That self illumined Brahman covers the entire universe.
Breath control Step #2 (Hold breath)
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:
(hid)
hid) o^ nIElAqpl
nIElAqpl--dlpRvQ ctuvjQ ScgdApdhQ gr#Art
gr#ArtQ EkSbQ }YAyn|
o^ vu: o^ vub: o^ : o^ mh: jn: o^ tp: o^ stYQ||
o^ tq sibtuErNYQ vEgA EdbsY }Imih | i}EyA EyA n: pREcAdyAq o^||
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.
Breath control Step #3 (Exhale through the right nostril)
Release the thumb on the right nostril and allow the breath to exhale through the right nostril.
(llAET) EbtQ idBvj

u Q iSUl-Dmr-
Dmr-krQ acdRibvUi>tQ
iEnQ b<>vArt
vArtQ SuQ }YAyn|
75
o^ vu: o^ vub: o^ : o^ mh: o^ jn: o^ tp: o^ stYQ||

o^ tq sibtuErNYQ vEgA EdbsY }Imih i}EyA EyA n: pREcAdyAq o^||
Lalatey Swetang dwibhuang trishula-damaru-karam ardhachandra bibhusitam bibhusitam
trinetrang brishabharurah Shambhung dhayen Om bhu Om bhubah Om swah Om maha
Om janah Om tapah Om satyam || Om tat Sabitur varenyam bhargo devashya dhimahi |
Dhyo yonah prachodayat || Om apojyoti rashomritang Brahma bhur bhubasarom ||
While exhaling, meditate on the image of Shiva, the destroyer, resting on your forehead.
He has three eyes, with two arms holding trident on the right and drum on the left,
Decorated with half-moon on the forehead and riding on a bull. Oh the sun ---.
Obeisance to Surya (sun)
Sipping water in the name of the sun (Surya)

aAcmn
Achman
Take water in your right palm chant the mantra and sip it.
sUJYc Emit msY bR Vi>: pRk<itCd
tCd
aAEpA EdbtA aAcmEn ibinEyAg:|
o^ sUJYc mA mnuYc mnuYptyc| mnuYk<EtvY: pAEpEvYA rxAQ||
JdRAiyA pAp-
pAp-mkAir>Q mnsA bAcA hAvYAQ pYAQ-
pYAQ-mudErN iSnA|
rAidbluptu, Jq ik duirtQ miy|
HdmhQ mAmm<tE>AEn sUEJY EjYAiti> juEhAim AhA||
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.
Relieving the sin

AOjoe
Aghamarshan
Take little water in your right palm, chant the mantra and imagine that you are blowing off your
sin through your breath.
VtimtYsY VkysY aGm>N Vi>-

Vi>-rnupu C EdA
vAbb<EA EdbtA abEm}A bv<Eb ibinEyAg:|
o^ Vt stYAvIApEsAh}YjAyt| tEtA rAYjAyt, tt: smuERA aNb:||
76
o^ smudN
dNbdi}, sQbqsErA ajAyt| aEhArAAiN ibd}d ibSBsY im>EtA bSI||

o^ sUJYAcdRmEs }AtA JFApUbmkyq| idb p<iFbIAirx mEFA :||
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 Gods 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:
o^ vUvub::, tq sibtUbErNYQ, vEgA EdbsY }Imih| i}EyA EyA n: pREcAdyAq o^||

Om bhur-bhuba-swah tat sabitur varenyam bhargo devashya dhimahi
Dhiyo yo nah prachodayat Om ||
He who is adored by all over the universe heaven, earth and underground,
Destroy the ignorance in me and enlighten my intellect (soul).
Offer little water on the plate, meditation on sun:
Prayer to Suns location

pkfe
Suryopasthan
This prayer is dedicated to the sun in his current position on the sky. Facing the sun chant:
o^ wdutYimtYsY pRNB Vi>gAyICd: sUEJYA EdbtA sUEJYApAEn ibinEyAg:|

wd
wd tYQ jAtEbdsx
jAtEbdsx, Edbw
Edbw bi Ektb:| d<ES ibbAy sUJY j|| ||
Om Udutyam ityasya Prashkanva rishih Gayatri chanda Suryo devata Suryoposthaane
biniyogah. Om udutyam jatavedasam, deva bahanti ketavah Drishe vishvaaya Suryam ||
For the mantra that starts with the word Udutyam, Praskanva is the seer (rishi), Gayatri is the
meter, and the sun is the God. This mantra is for the worship of the Sun. Om, in order to make
everything visible to us, The rays of the Sun brings the knowledge that stays high above the sun.
icimtYsY kUqsVi>-
sVi>-ipu Cd: sUEJYA EdbtA sUEJYApAEn ibinEyAg:|
o^ icQ EdbAnA-
EdbAnA-mudgAdnIkQ, cxuimsY brNsYAEg:
aApRA dYAbAp<iFbI airxQ sUJY aAtA jgtuJc||
77
Chitram ityasya Kutsa rishi Tristup chandahSuryo devata Suryopathaney viniyogah.

Om chirtram devana mudgadinikam, chaktsur Mitrasya Varunasyagneh.
A pra dyava prithivi antariksha, surya atma jagatas tasthushashcha.||
For the mantra that starts with the word Chitram, Kutsa is the seer, Tristup is the meter, and
the Sun is the God. this mantra is applied to worship the Sun.
Then give water in the name of various aspects of divinity:
o^ bREN nm:, o^ bRAENEvYA nm:, o^ aAcAEJYEvYA 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
gAyI aAbAhn
Gayatri avahan
Call Gayatri with folded hands placed on your heart:
o^ aAyAih brEd Edib, YxEr bRbAidAin|

gAyi CdsAQ mAt-
mAt-bREJAin nEmAuEt||
Om aayahi baradey devi, traksharey Brahmabadini |
Gayatricha chandasang matar-Brahmayoni namastu tey ||
Come Oh the revered goddess, Oh the immortal, Oh the mother of Vedas, Oh the mother of
Gayatri meter, who came out of the supreme Lord (Brahman),
Allow me to bow with deep reverence.
Gayatri Meditation
gAyI}YAn
Gayatri dhyan
Dhyan is the process of invoking the image of the God/Goddess on the mental screen.
gAyYA ibSBAim Vi>-

Vi>-gAyICd: sibtA EdbtA jEpApnyEn ibinEyAg:|
Gayatraya Viswamitra rishi-Gayatrichanda Sabita devata japonayaney biniyogah ||
Gayatri, initiated by sage Viswamitra in Gayatri meter and addressed to the sun,
I am offering that mantra to you.
Morning
o^ kumArI-
ArI-m<g EbdJutAQ bRrpAQ ibicEyq| hQsi
hQsitAQ kuShAQ sUJYm&l-
m&l-sQitAQ||
Om kumarim-Rigvedajutan Brahmarupan bichintayet
Hansasthetang kushahastang Suryamandala-sansthitam ||
78
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
suns rays) in her hands; while located on the divine solar system.
High noon
o^ m}YAEh ib>uurA tAxYAQ pItbAssQ|

pItbAssQ
JubtI JjuEdAQ sUJY m&l-
m&l-sQitAQ
Om madhyaneh Vishnurupancha tarakshasthan peetabasasang |
Yubatincha Yajurvedang Suryamandala-sansthitam ||
At noon, like Vishnu riding on his Gaduda, Gayatri takes the form of a young grown up
lady, holding Yayurveda in her hands,
wearing a yellow dress and located in the divine solar system.
Evening
o^ sAyAEh iSbrpA b<AQ b<>v-
v-bAihnIQ|
sUJm&l-
&l-m}YAQ 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
gAyIjp
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.
o^ vUvub::, tq sibtUbErNYQ, vEgA EdbsY }Imih| i}EyA EyA n: pREcAdyAq o^||

Om Bhur-Bhuba-Svah, Tat savitur barenyam,
bhargo devasva dhimahi.
Dhiyo yo nah prachodayat Om! ||
79
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
gAyI ibsn
Gayatri Bisarjan
Take a little water on your right palm, chant the following mantra and throw on the puja
plate:
o^ mEhS-
mEhS-bdEnAqpA ibE>Ahdy-
y-sbA|
bRNA smnu@AtA gC Edib JEFCyA||
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.
Prayer for self-protection

aA-rxA
Atma-raksha
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.
jAtEbds HtYsY kSYp Vi>-

Vi>-ip
U CEdAhigEbtA,
tA, aAtrxAyAQ jEp ininEyAg:|
o^ jAtEbdEs sunbAm EsAmmrAtIyEtA in dhAit Ebd:|
s n: pJdit dugAiN ibSBA nAEbb isuQ duirt tY
tYig:|
Jatabedasha itashya Kashyapa rishi trishtupo chanda Agnirdevata, atmaraksham japey
biniyoga. Om jaatavedasey sunbama somam-aaratiyato ni dahati Vedah. Sa nah parshadati
Durgani bishvaa naabeba sindhum duritatyagnih ||
Let us offer Soma to Agni, the knower of all Vedas. May He destroy our enemies.
As a boatman helps us to cross the ocean with a boat, so may Agni protect and
help us to steer over the river of our sorrows.
80
Prayer to Rudra, Shiva

rEdApsAn
Rudrapasthan
With folded hands chant this prayer:
VtimtYsY kAlAigrdRVi>-
i>-r(A)nup
CEdA rEdRA EdbtA rEdRApAEn 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 bR pur>Q k<>iplQ| WErtQ ibrpAxQ, ibSBrpQ 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:
o^ bREN nm:| o^ ib>Eb nm:| o^ rdRAy nm:| o^ brNAy nm:|

Om Brahmaney namah, Om Vishnabey namah,
Om Rudraya namah, Om Varunaya namah.
Reverence to Brahmah, Vishnu, Rudra Shiva, and Varuna.
Special offering to Sun God

sJYAGY
Suryargha
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 sJ shsAQESA EtEjArAES jgqpEt| anukpy mAQ vQ g<hANAGQ idbAkrm||
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:
o^ jbAksm-skASQ kASYEpyQ mhAdYitQ|
81
}AtAirQ spApGQ pNEtAim idbAkrQ||

Om javakusuma sangkasham kashyapeyam mahadyutim.
Dhwantarim sarbapapeghnam pranatoshmi divakaram.
Like the red shoe flower (jbA), extremely bright like the hot copper, the killer of darkness,
the remover of all sins, Oh the maker of the day! I am prostrating in front of you.
Prayer for forgiveness
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.
O^ JdxrQ pirvRQ mAAhIn JEbq|

pUNQ vbtu tq sQ tqpRsAdAq suErbir||
Jadaksharam paribhrashtam matraheenanc jadvabet.
Purnam bhatu tat sarbam tatprasadat sureshwari.
If I made any error in using the proper alphabet or pronouncing it,
Oh the Goddess of all knowledge, complete it by your grace.
82

Part 5
SAMABARTAN HOM (HAVAN (HAVAN)
HAVAN)
(Conclusion of Austere Life)
pjhe qj
Samabartan Hom
Agni namakaran
AN ejLlZ
Naming the fire
The fire now gets a new name. Put the fire on the fuel can or on the pile of woods.
o^ aEg tBQ aSejp|

aSejp|
Om Agne twam Tejonamasi
Om! Oh the fire I name you as Tej (energy).
Then, welcome the new fire by showing the five welcome mudras:
o^ aSnAmAg
aSnAmAgEy HhAgC HhAgC HhAit
Hh siEdih Hh sir}Y aAiAnQ 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.
Fire offering (Havan) before returning home

pjhe qj
Samabartan hom
fSfaGol ANha pjheqj heuNx z

AN hafa hajQkw a fhhj acnLw aelv pjdjqjeav
pajfNw q zz1zz
Prajapatirrishir agnirdevata samabartanahome biniyogah |
Agney bratapatey brtamcharjam tattey prabrabimi
Tadashakam tenarat samidha-mahamanritat satyamupagam swaha ||1||
In the name of sage Prajapati, witnessed by the Fire God, I am dedicating my offer to my home
coming (samabartan) In the name of Fire (agni), 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.
83
fSfaGol ANha pjheqj heuNx z

Jy hu hafa hajQkw a fhhj acnLw aelv pjdjqjeav
pajfNw q zz2zz
Prajapatirrishir Agnirdevata samabartanahome biniyogah |
Om Bayo bratapatey bratamacharyam tattey prabrabimi
In the name of sage Prajapati, witnessed by the Fire God,
I am dedicating my offer to my home coming (samabartan)
In the name of Wind God (Bayo) 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.
fSfaGolx pk cha
cha pjh
pjheqj heuNx
Jy pk hafa hajQkw a fhhj acnLw aelv pjdjqjeav pajfNw q zz3zz
Prajapatirrishir Suryo devata samabartanahome biniyogah |
Om Suryo bratapatey bratamacharyam tattey prabrabimi
In the name of sage Prajapati, witnessdc by the Fire God,
In the name of Sun God 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.
fSfaGo Qccha
cha pjheqj heuNx z
Jy Qc hafa hajQkw a fhhj acnLw aelv pjdjqjeav pajfNw q zz4zz
Prajapatirrishir Chandrodevata samabartanahome biniyogah |
Om Chandra bratapatey bratamacharyam tattey prabrabimi
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
fSfaGol Cc cha pjheqj heuNx z

Jy Cc hafa hajQkw a fhhj acnLw aelv pjdjqjeav pajfNw q zz5zz
Prajapatirrishir Indro devata samabartanahome biniyogah |
Om Indro bratapatey bratamacharyam tattey prabrabimi
Tadashakam tenarat samidhmahamanritat satyamupagam swaha ||5||
I am dedicating my offer to my home coming (samabartan),
In the name of Indra the solemn vows that I took in front of my teacher (acharya, guru)
Which he expanded and taught me many times and
84
Explained to me with great care during my stay with him

Leaving austere life

SmSm
Jalanjali
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:
fSfaGor ANcu chax pjhe hQk EcLSm aN heuNx z

Jy k Af
lNux fh Nq EfNqjlL jeqx z
Mm hlSec olcuq Aa ae pSj
j zz6zz
Prajapatirrishir chandrodevata samabartaney brahmacharya udikanjali tyagey biniyogah |
Om jey apaswantara agnayah prabishtaga gohya upagohyomruko manohah |
Khalo birujastanu dushirindriyaha ati fan srijami ||6||
Upon the completion of this austere life,
I am discarding this water to signify the occasion,
And may this act in perishing the impure fire and
Invoke life with controlled senses for the posterity
fSfaGolfw Ollnlf cha pjhe hQkcLSmaN heuNx z

Jy kcfw Olw kcfw lw cccfjolfja av pSj zz7zz
Prajapatirrishirapam ghorkrurashantarupa devata
Samabirtaney brahmacharya udikanchalatyagey biniyogah |
Om jadapam ghoram jadpam kruram
dadadapamshantarupamati tat srijami ||7||
In the name of sage Prajapati and God with many faces
Dreadful, frightful and Peaceful.
On the occasion of home coming, upon the completion of the austere life,
I pour this water with the wish to create a peaceful image in my mind.
fSfaGo lQeqNeha pjhe hQkcLSmpL heuNx z

Jy j lQejq Nej aeqw jjiooj zz8zz
Prajapatirrishir rochanohagnirdevata
Samabirtaney brahmacharya udikanchalatyagey biniyogah |
Om mo rochanastamiha grinami tenaham mamabhishinchami ||8||
In the name of sage Prajapati, the luminous Fire God On the occasion of home coming,
upon the completion of the austere life, I pour this water with the wish to have His downpour on
me as Spiritual enlightenment to get wet from the divine shower.
The student now pours the palm-filled (anjali) of water
fSfaGo lQeqNeha pjhe hQkcLSmpL heuNx z

Jy knp aSp hhQpu hmucuu z
85
hkucu lufou ao AfQa zz9zz

Prajapatirrishir rochanohagnirdevata Samabirtaney brahmacharya udikanchalatyagey
biniyogah | Om Jashasey tejashey brahmabarchasaya balayendriayaya |
Birjyayannadyaya raisposhaya twishya apachitai ||9||
In the name of sage Prajapati, addressing to the luminous Fire God On the occasion of home
coming, upon the completion of the austere life,
May I recive your blessing to earn the divine glory and become strong like Indra
Possess manly vigor with healthy food enriching my honorable life. ||9||
fSfaGox osL jqfwRcqne cha pjhe hQkcLSmpL heuNx z

Jy ke ujLZaw kefjoaw plw kereioaw
kejw fbhw jqw kchw jjioaj zz10zz
Prajapati rishih sharastaka mahapangtischando-Ashwino devata Samabartaney
Brahmacharyudakanjalisekey viniyogah |
Om yena striyamkrinutam jenapamrishatam suram yenakhanabhyashichatat | Yanemam
prithibim mahim jadbam mamabhishinchatam ||10||
In the name of sage Prajapati, on the occasion of home coming,
After the completion of my austere life,
I repeatedly utter the great verse (Gayatri) in Mahapankti chando,
Addressing the twin God Ashwin,
So as to guard myself when I meet a woman and stay away from wrong doing
Or drown in wine (passion).
Thus I pay reverence to this earth and its soil and
Consecrate myself by taking this bath.
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.
fSfaGol Aca cha Bcafe heuNx z

Jy Ece Siil Cc jllv nfeilv z
cnpelp cnpe j L ahnj j hn zz11zz
Prajapatirrishi adityo devata adityoupasthaney biniyogah |
Om udyan bhrajabhrishtibhir Indro marudbhirsthat shantapanebhirasthat |
Dashasanirasi dashasanirashi darshasani ma kurba tabishyamya ma bisha ||11||
In the name of sage Prajapati, dedicated to God Aditya,
With the appeal that God Aditya (solar deity) to receive my worship
May I be illuminated by the divine light and beg to uplift me from my ignorance
Let the rays from the sun give me ten-fold vision
And I obtain the power to overcome the hurdles of my life.

napelp napew j L ahnj j hn zz12zz
Om udyan bhrajabhrishtibhir Indro marudbhirasthat shantapanebhirasthat |
86
Shatasanirasi satasanirasi satasanim ma kurba tabishyamya ma bisha ||12||

With the appeal that God Aditya (solar deity) to receive my worship
May I be illuminated by the divine light and beg to uplift me from my ignorance
Let the rays from the sun give me hundred times vision and
Power to overcome hurdles of my life.

pqppelp pqppew j L ahnj j hn zz13zz
Om udyan bhrajabhrishtibhir Indro marudbhirasthat shantapanebhirasthat |
Sahasrasanirasi sahasrasanim ma kurba tabishyamya ma bisha ||13||
In the name of sage Prajapati, dedicated to God Aditya, With the appeal that God Aditya (solar
deity) to receive my worship May I be illuminated by the divine light and beg to uplift me from
my ignorance Let thousands of rays from the sun give me the vision and power
to overcome hurdles of my life.
fSfaGol Aef Rc Bca

Bca cha Bcafe heuNx z
Jy Qrlp Qr Ajph j ffew Sq z
pj lSha ejqq j j qwpx zz14zz
Prajapatirishir Anustupa chanda Adityo devata adityopasthaney biniyogah |
Om shakshurashi chakshu ashthwamasyab mey papnanam jahi |
Somastwa rajabatu namasteyhastu ma ma hingshih ||14||
Appealing God Aditya (solar deity) to receive my worship through his divine luminous eyes
I will be protected from the devils
And that will energize me to rightful thoughts and protection from hostilities
exngGo f
Rc hlZ cha jMm jQe heuNx z
Jy Ecjw hlZ fnjjchdjw h jdjw nbu z
Abca ha huw aheNp Acau pj 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.)
87
Student Repeats the Great Saying

jqhqa qj
Mahavyariti Hom
The student repeats the Mahabyahrit hom and repeats the three great sayings of Gayatri:
- (vu
vu-vub:-
:-:)
o^ pRjApitV
ApitVi>
i> b<htI CEdYA pRjApitEdbtA pjheqj ibinEyAg:
o^ vu-vu- : AhA|
AhA|
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)
BENEDICTION (Conclusion of Havan)

wdIcY-km
Udicya karma
Sprinkle water around the havan kunda with the following chant:
fSfaGol Aca
Acaccha EcLm pL
pL heuNx
heuNx z
o^ aidEth anmQA:
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.
New name of the fire before extinguishing

m<#Aig
Mriragni
The fire is given a new name (Mriragni, m<#Aig)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:
ejEN ejx z
Jy jsejE
ejEN Cq NR Cq NR, Cqa Cqa, Cq pcq,
Jy jsejE pcq, Cqpld,
Adew Ll, jj fSw NqZ 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.
88
Then put flower on the base of the Havan Kunda with each offering (or sprinkle water or rice):
ejEN ejx
Ho Nx Jy jsejE
ejEN ejx
Ho AO Jy jsejE
ejEN ejx
Hav ff Jy jsejE
ejEN ejx
Ho dfx Jy jsejE
ejEN ejx
Ho cfx Jy jsejE
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:
Ho qhehcj ejEN ejx

hcj Jy jsejE
Etat habir naivedyam Om Mriranamagney swaha ||
I am puttiing the ghee as the naivedya to your honor, Oh Mriragney. I am offering consecrated
butter or ghee (habir) and the food-platter (naivedya), please accept my offering.
Final Offering
pNAit
Purnahuti
The jajaman (host) and his wife, along with the priest, stand up and give their last offering to the
fire. This is called pNAit (purnahuti). While standing, pour a spoonful of ghee on the fire while
chanting the following:
pRjApit Vi>irAT gAyI CEdA HdREdbtA JSkAmsY JjnIy pEyAEg ibinEyAg:|

o^ pUNEhAmQ JSEs juEhAim, EJAhs juEhAit brms ddAit,
brQ b<EN, JSsA vAim ElAEk AhA|
Prajapati rishi Birarah Gayatri chanda Indra devata jashakamashya
jajaneya prayogey viniyogaha |
Om Purnahomam jashashey juhomi, johashmai juhoti baramashmai dadati,
Baram briney, jashasha bhami lokey swaha ||
As written by Prajapati rishi in the meter of Brirah-Gayatri,
in the name of Lord Indra,
I am offering this oblation to the fire for my fame.
In this final oblation to the fire I seek your blessing,
I seek your boon to grant me good name in this terrestrial world.
89
Offering Purna Patra (Bhojya)

fZfce
Purnapatradan
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.
eEt g puEp etmY pUNp A anuk EvAjYAy nm:|

eEt g puEpet
petdi}ptEy
etdi}ptEy SRIib>Eb nm:|
eEt g puEp etd spRdAnAy bREN nm:|
Etey gandhapushpey etashmai purnapatra anukalpa bhojaya namah |
Etey gandhapushpey etatadhipataye Shri Vishnabey namah ||
Etey gandha pushpey atad sampradanaya Brahmaney namah||
With the scented flower (dipped in sandalwood) I sanctify this raw food for the dinner.
I am offering this, with the scented flower, to my Lord Shri Vishnu with humility, I am offering
this, with this scented flower, to the Brahmin with humility.
ib>ErAm tqsddY amEkmAis amEkpEx amkAQitEF amkEgA: amkEdbSmA

(name and identification of host)
amkEgA: amkEdbSmA
(name and identification of the priest/Brahmin)
etd spRdAnAy bREN nm:|
Etat sampradanaya Om Brahmaney namah ||
Vishnurom tatsat adya ___ (identification of day) ___ (identification of the perboy offering) to
____ (identification of the Brahmin)
Offering this bhojya (raw food for dinner) in the name of Lord Almighty
to the Brahmin of said identification _______.
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.
Extinguishing the fire

aigibsjn
Agni bisarjan
Pick up the kamandalu (Brahma), sprinkle some water around the fire and beg apology for any
mistake incurred.
Jy he rj
Om Brahmana khamashya
Pardon me Oh Brahman (Lord of the Universe)
90
Then beg apology to the mother earth that endured the heat of the fire during its worship:
Jy kil cqjax ANcqe

qe fsa z avpj d
dl ch fb aw nam ih zz
Om yagyabhara dahamatah agnidapiritah | Tatsmasta dharey devi pritwi twam shitala bhava ||
Oh the earth you have endured the weight of the fie place
And tolerated the pain of heat,
May you rest in peace after the entire fire ceremony ||
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.
o^ aEgtQB smQ gC|

Agney twam samudram gacha ||
Oh Agni may you now go to the ocean ||
Finally extinguish the fire by pouring yogurt over it (repeat three times)
o^ p<iFB tBQ SItlA vb|

Om prithwi twam shitala bhava ||
Oh earth! May you cool down.
Honorarium to the Brahmin for the Havan

dixNA
Dakshina
Then take the coin and give in his hands:
Laav qjLj
qjLjZx pabw crZjcw fZfeLfiSj
fiSj nhochaj z
hZ Aqw pfcc 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.
91
Marking of Sacred Ash

ij amLdlZ
Bhasma Tilakdharan
Following the Havan Ceremony the members of the family and the attendees receive Markings
of ashes on Forehead, neck, shoulders and heart (ijamLLlZ) 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.
Say the following mantras while putting the bhasma (ash).
On the forehead:
Jy Lnfp uoj z
Om Kashyapashya trausham ||
Like rishi Kashyap wish you have a long life ||
On the neck:
Jy SjcN
SjcN uoj 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 khew
khew uoj zz
Om jadevanam trayusham ||
Wish you for divine characters ||
On the heart:
Jy aq
aq uoj
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:
o^ JdxrQ pirvRQ mAAhIn JEbq| pUNQ vbtu tqsQ tqpRsAq suErbr:||

mhInQ iyAhInQ vihInQ suErbr:| Jq pUijtQ myA Edb pirpUNQ tdEu m|
92
o^ kAEyn mnsA bAcA kmnA J k<tQ myA, tq sQ pirpUNQ tq pRsAdAq suErbr:|

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.
Offer a little water on the offering plate while chanting:
etd sbQ kmflQ SRInArAyN crEN smpyAim|

All the fruits of this ceremony is dedicated to Thy Feet Oh Narayana !!
Continue prayer with folded hands:
o^ asEtA mA sq gmy z tmEsA mA Ej EjAtIg

AtIgmy
my z m<tuYr mA am<tYQ Nju|
Nju|
Jy nx, Jy nx, Jy nx zz
Om asato maa sadgamaya Tamaso maa jyotirgamay Mrityor maa amritam gamaya
Om Shanti! Om Shanti! Om Shanti!
Oh Almighty God! Lead me from unreal (illusion) to the real, From darknessto the light,
From the fear of death to the knowledge of immortality.
Home coming (Back to family life)

pjhe
Samabartan
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
kfhajp z
Om yagyopabitamasi |
I am wearing the sacred thread.
He then wears a garland and chants:
pRjApitVi>x
>x nha pN
e heuNx z Jy nlp ju lj 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.
93
The Brahmachari now wears a leather sandle and chants the following:
pRjApitVi>x
>x l
lfeq
feq cha Efev-
Efev-fldfe heuNx z
Jy e euaw jj 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:
fSfaGo cha cNqZ heuNx z

Jy Nqpfh Efjjh zz
Prajapatirrishirdando devata dandagrahaney biniyogah ||
Om Gandharbohsyupaba upmamaba ||
In the name of sage Prajapati, blessed by divinity, I am engaged in getting this cane (stick)
Like the beautiful celestial musicians
The Brahmachari goes near the Acharya (guru) and address him with reverence:
fSfaGol AQk floc

floc cha BQk florZ heuNx z
Jy krjh Qrox fu h iupj zz
Prajapatirrishir acharya parishadou devatey acharya parishadbikshaney biniyogah |
Om yakshameeba chakshusah prey bo bhuyasam ||
In the name of sage Prajapati, I am engaged to offer my reverence To my teacher and the
assembly, In order to enrich my vision and move forward to attain my desired goal.
Brahmachari will cover his mouth with his right hand fingers and then the heart, and eyes in
accordance with the following mantra:
fSfaGol Aef Rc Sq cha jM-fZfne heuNx z

Jy Jfde eLm cfljax fhx z
Sq j hqm hQw
hQw Ql jcq hcu zz
Prajapatirrishi Anushtupachhando jewbha devata mukha-pranasparshaney biniyogah
Om oshthapidhana nakuli dantaparimitah pabih |
Jibhey ma bewbhaley bacham charu madyeha badaya
In the name of sage Prajapati, sung in Anustupa meter, arousing the God of Life, I touch the
face, heart, coverd lips, teeth and delicate eyes And praying to calm down the unsteady tongue
and senses that flare like the agni.
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.
fSfaGol Aef
Rc l
lb
b cha lbajnelq
lqZ
lqZ heuNx
heuNx z
Jy hefa hs
q iu AjvpM falZx ph lx z
94
Nix p
p Ap hsu 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
fSfaGol Aef
Rc lb
lb cha lbffn
lbffn
bffn e heuNx
heuNx z
Jy Ba a Sua Sae 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.
fSfaGol Aef R
Rc i
iNc ch heEuNx z
cha NhejZ heE
Jy Cj j hna h
hk ih CcQ lraj z foww fkhue B k e Nqe zz
Prajapatirrishir Anustupachando bhagendrou devatey gabanumantraney biniyogah |
Om ima mey bishwato beerjyo bhava Indrascha rakshatam |
Pushamstam parjyabartayanasta aa jantu no grihan ||
In the name of sage Prajapati, sung in Anustupa meter, addressed to The powerful God of
Destiny, dedicated rightful advice, May you face the world with manly courage under the
protection of Lord Indra Upon your return to home,
Nourish the animals (the carrier of the chariot).
95
PART 6
ADDENDUM
List of Puja Requirements
gcjm
Phardha mala and other arrangements
Bengali Name Close English Equivalent
pcl Vermillion
am Sesame seed
qlaL Haritaki (a kind of nut)
naplo White mustard
joLmC Black lentil
fnp Five grains
fla Five jewels (metals)
fys 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
jdfL A bowl of five things (honey, ghee, yogurt, sugar
and milk)
Lfl Camphor
cfZ Mirror
Bma Red liquid
Qhs Basket
Bpel Seat and ring
df Insence
i
Bengali Name Close English Equivalent
fcf Oil lamp

lOV Pitcher at the door
ff Flower
amp Tulasi
c Durba
hmf Bel leaf (wood apple)
ff jm 2 Garland 2 (Narayana and Ghat)
Bj fh Mango leaves
Xh h elLm (OVl) Coconut (ripe or unripe)
j Sweets
hQll Se: For Brahmachari:

irl iS, c, Msj, Bhojya as alm, Dandi (stick), wooden shoe
Tm (kharam), begging bag
fahel hh : For returning home ceremony:

hs ff jm Big garland,
eae Sa, Rs New shoes, Cane
qhol hh Arrangement for preparing havishya (cooking

qys, Eee, LW Cac simple food boiled rice and vegetable).
ii
ADDENDUM
ehcl bm 4 : Naivedya (food platter) 4

fcha Five gods (five mounds)
ehNq Nine planets (nine mounds)
fde Principle deity (Lakshmi),
eluZ One single mound Narayana
Aee ehc : Other platter:
gm Fruit
j Sweet
LQ ehc Platter of small mounds
Nmp, 2 Tumblers 2
iS Bhojya (uncooked food materials)
Qm Rice
ll jnm Spice
O (h am) Ghee (or oil)
Xm Dal (pulse)
p fyQ lLj Vegetable (five kinds)
fja Mixture of five sweets: (Yogurt,
milk, ghee, honey and sugar)
OVl NjR Red towel (small) for holy pitcher
qj pjN Hom (havan) materials
qj L Fire pot
hm Sand
LW Wood (or sterno, gel fuel)
LW (pjd) Wooden sticks
O Ghee
fZf Overflowing rice tumbler
pf
l Beetle nut
iN Cooked food (Bhog)
flqal eae Sj/da New cloth for purohit (shirt/dhoti)
iii
Navagraha in Hindu scriptures

Most planets or grahas are generally malefic in nature. Navagrahas refer to nine planets of which
seven planets exist that gives the names of the seven days in the week. Two of the planets, Rahu
and Ketu are invisible planets, described in Hindu mythology. They denote the points of
intersection of the paths of the sun and the moon which cause the eclipse of sun and the moon
respectively. The story of Rahu and Ketu is given in a separate insert. They are the traffic signs,
not the causative elements; karmic influence supersedes the influence of the planets. Here is the
list of navagrahas (nine astrological planets)
Surya (Sun, Ravi, Ravibar, Sunday)

Chandra (Moon, Som, Sombar, Monday)
Mangala (Mars, Mangalbar, Tuesday)
Budha (Mercury, Budhbar, Wednesday)
Brihaspati (Jupiter, Brihaspatibar or Gurubar, Thursday)
Shukra (Venus, Shukrabar, Friday)
Shani (Saturn, Shanibar, Saturday)
Rahu (Invisible planets, not included in weekdays)
Ketu (Invisible planets, not included in weekdays)
Rahu!
North Lunar node
Lunar Earths shadow

path
Earth!
Solar
path Sun
Ketu! Moon
South Lunar node
iv
ADDENDUM
The Invisible Planets of Hindu Mythology

Rahu and Ketu
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 suns path, the solar ecliptic, makes a
complete revolution in one year. At the same time, the moons 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 moons path passes above or below
the suns 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 earths 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.
(Taken from Wikipedia)
v
QUESTIONS, SYMBOLS AND TERMINOLOGIES
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.
To which direction the devotee/priest should face, while performing

the puja?
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.
CULTURAL SYMBOLS OF HINDUS
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.
Betel Leaf (paan)
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.
vii
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.
Wearing of the sacred thread signifies that the Brahmin

is initiated to the spiritual knowledge through the
ceremony of Upanayana. The thought behind the
Upanayana is followed by other religions also. Short
background information may not be inappropriate.
A Brahmin takes birth twice dwija (twice-born). The

first birth is from the natural mother and father like any
other animal. The second birth is from Savitri (Goddess of
Knowledge) and the teacher or guru is his father in his natural age of eight. In early days, at the
age of eight the Brahmin boy was sent to the teacher (guru). He stayed in the ashram or
hermitage for four years. There he was initiated to Brahminhood (Savitri or Gayatri initiation)
and received the spiritual knowledge from the guru. His life was simple (Brahmachari),
abstained from all pleasures of life, shaved his head, wore only two sets of dresses, lived on
begging and supported by the community. He cooked for the teacher and did all his house hold
chores. During his stay with the teacher he wore three girdles three strands of cotton thread,
munja grass and deer skin. When he left the ashram, at the age of twelve, the girdles of Munja
grass and deer skin were replaced by two sets of cotton girdles like the one he was already
wearing. Thus he carries home nine threads of cotton, tied in three bunches, which is called
JE@ApbIt, Yajnopavita.
Calls for prayers
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 deitys
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 ones 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.
Some Common Terminologies
Dhyan: Meditation on the image or deity in focus.

Pranam: Prostration. It can be done by touching the feet or by laying on the ground with folded
hands stretched ahead towards the deity. One should always do pranam to elder people
respecting their age-old wisdom.
Prarthana and Pronam
Prarthana is appeal and pranam is obeisance or bowing with humility
Namaskar: Casual form of offering respect. Put the palms together and hold them on the chest.
Stuti: Adoration of the deity.
Stob: Singing the glory
Prarthana: Appeal and request.
Stotra (), Stab (
h) and Stuti (
a)
Stotra, Stab and Stuti are Sanskrit words, essentially a hymn addressed to the Divinity. It is a
way of elaborate praise for the divinity. It can be a prayer, a description, or a conversation.
These expressions of divine appreciation comes from the same verb, stu (to praise), and basically
all of these mean "praise". Stotras, stabs and stutis are part of popular devotional literature which
are not bound by the strict rules as some other ancient Indian scriptures, such as found in Vedas
and Upanishads.
Puja: Puja is the Hindu way of worshipping which includes all the above and offerings of
various things in the name of the divinity.
Three basic Gods of the Hindus
Brahma, Vishnu and Maheshwar (Shiva) are the three basic Gods of Hindus associated with
Creation, Preservation and Destruction of the Universe. As the preservation of human race (and
other living creatures) is in the hands of Vishnu, He is the foremost God of Invocation.
ix
Vedas and Chandas
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!
Diya Kosha and kushi Kosha and kushi Pancha
Plate to offer
!
Bell Karpoordani
(for burning camphor) Water conch !
! (Jala sankha) !
Lamp stand with 5 wicks

Dhunuchi Arati plate Seats for worship
(for burning dhuna)
Asan !
xi
xii
ADDENDUM
Holy pitcher and five great elements of life
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 Gods
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
xiii
PUJA ARRANGEMENTS AND OFFERINGS
Puja offerings (fruits)
xiv
ADDENDUM
MUDRAS
Mudra is the hand expression to communicate with God (deity,

His icon). It can be compared with dancing. In the text throughout
this book many mudras will be referred. We are quoting a few
here.
Special offering (Bisheshargha)
These mudras are shown while establishing the water-conch on a

tripod (jlS, jalashankha). Divine spirits are called to settle in
the water covered with a red flower and durba grass. The water is then sprinkled around for
sanctification. All the mudras are shown over the water conch. Galini Mudra is used in some
occasions during meditation. Uses of other mudras are referred in the text.
Various mudras referred in the text
Five welcome 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.
Abahanimudra Stapanimudra Sannidhapani Sannirodhni Sammukhikarani

mudra mudra mudra mudra mudra
Welcome Sit Settle down Come close Face !
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
ADDITIONAL MUDRAS
(1) ! (2)!
!
E}nmdA (1)
(2) ! E}nmdA (2)!
(2)
xvi
ADDENDUM
17
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
Dr. Aloka Chakravarty is the Director of Biometrics at US Food and

Drug Administration. She holds a Master of Statistics from Indian
Statistical Institute and a Ph.D. in Mathematical Statistics from Temple
University. During her 20 year tenure at the Agency, she has been
instrumental in bringing many well-known drugs to market. She has
published and presented extensively and is recognized as an international
thought leader in the area of surrogate marker methodology. This method
is used to accelerate drug approval in areas of unmet medical need such
as HIV and Oncology. In 2010 she was awarded the FDA Award of
Merit, the highest scientific achievement recognition at the Agency.
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.
Dr. Bibha Mukherjee (1926-2007)
The pioneer of this project, Dr. Bibha Mukherjee (1926-2007) was a

gruaduate of Calcutta University (1946) and received her Ph.D. in
Geography from University of Iowa in 1964. She was married to Dr.
Kanai Mukherjee in 1954. She served as professor at Banaras Hindu
University (1947-1970) and later at Morgan State University, in
Baltimore (MD, USA, 1972-2000). She retired as Professor Emderitus in
2000 after teaching for over 50 years.
She achieved success professionally while maintaining a strong
commitment to her friends and family. In her quiet, unassuming way, she
helped countless people through all manners of difficulty. She is most remembered for her
selfless generosity, strong personality, love of knowledge and dedication to the Hindu culture.
Loved and respected by all who knew her, she touched therir lives in a special way.
18
ADDENDUM
NEW AGE GRANDPARENTS

Kanai L. Mukherjee, Ph.D.
Fulbright Professor,
Professor Emeritus in Medical Technology
Bibha Mukherjee, Ph,D.

Professor Emeritus in Geography
Professor Kanai Mukherjee, popularly known as Cyber Grandpa, was born in a priest family in Varanasi (July 4,
1926). As he was the eighth child, he was named after Krishna (Kanai). He learned his priesthood from his father
Pandit Haribrahmo Bhattacharjee alias Mukherjee, and from his maternal uncle Professor Brahomadhab
Bhattacharjee. (Note: Bhattacharjee is a title given to dedicated priests).
His father became blind when Dr. Mukherjee was five years old. So he became his fathers blind mans
dog and learnt the puja rituals by sitting next to his father until he took his sacred thread at the age of ten. After
reaching his puberty he started doing the Hindu rituals to assist the family. When he reached his adulthood he was
frustrated with the poor return of his family trade. Out of frustration he moved into science and married a non-
Brahmin, Dr. Bibha Mukherjee (1954). His wife motivated him to relearn the priesthood as an academician. This
book is the outcome of this unique combination. Dr. Mukherjee often refers his wife, with respect, as his guru who
came into his life as Gods blessing.
Dr. Mukherjee came to the west alone in 1959 and was later joined by his wife and three small children. Dr.
Mrs. Mukherjee received her doctorate in Geography from the University of Iowa (1964). Both of them were
teachers of long standing. After his immigration to USA, Dr. Mukherjee promoted the Bengali tradition of Hindu
puja rituals in the Baltimore-Washington DC area and became deeply involved in explaining the significance of the
rituals to local people, various educational institutions and churches. His weekend priesthood did not mask his
professional career of medical technology. He was considered as an authority in his field and published many books
with such renowned publishers as Mosby, McGraw Hill and American Medical Association. His three children and
six grandchildren are his life beats. All of them are highly accomplished. He received his recognition as Cyber
Grandpa from the International Community (India Abroad and India Today, 1986). The World Indian Community
knows him as a great story teller. His homepage (agiivideo.com) contains 300 videos of Indian stories and now this
book on Hindu Puja rituals.
After his wifes death (2007) he moved to Nashville, TN and now lives with his eldest daughter, Dr.
Anuradha Chakravarthy, Vanderbilt University.
19

Book 8 Upanayana

Hochgeladen von

Dokumentinformationen

Copyright

Verfügbare Formate

Dieses Dokument teilen

Dokument teilen oder einbetten

Freigabeoptionen

Stufen Sie dieses Dokument als nützlich ein?

Sind diese Inhalte unangemessen?

Copyright:

Verfügbare Formate

Book 8 Upanayana

Hochgeladen von

Copyright:

Verfügbare Formate

NEW AGE PUROHIT DARPAN!

BdeL flqa cfZ!

LIST OF ORIGINAL AUDIO TRACKS

Audio Pages Titles Links

Book 1: Saraswati Puja

Association of Grandparents of Indian Immigrants, USA

This book is dedicated to

I pray to Lord Almighty for its success.

Budha Deb Bhattacharaya

VOICE OF NEW GENERATION

September 12, 2013

Part 1: Introduction (Upanayana, Sacred thread ceremony), 1

Part 2: Ancestral worship: Basic rituals, 10

Part 3: Ancestral worship,18

Part 4: Upanayana ceremony, 50

Special offer to Sun God, 81

Part 5: Samabartan Hom (conclusion of celebecy), 83

Our team of editors, xvii

Common Hindu worship rituals

These will be dealt in the following pages.

Upanayana means "sitting close by," referring to the boy's

Adhivas (ancestral worship)! New student receiving instructions

Raised platform: Deity, a raised platform, book, inkpot, pen.

1, 2, 3. The deity and displays (offerings).

mashkalai (black lentil) is given as an offering to the spirits of all ancestors.

List of common requirements

Indian History in mantras and Sanskrit hymns

AUDIO 01 Listen to audio by

Welcome of the Priest

Response of the priest

Welcome by devotee fahQe (fa)

Preparation for Prayer

The person doing puja (priest or host) should

sdY: pAtk sQhI sEdYA du:KibnAiSnI| suKdA EmAxdA gA gb prmA git:|

Then with folded hands pray to Lord Vishnu:

Sprinkle little water on your head while chanting the following:

hw Haj Nci ejx z Ha Nff Hacdfau nhoh ejx z

A touch of the ancient history of India in Hindu rituals

SEEKING DIVINE SANCTION

With folded hands, looking up towards the sky, pray:

o^ sUJY: EsAm Jm: kAl: sEYvU

Seeking divine blessing

Jy pjw lSew hlZjNjlijq, Bcaw how pow hZ hqfaj zz

TEN INCARNATIONS OF VISHNU

1.!Matsya or fish (First life form evolved under water; a vertebrate).

Prehistoric India in mantra

Seeking His Grace

o^ EdEbA EbA dibENAdA: pNAQ ibbAiscm|

o^ asY sitAFsY isir| |

Worship of the eternal mother, Shashthi

o^ >IQ EgrbNAQ ivUjAQ lamlioaj z

Jy o ch CqNR CqNR, Cqa Cqa, Cqpcq,

eEt gE puEp nm: >I EdbY nm:|

o^ btu smAJuQ pp suAid inimtm| bAEsA Edib suk g<hAN fl jhl|

I am offering this dress to you Oh Goddess Shashthi.

Mother Goddess in sixteen facets

Jy pNZdf Nkc osn jaL CqNRa, CqNRa, Cqaa, Cqaa,

fc, AO, df, cf, ehc

Hav fcw pNZdf Nkc osnjaLi ejx||

Reverence to many facets of mother

Conclude your prayer by seeking apology for any mistake incurred:

Jy pNZdf Nkc osnjaL rjdj zz

Markandeya puja (for immortality)

Jy iSw SVmw pjw ph