Pranam
Vratam is a ritual with or without, realisation is feasible. Out of
the many roads onr lane is vratam. Vratam is a concept of body soucham.
Purity of the body is the lead to the purity of the mind; and for many even
after 90s they dont get it as their mind is centred around accusing others
as if they are righteous, ; the immaturity out of the ignorance, forces
them only to repeat the same words, as their new-findings and thinking it
reflects them as pure, revolve around the same pegged path as a cattle.
Even in a sense it is a vratam for such cattle too. For those of such
caliber, the good ones are not understood, and they shove it off; and from
the dust bin they feed themselves and so the words are from the dust bins'
contents. They are provoked so high that the rebounce go unanswered.
Vrata (व्रत).—[*vraj-gha jasya taḥ*] 1) A religious act of
devotion or austerity, vowed observance, a vow in general; अभ्यस्यतीव
व्रतमासिधारम् (*abhyasyatīva vratamāsidhāram*) R.13.67;2.4,25; (there are
several *vratas* enjoined in the different Purāṇas; but their number cannot
be said to be fixed, as new ones, *e. g.* *satyanārāṃyaṇavrata*, are being
added every day). 2) A vow, promise, resolve; सोऽभूद् भग्नव्रतः
शत्रूनुद्धृत्य प्रतिरोपयन् (*so'bhūd bhagnavrataḥ śatrūnuddhṛtya
pratiropayan*) R.17.42; so सत्यव्रत, पुण्यव्रत, दृढव्रत (*satyavrata,
puṇyavrata, dṛḍhavrata*) &c. 3) Object of devotion or faith, devotion; as
in पतिव्रताः (*pativratāḥ*) (*patirvrataṃ yasyāḥ sā*); यान्ति देवव्रता
देवान् पितॄन् यान्ति पितृव्रताः (*yānti devavratā devān pitṝn yānti
pitṛvratāḥ*) Bg.9.25. 4) A rite, an observance, practice, as in अर्कव्रत (
*arkavrata*) q. v; Śabaraswāmin difines it as पुरुषाणां क्रियार्थानां
शरीरधारणार्थो बलकरणार्थश्चायं संस्कारो व्रतं नाम (*puruṣāṇāṃ kriyārthānāṃ
śarīradhāraṇārtho balakaraṇārthaścāyaṃ saṃskāro vrataṃ nāma*) ŚB. on
MS.4.3.8. 5) Mode of life, course of conduct; अथ तु वेत्सि शुचि व्रतमात्मनः
(*atha tu vetsi śuci vratamātmanaḥ*) Ś.5.27. 6) An ordinance, a law,
rule. 7) Sacrifice. 8) An act, deed, work.
Sathapatha brahamana Verse 1.1.1.1: Kāṇḍa 1, Adhyāya 1, Brāhmaṇa
1
<https://www.wisdomlib.org/hinduism/book/satapatha-brahmana-sanskrit/d/doc1050942.html>
>
<https://www.wisdomlib.org/hinduism/book/satapatha-brahmana-sanskrit/d/doc1050944.html>
vratamupaiṣyan
<https://www.wisdomlib.org/sanskrit/segments/vratamupai%E1%B9%A3yan> |
antareṇāhavanīyaṃ
<https://www.wisdomlib.org/sanskrit/segments/antare%E1%B9%87%C4%81havan%C4%ABya%E1%B9%83>
ca <https://www.wisdomlib.org/sanskrit/segments/ca> gārhapatyaṃ
<https://www.wisdomlib.org/sanskrit/segments/g%C4%81rhapatya%E1%B9%83> ca
<https://www.wisdomlib.org/sanskrit/segments/ca> prāṅ
<https://www.wisdomlib.org/sanskrit/segments/pr%C4%81%E1%B9%85> tiṣṭhannapa
<https://www.wisdomlib.org/sanskrit/segments/ti%E1%B9%A3%E1%B9%ADhannapa>
upaspṛśati
<https://www.wisdomlib.org/sanskrit/segments/upasp%E1%B9%9B%C5%9Bati>
tadyadapa <https://www.wisdomlib.org/sanskrit/segments/tadyadapa>
upaspṛśatyamedhyo
<https://www.wisdomlib.org/sanskrit/segments/upasp%E1%B9%9B%C5%9Batyamedhyo>
vai <https://www.wisdomlib.org/sanskrit/segments/vai> puruṣo
<https://www.wisdomlib.org/sanskrit/segments/puru%E1%B9%A3o> yadanṛtaṃ
<https://www.wisdomlib.org/sanskrit/segments/yadan%E1%B9%9Bta%E1%B9%83>
vadati <https://www.wisdomlib.org/sanskrit/segments/vadati> tena
<https://www.wisdomlib.org/sanskrit/segments/tena> pūtirantarato
<https://www.wisdomlib.org/sanskrit/segments/p%C5%ABtirantarato> medhyā
<https://www.wisdomlib.org/sanskrit/segments/medhy%C4%81> vā
<https://www.wisdomlib.org/sanskrit/segments/v%C4%81> āpo
<https://www.wisdomlib.org/sanskrit/segments/%C4%81po> medhyo
<https://www.wisdomlib.org/sanskrit/segments/medhyo> bhūtvā
<https://www.wisdomlib.org/sanskrit/segments/bh%C5%ABtv%C4%81>
vratamupāyānīti
<https://www.wisdomlib.org/sanskrit/segments/vratamup%C4%81y%C4%81n%C4%ABti>
pavitraṃ <https://www.wisdomlib.org/sanskrit/segments/pavitra%E1%B9%83> vā
<https://www.wisdomlib.org/sanskrit/segments/v%C4%81> āpaḥ
<https://www.wisdomlib.org/sanskrit/segments/%C4%81pa%E1%B8%A5> pavitrapūto
<https://www.wisdomlib.org/sanskrit/segments/pavitrap%C5%ABto>
vratamupāyānīti
<https://www.wisdomlib.org/sanskrit/segments/vratamup%C4%81y%C4%81n%C4%ABti>
tasmādvā <https://www.wisdomlib.org/sanskrit/segments/tasm%C4%81dv%C4%81>
apa <https://www.wisdomlib.org/sanskrit/segments/apa> upaspṛśati
<https://www.wisdomlib.org/sanskrit/segments/upasp%E1%B9%9B%C5%9Bati>*translation:
*1. He who is about to enter on the vow, touches water whilst standing
between the Ahavaniya and Garhapatya fires, with his face turned towards
east. The reason why he touches water is, that man is (sacrificially)
impure on account of his speaking untruth; and because by that act an
internal purification (is effected),—for water is indeed (sacrificially)
pure. “After becoming sacrificially pure, I will enter on the vow,” thus
(he thinks); for water is indeed purifying. “Having become purified through
the purifying one, I will enter on the vow,” thus (he thinks, and) this is
the reason why he touches water.
Verse 1/1.1.1.3 atha
<https://www.wisdomlib.org/sanskrit/segments/atha> saṃsthite
<https://www.wisdomlib.org/sanskrit/segments/sa%E1%B9%83sthite> visṛjate
<https://www.wisdomlib.org/sanskrit/segments/vis%E1%B9%9Bjate> | agne
<https://www.wisdomlib.org/sanskrit/segments/agne> vratapate
<https://www.wisdomlib.org/sanskrit/segments/vratapate> vratamacāriṣaṃ
<https://www.wisdomlib.org/sanskrit/segments/vratamac%C4%81ri%E1%B9%A3a%E1%B9%83>
tādaśakam <https://www.wisdomlib.org/sanskrit/segments/t%C4%81da%C5%9Bakam>
tanme <https://www.wisdomlib.org/sanskrit/segments/tanme>
rādhītyaśakadyetadyo
<https://www.wisdomlib.org/sanskrit/segments/r%C4%81dh%C4%ABtya%C5%9Bakadyetadyo>
yajñasya <https://www.wisdomlib.org/sanskrit/segments/yaj%C3%B1asya>
saṃsthāmagannarādhi
<https://www.wisdomlib.org/sanskrit/segments/sa%E1%B9%83sth%C4%81magannar%C4%81dhi>
hyasmai <https://www.wisdomlib.org/sanskrit/segments/hyasmai> yo
<https://www.wisdomlib.org/sanskrit/segments/yo> yajñasya
<https://www.wisdomlib.org/sanskrit/segments/yaj%C3%B1asya>
saṃsthāmagannetena
<https://www.wisdomlib.org/sanskrit/segments/sa%E1%B9%83sth%C4%81magannetena>
nveva <https://www.wisdomlib.org/sanskrit/segments/nveva> bhūyiṣṭhā
<https://www.wisdomlib.org/sanskrit/segments/bh%C5%AByi%E1%B9%A3%E1%B9%ADh%C4%81>
iva <https://www.wisdomlib.org/sanskrit/segments/iva> vratamupayantyanena
<https://www.wisdomlib.org/sanskrit/segments/vratamupayantyanena> tvevopeyāt
<https://www.wisdomlib.org/sanskrit/segments/tvevopey%C4%81t>
* translation:*
3. After the completion (of the sacrifice) he divests himself (of the vow),
with the text (Vajasaneyi Samhita II, 28 a), “O Agni, Lord of Vows! I have
kept the vow; I have been equal to it; I have succeeded in it;” for he who
has attained the completion of the sacrifice, has indeed been equal to it;
and he who has attained the completion of the sacrifice, has succeeded in
it. It is in this way that most (sacrificers) will probably enter on the
vow; but one may also enter on it in the following way.
Verse 3.6.3.4 so'parāhṇe
<https://www.wisdomlib.org/sanskrit/segments/so%27par%C4%81h%E1%B9%87e>
vediṃ <https://www.wisdomlib.org/sanskrit/segments/vedi%E1%B9%83> stīrtvā
<https://www.wisdomlib.org/sanskrit/segments/st%C4%ABrtv%C4%81> |
ardhavratam <https://www.wisdomlib.org/sanskrit/segments/ardhavratam>
pradāya <https://www.wisdomlib.org/sanskrit/segments/prad%C4%81ya>
samprapadyanta <https://www.wisdomlib.org/sanskrit/segments/samprapadyanta>
idhmamabhyādadhatyupayamanīrupakalpayantyājyamadhiśrayati
<https://www.wisdomlib.org/sanskrit/segments/idhmamabhy%C4%81dadhatyupayaman%C4%ABrupakalpayanty%C4%81jyamadhi%C5%9Brayati>
srucaḥ <https://www.wisdomlib.org/sanskrit/segments/sruca%E1%B8%A5>
sammārṣṭyupasthe
<https://www.wisdomlib.org/sanskrit/segments/samm%C4%81r%E1%B9%A3%E1%B9%ADyupasthe>
rājānaṃ
<https://www.wisdomlib.org/sanskrit/segments/r%C4%81j%C4%81na%E1%B9%83>
yajamānaḥ
<https://www.wisdomlib.org/sanskrit/segments/yajam%C4%81na%E1%B8%A5>
kurute'tha <https://www.wisdomlib.org/sanskrit/segments/kurute%27tha>
somakrayaṇyai
<https://www.wisdomlib.org/sanskrit/segments/somakraya%E1%B9%87yai> padaṃ
<https://www.wisdomlib.org/sanskrit/segments/pada%E1%B9%83> jaghanena
<https://www.wisdomlib.org/sanskrit/segments/jaghanena> gārhapatyam
<https://www.wisdomlib.org/sanskrit/segments/g%C4%81rhapatyam> parikirati
<https://www.wisdomlib.org/sanskrit/segments/parikirati> padā
<https://www.wisdomlib.org/sanskrit/segments/pad%C4%81> vai
<https://www.wisdomlib.org/sanskrit/segments/vai> pratitiṣṭhati
<https://www.wisdomlib.org/sanskrit/segments/pratiti%E1%B9%A3%E1%B9%ADhati>
pratiṣṭhityā
<https://www.wisdomlib.org/sanskrit/segments/prati%E1%B9%A3%E1%B9%ADhity%C4%81>
eva <https://www.wisdomlib.org/sanskrit/segments/eva>* translation:*
4. In the afternoon, having covered the altar (with sacrificial grass), and
handed (to the sacrificer and his wife) one half of the fast-milk, they
enter (the hall), put fire-wood on, and prepare the under-layer (of
gravel). He (the Adhvaryu) puts the butter on (the old Garhapatya), and
cleans the spoons. The sacrificer takes the king (Soma) on his lap. He (the
Adhvaryu) scatters about the (dust of the) foot-print of the Soma-cow
behind the (new) Garhapatya for the sake of a firm standing, for it is with
the foot that one stands firmly.
So vratam is too many and everyday a new vratam is adduced and
the puranas do state all these as a bundle for kamya karma, as an Yagnam
for selfish purpose is performed.
CONCEPT OF THE VRATAS TRUTH AS ASCRIBED WITH THE AUTHENTIC
NARRATIONS:
Chapter 4 - Religious aspects of the Matsyapurāṇa
<https://www.wisdomlib.org/hinduism/essay/matsya-purana-critical-study/d/doc628442.html>
As mentioned earlier the importance of sacrificial system prevailing in the
Vedic age diminished with the passing time due to its rigidity and the
vratas <https://www.wisdomlib.org/definition/vrata#purana>, upavāsas
<https://www.wisdomlib.org/definition/upavasa#purana>, śrāddhas
<https://www.wisdomlib.org/definition/shraddha#purana>, prāyaścittas
<https://www.wisdomlib.org/definition/prayashcitta#purana>, dānas
<https://www.wisdomlib.org/definition/dana#purana>, dīkṣās
<https://www.wisdomlib.org/definition/diksa#purana> etc. took its place in
Purāṇic age. All kinds of people can participate in these austerities which
Vedic *yajña <https://www.wisdomlib.org/definition/yajna#purana>* restricted
within a group of people only. The Purāṇas
<https://www.wisdomlib.org/definition/purana#purana> are repositories of
such religious rites and customs. Among the religious rites described in
the Purāṇas vratas occupy a very important place which is testified by the
large numbers of vratas enjoined here.
The term *vrata <https://www.wisdomlib.org/definition/vrata#purana>* means
will, obedience, conduct or custom. It also denotes religious vow or
practice, any pious observance, meritorious act of devotion or austerity,
any vow or firm purpose, resolve to practice of always eating the same
food, feeding only on milk etc.
P. V. Kane in his *History of Dharmaśāstra
<https://www.wisdomlib.org/definition/dharmashastra#purana>* derives the
term *vrata* from the root *vṛ* (to choose or will) with the suffix *ta*.
He says,
“Therefore, when the word vrata is derived from 'vṛ' with the suffix 'ta',
the meaning of vrata can be ‘what is willed’or simply ‘will’.
This term is used in the sense of law or ordinance as the will of a person
who has authority is obeyed by others as law. People generally believe that
the gods have laid down certain rules and duties to be followed by them.
When commands are obeyed or duties are performed in the same way for long,
they become the patterns of obligations and thus it means customs or
practices.
The vratas are found treated in the Vedas
<https://www.wisdomlib.org/definition/vedas#hinduism>, Brāhmaṇas
<https://www.wisdomlib.org/definition/brahmana#purana>, epics
<https://www.wisdomlib.org/definition/epic#hinduism>, Dharmaśāstras
<https://www.wisdomlib.org/definition/dharmashastra#purana>, Sūtras
<https://www.wisdomlib.org/definition/sutras#hinduism> and Purāṇas. In
the *Ṛgveda
<https://www.wisdomlib.org/definition/rigveda#purana>, vrata* is used to
mean divine ordinance or ethical patterns of conduct. Again in the *Ṛgveda*
, Agni <https://www.wisdomlib.org/definition/agni#purana> is said to be the
*vratapā* which means the protector of *vrata*. The *Atharvaveda*
<https://www.wisdomlib.org/definition/atharvaveda#purana> uses the term
*vrata* as ordinances of gods.
Yāskācārya has given two meanings of *vrata*, viz.,
1. religious observance or restrictions as to food and behaviour and
2. special food prescribed for a person engaged in religious rites.
In the sūtras of Pāṇini
<https://www.wisdomlib.org/definition/panini#purana> also
these meanings of the term *vrata* are expressed clearly In the *Mahābhārata
<https://www.wisdomlib.org/definition/mahabharata#purana>*, the word *vrata* is
used to mean mainly a religious undertaking or vow in which one has to
follow certain restrictions on food or on general behaviour. Śabara
<https://www.wisdomlib.org/definition/shabara#purana> in his *Bhāṣya
<https://www.wisdomlib.org/definition/bhashya#hinduism>* on
*Mīmāṃsādarśana* stated
that *vrata* means an activity of mind which is a resolve in the form of ‘I
shall not do this’. The *Mitākṣarā
<https://www.wisdomlib.org/definition/mitakshara#hinduism>* on
*Yājñavalkyasmṛti* indicates that *vrata* is a mental resolve to do
something or refrain from doing something
Thus, the word *vrata* has different etymological meanings, yet it is
mainly used as a religious undertaking observed on certain day, *tithi
<https://www.wisdomlib.org/definition/tithi#purana>*, month or other period
of time for the attainment of desired fruits. *Vrata* is observed for
worshipping deity, usually accompanied by restrictions to food and
behaviour. *Vrata* is a definite resolve relating to a certain matter held
as obligatory and may be positive like ‘I must do it' or negative ‘I must
not do this’.
*Concept of Vrata in the Purāṇas:*
Though all the scriptures speak about vratas, it is the Purāṇas which give
the utmost importance to the observance of vratas. Almost all the Purāṇas
have discussed about the vratas and stressed the need for the perfomance of
vratas and upavāsas. The authors of the Purāṇas have placed the vratas over
the Vedic sacrifices.
The *Brahmapurāṇa
<https://www.wisdomlib.org/definition/brahmapurana#purana>* has stated that
the observance of a *vrata* for the god Sūrya
<https://www.wisdomlib.org/definition/surya#purana> for one day only gives
the reward which cannot be achieved by hundreds of Vedic
sacrifices. Thousands of vratas in the sense of self imposed, devout, or
ceremonial observances of different sorts are described in the Purāṇas. The
rules of the vratas in the Purāṇas have been very much liberalized to
embrace different segments of people. For this reason the caste and gender
restrictions have been reduced. Yet there had to be some rules guiding the
whole process in order to protect and preserve the sanctity of the ritual
system itself. According to the *Agnipurāṇa
<https://www.wisdomlib.org/definition/agnipurana#purana>, vrata* involves
certain regulations such as regular bath, limited food, worshipping god
etc. It also speaks of ten virtues which must be followed as common to all
vratas, viz., forbearance, truthfulness, compassion, charity, purity of
body and mind, curbing the organs of the senses, worship of deities,
offering into fire, satisfaction and not depriving any other of his
belonging.
*Upavāsa (fasting):*
The central point of *vrata* is *upavāsa
<https://www.wisdomlib.org/definition/upavasa#purana>* i.e. fasting. The
*Viṣṇudharmottarapurāṇa*, the *Liṅgapurāṇa
<https://www.wisdomlib.org/definition/lingapurana#purana>* and the
*Matsyapurāṇa
<https://www.wisdomlib.org/definition/matsyapurana#purana>* give a clear
picture of the extent to which numerous vratas are performed with upavāsas.
However, in the *Matsyapurāṇa* alternative rite is permitted for those who
find it hard to observe a fast. It is said in the *Matsyapurāṇa* that one
who can not take a complete fast of 24 hours may take food after sunset and
this is known as *nākta*
*Saṅkalpa (mental resolve)*
Purāṇas enjoin that before starting a *vrata*, *saṅkalpa
<https://www.wisdomlib.org/definition/sankalpa#purana>* (mental resolve) is
to be taken and there must be a *pāraṇā* in the conclusion of the *vrata*.
In case of a fast or a *vrata, saṅkalpa* is to be generally made in the
morning. Even when a *tithi* doesn’t begin in the morning the *saṅkalpa* has
to be made in the morning. If no *saṅkalpa* is made, the devotee loses the
merit of *vrata* and gets very little benefit from it. For making a
*saṅkalpa* one has to perform some rites to the gods.
The *Garuḍapurāṇa
<https://www.wisdomlib.org/definition/garudapurana#purana>* has an ideal
example of such *saṅkalpa*. It is found thus,
‘O God! I have undertaken this *vrata* in your presence; may it succeed
without obstacles if you become favourable to me; after I undertake this
*vrata* if I die when it is half finished, may it become completely
fulfilled through your favour’.
*Udyāpana or Pāraṇā (concluding a fast)*
On the other hand <https://www.wisdomlib.org/definition/hand#hinduism>, a
*vrata* comes to an end by a rite called *udyāpana* or *pāraṇā*. The
*Viṣṇudharmottarapurāṇa* clearifies that a *vrata* ends with *pāraṇā* and
at the end of a *vrata, pāraṇa
<https://www.wisdomlib.org/definition/parana#purana>* takes place the day
after the day of the fast and is generally performed in the morning. It is
ordained that without doing *pāraṇā* of a *vrata*, another cannot be
started. A *vrata* becomes fruitless if the *udyāpana* or *pāranā* is not
performed.
The *Padmapurāṇa
<https://www.wisdomlib.org/definition/padmapurana#purana>* classifies
vratas into three categories, viz.,
1. mental vratas,
2. physical vratas and
3. vratas of speech.
Non-violence, truthfulness, not depriving a person from his property by
illegal means, continence and freedom from hypocracy are the mental vratas
that lead to the satisfaction of Hari
<https://www.wisdomlib.org/definition/hari#purana>. Eating only once in the
day, eating after the sunset (*nakta
<https://www.wisdomlib.org/definition/nakta#purana>*), fasting, abstaining
from begging etc are physical vratas for human beings. Study of the Vedas,
recounting the name of Viṣṇu
<https://www.wisdomlib.org/definition/vishnu#purana>, speaking the truth
and abstaining from backbiting are the vratas of speech Another
classification is made on the basis of time i.e., for how much time a
*vrata* lasts. A *vrata* may last for a day or a fortnight or a month,
season, *ayana <https://www.wisdomlib.org/definition/ayana#purana>*, year
etc. and on the basis of such time vratas are classified. *Ayana* is the
time of the stay of the Sun in the northern or southern hemisphere. ( t O
BE CONTD) kr irs 81121
On Mon, 8 Nov 2021 at 09:27, 'gopala krishnan' via iyer123 <
[email protected]> wrote:
> *DIVINE INFORMATION PART 2-12*
>
> *Varaha Purana part 20 Posted by: "DILIP KUMAR RAVINDRAN"**
> [email protected] <[email protected]> prdili Mon Nov 29, 2010 12:36
> am (PST) *
>
> * SHAURYA AND SARVA BHAUM VRATA*
> *Shaurya and Sarva Bhaum vrata is related with the worship of goddess
> Durga and is observed on the nineth day of the bright half of the hindu
> month-ashvin. The rituals commence by taking a 'sankalp' as well as
> observing a fast on the preceding day(saptami) .The fast is broken on the
> next day(ashtami) by having fruits. Cereals are excluded from the diet. One
> important aspect of this austerity is the worship of virgin girls along
> with goddess Durga. One who observes the rituals of this austerity
> attains power velour and strength. Sarva bhaum vrata is related with the
> worship of all the ten directions, considered as goddesses .A fast is
> observed on the tenth day of the bright half of the hindu month-kartik and
> lasts for a year whereby a devotee observes fast on the tenth day(bright
> half) of every month that follows. One important characteristic of this
> fast is that it is broken at the end of the day by having rice and curd.
> Making sacrifices in the name of all the ten directions are the
> inseparable part of this austerity. A devotee, who observes this
> austerity lasting for a year remains invincible in whatever he does*
>
> *TIL DHENU-DAAN*
>
> *As the name implies,an idol of a cow made from powdered sesame seeds is
> donated to a brahmin. The idol should weigh not less than sixteen
> 'prasthas'(one prastha=four kudav, ancient units of weight measurement) *
>
>
> *Similarly, a calf's idol made from powdered sesame seeds and weighing
> four 'prasthas' is donated to a brahmin. Apart from these idols of cow and
> calf a devotee should also donate 'deer-skin'. While donating these
> things, he should pray in the following way-'O Til dhenu! Bless me so
> that I enjoy prosperity and never experience scarcity of any kind in my
> life. 'The brahmin receiving the donation should express his gratitude in
> the following way-O goddess! I am receiving you in all humility. Bless and
> nurture my whole family.' A person who donates 'Til Dhenu'get's all his
> wishes fulfilled and attains to Vishnu loka after his death.*
>
> *JAL-DHENU DAAN*
>
> *The method of donating 'Jal Dhenu' is as follows-first of all small area
> of land is purified by coating it with cow dung and place two small pots
> are placed at the centre. These pots are filled with different things like
> water, camphor, sandal wood, etc. The devotee should then imagine goddess
> Jal Dhenu and her calf to be dwelling in those pots respectively. Both the
> pots are adequately adorned with various articles like sandalwood, flowers
> and then worshipped. After the completion of the rituals both the idols
> are donated to Brahmins .A person who donates Jal Dhenu or a brahmin who
> accepts it attains to Vishnu loka after being absolved of all his sins*
>
> * Varaha Purana part 21 Posted by: "DILIP KUMAR RAVINDRAN"**
> [email protected] <[email protected]> prdili Sat Dec 4, 2010 11:59
> pm (PST) *
>
> *KAAM-VRATA *
>
> *This austerity is related with the worship of lord Kartikeya and is
> observed in the bright half of the** hindu month-pausha. On the sixth
> day of this month, a devotee is expected to live on nothing else but
> fruits .Lord Kartikeya is also known by several other names-Shadanan,
> Senani, Kritikasut, Kumar, Skand, etc. The austerity concludes by feeding
> the brahmins at the year end and making donations to them. A devotee who
> observes this austerity gets all his wishes fulfilled. *
>
> *AAROGYA-VRATA *
>
>
> * This austerity is related with the worship of lord Surya Narayan who
> is also known by several other names like Aaditya, Bhaskar, Ravi,Bhanu,
> Diwakar, Prabhakar, etc .A devotee should observe a fast on the seventh
> day of any month and worship lord Suryanarayan. The fast should be broken
> on the next day-ashtami. A devotee can continue this ritual for one year
> following the above mentioned rituals. A devotee who observes the rituals
> of this austerity becomes free from all kind of diseases and enjoys a
> healthy life. *
>
> *PUTRA-PRAPTI VRATA *
>
> *This austerity commences on the eighth day of the bright half of the
> hindu month-bhadrapad The rituals consist of taking a 'sankalp' on the
> preceding day(saptami) and worshipping lord sri Hari on the next day with
> appropriate rituals. Offerings are made to the sacrificial fire, which
> usually consist of articles like barley, sesame seeds, ghee, etc. *
>
> *The austerity concludes by feeding the invited brahmins and making
> donations to them .This way, the austerity continues for a year wherebya
> devotee observes fast on 'ashtami' of every month. A sonless person is
> blessed with a son if he observes this austerity with total devotion.This
> austerity, which is popularly known as 'Krishna ashtami 'also helps a
> devotee to become absolved of gravest of sin.*
>
> *Varaha Purana part 22 Posted by: "DILIP KUMAR RAVINDRAN"
> [email protected] <[email protected]> prdili** Sun Dec 5, 2010
> 12:13 am (PST) *
>
> *Varaha purana Part 22 *
> *RASA DHENU DAAN*
>
>
> *First of all, the area is purified by coating it with cow-dung after
> which a black deer-skin is spread on it along with kusha grasses. Two
> pots-one large and the other a small one are placed side by side. These
> pots are filled with sugarcane juice and symbolize 'Rasa-Dhenu' and the
> calf. Four sugarcanes symbolizing the four legs of 'Rasa-Dhenu' are fixed
> at four corners. After that, one small silver piece is placed at the base
> of each of the sugarcanes symbolizing hoofs. Rasa-Dhenu is then adorned
> with colorful cloths and flowers. Again, four small pots filled with
> sesame seeds are kept at the four corners near Rasa-Dhenu. After
> the worship is accomplished, Rasa-Dhenu is donated to a brahmin. A person
> who donates Rasa-Dhenu is liberated from all his sins and all his
> ancestors as well as the generations to come attain to the Heaven. *
>
> *GUD-DHENU DAAN *
>
> *As it is amply clear by the name, in this ritual some jaggery is taken
> and given the shape of a cow and a calf. The land is purified by
> coating it with cow-dung. After that, a black deer-skin is spread
> on that purified area. Some kusha grass are then spread on the dear-skin
> and covered with a piece of cloth. Now, both the idols of cow and it's
> calf are worshipped with appropriate rituals after which they are donated
> to Brahmins .A devotee should also should also donate shoes, umbrella and
> if possible, a gold ring to brahmins. Donating a Gud-Dhenu enables a man
> to attain to such divine world where sages and hermits dwell. By doing
> thus, he also liberates his ancestors and the future generations. *
>
> *SHARKARA-DHENU DAAN*
>
>
> *In this ritual, idols of a cow and a calf are made from sugar. After
> being worshipped they should be donated to a brahmin. *
>
> *A devotee should live only on sugar for a day.** Donating a
> Sharkara-Dhenu liberates a man from all his sins. Similarly, donating
> Madhu-Dhenu( made from honey),Kheer- Dhenu(made from rice and milk),Dadhi-
> Dhenu(curd) ,Navneet- Dhenu(made from butter),Lavan- Dhenu(salt) and
> Karpas-Dhenu( cotton) are all believed to bestow incomparable virtues to a
> devotee.*
>
> *Posted to the groups on 8-11-2021 by R. Gopalakrishnan,78, retired AGM,
> Kerala Telecom,Trivandrum*
>
>
>
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