SANATANA DHARMA 50 PART 50 KRAJARAM IRS 13624 14624
16 SAMSKARAS (24 MORE ARE THERE BUT MAIN ONLY)
Realisation, unique only to mankind, has led him to think deeper about his
physical, mental and spiritual wellbeing. Towards this end, the Vedic seers
prescribed a set of observances, known as Samskaras. In classical Sanskrit
literature texts, such as Raghuvamsha, Kumarsambhavam,
Abhijnan-Shakuntalam, Hitopadesam and Manu Smruti, samskara is used to
mean: education, cultivation, training, refinement, perfection, grammatical
purity, polishing, embellishment, decoration, a purificatory rite, a sacred
rite, consecration, sanctification, effect of past actions (karmas), merit
of karmas, etc. The variety of rites and rituals related to the samskaras
help in the formation and development of personality. In the Parashar
Smruti it is said, "Just as
a picture is painted with various colours, so the character of a person is
formed by undergoing various samskaras." Thus, the Hindu sages realised the
need of consciously guiding and moulding the character of individuals,
instead of letting them grow in a haphazard manner.
Impurities associated with the material body are eradicated by performing
samskaras. The whole body is consecrated and made a fit dwelling place for
the atma. According to the Atri Smruti a man is born a Shudra; by
performing the Upanayana Samskara he becomes a Dvija (twice born); by
acquiring the Vedic lore he becomes a Vipra (an inspired poet); and by
realising Brahman (God) he becomes a Brahmin. The samskaras are a form of
spiritual endeavour (sadhana) - an external discipline for internal
spiritual edification. Thus, the entire life of a Hindu is one grand
sacrament.
The Isha Upanishad reveals that the final goal of the samskaras, by
observing the rites and rituals is "to transcend the bondage of samsara and
cross the ocean of death." {Tirukkural also adopted it as, “PIRAVIP
PERUNKADAAL NEENDUVAR, NEENDHAAR IRAIVANADI SERAADHAAR” It meant that one
who did not get along with the Brahmam in any form, may not cross the ocean
of births and deaths. Bhaja Govindam of Adi Shankara also speaks the same
words} So lets see whether these 16 is easily adoptable.
GarbaAadhana - Pre consummation rites which purify the parents
Pumsavana - Rites for the carrying mother
Simantonnayana - Prenatal rite for the protection of carrying
mother and her womb
Jatakarma - Natal rite purifying the new born
Namakarana - Naming Ceremony
Nishkramana - Exposing the infant to outside world
Annaprashana - First Feeding of solid food
Chaulam - Tonsure
Karnavedhana - Piercing the ears
Aksharaabhyasa or Vidyaramba - Beginning of Education
Upanayana - Opening the eye of wisdom. Lit. bringing near the
Guru, scripture and God. Investiture of Sacred Thread.
Vedaarambha - Initiation into the Vedic Education
Keshanta or Ritusuddhi - Whole body Shave for boys or Nuptial
rites for girls
Samaavartana - Convocation or Completion of Education
Vivaha - Marriage
Antyeshti - Funeral Rites
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1 Garbhaadhaana Kaala Nirnaya and Vidhi : Barring Chaturthi, Shashthi,
Chaturdashi, Ashtami, and Purnima all other Tithis are auspicious for the
task. Soma- Budha- Guru and Shukra Vaaraas are excellent. Moola- Magha-
Revati- Jyeshtha Nakshatras are adverse. Bharani-Krittika- Asresha-
Ardra-Purvaphalguni-Purvashadha-Purvabhaadra and Vishakha are passable and
the rest are all excellent. In the context of Gochaara, Chandrabala is
important. In other words, Chandra’s position from the Janma Rashi’s twelve
places would accord the following results respectively viz. Good Food,
Poverty, Happiness, Illness, Failures, Prosperity, Stree Laabha, Death,
Raaja bhaya, contentment, gain of wealth, and loss of wealth. It is however
clarified that even if Chandra is in the second, fifth and ninth positions
too, then Chandra-bala would be satisfactory. Garbhaadhaana Homa in the
Prathama Ritu needs to be performed in the ‘Gruhyaagni’or House Agni itself
but in the second and onward Ritus, Gruhyaagni homa is not required. In
case there is no Gruhyaagni then Garbhadhaana be performed by Mantra
Pathana by the self or by Brahmanas. Garbhaadhaana Sankalpa states:
Mamaasyaam Bharyaayam Samskaaraatishaya dwaarasyaam janishyamaana
Sarvagarbhaanaam Beeja garbha samudbhavainonibarhana dwaara Shri
Parameshwara preetyartham garbhaadhaanaa -khya karma kartishye/
( MayBhagavan be pleased with this Garbha of my wife and the future
Garbhaas from her bija garbha so that it gets purified of sins and
blemishes; with this Sankalpa the Garbhaadhaana Karma is being proposed).
The Sankalpa would be followed by Punyaahvaachana, Maatrukaa Pujana, Naandi
Shraaddha and so on by the blessings of Devas to accomplish the Samskaara
till the end. After the Punyahvachana, may Bhagavan Brahma and the Anga
Devataas be pleased too and so should be Agni, Surya, Prajapati and all the
rest! Puja of Devi Gauri and Maatrikaas is an integral part of Naandi
Shraaddha;
first Maatruka ( Maatru- Maataamahi-Prapitaamahi Puja and Paarvana
followed by Pitru (Pitra-Pitaamaha- Prapitaamaha) Paarvana and Patni
sahita Naanaa Paarvana are all the constituents of Naandi Shraadda; in the
Naandi Shraaddha the word ‘Swaahaa’ is pronounced but not ‘Swadha’. All the
Naandi Shraaddha Karmas are required to be perfomed with Savya Yagopaveeta.
For each Paarana there must be two Brahmanaas to represent the Vishwa
Devaas. There must be in all nine Brahmanaas viz two to represent Vishwa
Devas, one to represent Vishnu, and thee each to Maatru and Pitruganaas.
Minimum four might perhaps suffice. In Vriddhi Shraaddha when the father of
the Karta or the husband of the Garbhini woman is alive then Kratu Daksha
naamaka Vishva Deva is represented while the other Vishva Deva named Satya
Vasu represents the various other Karmas like Soma Yaga, Garbhaadhaana,
Pumsavana, Seemantotrayana, Aadhaana etc. Naandi Shraaddha is to be
compulsorily obsereved in all the functions like in the ‘Samskaaraas’ such
as Garbhaadhaana, Vaapideva Pratishtha, Apurva Aadhaana and such other
Karmaas, Sanyaasaashrama Sweekarana, Kaamya Vrishotsarga, Griha Pravesha,
Shravanaa Karma, Sarpa Bali, Aashviyuja and Aagrayanaadi Paaka Sansthaa’s
Opening Ceremonies.
Of course, Shravanaa Karma and Naandi Shraaddha are optional in
functions other than Garbha –adhaana, Pumsavana, Seemotannayana, Choula,
Upanayana, and Vivaaha. Naandi Shraaddha is to be performed in a different
way in respect of Jaata Karma and Putra Janana functions. If Jaata Karma is
to be performed at Janma kaalaa itself, then the Sankalpa is to be made
only once saying:
Putra janma nimittam Jaatakarmaangamcha Vriddhi Shraaddham tantrena
karishye/ In case, Jaata Karma is to be at the same time of Nama Karma
which normally is the practice, then Putra Janana Nimitta Karma is also
tagged on at the same time. Then the Sanlkalpa could be :
Putrajanma nimittakam Jaatakar-maadi Choulaanta
Samskaaraangabhutam cha Naandi Shraaddha tantrena karishye/ Hence,
Choulaadi Karmaas be tied up with other Karmaas also and Naandi Shraaddha
need not be performed again and again. Now, Vriddho Shraaddha assumes that
it is performed only when the Kartha’s father nis alive as already mentiond
earlier; the decision in this regard states:
Jeevettu yadi Vargaadyastam vargantu parityajet/ On this analogy
Naandi Shraaddha is to be amended:In case both father and mother are alive,
the Parvana is only for Mother’s father; similarly if father and grand
father are alive then the Uccharana should be Pitaamahasya Maatru pitaamah
prapitaamahyah/ ; in this case, the Sankalpa is as from the Self himself.
Incidentally, the presence of Vishva Deva –to be represented by extra
Brahmana for the Parayana-is not necessary if the Naandi Shraaddha is not
for Matru Parayana.
After the Naandi Shraaddha ending up with ‘Swasti Vaachana’ in the
presence of Kratu Daksha of Vishwa Devas, actual Garbhaadhana Samskaara
would resume as per the traditions of Shakkhaas.
Rigvedis / Ashwaayana Shaakha follow the practice of performing
Praajaapatya Charu Homa to Bhagavan Vishnu six times and once to Prajaa
Pati by offering ‘Ghritaahuti’ and even without Japopasthaana, do perform
however ‘Karanaadis’. Then as per the Vachana or Statement viz.
Vishnuryonim japet suktam yonim spurushtwaatribhirvrati, Gharbhaadhaanam
tathah kuryaat Suputro jaayatey dhruvam/
(The Karta would then touch the Jaghana of the Garbhini Stree and repeat
the Mantra thrice viz. Vishnuryonim kalpayatu/ , meaning thereby : ( May
this Samskaara result in the birth of a male child!) After the necessary
homaas, drops of Asagandha Rasa an Ayurvedic Preparation from the Semen/
urine of a male cat be administered into the right nose of the Garbhini.
and the Karta has to take bath after the Sanskaara but not the Garbhini
since : Shayanaadhyutaa Naari Shuchisyaadashuchih pumaan/ ( A woman waking
up from bed is clean but not a male!). It was also stated :
Tailaabhyaktastwanaachaanta smashru karnani Maithuney, Mutrotchaaram
yadaakuryaa dahoraatrena shuddhyati/ ( A male has to physically purify
himself after Tailaabhyangana or Oil Bath, hair cut, passing urine and must
execute ‘Aachamana’or otherwise observe Upavaasa!
Having thus concluded the ‘Garbhaadhaana Prayoga’, the Karta has to
perform Narayana
Bali intended to ward off ‘Pretopadrava’ or Evil Spirits seeking to
obstruct easy delivery of a child, especially a boy. Narayana Bali is best
done on Shukyaikaadashi or Purnima with the Sankalpa of:
Madeeya kulaabhivriddhi pratibandhaka Pretasya Pretatya
nivruthyaertham Naraayana balim karishye! (I hereby resolve to offer
Narayana Bali to purge the Pretatwa which hinders the promotion of my
Vamsha). As per procedure, two Pratimas of Vishnu and Vaivaswata Yama are
installed and invoked in two Kumbhaas, Vishnu Sukta and ‘Yamaaya Somam’
Mantra ate recited and ‘Shodashopachaaraas’ implimented. Some perform Puja
to five Pratimas of Brahma, Vishnu, Shiva, Yama and Preta.The Karta then
keeps South faced ‘Kushaagra’ on the Vishnu Rupi Preta in prachhnaaveeti
position of Yagnopateeta and recite: Shudhantaam Vishnu Rupi Preta.Then
‘prokshana’or/ sprinkling water mixed with honey and oil is effected on
ten pindaas pointing out the specific Pratima of Preta stating that it was
of Kaashyapa gotra’s Vishnudatta Preta. After due Puja, the Karta achieves
Visarjana and Snaana. On the night that follows he should obeserve
Jaagarana and Upavasa and treat Bhojana and Daanaas to three or five
Brahmanas on the next morning.
Naaga Bali is proposed to rescind troubles on accont of ‘Sarpaas’.
This Vrata may be posted to an Amavasya, Purnima or Panchami in the
presence of a Sabha or congregation of Invitees. The Karta would address
the Sabha: Sabhaaryasyamameha janmani janmaantarevaajaata SarpaVadha Dosha
pariharaardha praayaschittamupavishantu bhavantah; Sarvey Dharma
vivaktaarah/ ( Kindly guide me and my wife as to how to atone the sin of
killing snakes either in our current or past births). Then the elders of
the Sabha would advise the Karta that the Prayaschitta would be to execute
Fourteen Krucchya Vratas or such other Vratas to achieve Shuddhi; however
considering the current trends of Desha-Kaala Situations the Karta might
tone down the Prayaschitta by fully shaving the head and after obtaining
Guru’s directive gives away a Daana of a metal rod with Dakshina and on
making a Pratima of a Sarpa with the paste of wheat flour and tila kept
on a dry leaf sieve, invoke it as follows:
Ehi purva mrutam sarpam asminpishthey samaavisha, Samskaaraartha maham
bhaktya praarthamaham sampradatey/
(Sarpa! You were already killed by me, do now enter into this sieve. I
shall render ‘Samskaara’ or purification of your soul and as such do accept
my worship). After satisfying the Shodshopa-chaaraas, the Sarpa is
addressed as follows:
Namostu sarvebhyo ye kecha Prithivimanu, Yey Antarikshey ye
divityebhyah Sarpebhyo namah/ Ye dorochaney divo ye vaa Suryasya
rashmishu, Yeshaamapsu Sadhakrutam tebhyam/ Yaa ishavo dhaatu dhaanaamam
yeva Vanaspateegumranu/ Ye vaavateshu sheratey tebhyah/ Traahi traahi
Mahabhogin Sarpopadrava duhkhatah, Satatam dehi mey Punyaam nirdushtaam
deergha jeevineem/Prapannam paahimaam Bhaktyaa Krupaalo Deenavatsala,
Jnaanatojnaanato Vaapi krutam Sarpam vadhomaya/ Janmaantarey tathai
tasmin matpurva thavaa Vibho, Tatpaaam naashaya kshipramaparaatham
kshamaswamey
My obeisances to the Snakes at ll possible places either on Earth or
Skies. Maha Sarpa!Do save me from all kinds of tribulations and grant me
and my progeny with long life. Do pardon me or my earier generations for
their irrseponsible acts of cruelty of killing Sarpas in the past knowingly
or unknowlingly ) Thus the Naaga Bali Karta should take bath for
purification of Self and wife , make ‘vyahrities’ or offerings to Agni Deva
with ghee, and accomplish the full course of worship for three days and
nights and on the last day complete Brahmana Bhojana and Dakshina-
Daanaas. Thus: Kritaa Sarpasya samskaara manena vidhinaa Narah, Virogo
jaayatey kshipram santaim labhatey shubham/ (Thus on the conclusion of the
Naaga Bali / Naaga Samskaara, the Kartas are blessed to get rid of all
diseases and achieve the destruction of the full Scare of Serpents).
The Final Prayer states: Brahma lokecha ye Sarpaah Seshanaaha
purogamaah, Namostu tebhyah supreetaah Prasannah santumey sadaa/ Vishnu
lokeca ye Sarpaa Vasukhi pramukhaascha ye Namostu,Rudra lokey cha ye
Sarpaastakshaka pramukhaatathaa namostu/ etc.
( My greetings to all the Sarpas like Sesha Naaga, Vaasukhi and
Taksha in Brahma-Vishnu- Rudra Lokaas). Our Salutations are also those
were saved from Khandava Vana, saved by Astika from Sarpa Yagna, from
Vaitarini, Bhuloka, Pataala, mountain caves, villages etc. Do protect us
and bestow long life and health . Thus with the conclusion of the Naga
Bali, Garbhadhaana Samskara is fully accomplished!
Details of Krucchrama Vrata: In the case of persistent barrenness of a
married woman, Hari Vamsha Purana Shravana and allied Vratas are of far
reaching significance. These are to be observed for six or four or three or
atleast one and half years and perform Prayaschitta . This involves thirty
Krucchrama Vrataas a Year, and each Krucchrama comprises diksha for twelve
days; on the first day, the Bhojana at the noon only once a day is called
‘Eka Bhakta’ that too twenty six fistfulls; twenty two fistfuls in the
second night; twenty four fistfulls at any time on the third day; and full
Upavasa or food only at night on the fourth day . This circle is called
Paada Krucchra. Thice over this is called Praajaapatya Krucchra. Two Eka
Bhaktaas are called Nakta. Two Ayaachita ( or without seeking any
specified thing to consume from any body) Upavaasaas or three Yaachita
Upavasaas or consuming specified material to eat are called Ardha
Krucchraas. Ekabhakta-Nakta-Ayaachita Upavaasaas of three hundred times are
called Paadona Krucchra. Of these if nine days are observed eating small
amount of unspecified food then that type of Vrata is named Ati Krucchra.
Consumption of just one gulp of milk only to keep alive as ‘Praanaadhaara’
or life saving for twenty one days is called Krucchaati Krucchra. In case,
consumption of Panchagavyaas or the remains of a cow viz. milk, curd, ghee,
urine and excrement along with Kushodaka or kushaas with water; or two
Upavaasaas are designated as Saantapana Krucchra. The consumption of the
same mix of materials plus one Upavasa on seven days is called
Mahaasaantapana Krucchra. Consumption of Panchagavyaas in equal proportions
on three days continuously is known as Atisaanpana Krucchra. Consumption of
hot ghee, milk and plain water one by one on three separate days in a row
with additional Upavaasaas on further three additional days is called Tapta
Krucchra. Similar consumption of cold items is known as Seeta Krucchra.
Continuous Upavaasa for twelve days ie. eating in the night is known as
Paraaka Kruucchra. Increasing the intake of one egg-sized food by day from
Pratipada to Purnima and decreasing the intake by each ege-ful food from
Krishna Paksha Pratipaada to Darsha or Amavasya is designated as
Chaandraayana Vrata. Observing this Vrata in Shudda Paksha is noted as
Ava- Madhya Chandraayana and in Krishna Paksha only is called Pipilikaa
Madhya Chandrayana. In all the Krucchrama Vrataas, Vrata-Purti Snaanaas or
Terminal baths need to be observed as per their time-specifications.
Praajaapatya Vrata: Those who are not capable of observing Praajaapatya
Vrata might as well implement Gayatri Japa by ten thousand times or
alternatively perform Tila-Homa with one thousand Gayatris. Other
‘Pratyaamnaas’ or alternatives to this Vrata are: two hundred
Praanaayaamaas; Dwadashi Brahmana Bhojana; twelve Snaanaas in a Tirtha but
each time after the drying of head-hairs; Veda Samhitaa Paaraayana; Yatra
covering of four kroshaas, or one yojana or 13-16 kms; twelve thousand
‘Saashtaanga’ namaskaaraas; hundred thirty two Pranaayaamaas plus one day /
night Upavaasa while standing facing the East; Ekaahika Krucchra with the
consumption of Yaavaka bhakshana in go-mutra; recital of ‘Dwaadasha Rudram’
called by some as one Krucchhra; or Paavakeshti, or Paavamaaneshti; or six
Upavaasaas in a row. These indeed are considered as the alternatives of
the Praajaapatya Vrata. By way of clarification, it may be said that one
Upavas may equate one Brahmana Bhojana. In the case of extreme inability,
the last-resort Pratyaamnaaya could be Sahasra Gayatri Japa, or twelve
Pranaayaamaas. If one is not able to observe Praajaapatya at all, one could
give away the Daana of a milch-cow to a Brahmana. If such Go-Daanaa is not
possible, the equivalent price of gold or silver be provided; if not,
Annadaana might be an alternative proposition . The prescribed number of Go
daanaas are: two in lieu of Ati Krucchra or Saantapana Kruccha; three Go
Daanaas instead of Paraaka Krucchra or Tapta Krucchra; four Go daanaas in
respect of Krucchaati Krucchra; and in place of Chandraayana Vrata, the
Go-Daanaas might be eight, or five, or four or three. For
‘Maasaanta-Payovrata’ the number is five Go Daanaas and finally, in the
context of Go-Mutra Yaavaka Vrata, five Go Daanaas are prescribed.
Prayaschitta for Putra Praapti: Dharma Sindhu instructed an elaborate
prescription stated brieflly as follows: The Karta of the Praayaschitta
Vrata for Santana Prapti should first approach a Pandita Sabha and pray
that he and his wife be advised the details of the procedure of
Praayaschitta since they should have committed sins either in their current
birth or the past births due to ‘Bala ghaata’or killing children or ‘Vipra
dhanaapahaara’ stealing possessions of virtuous Brahmanaas. As the elders
in the Sabha counselled to perform Prayaschitta for six or three or atleast
one year. Accordingly, the couple make the Sanlakpa:
Mama Sabhaaryasyaitajjanma janmaantara arjitaanapaytatva
mritaapatyatwadi nivaasa bhuta bala ghataVipraratnaapahaaraaradi janya
durita samoola naashaka karma vipaakokta vidhinaadhikaara siddhidwaaraa
deerghaayushmadbahuputraadi santati praapta yeshadabdamtryabdam
saardhaardhamabdam vaa praayaschittam, purvottaraanga sahitamuka
pratyaamnaayaye naahamaacharishye! After the Sankalpa, the Karta would have
his head and nails cut and taken Snaana with the Mantra
Aayurbalam Yashvarchah Prajaa pashu vasunicha, Brahma pragnaam cha
medhaamccha twam no dehi Vanaspatey/ and perform ‘Danta dhaavana’ with
neem stick and prepare himself for ten kinds of ‘Snaanaas’ like Bhasma
Snaana, Gomaya Snaana, Mrittikaa Snaana and Jala Snaanaas with specified
materials. Bhasma Snaana Mantra: Ishaanaaya namah ( on head),
Tatpurushaaya namah (on face) Aghoraaya namah (on Hridaya), Vaaanaayana
namah ( at the Guhya), Sadyojaataaya (on feet) and Om (on Sarvaanga). Then
Gomaya Snaanaby taking Gomaya in hand and spray it toward South and North
with Pranava OM, utter Maanastoka Mantara as Abhi Mantra, and smear all
over the body with the Mantra:
Gandhadwaaraam dhuraa dharshaam nitya pushtaam kareeshineem,
Ihwariigum Sarva bhutaanaam taa mihopahvaye shriyam/ and do two
‘Aachamanaas’.Mrittikaa Snaana: Take Mrittika in hand showing to Surya
with Namo Mitrasya and perform Abhi Mantra with :
Ashwa kraantey Rathakraantey Vishnu kraantey Vasundharey/ Shirasaa
dhaara ishyaami rakshaswamaam padey padey/ Thereafter take Mrittikaa in
hand with the Mantra:
Uddhrutaasi Varaahena krishnena Shata baahunaa, Mrittikey haramey
paapam yanmayaa dushkrutam krutam/ and display the mrittika to Surya and
smear it from head to toe with Syona Prithivi Mantra and have two
‘Aachamanaas’. Jala Snaanaas: Against a Jala Pravaaha or the currents of
a river or water body , looking at Surya Deva on the Sky, the Karta should
recite: Aapo asmaa -niktutwaa Bhaskaraabhi mukhah stitah, Idam
Vishnurjapitwaa cha pratisrotoni majjati/ (I take bath against the
currents of the water flow and facing Surya Deva while doing Vishnu Japa!)
Then perform Snaanas five times with each of the Pancha Gavyaas and
the sixth Snaana with Kushodaka. On the banks of the watrer-flow, he
should install Agni after Go-Pradakshina and Go-daana and perform Homa
Vyahritis one hundred eight times with ghee and each component of Pancha
Gayvaas to Vishnu, Rudra, Devi, Prajapati, Pancha Bhutas and Eight
Directions and additional twenty eight ‘Aahutis’ as Anvaadhaana or as
informalities. Following the Snaanas and Homaas, the Karta and his wife
should then perform Sankalpa to accomplish Hari Vamsha Grandha Shravana
from a Pandita Brahmana preceded by Ganesha Puja, Swasti Vachana, Naandi
Shraaddha, Vinayaka Shanti etc. and execute Brahmana Puja,
Vastraalankarana, Brahmana Bhojana etc. During these days of Hari Vamsha
Shravana the Karta should observe abstinence of Taila- Kshavara- Tamboola
Sevana-Bharyaa mithunaadi karyas but follow the rules of Dainika Havishya
Bhojana –Dakshina-Daanaadis etc. To ensure Santaana Vriddhi, following
auspicious deeds are required viz. Daana of a Golden/ Silver Sishu Pratima
in a swing, Vrishabha daana, Vivaha of a Brahmana or Brahmana Putri, Maha
Rudrajapa, Laksha Padma puja to Shivga, Go Vatsa Daana, Parthiva Linga Puja
with Abhilaashaashtaka Stotra and such other Shubha Karyaas.
Dattata (Adoption) –Eligibility and Procedure: In respect of
Brahmanaas, the first preference for adoption is for the Karta’s own
brother or his ‘Sapindi’ and ‘Sagotri’, or for the son of wife’s brother
or sister, failing which, somebody of the same Gotra of the Karta. But the
son of the Karta’s sister or his daughter’s son are not agreeable. As
regards those other than Brahmanas, the general principle appears to be
that adoption is preferred only to a person of the same Varna and
inclination should be of the same region say of Andhra or Ghurjara. But the
person under consideration for adoption should have brothers but nor elder
to him. While these regulations were very often ignored and the ‘Vaidika
Paddhati’ is more disrespected in practice than in observance. The only
criterion is stated to be mutual agreement and formal approval of the
Kingship or of the Ruling Government; in the formal way Upanayanaadi
Samskaaraas are performed and ‘Putratwa’ is legalised and declared
socially, although Brahmanas and a few other Varnas continue to recognise
the institution of Dattata as of the present. All the same, to the extent
of the continuance of the Institution of Dattata, both Rigvedis and
Yagurvedis follow their own own Vedic procedure of Dattata as follows:
Rigvedis in the context of ‘Dattata Swikaara’ observe Upavasa on the
previous day and on the day next in the presence of Brahmana Panditaas make
the Sankalpa
: Mamaaprajatwa prayuta Pitru runaapaakarana Punnaama Narakatraana
dwaraa Shri Parameshwara preetyartham Shounakokta Vidhinaa Putra prati
graham karishye, Tadangetwena Swasti Vaachanam Achaarya varanam Vishnu
Pujanamanna daanam karishye/ ( May the precollected fund of my Pitru Runa
that necessitated the sufferance of Punnama Naraka of my ancestors leading
to my inability to secure pitrutwa now be overcome as I am now committing
myself to follow the Vrata as per the instructions of Shounaka Muni to
initiate Swasti Vaachana, Selection of Acharya, Vishnu Puja and Annadaana).
Then the ‘Putra Pratigrahaanga homa’ be performed; then follows Agni
Pratishtha, Chakshusi Aajyena, homaas to Surya, Savitri, Agni, Vaayu,
Prajapati and so on. Twenty eighty Anvaadaanaas are performed around Agni
and Acharya seeks permission to start Ganapati Puja are five Ruks are
recited. The Putra daata would then declare:
Imam putram tava Paitrukarunaapaakarana punnaama naraka traan
siddhyatham Aatmanah Shri Parameshwara preetyartham tubhyamaham
sampradadena mama pratigrunnaat putram bhavaan / (I am now offering this
son of mine to you so that he would remove the Pitru Runa and save you and
your earlier generations from the pangs of Punnama Naraka as per the
prescribed vidhaana and in the evidence of Agni and the rest of all other
Devas as also the Bhagavan Himself; from now on this boy is your own son),
so saying the Daata would pour water in the palms of the Pratigraheeta. The
Receiver of the son would place the child on his thigh, smell the boy’s
head and pass on the child to his wife when other formalities of Geeta
vaadyas, Swasti Mantraas, Shanti Vachanaas, Ajya homaas, Asirvaaachanaas by
Guru and Sabha Brahmanas, Dakshina Daanaas to the Vipras, Bhojanaas and
other celebrations would follow. K RAJARAM IRS 13624 14624
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