Sat Kriya Sara Dipika

by rla Gopla Bhaa Gosvm Introduction

(magalcaraam)
r r Ka Caitanya Candrya nama praamya sac-cid-nanda jagat sevyam varam / r ka paramnandam ananybhha-dyakam // vakti ghidvijdnm anayn vieata / paddhati t vivhde sat-kriy-sra-dpikm // 1 // rmad-gopla-bhao ya sdhnm jay bha / bhagavad-dharma-rkrtha bhaktn vaidik t y // kt ypy aniruddhena bhma-bhaena y kt / rmad-govindnandena karm paddhati kt // 2 // r nryaa-bhaena karmahnn tu vaidik / bhaa r bhavadevena chandognnta y kt // varramntyajdn vedai paurikdibhi / manvdi dharma stroktair vacanai sa-pramakai // 3 // rmad govinda-bhaktn sev-nmapardhata / kteya paddhati kintu pit-devrcana vin // 4 //
Offering obeisances to Lord r Ka, who is eternal, full of knowledge and bliss, who is worshiped by the whole world, who is the controller of the universe, who is situated in supreme bliss, and who is the bestower of the desired goal to the unalloyed devotees, I, Gopla Bhaa, receiving the order from saintly exalted devotees, present a manual on Vedic saskras called Sat-kriy-sra-dpik for the householder devotees. By this, the householders within the varrama system (brhmaas, katriyas, vaiyas and dras) and those outside the varrama system (clas, mlecchas, yvanas etc.) can maintain the principles of Vaiava teachings. In presenting this, I have always kept in mind the supreme position of devotional service. r Aniruddha Bhaa, r Bhma Bhaa and r Govindnanda Bhaa have compiled manuals for the fruitive workers; r Nryaa Bhaa also compiled one; and r Bhavadeva Bhaa compiled one for the followers of the Sma-veda. For the devotees of Lord Govinda, inside or outside of the varrama system, I will explain the process of performing Vedic saskras taking evidences from the Vedas, Puras, Manu and other Smtis, avoiding injunctions which call for worship of the devats and pits, as this would cause seva and nma-apardha for the devotees.

Purport: It is not proper from me to write my own name as the compiler of this book as others would do, for I fear becoming bewildered by false ego. As the Bhagavad-gt 3.27 states: ahakravimhtm kart ham iti manyate / Those who are bewildered by the false ego think themselves the doer. But by the order of the saintly devotees of the sapradya, I am obliged to write my

name as Gopla Bhaa. This spirit soul, having tasted the nectar of service to the lotus feet of r Ka Caitanya, always follows the instructions of the devotees. [Here the author begins to explain the previous verses phrase by phrase:] With these qualifications, I offer my obeisances unto Lord r Ka. The meaning of the word ka has been explained above. What is the form of Ka? That form which is full of eternity, knowledge and bliss, beyond the modes of material nature, beyond all speech. Ka is all attractive, full of sweetness and beauty, the very form of happiness. He is thus to be worshiped by the whole universe. Jagat sevya means that he is worshipable by all because he is always full of all powers such as aim and laghim, and is full of all happiness. As He is the Supreme Lord, He is worshipable not only by all the inhabitants of the universe such as Brahm, but also by the avatras such as the universal form. As Ka, complete with six opulences is beyond the modes of matter, He is worshipable by Matsya and other avatras. What more can be said? He is even worshipable by Nryaa of Vaikuha and by Karaayi Mahviu, what to speak of the devats. Why is this? Because He is the very form of bliss (paramnanda). Amongst all those living in this material world, for the hankering devotees fixed in worship of the Lord, He is bliss itself. He only gives that bliss to those devotees who, with great desire, are fully dedicated to Himself alone, and to no other Vaiavas, what to speak of others. //1// [Here is the explanation of the next four lines:] This book is only for householders dedicated solely to Lord Govinda. The word ghi-dvjdi refers to household brhmaas, katriyas, vaiyas, dras, mixed varas (vara-sakara) and those not within the varrama system, who have been initiated with mantra and the name of Lord Ka by a bone fide guru. I have written this manual for them so that they can protect the principles of bhgavata-dharma perfectly (bham). The meaning is this: Bhgavata-dharma is devoid of pious activities such as daily duties (nitya), periodic duties (naimittika), those arising from personal desire (kmya) and of worship of devats and pits. This manual is meant for those persons who are initiated with the Lords name and mantra from a bona fide guru, so that they do not have to give up bhgavata-dharma. As the philosophy of those fixed in bhgavata-dharma is superior to that of those fixed in karma, this manual of Vedic saskras following bhgavata-dharma is superior to all those works. //2-7// The necessity of protection of bhgavata-dharma is now explained in detail. Previously r Aniruddha Bhaa compiled a paddhati for the followers of the g, Yajur and Atharva-veda; later on Bhma Bhaa, who craved for fruitive results like a madman, also compiled a book; then rmad Govindnanda Bhaa wrote another work for those who are expert in all types of karmas. r Nryaa Bhaa also compiled a work for those gross materialists who pretend to be followers of the Vedas. Then Bhavadeva Bhaa prepared another manual for those who are expert in performing Sma-veda rites. After that, the Bhaas of South India, knowledgeable of g, Yajur, Sma-veda, the Puras and other scriptures, compiled more works for those engrossed in karma. //8// In this work, proofs are cited from the Vedas, Puras, Upa-Puras, rmad-bhgavatam, Pacartra, Ymalas, Rmyaa and other scriptures, and from the eighteen dharma-stras including Manu-smti, to show the superiority of following bhgavata-dharma as opposed to following the above-mentioned manuals. I have written this manual for those within the varrama system such as brhmaas, and for those outside, such as illegitimate offspring, who

are also unalloyed devotees of the Lord. By following this manual they can avoid seva and nmpardhas by avoiding worship of devats and pits. //9// Here are some scriptural statements forbidding worship of the devat and pits:

1. Nryaa-upaniad
Worship of iva, akti (Durg), Srya, Gaapati and other devats and pits is not prescribed anywhere, neither by local custom nor by scripture (Pura, Smti, gama, Dharma stra, or Veda), for devotees of Viuinitiated with viu-mantrawhether they be householders of varrama or outcastes. Rather, by doing such worship they commit offense. Thus as first evidence, Nryaa-upaniad (of the Atharva-veda) says: o atha puruo ha vai nryao kmayata praj sjeyeti / nryat pro jyate / mana sarvendriyi ca / kha vyur jyotir pa pthiv vivasya dhri / nryad brahm jyate / nryad rudro jyate / nryad indro jyate / nryad prajpati prajyate / nryad dvdadity-rudr-vasava sarvi chandgsi / nryad eva samutpadyante / nryad pravartante / nryae pralyante / ya eva veda / ity upaniat // 1 // o atha nityo nryaa / brahm nryaa / iva ca nryaa / akra ca nryaa / kla ca nryaa / dia ca nryaa / vidia ca nryaa / rdhva ca nryaa / adha ca nryaa / antar bahi ca nryaa / nryana evedag sarva / yad bhta yac ca bhavyam / nikalako nirajano nirvikalpo nirkhyata / uddho deva eko nryaa / na dvityo sti kacit / sa viur eva bhavati sa viur eva bhavati / ya eva veda / ity upaniat // 2 //
Then the Supreme Lord Nryaa desired to create living entities. From Nryaa came the life airs; from Nryaa came the mind and all the senses; from Nryaa came the elements - ether, air, light, water and earth, which support the universe. From Nryaa came Brahm, Rudra, Indra, Prajpati. From Nryaa came the twelve dityas, the twelve Rudras, the twelve Vasus, all the Vedic meters and all the devs. Everything came from Nryaa in the beginning and everything enters into Nryaa at the end. Thus Nryaa is the eternal being. Brahm, iva, Indra, time, the directions, the subdirections, up and down, inside and outside, are all pervaded by Nryaa. Nryaa is everything, past, present and future. Nryaa is the eternal pure effulgent Lord, without a second to compare. He is Viu, the Supreme Lord, says the Upaniad.

boddha ca srathi ktv mana pragrahavn pumn prayti parama pra viv-khya padam avyayam viv-khya padam avyayam iti // [The author comments thus:] Being the original cause of all causes, one without a second, being present before creation, in the present time and after the dissolution, Lord Nryaa is eternal and therefore the only

worshipable entity of the demigods like Brahm etc. Using this Upaniad as proof, I am explaining the meaning of the Nryaopaniad revealed by rmad Agir in the Atharva-veda. [The first verse begins with o.] praava-chandasm aham - Among the Vedic verse, I am o. According to this statement, it is concluded that in the past, present and future, o is none other than Nryaa Himself. The word n refers to a person, and nara refers to all those produced from him, such as sons and grandsons. The yaa or shelter of all men, is Nryaa. He is to be served, praised and worshiped; He is the object of all remembrance. He alone is the master of all. After the period of destruction (mah-pralaya), the Lord desired to create. What did He desire to create? Desiring in His mind to create offspring, He created Brahm, who then performed secondary creation. The plural word praj indicates that all species were born from the body and mind of Lord Brahm. Thus Indra was born from Nryaa, as were the twelve dityas, their associates and families, the eleven Rudras, their associates and their consorts, the Rudrs, and the other thirty-three million demigods such as Gaea etc. All the different sages such as the Devaris (sages amongst the demigods), Mahris (exalted sages), and Rjaris (saintly kings) came into existence from Lord Nryaa, as well as all other moving and non-moving entities. Then, at the time of annihilation, they once again all merge into the body of the Lord, in other words, after the creation they are maintained by Him until the time of the dissolution. After dissolution, all living entities beginning from Brahm reside within the Lord, until the time of the next creation. In this regard there is evidence from the Mahbhrata (viu-sahasra-nma): yata sarvi bhtni bhavanty di-yuggame / yasmi ca pralaya ynti punar eva yuga-kaye //
At the beginning of the primary creation from Lord Nryaa, all living entities beginning from Brahm take birth and at the time of annihilation of the millennium, they enter into Nryaa.

The word ca in this verse (yasmin ca) indicates that they are also maintained by Him. [Explanation of the second verse:] As such, Lord Nryaa alone is the supreme worshipable object in the universe because He is eternal, imperishable and always remains so, even after the dissolution. Atho brahm ca nryaa - Nryaa is Brahm (the creator). The thirty-three million demigods (indicated by the word ca) Brahms sons, grandsons and great grandsons who are all born from his mind and body are not independent Lords, they are not separate from the Lord. They all worship Nryaa. iva ca nryaa: Nryaa is also iva, the destroyer of the universe, along with his associates. akra ca nryaa: Indra, the king of heaven, as well as his family members is also Nryaa. The eleven Rudras along with their ghostly associates and their consorts are Nryaa. The eight Vasus and the Avin-kumras along with their companions are Nryaa. All the sages such as the devaris, mahris, rjaris are Nryaa, as well as the munis, sdhyas, craas, gandharvas, daityas, ytudhnas and kinnaras. kla ca nryaa: Time, Yamarja and his scribe Citragupta, are all forms of Nryaa. dia ca nryaa: the ten directions east, west, south, north, south-west, north-west, southeast, north-east, up and down and the protective deities of them namely Indra, nala (Agni), Yama, Naita, Varua, Vyu, and Kuvera along with their associates are all Nryaa. adha ca nryaa The lower planetary systems, their residents, the nga-puruas and their daughters the nga-kanys, as well as the presiding deities of that region r Ananta, Krma and Varua,

are all Nryaa. urdhva ca nryaa: The higher planets such as Bhrloka, Bhuvarloka, Svarloka, Maharloka, Janaloka, Tapoloka and Satyaloka and their respective masters such as Brahm, Indra etc., are all Nryaa. The incarnations such as r-lagrma which appear from the Gandhak River, and the eight different types of Deity forms of the Lord, and the unembodied entities who are the worshipable objects of those who perform raddh to the forefathers, who worship Karyavl or who offer tarpaa to Bali-Vaivadeva, are also Nryaa. antar bahi ca nryaa: Inside the universe the entities like Brahm, Indra, the devs, sages, is, tapasvins, siddhas, craas, gandarvas, kinnaras, apsaras, dnavas, pious men, yakas, pretas, bhtas, picas, ngas, moving and non-moving creatures, humans, four-legged animals like cows, five-nailed animals (like elephants), two-hoofed and one-hoofed beasts, those born from sweat, insects, flies, those living on the seven islands and the highest mountains, on golden earth and in dark lands, and those things outside the universedarkness, the five gross elements, false-ego, the twenty-four elementsare all Nryaa. In this entire universe whatever has taken place in the past, whatever is happening at the present and whatever will happen in the future is only because of Nryaa. There is nothing that is different from Nryaa; everything comes from Him, therefore everything belongs to Him. Hence Brahm and others are all Nryaa. He is nitya, eternal, ever existent through millions of annihilations. He is nikalam: without parts, although all beings are part of Nryaa, He Himself remains perfect and complete, as described in rmad-bhgavatam 1.3.27: kal sarve harer eva saprajpataya sur //
The prajpatis and demigods are all portions of the plenary portions of r Hari.

The word nirkhyta means He is invisible to the masses in general even though He is everywhere. Nirvikalpa refers to the one who is without any master and is one without a second. Being free from all falsehood, He is nirajana, or Brahman. He is known as uddha, transcendentally pure, or the one who has a pure existence. Therefore, only Lord Nryaa is the Supreme Personality of Godhead. ato deva eko nryaa: The purport is that the supreme object of reverence for all the residents of the universe, including Brahm, Indra, the demigods, demons and men is Lord Nryaa, and no one else. Thus, among the demigods, demons and men, one who is a householder should control the mind and intelligence, accept a bona fide spiritual master in order to understand the science of the Supreme Lord Nryaa, and become determined to seek the association of devotees. Thus he will be able to understand the science of the Supreme. Then after giving up this life, he will attain Viu, who is called param, pra, avyayam, padam. These four words are explained as follows. A person, according to his desire for one of the four types of liberation, performs the proper practices to achieve that end. The yog desiring syujy (merging in the Lord), by practice of appropriate yoga, attains Viu as avyaya, the imperishable. Eradicating his identity, he merges with Viu. The yog desiring a form like Vius, by appropriate practice, attains Viu as paramam, supreme, taking a form like Viu complete with ornaments. The yog desiring the same planet as Viu, by appropriate practice attains the padam of Viu, the abode of Viu. It is said, yad gatv na nivartate, tad eva parama padam That place from which a person does not return is the supreme abode. The yog desiring closeness to the Lord, by appropriate practice, attains the para of Viu, closeness to Viu as His associate.

There is a second meaning of the phrase viavkhya avyaya-padam. After taking initiation from a bona fide guru, those who become become pure through association with devotees and their instructions, and become completely surrendered to the Lord by their fixed nature, attain the abode of Viu at death. This they acieve by acting as the servants of the servants of the Lord with no material motives, by following the practices of hearing and chanting about the Lord. How is this? The unalloyed devotees of Ka who, while living on this planet, become fixed in the devotional processes of hearing and chanting, taking the Lords remnants and acting as his menial servant, attain an indestructible (avyaya) abode (padam) such as Vndvana by dint of that practice. In the spiritual world they engage themselves ceaselessly in the Lords service. In conclusion, the worship of the thirty-three million demigods is included in the worship of Nryaa. If a person worships Nryaa alone, Brahm, the is, the bhtas and pits are all worshiped and become satisfied. Here are four evidences stating this fact (from Ymala, Pura, Itihsa and Upaniad). a) It is said in Viu-ymala-sahit: yat-pjnena vibudh pitaro rcchat ca / tuo bhavanti i-bhta-saloka-pl / sarve grahs tarai-soma-kujdi-mukhy / govinda di purua tam aha bhajmi //
I worship the original person, Govinda, by whose worship all the Devats, Pits, is, Bhtas and Lokaplas, all the planetary deities (Srya, Candra, Magala etc.) are worshiped and satisfied.

By worship of the Lord, the demigods and forefathers also became worshiped and satisfied. As indicated by using the word ca, demons, Yakas, ghostly beings, inferior gods, and all the sages, living entities, the protectors of the directions, Indra etc. and their associates, the nine planets the sun, moon, etc. others such as Vainyaka, akun, Ptan, Mukhamaik, Kur, Revat, Vddharevat, Vddhakogr, Mtgraha, Vlagraha, Vddhagraha etc., all become satisfied. Such is the primeval Lord whom I adore. Who is that Govinda? The primeval Supreme Person, beyond whom no one exists. No one is equal to Him or greater than Him. b) From rmad-bhgavatam 4.31.14: yath taror mla-niecanena tpyanti tat skandha-bhujopakh / propahrc ca yathendriy tath ca sarvrhaam acyutejy //
As the trunk and branches are satisfied by watering the root of the tree and as the life airs are satisfied by offering food to the stomach, all the Devats are worshiped by worship of Acyuta.

By watering the roots of a tree, automatically the trunk, limbs and the twigs with leaves become satisfied and remain green, and by supplying the seven kinds of relishable foods to the stomach, or to the ten kinds of life airs pra, apna, vyna, udna, samna, Nga, Krma, Kkara, Devadatta and Dhanajaya all the senses and the heart itself become satisfied. Similarly, acyutejya, by worshiping the One who is infallible even after billions and billions of annihilations, who is primeval and eternal, all others become satisfied and worshiped. This means that simply by properly worshiping the Lord, the infallible Nryaa, all the demigods and forefathers become excessively satisfied and worshiped. Of this there is no doubt.

c) The Uttara-gt (from Mahbhrata, Bhma Parva) states: devdn ca pjyo ha vardn dhanajaya / mat-pjanena sarvrc syd dhruva ntra saaya //
I am to be worshiped by the Devats, and the human beings of the varrama system. Without doubt, by worship of Me all worship is accomplished.

Arjuna! If I am worshiped, there is no doubt that all the demigods are worshiped. The word di (in the phrase devdi) is used here to indicate the sages, forefathers, and demons, as well as the thirty-three million demigods. I am the only worshipable object of all the varas brhmaas, katriya, vaiya, dra. di here indicates the ramas brahmacrs, ghasthas, vanaprsthas and sannyss; ca indicates even the vara-sakaras and clas. d) In the g-veda Kopaniad it is said: o ko vai sac-cid-nanda-ghana ka di-purua / ka puruottama ko h u karmdi-mla / ka saha sarvaikrya ka ka kd-da mukha-prabhu-pjya / ko ndis tasmin ajndntar-bhye yam magala tal-labhate kt //
Vai means certainly. The meaning of ka was previously explained. Sat means pure existence. Cit means absolute knowledge, and nanda means having beauty which is indescribably blissful. These are His qualities. He is made of (ghana) these qualities. He has a beautiful form the color of a monsoon cloud. Because He is the original person (di-purua), to whom there is no one superior, He is called the supreme person (puruottama).

The Bhagavad-gt (15.18) explains this puruottama as follows: yasmt karam atto ham akard api cottama / ato smi loke vede ca prathita puruottama //
Because I am superior to the kara living entities and akara living entities, I am famous as the supreme person in the Vedas and in the worlds.

Because the universe, composed of all bodies from Brahm to the indragopa germ, is temporary, I, being eternal, indestructible, am superior to all this, eternally situated in My abode. In the same way, I am superior to the avatras such as Vir, My indestructible portions, who exist after the destruction of the universe. I am the source of all avatras, superior to all of them. The above is in reference to the Lord in His manifested pastimes. But the word ca indicates the Lord in unmanifested pastimes as well. I have another form superior to that which you (Arjuna) see on the chariot. It is the reservoir of all happiness, full of constantly increasing taste. Because I am pure sattva, I am eternally situated in that blissful form. That form is known only by those devotees fixed on that blissful form, and not by others. Therefore it is said that in fourteen worlds and in the Vedas, Mahbhrata, Puras, Upa-puras, gamas, Rmyaa, Dharma-stras, Vednta and other scriptures that other than Myself, no one is the deliverer from the bondage of this world. Therefore I am known by the surrendered souls as the Supreme Person. My faithful devotees are blissful internally and externally, just by hearing My names such as Govinda, Nryaa, Vsudeva, Mukunda, Ananta

and Acyuta. I alone am the Supreme worshipable Person. Therefore r Ka is the karmdi-mlam or the cause of all work. H u refers to such words that are sung in the Vedas. All works including nitya, naimittika and kmya have already been explained previously. di refers to the essence of all activities such as worship of Gaea and other demigods and secondary devas, worship or the forefathers and austerities, penances, sacrifices, homas, charity, vows etc. There is no doubt that by the worship of Ka one receives the full benefit of all these works. Ka is ka kd-dia mukha prabhu pjya. He is worshipable by all the chief devats (prabhu), headed by kakda - Brahm (ka), Viu (a), and iva (sakta). di refers to the sons of Brahm such as the four Kumras, Marci, Agir, Pulastya, Pulaha, Kratu, Bhgu, Vaiha, Daka, Nrada, and Svyambhuva Manu; as well as those entities produced from the wombs of devats, is, prajpatis, men, munis, and the immobile entities as well. a refers to the Viu forms in this world and mukha means the origin. They include the three Viu forms and the incarnations such as Matsya, Krma, Varha, Narasiha, Vmana, Rma, Paraurma, Balarma, Buddha and Kalki, and Nryaa situated in the spiritual sky. All of these Lords are worshiping Ka of Goloka Dhma. Ka is thus worshipable by all beings inside and outside of the material universe. By pleasing Ka with suitable worship, a person attains the most auspicious results possible within or outside the universe. It is understood that by this worship of Ka (kt), the devotee, though omitting service to devats, does not suffer any loss. The surrendered discriminating devotee absorbed in the Lord attains all that could be desired. (yam-magala tal-labhate kt).

2. Skanda-pura
(After citing the Nryaopaniad, Gopla Bhaa gives a second proof forbidding worship of devats and pits for Vaiavas.) As stated in Skada-Pura, Reva-khanda: sakalpa ca tath dna pit-devrcandikam / viu-mantropadiha cen na kuryt kua-dhraam //
If one is initiated into the holy name of Lord Viu, then one should avoid sakalpa, dna, worship of forefathers and demigods, nor wear kua.

Any human being initiated with Viu mantra should not worship the devats or pits. The word pit refers to ancestor lineage of both father and mother. Worship or arcana of the pits means specifically raddh rites and offering of tarpaa. Worship of devats refers to worship of Gaea and other demigods. di refers to all other activities either daily (nitya), periodic (naimittika) or for specific material goals (kmya) which generate nmpardha. Sakalpa refers to the process of strengthening the mind to achieve a particular material goal. Dna refers to charitable activities accompanied by utterances demanding material rewards. The word ca means all other activities contrary to Vaiava principles. None of these actions should be performed. Someone however may object that according to the evidences of Manu-smti and the other religious scriptures, the human being is responsible for the six kinds of debts as stated in Viusahit: devat-pit-bandhn i-bhta-n tath / -syt tad-adhna ca vardir janma-mtrata //

As soon as one takes birth in this material world one is immediately under the six kinds of a or debts, such as deva-a, pit-a, mitra-a, i-a, bhta-a, nara-a (or the debts to the demigods, to the fathers and mothers, to the friends, to the gurus, to the other living beings and to the society). One is held responsible to fulfil them.

In refutation, this statement does not apply to any person of any status inside or outside of varrama who has been initiated with Vaiava name and mantra by a bona fide guru, for as stated in rmad-bhgavatam (11.5.41): devari-bhtpta-nm pitm na kikaro nyam- ca rjan / sarvtman ya araa araya gato mukunda parihtya kartam //
Anyone who has given up all other activities in deference to surrender to Mukunda, most worthy of surrender, has no debt to the is, devats, bhtas, pits, relatives or other human beings. He is not obliged to serve them.

Any human being taking initiation with the name and mantra of the Supreme Lord according to paca-saskra from an authorized guru, according to instructions on the highest principles of worship of the Lord, attains steady intelligence and becomes situated in regular worship of the Lord. By this, he becomes fearless. He therefore rejects the daily, periodic and specialized actions for worldly people as taught in the Vedas, Smtis and Puras. As a person overcome by false ego thinks himself the doer, the devotee avoids that danger by avoiding these actions. Mukunda is the only worshipable person, the one and only object of hearing, chanting, service and prayer. All other worship, being temporary, is useless. Worship of Mukunda alone purifies the heart. The devotee therefore rejects all other actions completely. Neither within nor outside the universe, is anyone worthy of surrender to, except Mukunda. That person, who from the time of initiation, sells himself to the Lord and makes Him his life and soul, becomes freed from the bondage of the material world by the grace of Mukunda, the giver of liberation. He serves the Lord perfectly, and avoids service to any devat, devari, mahri, rjari, any moving or non-moving entity. He does not serve wife, daughters, sons, or grandsons, brothers, relatives or any other person. He is not the debtor to any pit or any secondary devat. O King Parkit, please hear the meaning of the words kikara and . If a person worships a devat with tarpaas etc. he becomes a servant of the devat . If the person neglects to perform tarpaas to the is, if he does not satisfy all living beings with water and food, if he does not supply proper food to his wife and offspring, if he does not perform the saskras for his family members, if he does not serve unexpected guests, if he does not serve his father while alive and perform his fathers raddh rites after he dies, he is considered a debtor or i. But if he performs all these actions he becomes their servant, kikara. Those who worship the devats and pits go to Svarga and other places, but as these are temporary destinations, they finally return to the earth planet. This is stated in the Bhagavad-gt (9.25): ynti deva-vrat devn pitn ynti pit-vrat / bhtni ynti bhtejy ynti mad-yjino pi mm //
The worshipers of the devats go to the planet of the devats. The worshiper of pits goes to the planet of pits. the worshiper of bhtas goes to the bhtas. Those who worship Me come to Me.

Those who have devotion to the demigods like Brahm and Indra attain their particular planets by worshiping them, chanting their mantras, doing sacrifices, offering oblations etc. After leaving that body, they return to the earth planet. Such persons who turn their focus away from My devotional service even leave the service of their worshipable demigods. After some time they accept another demigod and ultimately perform hundreds and thousands of condemnable activities. Being bewildered by My external energy, they take birth in 8,400, 000 species of life again and again, until the devastation of the world. Of this there is no doubt. My devotees serve their fathers with devotion while they are alive and after their death offer mahprasda and caramta. They feed the brhmaas and especially the Vaiavas. Others, however, serve their fathers faithfully while alive, and after death feed everyone situated in vara and rama. Being averse to My devotional service, they engage in raddh and tarpaa rituals. Such persons are called pit-vrata, and as a result they attain the Pitloka, or the planet where the ancestors live. And those who worship the forms of bhtas, pretas, picas, vinyakas, mts, dkins, kins, yogins, the protectors of the directions, karabandhas, bhairavas and the inferior devats are called the worshipers of bhtas. They attain the respective places of the bhtas. But My devotees who engage in My devotional service taking complete shelter of Me, after leaving their bodies, will attain My eternal abode, where I am always situated in My original form which is the ocean of bliss, like a beautiful dark rain cloud, eternal, imperishable, full of eternity, knowledge and bliss. The purport is that I am only attainable by those devotees who are completely surrendered unto Me, not by those who have mixed their devotion by worshiping many other demigods. Therefore, My devotees, being My servitors, attain My supreme abode and continue their service unto Me. Of this there is no doubt.

3. Vaiha-sahit
Another evidence forbidding worship of pits and devats is found in the Vaiha-sahit: nitya naimittika kmya dna sakalpam eva ca / daivam karma tath paitra na kuryd vaiavo gh //
A householder Vaiava should not perform any fruitive activities prescribed on a daily or periodic basis, or those arising from personal desire, charities or vows, that are in connection with either the worship of the demigods or the worship of the ancestors by raddh and tarpaa.

Daiva karma means worship of devats. Paitra means worship of pits through raddh and tarpaa. What to speak of brahmacrs and others, even the ghasthas, who are initiated by a bona fide spiritual master with Vaiava mantra, being under the complete shelter of the Lord, must never do any rites apart from the worship of Lord Viu.

4. Rudra-ymala
[Another quotation forbidding deva and pit worship.] As stated in Rudra-ymala: itare ca devn manas yadi pjanam / viu-bhaktas tu kurute hy apardht pataty adha //

If a devotee of Lord Viu worships any other demigod even in his mind, he falls down because of this offence.

The word itre means other than Lord Viu, such as Gaea; Manas means simply by mind, without doing vhana, visarjana etc., and the word ca indicates also nitya, naimittika, kmya actions and honoring the ancestors. What to speak of anything else, even if a devotee of Lord Viu does the activities out of illusion, bewilderment or carelessness, he falls down because of committing sevpardha and nampardha ( offences to the service and holy name of Lord Viu, the Personality of Godhead.) What happens? One who is bound with the ropes of such material activities, sometimes goes to the heavenly planets and sometimes goes down to the lower planets. That is his position.

5. Padma-pura
[A Puric proof forbidding devat worship.] In Padma Pura it is stated: vaiavasya na sakalpo na dna na ca kman / pryacitta ca na yga sad bh-devdi-pjana // uddha pta sad-kra kua-dhraa-varjita / kma-sakalpa-raita cntar-bhya harir yata // vaiavo nnya vibhudhn arcayet t ca no namet / na payet tn na gyec ca na ninden na smaret tath // te na bhaked ucchia ananyo naihiko muni / na taj jann devare sagam kuryt prayatnata //
A Vaiava is not supposed to do sakalpa, dna, keep material desires or perform atonement or sacrifice, but must perform worship of the Vaiavas and holy brhmaas. The servant of Ka is always pure, therefore he does not need to wear kua-grass (rings). He has no material desire because Lord Hari is situated within and without him. A Vaiava should neither worship demigods nor offer them obeisances, observe, blaspheme, remember or sing about them. O godly sage, Nrada, one who is fully dependent on the Lord should not eat the remnants of food offered to the demigods and should try to avoid the association of those who serve the demigods.

Because the Lord is the only worshipable object and the only shelter for a Vaiava, the devotee has no desire for material benefits gained by the performance of nitya, naimittika, kmya-karmas, demigod and pit worship, fasting, sacrifice, vows or charity. The meanings of sakalpa, dna and yga (sacrifice) are already explained. Atonement (pryacitta) which is undergone for the purpose of counteracting the reactions of the five kinds of sinful activities mah-ptaka, ptaka, ati-ptaka, upa-ptaka, anu-ptaka is not for the Vaiavas. The word ca indicates another kind of atonement for the Vaiava. What is that atonement? One should again accept name and mantra from ones own spiritual master. If the guru is not present (left his body), one should accept from the gurus wife, son or godbrother or from any other pure devotee having similar qualities. Thus becoming exceedingly pure by having accepted the pacasaskras again, he should offer obeisances to and worship Lord Viu, by fully engaging in

hearing, chanting and remembering the name, form, qualities and pastimes of Lord Viu. [The following section is a footnote added by Gopla Bhaa Gosvm] In Nrada-pacartra, Bharadvja-sahit 3.22.25, the process of atonement for a Vaiava is described: pryacitta tu parama prapattis tasya kevalam / kuryt karmtmakam vpi vsudevam anusmaran // viuddhed viu-bhaktasya dsty sparena sevay / smara anna-pndyair gir pda-rajo mbubhi // vior niveditnndyais tath tat krtandibhi / abhgavata-dtyde uddhir e vieata // kt yaj samast ca dnni ca tapsi ca / pryacittam aeea nityam-arcayat harim //
For a Vaiava the highest kind of atonement is full surrender to the Lord. Otherwise one should perform activities while remembering Lord Vsudeva. By seeing the Lords devotee, touching his feet, serving him, feeding him with cooked grains and water, speaking sweetly, taking the dust of his feet and drinking the water from his feet, eating mahprasda of the Lord and chanting the names of the Lord, one can purify oneself specially from the contamination of seeing and touching non-devotees. One who constantly engages in worshiping Lord Hari is considered to have performed all activities like sacrifice, charity, penance, austerity, atonement etc.

Again there are other statements in 2.59 and 3.73: vttir bhgavatn hi sarv bhgavata kriy / pryacittir ya tasy saiva yat kriyate puna // prvem uttares ca nyso na ra-ppmanm / sarvem pardhm aya kampaa param //
To perform activities which are related to the Supreme Lord is the occupation of the Vaiava and the same activities repeated again and again is called pryacitta, or atonement. Those who have fully surrendered to the lotus feet of the Absolute Personality of Godhead are freed from all kinds of sinful activities which they committed previously and may happen to commit in the future. Such types of surrender are the atonement for all offences.

In the rmad-bhgavatam 6.1.16 it is said: pryacittni crni nryaa-par-mukham / na nipunanti rjendra sur-kumbham ivmbhas //
Just as a pot of liquor cannot be purified by washing with water, similarly, those who are not surrendered to the Supreme Lord Nryaa, cannot be purified by undergoing so many atonements.

[This ends the footnote.] The phrase sad bhdevdi refers to devotees of Ka (sat) and the Vaiava brhmaas (bhdeva), who are purified by name, mantra and gyatr. di refers to all other living entities. Therefore atonement consists of worship of and service to the devotees of Ka. That service

consists of bathing, feeding, offering drinks, garlands, sandalwood and cloth. Because of his complete surrender to Ka, the devotee is always internally and externally similar to the Lord Himself. He is therefore pure. He has no need to perform fruitive vows or wear kua-grass rings for purification. (Referring to the fourth verse quoted from the Padma-pura.) The devotee of Ka means one who has none other than Ka as his worshipable Deity. Naihika means one who is conversant with bhgavata-dharma and is faithful to the Lord. Muni means a person who knows what must be done. A Vaiava should not worship demigods such as Gaea, neither should he offer obeisances to their deities or to pots that they have been installed in. He should not look at them, glorify them or remember them, nor should he blaspheme them. What to speak of blaspheming the demigods, it is not proper for the Vaiavas to criticize any moving or non-moving living entity. The servant of the Lord should not eat the remnants of demigods. O Nrada, the association of those who worship any demigod should be avoided strictly. Thus a soul fixed in his actions to please the Lord becomes fully surrendered.

6. Viu-pura
[More evidence forbidding worship of devats.] In the Bhad-viu-pura it is said: na darbha-dhraa kuryn na ca sakalpam caret / na kmya sttvato-mrga ambhu-devdi-pjana //
The followers of Lord Viu should neither wear kua-grass rings, perform sakalpa, follow the path of fruitive activities, or worship demigods like Lord iva etc.

Sttvata means the followers of uddha-sattva, or the devotees of Lord Viu only. The words kmya and ca refer to the worship of devats and pits which are daily or periodic. These should not be performed by the Vaiava. The difficulty in performing devat worship Those who are entangled in karma, worship the devats and pits through daily and periodic rites. They must worship individually all the thirty-three million demigods such as Gaea etc. If a person performs raddh he must start with his father, mother, grandfather, great-grand father and worship all those forefathers up to those who are generated directly from Lord Brahm, the creator of the universe. Is there a problem if one does otherwise? Four scriptural evidences are given here:
a) In the Bhad-viu-pura it is said:

pjy sarve tu lokn vibudh pitara ca vai / sarva karmasu rjendra sarva ced vyartham anyath //
O king of kings, in every ritual, everyone must worship all the demigods and forefathers. Otherwise everything is fruitless.

Lokn means those materialistic persons who follow the path of the demigods, forefathers and Vedic activities, without considering their permanent and perishable results. Vai means certainly. Sarva karmasu means in all nitya, naimittika and kmya-karmas related to forefathers and other demigods. Sarve means the thirty-three million demigods beginning from Gaea, and

all the forefathers beginning from ones own mother and father up to that person who is the ultimate founder of his dynasty, who is born from Brahm. The word ca refers to all the relatives and lineage of ones family. O King Yudhihira, they all should be worshiped, if someone is worshiped and another is not, then the whole performance will be useless.
b) Similarly in the ruti it is said:

o karma phalpta karm yajed dhavya-kavya-mayai kmavn sarv ca devn pit atith ca, pra viphala na yajan tad vai iti //
The karms who desire the result of their work should worship all the demigods, forefathers and guests with appropriate paraphernalia and ingredients, so that they may attain the fruit of their actions. If this is not done properly, then their endeavor is useless.

vai they must do; kma-vn one who has lusty desires; karm one who is engaged in mundane activities; havya-kavya-mayai the proper things to offer the demigods and ancestors; atith those guests who never came before; ca the family, relatives and the lineage of the family. (The second ca refers to guests in general and all living entities; the word karm also refers to the performer of all kinds of activities, like nitya, namittika, kmya, daiva, paitra, mgalya etc.) The Sanskrit root of the verb yaj (a) has many meanings. It indicates here the worship of demigods, performance of raddh and tarpaa for the ancestors, proper respect, behavior and service with good food and water for the guests, service to unexpected guests, family members and other relatives with proper behavior and speech, and satisfying all living entities with food and water. Karma-phalpta means if one performs the activity properly, he is sure to gain the result. Otherwise, he will lose the fruit. If some of the demigods are worshiped and some are not, some of the forefathers are given food by performing raddh and tarpaa and some are not, some guests are respected and others are not, and among the living entities including family members and relatives if some of them are satisfied and others are not, then whatever one has done is useless.
c) According to Dev-pura:

sarve pit-devn mgalydiu karmasu / tan na kte pratyavy pjana karmaho nara //
One who is expert in fruitive activities should worship all the demigods and forefathers in every auspicious performances, otherwise the doer gets the opposite result.

The word mgalydiu refers to the activities known as nitya, naimittika, kmya and paitra. Karmaha who is very expert in performing the fruitive activities; nara human beings who are under one of the varas; pjana worshiping the demigods and offering raddh and tarpaa to the forefathers. The meaning is that if the 33 million demigods like Gaea, etc. and all the forefathers beginning with ones own mother and father up to those who are the source of ones dynasty, born from Brahm himself, are not worshiped or satisfied properly, then one gets an opposite result as if he did no such activities at all.

d) Similarly in the Rudra-ymala it is said:

devat pitaras sarve ive pjy prayatnata / nyun syur niphala kecid ghibhir yadi karmasu //
O Durg, bestower of auspiciousness, householders should worship all the demigods and ancestors in all performances. If some of them are not worshiped, then all the performances become useless.

The plural word karmasu refers again to activities like nitya and naimittika; ghibhi by householders only; prayatnata means carefully. All the demigods and forefathers must be worshiped. This means that among the thirty-three million demigods beginning from Gaea and all the forefathers, if some of them are not worshiped and not offered the raddh and tarpaa, then the doer does not get any result, because the performance is not complete. It is useless. More evidences are not included as this would increase the size of the book. Thus, if those householders, who are not initiated by harinma-mantra, worship the thirty-three million demigods (like Gaea etc) incompletely in their actions of nitya, naimittika etc. and if they offer raddh and tarpaa incompletely to their forefathers (beginning from their mother, father up to Brahm, the source of their dynasty) then according to the proofs of the Puras, Vedas, Upa-puras, and gamas, all these actions are considered useless, a cause of disappointment. And on the other hand, if those who are initiated by a bona-fide spiritual master into the holy name of the Lord, being of any of the four varas, perform such nitya and naimittika acts for the devats and pits, then they are committing seva and nmpardha. Therefore, for both the devotees of Lord Ka and those born either outside the varramasystem or within, the worshipable Deity is Lord Hari, the Supreme Personality of Godhead and no one else, because He is the controller of all. This is the principle. [Some people think that worshiping devats is the same as worshiping Viu. The following section refutes that misunderstanding.] There are some other persons who think that since the whole universe is pervaded by the potency of Lord r Viu therefore this world is also Viu . Thus by worshiping demigods, Viu is automatically worshiped. But actually that kind of worship is not recommended; it is forbidden. This is proven here by the words of Lord Ka Himself. [Five evidences follow to prove that the worship of demigods is no substitute for Viu worship.] a) Bhagavad-gt 9.23: ye py anya devat bhakt yajante raddhaynvit / te pi mm eva kaunteya yajanty avidhi-prvakam // This verse may be interpreted in three ways. One meaning is this: My faithful devotees (from initiation to the point of death) who occasionally worship the devats disregarding the forbiddance, actually worship Me alone with great determination, not the demigods. This is indicated by the word eva which means that they really worship only Me. By worshiping Me alone, realizing they are servants and I am to be served, they become free from the cycle of birth and death. A second meaning is as follows: All those who are not my devotees, filled with material desires (raddhynvita) worship demigods with great determination to achieve material results quickly. They worship Me in this way, thinking the demigods independent and equal to Me! They are not

actually worshiping Me at all! O son of Kunt, Arjuna, the prescribed process is to hear about Me, chant My names, remember and worship Me. By this alone can one be freed from the bondage of birth and death in this material world. All other works such as worshiping demigods, sacrifice, charity etc. are prohibited, because, being temporary, they are the cause of the repeated cycle of birth and death. Therefore worship of Me is the best activity. Apart from this, there is no path to deliver oneself from the bondage of the material world, even for Brahm and Indra who have attained immortality by drinking nectar. What, then, to speak of mortals? The same verse may be interpreted in a third way. Those worshipers of demigods, bewildered by My external potency, from their birth become aiva, akta, aura, Gaapatya etc. Later by the instructions of a bona fide spiritual master and the association of Vaiavas they worship Me alone with extreme faith (raddhynvita), with no other shelter. They certainly become My devotees by the effect of My bhakti. But they must not worship with a material motive (avidhiprvakam). To worship Me and at the same time to worship demigods is called avidhi. Leaving aside such worship, a person must be dedicated to Me fully, without worshiping the devats even in dreams. In such a pure condition, he becomes My devotee. b) Other than devotional service to the Supreme Personality of Godhead, everything is perishable or impermanent, and should therefore be abandoned. In rmad-bhgavatam 6.9.22 it is said: avismita ta paripra-kma svenaiva lbhena sama prantam / vinopasarpaty apara hi blia va-lgulenti-titarti sindhu //
Free from all material conceptions of existence and never wonderstruck by anything, the Lord is always jubilant and fully satisfied by His own spiritual perfection. He has no material designation, and therefore He is steady and unattached. The Supreme Personality of Godhead is the only shelter of everyone. Anyone desiring to be protected by others is certainly a great fool who desires to cross the sea by holding the tail of a dog.

Those situated in vara and rama and who do not worship the Supreme Lord Govinda, but worship superficial demigods, are greatly foolish. What are the qualities of Govinda? He is always satisfied by the perfection of His eight kinds of opulence called aim, laghim etc. He alone awards the surrendered souls their desired goal. Therefore, other than Him, no one else is fully satisfied. Lord Govinda is avismita, because being eternal, there is no question of wonder in Him. He is pranta, because He has a form desired by His devotees. Bewildered by the external potency of the Lord, a person leaves the devotional service of the Supreme Lord and worships demigods. He is foolish; he is described as a foolish man trying to cross the ocean by holding the tail of a dog. Thus, one who has turned his face from the Lord to serve demigods to fulfill his insignificant desires gets no result, as everything is dependent on the Supreme Lord. He has no way to escape from the bondage of repeated birth and death. c) In Padma-pura it is said: yath dhtv una puccha tartu icchet saritpatim / tath tyaktv hari sevya anyopsanay bhavam //
As a person desires to cross the ocean by holding a tail of a dog, similarly an unintelligent man desires to deliver himself from the material bondage by worshiping others, giving up Lord Hari.

Here the word anyopsanay means serving or worshiping the external and marginal energies of the Lord, such as demigods and other living entities. Therefore, other than Lord Hari, there is no one else who is worshipable in this material world.

d) As Lord iva has mentioned to Nrada: bhuvane sarva-lokn nrdhyo vai hari vn / bhavrava-cchinnako pi sarva-kmada-kmada //
In this material world no one else but Lord Hari is to be worshiped by all. Apart from Him, no one else can deliver the souls from the ocean of birth and death and no one can fulfil the desires of the materialists.

Bhuvane means not only on this middle planet but on all the fourteen planets, the Supreme Lord Hari is to be worshiped by all, even Lord Brahm. It is concluded that other than Him no one in existence is to be worshiped. But even if one worships the Lords external and marginal potencies to fulfill all his desires according to prescription of the Vedas, Puras, Smtis, and gamas, the bestower of fulfillment to the demigods is Lord r Hari. Therefore, being among the external and marginal potencies, the demigods have no power to cut off the bondage of the ocean of birth and death. Except for the Supreme Personality of Godhead, no one can mitigate the great fear of the dangerous circuit of mundane existence. e) In rmad-bhgavatam 11.19.9 Uddhava says to the Lord: tpa-trayepi-hatasya ghore santapyamnasya bhavdhvana / paymi nnyac-caraa tavghridvandvt apatrd amtbhivart //
My dear Lord, for one tormented on the terrible path of birth and death and constantly overwhelmed by the threefold miseries, I do not see any possible shelter other than Your two lotus feet, which are just like a refreshing umbrella that pours down showers of delicious nectar.

O Lord, on this terrible path of birth and death, the souls who suffer the miseries of dhidaivika, dhibhautika and dhytmika, and repeatedly enter the womb have no shelter. Except for the umbrella of Your lotus feet, I dont see any other shelter. As a person protects himself from the fierce sunshine and rain by holding an umbrella, so the souls who are bound by the ropes of birth and death escape that bondage by going under the umbrella of Your lotus feet. Amtam means the four kinds of salvations such as attaining the same abode as the Lord and serving His lotus feet and thereby attaining liberation from the transmigration of the body. The Lords feet produce showers of bliss in the form of different types of liberation, like the unlimited drops of water in a shower of rain. For that reason, there is no other way to get out from the existence of the mundane world, except these two lotus feet of Yours, O Absolute Truth, Personality of Godhead! In this world You are the only shelter of the demigods, demons and human beings. One who does not worship Your lotus feet never achieves liberation. And the one who serves Your lotus feet becomes free from the bondage of the material world and remains in happiness always in this life and the next. The consciousness of full surrender It has been shown that human beings should avoid the adoration of the demigods, and take complete shelter of the Lord. As stated in Sanat-kumra-sahit: ananya-arao nitya tathivnanya-sdhana / ananya sdhanrtha ca syd ananya-prayojana //

nnya ca pjayed deva na nameta smaren na ca / na payen na ca gyec ca na ca nindet kadcana // nnyocchia ca bhujta nnya-ea ca dhrayet / avaiavn sambha-vandandi vivarjayet //
One should always be in a state of full shelter, have no other practice or goal and have no other need. One should not worship, pay obeisances, remember, see, praise, and should never criticize the demigods. One should not eat the remnants (ucchia) of others, should not accept the left over (ea)1 of others. And one should avoid talking with and praising nondevotees.

Anyone who is initiated with name and mantra of the Lord by a bona-fide spiritual master should take full shelter [of the Lord]. The word ananya-araa means having no other shelter or object of service except Lord Govinda within and outside the material world. The word syt is used for certainty. Similarly one should be ananya-sdhana, which means one who avoids the process of material activities such as nitya and namittika, and who is undeviated in the devotional service of Lord Govinda, following the ninefold process of hearing, chanting, remembering etc. Ananya sdhanrtha means one who uses his wealth only for the service of great pure devotees in an authorized line. [Not for those who pretend to be devotees without having initiation from a bona-fide spiritual master]. That means one has to serve those who have taken complete shelter of the Lord. He should not serve others who are servants of demigods i.e. aivas, aktas, auras and gaapatyas who are averse to the Supreme Lord Govinda. They can be provided food and water as guests according to ones ability, but not in the mood of servant and the served, because then there will be a possibility of committing offence to the holy name of the Lord. Ananya-prayojana means thinking oneself a servant of Lord Hari. One should not have any other goal to achieve except the lotus feet of the Supreme Personality of Godhead. Such a devotee of Ka, being ananya-araa, should not worship other demigods and should not perform any nitya, naimittika, kmya rites or raddh and tarpaa for the ancestors. Kadcana means never. One should not offer obeisances to the demigods, should not remember them by chanting their names, should not circumambulate them, should not see their idols or deities, should not touch their bodies, should not criticize or glorify them, should not eat their remnants and should not accept their nirmalya [flower, garlands, cloth, or candana]. One should not accept anything such as water, prasda, flowers, garlands, candana given by a aiva, akta, aura or gaapatya who have turned their faces away from the Lord, although situated in varrama . But one can accept those things if they are given by the devotees of Ka. One who has accumulated enough wealth out of his business in his previous situation as a aiva, akta, aura or gaapatya under the Lords external energy, and then later accepts the name of Govinda from a bona fide spiritual master and becomes purified by rebirth with paca-saskra, should use his wealth only for the service of Ka and His devotees. One should diligently try to avoid talking with nondevotees who have forgotten the Lord; one should avoid meeting them, offering homage, praising, touching them, sitting with them and eating food with them. [The next section shows that not only Vaiavas, but all people should avoid worship of devats and pits.] It has been shown that the surrendered devotees of Lord Viu or Ka should not worship the devats. But the same rule applies to even those brhmaas who are not initiated into the viumantra.

In Nradya-pura it is said: brhmano pi munir jn devam anya na pjayet / mohena kurute yas tu sadya clat vrajet // sadnya-devat-bhaktir brhman garyas / vidrayati vipratva clatva prayacchati //
Even a learned and thoughtful brhmaa should not worship demigods. If one worships demigods because of illusion, one falls down immediately to the stage of a cla or dog-eater. By worship of the demigods, a brhmaa falls from the brhmaical status to that of a cla.

Brhma means one who knows the Brahm-gyatr, which is instructed by the saintly Nrada. The greatly fortunate brhmaa understands that Viu is supreme. Therefore it is said that in Kali-yuga, the brhmaa who knows Viu is equal to Viu. The brhmaa is the original Vaiava; there is no distinction between the Supreme Lord and the Vaiava. The word muni means a thoughtful sage or one who knows truth and falsity. Jn means one who has the knowledge of reality, instead of false knowledge of eating, sleeping, mating and defending. Such a brhmaa should not worship the demigods. If he does so, having lost his knowledge by the influence of material desire, he falls down to the level of a cla. This means that even in this life he becomes like a dog-eater, what to speak of his next life. Although it may seem praiseworthy, it actually destroys his good qualities and places him on the stage of a dog eater. Therefore, except for serving Gyatr (in order to worship the Lord) who is a personified great devotee of the Lord, one should not worship any of the devas. Though a case of a brhmaa was cited above, the same rule applies to all situated in vara and rama. It is a great fault for anyone to worship demigods instead of Lord Viu, the Personality of Godhead. Thus in Skanda-pura it is mentioned in the discussion of Brahm and Nrada: vsudeva paritjaya yo nya-devam upsate / tyaktvmta sa mhtm bhunkte hlhala viam //
Whoever worships other demigods giving up Vsudeva is a fool and eats the deadly poison called hlhala, rejecting nectar.

Any person in varrama who rejects the worship of Vsudeva, residing in His Supreme abode, and worships demigods, is considered to have abandoned nectar and swallowed poison. He is a fool, completely ignorant, with unsteady mind. A foolish person who has forgotten Lord Vsudeva leaves the nectar of devotional service to the Lord which is liberation itself, the destroyer of the fetters of material life, and accepts the bondage of mundane life. He has to suffer good and bad activities and traverse the cycle of birth and death through 8,400,000 species of life which certainly destroys his original identity. He suffers greatly; therefore it is compared to poison. This is supported by the following scriptural text: avayam eva bhoktavya kta karma ubhubhamA person must always enjoy or suffer according to the good or bad activities he has performed in this life. Similarly in Mahbhrata and Harivaa it is stated: yas tu viu parityajya mohd anyam upsate / sa hema-rim utsjya pu-ri jighkati //

One who worships anyone other than Ka, being under illusion, is considered as having accepted a heap of ashes, while rejecting a pile of gold.

Bewildered by the Lords external potency (moht) any human being who rejects the allpervading Supreme Master of the world, Viu, who is served by following in the footsteps of those who are in His full shelter, and instead worships demigods and demigoddesses as the bestowers of his desires, accepts a heap of dust instead of a quantity of gold. In contrast to this, one who has obtained the human form of life as a result of service to Lord Govinda in many previous lives, and has accepted name and mantra from a bona fide spiritual master, avoids the adoration of the demigods by the body, speech and mind, and serves Lord Viu in devotion as his only master. He rejects completely the process of material bondage of birth and death in various species of life as a heap of sand and accepts service to Lord Govinda like a treasure of gold. The word jighkati means to accept. Therefore the unalloyed devotees of Lord Govinda, in all activities accept what is real or sat and reject what is false, considering the principles of bhgavata-dharma. Meaning of sat In this regard Lord Ka explains to Arjuna in Bhagavad-gt 17.26, 27: sad-bhve sdhu bhve ca sad ity etat prayujyate / praaste karmai tath sac chabda prtha yujyate //
The Absolute Truth is the objective of devotional sacrifice, and it is indicated by the word sat. The performer of such a sacrifice is also called sat.

Sadbhva means those who have taken birth in the mode of goodness, such as the devotees of Lord Govinda, the demigods, and the brhmaas who are purified by the chanting of gyatrmantra. It also means a pure appearance (sat virbhva), referring to the appearance of the Lords forms in this world, like Vir and Nryaa. Sat bhva also refers to the person who exists in the eternal place (sat) called Vaikuha Dhma, the supreme abode. That person is Nryaa or Vsudeva. Sat bhva also means He who appears with His own pure energy. Ka appears according to His own sweet will with His name, quality, activity and pastimes, and so many opulences and perfections like aim etc. in His abode, r Vndvana. Sat bhva also refers to the appearance of great devotees (satm), who are born through the guru who gives instructions and initiation, not by a birth from parents under the influence of pious activities accumulated in a previous life. Sdhu bhve means the excellent nature of saintly persons, or the pure nature of their minds, which is produced by hearing the quality, activity, pastimes and the names of the Lord; by studying the scriptures which describe devotional service, such as ruti, Smti, Vedas, Puras, secondary Puras, gama, philosophy and Pacartra etc. and by the association of devotees and other devotional processes. The word sad is thus used to indicate those demigods and brhmaas who are completely surrendered to the Lord, and things which are beyond the modes of passion and ignorance, which are eternal and situated in pure goodness. Similarly, praaste karmi means the activities in pure goodness performed by a Ka conscious person all activities in the service of ones spiritual master, the Vaiavas, brhmaas and the devotees of Lord Ka, such as taking the Deity of Lord Govinda on

procession, nma-krtana and sakrtana. O Arjuna, son of Ptha, the word sat is used in all these and other activities which belong to Ka and His devotee. In the next verse, Bg.17.27 He says: yaje tapasi dne ca sthiti sad iti cocyate / karma caiva tad arthya sad ity evbhidhyate //
All works of sacrifice, penance and charity which are true to the Absolute nature, and are performed to please the Supreme Person, O son of Ptha, are called sat.

Yaja refers to r Viu yaja or all the devotional activities like ravaam, krtanam from early morning to the last offering of flowers when the Lord is put to rest at night . Tapa means having given up fruitive daily and periodic rituals and performing only actions devoted to the Lord. Dna means serving the great devotees of Lord Ka by the body, mind and speech, with devotion and faith, and, as indicated by the word ca, service to satisfy brhmaas and all living entities by feeding them. Yaja can also mean Viu and service to Him according to the scriptures. These things must be done, and nothing else. The word sat is used always for these sacrifices and such situations, but other kinds of yaja and activities are described here as asat, or illicit. Therefore, the word sat cannot be used there. Tad arthya means bodily sufferings accepted to execute activities such as sacrifice, charity and penance; collecting donations of money from businessmen; making flower gardens, sitting or resting places; and planting many kinds of plants for the Lord and His devotees. Learned scholars categorize these kinds of activities as sat. Therefore, the householder devotees of Ka, being born in sadbhva or in pure goodness, through instructions on the name and mantra of the Lord, should worship only the Lord in all performances, not demigods and forefathers. Simply by worshiping Lord Ka, Govinda, all the demigods and forefathers are worshiped. Worship of Govinda is worship of all It is said in Skanda-pura: arcite deva-devee abja-akha-gaddhare / arcit pitaro dev yata sarvamayo hari //
Upon worshiping Lord Hari the God of Gods who is holding a lotus, conch shell and club in His hands, all the forefathers and demigods are worshiped because Lord Hari includes everything.

Indra, the king of heaven, is the controller of all the 33 million demigods, and Brahm, the creator of the universe, is to be praised even by Indra. But Lord r Hari is the master of Brahm and all the ancestors. Therefore when Vsudeva, who holds a lotus, conch shell, disc and club, is worshiped, all those demigods and forefathers who are supposed to be worshiped in all the activities of nitya, naimittika etc. to remove obstacles, are automatically worshiped, as He is the cause of all the demigods and ancestors, and is the controller and master of all. Because the Lord removes the three kinds of miseries of His devotees who are engaged in His service constantly, He is called Hari. In the age of Kali, those who are situated in vara and rama and are always engaged in worship of Lord r Hari and in the chanting of His names, are considered to have already performed all nitya and naimittika actions. As is mentioned in Bhan-nradya-pura:

hari-nma-par ye ca hari-krtana tat par / hari-pj-par ye ca te ktrth kalau yuge //

Those who engage in chanting the holy name of Lord Hari (japa), are addicted to congregational chanting (krtana) and engage in the worship of Lord Hari, have accomplished their desires in the age of Kali.

Those who have accepted the name of the Lord from a bona fide spiritual master and by the association and teachings of Bhgavata-dharma have purified their hearts by the chanting of Harinma, and with their body, mind and speech are addicted to the Lord and His holy name, are thus freed from the activities which are the cause of material bondage and false doership. They follow activities such as remembering, pleasing, meditating, attending sakrtana festivals and hearing and discussing the scriptures like rmad-bhgavatam, Bhagavad-gt, Kopaniad, Nryaopaniad and other scriptures like Vedas, Puras, Upa-puras, gamas, Smtis, Mahbhrata and other Vaiava stras. Hari-pj-par means those who engage only in devotional service to the Lord, avoiding the worship of demigods, forefathers and other fruitive activities. By doing this they satisfy all living entities. In the previous ages of Satya, Tret and Dvpara, people attained their goals after a long time by the processes of austerity, sacrifice, charity and worship; but in Kali-yuga, whatever is performed everyday in the service of Lord Govinda is blissful and that bliss is unattainable even by Brahm. Devotees perform service to Govinda such as sacrifice, penance, charity, digging wells or lakes, making flower garlands, resting places, bridges, construction of the best temples, whole year travelling festivals and offering juicy fruits, cakes, rice prepared with milk, many kinds of ornaments, fragrant flowers, candana from Malaya, fragrant aguru, camphor, betelnut, incense, lamps, blowing a conch shell, ringing a bell and chanting congregationally before the Lord every morning and evening. Those who are fixed in such devotional service, being surrendered to the Lord, accomplish their desires simply by worshiping and chanting the names of the Lord. In other words, they fulfill their ultimate desire by constantly remembering and worshiping Lord Hari with discrimination, without committing any nma or sevpardhas. They will certainly be freed from the fetters of worldly existence. In Padma-pura, Lord iva says to Durg: ghore kali-yuga-prpte sarva-dharma-vivarjit / vsudeva-par martys te ktrth na saaya //
In the dangerous age of Kali only those who have abandoned all kinds of religious activities and engage in the service of Lord Vsudeva, are really successful (ktrtha). Of this there is no doubt.

The word ghore means very dangerous, subject to the unavoidable network of dangers which bind one in worldly existence. This Kali-yuga arrives after the age of Dvpara, and has a duration of 432,000 years. Sarva-dharma-vivarjita means those who have avoided all kinds of religious activities of vara and rama, and only engage in the service of Lord Vsudeva, not even worshiping demigods and forefathers to achieve fruitive result. They are doubtlessly successful in their purpose. It has already been explained that both service to Vsudeva and the fulfillment of ones desire is achieved by chanting the name of Lord Hari and other devotional activities.

It is also stated in Skada Pura: sa kart sarva-dharm bhakto yas tava keava / sa kart sarva-ppn yo na bhaktas tavcyuta //
O Keava, one who is Your devotee has performed all auspicious activities, while one who is not Your devotee is the committer of all sinful activities.

Lord Brahm himself says, Simply because he is Your devotee, O Keava, whoever adores only You is the performer of all religious activities. That means the pure and steady-minded devotee has certainly already performed all fruitive activities (which he is supposed to perform in his socalled religion according to vara and rama, such as worshiping demigods and honoring forefathers) because he worships You, the infallible Godhead. But, O Acyuta, one who is not Your devotee or one who has not accepted Your holy name from a bona fide guru and has neglected to follow the regulative principles, being under the control of the external energy of the Lord and desiring to get material results, is certainly a committer of all sinful activities. How is this possible? Having avoided dedication to devotional service and rejecting the worship of the Lord who is always in pure goodness, one who acts like a prostitute by following activities prescribed in ruti, Smti, and Puric texts (that are in the modes of passion and ignorance) performs many kinds of yoga, sacrifice, oblations, charity, penance and worship of demigods. According to the statement, svakarma-phala-bhuk pumm, one has to enjoy or suffer according to all of his deeds. One has to revolve in the cycle of birth and death through 8,400,000 species of life, as an enjoyer of his own deeds after leaving his body. After wandering through all these species, when one finally gets a human life, that person again acts sinfully by the influence of his previous activities because of not having lived according to the principles of devotional life. Again, in the same scripture it is stated: ppa bhavati dharmo pi tava bhaktai kta hare / niea-karma kart vpy abhakto narake patet //
O Lord Hari, even the sinful actions committed by Your devotees are considered a religious action, but a nondevotee who performs all kinds of religious activities, is still thrown into hell.

The meaning of bhakta and abhakta have been explained already. O Lord, the apparent sin of not performing demigod and ancestor worship by Your devotees is certainly considered correct according to the principles of Bhgavata-dharma, because they have undeviated devotion to the Lord. On the other hand, a nondevotee may perform all kinds of religious actions, but as a result he has to fall down to hell. This refers to all the actions mentioned in the Vedas and Puras which are in the modes of passion and ignorance, such as soma-yaga, vjapeya-yaga, a-agayaga, atonement, pacgni sdhana (the process in which one has to sit down lighting five fires around himself), vyu-bhojana ( or eating only air), avamedha-yaja, penance and sacrifice which involves killing animals, and worshiping demigods. After quitting his body such a person sometimes goes to the heavenly planets and enjoys the results of his actions; sometimes he stays on this planet; and sometimes falls down to hell. I, Lord Brahm, servant of Your servants, being afraid of Kali, pray to You, O Lord Hari, by the two vocative words he hare!. [This section proves that in any vara, the Vaiava who exclusively worships Viu is the best, and amongst all the Vaiavas, the brhmaa-sannys is the best.] In the same text it is mentioned: brhmaa katriyo vaiya dro v yadi vetara / viu-bhakti-samyukto jeya sarvottamottama //

A brhmaa, katriya, vaiya, dra or whoever one may be, if he is dedicated to Viu, he is considered the best of people.

It was mentioned earlier that a person who has taken up the devotional service of Lord Viu is superior to all others inside or outside the varrama system. He has completely rejected fruitive activities like worship of demigods and forefathers, and nitya, naimittika and kmya rites mentioned in the Vedas and Puras which are in the modes of passion and ignorance. V means applicable to any of the varas and yadi means if. Even if born in low families, if one gives up all kinds of activities that cause further entanglement in material existence and takes up serving the devotees, he is considered the best. The dra who is a servant of a devotee is superior to the dra serving a brhmaa, katriya or vaiya. There are eleven kinds of dras according to Harta-sahit: palagaas tantravyo mlkra ca tailika / karmakras tmbuliko modakas thliko nara / tmblkt tath dr sac chdrau gopa-npitau // palagaa a clay-pot maker tantravya a weaver mlakra a gardener tailika an oilman karmakra a blacksmith tmbulika seller of betel-nuts modaka a confectioner thlika plate-maker tmblikt preparer of betel-leaves gopa a milker of cows (distinct from the vaiya, who owns the cows) npita a barber All are counted in the dra category, but the gopas and npitas are the true dras. The vaiya, performing duties such as farming, commerce, and cow protection, avoiding fruitive actions which cause one to enjoy or suffer in heaven or hell, and serving only the brhmaas and katriyas, is superior to a dra serving the higher classes. Superior to such a vaiya is a katriya, who in his occupation serves the brhmaas of great devotion and faith, and with determination protects all living entities by his heroic qualities. Superior to such a katriya is a brhmaa who has destroyed the karma causing material bondage and in hellish sufferings, who has the eight or twelve qualities described in rmad-bhgavatam, and who chants only the brahma-gyatr and avoids all rituals aiming at material enjoyment. The twelve qualities are stated in Mahbhrata by Sanat Sujata: dharma ca satya ca damas tapa ca hy amtsarya hrs titiknasya / yaja ca dna ca dhti ruta ca vratni vai dvdaa-brhmaasya //
Religiosity, truthfulness, sense-control, austerity, nonenvy, modesty, tolerance, freedom from faultfinding, sacrifice, charity, steadiness and knowledge are the twelve qualities of a brhmaa.

Vai means certainly. These are the twelve qualities of brhmaas who are purified by chanting gyatr-mantra. Dharma means to be steady in proper behavior, avoiding nonreligious action. Satyam means always being truthful, even till the end of life. Dama means sense control. Tapa means to be steady in daily austerity, not giving trouble to the body for fruitive results.

Hr means always being modest because of great civility and out of fear of social dishonor and falling to a low position. Amtsarya means free from jealousy, free from showing ones household opulence to put down others. A person should be enthusiastic to see others advancement. Titika means to be tolerant of abusive speech, insult, defeat, disregard, disrespect and other bodily troubles. Anasy means not finding any fault in others. Yaja means nonfruitive sacrifices or the yaja of chanting gyatr-mantra hundreds and thousands of times. Dna refers to those charitable activities like distributing water, food, clothes to all whether invited or uninvited guests, relatives and others who are within or outside of the varramasystem, with devotion and according to ones ability. There is no sakalpa (vow) or desire to enjoy the fruit of such distribution. Dhti means firmness and satisfaction of mind without disturbance from the turbulence of the material world. ruta means having natural attraction for studying, teaching and hearing the Vedas in the mode of goodness. The qualities of brhmaas are also described in rmad-bhgavatam 5.5.28, 7.7.9, and 7.11.21. In Nrada-pacartra 1.2.42 it says that the svadharma of the brhmaas is to serve Ka and to eat His naivedya (an offering of bhoga to the Deity) and to drink His pdaka-water daily. Superior to such a brhmaa is a brahmacr who practices all the brhmiical qualities faithfully throughout his life, and practices all the rules of brahmacrya or penance as mentioned in the ruti, Smti, and Puras. Superior to such a brahmacr is a ghastha, a householder who has the same brhmiical qualities and offers service to guests, who come by their own will without any invitation, with food and water, and satisfies them according to his ability. The vnaprastha, who has renounced his ghastha-rama and stays in the forest with his wife, following strictly all rules of brhmiical qualities, is superior to such a householder. And the sannys or an ascetic who practices all the rules and regulations as prescribed in the Vedas, Puras, Upa-puras, and Mahbhrata is superior to such a vnaprastha. [This last section shows that the sannys, the topmost person in the varrama system, gives up all fruitive actions worship of devats and pits completely. He is a model for all others to follow.] In Bhagavad-gt (18.2) Lord Ka speaks about sannysa to Arjuna: kmyn karma nysa sannysa kavayo vidu / sarva-karma-phala-tyga prhus tyga vicaka //
Giving up of activities that are based on material desire is what great learned men call the renounced order of life (sannysa). And giving up the result of all activities is what the wise call renunciation (tyga).

Giving up of kmya-karmas is known by the learned men as sannysa, and giving up the result of activity is called tyga or renunciation by the wise men. There is a deep import in the words of the Lord. One may ask whether one may perform all the nitya- and naimittika-activities if only kmya-karmas are rejected. If that were so, then what is the question of sannysa? The ruti says o tad vn vai karmakt, sannyso naigama karma ca, anyst karm, (nysat) sannysa he hti. One who does not give up Vedic performance is a karm, and one who gives it up is a sannys. The word hi means certainly, naigama means activities prescribed in the Vedas. In this world the performer of such activities is certainly called a karm. Being talented in all such activities he is called karmaha, active. Therefore not performing such activities gives rise to sannysa, and one who performs the duty of sannysa is called sannys. The meaning of sannysa is mentioned in Uttara-gt:

nitya naimittika kmya karmas tri-vidham ucyate / sannysa karma nyso nys tad dharmam caran //
There are three kinds of activities, namely nitya, naimittika and kmya. Giving up all such activities is called nysa, renunciation, and one who practices renunciation is called a sannys.

Experts in karma understand there are three kinds of activities. Not performing them is sannysa. One who does so is called sannys. What then is the difference from tyga, giving up the results of all such activities? One should understand that simply by performing the nitya-karma even without desire to get the result, one certainly gets a result. According to the statement of ruti, athhara sandhym upsta, one should perform sandhy rites everyday. That activity is done with the aim to remove accidental sins. Though one may not desire those results, the result will still come. As stated in Hrta-sahit: pratyahan yas tri-klaja sandhyopsana-kd dvija / brahma-lokam avpnoti gyatr-japa-tat-para //
The twice-born (dvija) who engages in japa or chanting the gyatr-mantra daily at the three sandhys attains the planet of Brahm.

Dvija means brhmaa, katriya, and vaiya. Tri-kla-ja means the knower of the three junctures of the day morning, noon and evening. gyatr-japa-tatpara means he is seriously engaged in gyatr-japa, at the time of sandhy. He naturally attains Brahmaloka after he quits his body, even though he has no desire to enjoy the result of his work. Also in the naimittika-karmas (such as offering pias to the ancestors) one gets the result of his work even without having any desire for the results. As stated in Skada Pura: gayy viraje caiva mhendre jhnavtae / atra pia-prado yti brahma-lokam namayam //
One who offers pia, or food, to his forefathers in Gay, in the region of Viraj, on the hill called Mahendra on the bank of Jhnav (Gag), attains the planet of Brahm which is free from diseases.

Gay refers to the lotus feet of Lord Viu and for an area of two miles (koa) around or according to the Puras, four, eight and sixteen miles around. Ca means Kuruketra, Badrnth, Kedaranath, Vekacala, r Raganath ketra, r Puruottama ketra and other pilgrimage places. In the same way, the word jhnav-tae refers to any place within a distance of two miles from the Gag. In these places, one who offers pia, performing raddh to his forefathers, certainly accomplishes his desires and attains Brahmaloka. Similarly, his sons and grandsons who offer pias also attain anmaya, or the place which is free from all kinds of disturbances the three kinds of miseries, disease and lamentation, for half the lifetime of Lord Brahm (dvipardha). Kmya karmas are specifically performed to fulfill some desire, but result is there even if one performs them without any desire. As stated in Bhad-viu-purna: ya kacid puruo pha ktv cndryaa vratam / mucyate sarva-ppebhyas tath dvdaa-vrikam //
Any one in this world can be free from all kinds of sinful reactions by performing atonement and the twelve year penance.

In this world, any person even outside the varrama-system, who performs cndryaa or atonement and twelve years austerity according to his wealth, without desiring the result, becomes free from all kinds of sinful reactions, namely ptaka, mah ptaka, atiptaka, and anuptaka. One becomes freed not only from suffering in the hellish planets as a result of sinful reactions, but becomes freed of material bondage. Therefore it is said that sannysa is to give up completely nitya-, naimittika-, and kmyaactivities, whereas tyga is to perform all those activities giving up the fruits. There should be no confusion about this.

Preliminary procedures
Magalcaraa (invocation)
At the beginning of the vivha (wedding) ceremony (or any other saskra) one should recite magalcaraa, then make a platform (vedi) which should be four hasta long (approx. 6ft) on both sides and four mui high (approx. 1ft) with a canopy over it. As stated in Kapilapacartra:
One should build an auspicious platform on the best purified ground. It should be four hands square and four fists high, and should be made with pure mud and smeared with cow-dung mixed with pure water without any husk, bones, hairs, coal, or burned clay in it etc. The maapa should be covered with a toraa (canopy) or a rope that is decorated with many kinds of leaves like mango, bakula, jambu, etc. Then eight auspicious pots should be installed in the eight directions and many kinds of flags should be placed on top of them starting from the East. The pots should be decorated with five colors. Then the platform should be decorated with a candrtapa (sign of a half moon) and garlands. Ladies should decorate the platform and doors with five kinds of colors. The auspicious magalcaraa should be recited in that place accompanied by the beating of drums, blowing of conch shells, ringing of bells etc. and mukhya vdya (ululation) of the women.

Then one should recite the following magalcaraa prayers to remove all obstacles and invoke auspiciousness: ya brahma-vednta-vido vadanti pare pradhna purua tathnye / vivad gate kraam vara v tasmai namo vighna-vinanya //
Obeisances unto Him who is the destroyer of all obstacles, who the knowers of Vednta describe as the Supreme Brahman, and who others describe as the pradhna, or totality of mundane elements. Some describe Him as the Supreme Male Person, or Purua, while others describe Him as the Supreme Lord and the cause of the creation of the universe. (Bhad-viu-pura)

o tad vio parama padag sad payanti sraya / divva cakur tatam //
Just as those with ordinary vision see the suns rays in the sky, so the wise and learned devotees always see the supreme abode of Lord Viu. Because those highly praiseworthy and spiritually awake brhmaas can see that abode, they can also reveal it to others. (g-veda1.22.20)

o ko vai sac-cid-nanda-ghana ka di-purua / ka puruottama ko h u karmdi-mla / ka sa ha sarvaikrya ka kakd-da mukha-prabhu-pjya / ko ndis tasmin ajndntar-bhye yam-magala tal-labhate kt //
Lord Ka is the color of a new rain-cloud, therefore He is compared to a transcendental cloud full of eternity, bliss and cognizance. He is the original and Supreme Person. He is the origin of all activities and the one and only Lord of all. He is the worshipful Lord of the best of demigods, the controller of Brahm, Viu and iva. Ka is without any beginning. Whatever auspiciousness is found within or beyond this universe the devotee obtains in Ka alone. (Kopaniad)

Purua-skta
hari o sahasra-r purua / sahasrka sahasrapt / sa bhmi vivato vtv / atyatihad dagulam // 1 // purua evedag sarvam / yad bhta yac ca bhavya / utmtatvasyena / yad annentirohati // 2 // etvn asya mahim / ato jyyg ca prua / pdo sya viv bhtni / tripd asymtam divi // 3 // tripd rdhva udait purua / pdo syeh bhavat puna / tato viva-vyakrmat / san naane abhi // 4 // tasmd vir ajyata / virjo adhi prua / sa jto tyaricyata / pacd bhmim atho pura // 5 // yat puruea havi / dev yajam atanvata / vasanto asysd jyam / grma idhma arad dhavi // 6 // saptsysan paridhaya / tri sapta-samidha kt / dev yad yaja tanvn / abadhnan puruam paum // 7 // ta yaja barhii praukan / purua jtam agrata / tena dev ayajanta / sdhy aya ca ye // 8 // tasmd yajt sarva-huta / sabhta pad-jyam / pags tg cakre vyavyn / rayn grmy ca ye // 9 // tasmd yajt sarva-huta / ca smni jajire / chandgsi jajire tasmt / yajus tasmd ajyata // 10 // tasmd av ajyanta / ye ke cobhay data / gvo ha jajire tasmt / tasmj jt aj vaya // 11 // yat purua vyadadhu / katidh vyakalpayan / mukha kim asya kau bh / kv r pdv ucyete // 12 //

brhmao sya mukha sd / bh rjanya kta / r tad asya yad vaiya / padbhyg dro ajyata // 13 // candram manaso jta / cako sryo ajyata / mukhd indra cgni ca / prd vyur ajyata // 14 // nbhy sd antarikam / ro dhyau samavartata / padbhy bhmir dia rotrt / tath lokg akalpayan // 15 // vedham eta purua mahntam / ditya-vara tamasas tu pre / sarvi rpi vicitya dhra / nmni ktv bhivadan yad ste // 16 // dht purastd yam udjahra / akra pravidvn pradia catasra / tam eva vidvn amta iha bhavati / nnya panth ayanya vidyate // 17 // yajena yajam ayajanta dev / tni dharmi prathamny san / te ha nka mahimna sacante / yatra prve sdhy santi dev // 18 //
1) The Supreme Lord in the form of the universe, has a thousand heads, a thousand eyes and a thousand feet, for He contains all the living entities. Having pervaded the universe completely to give it existence, being independent, He extended Himself beyond it by ten fingers. 2) The universes, past, present and future, are but manifestations of the Supreme Lord who expands Himself as the Purua. He is the Lord of immortality but has manifest Himself as the Purua in the universe so that the jvas may enjoy material fruits. 3) The past, present and future universes are manifestations of the Lords powers, but the Lord Himself is much greater. The material creation is but one quarter portion, and the eternal nature in the spiritual sky exists in three quarters portion. 4) The three quarters portion of the Lord transcended the material portion. The Lord in the one quarter portion manifested the universe again, as He had done repeatedly before. The Lord of the one quarter portion began the work of creation, by going all around, taking the form of all animate and inanimate objects. 5) From that Lord, the vir or universe was born, and in that the Vir Purua, Paramtm of the universe, was born. Having appeared, the Vir Purua grew, and produced the earth and the bodies of the jvas. 6) The devas, being the first beings manifested, performed a mental sacrifice to complete the creation, using the Vir Purua (the totality of ingredients of the material world), as the offering. Spring was the ghee, summer was the fuel wood and autumn was the offering. 7) In this sacrifice, the kua-grass blades strewn around the fire (for protection from rkasas), were seven (the seven Vedic poetic meters), and the fuel sticks were twenty one (12 months, 6 seasons and the 3 worlds). The devas who were performing the mental sacrifice tied the Vir Purua to offer Him into the fire, just as one would tie the sacrificial animal. 8) The devas, sdhyas and is, placed the Vir Purua, the first being of the universe, on kua and sprinkled Him with water for purification. In this way they conducted the mental sacrifice using the Vir Purua.

9) From that sacrifice where everything in the universe was sacrificed, yogurt and ghee (all nourishing foods), were produced. It created the animals of the air, forest, and village. 10) From that ultimate sacrifice or sarva hut, the g (hymns), Sma (musical) and Yajur (prose) portions of the Vedas, and the seven Vedic meters, were born. 11) From the sacrifice were born horses and animals with two sets of teeth such as donkeys and mules. From the sacrifice, cows were born, and likewise goats and sheep. 12) In the mental sacrifice, when they divided up the Vir Purua, how many parts did they divide? What is stated about His face, His arms, His thighs and feet? 13) From the face came the brhmaas. From the two arms the katriyas came into being. From the thighs of the Vir Purua came the vaiyas and from His feet the dras were born. 14) The moon was born from His mind, the sun was born from His two eyes. From His mouth were born Indra and Agni, and from His breath Vyu was born. 15) From His navel came the antarika (space between earth and heaven). From His head the heavens arose. From His feet the earth arose and from His ears arose the directions. In this way the worlds were created. 16) I know that great Vir Purua, effulgent as the sun, who stands beyond the darkness of the material creation. Having given all the living entities their forms and names, He directs their affairs. 17) Brahm explained his realization to Indra. Indra, who knows all the living entities in all four directions, explained it to all others. One who knows the nature of the Vir Purua becomes immortal even in his life on earth. There is no other path to reach the goal of immortality. 18) In this way the devas conducted the mental sacrifice using the Vir Purua to manifest variety in the world. By that sacrifice, both the physical laws of nature and the first spiritual codes of conduct arose. The great souls by similar mental worship attain the place of immortality where the sdhyas and devas, the first worshipers, now dwell.

Nryaa-upaniad
hari o o atha puruo ha vai nryao kmayata praj sjeyeti / nryat pro jyate / mana sarvendriyi ca / kha vyur jyotir pa pthiv vivasya dhri / nryad brahm jyate / nryad rudro jyate / nryad indro jyate / nryad prajpati prajyate / nryad dvdadity-rudr-vasava sarvi chandgsi / nryad eva samutpadyante / nryad pravartante / nryae pralyante / ya eva veda / ity upaniat // 1 // o atha nityo nryaa / brahm nryaa / iva ca nryaa / akra ca nryaa / kla ca nryaa / dia ca nryaa / vidia ca nryaa / rdhva ca nryaa / adha ca nryaa / antar bahi ca nryaa / nryana evedag sarva /

yad bhta yac ca bhavyam / nikalako nirajano nirvikalpo nirkhyata / uddho deva eko nryaa / na dvityo sti kacit / sa viur eva bhavati sa viur eva bhavati / ya eva veda / ity upaniat // 2 // o ity agre vyharet / nama iti pact / nryayety uparitat / o ity ekkaram / nama iti dve akare / nryayeti packari / etad vai nryaasaykara padam / yo ha vai nryaasykara padam adhyeti / anapabruva sarvam yureti / vindate prjpatyag ryas poa gau patya / tato mtatvam anute tato mtatva anuta iti / ya eva veda / ity upaniat // 3 // o pratyag-nanda brahma purua praava-svarpam / a-kra u-kra ma-kra iti / tn ekadh samabhavat tad etad o iti / yam uktv mucyate yog / janma-sasra-bandhant / o namo nryayeti mantropsaka / vaikuha-bhuvana gamiyati / tad ida puarka vijna-ghana / tasmt tadidbha-mtram / brahmayo devakputro / brahmayo madhusdana / brahmayo puarkako / brahmayo viur acyuteti / sarva-bhta-stham eka nryaam / kraa-rpam akraam param-brahma o // 4 // prtar adhyno rtri-kta ppa nayati / syam adhyno divasa-kta ppa nayati / mdhyhna-dinam ditybhimukho dhyana / paca-mah-ptakopaptakt pramucyate / sarva-veda-pryaa-punya labhate / nryaa-syujyam avpnoti / nryaa-syujyam avpnoti / ya eva veda / ity upaniat // 5 //
1) Then the Supreme Lord Nryaa desired to create living entities. From Nryaa came the life airs; from Nryaa came the mind and all the senses; from Nryaa came the elements ether, air, light, water and earth, which supports the universe. From Nryaa came Brahm, Rudra, Indra, Prajpati. From Nryaa came the twelve dityas, the twelve Rudras, the twelve Vasus, all the Vedic meters and all the devas. Everything came from Nryaa in the beginning and everything enters into Nryaa at the end. 2) Thus Nryaa is the eternal being. Brahm, iva, Indra, time, the directions, the subdirections, up and down, inside and outside, are all pervaded by Nryaa. Nryaa is everything, past, present and future. Nryaa is the eternal pure effulgent Lord, without a second to compare. He is Viu, the Supreme Lord, says the Upaniad. 3) One should place o first, nama second and nryaya at the end. O is one syllable, nama is two syllables and nryaya is five syllables. Together they make the eight syllable Nryaa-mantra. One who knows this eight syllable Nryaa-mantra with purity in his heart attains all life, offspring, wealth, health and cows, and finally attains immortality. One who knows the

Nryaa-mantra and Nryaa attains immortality, says the Upaniad. 4) The syllable o is directly the Supreme Lord full of bliss. Composed of three sounds a, u and , the praava becomes o. The yog who utters the praava many times becomes free from the bondage of repeated material birth. One who worships the Lord with this mantra will certainly go to the transcendental realm of Vaikuha, which is a lotus full of consciousness shining effulgently. The transcendental Lord is known as the son of Devak, as Madhusdana, as Puarikka, as Viu and Acyuta. The one Nryaa is situated in all living entities. He is the cause of all causes, the Supreme Brahman. 5) One who recites the mantra in the morning destroys the sins of the night. One who recites the mantra in the evening destroys the sins of the day. One who recites the mantra at noontime facing the sun is freed from all types of sins. That person attains the fruits of studying all the Vedas. He attains the world of Nryaa.

o svasti no govinda svasti no cyutnantau svasti no vsudevo viur dadhtu / svasti no nryao naro vai svasti na padmanbha puruottamo dadhtu / svasti no vivakseno vivevara svasti no hkeo harir dadhtu svasti no vainateyo hari svasti no njansuto hanr bhgavato dadhtu / svasti svasti sumagalaikeo mahn r ka saccidnanda-ghana sarvevarevaro dadhtu //
May Lord Govinda, Acyuta, Ananta ea, Vsudeva and Lord Viu bestow auspiciousness upon us. May Nara-Nryaa, Padmanbha and Puruottama bestow auspiciousness upon us. May Vivaksena, the Lord of the universe, Hikea and Lord Hari bestow auspiciousness upon us. May Garua and the son of Ajan, who is the great devotee of Lord Rma, Hanumn, bestow auspiciousness upon us. May the great and only Lord of auspiciousness, r Ka, who is like a transcendental cloud full of eternity, knowledge, and bliss and who is the Lord of all the demigods, bestow upon us all prosperity and auspiciousness. (Kopaniad)

karotu svasti me ka sarva lokevarevara / kdaya ca kurvantu svasti me loka-pvan //

May Ka, the Lord of all Lords of the universe, and His followers, the deliverers of the fallen, bestow auspiciousness on me. (Sanmohana-tantra)

ko mamaiva sarvatra svasti kryc chriy samam / tathaiva ca sad ki sarva-vighna-vinana //

May Ka, the destroyer of all obstacles and His followers bestow auspiciousness and prosperity to me at all times and places. (Viu-ymala-sahit)

atas-kusumopameya kntir yamun-kula-kadamba-mlavart / navagopa-vadh vilsal vitanotu no magalni deva //

May Ka, who has a complexion like the atasi-flower, who is situated under the kadamba tree on the bank of the Yamun River, who is skillful at pastimes with the wives of the cowherds of Vndvana, bestow auspiciousness on us. (Viu-rahasya)

ka karotu kaly kasa-kujara-kear / klind-jala-kallola-kolhala-kuthala //

May Ka, who sports with great noise in the waves of the Yamun river, and who, like a lion, killed the elephant Kasa, bestow auspiciousness on me. (Nradya-pura)

mdhavo mdhavo vci mdhavo mdhavo hdi / smaranti sdhava sarve sarva-kryeu mdhavam //
The devotees always remember the Lord. The name Mdhava is constantly on their tongues and constantly in their minds, and permeates all of their activities. (Narasiha-pura)

lbhas te jayas te kutas te parbhava / yem ndvara-ymo hdaya-stho janrdana //

For those who have Janrdana, whose complexion is that of a blue lotus, within their hearts, there is all gain and victory and no defeat in any enterprise. (Pava-gt)

magala bhagavn viur magala madhusdana / magalo ya hikeo magalyatano hari // viccraa-mtrena kasya smarand dhare / sarva-vighnni nayanti magala syn na saaya //
The Supreme Lord, Viu is all auspicious. Madhusdana is all auspicious. Hkea is all auspicious. Hari is the abode of all auspiciousness. Simply by saying the name of Viu or by remembering Ka all obstacles are destroyed and all auspiciousness comes. This is certain. (Bhadviu-pura)

satya kali-yuge vipra r harer nma magala / para svasty-ayana n nsty eva gatir anyath //
O brhmaa, chanting of the holy name is the auspicious process in Kali-yuga. It is the highest auspiciousness for mankind. There is no other way. (Padma-pura)

puarkka govinda mdhavd ca ya smaret / tasya syn magala sarva-karmdau vighna-nana //

He who remembers all the forms of the Lord such as Puarikka, Govinda and Mdhava, will attain all auspiciousness and destruction of all obstacles in all his activities. (Viu-dharmottara)

magalyatana ka govinda garua-dhvajam / mdhava puarkka viu nryaa hari // vsudeva jaganntha acyuta madhusdanam / tath mukundnantdn ya smaret prathama sudh // kart sarvatra sutar magalnanta karmaa //
The intelligent man who first remembers the various forms of the Lord and his pastimes before performing his activities, will attain infinite auspiciousness in all that he does. (Rudra-ymala)

Adhivsa (an offering of auspicious items)

Items needed: 1) earth from Gag 2) gandha (sandalwood paste) 3) stone 4) rice-paddy 5) drv grass 6) flowers 7) fruits 8) yoghurt 9) ghee 10) silver-svastika or a svastika drawn in kukuma on a silver-plate 11) sindhra (kukuma) 12) conch 13) kajjala (collyrium) 14) rocana 15) white mustard-seeds 16) gold 17) silver 18) copper 19) ghee-lamp 20) mirror 21) fragrant oil 22) turmeric 23) cloth 24) thread 25) cmara 26) sandal wood (solid, no paste) 27) ghee-lamp used in rati Adhivsa is an offering of auspicious articles, usually performed on the night preceding the saskra. First one should do camana, magalcaraa (page 41), svasti vcanam (page 232), sakalpa (page 235) and ghaa sthpaa (page 236). The auspicious articles used in the adhivsa are earth, stone, paddy, drva, flowers, fruit, yoghurt, ghee, svastika, sindhra, conch, kajjala, gorocana, white mustard seeds, gold, silver, copper, lamp, mirror, fragrant oil, turmeric, cloth, thread, cmara and candana1. One should offer prayers while showing all the articles together, and then offer an rati. If the adhivsa cannot be done at this time, it should be performed on the morning of the ceremony, before the sttvika-vddhi-raddh (page 238).

Earth from the Gag:

o bhr asi bhmir asy aditir asi vivadhya vivasya bhuvanasya dhartr / pthiv yaccha pthiv dgha pthiv m higs // anay gaga-mttikay ubhdhivso stu

You are the earth, the supporter of the worlds, the supporter of the universe, sustaining everything. Control the earth, make the earth firm. Do not harm the earth. (ukla-yajur-veda,13.18)

Gandha:
o gandha-dvr durdharm nitya-pum karim / varg sarva-bhtn tm ihopahvaye riyam //9// anena gandhena ubhdhivso stu
By gandha you become protected, continually nourished, and abound in purity, wealth, beauty and prosperity. I call you here. (r-skta; Mah-nryaa-upaniad 4.8)
Note: Gandha may be mixed with other fragrances like musk, aguru, saffron, camphor, etc.

Stone:
o pra-parvatasya vabhasya phn nva carati svasi ca iyn / t vavtrann adharg udakt ahi budhnyam1 anu ryam // vior vikramaam asi vior vikrntam asi vio krntam asi // o anay ilay ubhdhivso stu
The streams of water pour spontaneously from the mountain-like hump of the bull. They stream downwards flowing onwards, after Ahibudhunya. You are the lifting of Vius foot, you are the movement of Vius foot, you are Vius step. (ukla-yajur-veda 10.19)

Rice paddy:
o dhnyam asi dhinuhi devn dhinuhi yaja dhinuhi yajapati dhinuhi m yajanyam // o anena dhnyea ubhdhivso stu
You are grain. Please the Lord, please the sacrifice and the performer of sacrifice. Bring happiness to me as I conduct this sacrifice. (Ka-yajur-veda 1.7.3)

Drv-grass:
o kt kt prarohant purua puruaspari / ev no drve pratanu sahasrea atena ca // o anay drvyai ubhdhivso stu
Piece by piece, joint by joint, drva grass, you manifest offspring. Give us offspring, a hundred, a thousand. (ukla-yajur-veda 13.20)

Flowers:
o r ca te lakm ca patnyau / aho-rtre prve /

nakatri rpam / avinau vyttam / ia mania / amu mania / sarva mania // o anena pupea ubhdhivso stu
Piety and prosperity are you consorts. Day and night are your sides. The stars are your form. The heaven and earth are your open mouth. Bestow what we desire. Bestow the goal in this world. Bestow the highest goal. (Purua-skta)

Fruit:
o y phalinr y aphal apup y ca pupin / bhaspati-prasts t no mucantv aghasa // o anena phalea ubhdhivso stu
May that power that produces the fruit, that makes the flower bloom, which arises through the mantras and through the Lord of mantra, free us from all difficulties. (g-veda10.67.15, uklayajur-veda 12.89)

Yoghurt:
o dadhi krvno akariam jior avasya vjina / surabhino mukhkarat praa ygi triat // o anena dadhn ubhdhivso stu
I offer myself unto the Lord who gave Himself to the gops of Vraja in exchange for yoghurt; the killer of the horse-demon, who is swift, who gives fragrance to the face, let Him increase our life span. (g-veda 4.39.6 , ukla-yajur-veda 23.32)

Ghee:
o ghtavat bhvann abhi riyorv pthv madhudughe supeas / dyv-pthiv varuasya dharma vikabhite ajare bhri retas // o anena ghtea ubhdhivso stu
The broad earth flows with ghee, which is sweet smelling, beautiful and brings prosperity to the worlds. The heavens and earth, through the law of the just Lord are abounding in unlimited seed in all places. (g-veda 6.70.1; ukla-yajur-veda 34.45)

Svastika:
o svasti no govinda svasti no cyutnantau svasti no vsudevo viur dadhtu / svasti no nryao naro vai svasti na padmanbha puruottamo dadhtu / svasti no vivakseno vivevara svasti no hkeo harir dadhtu svasti no vainateyo hari svasti no njansuto hanr bhgavato dadhtu / svasti svasti sumagalaikeo mahn

r ka saccidnanda-ghana sarvevarevaro dadhtu //

May Govinda, Acyuta, Ananta, Vsudeva and Viu, give us auspiciousness; may Nara-Nryaa Padmanbha, and Puruottama give us auspiciousness; may Vivaksena, the Lord of the world, Hikea and Hari give us auspiciousness; may Garua and the great devotee Hanumn, son of Anjan, give us auspiciousness; may the great auspicious Lord Ka, who is like a transcendental rain cloud full of eternity, knowledge and bliss, give all prosperity and auspiciousness. (Kopaniad)

o svasti na indro vddharav svasti na p vivaved / svasti nas trkyo arianemi svasti no bhaspatir dadhtu // o anena svastikena ubhdhivso stu
May Indra, who hears much praise, give us auspiciousness; may the sun god, who knows all things, give us auspiciousness; may Garua, with unblemished weapons, give us auspiciousness; may Bhaspati, give us auspiciousness. (g-veda 1.89.6; ukla-yajur-veda 25.19)
Note: A svastika made of silver or a svastika drawn in kukuma on a silver plate is used.

Sindhra (kukuma):
o sindhor iva prdhvane ghanso vtapramiya patayanti yahv / ghtasya dhr aruo na vj kh bhindann rmibhi pinvamna // o anena sindhrea ubhdhivso stu
Flashing like the sun, like streams of rushing water, strong and full of life the streams of ghee fall upon the fire. Like fast steeds carrying the offering, breaking through all obstacles, the ghee swells in waves, dissolving the wood. (g-veda 4.58.7; ukla-yajur-veda 17.95)

Conch:
o pratirutky artana, ghoya bhaam, antya bahvdinam, anantya mkag, abdy ambarghta, mahase vnvda, kroya tava-dhmam, avarasparya akha-dhma, vanya vanapam, anyatorayya dvapam // o anena akhea ubhdhivso stu
For the echo a reviler; for noise a snarler; for the end a very talkative man; for endless a mute; for sound a drummer; for might a musician; for cry a flute-player; for confused tone a conch-blower; for the wood a forester; for partly wooded land a forest- fire guard. (ukla-yajur-veda 30.19)

Kajjala (collyrium):
o samiddho ajan kdara matn

ghta agne madhumat pinvamna / vj vahan vjina jtavedo devn vaki priyam sadhastham // o anenjanea ubhdhivso stu
This ajana, offering of ghee, flaming, a storehouse of intelligence and guidance, sweet and fragrant, is swelling in the fire. As a horse carries a rider, the fire carries our offering to the place of eternal pleasure. (ukla-yajur-veda 29.1)

Rocana:
o yujanti bradhnam arua caranta pari tasthua / rocante rocan divi // o anena rocanea ubhdhivso stu
Those who link themselves to the Supreme Lord, strong as a horse, bright like the sun travelling through the sky, shine in the same manner in the eternal sky. (ukla-yajur-veda 23.5)

White mustard-seeds:
o rakohao valagahana prokmi vaiavn, rakohano valagahano vanaymi vaiavn, yavo si yavaysmad dveo yavayrt rakohano valagahano va strmi vaiavn, rakohao valagahao bhijuhomi vaiavn, rakohaau valagahanv upadadhmi vaiav, rakohaau valagahanau paryhmi vaiav, rakohaau valagahanau paristrmi vaiav, rakohanau valagahanau vaiav // bhann asi bhad bhv bhatm indrya, vca vada // o anena siddhrthena ubhdhivso stu
O killer of demons, O voice of Viu that destroys evil spells, I now destroy any evil magic that any stranger or near-one has buried to do me harm; I now destroy any evil magic buried for me by anyone equal to me or unequal to me; I now destroy any evil charm that has been buried for me by any relative or non-relative; I cast out that magic spell. (ukla-yajur-veda 5.25; ata-patha-brhmaa 3.5.4.18)

Gold:
o hiraya-garbha samavartatgre bhtasya jta patir-eka st/ sa ddhra pthivm dym utemm kasmai devya havi vidhema // 1 // o anena kcanea ubhdhivso stu
To which Lord should we offer oblations in sacrifice? He that in the beginning created the golden womb, who from the beginning was the Supreme Lord of al creation and held the earth and the heavenly planets firmly. (g-veda 10.121.1)

Silver:
o rpea vo rpam abhyg tutho vo vivaved vibhajatu / tasya path preta-candra-dakin vi sva paya vyantarika1 yatasva sadasyai // o anena rpea ubhdhivso stu
Through your beauty I have become beautiful; may the tuth, Vivaveda, distribute you. Go forth, giving light, on the path of truth. Look favorably upon the heavenly planets and space. Unite with the priests who keep the yaja-l. (ukla-yajur-veda 7.45)

Copper:
o asau yas tmro arua uta babhru sumagala / ye cainag rudr abhito diku rit sahasrao vaig hea mahe // o anena tmrea ubhdhivso stu
The Lord bright like the sun, copper-red, all-auspicious, also called Rudra, resides in all directions, and expands a thousand-fold like the rays of the sun. We approach you to remove our impurities.1 (ukla-yajur-veda 16.6)

Ghee-lamp:
o mano jtir juat jyasya bhaspatir yaja ima tanotv aria yajag sam ima dadhtu / vive devsa iha mdayant // o3 pratiha // o anena dpea ubhdhivso stu
Let the alert mind enjoy the ghee. Let the Lord start the sacrifice. Let the Lord bestow a sacrifice free from fault. Let the lords of the universe and sacrificer enjoy here. Please be present here. (uklayajur-veda 2.13)

Mirror:
o ko vai sac-cid-nanda-ghana ka di-purua / ka puruottama ko h u karmdi-mla / ka sa ha sarvaikrya ka kakd-da mukha-prabhu-pjya / ko ndis tasmin ajndntar-bhye yam magala tal labhate kt // o anena darpaena ubhdhivso stu
Lord Ka is the color of a new rain-cloud, therefore He is compared to a transcendental cloud full of eternity, bliss and cognizance. He is the original and Supreme person. He is the origin of all activities and the one and only Lord of all. He is the worshipful Lord of the best of demigods, the controller of Brahm, Viu and iva. Ka is without any beginning. Whatever auspiciousness is found within or beyond this universe the devotee obtains in Ka alone.

Fragrant oil:
o tad vio parama padag sad payanti sraya divva cakur tatam / o anena sugandhi-tailea ubhdhivso stu
The devotees continually see the supreme abode of Viu, who like the sun in the sky, spreads his influence and blessings everywhere. (g-veda1.22.20)

Turmeric:
o vior vikramaam asi, vior vikrntam asi, vio krntam asi //19// yujyantyasya kmy har vipakas rathe / o dhu n-vhas //6// o anay haridray ubhdhivso stu
You are the three steps of Viu. Golden-hued, fleet as birds, carriers of the man who endeavors are the horses yoked to the chariot of the sun. (ukla-yajur-veda10.19 and 23.6)

Cloth:
o yuv suvs parivta gt sa u reyn bhavati jyana / ta dhrsa kavaya unnayanti svdhyo manas1 devayanta // o anena vastrea ubhdhivso stu
He comes well-clothed and youthful with sacred thread. Being twice born he is the best and most attractive. The wise men, desiring the Lord, meditating on him with their minds, are raised up to knowledge. (g-veda 3.8.4)

Thread:
A cotton thread dyed in turmeric and sindhra should be tied around the wrist of the groom nine times by a Vaiava brhmaa. A married woman with children should tie a thread around the brides wrist seven times. While tying they should chant the following mantras.1 o strma pthiv dyane hasag suarmam aditig suprati / daiv nvag svaritr angasam asravantm ruhem svastaye //
Let us put on the descendent of asmarati among strings, pure, sinless, auspicious made by Adit, the man-god, the sky, the earth. (ukla-yajur-veda 21.6)

o tad vio parama padag sad payanti sraya / divva cakur tatam //
The devotees continually see the supreme abode of Viu, who like the sun in the sky, spreads his influence and blessings everywhere. (g-veda 1.22.20)

o ko vai sac-cid-nanda-ghana ka di-purua / ka puruottama ko h u karmdi-mla / ka sa ha sarvaikrya ka kakd-da mukha-prabhu-pjya / ko ndis tasmin ajndntar-bhye yam-magala tal-labhate kt //
Lord Ka is the color of a new rain-cloud, therefore He is compared to a transcendental cloud full of eternity, bliss and cognizance. He is the original and Supreme person. He is the origin of all activities and the one and only Lord of all. He is the worshipful Lord of the best of demigods, the controller of Brahm, Viu and iva. Ka is without any beginning. Whatever auspiciousness is found within or beyond this universe the devotee obtains in Ka alone.

Cmara:
o vto v mano v gandharv sapta-vigati / te agre vam ayujas te asmi javam dadhu // o anena cmarea ubhdhivso stu
The wind, the mind, the all knowing gandharva, the twenty seven constellations, gather before you and offer homage to you. (ukla-yajur-veda 9.7)

Sandal wood:
o ko si, katamo si, kasmai tv, kya tv / suloka-sumagala-satya-rjan // o anena candanena ubhdhivso stu
You are the Supreme Lord. You are one without a second. You are the object of all offerings and the instrument of all activities. You are the supreme ruler, the most famous, the most auspicious and pure. (ukla-yajur-veda 20.4)
Note: Use wood, not paste.

All items:
All the items should be gathered together and offered on a tray: o pratipad asi pratipade tvnupad asy anupade tv / sampad asi sampade tv tejo si tejase tv //
You are the beginning. I approach You to commence this rite. You are the activity in progress. For continuing the activity I approach You. You are the completion of the activity. For success I approach You. (ukla-yajur-veda 15.8)

The tray of articles should be given (to the yajamna) to touch. A four-wick, five-wick, seven-wick or similar lamp, should now be offered (shown) first to the Deity, then the ghaa, then the earth, and finally to the beneficiaries of the rite. The performance of nnd-mukha-raddh is not performed by Vaiavas as one may commit an

offense to the holy name by worshiping the forefathers. Therefore, this ceremony is replaced by worship of the guru-parampar and the offering of mahprasdam (sttvika-vddhi-raddh)1. According to ones capacity, one should first offer gifts such as cloth and rice to Vaiavas and the brhmaas, without hesitation, while meditating on the Lord and doing so only for His pleasure. Then, one should perform vasudhr (page 244) by putting 5 or 7 dots of ghee on the wall. Then in the same place one should worship mah-bhgavata Cedirja with mahprasda, flowers, water etc.

Vsudevrcanam (prayers establishing the Supreme position of the Lord)

On the day of the wedding, that devotee of Govinda who has accepted paca-saskra initiation from a bona-fide guru, no matter which vara he is from, should take his bath in the morning, perform his standard daily duties (such as sandhy-vandanam etc.), and in a decorated maapa or temple of Viu, should sit on kua-sana, perform camana and magalcaraa (page 41). He should establish a pot (ghaa-sthpana - page 236) in a beautiful maala and put a copper plate on top. On the plate he should place a lagrma and then proceed to worship the lagrma with the purua-skta prayers (page 28). At a wedding or any other function, Lord Nryaa or His lagrma form should always be worshiped. It is an offence to devotional service and to the holy name to worship Gaea and the other demigods such as the paca-devats, Srya and the other planetary deities, Indra and the deities of the directions, Gaur and the mtrikas etc. Instead, the Vaiavas are worshiped. The evidence for this is in Padma-pura: o uddha-sattvamayo viu kalya-gua-sgara / nryaa para-brahma vipr daivata hari // brahmaya r-patir viur vsudevo janrdana / brahmaya puarkko govindo harir acyuta //
Lord Viu is the personification of transcendental goodness. He is an ocean of auspicious qualities. He is Nryaa, the Parambrahma, He is the worshipable Deity of the brhmaas. He is the Lord of Lakm, the Supreme Lord Viu, Janrdana, Vsudeva, Puarkka, Govinda, Hari and Acyuta.

sa eva pjyo vipr netare purua-rabh / mohd ya pjayed anya sa pa bhaved dhruvam //
O best of men! He alone is worshiped by the qualified brhmaas. If someone worships other gods due to illusion, he becomes an atheist.

smarad eva kasya vimukti ppmanm api / tasya pdodaka sevya bhuktocchia ca pvanam //
Even sinful people can attain complete liberation just by remembering Ka. The water from His lotus feet should be accepted. Remnants of His food are purifying.

svargpavarga-da n brhman vieata / vior nivedita nitya devebhyo juhuyd dhavi //

The Lords prasdam is the means for attaining heaven and final liberation, especially for the brhmaas. This prasdam should always be offered to the demigods through the sacrificial fire.

pitbhya caiva tad dadyt sarvam nantyam anute /

He who offers the remnants of the Lord to his forefathers in the raddh ceremony, receives infinite rewards.

yo na dadyd dharer bhukta pit raddh-karmai / anante pitaras tasya vinmtra satata dvij //
O brhmaas! He who performs raddh but does not offer Viu-prasda to his forefathers, condemns them to continuously eat stool and urine.

tasmd vio prasdo vai sevitavyo dvijanman / itare tu devn nirmlya garhita bhavet //
Therefore, a brhmaa must always honor the Lords remnants. But if he takes the remnants of the demigods he becomes utterly condemned.

sakd eva hi yo nti brhmao jna-prvata / nirmlya akardn sa clo bhaved dhruvam / kalpa-koi-sahasri pacyate narakgnin //
If a brhmaa knowingly partakes of the prasda of Lord iva or any other deva even once, he certainly becomes a cla and burns in the fires of hell for many thousands of millions of years.

nirmlya tu dvija-reha rudrdn divaukasm / raka-yaka-picn madya-msa-sursamam / tad brhmaair na bhoktavya devn bhujita havi /
O best of the twice-born! The remnants of Lord iva and other demigods, rkasas, yakas, or picas are no different from meat and wine. Therefore, the brhmaas should not honor the remnants of the devas.

tasmd anya parityajya vium eva santanam / pjayadhva dvija-reha yvaj jvam atandrit //
Therefore divert your attention from other demigods, and as long as you live, untiringly engage in the worship of Viu, who is eternal, O elevated dvija!

arcayen mantra-ratnena vidhin puruottamam / tat prasdya vai kuryn nitya bhaktim atandrita // tasyvaraa pjy tridan nrcayet sudh //
One should worship Puruottama by the most beautiful mantra according to regulations and one should engage untiringly in devotional service for His pleasure. In the worship of His associates one should avoid demigods.

ananya arao bhakto nma-mantreu dkita / kadcin nrcayed devn gaedn tu vaiava //
The devotee interested in pure devotion to the Lord, and initiated with Vaiava mantra should never worship Gaea and the other devats.

yatra yatra sur pjy gaedyas tu karmim / viv-arcane tatra tatra vaiavn hi vaiav //
Wherever the ritualists prescribe worship of Gaea and the devats, the Vaiava should instead worship the pure devotees of Lord Viu.

vivaksena sa-sanaka santanam ata param / sanandam sanat-kumram pacaitn pjayet tata /
Thus instead of worshiping Gaea, to remove material obstacles, the devotee should worship Vivaksena and the four Kumras to remove obstacles on the spiritual path.

yasmin navagrah arcchys tatra kavydayo nava //

Whereas the materialist will worship the nava-grahas (the nine demigods presiding over the nine planets), the devotee will worship Kavi Muni and the other nava-yogendras.

yatra yajanti vidhin dik-pldn tu karmi / tatra prapjayed etn viddhi bhgavata ukam / sadiva vainateya nrada kapila balim // tato bhgavata bhma prahldam ajan-sutam / ambara ca janaka mahbhgavata yamam / manu svyambhuva vysa-dika ca vaiavottamam / yuge yuge ca vikhytn aparn vaiavn api //
Whereas the fruitive workers worship the deities of the directions (dikplas), the devotees should worship Brahm, the great devotee ukadeva, Sad-iva, Garua, Nrada, Kapila, Bali, the great Bhma, Prahlda, Hanumn, Ambara, the great Yama, Svayambhuva Manu, the great Vaiava Vysa, or other great Vaiavas famous through the ages.

harim arcen yajen nitya na tu devn kadcana //

One should always worship Lord Hari and never worship demigods.

yatra mt-ga pjys tatra hy et prapjayet / sad bhagavat paura-ms padm taragik / gag klindatanay gop candrval tath / gyatr tulas v pthiv gau ca vaiav / r yaod devahtir devak rohi tath / r st draupad kunt apar y maharaya / rukmiydy ca tatha-mahiy y ca t api //
O great sages! Whenever others worship the mtgaas, the Vaiavas instead worship Bhagavat Paurams, Padm, Antaragik, Gag, Yamun, Candrval, Gyatr, Tulas, Sarasvat, Pthiv, Vaiav, Go, Yaod, Devahti, Devak, Rohi, St, Draupad, Kunt, Rukmi, and the other eight queens of the Lord.

goplopsaka caiva rdmdn vieata / tatrsyvaraatvena gopln paripjayet //

The devotee of Lord Gopla will also worship the cowherd friends of the Lord, in particular rdma etc.

r kopsakas tu tad arcane sarva-karmi / lalitdy sahacar sa-sakh ragi-yut /

pjayed vidhin kro yato vaiava-daivata / nnyn kadcid vibudhn upadev ca uddha-dh //
In every function, the devotee of r Ka will worship Lord Ka and His dearest sakhs, such as Lalit etc. The devotee of r Ka, with great intelligence, should worship these Vaiavas according to the proper scriptural rules and should never worship the primary or secondary demigods.

vaiavn tu kry kriyai sttvik yatha / na rjas na tmas paa-dharma bhtita //

These rituals that are performed by the devotees are in the mode of goodness. They are not in the modes of passion and ignorance unlike the so-called religious books of the atheists (demigodworshipers).

Also in the Padma-pura, the sage Bhgu says to the Lord: aho rpam aho lam aho stir aho day / aho sunirmal-kntir aho sattva gu hare //
O Hari, Your form, nature, chastisement, mercy, tolerance, purity and munificent qualities are all wonderful.

naisargika ubha sattva tavaiva guavridhe / nnye vidyate kicit sarve tridivaukasm //
O ocean of good qualities, Your nature is auspicious and transcendental. When You are in the midst of all the demigods, they become insignificant.

brhmaya ca araya ca tvam eva puruottama / brhman tvam eveo nnya pja sura kvacit //
O Puruottama! You are the Absolute Truth, the Supreme Shelter, the Lord of the brhmaas. One should never worship any other god at any time.

ye rcayanti surn anyn tva vin puruottama / te paatvam pann sarva-loka-vigarhit //

O Puruottama! If someone worships demigods, neglecting You, that person becomes a cla and is deemed as most abominable in all the worlds.

vipr veda-vidu tvam evejyo janrdana / nnya kacit surm tu pjanyo grajanmanm //
O Janrdana! Those brhmaas well versed in the scriptures worship only You, and no other demigods, even though they appeared before You.

auddh brahma-rudrdy rajas-tamo-vimirit / tva uddha-sattva-guavn pjanyo grajanmanm //

Other demigods such as Brahm and Rudra are not completely pure and are tainted by the modes of passion and ignorance, however, You are of pure goodness and therefore You are worshipable by them.

tvat-pda-salila sevya pit ca-divaukasm / sarve bh-sur ca muktida kalmapaham //

Water that has bathed Your lotus feet, should be taken, even by those ancestors living in the heaven, and definitely by all pious people living on the earth, to remove all the sins and attain liberation.

tvad-bhuktocchia eam vai pit ca divaukasm / bhsur ca sevya syn nnye tu kadcana //
Your remnants should be accepted even by the ancestors living in the heaven, and by all pious people living on the earth, but the remnants of other persons should never be taken.

itare tu devn anna pupa jaldika / aspya tu bhavet sarva nirmlya suray samam //
Things such as food, flowers, water and other items that are offered to the demigods should be considered as wine, and must not be even touched.

tasmd vai brhmao nitya pjayitv santanam / satrtha bhuktam anna ca bhaje tn ania buddha //
Therefore, a knowledgeable brhmaa always worships the Eternal Lord and respect His mahprasda and the transcendental water that has bathed His feet.

nnya-deva nirketa brhmao na ca pjayet / nnya prasda bhujta nnyad yatana viet //
A brhmaa should not look at the other deities then You; neither should he worship them. He should not partake of other remnants than Yours, nor should he enter other temples.

tad dadti hi yo vipra pitm raddh-karmai / tad bhuktam anna trtha ca tat sarva viphala bhavet //
That brhmaa who honors the forefathers by performing raddh rites, and who eats the remnants of the devas instead of Yours, and drinks the water that has washed their feet, accrues no merit whatsoever.

kalpa-koi sahasri kalpa-koi atni ca / patanti pitaras tasya narake pyaoite //

That brhmaas forefathers remain in the hellish planets, submerged in lakes full of blood and pus for thousands of millions of years.

nivedita tava vibho yo juhoti dadti v / devatn ca pit nantya dhruvam anute //
That person who offers Your remnants in sacrifice to the demigods and to the ancestors, certainly receives infinite benefit.

tasmt tvam eva vipr pjyo nnyo sti kacana / mohd ya pjayed anya sa pa bhaved dhruvam //
Therefore, You alone are worshiped by the brhmaas, and no other deity. If anyone, due to illusion offers worship to other gods, he is to be considered as an atheist.

tva hi nryaa rmn vsudeva santana / viu sarvagato nitya paramtm mahevara //
You are Nryaa, the Lord of Lakm, Vsudeva, the Eternal One. You are Viu, the Allpervading One, the Supersoul, the Supreme Controller.

tvam eva sevyo vipr brhmaya uddha-sattvn / pjyatvd brhmanm vai uddha-sattva-gud api / sarvem eva devn brhmaatvam avpyate //
You are the Lord of transcendental goodness, the worshipable Lord of the brhmaas. You are worshiped by all the brhmaas and the demigods by the quality of pure goodness. Thus one attains the Supreme and remains fixed in Him.

tvam eva hi sad vipr bhajanti puruottamam / brhmaatve babhvus te nnye tatra na saaya //
O Puruottama! The brhmaas who were engaged in Your worship, attained the supreme abode, but others did not. Of this there is no doubt.

It is also stated in the Skanda-pura: brahmajo brhmaa prokta uddha-sattvaya sad / devdideva govindam te nnyat prapjayet / nitye naimittike kmye sarva-magala-karmai / yadi moht tu vibudhn sa clo bhaved dhruvam //
That brhmaa who knows the Absolute Truth, and who is eternally situated on the platform of pure goodness, only worships Govinda, the Lord of all the demigods, in his nitya-, naimittika- and kmyapjs. If he, due to illusion, worships demigods he becomes a cnla.

The Brahma-vaivarta-pura says: mohd yo brhmao bhtv hy ajnj jna-prvata / arcayed vibudh cet tu vin vium adho-gati //
If out of great illusion and deep ignorance a brhmaa willingly engages in the worship of the demigods, and not Lord Viu, it will cause his falldown.

The Uttara-gt states: vaiavn bhaja kaunteya m bhajasvnya-devat / upadevn tath yaka-rako-bhtagan api //
O Kaunteya! Worship only Vaiavas, and never worship other deities, like demigods, secondary demigods, yakas, rkasas or ghosts.

Also in the Bhad-viu-pura: mm te nys tu vibudhn vaiavo brhmao tha v / yady arcayed, avaiavn, clatvam avpnuyt //
If a Vaiava or a brhmaa worships any non-Vaiava demigod without Me, he becomes a cla.

All this evidence is easy to understand, therefore we have not explained it any further as to do so would increase the size of the book. Further proof is also found in rmad-bhgavatam (1.2.2629): mumukavo ghora-rpn hitv bhta-patn atha / nryaa-kal nt bhajanti hy anasyava // rajas-tama-praktaya sama-l bhajanti vai /

pit-bhta-prajedn riyaivarya-prajepsava // vsudeva-par ved vsudeva-par makh / vsudeva-par yog vsudeva-par kriy / vsudeva-para jna vsudeva-para tapa / vsudeva-paro dharmo vsudeva-par gati //
Those who are serious about liberation are certainly nonenvious, and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms of Lord Viu and His plenary portions. Those who are in the modes of passion and ignorance worship the forefathers, other living beings and the demigods who are in charge of cosmic activities, for they are urged by a desire to be materially benefited with women, wealth, power and progeny. In the revealed scriptures, the ultimate object of knowledge is r Ka, the Personality of Godhead. The purpose of performing sacrifice is to please Him. Yoga is for realizing Him. All fruitive activities are ultimately rewarded by Him only. He is supreme knowledge, and all severe austerities are performed to know Him. Religion (dharma) is rendering loving service unto Him. He is the supreme goal of life.

Therefore, when worshiping Lord Viu, one should not begin by worshiping Gaea and the other devas, rather one should perform paca-mahbhgavata pj instead by installing and worshiping r Vivaksena, Sanaka, Santana, Sanandana and Sanat Kumra. Similarly, instead of worshiping the nava-grahas, one should worship r Kavi, Havya, Antarka and the other nava-yogendras. Instead of doing pj to Indra and the dikplas, the Vaiavas should worship the great devotees, namely Brahm, ukhadeva, Sad-iva, Garua, Nrada, Kapila, Bali, Bhma, Prahlda, Hanumn, Ambara, Janaka, Yamadeva, Svayambhuva Manu, Uddhava and Vysa. In Satya-yuga, Tret-yuga, Dvpara-yuga and Kali-yuga, these mah-bhgavatas are always worshiped. The devotees of the Lord substitute the worship of Gaur and the mtgaas with the worship of the Vaiavs i.e. Paurams, Lakm, Antarag, Gag, Yamun, Gop, Vndvat, Gyatr, Tulas, Sarasvat, Pthiv, Go, Yaod, Devahti, Devak, Rohi, St, Draupad, Kunt, Rukmi, Satyabhm, Jmbavat, Ngnajit, Lakma, Klind, Bhadr, and Mitravind. The devotees of Lord Gopla should also worship rdma and the other cowherd boys. The devotee of r r Rdh-Ka should also worship the Divine Couples intimate associates such as Lalit and the other gops. The devotees should worship Lord rman Nryaas expansions such as Matsya etc. and His respective prada devotees. Like this, Lord Vsudeva and his devotees, should be worshiped with sixteen, twelve, ten or five items, with the purua skta (page 28) prayers or other choice mantras from the Vedas or gamas. In this way, the brhmaas and householder Vaiavas only worship the Supreme Lord in their daily activities, occasional activities, fruitive activities and other auspicious rites. They only worship the Lords associates such as Vivaksena etc. and never worship the demigods, not even in their dreams.

Vivha-karma Overview
Jti-karma (rites performed by relatives) 73 Sampradnam (giving the bride away) 74
Go-moka (releasing the cow) 84 Acchidra-vcana (words to absolve oneself of faults) 85

Kuandik (preliminary rites for the yaja) 87 Pi-grahaam (taking the brides hands) 102
Vastra-paridhapana (putting on new cloth) 102 Sindhra-dna (decorating the bride with kukuma) 103 jya-homa (the grooms oblations for the brides welfare) 104

Lja-homa and Amkrmaa (oblations of popped rice and mounting the stone) 107
Sapta-pad-gamana (taking seven steps) 109

Pi-grahaam (taking the brides hands)

111

Uttara-vivha (subsequent rites) 113

Dhruva-darana (viewing the pole star) 114

Dhti-homa (entering the house) 116

Bhojana (honoring prasdam) 116 Ynrohaa (mounting the vehicle for traveling) Dhti-homa (entering the house) 117 117

Caturth-homa (removing obstacles) 119 Udcya-karma (concluding activities) 127

Vivha-karma (marriage)
Herein the procedures for weddings are explained.

Jti-karma (rites performed by relatives)

Items needed:

1) 2) 3) 4) 5) 6)

500g powdered mug 500g powdered urad 500g powdered masur 500g powdered barley pot filled with water leaf or piece of paper with name of groom written on it

On the morning of the wedding the bride and groom should be ceremoniously bathed by relatives and friends with scented water at their homes. The body of the bride should be rubbed with powdered mung, urad, masur and barley for purification. The name of the groom should be written on a leaf and thrown in a pot of water. A small portion of this water should be poured over the brides head with the mantra: o viudeva r viu nmsi samnaya______ (name of groom) prahv te bhavat param atra janmgne / tapaso nirmito sti svh //
O Lord, you are known as Viu, the all-pervading. Bring (name of groom) together with the bride. She has been obedient to you and within her body is the supreme fire of creation, made powerful by her austerities.

A small portion of water should be poured below her navel with the mantra: o ima adhodea nbhe madhun praklaymi prajpate mukham etat dvitya / tena puso bhibhavsi sarvn avan vain asi rj svh //
I wash her below the navel with honey. That is the second face of Prajpati. By that you conquer all uncontrollable men. Your are the ruler, the controller.

One should then pour a little water on her head, and the rest over the other parts of her body with the mantra: o tad vio parama padag sad payanti sraya / divva cakur tatam //
The devotees continually see the supreme abode of Viu, which, like the sun in the sky, spreads its brilliance through the whole universe. (g-veda1.22.20)

Sampradnam (giving the bride away)

Items needed: 1) candana (sandalwood paste) 2) garlands 3) decorative rings 4) new upavta (sacred thread) for the groom 5) upper and lower cloth for the groom 6) kua-sanas

7) loose kua-grass 8) water-pot for washing feet 9) drv-grass 10) white rice 11) conch for arghya 12) a pot of madhuparka 13) kukuma 14) gorocana 15) a pot of water mixed with candana, flowers, tulas and fruits 16) dowry and gifts for the Deity 17) haritaki, betel, gandha, flowers, tulas, kukuma, and turmeric tied in a

cloth

When the auspicious hour arrives, the ceremony should start with the reception of the groom. A cow should be tied in the North side of the room. The father of the bride should sit facing North and perform camana. When the groom enters the room, the father should recite magalcaraa (page 41) and svasti-vcanam (page 334). Then the father says to the groom: o sdhu bhavn stm //
Welcome, be comfortable.

The groom replies: o sdhv aha se //

I have been well received.

The father says: o arcayiymo bhavantam //

I shall now worship you.

The groom replies: o arcaya //

Please perform the worship.

The father should worship him by offering candana, garland, rings, upavta and upper and lower cloth, saying: etni gandha-pupa-vssi, o varya nama //
Here I am presenting to you this fragrant candana, flowers and new cloth with humble obeisances.

The groom should accept the items saying: o svasti //

May auspiciousness reign.

The father should fold his hands and say: o viu

o tat sat adya ______mse (lunar month) ______ri-sthe bhskare (zodiac sign) ______pake (fortnight) ______tithau (tithi) kanydnrtha ebhir gandhdibhir abhyarceyam bhavanta aha varatvena vne //
Today, at this time, having honored you with gandha and pupa I select you as the suitable husband to whom I shall give my daughter.

The groom replies: o vto smi //

I accept.

The bride, covered up, should be escorted around the standing groom seven times by her women friends. The bride should then be uncovered, and the bride and groom should see each other, and exchange garlands. The father should say: o arha putravsas dhenur abhavad dha me / s na payasvat duh uttarm-uttarg samm //
The worshipable cow appeared here accompanied by a calf. Let her be abundant in milk and supply us for many years. (Smamantra-brhmaa 2.8.1; Gobila-ghya-stra 4.10.1)

The groom should sit on an sana facing East saying: o idam aham im pady, virjam anndyydhitihmi //
I preside over this far-reaching step for sustenance. (Sma-mantra-brhmaa 2,8,2; Gobila-ghyastra 4,10,2)

The father, taking twenty five blades of kua (the tips having been tied in a figure eight knot with a few of the blades of grass wound two and a half times in counter clockwise direction around the other blades of grass and tied near the roots) with tips facing North, should offer them to the groom on the outstretched palms of his hands, while saying: o viaro viaro, viara prati ghyatm //
Please receive this kua-grass.

The groom should reply: o viara pratighmi //

I receive it.

o y auadhaya somarjr bahv ata vicakan / t mahyam asmin sane cchidr arma yacchata //

The great herb, the queen of Soma, being plentiful, faultless, and a hundred times wise, bestow blessings on me as I sit upon you for an sana. (Atharva-veda 6.96.1)

He should place the tips pointing North and sit on it. The father should offer kua again: o viaro viaro, viara prati ghyatm //
Please receive this kua-grass.

The groom says: o viara pratighmi //

I receive it.

o y auadhaya somarjr bahv ata vicakan / t mahyam asmin pdayor acchidr arma yacchata //
Great herb, queen of Soma, growing wherever there is earth, faultless, please bestow blessings on me at my two feet.

He should place the kua beneath his feet with tips facing North. The father should offer water for his feet: o pdy pdy, pdy pratighyantm //
These are the waters for your feet. Please accept them.

The groom should reply: o pdy pratighnmi //

I am accepting them.

o yato dev pratipaymy pas, tato m ddhir gacchatu //

May prosperity come to me, O water, from looking at you. (Sma-mantra-brhmaa 2.8.5; Gobilaghya-stra 4.10.9)

The groom should receive the water from the father, place it on the earth, gaze at it, then pour water on the left foot, then right foot, then both feet with the following mantras: o savyam-pdam avanenije, asmin rre riya dadhe //
I wash the left foot and bestow wealth in this domain.

o dakim-pdam avanenije, asmin rre riyam veaymi //

I wash the right foot and take possession of wealth in this domain.

o prvam anya param anya ubhayau pdau avanenije / rrasardhy abhayasyvaruddhyai //

I wash one foot then the other. By prosperity of this domain may I attain fearlessness. (Aitareyabrhmaa 8.27.8)

The father should take drva, white rice, etc. in a conch and offer arghya, saying: o arghya arghya, arghya pratighyatm //
This is the arghya. Please accept it.

The groom should say: o arghya pratighnmi //

I am accepting it.

o annasya rrir asi, rris te bhysa //

You are the ruler of food. May I become your master. (Sma-mantra-brhmaa 2.8.9; Gobila-ghyastra 4.10.12)

The father should offer camanya: o camanya camanya camanya pratighyatm //

I am offering you water for sipping.

The groom should reply: o camanya pratighnmi //

I am accepting this water.

o yao si yao mayi dhehi //

You are fame. Give fame to me. (Sma-mantra-brhmaa 2.8.10)

He should sip the water facing North. The father should take a pot of madhuparka and offer: o madhuparko madhuparko madhuparkam pratighyatm //
Please accept this madhuparka.

The groom should take the madhuparka, and place the container on the earth saying: o madhuparka pratighnmi //
I am accepting it.

o yaaso yao si //
You are fame incarnate. (Sma-mantra-brhmaa 2.8.10)

He should drink three times saying: o yaaso bhako si, mahaso bhako si, rr bhako si, rya mayi dhehi //

You are the food of fame, the food of greatness. You are the food of virtues. Give me all virtues. (Sma-mantra-brhmaa 2.8.12)

He should drink once silently. The groom should now face East; the father of the bride should face North or West. The groom and bride should perform camana and then smear kukuma, gorocana and candana on their right hands. The groom should take the brides right hand and place it on top of his right hand, and a married woman with a son should bind the two hands with kua and garlands, while auspicious sounds (ululations) are made by the women. The father of the bride should take a pot of water mixed with gandha, flowers, tulas and fruit and recite magalcaraa (page 41). The father should give the bride, saying: o viu o tat sat adya brahmao-dvitya-parrdhe, vetavarha-kalpe, vaivasvatkhya-manvantare, aviati-kaliyugasya prathama-sandhyy brahma-viatau vartmany ______savatsare (year) ______yane (course of the sun) ______tau (season) ______msi (lunar month) ______pake (fortnight) ______ri-sthite bhskare (sun sign) ______tithau (lunar day) ______vrnvity (day of the week) ______nakatra samyutyam (constellation) jambudvpe bhrata-khae medhbhtasya sumero dakine lavanrnavasyottare kone gagy pacime bhge r-lagrma-il go-brhmaa-vaiava-vahni-sannidhau ______armaa prapautrya (to the great grandson of______) ______armaa pautrya (to the grandson of______) ______armaa putrya (to the son of______) r ______armae viia-varya (to the groom named______) ______armaa prapautrm (the great grand-daughter of______) ______armaa pautrm (the great grand-daughter of______) ______armaa putrm (the daughter of______) rmatm______abhidhn et kany (the bride named______)

savastr yath akty-alakt arogin apravsin yath klopasthpin o prajpati viu devaty r r rdh-ka-smaraa prvaka ______arma dvr [through the agency of______ (father)] svaya r r rdh-kau dattm //
May Rdh and Ka personally give this bride named______ (identified by fathers ancestors), equipped with cloth and ornaments, healthy, of age and fixed residence, to the groom named______ (identified by his fathers ancestors) at the time______, at the place______ with lagrma, the cow, the brhmaa, Vaiava and fire as witness.

The father should pour the water over their bound hands. The groom should say: o svasti //
Let here be auspiciousness.

o nryaya vidmahe vsudevya dhmahi / tanno viu pracodayt//

We know Him as the Lord of the material energy, Nryaa, and we meditate on Him as one who resides everywhere, Vsudeva. Let all-pervading Lord Viu inspire us in that.

o trailokya-mohanya vidmahe kmadevya dhmahi / tanno viu pracodayt//

We know Him as enchanter of the three worlds and meditate upon Him as the most attractive One. Let all-pervading Lord Viu inspire us in that.

Then he should meditate upon r r Rdh-Ka chanting: o hare ka hare ka ka ka hare hare / hare rma hare rma rma rma hare hare // o kanyeya prajpati-viu-devatk //
This bride belongs to Prajpati Viu.

Touching the brides heart he should recite the kma-stuti: o ka ida kasmai dt kma kmya / kmo dt kma pratigraht kma samudram viat / kmena tv pratighmi kmaitat te //
Who has given this heart and to whom? Love has given unto love. Love is the giver, love is the receiver. Love has entered the ocean of love. I receive you through love. O love, this heart is yours. (Khaka-samhit 9.9.12)

The father should say: o viu o tat sat adya rmate______armae varya (name of groom) ktaitat kany-sampradna-supratihrtha daki suvara-mlyopakalpit r r rdh-ka-smaraa-prvaka r______dvr (name of father) r r rdh-kau dattm
May Rdh and Ka, on this day of______ to firmly establish this act of bestowal, present a suitable dowry of valuable items in remembrance of Rdh and Ka, to______ (groom) through the agency of______ (father).

The groom should say: o svasti //

May auspiciousness reign.

Then he should recite the kma stuti: o ka ida kasmai dt kma kmya / kmo dt kma pratigraht kma samudram viat / kmena tv pratighmi kmaitat te //
Who has given this heart and to whom? Love has given unto love. Love is the giver, love is the receiver. Love has entered the ocean of love. I receive you through love. Oh love, this heart is yours. (Khaka-samhit 9.9.12)

o nryaya vidmahe vsudevya dhmahi / tanno viu pracodayt//

We know Him as the Lord of the material energy, Nryaa, and we meditate on Him as one who resides everywhere, Vsudeva. Let all pervading Lord Viu inspire us in that.

o trailokya-mohanya vidmahe kmadevya dhmahi / tanno viu pracodayt//

We know Him as enchanter of the three worlds and meditate upon Him as the most attractive One. Let all pervading Lord Viu inspire us in that.

Then he should meditate upon r r Rdh-Ka chanting: o hare ka hare ka ka ka hare hare / hare rma hare rma rma rma hare hare // He should then meditate upon his favorite Deitys name such as Nryaa, Viu, Rma, Nsiha, Hari, Vmana etc. At this time, the father can give a dowry and gifts to the Deity and the Vaiavas. The father or a married woman with son will then tie the upper cloth of the groom and the veil of the bride with a cloth containing haritaki, betel nut, gandha, flowers, tulas, kukuma, and

turmeric. The following loka should be recited: o r lakm-ptmbarayor revat-balarmayo / tath st-rmayo ca r drg-ivayor yath // devahti-kardamayo ac-maghavator yath / atarp-svyambhuvayor renuk-jamadagnyo // yath haly-gautamayor devak-vasudevayo / mandodar-rvaayor yaod-nandayor yath // r draupad-pavayo r trvli-bhbhujo / damayant-nalakayo r-rdh-kayor yath / anayo kany-varayos tath syd granthi-bandhana //
Just as Lakm-Nrya, Revat and Balarma, St and Rma, Durg and iva, Devahti and Kardama, ac and Indra, atarp and Manu, Reuk and Jamadagni, haly and Gautama, Devak and Vsudeva, Mandodar and Rvaa, Yaod and Nanda, Draupad and the Pavas, Trvl and Bhbhuj, Damayant and Nalaka and r r Rdh-Ka, may these two people tie the knot.

The father may undo the kua-knot on their hands and seat the bride to the right hand side of the groom.
Go-moka (releasing the cow)

Items needed: 1) a cow A cow should be presented to the groom. A barber should exclaim: gau gau //
Here is a cow.

The groom should reply: o muca g varua-pd dvianta me abhidhehi / ta jahi______ (name of father) cobhayor utsja, gm attu tni pibatdakam //
Free the cow from the ropes of Varua. Call the name of he who opposes. Dismiss him on behalf of______ (father). Let the cow free, let her eat grass and drink water. (Sma-mantra-brhmaa 2.8.13)

While the cow is released the groom will say: o mt rudr duhit vasn svasditynm amtasya nbhi / pra nu voca cikitue janya m gm angm aditi vadhia //
The cow is the mother of the Rudras, the daughter of the Vasus. She is the sister of the dityas, the source of nectar. To him who understands I say, Do not kill the sinless cow, Aditi. (g-veda 8.102.15)

The cow is then released.

Acchidra-vcana (words to absolve oneself of faults)

Acchidra-vcana is then recited by the father: o asmin kany-sampradna-karmai / aga-hna kriy-hna vidhi-hna ca yad bhavet / astu tat sarvam acchidra ka kra-prasdata //
Whatever breach of rules, lack of ingredients or ceremony there has been in this bestowal of the bride, let that be overlooked, by the mercy of Ka and his associates.

o tat sat // o adya kte smin kany-sampradna-karmai / yat kicit vaiguya jtam tad-doa-praamnya r-ka-smaraam aha karomi //
To alleviate any fault which may have been committed in the ceremony of bestowing the bride, I now perform remembrance of Viu.

The father should recite magalcaraa (page 41) and the mah-mantra, followed by krtana and offering obeisances to the spiritual master, the Vaiavas, Lord Caitanya and GndharvikGiridhri.

Kuandik - Overview:
Abhyukaa-patra-sthpana (establishing the pot of water) 87 Paca-rekh-sthpana (drawing five lines in the kua) 88 Utkara-nirsana (expelling the impurities) 89 Rekhbhyukaa (purifying the lines with water) 89 Agni-saskra (purifying the fire) 89 Agni-sthpana (establishing the fire) 89 Agni-vhana (calling the fire) 90 Agni-pj (worship of the fire) 90 Viu-stuti (praise of Viu) 90 Brahma-sthpana (installing and worshiping the brahm-priest) 92 Caru-sthpana (placing the caru or cooked grains) 95 Bhmi-japa (prayers to the earth) 95 Agni-sammukh Karaa (respects to the fire) 95 Tdi-odhana (cleaning the area, strewing kua) 95

Svastika-nivedana (worshiping the directions) 97 Viati-kahik-homa (offering twenty sticks into the fire) 97 jya-saskra (purifying the ghee) 97 Sruva-saskra (purifying the spoon) 99 Udakjaliseka (taking blessings for performing the sacrifice) 99 Agni-paryukaa (sprinkling water around the fire) 100 Virupka-japa (prayer to the Lord as Virupka) 100 Amantrika-homa (silent homa) 102

Kuandik (preliminary rites for the yaja)

Items needed: 1) standard yaja-paraphernalia (page 255) 2) kua-grass blades with tips intact 3) a copper-pot filled with water, gandha, flowers, tulas, barley, betel, haritaki, drva, white rice, turmeric and mustard-seeds 4) new dhoti and chadar 5) gandha, flowers, tulas and cloth for touching brahm-priests knee 6) mahprasda, candana, kukuma, fruit and sweets to honor brahm-priest 7) a pot of caru (thick and very opulent sweet rice, with extra ghee on top) 8) copper-vessels 9) some flowers and candana already offered to the Lord 10) twenty sticks of khadira, pala, or uumbara-wood, or kua-grass, which are of two prdea (18 inches) in length 11) fruit, flowers, rice and kua-grass The groom should now perform the kuandik rites according to the scriptural rules, either in the same place where the sampradna was performed or in the main house. Before building the vedi (yaja kua - see Appendix I), he should clean the place of all dirt, hair, husk, charcoal, bones, gravel etc. He should gradually make the North and Eastern sides (of the kua) level (beginning work from the South West corner and finishing in the North East), and then smear the kuda and floor with cow dung and arrange for a covering (canopy) for the maapa. He should purify himself according to the scriptural rules, perform camana and wear two pieces of cloth. Sitting on a kua-sana facing East.

Abhyukaa-ptra-sthpana (establishing the pot of water)

A copper waterpot should be filled with water, gandha, flowers, tulas, barley, betel, haritaki, drva, white rice, turmeric and mustard seeds and placed on the North side of the fire. This will be used for purifying items by sprinkling (abhyukaa).

Paca-rekh-sthpana (drawing five lines in the kua)

He should face east, on the west side of the fire pit (yaja-kua). Placing the right knee on the ground, and placing the left hand on the ground with palm up, while holding a kua-grass blade of one prdea (approx. 9 inches) length in it. Taking another kua-grass blade with the right hand, he should draw on the south of the kua a line one prdea long and pointing East, while meditating on the personality of earth. He should say: o rekhe tva pthiv-rp-pta-varsi //
O line, you are earth, yellow in color.

From the base of the first line he should draw a second line twenty-one fingers long (approx. 15 inch), pointing towards the North while meditating on the cow: o rekhe tva go-rp-lohita-varsi //
O line, you are the cow, reddish in color.

Parallel to the first line but seven fingers to its left, starting from the second line, he should draw a third line the length of one prdea in the Eastern direction, while meditating on Klind. He should say: o rekhe tva klind-rp-ka-varsi //
O line, you are Yamun, black in color.

Parallel to the third line at a distance of seven fingers he should draw a fourth line starting from the second line, in the Eastern direction, one prdea in length, while meditating on Lakm: o rekhe tva r-rp-suvara-varsi //
O line, your are r, golden in color.

At a distance of seven fingers from the last line and parallel to it he should draw a fifth line of one prdea length in the Eastern direction, meditating on Sarasvat. He should say: o rekhe tva sarasvat-rp-ukla-varsi //
O line, you are Sarasvat, white in color.

Utkara-nirasaa (expelling the impurities)

He should take a pinch of earth from each line with the thumb and ring finger of the right hand and throw out the earth from the kua to a distance of one aratni (distance from elbow to tip of little finger) in the North East direction, saying: o nirasta parvasu //
The depleter of fortune has been thrown out and destroyed. (ata-patha-brhmaa1.5.1.23)

Rekhbhyukaa (purifying the lines with water)

Taking water from the abhyukana-patra (page 87) he should sprinkle it on the lines.

Agni-saskra (purifying the fire)

From the fire which is kindled1 but not yet placed in the pit he should take one burning stick and cast it in the South Western direction to expel the inauspicious elements of the fire:

o kravydam agni prahiomi dra / yamarjyam gacchatu ripravha //

I cast the inauspicious fire in charge of burning corpses far away. May those who oppose this rite go to the kingdom of death. (ukla-yajur-veda 35.19)

Agni-sthpana (establishing the fire)

He should take a burning stick from the purified fire and place it on the third line saying: o bhr bhuva svar o //
O earth, O atmosphere, O heaven, please protect me!

Agni-vhana (calling the fire)

He should then install the fire for weddings1 who is named Yojaka-agni o yojaka-nmgne ihgaccha agne tva yojaka nmsi /
O fire named Yojaka-agni, kindly be present here. O fire of Lord Viu please come.

Agni-pj (worship of the fire)

Meditating on the fire as Viu2 he should worship the fire with articles beginning with pdyam, etc.

Viu-stuti (praise of Viu)

With folded hands he should say the names of Viu: o knanta, mukunda, mdhava, hare govinda vamukha / r gopjanavallabha-vraja-suht bhakta-priyeyo cyuta // bhakta-premavaa-kriy-phala-rasnandaika-dnrti-ht / rdh-knta duranta-sasti-haretykhyhi jihve sad //
May the names of Ka, Ananta, Mukunda, Mdhava, Hari, Govinda, Vasimukha, Gop-janavallabha, the friend of Vndvana, the beloved Lord of His devotees, Acyuta, the foundation of His devotees love, the ultimate fruit of all activities, who finds pleasure in the rsa dance, who is kind to the most fallen, who is very dear to rmat Rdhr, the destroyer of countless births, remain eternally upon my tongue.

o tad vio parama padag / sad payanti sraya divva cakur tatam / tad viprso vipayavo jgvgsa samindhate / vior yat paramam padam //
Just as those with ordinary vision see the suns rays in the sky, so the wise and learned devotees always see the supreme abode of Lord Viu. (g-veda 1.22.20)

o ko vai sac-cid-nanda-ghana ka di-purua /

ka puruottama ko h u karmdi-mla / ka sa ha sarvaikrya ka kakd-da mukha-prabhu-pjya / ko ndis tasmin ajndntar-bhye yam-magala tal-labhate kt //
Lord Ka is the color of a new rain-cloud, therefore He is compared to a transcendental cloud full of eternity, bliss and cognizance. He is the original and Supreme Person. He is the origin of all activities and the one and only Lord of all. He is the worshipful Lord of the best of demigods, the controller of Brahm, Viu and iva. Ka is without any beginning. Whatever auspiciousness is found within or beyond this universe the devotee obtains in Ka alone.

o agni dtam puro dadhe havyavham upabruve / dev2g sdayd iha //

The fire from afar I place in front of me. I call near the bearer (the fire) of the oblations. May the Lord show compassion here. (ukla-yajur-veda 22.17)

o ihaivyam itaro jtaved devebhyo havya vahatu prajnan //

May the remaining fire here, omniscient Jtavedas, carry the oblations to the gods. (ukla-yajurveda 35.19)

Brahma-sthpana (installing and worshiping the brahm-priest)

The groom may receive a Vaiava brhmaa conversant with the rituals (who will act as the brahma priest), alternatively he can make a doll of kua1 (kuamaya-brhmaa) and establish it as the brahma. He addresses the brahma thus: o sdhu bhavn stm //
May you be comfortable.

The brahma replies: o sdhv aham se //

I am comfortable.

The groom says: o arcayiymo bhavantam //

I will worship you.

The brahma replies: o arcaya //

You may honor me.

While holding items for worship, such as gandha, flowers, tulas, cloth etc., the groom should touch the brahmas knee while saying: o govinda, govinda, govinda o tat sat adya _______mse (lunar month) _______pake (lunar fortnight) _______tithau (lunar day) asya______karmao (function) homa-karmai ktktvekanarpa brahmatvena bhavanta aha ve //
On this day of ______, in the month of ______, in the lunar fortnight of ______, on the lunar day of ______, on the occasion of ______, I choose you as brahma for supervising the proper execution of the rituals.

The brahma replies: o vto smi //

I have been selected

The groom says: o yath yatham brahma kryam kuru //

Please perform your activities in a befitting way.

The brahma should reply: o yath-jna karavmi //

May I perform to the best of my abilities.

The groom, taking the water vessel (abhyukana-para page 87), should proceed to the South side of the fire and at a distance of one aratni (distance from elbow to tip of little finger) from the fire, sprinkle water towards the East, and over that he should place kua-grass with tips facing East. Then facing West with the strewn kua in front of him, he should take one blade of that strewn kua in the thumb and ring finger of the left hand and throw it in the Southwest direction, saying: o nirasta parvasu //
The depleter of fortune has been thrown away. (ata-patha-brhmaa1.5.1.23)

Facing North with the right foot pressing the left foot, the groom should sprinkle water on the strewn kua and then seat the brahma on the kua, facing him towards the North (in the case of a kuamaya brahma, he should face the East). Touching water, he should say to the brahma:

o vaso sadane sda //

Sit on this seat of wealth.

The brahma replies: sdmi //

I sit.

The groom should offer the brahma some mahprasda, candana, kukuma, fruit and sweets to honor him. Retracing his steps to the East side of the fire he should sit. To nullify any mistakes during the sacrifice, the brahma says: o ida viur vicakrame tredh nidadhe pada / samham asya pgsure //
Viu has stridden here. He has placed three pure steps on this earth. (ukla-yajur-veda 5.15)

Caru-sthpana (placing the caru or cooked grains)

An earthen bowl of cooled down caru, prepared before the function, should be placed on the North side of the fire at this time.

Bhmi-japa (prayers to the earth)

Kneeling, and placing both his hands on the earth, palms down, the groom should say: o idam bhmer bajmahe / ida bhadra sumagala / par sapatnn bdhasva / anye vindate dhanam //
We receive this auspicious offering from the earth. Repel the enemies, who take the wealth of others. (Sma-mantra-brhmaa 2.4.1; Gobila-ghya-stra 4.5.3)
Note: At night replace the word dhanam with vasum.

Agni-sammukh-karaa (respects to the fire)

Facing the fire, he should say: o eo ha deva pradio nu sarv prvo ha jta sa u garbhe anta / sa eva jta sa janiyama pratya jans tihati sarvato-mukha //
The Lord is one. By his order all others exist. He, who was the first existing, sometimes appears in the womb like a human being. He has appeared before and will appear again. All men are turned towards Him, who is present everywhere. (ukla-yajur-veda 32.4)

Tndi-odhana (cleaning the area, strewing kua1)

He should take kua-grass in his right hand, and starting from the North side of the maapa, go around, while chanting: o ima stomam arhate jtavedase ratham iva samahem manay / bhadr hi na pramatir asya sagsady

agne sakhye m rim vaya tava //

Let us give this offering, which is a vehicle carrying our desires, to the worshipable fire with proper prayers. May the Lord give good fortune to us at this gathering. O friend, O fire, may we not cause harm to you. (g-veda 1.94.1)

Going around the second time, he should chant: o bharmedhma kavm havgi te citayanta parva parva vayam / jvtave pratarag sdhay dhiyo gne sakhye m rim vaya tava //
Let us bear the wood, let us make offerings to you, while considering the proper times. Give success to our prayers, more and more, so that we may live properly. O friend, O fire, may we not cause harm to you. (g-veda 1.94.4)

While going third time he should chant: o akema tv samidhag sdhay dhiyas tve dev havir adantyhuta / tvam dity vaha tn hy umasy1 agne sakhye m rim vaya tava //
May we be able to kindle you. Help us to complete our activities. The devas eat the offered oblations through you. Bring the offering to the dityas. Let us stoke the fire. O friend, O fire, may we not cause harm to you. (g-veda 1.94.3)

After he should put all the kua in nakona (North-East corner). Then taking them one by one, the straws should be placed on the floor in 3 lines without chanting mantras. He should start from N.E. corner, and make one line of kua straws touching each other to the S.E. corner. In the same way he should put 2 more lines next to the first one. The lines are touching at the point where they start. In a similar way he should put kua in 3 lines, starting from S.E. corner and going to S.W. corner. After that 3 lines from N.W. corner to N.E. corner, and from S.W. corner to N.W. corner.

Svastika-nivedana (worshiping the directions)

He should offer flowers and candana (which has been offered to the Lord) to the ten directions. saying: o etan mahprasda-naivedydi prvasy r nradya svh / (East) agney r kapila-devya svh (South-East) ymye r yama-bhgavatya svh / (South) nairty r bhma-devya svh (South-West) pratcy r ukadevya svh / (West) vyavy r janakya svh (North-West) udcy r sadivya svh / (North) ainy r prahldya svh (North-East) rdhva r brahmae svh / (up) adha r balirjya svh // (down)

Viati-kahik-homa (offering twenty sticks into the fire)

He should take twenty sticks of khadira, pala, or uumbara wood, or kua-grass, which are of two prdea (18 inches) in length. He should pour a sruva of ghee over the middle portion and offer into the fire without mantra while meditating on Viu.

jya-saskra (purifying the ghee)

Taking two blades of kua-grass with tips intact he should cut them to the length of one prdea, with his fingers without using the finger nails, saying: o pavitre stho vaiavyau //
O pavitras, you are devotees of Viu. (ukla-yajur-veda 1.12)

Sprinkling them with water he should say: o vior manas pte stha //
You are pure through the desire of Viu. (Gobila-ghya-stra 1.7.23; Maitrya-stra 4.1.5)

He should place them on a copper vessel and after pour ghee into the vessel. Using the thumb and ring finger of the right hand he should grasp the tips of the kuas and with the thumb and ring finger of the left hand he should grasp the root end. The right hand should be palm up and the left hand palm down. By dipping the middle portion into the ghee he should then offer ghee into the fire one time, saying: o devo va savitotpuntv acchidrea pavitrea / vaso sryasya ramibhi svh //
May Savita purify you with this faultless kua, with these rays from the sun. (Gobila-ghya-stra 1.7.25; Maitrya-stra 1.2.5.18; Taittirya-sahit 1.1.5.1)

He should then offer two more oblations of ghee into the fire in the same way without mantra. Holding the kuas in his left hand, he should sprinkle water on them and then using the right hand, throw them into the fire. He should sprinkle the vessel of ghee with water and then lower it into the North part of the fire three times, and then lay it on strewn kua-grass.

Sruva-saskra (purifying the spoon)

The sruva should be made from khadira, pala or uumbara wood, and of a length of one aratni (distance from elbow to tip of little finger). He should purify the sruva by sprinkling it with water, then by lowering it into the North part of the fire three times, while chanting: o tad vio parama padag sad payanti sraya / divva cakur tatam //

Udakjaliseka (taking blessings for performing the sacrifice)

Keeping his right knee on the earth and his left knee raised, he should pour water from his cupped hands from West to East on the South side of the fire, saying: o ananta anumanyasva //
O Ananta, please allow this rite.

He should pour on the West side from South to North, saying: o acyuta anumanyasva //
O Acyuta, please allow this rite.

He should pour on the North side from West to East saying: o sarasvate numanyasva //
O Sarasvat, please allow this rite.

Agni-paryukaa (sprinkling water around the fire)

He should sprinkle water around the fire in clockwise direction: o prabho aniruddha prasuva yaja prasuva yaja-pati bhagya / pt sarva-bhta-stha ketap keta na puntu / vgo vca na svadatu svh //
O Aniruddha, bring forth the sacrifice, bring forth the Lord of the sacrifice for good fortune. You are situated everywhere. Purifier of desires, purify our desires. May the Lord of words relish our prayers.

Virupka-japa (prayer to the Lord as Virupka)

Raising his right knee from the ground, he should hold fruit, flowers, rice and kua between his fists, the right fist being above and the left fist being below. He should recite the following: o bhr bhuva sva // o mahnta-virpka tv tmanam prapadye / bhgavata-virupko si dantnj tasya te ayy pare / gha antarike vimita hiramaya // tad devn hdayni ayasmaye-kumbhe nta sannihitni tni / balabhc ca balasc ca rakato praman animiat // tat satya yatte dvdaa-putr / te tv savatsare savatsare kma-prena-yajena yjayitv punar brahmacaryam upayanti / tva deveu brhmao si / aha manuyeu / brhmao vai brhmaam upadhvati /

upa tv dhvmi / japanta m m pratijp / juhvanta m m pratihau / kurvanta m m pratikr / tv prapadye / tvay prasta ida karma kariymi / tan me rdhyat tan me samdhyat / tan me upapadyatm // samudro m vivavyac / brahm anujntu / tutho m vivaved brhmaa putro nujntu / vtro m pracet maitr-varuo nujntu // tasmai virpkya dantnjaye / samudrya-vivavyacase / tuthya-vivavedase / vtrya-pracetase / sahasrkya brhmaa putrya, parama-bhgavatottamya nama //
I surrender with body, mind and soul to the great, beautiful Personality of Godhead, manifested as Agni, possessed of unlimited eyes and flashing teeth, whose resting place is under a pala tree, whose golden abode flashes in the sky like lightning, who is accompanied by all the devats, who are situated in the metal kumbha. Being full of strength, attentive and unblinking, You watch for demons. You are manifest in twelve forms, known as Your sons. Those aspirants who, throughout the years, worship You with sacrifices, achieve the spiritual status of Brahman. You are the best amongst the devas. May I become the best amongst men by becoming Your devotee. He who is part of the Lord, follows after the Lord. May I thus seek after You. May I not offend by my faulty chanting, my faulty offerings, my faulty activities. I surrender to You; inspired by You, I perform this activity. May it bring me satisfaction. May it bring me spiritual prosperity. May I reach the ultimate goal. You are the all-pervading Personality, unlimited ocean. Be merciful upon me. You are Tuth, Vivadeva, and the son of Brahm. Be merciful upon me. You are the deliverer from fear, the wisest one, the sun and the moon. Please be merciful upon me. To the many-eyed, smiling Lord, the all-pervading ocean of mercy, to the all-powerful, all-wealthy, all-strong, all-knowing, all-perceiving Personality, the son of Brahm, the Supreme Lord, possessor of all opulences, I pay my respects. (Sma-mantra-brhmaa 2.4.6)

He should throw the rice to the North East, and give the flowers and fruit to the brahma priest. Then he should say: o tapa ca tejas ca raddh ca hr ca satya ca akrodha ca / tyga ca dhti ca dharma ca sattva ca vk ca mana ctm ca brahma ca / tni prapadye / tni mm avantu //
I surrender to austerity, energy, faith, humility, truth, absence of anger, renunciation, patience, righteousness, goodness, words, mind, soul. May they be merciful upon me. (Sma-mantrabrhmaa 2.4.5)

Amantrika-homa (silent homa)

He should throw ghee-soaked wood of prdea length with flowers and gandha into the fire silently.

Pi-grahaam (taking the brides hands)

Vastra-paridhpana (putting on new cloth)

Items needed: 1) pot filled with water and covered with cloth 2) wooden cooking spoon 3) winnowing basket with 4 handfuls of popped rice mixed with am leaves 4) grinding stone with its pestle 5) mat made of vrana or kua-grass covered with cloth 6) new and washed upper and lower clothes for bride

inside

After the groom has completed the kuaik rites, a friend of the groom while carrying a pot of water (filled from a permanent water body, and covered with a cloth), and followed by another friend holding a wooden cooking spoon, should pass silently by the East side to the South side of the fire and stand facing North. On the West side of the fire should be placed a winnowing basket filled with four handfuls of popped rice (for prosperity) mixed with am leaves (representing Agni, for fertility). Beside the basket should be placed a grinding stone with its pestle, and to the West of that a mat made of vrana or kua-grass, covered with cloth. The groom should present to the bride upper and lower clothes, which are new and washed, which she should accept (and may put on). Presenting the lower cloth, the groom says: o y akntan avayan y atanvata y ca devyo antn abhito tatantha / ts tv devyo jaras savyayant-yumatda paridhatsva vsa //
May the goddesses who cut, wove and stretched the cloth and sewed up the hems, clothe you with long life. O woman, blessed with long life, put on the cloth. (Sma-mantra-brhmaa 1.1.5)

Presenting the upper cloth, he will say: o pari dhatta dhatta vsasaing atyug kuta drgham yu / ata ca jva arada suvarc vasni crye bibhrijsi jvan //
Bestow to her cloth, give her long life, a hundred years. Noble woman, live a hundred autumns, and while you live, bring spiritual wealth to your husband. (Sma-mantra-brhmaa 1.1.6) Sindhra-dna (decorating the bride with kukuma)

Items needed:

1) sindhra (kukuma) 2) kua-sana He should put sindhra on her forehead saying: o sindhor iva prdhvane ghanso vtapramiya patayanti yahv / ghtasya dhr aruo na vj kh bhindann rmibhi pinvamna //
Flashing like the sun, like streams of rushing water, strong and full of life the streams of ghee fall upon the fire. Like fast steeds carrying the offering, breaking through all obstacles, the ghee swells in waves, dissolving the wood. (g-veda 4.58.7; ukla-yajur-veda 17.95 )

The groom should lead the bride to the fire and say: o somo dadad gandharvya gandharvo dadad agnaye / rayi ca putr cdd agnir mahyam atho imm //
Soma gave you to Gandharva, Gandharva gave you to Agni. For the highest wealth and sons, Agni has given you to me. (g-veda10.85.41; Sma-mantra-brhmaa1.1.7)

The groom should lead the bride to the kua mat on the West side of the fire so that her right foot touches the border of the kua mat. He should make her say: o pra me pati y na panth kalpatg iv ari patiloka gameyam //
Let the path my husband treads be prepared for me. May I enter into his house in bliss and safety. (Sma-mantra-brhmaa 1.1.8; Gobila-ghya-stra 2.1.20) jya-homa (the grooms oblations for the brides welfare)

The bride should sit on the mat facing the fire on the grooms right side. The groom should put ghee soaked wood into the fire without mantra, then perform vyasta-samasta-mahvyhti-homa with ghee: o bh svh ida viave ida na mama
I offer oblations to the bh maala.

o bhuva svh idam acyutya ida na mama

I offer oblations to the space between the heavens and the earth.

o sva svh ida nryaya ida na mama

I offer oblations to the upper planetary systems.

o bhr bhuva sva svh idam anantya ida na mama

I offer oblations to the manifested universe.

She should then stand and while touching the right shoulder of the groom with her right hand, the groom should offer six oblations of ghee, saying: o viur etu prathamo vai sarvebhya so syai praj mucatu mtyu-pt /

tad ayam prabhur acyuto numanyat yatheya str pautra agha na rodt // 1 // svh idam viave idam na mama
Let Viu, go first amongst all beings, Let Him release the brides children from the ropes of death. May Lord Acyuta agree to this, so that this woman will never lament the death of a son. (Smamantra-brhmaa 1.1.9)

o im kas tryat grhapatya praj asyai jaradahi knotu / anya-kro jvatm astu mt pautram nanda abhivibudhyat iyag svh // 2 // idam kya idam na mama
May Ka protect her in household life. May He give her children until old age. May she live without absence of children at her breast. May she be a mother, knowing the bliss of raising children. (Sma-mantra-brhmaa 1.1.10)

o haris te pha rakatu, viur ru, nara-nryaau stanadvaya te / putrn r-kbhirakatu vsasa paridhnd, anantar asyvatr abhirakantu pact // 3 // svh ida haraye ida na mama
May Hari protect your back and Viu, your thighs. May Nara-Nryaa protect your two breasts, and may Ka protect your sons until they wear cloth. May Ananta and all His avatras protect you from behind. (Sma-mantra-brhmaa 1.1.11)

o m te gheu nii ghoa utthd anyatra tvat rudratya saviantu / m tvag rudaty ura vadhih jvapatn pati-loke virja, payant prajg sumanasya mng svh // 4 // ida kya ida na mama
May lamentation not arise in your house at night. Let weeping women enter other houses. May you not be weeping, striking your breasts in sorrow. May you be glorious, living as a partner in your husbands house seeing children, maintaining nobility of body and mind. (Sma-mantra-brhmaa 1.1.12)

o aprajasy pautra-marttya ppmnam uta vai agha / ra srajam ivonmucya dviadbhya pratimucmi pag svh // 5 // ida kya ida na mama
I free myself from the noose of great sins causing absence of offspring and death of sons. Discarding this garland from the head, I fling it to the enemies of righteous life. (Sma-mantra-brhmaa 1.1.13)

o paraitu mtyur amta mgd vaivasvato no abhaya kotu / para mtyo anuparehi panth yatra no anya itaro devaynt /

cakumate vate te bravmi m na praj rrio mota vrn // 6 // svh ida kya ida na mama
May death go elsewhere and may immortality come to me. May Vaivasvata remove all cause of fear. Go, death, upon some distant path, not on the path of saintly men. Death, do not harm my valiant children. I say this to you, who can see and hear. (Sma-mantra-brhmaa 1.1.15)

The groom should perform vyasta-samasta-mahvyhti-homa with ghee: o o o o bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

Lja-homa and Amkrmaa (oblations of popped rice and mounting the stone)
The bride and groom should stand. The groom, passing behind the bride, should go to the South side (her right side) and face North. He should hold both her hands in his right hand. The mother of the bride, her brother or a brhmaa should place the grinding stone and pestle in front of the bride and place her right foot on the stone. The groom should say: o ima amna rohmeva tvag sthir bhava / dvianta apa-bdhasva m ca tva dviat adha //
Mount this stone and like a stone be steadfast in devotion at the feet of the Lord. Annihilate those who would harm you. May you never fall under their influence. (Sma-mantra-brhmaa 1.2.1)

The groom should place two sruvas of ghee in the brides cupped hands and the mother of the bride should place one fifth of the lja from the basket over the ghee. The groom should pour two sruvas of ghee over the lja. The bride, without separating her hand, should pour the lja into the fire. The groom should say: o iya nry-upabrte gnau ljn vapant / drghyur astu me pati ata vari jvatv edhant nau hari-bhakti // svh ida kya ida na mama
This woman speaks, while offering lja to the fire: May my husband be long lived, may he live a hundred years. May our devotion to the Lord flourish. (Sma-mantra-brhmaa 1.2.2)

The pair should circumambulate the fire, with the wife in front. The groom should say: o kanyal pitbhya patiloka patyam apa dk ayaa / kany uta tvay vaya dhr udany ivti ghemahi dvia //

The bride is going from her parents house, to the house of the groom, having done her duties well before her betrothal. Oh bride, help us to remove the enemies, as a flood of water cleans the earth. (Sma-mantra-brhmaa 1.2.5)

Returning to the stone again, the groom, facing North, should take the brides hand in his right hand. The mother should place the brides right foot on the stone, and stand with the basket of lja. The groom will say: o ima amnam rohmeva tvag sthir bhava / dviantam apa-bdhasva m ca tva dviat adha //
Mount this stone and like a stone be steadfast in devotion at the feet of the Lord. Annihilate those who would harm you. May you never fall under their influence. (Sma-mantra-brhmaa 1.2.1)

The bride should receive lja and ghee in her hands and offer into the fire. The groom will say: o vium nu deva kany hari ayakata sa imn devo viu preto mucatu mm uta // svh ida viave ida na mama
The girl has made sacrifice to Viu, to Hari. May Viu, the Supreme Lord, release her and me. (Sma-mantra-brhmaa 1.2.3)

Again the groom with the bride will circumambulate the fire, saying: o kanyal pitbhya patiloka patyam apa dk ayaa / kany uta tvay vaya dhr udany ivti ghemahi dvia //
The bride is going from her parents house, to the house of the groom, having done her duties well before her betrothal. Oh bride, help us to remove the enemies, as a flood of water cleans the earth. (Sma-mantra-brhmaa 1.2.5)

The mother will again put the brides right foot on the stone: o imam amnam rohmeva tvag sthir bhava / dviantam apa-bdhasva m ca tva dviat adha //
Mount this stone and like a stone be steadfast in devotion at the feet of the Lord. Annihilate those who would harm you. May you never fall under their influence. (Sma-mantra-brhmaa 1.2.1)

The bride will receive lja and ghee and offer into the fire. The groom will say: o vium nu deva kany hari ayakata sa imn devo viu preto mucatu mm uta // svh ida viave ida na mama
The girl has made sacrifice to Viu, to Hari. May Viu, the Supreme Lord, release her and me.

They will again circumambulate: o kanyal pitbhya patiloka patyam apa dk ayaa / kany uta tvay vaya dhr udany ivti ghemahi dvia //
The bride is going from her parents house, to the house of the groom, having done her duties well before her betrothal. Oh bride, help us to remove the enemies, as a flood of water cleans the earth. (Sma-mantra-brhmaa 1.2.5)

The groom should then pour two sruvas of ghee on the edge of the winnowing basket, place the remaining lja there and add two more sruvas of ghee and offer the contents of the basket into the fire, saying: o svii-kte r acyutya svh. //
This is an offering unto Acyuta, who makes everything auspicious. Sapta-pad-gamana (taking seven steps)

Items needed: 1) rice flour 2) pot of water With rice-flour paste seven small circles should be drawn in a line going in the North-eastern direction. The groom should lead the bride to step into each circle. She should place the right foot first, the left behind. The groom should say: o m vma-pdena dakina-pda krma //
Dont let the left foot cross beyond the right.

With the first step he should say: o ekam ie vius tv nayatu // 1 //

May Viu lead you to strength.

With the second step he should say: o dve rje vius tv nayatu // 2 //
May Viu lead you to power.

With the third step he should say: o trni vratya vius tv nayatu // 3 //
May Viu lead you to uphold your vows.

With the fourth step he should say: o catvri mayobhavya vius tv nayatu // 4 //
May Viu lead you to happiness.

With the fifth step he should say: o paca paubhyo vius tv nayatu // 5 //
May Viu lead you to plenty of cows.

With the sixth step he should say: o ad ryas-poya vius tv nayatu // 6 //

May Viu lead you to multiplying spiritual wealth.

With the seventh step he should say: o sapta saptabhyo hotrbhyo vius tv nayatu // 7 //
May Viu lead you to maintain the seven sacrifices. (Sma-mantra-brhmaa 1.2.6)

o sakh saptapad bhava sakhyan te gameyag / sakhya te m yo sakhya te m yohy //

Be my companion for life, fixed in seven vows. May I attain companionship with you. Do not break this bond. (Sma-mantra-brhmaa 1.2.7)

The groom should address the assembled guests: o sumagalr iya vadhr img sameta payata / saubhgyam asyai datv yths ta viparetana //
This wife is most faithful. Come and behold her. Having brought her good fortune, you may now depart. (g-veda10.85.33; Sma-mantra-brhmaa 1.2.8)

The friend holding a water pot should then approach the seven circles by passing on the West side of the fire and sprinkle first the grooms head, then the brides head. Each time the groom should say: o samajantu vsudeva sampo hdayni nau / sa mtariv sam dht samuder dadhtu nau //
May Vsudeva and all His expansions anoint us as one. May the water make our hearts one. May the lord of the wind, our maintainer make us one. May her lordship make us one. (g-veda 10.85.47; Sma-mantra-brhmaa 1.2.9)

With the completion of sapta pad gamana the bride and groom are considered married.

Pi-grahaam (taking the brides hands)

The groom should take the brides two hands in his left hand and with his right hand he should grasp the thumb of the upturned right hand of the bride. The groom should say: o gbhmi te saubhagatvya hasta may paty jaradair yathsa / sanaka santana sanandana sanat kumr mahya tv durgrhapatyya kr //
For good fortune I hold your hand, so that you may attain old age in the company of your husband. The four Kumras have given you to me for performance of household duties as a devotee of Ka. (g-veda 10.85.36; Sma-mantra-brhmaa 1.2.10)

o aghora-cakur apatighny edhi iv paubhya suman suvarc /

vrasr jvas ka-km syon a no bhava dvipade a catupade //

Be gentle-eyed, protecting your husband. Be kind to the animals, be good minded, beautiful. Be the mother of heroes, mother of life, dear to Ka, bringing the highest happiness. Be good to us, both man and beast. (g-veda 10.85.44; Sma-mantra-brhmaa 1.2.11)

o na praj janayatu viur jarasya samanaktu ka / adurmagal patilokam via a no bhava dvipade a catupade //
May Viu generate progeny for us. May Ka keep us together until old age. Enter your husbands house, with auspiciousness. Be good to us, both man and beast. (Sma-mantra-brhmaa 1.2.12; gveda 10.85.43)

o im tva vio mhva suputrg subhag kdhi / da sy putrn dhehi pati ekdaa kuru //
O Viu, impregnate her, make fine, strong sons. Put ten sons in her, make eleven men in the house. (g-veda 10.85.45; Sma-mantra-brhmaa 1.2.13)

o sarj vaure bhava samrj varvm bhava / nanndari samrj bhava samrj adhi devu //
Be the ruler of your husbands father. Be the ruler of your husbands mother. Be the ruler of your husbands sisters. Be the ruler of your husbands brothers. (g-veda 10.85.46; Sma-mantrabrhmaa 1.2.24)

o mama vrate te hdaya dadhtu mama citta anu citta te astu / mama vcam eka-man juasva r-vius tv niyunaktu mahyam //
May your heart be fixed on my lifes goals. May your mind follow after mine. With body and soul be devoted to my words. May Viu join us together. (Sma-mantra-brhmaa 1.2.15)

With the bride on his left the groom should perform vyasta-samasta-mahvyhti-homa with ghee: o o o o bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

He should then offer ghee-soaked wood without mantra, and then perform all the rites of udcyakarma (page 127), beginning with yyana-homa, up to the end of vmadevya-gnam1. Then give daki to the brhmaas. But if the caturth-homa (page 119) is done on the day of the wedding, the udcya-karma should be done after that.

Uttara-vivha (subsequent rites)

Items needed: 1) a pot with water and mango leaves on top 2) mahprasdam rice The groom should establish the fire named Yojaka in the kua when the stars are visible in the sky. While the bride sits silently, the groom should throw wood into the fire silently, then perform vyasta-samasta-mahvyhti-homa with ghee: o o o o bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

Then the groom should offer ghee into the fire six times with the following mantras, sprinkling the remnants from the sruva on the brides head. o lekh sandhiu pakmasv rokeu ca yni te / tni te prhuty sarvi amaymy aha svh //
Whatever lies inauspicious in the combinations of markings, in your eyelids, in the curls of your hair, I nullify that by this final sacrifice. (Sma-mantra-brhmaa 1.3.1)

o keeu yac ca ppakam kite rudite ca yat / tni te prhuty sarvi amaymy aha svh //
Whatever faults lie in your hair and in your weeping, I nullify that by this final sacrifice. (Smamantra-brhmaa 1.3.2)

o leu yac ca ppaka bhite hasite ca yat / tni te prhuty sarvi amaymy aha svh //
Whatever faults lie in your character, in your words and in your smile, I nullify that by this final sacrifice. (Sma-mantra-brhmaa 1.3.3)

o rokeu ca danteu hastayo pdayo ca yat / tni te prhuty sarvi amaymy aha svh //
Whatever faults lie in your glances, in your teeth, in your hands and feet, I nullify that by this final sacrifice. (Sma-mantra-brhmaa 1.3.4)

o urvor upasthe janghayo sandhneu ca yni te / tni te prhuty sarvi amaymy aha svh //
Whatever faults lie in your thighs, in your hips, in your ankles and in your joints, I nullify that by this final sacrifice. (Sma-mantra-brhmaa 1.3.5)

o yni kni ca ghori sarvgeu tavbhavan / prhutibhir jyasya sarvi tny aamam svh //
Whatever was inauspicious in the parts of your body, I have nullified by this final sacrifice. (Smamantra-brhmaa 1.3.6)

Dhruva-darana (viewing the pole star)

The groom and bride should rise and go outside. The groom should point out the pole star to her and make her vow: o druva asi dhruvha pati-kule r-viu-vaiava-sevsu bhysa / r______ (his name) adhikria anugat r______ (her name) devy-aha //
You are the pole star, fixed forever. May I be fixed like the pole star in my husbands house, in the service of Viu and his devotees.

He should show her the constellation Arundhat, situated in the great bear or seven sages, and make her recite the following: o arundhaty avaruddhha asmi //
O Arundhat, faithful wife of Vasiha (one of the seven sages), as a wife, I also am now fixed, in my husbands house.

The groom should look at his wife and say: o dhruv dyaur dhruv pthiv dhruva vivam ida jagat / dhruvsa parvat ime dhruv str pati kule // r-viu-vaiava-sevsu iya //
Fixed is the sky, fixed is the earth. Fixed is the world, the universe. Fixed are these mountains, fixed is this wife, in her husbands house, in the service of Viu and his devotees. (g-veda 10.173.4; Sma-mantra-brhmaa1.3.7)

The bride should say: o ______ (brides gotra) gotr r ______ (her name) dev aham bho bhavantam______ (husbands name & gotra) gotrina abhivdaye //
I, being of______ gotr, salute you, husband, of______ gotr.

The groom should respond: o ka-matir bhava saumye //

Fix your mind in Ka.

A woman with husband and child should lead them to a pedestal and sprinkle water over them from a pot using mango leaves. The husband should go to the fire, and perform vyasta-samasta-mahvyhti-homa with ghee: o bh svh ida viave ida na mama o bhuva svh idam acyutya ida na mama o sva svh ida nryaya ida na mama ida na mama o bhr bhuva sva svh idam anantya ida na mama Then silently offer ghee-soaked wood of prdea length into the fire.

Now he should perform udcya-karma1 (page 127).

Dhti-homa (entering the house)

Bhojana (honoring prasdam)
The groom should take mahprasdam rice saying the following mantras: o r-mahprasdnnennena pra-strea viun / badhnmi satya-granthin mana ca hdayam ca te // 1 //
By this mahprasdam, the thread of life, By Viu, by the knot of highest truth, I bind your mind and heart. (Sma-mantra-brhmaa 1.3.8)

o yad etad dhdaya tava tad astu hdaya mama / tad idag hdaya mama tad astu hdaya tava // 2 //
What is your heart, let that be my heart. What is my heart, let that be yours. (Sma-mantrabrhmaa 1.3.9)

o anna prasya paktig as tena badhnmi tv (wifes name) asau // 3 //

This is nourishment for the five airs of life. By this I bind you,______ dev (wifes name). (Smamantra-brhmaa 1.3.10)

The groom should eat, then the bride should eat the remnants. For three nights the wife should take mahprasdam only and maintain brahmacrya, sleeping on the ground (not on a bed).

Ynrohaa (mounting the vehicle for traveling to the husbands house)

On the fourth morning after the wedding, the husband should lead the wife to a vehicle saying: o sulma-kigukag almali vivarpag suvara-varag suktag sucakra / roha srye amtasya nbhig syona patye vahatu kuva // 1 //
O effulgent woman, mount this golden well-made carriage, with fine wheels, containing the whole universe, the source of immortality, bright as the sun. Make it carry you to your husbands house. (g-veda10.85.20; Sma-mantra-brhmaa 1.3.11)

At the crossing of four roads, while travelling, he should say: o m vidan paripanthino ya sdanti dampat / sugebhir durgam attm apadrntv artaya // 2 //
May those that oppose the couple not succeed. May we pass the hard journey pleasantly. May the foes melt away. (g-veda 10.85.32; Sma-mantra-brhmaa 1.3.12)

Stepping from the vehicle the groom should sing the vmadevya-gnam (page 249). He should lead the bride into his house. Some married women with children should seat the bride comfortably and the groom will say: o iha gva prajyadhvam ihv iha pru /

iho premn samarcito r-vsudevo virjatm // 3 //

Here may the cows, the horses and the men multiply with offspring. Here may Viu, worshiped with love, remain glorious. (Atharva-veda-samhita 20.127.12; Sma-mantra-brhmaa 1.3.13)

Dhti-homa (entering the house)

Items needed: 1) standard yaja paraphernalia (page 255) Entering his house, the groom should perform all the kuandik rites (page 87), up to the end of virupka-japa (page 102), establishing the fire named Dhti. Then he should do silent homa with ghee-soaked wood and vyasta-samasta-mahvyhti-homa with ghee: o o o o bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

He will then offer eight oblations of ghee saying: o iha dhti svh // 1 //
May constancy reign in this house.

o iha svadhti svh // 2 //

May self control reign in this house.

o iha ranti svh // 3 //

May there be delight here.*

o iha ramasva svh // 4 //

Please enjoy this house.

o mayi dhti svh // 5 //

May constancy reign within me.

o mayi svadhti svh // 6 //

May self control prevail within me.

o mayi rama svh // 7 //

May there be delight for me.

o mayi ramasva svh // 8 //

May you find pleasure in me. (Sma-mantra-brhmaa 1.3.14 also in the ukla-yajur-veda 8.51)

He should perform vyasta-samasta-mahvyhti-homa with ghee:

o o o o

bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

Then offer ghee-soaked wood into the fire silently. The bride should give salutations to his family, stating her fathers gotra: o (her fathers gotra) gotrasya r (her own name) aha bho bhavantam abhivdaye //
I, named______, of______ gotra, pay my respects to you.

He should now perform all the rites of udcya-karma1 (page 127) beginning with yyanahoma, up to the end of vmadevya-gnam2, and present gifts to the priests and Vaiavas.

Caturth-homa (removing obstacles)

Items needed: 1) pot of water for the remanants of ghee 2) mango (if not available then banyan, pippal, or uumbara) leaves for sprinkling water from the pot After the dhti-homa, on the fourth day after the marriage, the husband should perform all the kuandik rites (page 87), up to the end of virupka-japa, establishing the fire named ikhi. Then he should silently offer ghee soaked wood into the fire and perform vyasta-samastamahvyhti-homa with ghee: o o o o bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

The husband should place his wife on his right side and place a pot of water mixed with tulas, candana, flowers and kua on the South side of the fire. The husband should offer oblations of ghee into the fire with the following mantras (as pryacitta to remove any elements in his wife that oppose faith in Lord Viu). After each of the following twenty oblations the drops of ghee remaining in the sruva should be dripped into the waterpot. o ka pryacitte tva jvn pryacittir asi dsas tv nthakma upadhvmi / ysy avaiav-lakms tm asy apajahi // 1 // svh ida kya ida na mama
O Ka, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the misfortune of non-Vaiava tendencies in her.

o keava pryacitte tva jvn pryacittir asi dsas tv nthakma upadhvmi / ysy avaiav-lakms tm asy apajahi // 2 // svh ida keavya ida na mama

O Keava, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the misfortune of non-Vaiava tendencies in her.

o govinda pryacitte tva jvn pryacittir asi dsas tv nthakma upadhvmi / ysy avaiav-lakms tm asy apajahi // 3 // svh ida govindya ida na mama
O Govinda, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the misfortune of non-Vaiava tendencies in her.

o nryaa pryacitte tva jvn pryacittir asi dsas tv nthakma upadhvmi / ysy avaiav-lakms tm asy apajahi // 4 // svh ida nryaya ida na mama
O Nryaa, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the misfortune of non-Vaiava tendencies in her.

o ka-keava-govinda-nrya pryacittaya yya jvn pryacittaya stha / dso vo nthakma upadhvmi / ysy avaiav-lakms tm asy apajahi // 5 // svh ida ka-keava-govinda-nryaebhya ida na mama
O Ka, Keava, Govinda, Nryaa, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the misfortune of non-Vaiava tendencies in her.

The husband should now offer oblations to remove Avaiava Lakm (the personification of strife and bad luck) if she is present in his wife: o hare pryacitte tva jvn pryacittir asi dsas tv nthakma upadhvmi / y sy bhakti-ghn tans tm asy apajahi //6// svh ida haraye ida na mama
O Hari, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles to devotion in her.

o mdhava pryacitte tva jvn pryacittir asi dsas tv nthakma upadhvmi / y sy bhakti-ghn tans tm asy apajahi // 7 // svh ida mdhavya ida na mama
O Mdhava, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles to devotion in her.

o ananta pryacitte tva jvn pryacittir asi dsas tv nthakma upadhvmi / y sy bhakti-ghn tans tm asy apajahi // 8 // svh idam anantya ida na mama
O Ananta, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles to devotion in her.

o madhusdana pryacitte tva jvn pryacittir asi dsas tv nthakma upadhvmi / y sy bhakti-ghn tans tm asy apajahi // 9 // svh ida madhusdanya ida na mama
O Madhusdana, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles to devotion in her.

o hari-mdhav-nanta-madhusdan pryacittaya yya jvn pryacittaya stha / dso vo nthakma upadhvmi / y sy bhakti-ghn tans tm asy apajahi // 10 // svh ida hari-mdhav-nanta-madhusdanebhya ida na mama
O Hari, Mdhava, Ananta, Madhusdana, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles to devotion in her.

The husband should offer oblations to remove obstacles in begetting sons: o viu pryacitte tva jvn pryacittir asi dsas tv nthakma upadhvmi / y sy aputry tans tm asy apajahi // 11 // svh ida viave ida na mama
O Viu, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles to begetting sons in her.

o nsiha pryacitte tva jvn pryacittir asi dsas tv nthakma upadhvmi / y sy aputry tans tm asy apajahi // 12 // svh ida nsihya ida na mama
O Nsiha, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles to begetting sons in her.

o acyuta pryacitte tva jvn pryacittir asi dsas tv nthakma upadhvmi / y sy aputry tans tm asy apajahi // 13 // svh idam acyutya ida na mama

O Acyuta, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles to begetting sons in her.

o janrdana pryacitte tva jvn pryacittir asi dsas tv nthakma upadhvmi / y sy aputry tans tm asy apajahi // 14 // svh ida janrdanya ida na mama
O Janrdana, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles to begetting sons in her.

o viu-nsih-cyuta-janrdan pryacittaya yya jvn pryacittaya stha / dso vo nthakma upadhvmi / y sy aputry tans tm asy apajahi // 15 // svh ida viu-nsih-cyuta-janrdanebhya ida na mama
O Viu, Nsiha, Acyuta, Janrdana, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles to begetting sons in her.

The husband should offer the following oblations to remove obstacles in raising cows: o vsudeva pryacitte tva jvn pryacittir asi dsas tv nthakma upadhvmi / y sy apaavy tans tm asy apajahi // 16 // svh ida vsudevya ida na mama
O Vsudeva, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles in raising cows.

o sakaraa pryacitte tva jvn pryacittir asi dsas tv nthakma upadhvmi / y sy apaavy tans tm asy apajahi // 17 // svh ida sakaraya ida na mama
O Sakarana, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles in raising cows.

o pradyumna pryacitte tva jvn pryacittir asi dsas tv nthakma upadhvmi / y sy apaavy tans tm asy apajahi // 18 // svh ida pradyumnya ida na mama
O Pradyumna, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles in raising cows.

o aniruddha pryacitte tva jvn pryacittir asi dsas tv nthakma upadhvmi / y sy apaavy tans tm asy apajahi // 19 //

svh idam aniruddhya ida na mama

O Aniruddha, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles in raising cows.

o vsudeva-sakaraa-pradyumn-niruddh pryacittaya yya jvn pryacittaya stha / dso vo nthakma upadhvmi / y sy apaavy tans tm asy apajahi // 20 // svh ida vsudeva-sakaraa-pradyumn-niruddhebhyo ida na mama
O Vsudeva, Sakarana, Pradyumna, Aniruddha, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles in raising cows. (Sma-mantra-brhmaa 1.4.1-4)

Then a married woman who has children should make the groom and bride stand and should lead them to the North side of the fire taking the water pot with the ghee remnants. She should sprinkle this on the heads of the groom and bride using mango leaves. The groom should perform vyasta-samasta-mahvyhti-homa with ghee: o o o o bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

He should offer ghee-soaked wood into the fire without mantra. Now he should perform all the rites of udcya-karma (page 127) beginning with yyana-homa up to the end of vmadevya-gnam.1

Udcya-karma - Overview
yyana-homa (allaying faults) 127 Pryacitta-homa (begging for protection) 128 Vaiava-homa (worship of the Lord and His associates) 130 Agni-paryukana (sprinkling water around the fire) 132 Udakajali-seka (taking blessings for performing the sacrifice) 132 Darbha-jutika-homa (offering kua-grass into the fire) 132 Pra-huti (final offering) 143 nti-dna (sprinkling prokana-water over the fire) 144

Udcya-karma (concluding activities)

Items needed: 1) standard yaja paraphernalia (page 255) 2) loose kua-grass 3) mahprasdam, cloth, cotton thread, gandha, garland, sandalflowers, fruit, betel and similar items for final offering wood,

yyana-homa (allaying faults)

He should perform yyana-homa to allay any faults in the performance, beginning with the sakalpa: o viu o tat sat ______ (time and place) ______ karmi (name of ceremony) yat kicit vaigunyam jtam tad doa-praamanya r-ka-smaraa-prvakam yyana-homam aha kurvya //
To alleviate any fault which may have been committed at ______ (time and place) in the ceremony of ______ (name of ceremony), I will now, meditating on Lord Ka, perform this yyana-homa.

He should call the fire named Vidhu, worship Him and offer ghee soaked wood of one prdea length into the fire without mantra. Then he should do the vyasta-samasta-mahvyhti-homa with ghee: o o o o bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

He should recite the following verse meditating on Ka

o ko vai sac-cid-nanda-ghana ka di-purua / ka puruottama ko h u karmdi-mla / ka sa ha sarvaikrya ka kakd-da mukha-prabhu-pjya / ko ndis tasmin ajndntar-bhye yam-magala tal-labhate kt //
Lord Ka is the color of a new rain-cloud, therefore He is compared to a transcendental cloud full of eternity, bliss and cognizance. He is the original and Supreme Person. He is the origin of all activities and the one and only Lord of all. He is the worshipful Lord of the best of demigods, the controller of Brahm, Viu and iva. Ka is without any beginning. Whatever auspiciousness is found within or beyond this universe the devotee obtains in Ka alone. (Kopaniad)

Pryacitta-homa (begging for protection)

He should then perform the pryacitta homa: o phi no acyuta enase svh // 1 // ida viave ida na mama
O Acyuta, give us protection from our sins. (Taittirya-rayaka 10.5.1 and Mah-nryaaupaniad 6)

o phi no viva-vedase svh // 2 // ida viave ida na mama

O Lord, give us protection for the benefit of the universe. (Taittirya-rayaka 10.5.1 and Mahnryaa-upaniad 6)

o yajam phi hare vibho svh // 3 // ida viave ida na mama

O Lord of all opulences, protect this yaja. (Taittirya-rayaka 10.5.1 and Mah-nryaaupaniad 6)

o sarvam phi riya-pate svh // 4 // ida viave ida na mama

O Lord of Lakm, protect everything here. (Taittirya-rayaka 10.5.1 and Mah-nryaaupaniad 6)

o phi no nanta ekay / phy uta dvityay / phy rjam ttyay / phi grbhi catasbhir vio svh // 5 // ida viave ida na mama
O Ananta, by this first oblation protect us, and by the second also, preserve our strength by the third; by the four prayer, protect us. (Taittirya-rayaka 10.5.1 and Mah-nryaa-upaniad 6)

o punar rj nivartasva punar vio i yu / punar na phy aghasa // 6 // svh ida viave ida na mama
Strength, come forth, Viu come forth with food and long life. Protect us from sin. (ukla-yajurveda 12.9)

o saha rayy nivartasv vio pinvasva dhray / vivapsny vivatas pari // 7 // svh ida viave ida na mama
Come forth with everything good. O Viu, increase like streams of milk from a cow, O Viu, throughout the universe. (ukla-yajur-veda 12.10)

o ajta yad anjta yajasya kriyate mithu / vio tad asya kalpaya tvag hi vetth yath tatham // 8 //

svh ida viave ida na mama

O Viu, rectify whatever was performed wrongly, consciously or unconsciously, in this sacrifice. Understand our sincere intention. (Sma-mantra-brhmaa 1.6.19 and Taittirya-brhmaa 3.7.11.26)

o prajpate vio na tvad etny anyo viv jtni pari t babhva / yat kms te juhumas tat no astu vayag syma patayo raym // 9 // svh ida viave ida na mama
O Viu, master of all creatures, there is no one besides You. The Lord has encompassed everything. With desire for You, we have sacrificed unto You. May those desires be fulfilled. May we become the masters of spiritual wealth. (Sma-mantra-brhmaa 2.5.8; g-veda 10.121.10 HirayagarbhaSktam; ukla-yajur-veda10.20)

He should perform vyasta-samasta-mahvyhti-homa with ghee: o o o o bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

Then offer wood in the fire.

Vaiava-homa (worship of the Lord and His associates)

He should first offer oblations to the paca-mahbhgavatas: o vivaksenya svh ida vivaksenya ida na mama o sanakya svh ida sanakya ida na mama o santanya svh ida santanya ida na mama o sanandanya svh ida sanandanya ida na mama o sanat-kumrya svh ida sanat-kumrya ida na mama Then he should offer oblations to the nava-yogendras: o kavaye svh ida kavaye ida na mama o havaye svh ida havaye ida na mama o antarikya svh idam antarikya ida na mama o prabuddhya svh ida prabuddhya ida na mama o pippalyanya svh ida pippalyanya ida na mama o vihotrya svh

idam vihotrya ida na mama o drumilya svh ida drumilya ida na mama o camasya svh ida camasya ida na mama o karabhjanya svh ida karabhjanya ida na mama Offer oblations to the daa-mah-bhgavatas: o nradya svh ida nradya ida na mama o kapilya svh ida kapilya ida na mama o yamabhgavatya svh ida yamabhgavatya ida na mama o bhmadevya svh ida bhmadevya ida na mama o ukadevya svh ida ukadevya ida na mama o janakya svh ida janakya ida na mama o sadivya svh ida sadivya ida na mama o prahldya svh ida prahldya ida na mama o brahmae svh ida brahmae ida na mama o balirjya svh ida balirjya ida na mama Then to the following personalities: o svyambhuvya svh ida svyambhuvya ida na mama o garuya svh ida garuya ida na mama o hanumate svh ida hanumate ida na mama o ambarya svh idam ambarya ida na mama o vysadevya svh ida vysadevya ida na mama o uddhavya svh idam uddhavya ida na mama o yudhihirya svh ida yudhihirya ida na mama o bhmya svh ida bhmya ida na mama o arjunya svh idam arjunya ida na mama o nakulya svh

ida nakulya ida na mama o sahadevya svh ida sahadevya ida na mama o vidurya svh ida vidurya ida na mama o viurtya svh ida viurtya ida na mama o vibhaya svh ida vibhaya ida na mama Then he should offer oblations to the following personalities: o r-ka-caitanyya svh ida gaurya ida na mama o r-nitynandya svh ida nitynandya ida na mama o r-advaitya svh idam advaitya ida na mama o paita-gaddhardibhya svh ida paita-gaddhardibhya ida na mama o rvsdibhya svh ida rvsdibhya ida na mama o r-rpya svh ida rpya ida na mama o r-santanya svh ida santanya ida na mama o bhaa-raghunthya svh ida bhaa-raghunthya ida na mama o r-jvya svh ida jvya ida na mama o gopla-bhaya svh ida gopla-bhaya ida na mama o dsa-raghunthya svh ida dsa-raghunthya ida na mama o dk-gurave svh ida dk-gurave ida na mama o ik-gurubhya svh ida ik-gurubhya ida na mama o r-navadvpa-dhmne svh ida navadvpa-dhmne ida na mama o r--mypura-yogaphya svh ida mypura-yogaphya ida na mama He should then offer hutis to the ka-preyass: o antaragyai svh idam antaragyai ida na mama o pauramsyai svh ida pauramsyai ida na mama o padmyai svh ida padmyai ida na mama o mahlakmyai svh

ida mahlakmyai ida na mama o gagyai svh ida gagyai ida na mama o yamunyai svh ida yamunyai ida na mama o sarasvatyai svh ida sarasvatyai ida na mama o gopyai svh ida gopyai ida na mama o vdyai svh ida vdyai ida na mama o gyatryai svh ida gyatryai ida na mama o tulasyai svh ida tulasyai ida na mama o pthivyai svh ida pthivyai ida na mama o gave svh ida gave ida na mama o yaodyai svh ida yaodyai ida na mama o devahtyai svh ida devahtyai ida na mama o devakyai svh ida devakyai ida na mama o rohiyai svh ida rohiyai ida na mama o styai svh ida styai ida na mama o draupadyai svh ida draupadyai ida na mama o kuntyai svh ida kuntyai ida na mama o rukmiyai svh ida rukmiyai ida na mama o satyabhmyai svh ida satyabhmyai ida na mama o jmbavatyai svh ida jmbavatyai ida na mama o ngnajityai svh ida ngnajityai ida na mama o lakmayai svh ida lakmayai ida na mama o klindyai svh ida klindyai ida na mama o bhadryai svh ida bhadryai ida na mama o mitravindyai svh ida mitravindyai ida na mama

The worshiper of r Gopla should offer oblations to rdma etc.: o rdmne svh ida rdmne ida na mama o sudmne svh ida sudmne ida na mama o stoka-kya svh ida stoka-kya ida na mama o lavagya svh ida lavagya ida na mama o arjunya svh idam arjunya ida na mama o vasudmne svh ida vasudmne ida na mama o vilya svh ida vilya ida na mama o subalya svh ida subalya ida na mama o r-rmya svh ida r-rmya ida na mama o r-kya svh ida r-kya ida na mama o narma-sakhibhya svh ida narma-sakhibhya ida na mama o priya-narma-sakhibhya svh ida priya-narma-sakhibhya ida na mama o sahacarebhya svh ida sahacarebhya ida na mama o sarva-goplebhya svh ida sarva-goplebhya ida na mama o nandya svh ida nandya ida na mama o upanandya svh idam upanandya ida na mama o sunandya svh ida sunandya ida na mama o mahnandya svh ida mahnandya ida na mama o ubhnandya svh ida ubhnandya ida na mama o prnandya svh ida prnandya ida na mama o sadnandya svh ida sadnandya ida na mama The devotees of r r Rdh-Ka should perform kvaraa-homa and offer oblations to the priya-sakhs, sahacars, ragins, r Lalit and the other gops, beginning with oblations to the spiritual masters:

o gurave svh ida gurave ida na mama o sarvebhyo mahnta-gurubhya svh ida sarvebhyo mahnta-gurubhya ida na mama o caitya-gurave svh ida caitya-gurave ida na mama o vrasbhnav gndharvike krtikadev r-ka-priye sarvevar kl r-vndvana-sevdhikra-prade r hr tubhya r-rdhikyai svh ida rdhikyai ida na mama o ko vai sac-cid-nanda-ghana ka di-purua / ka puruottama ko h u karmdi-mla / ka sa ha sarvaikrya ka kakd-da mukha-prabhu-pjya / ko ndis tasmin ajndntar-bhye yam-magala tal-labhate kt // kl kya svh ida kya ida na mama o lalityai svh ida lalityai ida na mama o ymalyai svh ida ymalyai ida na mama o vikhyai svh ida vikhyai ida na mama o campakalatyai svh ida campakalatyai ida na mama o indulekhyai svh idam indulekhyai ida na mama o sudevyai svh ida sudevyai ida na mama o ragadevyai svh ida ragadevyai ida na mama o sucitryai svh ida sucitryai ida na mama o tugavidyyai svh ida tugavidyyai ida na mama o kualatyai svh ida kualatyai ida na mama o dhanyyai svh ida dhanyyai ida na mama o magalyai svh ida magalyai ida na mama o padmyai svh

o o o o o o o o o o o o o o o o o o o o o o o

ida padmyai ida na mama aibyyai svh ida aibyyai ida na mama bhadryai svh ida bhadryai ida na mama citrotpalyai svh ida citrotpalyai ida na mama plyai svh ida plyai ida na mama tryai svh ida tryai ida na mama kujaklikyai svh ida kujaklikyai ida na mama nikujaklikyai svh ida nikujaklikyai ida na mama sukhaklikyai svh ida sukhaklikyai ida na mama rasakalikyai svh ida rasaklikyai ida na mama pramodyai svh ida pramodyai ida na mama dhanihyai svh ida dhanihyai ida na mama tulasyai svh ida tulasyai ida na mama ramyai svh ida ramyai ida na mama ramyyai svh ida ramyyai ida na mama bimbohyai svh ida bimbohyai ida na mama rasadyai svh ida rasadyai ida na mama nandadyai svh idam nandadyai ida na mama kalvatyai svh ida kalvatyai ida na mama rpa-majaryai svh ida rpa-majaryai ida na mama anaga-majaryai svh idam anaga-majaryai ida na mama rasa-majaryai svh ida rasa-majaryai ida na mama lavaga-majaryai svh ida lavaga-majaryai ida na mama kastr-majaryai svh ida kastr--majaryai ida na mama

o gua-majaryai svh ida gua-majaryai ida na mama o rati-majaryai svh ida rati-majaryai ida na mama o karpra-majaryai svh ida karpra-majaryai ida na mama o sarva-sakhbhya svh ida sarva-sakhbhya ida na mama o sarva-sahacarbhya svh ida sarva-sahacarbhya ida na mama o sarva-saginbhya svh ida sarva-saginbhya ida na mama o sarva-raginbhya svh ida sarva-raginbhya ida na mama o vabhnubhya svh ida vabhnubhya ida na mama o vabhnu-gaebhya svh ida vabhnu-gaebhya ida na mama o krtidyai svh ida krtidyai ida na mama o sarva-krebhya svh ida sarva-krebhya ida na mama o sarva-vaiavebhya svh ida sarva-vaiavebhya ida na mama o sarva-vaiavbhya svh ida sarva-vaiavbhya ida na mama Then he should offer oblations to the following: o nryaya svh ida nryaya ida na mama o krabdhiyine svh ida krabdhiyine ida na mama o garbhodakayine svh ida garbhodakayine ida na mama o krbdhiyine svh ida krbdhiyine ida na mama o vaikuha-dhmne svh ida vaikuha-dhmne ida na mama o vsudevya svh ida vsudevya ida na mama o sakaraya svh ida sakaraya ida na mama o pradyumnya svh ida pradyumnya ida na mama o aniruddhya svh idam aniruddhya ida na mama o goloka-dhmne svh ida goloka-dhmne ida na mama

o mathur-dhmne svh ida mathur-dhmne ida na mama o dvrak-dhmne svh ida dvrak dhmne ida na mama o matsyya svh ida matsyya ida na mama o krmya svh ida krmya ida na mama o varhya svh ida varhya ida na mama o nsihya svh ida nsihya ida na mama o vmanya svh ida vmanya ida na mama o sakaraa-rmya svh ida sakaraa-rmya ida na mama o raghuntha-rmya svh ida raghuntha-rmya ida na mama o jmadagnya-rmya svh ida jmadagnya-rmya ida na mama o buddhya svh ida buddhya ida na mama o kalkine svh ida kalkine ida na mama o sarvebhyo-guvatrebhya svh ida sarvebhyo-guvatrebhya ida na mama o sarvebhyo-manvantarvatrebhya svh ida sarvebhyo manvantarvatrebhya ida na mama o hasya svh ida hasya ida na mama o yajya svh ida yajya ida na mama o datttreyya svh ida dattatreyya ida na mama o phave svh ida phave ida na mama o dhanvantaraye svh ida dhanvantaraye ida na mama o mohinyai svh ida mohinyai ida na mama o virje svh ida virje ida na mama o satya-yugvatrya uklamrtaye svh ida satya-yugvatrya uklamrtaye ida na mama o tret-yugvatrya raktamrtaye svh ida tret-yugvatrya raktamrtaye ida na mama o dvpara-yugvatrya kamrtaye svh ida dvpara-yugvatrya kamrtaye ida na mama o kali-yugvatrya ptamrtaye svh ida kali-yugvatrya ptamrtaye ida na mama o r-vndvana-dhmne svh

ida vndvana-dhmne ida na mama o vndvanya svh ida vndvanya ida na mama o dvdaa-vanebhya svh ida dvdaa-vanebhya ida na mama o dvtriata-upavanebhya svh ida dvtriata-upavanebhya ida na mama o r kl vrajavsi-sthvara-jagama-saparikarar-r-rdh-kbhy svh ida rdh-kbhym ida na mama

Agni-paryukaa (sprinkling water around the fire)

He should offer wood dipped in ghee of a prdea length into the fire without mantra and perform agni-paryukana: o prabho aniruddha pra suva yajam pra suva yaja-patim bhagya / pt sarva-bhta-stha ketap ketam na puntu vg-o vca na svadatu svh //
(ukla-yajur-veda 9.1) O Aniruddha, bring forth the sacrifice, bring forth the Lord of the sacrifice for good fortune. You are situated everywhere. Purifier of desires, purify our desires. May the Lord of words relish our prayers.

Udakajali-seka (taking blessings for performing the sacrifice)

With the following mantras, he should perform the udakajali-seka by sprinkling water on the South side from West to East saying: o ananta anvamagsth // 1 //
O Ananta please sanction this.

He should sprinkle water on the West side from South to North, saying: o acyuta anvamagsth // 2 //
O Acyuta please sanction this.

He should sprinkle water on the North side from West to East saying: o sarasvate nvamagsth // 3 //
O Sarasvat please sanction this.

Darbha-jutika-homa (offering kua-grass into the fire)

He should take some kua-grass in his hands with palms upwards, while reciting the following mantra:

o aktag rih vyantu vaya //

May this sprinkling of ghee produce blessings. (Gobila-ghya-stra 1.8.27; 1.1.13.6) Taittirya-sahit

Then he should sprinkle the tips of the kua with ghee. Again he should chant the above mantra and then sprinkle ghee on the middle portion of the kua. Again he should chant and then sprinkle the root portion. Holding the kua in his left hand, he should then sprinkle the kua-grass with water and throw into the fire using his right hand, saying: o bho vaiavnm adhipate vio rudras tanticaro v / pan asmka m higs etad astu huta tava svh //
O Viu, Lord of the devotees, let this be an offering to You so that Rudra, who wanders near the tied up cows, does not harm our animals. (Gobila-ghya-stra 1.8.2.8.; Taittirya-brhmaa 3.3.2.5)

Pra-huti (final offering)

Standing up he should make the final offering of mahprasdam, cloth, thread, gandha, garland, sandalwood, flowers, fruit, betel and other auspicious items of worship1 into the fire saying: o pra-homa yaase viave juhomi / yo smai viave juhoti sa vara asmai dadti / vior vara ve yaas bhmi loke svh //
I make this final offering to Viu, who is fame. Whoever makes an offering to Viu gives the most select items as offering. I choose the best for Viu. May my stay in this world lead to glory. (Smamantra-brhmaa 2.6.11; Gobila-ghya-stra 4.8.23)

nti-dna (sprinkling prokana water over the fire)

The hot should go around the fire and release the knot from the kua-grass brahma, then return to his seat. Sitting, he should sprinkle water from the abhyukana-patra (page 87) on the NorthEast part of the fire, while chanting the following nti-dna-mantras (up to o ntir o ntir o nti) three times: o bhr bhuva sva / kay nacitra bhuvad t sad-vdha sakh / kay acihay vt // o bhr bhuva sva kas tv satyo madn maghiho matsad andhasa / dh cidruje vasu // o bhr bhuva sva abh ua sakhnm vit jaritm / ata bhavsy taye //

The Lord is worshipable. He is our helper, constantly expanding. He is our eternal friend. He displays this through His wonderful activities. You are the worshipable absolute truth and the source of all pleasurable experience. Being strong, You break the opposition of the foes. You are the protector of those who sing Your praises. You are affectionate to those who accept You as a friend. Be with us a hundred times, to give us protection. (ukla-yajur-veda 27.39-41; g-veda 4.31.1-3)

o svasti no govinda svasti no cyutnantau svasti no vsudevo viur dadhtu / svasti no nryao naro vai svasti na padmanbha puruottamo dadhtu / svasti no vivakseno vivevara svasti no hkeo harir dadhtu svasti no vainateyo hari svasti no njansuto hanr bhgavato dadhtu / svasti svasti sumagalaikeo mahn r ka saccidnanda-ghana sarvevarevaro dadhtu //
May Lord Govinda, Acyuta, Ananta ea, Vsudeva and Lord Viu bestow auspiciousness upon us. May Nara-Nryaa, Padmanbha and Puruottama bestow auspiciousness upon us. May Vivaksena, the Lord of the universe, Hikea and Lord Hari bestow auspiciousness upon us. May Garua and the son of Ajan, who is the great devotee of Lord Rma, Hanumn, bestow auspiciousness upon us. May the great and only Lord of auspiciousness, r Ka, who is like a transcendental cloud full of eternity, knowledge, and bliss and who is the Lord of all the demigods, bestow upon us all prosperity and auspiciousness. (Kopaniad)

o dyau ntir antarikag nti prithiv ntir pa nti / vyu ntis teja ntir oadhaya ntir lok nti / brhma ntir vaiav nti ntir astu dhtir astu // o nti nti nti //
May there be peace in the heavenly planets, in the ether, on the earth, in the water, in the air, in the light, in the herbs, in all the planetary systems, with the brhmaas, with the Vaiavas. Let there be peace, let there be satisfaction. (ukla-yajur-veda 36.16)

He (the groom) should give daki to the Vaiavas that have pacartrika initiation and to the brhmaas present, according to his ability. The hot should chant the acchidra-vcana and vaiguyasamdaa (to allay any faults): o asmin ______ (name of ceremony) karmai / o aga-hna kriy-hna vidhi-hna ca yad bhavet // astu tat sarvam acchidra ka-kra-prasdata //
Whatever breach of rules, lack of ingredients or ceremony there has been in this ______ (name of ceremony), let that be overlooked, by the mercy of Ka and his associates.

o tat sat adya kte smin ______ (name of ceremony) karmai / o yat kicid vaiguya jta tad doa-prasamnaya // r-ka-smaraam karomi //
To alleviate any fault which may have been committed in the ceremony of______ (name of ceremony),1 I now perform remembrance of Viu.

To the best of his ability, he (the groom) should serve all the elevated Vaiavas and other living entities with great care. The devotees should perform Ka sakrtana as nicely as possible. The groom should pay daavatas to all. This is the udcya-karma. Thus ends the vivha rites.

Garbhdhnam (impregnation)
In the morning, after performing camana and his daily sandhy rites, the husband should chant the purua-skta (page 28) and according to the scriptural rules, worship Lord Nryaa and His Vaiava pradas. That same evening, at an auspicious time, he should mix cow-urine, mud and water and smear it on the ground. He should face a Deity of the Lord or r-lagrma and after reciting the magalcaraa (page 41) and svasti-vcanam (page 232), he should offer an arghya to the lagrma or the Deity of the house in a conch or earthen vessel five times with the following mantras. o jaganntha mahbho sarvopadrava nana / navapupotsave merghya gha jagadvara // idam arghya o r viave nama o nryaa hare rma govinda garua-dhvaja / navapupotsve me rghya gha paramevara // idam arghya o r viave nama o dnabandho kp sindho paramnanda mdhava / navapupotsave me rghya gha madhusdana // idam arghya o r viave nama o vivtmane vivabandho vivea vivalocana / navapupotsave me rghya gha ymasundara // idam arghya o r viave nama o cidnanda hkea bhaktavaya janrdana / navapupotsave me rghya gha kamalpate // idam arghya o r viave nama
O Supreme Lord, at this festive occasion with fresh flowers please accept the arghya offered by me.

With the worship of Lord Viu and the Vaiavas completed, he should proceed to the place

where he will unite with his wife. Before offering the arghya, or just before the act of union, the husband should be clean and decorated with sandalwood pulp and wearing nice cloth. The husband facing East, should situate himself behind his seated wife. With his right hand reaching over her right shoulder he should touch her yoni saying: o viur yoni kalpayatv acyuto rpni pigatu / sicatu harir garbha jagado dadhtu te //
May Viu prepare the yoni; may Acyuta fashion the forms; may Hari carry out the fertilization; may Jagada present the child to you. (g-veda 10.184.1; Sma-mantra-brhmaa.1.7.6)

o garbha dhehi garbhodayin garbha te nara-nryaau garbha te acyutnantv dhatt pukara-sraj //

Garbhodayi Viu please bestow the child; Nara-Nryaa, bedecked with lotus garlands, please give her the child. (Sma-mantra-brhmaa.1.7.7)

Touching her navel he should say: o drghyua ka-bhakta putra janaya suvrate //
O virtuous wife, bear a long-living son, a devotee of Ka.

Then they should unite. This is the garbhdhna rite according to the followers of the Sma-veda.

Pusavana (rite for making a male child)

Items needed: 1) standard yaja paraphernalia (page 255) In the case of a first pregnancy this rite should be performed during the third month of the pregnancy.1 The husband, after taking his morning bath, should perform vsudevrcanam (page 62) and sttvika-vddhi-raddh (page 238). He should then set up a yaja kua and perform all the kuandik rites (page 87) up to the end of virupka-japa, establishing the fire named Candra. He should seat his wife to his own right side on the West side of the fire upon a kua-sana. They should both face East. Silently he should place ghee-soaked wood of one prdea length into the fire and then perform vyasta-samasta-mahvyhti-homa:

o o o o

bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

The husband, standing behind his wife, should touch her right shoulder, then her navel, repeating the following mantra three times: o pumgsau mahviu-vsudevau pumgsv acyutnantv ubhau / pumn govinda ca viu ca pumn garbhas tavodare //
May the Supreme Lord, the Supreme Male, Mahviu, Vsudeva, Acyuta, Ananta, Govinda and Viu, and the male child reside in your womb. (Sma-mantra-brhmaa 1.4.8)

He should then perform vyasta-samasta-mahvyhti-homa with ghee: o o o o bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

Then throw ghee-soaked wood of prdea length into the fire silently. Now he should perform all the rites of udcya-karma (page 127), beginning with yyanahoma, up to the end of vmadevya-gnam. Then he should give daki to the initiated Vaiavas. This is the pusavana rite according to the followers of the Sma-veda.

Smantonnayanam (parting the wifes hair)

Items needed: 1) standard yaja paraphernalia (page 255) 2) loose kua-grass 3) silk string 4) 2 figs with stalks attached, stalks of barley, nma-leaves, mustard-leaves bilva-leaves 5) porcupine quill 6) sesame, urad and rice cooked together and ghee poured over it. 7) water pot

and

In the fourth, sixth or eighth month of the first pregnancy, smantonnayanam should be performed.1 If the garbhdhna and pusavana ceremonies have not been performed yet, they should be done on this day, followed by the smantonnayanam ceremony.2 The husband should bathe, perform vsudevrcanam (page 62), sttvika-vddhi-raddh (page 238) and set up for yaja. Then he should perform all the kuandik rites (page 87), up to the end of virupka-japa, establishing the fire named Magala.

He should then perform the smantonnayanam-saskra as follows: After bathing, the wife should be seated facing East, on the West side of the fire on the right hand side of her husband upon kua with tips facing North. The husband should throw ghee-soaked wood of prdea length into the fire silently. He should perform vyasta-samasta-mahvyhti-homa: o o o o bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

Standing behind his wife and facing East the husband should tie with a silken string two ripped uumbara fruits3 (figs) with the stalks still attached, and next to that, on the same string, make a kavaca by tying together some stalks of barley (with the grain clusters still attached), along with some sprigs of nma, mustard and bilva leaves4, around his wifes neck, while saying: o aya rjvato vka / rjva phalin bhava / para vanaspate nu tv / nu tv ca syatg rayi //
Like this strong tree, become fruitful and strong. King of trees, having brought forth abundant leaves may she bring forth fruit. (Sma-mantra-brhmaa 1.5.1)

Holding three pijals,5 he should draw them over the part in her hair from front to back and bind them at the side, saying: o bh Taking three more pijalis, he should place it in her hair in the same manner, saying: o bhuva Taking three more pijalis, he should again place them in her hair in the same manner saying: o sva Taking a porcupine quill, the husband should pass it over her part, and fix it in her hair, saying: o yen dite smna nayati prajpati-viur mahate saubhagya / ten ha asyai smna naymi praj asyai jaradai knomi // 1 //
I part her hair with the instrument with which Prajpati Viu parts the hair of Aditi, for great fortune. In this way I create long-living sons for her. (Sma-mantra-brhmaa 1.5.2)

Fastening the quill in her hair, he should draw a spindle full of thread over the part of his wifes hair and fix in the hair saying: o rmam ahag suhavg suut huve notu na subhag bodhatu tman / svyatv pa scy cchidyamnay dadtu vra atadyam ukthyam // 2 //

I call the easily-approachable Lord with words of praise. May the Lord understand our needs and fulfil our prayers. May the finger stitch with unbroken needle, and may she bestow brave, praiseworthy sons. (g-veda 2.32.4; Sma-mantra-brhmaa1.5.3-4)

o ys te rma sumataya supeaso ybhir dadsi due vasni / tbhir no adya suman upgahi sahasra-poag subhage rara // 3 //
Endowed with just mind and beauty, you give results to those who sacrifice. With that generous mind, come to us today to bestow a thousand progeny, O giver of fortune. (g-veda 2.32.5; Smamantra-brhmaa 1.5.5)

Sesame, urad and rice should be cooked together and ghee should be poured over it. The husband should show this to the wife saying: o ki payasi //
What do you see? (Sma-mantra-brhmaa 1.55c)

The wife should say: o praj pan saubhgya mahya / ddha ka-bhaktitva vayo / drghyuva patyu //
May there be offspring, animals, good fortune, firm ka-bhakti for the two of us. May there be long life for my husband. (Sma-mantra-brhmaa 1.5.5d)

He should then perform vyasta-samasta-mahvyhti-homa: o o o o bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

He should throw ghee-soaked wood of prdea length in the fire silently. Now he should perform all the rites of udcya-karma (page 127), beginning with yyanahoma, up to the end of vmadevya-gnam1 and give daki to the initiated Vaiavas and brhmaas. Then married women, who has living children, should put the couple on a raised platform and sprinkle them with water from a pot saying: bhakta-vrass tva bhava jvass tva bhava // jvapatn tva bhava //
Bring forth strong devotees, bring forth life, be a long-living wife.

The wife should then eat the cooked rice, sesame and urad.2 This is the smantonnayanam rite according to the followers of the Sma-veda.

oyant-homa (rite for safe delivery)

Items needed: 1) standard yaja paraphernalia (page 255) When the wife is about to bear the child, the husband should perform this rite for the safe delivery of the child and the wifes good health.1 The husband should bathe, perform worship of Viu and Vaiavas, and sttvika-vddhiraddh (page 238) and then recite the sakalpa: o viur o tat sat adya _______mse (lunar month ) _______pake (lunar fortnight) _______tithau (lunar day ) acyuta gotra _______ (his name) _______ (name of his wife) abhidhny madyapatny sukha prasavrtha r-viu-smaraa-prvakam oyant homam aha kariye //
On______ (date), for the safe delivery of my wifes child, named______, I perform this oyanthoma.

He should perform all the kuandik rites (page 87), establishing the fire named Magala, up to the end of virupka-japa. Then throw ghee-soaked wood into the fire silently and perform vyasta-samasta-mahvyhti-homa: o o o o bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

He should offer ghee, with Viu caramta and prasdam into the fire saying: o vio y tirac nipadyate aha vidhara iti / t ghtasya dhray yaje sagrdhanm aha / sagrdhanyai devyai deryai ida tvat prasdmta svh // 1 //
O Viu, I worship with streams of ghee the Lords consort, who is pleased by our worship and who brings forth the child. I offer this nectarean prasdam to the merciful consort of the Lord. (Smamantra-brhmaa 1.5.6)

o vipacin-mahviu puccham abharat tat dht punar harat / pare hi tva vipacin mahviu pumn aya janiyate (name of future child) dsa arma nma svh // 2 //
Lord, perform this sacred rite in the future. My son, named______, will be born.1 (Sma-mantrabrhmaa 1.5.7)

He should then perform vyasta-samasta-mahvyhti-homa: o o o o bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

Then he should throw wood into the fire without mantra. Now he should perform all the rites of udcya-karma (page 127), beginning with yyanahoma, up to the end of vmadevya gnam.2 Then he should give daki to the initiated Vaiavas and brhmaas. This is the oyant-homa according to the followers of the Sma-veda.

Jta-karma (birth ceremony)

Items needed: 1) 2) 3) 4) 5) rice barley unused grinding stone ghee golden spoon

When the child emerges from the womb the covering should be removed and the child should be cleaned. The father should say: m nbhi kntata stanya ca m datta //
Do not cut the umbilical cord. Do not give the breast milk.

The father should bathe, and then recite prayers to guru-parampar and magalcaraa (page 41). A brahmacr, young girl, pregnant mother, Vaiava scholar or initiated Vaiava should, on a washed stone slab, grind rice and barley into a powder using an unused stone. The father should take the powder using the thumb and ring finger of his right hand, saying: o iyam jedam annam idam yur ida ghtam //
Here is the order. Here is rice (sustenance). Here is long life. Here is ghee. (Sma-mantra-brhmaa 1.5.8)

He should place the powder and some ghee2 on the tongue of the newborn child, using a golden

spoon, saying: o medh te mdhava vmanau medh harir dadhtu te / medh te cyutnantau dhatt pukara-srajau svh //
May Mdhava, Vmana, and Hari give you intelligence. May Acyuta and Ananta, wearing lotus garlands, bestow intelligence to you. (Sma-mantra-brhmaa 1.5.9)

He should give ghee again saying: o sadasy ati-priya kasya kmyam / sani medh aysia svh //
At this place I have attained the most precious boon, intelligence for understanding Ka.

He should give permission to cut the cord by saying: nbhi kntata stanya ca datta //
Cut the cord, give milk.

The cord should be tied and cut at the proper place and the child should be washed and fed breastmilk. The father should again take bath.1 This is the jta-karma rite according to the followers of the Sma-veda.

Nikrmaam (taking the child outside for the first time)

The mother and child should remain indoors however until the third lunar day of the third waxing moon after the childs birth. The child should be bathed in the morning, and at sundown the husband and wife should go with the child to the temple of the Lord. They should stand facing the Deity, the wife on the husbands left side. The child should be wrapped in a clean cloth. The wife should give the child into her husbands hands, and then proceed behind the husband and stand on his right side facing the Deity. The husband should say: o eka purastd ya ida babhva yato babhva bhuvanasya gopt / ya apyeti bhuvana smparye nammi tam aha sarvato-mukha / tat prabho sarvato-mukha nham pautra agha nigm //
I pay respects to the all-pervading Lord who existed before the material creation, from whom emerged the protector of the worlds, and into whom the words merge at the time of destruction. O allpervading Lord, may misfortune not come to my son. (Nsimha-prva-tpani-upaniad 2.4)

o ya tma-d bala-d yasya viva upsate praia yasya dev / yasya chy mta yasya mtyu kasmai devya havi vidhema // tasm prabho mtyu-mtyo nha pautra agha am //
The Lord, who is the giver of consciousness, giver of strength, whose order all beings in the universe obey, whose very shadow is immortality, who is death to death personified, whom we should worship with fine offerings. Therefore O Lord, death of death personified, may misfortune not come to my son. (g-veda 10.121.2 and Sma-mantra-brhmaa 1.5.11d)

o nara-nryaau arma yacchat prajyai me prajpat / yath yan na pramyate putro janitry adhi //
May Nara Nryaa, the Lords of procreation, bestow to the child and to me, the good fortune that mother and son not be destroyed. (Sma-mantra-brhmaa 1.5.12)

Saying this he should point out the Deities to his son and offer arghya to the Lord saying: o ka mdhavo govinda pundarkka vmana / ghtrghyam hikea rmya sahito mama // He should then give the child to the mother and sing vmadevya-gnam (page 249). They should then return home with the child. After three more waxing moons, on the third lunar day, at the evening sandhya, the father should go to the Deity and offer flowers three times saying: o yasmn na jta paro anyo asti ya vivea bhuvanni viv / prajpati prajay savidnas trni jyotgi sacate sa oa / etat vidvn mahvio nha pautra agaha rudam //
The Lord, to whom no living being is superior, who has entered the worlds as the living entities, is the Lord of the living entities, but is intimately united with them. The three luminaries with the sixteen phases of light, accompany the Lord. All-knowing Viu, pervading all, may harm not come to our son. (ukla-yajur-veda 8.36)

He should return home singing vmadevya-gnam (page 249). He may perform this rite without the son and wife being present. Thus ends the nikrmaam ceremony.

Nma-karaa (name-giving ceremony)

Items needed: 1) standard yaja paraphernalia (page 255) The child should be named1 on the tenth, twelfth, hundred and first day, or one full year from his birth. The father, after taking his morning bath, should worship Lord Viu and perform sttvikavddhi-raddh (page 238). Then he should perform kuandik rites (page 87) up to the end of virupka-japa, establishing the fire named Prthiva. He should offer ghee-soaked wood of prdea length into the fire silently and perform vyastasamasta-mahvyhti-homa: o o o o bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

The mother should hold the child covered in a clean cloth, and sit to the husbands right. Handing the child to her husband, she should pass behind him and come to his left side. She should sit facing East on kua-grass with tips facing North. The husband should offer oblations saying: o tad vio parama padag sad payanti sraya / divva cakur tatam // o r viave svh / ida viave ida na mama o______ (tithi, eg. pratipat) tithyai svh ida ______ (tithi, eg. pratipat) tithyai ida na mama o tad vio parama padag sad payanti sraya / divva cakur tatam // o______ (eg. pratipat) tithi-devatyai viave svh / ida viave ida na mama o tad vio parama padag sad payanti sraya / divva cakur tatam // o vaiavebhyo svh / ida sarva-vaiavebhyo ida na mama o______ (nakatra eg. avin)-nakatryai svh ida ______ (nakatra, eg. avin)-nakatryai ida na mama o tad vio parama padag sad payanti sraya / divva cakur tatam //

o______ (eg. avin) nakatra-devatyai viave svh / ida viave ida na mama o tad vio parama padag sad payanti sraya / divva cakur tatam // o vaiavebhyo svh ida sarva vaiavebhyo ida na mama The father should touch the mouth, nostrils, eyes, and ears of the child with his right hand and say: o ko si katamo sy eo sy amto si / haspatya msa pravia r (name of son) dsa
You are immortal like the Lord. O______ (name of son) enter in this solar month. (Sma-mantrabrhmaa 1.5.14)

o sa tv ahne paridadtu / ahas tv rtryai paridadtu / rtris tv ho-rtrbhym paridadtv / aho-rtrau tv rdha-msebhya paridatt / ardha-msas tv msebhya paridadtu mss tv rtubhya paridadtv / tavas tv savatsarya paridadtu savatsars tv yue jaryai paridadtu / r (name of son) dsa //
May the Lord consign you to the day. May the day consign you to the night. May the night consign you to the day and night. May day and night consign you to half months. May the half month consign you to the full months. May the months consign you to the seasons. May the seasons consign you to the year. May the years consign you to long life, O______ (name of child). (Sma-mantra-brhmaa 1.5.15)

The husband should whisper the name in the left ear of his wife saying: r (name of child) deva arm ya te putra //
______is your son.

Then He should whisper the name of the child in His (childs) right ear saying: r (name of the child) dso si //
You are ______dasa, the servant of _____.

He should give the child back to his wifes hands, offer wood silently into the fire and perform vyasta-samasta-mahvyhti-homa: o o o o bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

And offer ghee-soaked wood of prdea length silently into the fire. He should now perform all the rites of udcya-karma (page 127), beginning with yyanahoma, up to the end of vmadevya-gam.1 Then he should give daki to the initiated

Vaiavas and brhmaas. This is the nma-karaa rite according to the followers of the Sma-veda.

Pauika-karma (ceremony for continued health of the child)

Items needed: 1) standard yaja paraphernalia (page 255) This ceremony should be performed every month, during the childs first year, on the tithi and paka (waxing or waning phase of the moon) corresponding to the tithi and paka on which the child was born.1 The father should take his morning bath, perform worship of Lord Viu, recite svasti-vcana (page 232) and chant o tad vio parama pada (page 42) etc. and o ko vai sac-cidnada-ghana (page 42) etc. Then he should perform all kuandik rites (page 87) up to the end of virupka-japa, establishing the fire named Balada. Then he should offer ghee-soaked wood of prdea length into the fire silently and perform vyasta-samasta-mahvyhti-homa: o o o o bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

He should then offer oblations with the following three mantras: o acyutnantbhy svh / acyutnantbhy ida na mama // 1 // o dmodara-puruottambhy svh / dmodara-puruottambhy ida na mama // 2 // o vsudeva-vmana-viu-vaikuhdibhya svh / vsudeva-vmana-viu-vaikuhdibhya ida na mama // 3 // He should then offer oblations to the tithi and nakatra-devats saying: o viave______ (tithi name eg. dvitya) tithi-devatyai // svh ida viave ida na mama o tad vio parama padag sad payanti sraya / divva cakur tatam // o viave______ (nakatra eg. Avin) devatyai // svh ida viave ida na mama

o tad vio parama padag sad payanti sraya / divva cakur tatam // o vaiavebhyo svh ida sarva vaiavebhyo ida na mama The father should offer as many oblations as he can using the mantras o tad vio parama pada (page 42) etc. and o ko vai sac-cid-nanda-ghana (page 42) etc. He should then perform vyasta-samasta-mahvyhti-homa: o o o o bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

Then offer ghee-soaked wood of prdea length into the fire silently, and perform all the rites of udcya-karma (page 127), beginning with yyana-homa, up to the end of vmadevya-gam.1 Then he should give daki to the initiated Vaiavas and brhmaas. This is the childs pauika-karma according to the followers of the Sma-veda.

Anna-prana (first grains ceremony)

Items needed: 1) standard yaja paraphernalia (page 255) 2) mahprasdam rice In the case of a male child the rite should be performed in the sixth or eighth month, on an auspicious day. In the case of girl, it should be performed in the fifth or seventh month, on an auspicious day.1 The father, after taking his morning bath, should perform vsudevrcanam (page 62), sttvikavddhi-raddh (page 238) and kuandik rites (page 87) up to the end of virupka-japa, establishing the fire named uci. He should offer ghee-soaked wood of prdea length into the fire silently and perform vyastasamasta-mahvyhti-homa: o o o o bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

He should offer an oblation of mahprasdam rice into the fire, saying: o mahprasdnna vai ekam chandasya tad dhy eka bhtebhya cchandayati // svh ida sarva-bhtebhyo ida na mama
This mahprasda rice is an offering for the bhtas.

The father should offer oblations of ghee with the following mantras: o rr v e yat sattvno virocano sakarao mayi sattva avadadhtu // 1 // svh ida sakaraya ida na mama
This offering is for prosperity. May Virocana, Sattvana, Sakaraa bestow truth in me. (Smamantra-brhmaa 2.6.14)

o annasya ghtam eva rasas teja sampadrtho tad anantya juhomi // 2 // svh idam anantya ida na mama
Among food ghee is happiness, beauty, strength and nobility. I offer it to Ananta for all success. (Sma-mantra-brhmaa 2.6.15)

o r-viave kudhe // 3 // svh ida viave ida na mama

To Viu for hunger. (Sma-mantra-brhmaa 2.6.16)

o r-viave ku-pipsbhym // 4 // svh ida viave ida na mama

To Viu for hunger and thirst. (Sma-mantra-brhmaa 2.6.17)

He should offer oblations to the five life airs, saying: o o o o o prya svh ida prya ida na mama / apnya svh idam apnya ida na mama / samnya svh ida samnya ida na mama / udnya svh idam udnya ida na mama / vynya svh ida vynya ida na mama //

He should then perform vyasta-samasta-mahvyhti-homa: o o o o bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

Then throw ghee-soaked wood of prdea length into the fire silently and perform all the rites of udcya-karma (page 127), beginning with yyana-homa, up to the end of vmadevya-gam.1 He should then feed the child grains saying: o acyuta annapate nnasya no dhehy anamvasya umia / pra pradtra tria rja no dhehi dvipade catupade svh // 1 // o prya svh
O Acyuta master of food, bestow food which gives strength and which is free from disease. You should lead the performer of sacrifice onwards. Give strength to us and the animals. I make this sacrifice to the pra. (ukla-yajur-veda 11.83)

o janrdana annapate kuta anna / dhehi no pyua-raskta te nna / yad yad yuge no dhehi dvipade catupade svh // 2 // o apnya svh
O Janrdana, Lord of sustenance and food, provide our sustenance, bestow Your food of bliss and immortality. At all times bestow upon us, both human and beast. I make this sacrifice to the apna.

o lakm-nryaau annapat annam amta no dhehi kamal-saskta / te bhukta-ea no dhehi dvipade catupade svh // 3 // o samnya svh
O Lakm-Nryaa, rulers of sustenance, give us the food of immortality, prepared by Lakm herself. Bestow upon us Your remnants, to the humans and the animals alike. I make this sacrifice to the samna.

o annapate yaja annam adhiyaja tvadya no dhehi / sarva-durlabha mnuya vai sudhyuta / dhehi no dvipade catupade svh // 4 // o udnya svh
O Lord of sustenance, give us Your principal sacrifice, the food of that sacrifice. Bestow to us the human form and nature so hard to attain, made eternal. Bestow that to us, humans and animals alike. I make this sacrifice to the udna.

o annapate janrdana a-rasam amta-sikta nivedita te sad-anna no dhehi kilbipaha / dhehi no dvipade catupade vh // 5 // o vynya svh
O Janrdana, give to us, both man and beast, Your eternal food, that which has been offered to You, soaked with the nectar of the six flavors, and capable of destroying all sins. I make this sacrifice to the vyna.

After the anna-prana ceremony, he should give as much daki as he possibly can to all the initiated Vaiavas and to all the Vaiava brhmaas. He should serve (prasda) to all the devotees, guests and other living entities. Affter anna-pranam one may perform the ceremony caled putra-mrddh-bhighram. This ends the anna-prana rites.

Putra-mrdhbhighram (smelling the sons head)

This may be performed after the anna-prana ceremony, when the father returns from a long journey and wishes to bless his child.

The father should wash his feet, perform camana and facing East hold the childs head (or the eldest sons head first, if there are more than one son), saying: o agd agt saravasi hdayd adhijyase / pram te prea sadadhmi jva me yvad yuam // 1 //
Breath of life, from limb to limb you flow. From the heart you conquer. O son, to you by my breathing I give life. Live a long life for me. (Sma-mantra-brhmaa 1.5.16)

o agd agt sabhavasi hdayd adhijyase / vedo vai putra-nmsi sajva arada atam // 2 //
From limb to limb you flow. From the heart you conquer. Your name is the Veda, eternal knowledge. Live a hundred autumns, a hundred harvests. (Sma-mantra-brhmaa 1.5.17)

o am bhava paraur bhava hiraya amta bhava / tmsi putra m mth sajva arada atam // 3 //
Be like a stone, be like a thunderbolt, be immortal wealth. O son, you are my very self. Do not die. Live a hundred autumns. (Sma-mantra-brhmaa 1.5.18)

He should smell the childs head, saying: o pan tv hikre bhijighrmi (name of son)dsa //
O______ (name of son), making a sound like the breathing of the cows, I smell your head. (Smamantra-brhmaa 1.5.19)

He should then apologize for any faults in the ceremony by performing acchidra vcanam (page 145). If the father has not gone on a long journey, the ceremony can be performed when the child can recognize the father. Otherwise it is performed after the Upanayanam ceremony. This ends the Putra-mrdhbhighram.

C-karaam (hair-cutting ceremony)

Items needed: 1) 2) 3) 4) 5) 6) 7) 8) 9) standard yaja paraphernalia (page 255) loose kua-grass copper razor (or a small mirror if the razor is unavailable) bell metal vessel with warm water in it barber who will shave the childs head bull-dung pot of khicuri made of sesame, rice and urad-dhal cooked together three cups of uncooked rice and barley mixed three cups of uncooked sesame, urad-dhal and rice mixed

This saskra should be performed during the male childs first year (between the childs first

and second year the best option), third year (second option) or fifth year (third option). After his early morning bath, the father worships Viu and the cryas by doing sttvika-vddhiraddh (page 238). Then he should perform all the kuandik rites (page 87), up to the end of virupka-japa, establishing the fire named Satya. After completing virupka-japa, he should place twenty-one pijalis2divided into three groups of sevenon the South side of the fire. The three groups of pijalis should be connected to one another by placing a few blades of kua-grass on top of them, with the tips intact, pointing East. The father should also place there a bell metal vessel with warm water and a copper razor or mirror. The barber, who will shave the boy, should also be standing on the South side of the fire, holding a regular razor. On the North side of the fire he should place bull dung and a pot of khicuri made of sesame, rice and urad-dhal cooked together. On the East side of the fire he should place three cups of uncooked rice and barley mixed, and three cups of uncooked sesame, rice and urad-dhal mixed. The mother, with the cleanly-dressed child in her lap, should sit on kua-grass on the West side of the fire on the left side of her husband, facing East. The father should offer ghee soaked wood in the fire silently, then perform vyasta-samastamahvyhti-homa: o o o o bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

Following this, the husband should rise, and facing East, stand behind his wife. Looking towards the barber he should meditate on Viu, saying: o yam agt sarvevara r bhagavn kuru kumra / ena avatu vai muana mantrvaayinkurea // 1 //
May the Lord come here and cut the hair of this child with this blade made potent by mantra. (Sma-mantra-brhmaa 1.6.1)

Looking at the warm water he should say: o yam agt r-viu, kuru kumra / ena avatu vai muana unodakena // 2 //
May Viu come here and cut the hair of the child using this warm water. (Sma-mantra-brhmaa 1.6.2)

He should take the warm water in his right hand and apply it above the right ear of the child saying: o pa undantu jvase // 3 //
May these waters moisten his hair so that he may live long. (Sma-mantra-brhmaa 1.6.3)

Looking at the copper razor (if it is not available than at a mirror) he should say: o vior dagro si kuru kumra / ena avatu vai viu skd muana kura // 4 //

You are the teeth of Viu. May Viu Himself cut the hair of this child. (Sma-mantra-brhmaa 1.6.4)

He should place a bundle of kua-grass, root side up, over the right ear of the child, saying: o acyutnanta-nrya kurvantu kumra / ena cirajvinam auadhe tryasvaina // 5 //
May Acyuta, Ananta and Nryaa give this child long life. O herbs, protect this child. (Smamantra-brhmaa 1.6.5)

Holding the kua with his left hand, he should place the copper razor over the right ear of the child saying: o sakaraa kuru kumra / ena avatu vai muana svadhite mainag higs // 6 //
May Sakaraa cut the hair of the child without harming him. (Sma-mantra-brhmaa 1.6.6)

Moving the copper blade without cutting the hair he should say: o yena puruottamo vsudeva vivor acyutasya cvapat / tena te vapmi vaikuhena jvtave jvanya drghyuvya balya varcase // 7 //
For continued life, long life, for strength, for beauty, I shave you with this harmless blade by which the Supreme Lord cuts hair. (Sma-mantra-brhmaa 1.6.7)

Silently he should move the copper blade two more times. Using the regular blade, hair should be shaved just above the right ear and placed on the bulldung, held by a friend of the boy. The previous seven mantras starting with o ayam agt sarvevara should be repeated while shaving the area just below the ikh, and again while shaving the hair just over the left ear. The cut hair should be placed on the bull-dung. Holding the childs head the father should say: o o o o o triyyua jamadagne / kayapasya triyyuam / agastyasya triyyuam / yad devn triyyuam / tat te astu triyyuam 1//
May there be three lifespans for Jamadagni, for Kayapa, for Agastya, for the devats and for the child. (Sma-mantra-brhmaa 1.6.8; ukla-yajur-veda 3.62)

The father should take the child to the North side of the fire, the barber should be garlanded. The child should face the East or North and the barber should now shave his head, leaving a ikh.2 The hair should be placed on the bull-dung, and that should be placed in a forest or amongst bamboo stalks. Karavedha (piercing the ears) may be performed at this time (see Appendix III). The father should perform vyasta-samasta-mahvyhti-homa:

o o o o

bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

Then throw ghee soaked wood of one prdea length into the fire silently. He should perform all the rites of udcya-karma (page 127), beginning with yyana-homa, up to the end of vmadevya-gam.3 Then he should give daki to the initiated Vaiavas and brhmaas. He should feed all the Vaiavas, guests and give the khicuri and grains around the fire to the barber. Thus ends the Cu-karaam rites.

Upanayanam (reformatory rites of a brhmaa)

Items needed: 1) standard yaja paraphernalia (page 255) 2) belt that is made of three strands of kua-grass and is long enough to go times around the waist of the student 3) brhmaa thread 4) deer skin (if not available it is possible to substitute it with a new silk or chaddar of a nice quality) 5) stick of bilva or pala wood for students daa three cotton

The upanayanam ceremony should be conducted, for brhmaas, counting eight years from conception or eight years from the birth of the son, on an auspicious day. If that is not possible, the ceremony should take place latest before the sixteenth year from the birth of the child, has passed. According to the original rules, if there is more delay, the child is not entitled to undergo the ceremony and receive the sacred thread. On the morning of the upanayanam ceremony, the crya should take bath, worship the Supreme Lord and the Vaiavas and then perform sttvika-vddhi-raddh (page 238). He should then perform all kuandik rites (page 87), up to the end of virupka-japa, establishing the fire named Samdbhava. The child should be fed a little prasdam; he should be clean-shaved (with ikh), bathed, decorated, and dressed in one piece of clean silk or cotton cloth. Passing by the North side of the fire, the child should sit on the right hand side of the crya, facing East. The crya should start by throwing ghee-soaked wood of prdea length into the fire silently. He should perform vyasta-samasta-mahvyhti-homa:

o o o o

bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

The crya or hot should offer five oblations of ghee with the following mantras: o vio vratapate vrata cariymi tat te prabravmi / tac chakeya tenardhysam idam aham antt satyam upaimi // 1 // svh ida viave ida na mama
O Viu, Lord of scriptural rules. I request that You give mercy so I can perform this upanayanam rite. By this, may I attain success. To remove illusion I undertake this act of absolute truth. (Smamantra-brhmaa 1.6.9)

o acyuta vratapate vrata cariymi tat te prabravmi / tac chakeya tenardhysam idam aham antt satyam upaimi // 2 // svh idam acyutya ida na mama
O Acyuta, Lord of scriptural rules. I request that You give mercy so I can perform this upanayanam rite. By this, may I attain success. To remove illusion I undertake this act of absolute truth. (Smamantra-brhmaa 1.6.10)

o nryaa vratapate vrata cariymi tat te prabravmi / tac chakeya tenardhysam idam aha antt satya upaimi // 3 // svh ida nryaya ida na mama
O Nryaa, Lord of scriptural rules. I request that You give mercy so I can perform this upanayanam rite. By this, may I attain success. To remove illusion I undertake this act of absolute truth. (Sma-mantra-brhmaa 1.6.11)

o ananta vratapate vrata cariymi tat te prabravmi / tac chakeya tenardhysam idam aham antt satyam upaimi // 4 // svh idam anantya ida na mama
O Ananta, Lord of scriptural rules. I request that You give mercy so I can perform this upanayanam rite. By this, may I attain success. To remove illusion I undertake this act of absolute truth. (Smamantra-brhmaa 1.6.12)

o sakaraa vratn vratapate vrata cariymi tat te prabravmi / tac chakeya tenardhysam idam aham antt satyam upaimi // 5 //

svh ida sakaraya ida na mama

O Sakaraa, Lord of scriptural rules. I request that You give mercy so I can perform this upanayanam rite. By this, may I attain success. To remove illusion I undertake this act of absolute truth. (Sma-mantra-brhmaa 1.6.13)

The crya should then stand facing East on the West side of the fire with his hands folded in prayer, upon a kua-sana with tips facing North. The child should stand facing the crya between the fire and the crya, upon a kua-sana with tips facing North. A brhmaa should stand on the childs right hand side and give handful of water first to the child, then to the crya. The crya should look at the child and say: gantr samaganmahi pra sumartya yuyotana / ari sacaremahi svasti sacaratd ayam //
O Lord, we have met with this boy who has come for upanayanam and testify to his character. Please bestow Your company to this splendid youth. Let us go without obstacles to the supreme goal of life. May the boy attain the ultimate goal. (Sma-mantra-brhmaa 1.6.14)

He should have the child say: o brahmacaryam gm, upa m nayasva //

I have come to accept the vow of brahmacryam. Please initiate me. (Sma-mantra-brhmaa 1.6.16)

The crya asks: o ko nma asi //

What is your name?

The child should say: o______ (childs name)deva arm nma asmi //
My name is______ (Sma-mantra-brhmaa 1.6.16)

The child and the crya should pour the water from their hands. The crya should hold the right hand and thumb of the child in his right hand and say: o devasya te vio prasave nryaa-vsudevayor bhubhy / sakaranasya hastbhyg hasta ghmi______ (name of child) //
In this activity of Viu, I grasp your hand with the arms of Nryaa and Vsudeva, with the hands of Sakaraa. (ukla-yajur-veda 1.21; Sma-mantra-brhmaa 1.6.18)

o vius te hasta-agrahn nryao mahviur hasta agraht / mukundo prabhaviur hasta agrahn mitras tvam asi karma / viur cryas tava //

May Viu take your hand. May Nryaa and Mahviu take your hand. May Mukunda and Prabhaviu take your hand. By this action, you are a friend. Viu is your teacher. (Sma-mantrabrhmaa 1.6.15)

The crya should then circumambulate the child and then face East while saying: o vior vikramaa anvvartasva r (name of the child) deva armn //
Turn the child following the strides of Viu. (Sma-mantra-brhmaa 1.6.19)

The crya should then touch the right shoulder of the child with his right hand and then lower the hand to the childs uncovered navel saying: o prnm granthir asi m visraso cyuta / tubhya ida paridadmi r (childs name) deva armn //
You are the knot of the life airs. Do not become loosened. Acyuta, to You I give this child. (Smamantra-brhmaa 1.6.20)

Touching above the navel the crya should say: o nryaa, tubhya ida paridadmi r (name of child) deva armn //
O Nryaa, to You I give this child. (Sma-mantra-brhmaa.1.6.21)

Touching the childs heart he should say: o janrdana tubhya ida paridadmi r (name of child) deva armn //
O Janrdana, to You I give this child. (Sma-mantra-brhmaa.1.6.22)

Touching the childs right shoulder with his right hand he should say: o viave prajpataye tv paridadmi r (name of child) deva armn //
To Viu, Prajpati I give You this child. (Sma-mantra-brhmaa.1.6.23)

Touching the childs left shoulder with his left hand he should say: o viave dmodarya tv paridadmi r (childs name) deva armn //
To Viu, to Dmodara I give You this child. (Sma-mantra-brhmaa.1.6.24)

He should address the child saying: o brahmacr asi r (name of child) deva armn //
You are a brahmacr______ (Sma-mantra-brhmaa.1.6.25)

The crya should order the brahmacr:

o samidha dhehi //
Put wood on the fire. (Sma-mantra-brhmaa 1.6.26)

The child should reply: o bham //

I will.

The crya orders: o po ana //

Drink water for purification (camana). (Sma-mantra-brhmaa 1.6.26)

He child should reply: o bham //

I will.

The crya orders: o karma kuru //

Do your work. (Sma-mantra-brhmaa 1.6.26)

He child should reply: o bham //

I will.

The crya orders: o m div svps //

Refrain from sleeping in the daytime. (Sma-mantra-brhmaa 1.6.26)

The child should reply: o bham //

I will.

The crya should go and sit on the North side of the fire facing East upon kua with tips facing North. The child should face the crya, and kneel with right knee touching the ground, upon kua with tips facing North. The crya should wrap the childs waist three times1 with a belt of three strands of kua,2 by walking around him three times in a clockwise direction. He should make the child say: o iya duruktt paribdhamn vara pavitra punat ma gt / prpnbhy bala vahant svas dev subhag mekhaleya //

This belt is the consort of the Lord, pure and auspicious, like a sister. Freeing and protecting one from bad words and acts, it preserves the purity of ones vara, bringing strength for inhaling and exhaling breath. I have obtained this belt. (Sma-mantra-brhmaa 1.6.27)

o tasya goptr tapasa parasv ghnant raka sahamn art / s m samanta abhiparyehi bhadre dhartras te mekhale m rima //
This belt is the protector of truth, the greatest wealth of austerity, which prevents injury, and causes victory over enemies. O secret belt of fortune, please surround me completely. As your wearers may we not bring harm to you. (Sma-mantra-brhmaa 1.6.28)

The crya should take the sacred thread saying: o yajopavta asi yajasya tv yajopavtenopanahymi //
You are the sacred thread for sacrifice. I tie you with this thread for the purpose of performing sacrifices. (kyaa-ghya-stra 2.2.3; Praskara-ghya-stra 2.2.10)

He should place the thread on the childs left shoulder and under the right arm saying: o yajopavtam parama pavitra prajpater yat sahaja purastt / yuyam agrya pratimuca ubhra yajopavtam balam astu teja //
The sacred thread is most pure, born at the time of the appearance of the Lord, long before. Put on this shining white thread bestowing long life. Let there be strength and energy. (Praskara-ghyastra 2.2.10; Smaveda-sandhya-vandanam)

The crya should place the deer skin1 in the childs hands and make him say: o mitrasya cakur dharua balyas tejo yaasv sthavira samidha / anhanasya vasana jariu parda vjy ajina dadhe ha //
I am giving you this deer skin, which is the light of the sun, the presiding Lord, strength, energy and fame, eternal and effulgent, chaste, giving valor, giving long life. (Praskara-ghya-stra 2.2.10)

The child should put on the deer skin, and folding his hands, should stand in front of the crya, saying: o adhhi bho, svitr me bhavn anubravtu //
Teach me, sir. Please recite to me the gyatr-mantra.

The crya should make the child recite each phrase three times: tat savitr vareyam // (3x) bhargo devasya dhmahi // (3x) dhiyo yo na pracodayt // (3x) The crya should make the child repeat the following two phrases three times each: (Smamantra-brhmaa.1.6.29)

o tat savitr vareyam bhargo devasya dhmahi / (3 x) o dhiyo yo na pracodayt// (3x) The crya should make the child recite the full mantra three times: tat savitr vareyam bhargo devasya dhmahi / dhiyo yo na pracodayt// (3 x) The crya should make the child recite each of the mahvyhtis as follows: o bhr o o bhuvar o o svar o The crya should make the child recite the gyatr-mantra with the mahvyhtis three times: o bhr bhuva sva / tat savitr vareyam bhargo devasya dhmahi / dhiyo yo na pracodayt// (3 x)
Let us meditate on the worshipable effulgence of the divine sun who enthuses our meditation.

Then the crya should hand the child a stick1 of bilva or pala wood and make him address the stick, saying: o suravs suravasa m kuru yath tvag surava / surav devev eva ahag suravas surav brhmaeu bhysam //
You, being glorious with knowledge, make me glorious with the same knowledge. O glorious one, as you are glorious among the devas, may I be glorious among the brhmaas. (Sma-mantrabrhmaa 1.6.31)

Taking the daa the brahmacr should begin begging, by first going to his mother and saying:1 o bhavate bhik dehi //
O good woman, please give alms.

Receiving alms he should say: o svasti //

May there be auspiciousness.

In the same manner he should approach women friends of his mother2 and then thank them on receiving the alms. He should then go to his father and say: o bhavn bhik dehi //
O sir, please give alms.

Receiving alms he should say:

o svasti //
May there be auspiciousness.

He should approach friends of his father in the same way and give all that he receives to the crya. The crya should perform vyasta-samasta-mahvyhti-homa: o o o o bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

He should offer ghee-soaked wood of prdea length into the fire silently. He should now perform all the rites of udcya-karma (page 127), beginning with yyanahoma, up to the end of vmadevya-gam.1 Then the father of the child should give daki to the initiated Vaiavas, brhmaas and he should serve prasda to all the devotees and guests.

Samidadhnam-homa
The brahmacr should remain at the place of the homa silently until sunset. Then he should begin kuandik rites (page 87), drawing the lines (paca rekh sthpana page 88) and purifying them, and establishing the fire named Samdbhava. He should fold his hands and say: o ihaivyam itaro jtaved devebhyo havya vahatu prajnan //
May the remaining fire here, omniscient Jtavedas, carry the oblations to the gods. (ukla-yajurveda 35.19)

He should perform udakajali seka (page 99) and agni-paryukana (page 100) from kuandik section. Taking three sticks of ghee-soaked wood of prdea length, he should offer the first without mantra. The second he should offer saying: o vio agnaye samidham hrya bhate jtavedase / yath tvam agne samidh samidhyasy eva aha yu medhay varcas prajay paubhir brahmavacasena dhanen nndyena samedhiya // svh ida viave ida na mama
I have brought the wood of the great fire, the knower of all living entities. Just as the fire shines brightly by means of the fuel, may I shine with long life, wisdom, vitality, good offspring, many cows, knowledge of the Vedas, necessary wealth and sustenance.

He should offer the third stick silently. Then he should perform agni paryukana (page 142) and udakajali seka (page 142) from udcya-karma section.

Identifying himself by gotra he should salute the fire, saying: o______gotra r (his own name) deva armha bho bhivdaye //
I______of______gotra salute you, O fire.

He should dismiss the fire saying: o kamasva //

Please forgive my offenses.

After the sun has set, the child should eat the grains that he has begged with ghee but without salt. Before eating he should sprinkle the grains with water, then sip water saying: o amtopastaraam asi svh //
You are the sitting place of nectar. (Smaveda-sandhya-vandanam)

He should take small particles of food in between his ring finger, middle finger and thumb of his right hand and saying the following five mantras offer the grains five times to the life airs by swallowing them without chewing. Each time some grains should remain in his hand, which he should discard on the earth.1 The left hand should be touching the plate. o o o o o prya svh // 1 // apnya svh // 2 // samnya svh // 3 // udnya svh // 4 // vynya svh // 5 //

After finishing his meal he should again sip water saying: o amtpidhnam asi svh //
You are the water to cover the nectar. (Smaveda-sandhya-vandanam)

For the rest of his life he should take his meals in this manner. As long as he lives as a brahmacr, that is up until the samvartana-saskra, the boy should perform the samidadhna-homa every morning and evening. This is the end of the upanayanam ceremony.

Savitr-caru-homa
Items needed: 1) 2) 3) 4) 5) 6) 7) 8) standard yaja paraphernalia (page 255) juh sruk made of pala wood wooden mortar and pestle winnowing basket bell-metal bowl barley grains loose kua-grass earthen bowl (carusthl) for cooking caru

9) milk 10) stirring spoon, flat on both sides, made from khadira, pala or uumbara wood This homa is performed on the fourth day after the upanayanam rites either by the father with relatives, or the father with brahmacrs or by an crya. After taking bath, he should begin the kuandik rites (page 87) through agni sthpana (page 89), calling the fire named Samdbhava. Then facing East he should sit down and cook caru in the same fire. The process (of making caru) is as follows: On the Western side of the fire he should place kua with their tips facing East and on top of that he should place a mortar and pestle made of wood. He should also place a bamboo winnowing basket there and a bell-metal bowl with barley grains in it. He should purify all the items with water from a wooden spoon (proka). He should chant the following mantra: o savitre tv jua nirvapmi Then he should take one third of a portion of the barley from the bell-metal bowl and place it in the mortar without mantra. The rest of the barley should be divided into two portions. Then holding the pestle in his right hand, he should crush the grains in the mortar and then thresh them with the winnowing basket. Similarly, crush and thresh the other two portions of barley. After doing this thrice, he should wash the grains three times. He should put two pijals1 into the carusthl (the earthen bowl in which the caru will be cooked) with their tips facing North, and then put the washed grains in a pot and slowly (so as not to create lumps) add milk and water, a little at a time, stirring it with a spoon in a clockwise direction; he should cook it on the fire (that he has installed) making sure that it doesnt become burned or that the water doesnt evaporate completely. The spoon he uses for stirring should be made from khadira, pala or uumbara wood with a flat face on both sides, half an inch thick and of a square shape. When the caru is ready, he should add two spoons of ghee and place it on top of kua on the North side of the kua. He should then add one more spoon of ghee. He should then continue the kuandik from bhmi-japa (page 95) through sruva-saskra (page 99). Then after placing the ghee on top of kua on the Western side of the fire, continue with udakajali-seka (page 99) and finish the kuandik rites with the virupka-japa (page 100). After that he should begin the homa by offering ghee-soaked wood of prdea length into the fire silently. The vyasta-samasta-mahvyhti-homa should not be chanted at the beginning of the svitrcaru-homa, but only afterwards. Abridged homa: If the performer of the caru homa wishes to make the homa shorter, or if he doesnt have a juh, then he can put one spoon of ghee into the caru and take one spoon of caru from the carustl and offer it into the fire, while chanting:

o viave savitre svh Unabridged homa: If one wants to get more benefit, then he may use the juh for offering the caru. Those brhmaas who belong to Bhgu gotra should put five spoons of ghee and others should put four into the North side of the fire pouring towards the East, while chanting: o viave svh Then they should offer a spoon of ghee on the Southern side of the fire chanting: o anantya svh First offreing with juh: If the brahmacr belongs to the Bhgu-gotra, then he should pour one spoon of ghee into the juh and one spoon into the middle of the carusthl. One should then take a spoon of caru from the middle of the carusthl, where the ghee was poured, and put it into the juh. Again pour one spoon of ghee into the middle of the carusthl. Then put one spoon of ghee in the Eastern side of the carusthl, and taking a spoonful of caru from the Eastern side, place it into the juh; then again pour one spoon of ghee into the carusthl on the Eastern side. After that, take one spoon of ghee and pour it into the juh. Then offer the caru and ghee from the juh into the fire, while chanting: o viave savitre svh However, if the brahmacr belongs to another gotra, then he should pour one spoon of ghee into the Western side of the carusthl (but not take any caru out of the pot), one spoon of ghee into juh and one spoon of ghee into the middle of the carusthl. Then he should offer the ghee in the juh into the fire, while chanting the above mantra. Second offering with the juh: Then the brahmacr from the Bhgu gotra should pour one spoon of ghee into the juh and one spoon into the North-East side of the carusthl. Then take one heaping spoonful of caru from North-East side of the carusthl and place it into the juh. After that put one spoon of ghee into North-East side of the carusthl. He should put two spoons of ghee into juh and offer it into the North-East side of the fire, chanting: o svii kte cyutya svh Brahmacrs from different gotras should put two spoons of ghee into the juh and one spoon of ghee into the North-East side of carusthl. The rest of the ritual is the same. After that, the brahmacr should offer the spoon, used for stirring the caru, into the fire without mantra. He should then perform vyasta-samasta-mahvyhti-homa with ghee: o bh svh ida viave ida na mama o bhuva svh idam acyutya ida na mama

o sva svh ida nryaya ida na mama ida na mama o bhr bhuva sva svh idam anantya ida na mama Offer wood into the fire silently. He should now perform all the rites of udcya-karma (page 127), beginning with yyanahoma, up to the end of vmadevya-gam.1 The brahmacr should give daki to the crya. If the crya is his father then he gives it to the initiated Vaiava who officiated as the brahma priest. This ends the svitr-caru-homa.

Samvartana (graduation ceremony)

Items needed: 1) standard yaja paraphernalia (page 255) 2) pot of hot and cold water mixed together which also contains rice, barley, urad-dhl, mung-dhl, sarvauadhi herbs and candana 3) set of new cloths for the graduate 4) brhmaa thread (two sets of three strings) 5) bamboo stick, shoes and garland for the graduate 6) paraphernalia for washing feet and performance of rati 7) cart yoked with two cows This ceremony is performed when the student finishes his Vedic studies.1 On the day of the samvartana, the crya should perform vsudevrcanam (page 62) and sttvika-vddhi-raddh (page 238). Then he should perform kuandik rites (page 87), up to the end of virupka-japa, establishing the fire named Teja. The brahmacr should sit on his right hand side. The crya should throw ghee-soaked wood of prdea length into the fire without mantra and perform vyasta-samasta-mahvyhti-homa: o o o o bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

Then he should offer ghee into the fire five times saying each of the following mantras: o ananta vratapate vrata acria tat te prabravmi tad aaka tena artsa / idam aha antt satya upg // 1 // svh idam anantya ida na mama //
O Ananta, Lord of vratas, I have undertaken this vrata. I announce to you that I have accomplished the vow and have satisfied You. Overcoming illusion I have arrived at truth. (Sma-mantrabrhmaa 1.6.12)

o vsudeva vratapate vrata acria tat te prabravmi tad aaka tena artsa / idam aha antt satya upg // 2 // svh ida vsudevya ida na mama //
O Vsudeva, Lord of vratas, I have undertaken this vrata. I announce to you that I have accomplished the vow and have satisfied You. Overcoming illusion I have arrived at truth. (Smamantra-brhmaa 1.6.12)

o catur-bhuja vratapate vrata acria tat te prabravmi tat aaka tena artsa / idam aha antt satya upg // 3 // svh ida catur-bhujya ida na mama //
O Catur-bhuja, Lord of vratas, I have undertaken this vrata. I announce to you that I have accomplished the vow and have satisfied You. Overcoming illusion I have arrived at truth. (Smamantra-brhmaa 1.6.12)

o sarvevara vratapate vrata acria tat te prabravmi tad aaka tena artsa / idam aha antt satya upg // 4 // svh ida sarvevarya ida na mama //
O Sarvevara, Lord of vratas, I have undertaken this vrata. I announce to you that I have accomplished the vow and have satisfied You. Overcoming illusion I have arrived at truth. (Smamantra-brhmaa 1.6.12)

o acyuta vratapate vrata acria tat te prabravmi tad aaka tena artsa / idam aha antt satya upg // 5 // svh idam acyutya ida na mama //
O Acyuta, Lord of vratas, I have undertaken this vrata. I announce to you that I have accomplished the vow and have satisfied You. Overcoming illusion I have arrived at truth. (Sma-mantrabrhmaa 1.6.12)

The crya should sit facing North on kua with tips facing North. The brahmacr should sit in the North West, facing East, on kua with tips facing North. Then the brahmacr should take a pot of hot and cold water mixed together which also contains rice, barley, urad-dahl, mung-dahl, sarvauadhi, herbs and candana. The brahmacr should fill his hands with this mixture and pour it on the ground saying: o ye apsv antar nrya-nantdaya pravi gohya upagohyo mayko manoh / khalo virjas tandir ndriya h ati tn agnn sjmi //
In this water Nryaa, Ananta and others have entered. I reject the inauspicious fires which cover, which conceal, which contaminate, which cause pain, and bring destruction o the mind, body and senses. (Sma-mantra-brhmaa.1.7.1)

The student should take water again and pour on the ground saying:

o yad ap ghora yad ap krra yad ap antam ati tat sjmi //

I abandon what is terrible, cruel and violent in this water. (Sma-mantra-brhmaa 1.7.2)

Directed by the crya, the student should sprinkle some of the water on himself saying: o varha tvm iha bhava / tenha tmna abhiicmi //
Be present here, Varha. I sprinkle myself with this water. (Sma-mantra-brhmaa 1.7.3)

Directed by the crya, the student should fill his hands with water and sprinkle himself again saying: o yaase tejase brahma-varcasya balya indriyya vryya anndyya ryas-poya tviyai apacittyai //
This is for fame, for energy, for knowledge, for strength, for the senses, for courage, for sustenance, for wealth and prosperity, for brilliance and respect. (Sma-mantra-brhmaa 1.7.4)

He should sprinkle himself with water again saying: o yena ka yaognam yena ayy yensana / yenopnad yena chatra vyajana stra vasana / yad yat sev yaas te sarva tena m abhiica tvam //
Bathe me with those things which attain fame by serving you - songs of praise, your bed, seat, shoes, umbrella, fan, sacred thread and cloth. (Sma-mantra-brhmaa 1.7.5)

The student should sprinkle himself with water once more without mantra. While standing, facing East, looking at the Deity of Viu, he should praise the Deity saying: o nryao virjan bhrjabhur indro marudbhir astht / prtar yvabhi pradair / daasanir asi daasani m kuru tv vimy m via //
Nryaa, shining with all pervading light, the King of all forces of nature, stands with the months His associatesin the morning. You are the bestower of ten gifts. Make me the giver of ten gifts. I go towards You. Please come towards me. (Sma-mantra-brhmaa 1.7.6)

o nryaah virjan bhrjabhur indro marudbhi astht / div yvabhir varaai / atasanir asi atasani m kuru tv vimy m via //
Nryaa, shining with all pervading light, the King of all forces of nature, stands with the monthsHis followersin the daytime. You are the bestower of a hundred gifts. Make me the giver of a hundred gifts. I go towards You. Please come towards me.

o nryao virjan bhrjabhur indro marudbhir astht / syam yvabhi sakhibhi / sahasrasanir asi sahasrasani m kuru tv vimy m via //

Nryaa, the Supreme Lord, shining with all pervading light, stands with the forces of nature, stands with the monthsHis friendsin the evening. You are the bestower of a thousand gifts. Make such a bestower of me. I am attempting to approach You. Please come towards me.

o eko deva sarvabhteu gha sarva-vyp sarva-bhtntartm / karmdhyaka sarva-bhtdhivsa sk cet kevalo nirgua ca //
You are the Supreme Lord, in the heart of all living entities. You are the all-pervading guide of all souls, the controller of all activities, the Lord of all living entities. You are the witness, the destroyer, the complete whole, transcendental to material nature. (vetvatara-upaniad 6.11; r-goplatpan-upaniad 2)

o nityo nityn cetana cetannm eko bahn yo vidadhti kmn / ta phaga ye nubhajanti dhr te sukha vata netarem // o namo namas tubhya nryaya //
Only the wise men who surrender unto the Eternal of all eternals, the Consciousness of all consciousnesses, the Lord who fulfills the desires of all living entities, who is situated in His own abode, attain eternal bliss. I pay obeisances again and again to Nryaa. (vetvatara-Upaniad 6.13)

The student should take off his kua belt by lowering it to his feet, while saying: o ud uttama varua pa asmad avdhama vi madhyamag rathya ato vio tava vrate vayam angasa riyai devyai syma //
Slip the noose of Varua, the impediments in life, from the upper part of my body, from the lower part of my body and from the middle. Then let us, free from sin, be fixed in performing service to You, for the welfare of all. (g-veda 1.24.15; ukla-yajur-veda 12.12; Sma-mantra-brhmaa 1.7.10)

The crya should throw the students upanayanam-daa into the fire. The crya should perform vyasta-samasta-mahvyhti-homa: o o o o bh svh ida viave ida na mama bhuva svh idam acyutya ida na mama sva svh ida nryaya ida na mama ida na mama bhr bhuva sva svh idam anantya ida na mama

He should then throw ghee-soaked wood of prdea length into the fire silently. He should now perform all the rites of udcya-karma (page 127), beginning with yyanahoma, up to the end of vmadevya-gam.1 The brahmacr should feed the assembled Vaiavas, then he should take a meal himself. Shaving his head and face, cutting his nails, he should then bathe, put on two pieces of new cloth and ornaments.

He should put on two new yajopavtas (two sets of three strings), saying: o yajopavta asi yajasya tv yajopavtenopanahymi //
You are the sacred thread for sacrifice. I tie you with this thread for the purpose of performing sacrifices. (Sma-mantra-brhmaa 1.6.29; kyaa-ghya-stra 2.2.3; Praskara-ghya-stra 2.2.10)

He should put on a garland saying; o rr asi mayi bhgavat ramasva //

You are prosperity. Establish that in me. (Sma-mantra-brhmaa 1.7.11)

He should put on shoes, saying: o netryau stho, nayata mm //

You are my eyes. Please lead me to the Supreme Lord. (Sma-mantra-brhmaa 1.7.12)

He should receive a bamboo daa of his own height saying: nryaas tva vihito, gandharvo si, upa m ava //
You are made by Nryaa. You are the revealer of truth. Please be favorable to me. (Sma-mantrabrhmaa 1.7.13)

He should place his deerskin and old yajopavta on the daa. He should go and look at the crya, saying: o yakam iva cakusa priyo vo bhysam //
Let me be graced by you, by your glance upon me. (Sma-mantra-brhmaa 1.7.14)

He should sit beside the crya and place the fingers of his right hand in front of his mouth, so that the breath touches his hand. He should say: o ohpidhn nakul danta parimita pari / jihve m vihvalo-vca cru mdyeha vdaya //
O tongue, covered by fickle lips and surrounded by teeth, do not stray, speak sweet words for me here today. (Sma-mantra-brhmaa 1.7.15)

The crya should worship the graduate by washing his feet etc. The graduate should approach a cart yoked with two cows. He should touch the two poles which fix the yoke to the cart and mount the car, saying the three lines of the verse: o vanaspate vvago hi bhy asmat-sakh prataraa suvra / gobhi sannadho si vayasva //
O Lord of the forest, be steady. O friend to us, yoked to the cows, full of strength, you lead us to the Lord. Impart strength to us. (Sma-mantra-brhmaa 1.7.16; g-veda 6.47.26; ukla-yajur-veda 29.52)

He should sit on the cart saying the last line of the verse: o stht te jayatu jetvni //
May he who has mounted you (the cart) conquer the enemies. (Sma-mantra-brhmaa 1.7.17)

Driving the cart to the East or North he should go some distance, then turn to the right and return towards the crya. The crya should worship him again with footwash etc. The father (of the graduate) should offer the crya and Vaiava brhmaas daki. Everyone should be fed. To allay any offenses, the participants should perform ka-nma-japa and pay obeisances to Ka and the Vaiavas. This is the samvartana rite. Thus ends the book Sat-kriy-sra-dpik.

Saskra-dpik
By

rla Gopla Bhaa Gosvm

Preface
rla Gopl Bhaa Goswm has written the Sat-kriy-sra-dpik as a manual for performing the saskras of the ghastha Vaiava. In Saskra-dpik he is presenting a manual for the Vaiava who is about to renounce his home and enter the bhiku-rama. rla Bhaktisiddhnta Sarasvat hkura states that since the time of Lord Caitanya the devotees on the path of renunciation have been following this manual. Bhnu Svm

Introduction
All men have a right to enter the ghastha rama, but only the three upper varas (vaiya, katriya and brhmaa) have a right to the other three ramas (brahmacr, vnaprastha and sannysa). According to the rules of varrama, for women, dras and dvija-bandhus these ramas are forbidden. The dra is a person without saskra or purification, and his characteristic is lamentation (sucana). Lamentation is due to ignorance, which is part of his nature. How is it possible that such a person can become a brahmacr, or take to any of the activities requiring higher spiritual interest? This is the scriptural statement.

However, though the Puras place restrictions in this way, the knowers of truth can understand that this stricture applies to non-Vaiavas. The restrictions apply to a person born in a dra family who is not a Vaiava, and does not apply to a person who, though born in a dra family, happens by the grace of the Lord to take to the path of pure devotion. If a person, through association, takes on the qualities of a brhmaa, he can no longer be considered a dra. Thus it is stated in scripture : na dra bhagavad bhakta (the devotee of the Lord cannot be considered a dra). This is illustrated by the story of Satyakma Jabala in the Upaniads. The saskras given in the Sat-kriy-sra-dpik are meant to raise a person to the level of sannys, a pure devotee of the Lord. When any person, whether he be brhmaa, katriya, vaiya or dra or less by family birth, attains actual qualification for sannysa through the practice of devotional service, he may take the sannysa-rama. But until that qualification appears, he should remain a ghastha Vaiava. Vaiavas are of two kinds, ordinary and Sampradyika (belonging to a bona fide sampradya). The ordinary (or tantrika) Vaiavas are those who have not taken initiation from a guru in a bona fide parampar-system. Sampradyika (or Vedic) Vaiavas are those who have taken shelter of a bona fide guru parampar. The Sampradyika Vaiavas are divided into two types: householders and renunciates. Those who take paca-saskra (five saskras) are qualified as Vaiavas householders, whereas those who take ten saskras are qualified as sannyss. Sannyss are of two types also: brahma-sannyss and viu-sannyss. The brahma-sannyss take up the myvda philosophy and take one among ten different names. The viu-sannyss are those who follow the path of devotional service to Viu or Ka. A brhmaa is respected as the very body of the Lord because he practices sad-dharma. However when he can give up the material identification of his position as a brhmaa and practices saddharma, he is called a Vaiava. Whereas the brhmaa is the body of the Lord, the Vaiava is considered to be the very tma or soul of the Lord. One who gives up the markings of vara becomes a sannys, and when that sannys gives up the markings of rama, he is an avadhta paramahasa. He is most glorified of all, because of his unsurpassed unalloyed devotion to Ka. o yath kcaat yti ksya rasa-vidhnata / tath dik-vidhnena dvijatva jyate nm //
As bell metal may be turned into gold by the process of alchemy, a man (of whatever vara or rama) may achieve the status of dvija or twice born by the process of Pacartrika dk.

o antyaj api tad rre akha-cakrdi-dhria / saprpya vaiav dk dkitaiva sababhu //

Thus, if even an outcaste, by the process of bhakti, becomes qualified to the point of taking initiation, he attains a position equal to the brhmaa.

A person is qualified as a brhmaa by taking into consideration three factors: tapasya (austerity), ruti (knowledge of the Vedas), and yoni (birth in a brhmaa family). One with these three qualifications may be considered as the guru for the four varas. Upon taking Vaiava dk, one attains a second birth, and when he attains a taste for renouncing household life he becomes qualified for sannysa. And even if one is not born in a brhmaa family, but has the nature of a brhmaa, he must be considered a brhmaa in the highest sense, for in Kali-yuga the qualification of yoni or birth in a brhmaa family does not apply. The main considerations for status as a brhmaa are therefore tapas and ruti. This is confirmed by Mahbhrata, rmad-bhgavatam, Manu, Jabala-upaniad and Vraja-scika-upaniad. If one born in a dra family attains pure devotion, he is the dearest to the Lord, whereas anyone among the varas and

ramas, who does not attain devotion to the Lord, is considered a dra. o api cet sudurcro bhajate mm ananya-bhk / sdhur eva sa mantavya samyag-vyavasito hi sa //
A person of the lowest conduct, who takes to My worship must be considered saintly. He is rightly situated. (Bhagavad-gt 9.30)

o mm hi prtha vyapritya ye pi syu ppa yonaya / striyo vaiys tath drs te pi ynti parm gatim //
Even sinful persons, women, vaiyas and drs, if they take shelter of me, go to the supreme abode. (Bhagavad-gt 9.32)

The example of this is Vidura, who, though considered a dr by his birth, entered the avadhtarama. o aho bata vapaco to garyn yaj jihvgre vartate nma tubhyam / tepus tapas te juhuvu sasnur ry brahmnucur nma gnanti ye te //
The outcaste who chants your name is most exhalted. He has performed all austerities, all sacrifices, and studied all the Vedas. (rmad-bhgavatam 3.31.7)

o smartavya satatam viur vismartavyo na jtucit / sarve vidhi niedh syur etayor eva kikar //
The sum and substance of all rules and regulations is to always remember and never forget Viu. (Padma-pura)

Here one should understand the intention of scripture. One may take the external meaning (varrama) or the internal meaning (ka bhakti). Those who are incapable of anything else must follow the external rules of varrama including charity, vrata, homa, etc, and gradually they attain the qualification for taking the internal meaning and following the path of bhakti. At that time the necessity of following all the external rules decreases. The essential purport of the scriptures is that everyone should always remember Viu and never forget him. One who realizes and follows this precept is the knower of all scripture. He is truly qualified as brhmaa, sannys or paramahasa avadhta. Thus the principle of taking sannysa may be stated as follows: taking dk according to the Pacartrika injunctions from a bona fide guru, a person attains the status of dvija or twice-born, and as a result of practice as a householder one attains detachment and qualification for viusannysa and acyuta-gotra. When one can give up the marks of the sannysa rama one attains the status of paramahasa. In the same way that a qualified female Vaiava is allowed to worship the lagrma la, so a qualified female Vaiava may also take up two pieces of cloth as a brahmacr or renunciate. Examples of sannysa in Lord Caitanyas sampradya are Svarpa Dmodara, who gave up his thread and ikh and donned kaupna, thus attaining his natural position (svarpa) as sannys: Mdhav Dev, a woman who took to the renounced order; and Raguntha ds (kyastha class), who was given kaupna by Nitynanda Prabhu Himself. r Caitanya himself stated the principle of sannysa when he quoted a verse from rmadbhgavatam after taking sannysas.

o et sa asthya partma-nihm upsit prvatair maharibhi / aha tariymi duranta pra tamo mukundghri nievayaiva // jna niho virakto v mad bhakto v napekaka / salign rams tyaktv cared avidhi-gocara //
I take shelter of ideal method for concentrating on the Supreme Lord, the sannysa-rama, which has been respected as such by all the ancient sages, and by which I can perfect service to the lotus feet of r Ka. In this way I shall cross over the ocean of material existence. (rmad-bhgavatam 11.23.58) Whether one is fixed in knowledge or devotion, one should come to the stage of giving up all signs of rama, and one should perform activities transcendental to all rules.

The word etm in the loka refers to the markings of external sannysa, e.g. kaupna, cloth, etc., which are characteristic of both the brahman- and viu-sannys. Udyana crya has criticized akarcrya for giving up the ikh and thread but taking on the markings of a sannys as a further designation. When the Vaiava takes on the external signs of sannysa one should understand that this is for teaching the general populace the necessity of renunciation in accordance to the scripture. The sum and substance however is worship of the Supreme Lord without material hankerings by any and all means either by adopting the markings of rama or giving up all material designation of varrama. The system of taking sannysa is consistent with tradition and scriptural injunctions. In the Rmnuja Sampradya, first the place is prepared and the candidate is shaved and dressed. Viuhoma is performed, the previous cryas are worshiped and the five Vaiava saskras are enacted on the candidate. Then the Vedic saskras are performed up to and including upanayanam (giving the gyatr-mantra). Having given the particular mantras of the sampradya, the person then performs worship of the guru-parampar and lagrma. Then qualified candidate for sannysa is given the dress, bag, covering and mantra of the sannysarama. In the Gauya sampradya the system is similar. After purifying the place (house or temple), Viu-homa and worship of the crya-sampradya should be performed using five articles of worship. Then the qualified candidate may be given Vaiava-dk. Or, alternatively one may simply establish sanas and worship the cryas and Caitanya Mahprabhu and his associates, and then give dk. Or one may simply worship the Paca Tattva with five upacras and then give dk.

Method of worship (of parampar and others)

Firstly one should worship the spiritual master with five or more upacras, mentioning the upacra, then o, followed by the crya in the dative case, followed by nama. e.g. ea gandha o r gurave nama o r madhvcryya nama In this way one should proceed to the worship of Ka. Five upacras are: ea gandha etni pupi ea dhpa ea dpa ida naivedyam Then the qualified candidate should be initiated with the five saskras: the person should be shaved and bathed, dressed, and decorated with vertical tilaka (rdhva-pundra); gop-candana stamps of conch, cakra etc. should decorate his body (mudr); he should then be given a name of Viu or Ka (nma-kraa); and then the particular ka-mantra that the guru chooses should be given (mantra-dna). By this process of Pacartrika-dk the person attains second birth (dvija). Then after having received all the Vedic saskras ending with upanayanam, the person should undergo the sannysa-saskra. The idea here is that when a person is internally qualified he is given Pacartrika-dk consisting of five saskras, by which he is formally recognized as a Vaiava. He is considered qualified as a dvija, or twice-born, regardless of his background, and may therefore also accept the external signs of that by taking upanayanam, the Vedic saskra signifying spiritual initiation as a dvija. If a person has both internal and external qualification as a brhmaa, and exhibits the qualities necessary for the sannysa-rama, he may then adopt that rama in accordance with the scriptural rules.

Suitable time for taking sannysa:

yad ahar eva virajet tad ahar eva pravrajet //
When one becomes detached from material desires one should give up household life and become a sannys.

He should pray to a sannys guru: bho guro sampradya sdhya-sdhannuhna-praj, asmin bhrate sasrn mm trhi, sannysa dehi //
O spiritual master, most knowledgeable in the process and goal of perfecting human life according to the bone fide sampradya, please deliver me from the material ocean by granting me the order of

sannysa.

A ghastha cannot bestow a person sannysa, since a householder has no experience of the renounced life, its methods, goals and saskra rites. Both the qualification of the guru and disciple must be examined before granting sannysa.

The Vaiava saskras:

The ten saskras are as follows: 1) 2) 3) 4) 5) 6) 7) 8) 9) 10) muana - shaving trtha-snna - bathing in a holy river tilaka-dhraa - putting on tilaka* mudr-dhraa - placing the symbols of the Lord on the body* kaupna-uddhi - purification of the kaupna kaupna-prapratih - calling deities into the kaupna nma-karaa - taking a name of the Lord Viu* viu-mantra-dhraa - to receive a Vaiava mantra* acyuta-gotra-grahaa - taking acyuta-gotra lagrma-arcana - worship of lagrma-il*

If a person has already been initiated as a Vaiava with paca-saskra (the saskras marked *) then the guru will perform the remaining five: 1) 2) 3) 4) 5) muana trtha-snna kaupna-uddhi kaupna-prapratih acyuta-gotra-grahaa

In addition viu-homa and arcana (yaga) may also be performed in this case. The saskras are now described.

1) Muana:
The candidate should approach a barber and pray to him: mastaka muaya muin ikh sasthpya yatnata / raddh me ka caitanya-pdbje vikraya sthira // mt-pit-sam sarve bndhav me hitaiia / a kuruta tat-pde bhakti syd bhava-kntan // r caitanya daysindho bhaktnugraha kraka / dso bhavmi ghntu patita m samuddhara //
O barber, please shave my head leaving a ikh. I have faith that I will attain steadiness at the lotus feet of Lord Caitanya. May my well-wishers and friends who are like my mother and mother to me, bless me. May I gain pure bhakti to the lotus feet of r Caitanya, which will destroy all my material

attachments. O Lord Caitanya, ocean of mercy, most merciful to the devotees, I am Your servant, please accept me. Please deliver this most fallen soul.

2) Trtha-snna:
The guru should instruct the candidate how to perform camana, kara-nysa, aga-nysa, pryma and snna, after the candidate has shaved.
camana:

o keavya nama (sip water from brahma trtha of right hand) o nryaya nama (sip water from brahma trtha of right hand) o mdhavya nama (sip water from brahma trtha of right hand) o o o o govindya nama (sprinkle water on right hand) viave nama (sprinkle water on left hand) madhusudanya nama (wipe right hand) trivikramya nama (wipe left hand)

o vmanya nama (wipe above upper lip with base of thumb) o rdharya nama (wipe below lower lip with base of thumb) o hikeya nama (sprinkle water on both hands) o padmanbhya nama (sprinkle water on feet) o dmodarya nama (sprinkle water on head) o vsudevya nama (touch upper and lower lips with tips of fingers) o sakaranya nama (touch right nostril with thumb and forefinger) o pradyumnya nama (touch left nostril with thumb and forefinger) o aniruddhya nama (touch right eye with thumb and ring finger) o puruottamya nama (touch left eye with thumb and forefinger) o adhokajya nama (touch right ear with thumb and forefinger) o nsihya nama (touch left ear with thumb and forefinger) o acyutya nama (touch navel with thumb and little finger) o janrdanya nama (touch heart with palm of hand) o upendrya nama (touch head with all fingers) o haraye nama (touch right arm with tips of fingers) o kya nama (touch left arm with tips of fingers)
Kara-nysa:

kl kya aguhbhy nama (touch thumbs with forefingers of both hands) govindya tarjanbhy svh (touch forefingers with thumbs) gopjana madhyambhy vaa (touch middle fingers with thumbs) vallabhya anmikbhy hu (touch ring fingers with thumbs) svh kanihbhym pha

(touch little fingers with thumbs)

Aga-nysa:

kl hdayya nama (touch heart) kya irae svh (touch head) govindya ikhyai vaa (touch ikh) gopjana kavacya hu (touch arms) vallabhya netrbhy vaua (touch eyes) svh astrya pha (cakra mudr)
Pryma:

o kma bjasya prajpati i / daiv-gyatr chandha / r-ka-caitanyo devat / ka-kro bja / la-kra klaka / i-krah akti / pryme viniyoga // o kma-bjya nama prajpatyaye nama (touch head) daiv-gyatr-chandase nama (touch ikh) r-ka-caitanya-devatyai nama (touch face) ka-kra-bjtmane nama (touch heart) la-kra-klaktmane nama (touch right nipple) i-kra-aktaytmane nama (touch left nipple) pryma-viniyogya nama (touch heart) Chanting the kma-bja sixteen times one should inhale; chanting the kma-bj sixty-four times one should hold the breath; chanting the kma-bj thirty-two times one should exhale. Counting in this manner, one should begin by inhaling through the left nostril, blocking the right nostril, holding the breath, and then exhaling through the right nostril, blocking the left nostril. Then one should inhale through the right nostril, hold the breath, and exhale through the left nostril, using the same count. According to some this should be repeated three times. After bathing one should dress and put on tilaka.

3) Tilaka-dhraa:
o o o o o o o o o o o o keavya nama (on forehead) nryaya nama (on belly) mdhavya nama (on heart) govindya nama (on throat) viave nama (on right side) madhusdanya nama (on right arm) trivikramya nama (on right shoulder) vmanya nama (on left side) rdharya nama (on left arm) hkeya nama (on left shoulder) padmanbhya nama (on back) dmodarya nama (at the waist)

o vsudevya nama (washing hands touch head) or: o o o o o o o o o o o o a dht-sahitya keavya nama (on forehead) aryam-sahitya nryaya nama (on belly) i mitra-sahitya mdhavya nama (on chest) varua-sahitya govindya nama (on throat) u au-sahitya viave nama (on right side) bhaga-sahitya madhusdanya nama (on right arm) vivasvat-sahitya trivikramya nama (on right shoulder) indra-sahitya vmanya nama (on left side) p-sahitya rdharya nama (on left arm) parjanya-sahitya hkeya nama (on left shoulder) e tva-sahitya padmanbhya nama (on back) ai viu-sahitya dmodarya nama (on waist)

o kirta-keyra-hra-makara-kuala cakra-akha-gad-padma-hasta ptmbaradhara rvatskita vaka-sthala-r-bhmi sahita svtma-jyotir dptikarya sahasrditya-tejase namo nama //
I offer my humble obeisances unto Him who is powerful like thousands of suns; self-effulgent; on whose chest rests Bhmi dev; who wears yellow garments; who is decorated by the symbol of rvatsa; who holds in His hands a disc, conch, club and lotus flower; and whose body is decorated with helmet, armbands, pearl necklace and shark-shaped earrings.

Now sprinkle water on the head.

4) Mudr-dhraa:
One should apply stamps with the holy name by means of gop-candana on the body. Some Vaiavas brand hot stamps on the body on the ayana-dvda-tithi, but the worshippers of Ka usually apply cold stamps using gop-candana. r Caitanya has decided that this is more suitable for the people of Kali-yuga.

5) Kaupna-uddhi:
Kaupna should be two pieces of cloth. The width should be equal to the distance between the two nipples and the length should be equal to the girth of the waist plus two fists. Or the length may be fourteen fists and the width one prdea. The presiding deity of the kaupna, which restrains ones desire and helps one cross over the ocean of material enjoyment is the consort of the Lord embodying shyness. It is also considered pthiv, earth. The presiding deity of the belt, which supports the kaupna, is Ananta. The knot will be placed on the right side. According to some authorities, Brahm, Viu, iva, Vsuk, Pavana, Agni, Candra, ukra and Bhaspati are situated in the kaupna, while others say that only Brahm, Viu and iva reside there. Viu is present in the knot and Brahm and iva are at the sides. Ones outer cloth, which should cover the kaupna, is considered the consort or energy of Viu. One should smear sandalwood over the kaupna and belt and then purify them again by sprinkling

sandalwood paste and reciting the mantra: o gagdi-sarva-trthni yni loka-gatni tu / kaupna pariudhyantu sarva-siddhi-kari bho //
Let all the holy waters which are in this world, like Gag, purify the kaupna, which are the cause of all perfections.

Along with the kaupna there should be two pieces of cloth for covering the body, a blanket (kantha) for protection from the cold, sack, head cloth etc. and shoes. There should also be a tridaa of pala, bamboo and bilva poles, or three poles of one of the three types of trees. One should also have a water pot made of tumbi gourd, earth or wood. (Some manuals also include a water strainer made of cloth and an sana.) They should all be purified along with the kaupna. o asya kaupna pra-pratih mantrasya / pulastya i / gyatr chanda / svitr devat / kma bjam / varh aktih / kaupna-pratih-jape viniyoga / One should chant the following eighteen times over the items: o hr krau hr sarve pr sarvanndriyni ca mamtman sukha pratitihantu svh //
May all the life airs, together with all the senses, become happily established by me.

One should worship the kaupna (and other items) with sandalwood and flowers: o krau hr susiddhya kaupnya (or the name of another item being worshipped) etad gandha-pupdika namo stu svh // One should chant the mantra following the viniyoga ten times over the kaupna etc. o kaupna uddhi mantrasya / brahm i / anuup chanda / haso devat / brahm bjam / vaiav akti / kaupna-uddhi-vidhnrtham-jape viniyoga / o kaupndhiht-lajj-nantarpya nama //
I offer my obeisances to the presiding personality of the kaupna, Anantadeva, in His form of shyness.

One should worship the kaupna etc. with sandalwood and flowers: o ete gandha pupe o kaupndhiht-lajj-nanta-rpya nama

6) Kaupna-prapratih:
o kaupndhiht devate ihvha ihvha iha sannidhehi iha sannidhehi iha avaruntsva iha avaruntsva iha kaupne dhihna kuru svh Qualification for the Kaupna: One qualified to wear a kaupna should be free from the six forces of hunger, thirst, lamentation, illusion, old age and death; free from pride, violence and lust; filled with friendliness and mercy; initiated with viu-mantra; sense controlled and skillful at practicing devotional service. One who is qualified may possess the qualities naturally (vidvat-sannys) or may attain the qualities through initiation and the process of regulated devotional service (vivatsa-sannys). Those who are proud, duplicitous, aggressive, and devoid of devotion, cannot be given the kaupna. If that is done, the gurus own spiritual position will be devastated. As a person of bad qualities should be rejected for sannysa, so a kaupna of bad quality should be rejected. Ugly, stained or dirty cloth, sewn cloth and fancy cloth for exterior covering are to be rejected. The cloth should be dyed reddish. iva received the kaupna made by Brahm from Ananta. Nrada Muni received it and became a great yog. In this way is such as aunaka received it, and finally Keava Bhrati. Gaurasundara received it from Keava Bhrati, and He gave it to his devotees. Receiving the kaupna in this way one can certainly also become a great yog. Thinking of the kaupna in this way the candidate should pray: o my-tarage sasre patita m samuddhara / kaupna dehi uddhyartha bhava-tpa nivraam / kaupna grahaenha pto smty acird iha //
Please deliver this fallen soul from the waves of the material world. Bestow upon me the kaupna to purify me and extinguish the suffering of material existence. Receiving this kaupna I shall very quickly become pure.

The candidate should beg the guru: o bho guro bhikpayoga yoga-padika m grhaya //
O spiritual master please give me the cloth and other items which are characteristic of a sannys.

The guru should say: o yady eva, tarhi praia iti vra-traya pahasva bhadra //
O fortunate one, if you so desire this, then say praia (may the function commence) three times.

The candidate should say praio smi with his hands folded in prayer. The guru should then show the candidate how to worship guru parampar up to Ka (yaga), if he has already received Vaiava mantra. Then he should make the candidate offer the cloth etc., previously purified, to the Deity, and then make him pray to the Deity to receive it. The cloth etc., should be touched by any sannyss present, and then the candidate should be dressed in his new cloth.

7) Nma-karaa:
If the candidate has not already had Paca-saskra, he should be given a name of the Lord with the word dsa after it to signify his servitude to the Lord. o nitynanda-pda-dvandva yem ht-kariklaye / tem dsnudso ham prasdantu sadaiva hi //
I am the servant of the servant of the devotees in whose hearts reside the lotus feet of Nitynanda Prabhu. May they be pleased with me always.

Some scholars say that this is the designation given to qualified brhmaas. The root word is das, which means to give in charity and accept in charity. One who is qualified to do so is titled ds. But the devotees of Ka take the designation because it is directed thus in the Sanat-kumra-tantra. Actually all jvas are constitutionally the servants of Ka, and by the process of devotional service anyone can revive that status. That is also the goal of taking sannysa.

8) Viu-mantra-dhraa:
If the candidate has not had paca-saskra the qualified guru, knowledgeable of the rules of sannysa, should then give the candidate Ka-mantra, in the left ear. The candidate should then receive the suitable sannysa-mantra. The candidate should then repeat three times: o r-ka-toa-mtr rtham gop-bhva-samanvita / tad dharma samrito ha //
I take complete shelter of sannysa-dharma, which means compete surrender to the Lord in the manner of the gops, for the sole purpose of pleasing Ka.

9) Acyuta-gotr-svikra:
Acceptance of acyuta-gotr is characterized by the Vaiava marking such as tilaka, tulas beads etc. According to the scriptural injunctions, at the perfection of sannysa-dharma a person should gives up all markings of vara and rama and wander about transcendental to all rules as a paramahasa. But the paramahasa does not give up the markings of the Vaiava (tilaka, ml etc.) except in extraordinary circumstances. According to the scriptures, the neck beads of tulas wood, tilaka and mudr should always be worn, for they are the markings of the Vaiava, one who is the servant of the Lord. That designation is never given up. One is also advised to wear during the daytime paca-ml, composed of guja, amalaki, lotus seeds, tulas wood and rope from Jagannthas cart. Acceptance of acyuta-gotr means full surrender to the authority of the Lord, and is therefore particularly meant to signify the devotee of the Lord. Just as a girl gives up her previous gotr and accepts her husbands gotr on completion of the marriage ceremony, the sannys should understand that he is giving up all material designations of family etc. and simply identifying himself as the servant of Ka, Acyuta, in Kas family (gotr).

The candidate should say: o acyuta-gotrya svh // o acyuta-gotro ha asmi //

I am now a member of acyuta-gotra.

10) lagrma-il-arcana:
This consists of lagrma-il-arcana, worship of the lagrma. This is common to all the ramas, and is performed according to pacartrik rules. He should then go and beg from three, five or seven houses, saying: o bho mtar bhgavat, bhik dehi //
O fortunate mother, please give me alms.

Whatever he has begged he should offer to the guru.

Antyehi:
When the sannys passes from this world the following mantra should be written on his body: o kl r hr r lavana-md-yuj-bhuvi, vabhre svh //
Let me pay my respects to the pit, to the earth composed of salt and dirt.

The body may be placed in trtha water or in a hole in the earth, which should be one step larger than the height of the person. If the body has been burnt, the ashes or bones should be taken to a holy trtha and there placed in earth. This manual concerning sannysa as approved by the cryas has been compiled so that one may achieve the pure devotion to the Lord in the manner of the followers of Lord Caitanya. Thus ends the book Saskra-dpik.

Glossary
Agnikona South-East corner. huti oblation offered in the sacrificial fire. Akata unbroken rice grains mixed with turmeric, used in the svasti-vcana. Agula fingers breadth; eight barley-corns (approx. of an inch). Aratni distance from the elbow to the tip of the little finger (aprox. 17 inches). Bhu measurement of 36 agulas (approx. 27 inches).

Caru opulent, thick sweet-rice cooked with rice, milk, ghee, raisins, cashews, sugar, etc.; used as oblations in the yaja. Before offering, plenty of warm ghee should be poured on the top. Carusthl earthen bowl for cooking caru. Daki donation offered by the yajamna to the priests who perform the sacrifice. Drv type of grass that is considered sacred and is praised throughout the Vedas and Puras (panic grass, bent grass Panicum dactylon). Gorocana pigment from a cow. Hasta distance from the elbow to the tip of the middle finger. It is equal to 24 agulas (approx. 18 inches). nakona North-East corner. Khadira wood from the jack-fruit tree used in Vedic ceremonies (Terra japonica, Mimosa catechu or Acacia catechu). Kua see Appendix I (the kua). Kua sacred grass used in Vedic ceremonies. The Puras mention that kua is the bodily hair of Yaja-varha (Poa cynosuroides). Kuandik opening rituals of a yaja. Maapa see Appendix I (the maapa) Mui four agulas, the width of the fist (approx. 3 inches). Pala type of wood used in Vedic rituals (Butea frondosa). Pijali is made of two kua-grass blades, one prdea length (9 inches), bound together by a third of the same length. Prdea measurement from the tip of the small finger to the tip of the thumb of the outstretched palm. It is equal to twelve agulas (approx. 9 inches). Prokaa pacartrika method of purifying objects by sprinkling with sanctified water. am tree of whose leaves are used in the Vedic marriage ceremony (Prosopis spicigera). Sakalpa vow or determination to please the Lord by the performance of a ceremony. Uumbara fig tree (Ficus glomerata). Udcya-karma closing rites of a yaja. Viniyoga when uttering any Vedic mantra, as a rule one should first identify it by the i who preserved it, by the chanda (meter), by the Deity being invoked in the mantra, and by the present application of the mantra. The purpose of this system is to guarantee that one understands the meaning, function, heritage and correct intonation of the mantra. Chanting of the viniyoga is optional during a ceremony; however, it will not be recited during the performance of yaja according to the Nrda-sahit. Vraa fragrant grass used in the marriage ceremony (Andropogon mricatum).

Appendix I Yaja-vidhi
Yaja and its origins
Yaja is the Vedic method of worshiping Viu by offerings of ghee, grains, spices, fruit, etc. into the sacred fire accompanied by the chanting of mantras. According to the Amara-koa, the word yaja is derived from the Sanskrit root yaja - to worship. In the Purua-skta (Taittiryarayaka 3.12), we read that when the demigods, after being created by the Lord, desired to worship Him through the system of yaja. By their will and contemplation, they offered the Lord Himself as the first oblation for the creation of the universe; this was the first yaja (yat puruena havi dev yajam atanvata) and from it emerged the first elements of life (tni dharmni prathamny san). Furthermore, the Puras describe how all yajas have their basis in the Supreme Lord; yaja-varhasya arram yajatam gat, all varieties of yajas emerged from the body of Yaja-varha.

The Fire
Yaja involves the installation and worship of the fire-god, Agni. The first mantra of the g-veda addresses him as Hot or the chief sacrificial priest. It is his service to act as the mouth of Viu, the consuming agent, who carries the offerings to the Lord. It is described that the wood of the fire is Agnidevas ears, the smoke his nostrils, the small flames his eyes, the coals his head and the fully blazing flames his tongue. Thus, the best offering is to Agnis tongue. The fire for the yaja, may come from a brhmaas house (meaning from his daily household yaja), from the lamp in the Deity-room, produced by the chanting of mantra, churned from the arai sticks or by placing camphor on a pure bell-metal plate and igniting it by a magnifying glass directing light from the sun. During the kuandik rites, for various ceremonies and saskras, different forms of Agni are called to carry the oblations to the Lord:

Vivha (marriage) - Yojaka Agni Dhti-homa (entering the house) - Dhti Agni Caturth-homa (removing the obstacles) - ikhi Agni Pusavana (rites for making a male child) - Candra Agni Smantonnayanam (parting the wifes hair) - Magala Agni oyant-homa (rite for safe delivery) - Magala Agni Nma-karaa (name-giving ceremony) - Prthiva Agni Pauika-karma (ceremony for the childs health) - Balada Agni Anna-prana (first grains ceremony) - uci Agni Cu-karaa (hair-cutting ceremony) - Satya Agni Upanayanam (reformatory rites of a brhmaa) - Samdbhava Agni Samvartana (graduation ceremony) - Tejo Agni Udcya-karma (concluding rites of the yaja) - Vidhu Agni Vstu-homa (entering or building a new residence) - Prajpati Agni Dk-homa (initiation) Vaiava Agni Nitya-homa (daily Deity worship yaja) Vaiava Agni

The Maapa
The maapa is the place where the yaja-kua is situated and the ceremony will be performed. The maapa should be sprinkled with pure water, cleaned with a mixture of cow-dung and water and decorated with designs on the floor, banana trees, leaves, garlands, flags and magalaghaas (auspicious pots that have been installed by mantra) in the eight directions, and the four Vedas installed in pots in the four cardinal directions.

The Kua
In the maapa a square pit is built measuring minimum one hasta (the distance from the elbow to the tip of the middle finger, approx. 18 inches) with a one mui (the width of the fist, approx. 3 inches) step on each side. The size of the kua, according to convenience, may be larger depending upon the area available, the ceremony, number of guests, etc. The pit may be surrounded by a one- or three-stepped wall. If a kua cannot be constructed, one can perform the yaja on a bed of sand of the same dimensions (this is known as a sthandila1). In the Ka Yajur Veda-sahit it is stated: vedi ca samamrjanoddanandibhi saskrai saskta bhmi //
When a yaja-kua is built, everything becomes well established wealth, welfare, energy, health, and spiritual knowledge.

The Wood
The wood should be cut to the size of the kua and some should be cut to one prdea length (aprox. 9 inches). One should avoid using any type of second-hand wood (i.e. orange-crates and old chairs etc), wet wood, wood from a dirty place, wood contaminated by impure items, wood eaten by worms, wood with thorns, or wood with bitter, milky or sour sap (such as nma, banyan, or pine-wood).

The Oblations
Normally, the oblations offered into the fire consist of ghee, barley and sesame seeds, although one can also add other ingredients such as gur, dry fruit, drva grass, camphor, lotus-seeds, etc. In some yajas it is prescribed that one should offer caru. This is made in two ways, one can either make sweet caru which is basically the same as sweet-rice with raisins, cardamom pods etc. or one can make the caru as one makes khicuri. In both cases one should add extra ghee so that the offerings burn easily in the fire. In the final offering (pra-huti) one may offer fruits, new cloth, haritaki, pn, betel nuts, flowers, navaratna, etc. The remnants from the pra-huti may be accepted as prasdam after the yaja as this final oblation is an offering to the Lord for His satisfaction. Ones karma does not contaminate the final offering. It is understood that the spiritual master takes on the reactions of his dependants, as explained in the Hari-bhakti-vilsa quoting the Nti-stra: o rjna rstra-kta ppa rja-ppa purohtam / bhartna str-ktam ppa iya ppa guru vrajet //
The sins of the citizens are suffered by the king; the kings sins by the rja-guru; the wifes sins by the husband and the disciples sins by the guru.

The priests
A yaja may involve the following four priests (tviks): Hot: The priest who invokes and worships the Lord, through the medium of the fire. Udgt: The priest who is in charge of chanting the mantras. Adhvaryu: The priest who prepares and installs the paraphernalia, and ignites the sacred fire. He sees to the smooth running of the ceremony. Brahma: The master of ceremonies. He sees that all the mantras are recited properly, corrects any errors that occur during the proceedings and sees to the proper stoking of the fire. If there are only three priests, there will be the adhvaryu, udgt and the tvik (the hot). If only two, the udgt and hot, and one, the hot.

Yaja Paraphernalia
The implements used in the yaja are known as yajyudha or the weapons of the yaja. The reason for this name is given in the Aitareya-brhmaa (34.1) of the g Veda: At the time when the Lord created Yaja, the brhmaas and katriyas also came into being.

Yaja began to run away and the brhmaas and katriyas chased him armed with their own weapons. The weapons of the katriyas were horses, chariots, swords, bows, etc., and the weapons of the brhmaas were the utensils used in the yaja. When the katriyas pursued the Yaja, Yaja, being scared, ran faster and the katriyas returned in defeat. However, the brhmaas were successful by showing Yaja their weapons, it recognized them as his own weapons, and thus consented to stay with the brhmaas. There are innumerable items used in different yajas, but we will only list the ones that are of major importance: Juh: This is a sruk traditionally made from pala wood (Butea frondosa). Sphya: This is a small wooden sword which can be used for making the lines during the pacarekh-sthpana. It is also used for cutting drva-grass and for stirring the caru. Generally, the sphya is one aratni long (distance from elbow to tip of little finger, approx. 17 inches) and is sharpened before use with kua-grass. It is traditionally made from khadira wood (Acacia catechu). Sruk: The sruk is a long ladle which has a bowl on top of it at one end with a beak shaped like an elephants lips for ghee to be poured out. It may also have a cows or lions face. The sruk may be a bhu (approx. 27 inches), an aratni (approx. 17 inches), or a prdea (approx. 9 inches) in length, traditionally made from am-wood (Prosopis spicigera). It originally manifest from the snout of Yaja-varha. The sruk is generally used for offering the pra-huti (final oblation). Sruva: This is a spoon used for offering the main oblations of ghee during the yaja. It is an aratni (aprox. 17 inches) in length. The depression of the bowl is the width of the first joint of the thumb and is split into two parts, representing the sun and the moon, i (the breath through the left nostril, controlled by the moon) and pigala (the breath through the right nostril, controlled by the sun); as the sruva originally manifest from the nostrils of Yaja-varha. Traditionally it is made from khadira-wood (Accacia catechu) or pala-wood (Butea frondosa). Prokan: The prokan is one prdea (12 agulas - 9 inches) long with a depression shaped like a lotus leaf or lotus bud. This vessel holds purified water, for sprinkling on the various paraphernalia in order to purify them, and for pouring water around the fire during kuandik. Blades of drva-grass are placed in the water for sanctification. Traditionally it is made from vraa-wood (Crataeva voxbhurgii) or vikakaa (Flacourtia sapida). Upavea: The fire is stoked by a wooden stick known as an upavea, the end of which is shaped like a hand. It is of a length of one prdea (approx. 9 inches) or one aratni (approx. 17 inches). It is also used for moving burning wood when it falls out of place. Traditionally it is made from udubara-wood (Ficus glomerata) or pala-wood (Butea frondosa).

The Yajamna
The yajamna is the person who is the sponsor or benefactor of a particular ceremony in the case of the wedding it is the groom; in case of saskras concerning the wife, it is the husband; and in case of those concerning the child, it is the father. A brhmaa, may perform his own ceremonies. However, if he is unable to do this, he may invite a Vaiava brhmaa to perform or guide the rites on his behalf (act as tvik).

Daki or Dna
According to Vedic custom, on the completion of the ceremony, the yajamna should satisfy the

priests and Vaiavas with gifts and prasdam. It is said that without pleasing the brhmaas the ceremony has no value. As r Ka says in Bhagavad-gt 17.13: vidhi-hnam asnna mantra-hnam adakiam / raddh-viraitam yajam tmasa paricakate //
And that sacrifice performed in defiance of the scriptural injunctions, in which no spiritual food is distributed, no hymns are chanted and no renumerations are made to the priests, and which is faithless that sacrifice is of the nature of ignorance.

Appendix II The common rites

The night before the saskra, one begins with the establishment of the ghaa, viu-pj, and adhivsa. The next morning, one should recite the svasti vcana, sakalpa, establish the ghaa, worship Lord Viu, worship the parampar cryas (sttvika-vddhi-raddh), and perform cedirja-pj (vasudhr).

Svasti-vcana (invoking auspiciousness)

The brhmaas chant together: o punantu m devajan / punantu manas dhiya / punantu viv-bht / jtaveda punhi m //
May the devotees purify me, may they give intelligence to me, may they purify all living entities, may Jtaveda Agni purify me. (ukla-yajur-veda 19.39)

One brhmaa chants: o asya karmaa punyhm bhavanto bruvantu //

Dear brhmaas, please bless this ceremony as a pious one.

At least other three brhmaas throw akata in the air three times, while chanting: o punyhm, o punyhm, o punyhm /
May it be auspicious.

The brhmaas chant together: o udgteva akune sma gyasi / brahma-putra iva savaneu agsasi / veva vj iumatrapty sarvato na akune bhadram vada / vivato na akune puyam vada //
O bird, you sing like the udgat priest who chants the Sma. You chant like the brahma at the sacrifice, like a horse approaching a mare. Please loudly proclaim good fortune for us in every direction, proclaim prosperity for us in every direction. (g-veda 2.43.2)

One brhmaa chants: o asya karmaa svasti bhavanto bruvantu / yumate svasti //
O dear brhmaas, speak auspiciously of this activity. Let there be auspiciousness.

The other brhmaas throw akata in the air three times, while chanting: o svasti, o svasti, o svasti /
Let there be auspiciousness.

Together again: o svasti na indro vddharav svasti na p vivaved / svasti nas trkyo arianemi svasti no bhaspatir dadhtu //
May Indra, who hears much praise, give us auspiciousness; may the sun god, who knows all things, give us auspiciousness; may Garua, with unblemished weapons, give us auspiciousness; may Bhaspati, give us auspiciousness. (g-veda 1.89.6; ukla-yajur-veda 25.19)

One brhmaa chants: o asya karmao ddhim bhavanto bruvantu //

O dear brhmaas, please let this activity be prosperous.

The other brhmaas throw akata in the air three times, while chanting: o dhyatm / o dhyatm / o dhyatm /
May you be prosperous.

Together: o dhyma stomag sanuyma vjam no mantrag sarathehopa ytam / yao na pakva madhu-gov antar bhtgo avino kmamapr //
May we increase our fame, may we offer You food. Please come here in Your chariot for worship and accept the sweet food prepared from cows milk. Bhta has fulfilled the desires of the learned.(g-veda 10.106.11)

o svasti no govinda svasti no cyutnantau svasti no vsudevo viur dadhtu / svasti no nryao naro vai svasti na padmanbha puruottamo dadhtu / svasti no vivakseno vivevara svasti no hkeo harir dadhtu svasti no vainateyo hari svasti no njansuto hanr bhgavato dadhtu /

svasti svasti sumagalaikeo mahn r ka saccidnanda-ghana sarvevarevaro dadhtu //

May Lord Govinda, Acyuta, Ananta-ea, Vsudeva and Lord Viu bestow auspiciousness upon us. May Nara-Nryaa, Padmanbha and Puruottama bestow auspiciousness upon us. May Vivaksena, the Lord of the universe, Hikea and Lord Hari bestow auspiciousness upon us. May Garua and the son of Ajan, who is the great devotee of Lord Rma, Hanumn, bestow auspiciousness upon us. May the great and only Lord of auspiciousness, r Ka, who is like a transcendental cloud full of eternity, knowledge, and bliss and who is the Lord of all the demigods, bestow upon us all prosperity and auspiciousness. (Kopaniad)

The brhmaas throw the remainder of the akata. The magalcaraa prayers may be recited at this point.

Sakalpa (fixing ones mind with determination for the performance of an activity)
Sakalpa should be performed using a small copper vessel. Silver, stone, clay, conch or bell metal should not be used, nor should sakalpa be performed using only the hands. One should fill the pot with water, and add sesame, three blades of kua (with tips intact), flowers, and haritaki or banana. One should chant the sakalpa: o viur o tat sat adya _______mse (lunar month ) _______pake (lunar fortnight) _______tithau (lunar day) acyuta gotra (name of sponsor) dsa (name of function) karmbhuyadayrtha r ka-prtyartha r bhgavatrcana vasu-dhr-samptana yuya-skta-japbhyudayam eka-raddh-karmam aham kariye1
At the beginning of this______ceremony, to please Ka, I will perform this raddh beginning with worshiping the devotees, worship of Uparicara Vasu, and chanting the yua-skta.

One should then throw some of the water in the North-East direction, pour the rest of the water on the ground (or into a visarjana-patra placed on the floor) turn the vessel upside down and place gandha and pupa on it. Then recite Sma-vediya-sakalpa-skta: o devo vo draviod pr vivaysicam / ud v sicadhvam upa v padhvam did vo deva ohate // o sakalpitrthasya siddhir astu //

The Lord, the ocean of wealth, desires perfect oblations from you. Call him, make the oblations, increase them. The Lord notices them. May there be success of this vow. (Sma-veda 1.55 g-veda 7.16.11)

Ghaa-sthpana (establishing the auspicious pot)

By assembling the ghaa or water pot with the proper mantras and calling in the Lord, it becomes a form of the Lord which can be worshiped with upacras (articles such as foot wash, arghya, lamps etc.) in the manner that one worships a mrti. The ghaa (pot) may be made of gold, silver, copper, bell metal, stone or clay. Those made of clay are suitable for all purposes, but should be unbroken, clean and only be used once. One should place either nava-ratna (pearl, cats eye, gomed, diamond, coral, yellow sapphire, emerald, blue sapphire, ruby), paca-ratna (pearl, cats eye, diamond, sapphire, ruby), or a piece of gold in the water within the pot. The leaves used may be banyan, pippal, mango, or uumbara. Mango leaves are the most commonly used. The fruit is usually coconut (green, with stem; or ripened with tuft), but banana may also be used. The ghaa should be established in the North-East part of the maapa, or East of the fire pit. One may draw an eight-petalled lotus on the ground using five colored dyes (white, red, yellow, black and green) with paddy in the center, and place the ghaa on top of the grains.
vhana (calling the Deity into the pot)

One may call r Caitanya Mahprabhu first and worship Him with 16 upacras, and then call r r Rdh and Ka and worship Them with appropriate upacras and mantras. r ka ih gaccha (show vhan-mudr) iha tiha (show sthpana-mudr) iha sannidehi (show sannidhpan-mudr) iha sannirudhyasva (show sannirodhan-mudr) iha samukho bhava (show samukh-karaa-mudr) kl hdayya nama kya irase svh govindya ikhyai vaa gopjana kavacya hu vallabhya netrabhym vaua svh astrya pha r ka iha-amt kuru iha parame kuru
Ghaa-pj (worshiping the pot)

Worship the Deity(s) in the pot with five, ten or sixteen items (upacras) using the Deity mla mantras. Instead of offering the worship to the Lord in the pot, one may worship a lagrma or a mrti directly. ea pupajali (Deity's mla-mantra)

idam sanam (Deity's mla-mantra) svgata su svgatam (Deity's mla-mantra) etat pdyam (Deity's mla-mantra) idam arghyam (Deity's mla-mantra) idam camanyam (Deity's mla-mantra) ea madhuparka (Deity's mla-mantra) idam camanyam (Deity's mla-mantra) ida snnyam (Deity's mla-mantra) ida vastram (Deity's mla-mantra) imny bharani (Deity's mla-mantra) ea gandha (Deity's mla-mantra) ida sugandha-pupam (Deity's mla-mantra) ea dhpa (Deity's mla-mantra) ea dpa (Deity's mla-mantra) ida naivedyam (Deity's mla-mantra) Deity stuti and pramas (optional) (chant sttis and pramas for r Caitanya and Rdh-Ka)

Sttvika-vddhi-raddh (worship of the cryas and mahbhgavatas)

One should install the crya parampar in the same pot as used in the ghaa sthpana: o sarve sapradya-cry ih gaccha (show vhan-mudr) iha tiha (show sthpana-mudr) iha sannidehi (show sannidhpan-mudr) iha sannirudhyasva (show sannirodhan-mudr) iha samukho bhava (show samukh-karaa-mudr) kl hdayya nama kya irase svh govindya - ikhyai vaa gopjana kavacya hu vallabhya - netrabhym vaua svh astrya pha sarve sapradycry ihmt kuru iha parame kuru Then one should worship them with candana and flowers: o ete gandha-pupe o o o o o o o gurave nama ISKCON sasthpakcryya nama parama-gurave nama parampar-gurave nama mah-gurave nama parameh-gurave nama sarvebhyo mahnta-gurubhyo nama

o sarva-vaiavebhyo nama One should then install the five mah-bhgavatas in the pot: o vivaksendi-paca-mahbhgavat ih gaccha (show vhan-mudr) iha tiha (show sthpana-mudr) iha sannidehi (show sannidhpan-mudr) iha sannirudhyasva (show sannirodhan-mudr) iha samukho bhava (show samukh-karaa-mudr) kl hdayya nama kya irase svh govindya - ikhyai vaa gopjana kavacya hu vallabhya netrabhym vaua svh astrya pha vivaksendi paca mahbhgavat ihmt kuru iha parame kuru Then one should worship them with candana and flowers: o ete gandha-pupe o o o o o vivaksenya nama sanakya nama santanya nama sanandanya nama sanat kumrya nama

One should then install the nava-yogendras in the pot: o kavaydi navayogendr ih gaccha (show vhan-mudr) iha tiha (show sthpana-mudr) iha sannidehi (show sannidhpan-mudr) iha sannirudhyasva (show sannirodhan-mudr) iha samukho bhava (show samukh-karaa-mudr) kl hdayya nama kya irase svh govindya ikhya vaa gopjana kavacya hu vallabhya netrbhym vaua svh astrya pha kavydi navayogendr ihmti kuru iha parame kuru Then one should worship them with candana and flowers: o ete gandha pupe

o kavaye nama o havaye nama o antarikya nama o prabuddhya nama o pippalyanya nama o virhotrya nama o drumilya nama o camasya nama o karabhjanya nama One should then install the dikplas in the pot o nraddi-sarvadikpl ih gaccha (show vhan-mudr) iha tiha (show sthpana-mudr) iha sannidehi (show sannidhpan-mudr) iha sannirudhyasva (show sannirodhan-mudr) iha samukho bhava (show samukh-karaa-mudr) kl hdayya nama kya irase svh govindya ikhyai vaa gopjana kavacya hu vallabhya netrabhym vaua svh astrya pha nraddi-sarvedikpl ihmti kuru iha parame kuru Then one should worship them with candana and flowers: o ete gandha-pupe o o o o o o o o o o o nradya nama kapilya nama yamabhgavatya nama bhmadevya nama ukadevya nama janakya nama sadivya nama prahldya nama brahmae nama balirjya nama svayambhuvya nama

One should then install the bhakti-aktis in the pot: o pauramsydi bhakti-akty ih gaccha (show vhan-mudr) iha tiha (show sthpana-mudr) iha sannidehi (show sannidhpan-mudr) iha sannirudhyasva (show sannirodhan-mudr) iha samukho bhava (show samukh-karaa-mudr)

kl hdayya nama kya irase svh govindya ikhyai vaa gopjana kavacya hu vallabhya netrabhym vaua svh astrya pha pauramsydi bhakti-aktay ihmti kuru iha parame kuru Then one should worship them with candana and flowers: o ete gandha pupe o o o o o o o o o o o o o o o o o o o o pauramsyai nama padmyai nama antargyai nama gagyai nama yamunyai nama candrvalyai nama gyatryai nama tulasyai nama sarasvatyai nama pthivyai nama vaiavyai nama gave nama yaodyai nama devahtyai nama devakyai nama rohiyai nama styai nama draupadyai nama kuntyai nama rukminyai nama

One should then install Kas sakhs in the pot: o rdmdi sarve gopla-ga ih gaccha (show vhan-mudr) iha tiha (show sthpana-mudr) iha sannidehi (show sannidhpan-mudr) iha sannirudhyasva (show sannirodhan-mudr) iha samukho bhava (show samukh-karaa-mudr) kl hdayya nama kya irase svh govindya ikhyai vaa gopjana kavacya hu vallabhya netrabhym vaua svh astrya pha rdmdi sarve gopla-ga ihmti kuru

iha parame kuru Then one should worship them with candana and flowers: o ete gandha pupe o o o o o o o o o o rdmne nama sudmne nama stoka-kya nama lavagya nama arjunya nama vasudmne nama vilya nama subalya nama r rmya nama r kya nama

One should then install Kas sakhs in the pot: o lalitdi-sarva-sakhy ih gaccha (show vhan-mudr) iha tiha (show sthpana-mudr) iha sannidehi (show sannidhpan-mudr) iha sannirudhyasva (show sannirodhan-mudr) iha samukho bhava (show samukh-karaa-mudr) kl hdayya nama kya irase svh govindya khyai vaa gopjana kavacya hu vallabhya netrabhym vaua svh astrya pha lalitdi-sarva-sakhy ihmti kuru iha parame kuru Then one should worship them with candana and flowers: o ete gandha-pupe o o o o o o o o o lalityai nama ymalyai nama vikhyai nama campakalatyai nama sucitryai nama tugavidyyai nama indulekhyai nama ragadevyai nama sudevyai nama

One should then take viu-prasdam and offer it to the guru, cryas and mahbhgavatas. ida mahprasda nirmlydikam o gurave nama

o sarvebhyo mahnta-gurubhyo nama o sarvebhyo mahbhgavatebhyo nama

Vasudhr (cedirja-pj)1
On the East or North wall of the room in which the pj is being performed, one should draw with sindhra a half moon, a triangle (with the point at the top), and a svastika. Under these drawings make seven dots with the sindhra starting from left to right. The drawings should be on the same level as ones navel. Taking a piece of kua-grass with the tip dipped in ghee, touch each dot so that the ghee runs down the wall towards the floor. While touching the dots with ghee one should chant: o yad varco hirayasya yad v varco gavm uta / satyasya brahmao varcas tena m sasjmasi //
Whatever brilliance you find in gold or whatever power in the cows, that is the strength of the pure spirit. Please may you fill me with these. (raya-sahit 4.10)

One should then install Cedirja in the pot: o cedirja vaso ih gaccha (show vhan-mudr) iha tiha (show sthpana-mudr) iha sannidehi (show sannidhpan-mudr) iha sannirudhyasva (show sannirodhan-mudr) iha samukho bhava (show samukh-karaa-mudr) kl hdayya nama kya irase svh govindya ikhyai vaa gopjana kavacya hu vallabhya netrabhym vaua svh astrya pha cedirja vaso iha-amt kuru iha parame kuru Offer five upacras that have all been offered to Ka first: ea gandha o cedirja-vasave nama etni pupni o cedirja-vasave nama ea dhpa o cedirja-vasave nama ea dpa o cedirja-vasave nama ida naivedyam o cedirja-vasave nama Chant the following prama mantra: o cedirja namas tubhya pagrasta mahmate / kut-pipsnude dnta cedirja namostu te //
O King of Cedi, I offer my obeisances unto you. O great soul, affected by a curse, you endure hunger and thirst. O Cedirja, I offer you my respectful obeisances.

o cedirja-vaso, kamasva //
O Cedirja Vasu, please forgive any mistakes.

One should chant the yuya-skta: o yurvivyur vivamyuramahi prajs tvaar adhinidhehy asmai / ata jvema arado vaya te // o yuo me pavasva, varcaso me pavasva / vidhu pthivy divo janitry / vas tv po hrad karant somo tvo-dagya mamyue mama brahmavarcasya yajamnasya dhhy r (name of sponsor; name of function) karmao rjya //
Let us attain long life, full span of life, let us attain full span of life. O creator, supply him a lot of progeny. May we live a hundred years under your care. Purify my life span. Purify me for the attainment of full power. You are the purifiers of the earth and creators of the heaven. All the waters, flowing from the dams, hear you. The nectar flows from you to increase my life and brahminical power together with prosperity for yajamna ______ (name of sponsor) who is most brilliant in this act of ______ (name of function). (irvda-smi)

Bhojaptra-utsarga (offering the bhojaptra to a qualified brhmaa)

One should prepare a large plate (the bhojaptra) with uncooked rice, dahl, ghee, salt, uncut fruits and vegetables, betel nuts, sweets and cloth. The yajamna should put his right hand turned upwards on the plate and with his left hand take some water from the camana cup and sprinkle the items after reciting each of the following mantras: o etasmai sopakaraamnya anna-bhojyya nama // (sprinkle with water)
All respects to the offering of food with all ingredients.

o idam adhipataye r viave nama // (sprinkle with water)

All respects to its presiding deity, Viu.

o etat sapradeyya sttvata-brhmaya nama // (sprinkle with water)

All respects to the recipient of the offering, the sttvata-brhmaa.

Then taking water again in the left hand he should chant: o viur o tat sat

adya _______mse (lunar month) _______pake (lunar fortnight) _______tithau (lunar day ) r-ka-prti-kma (name of yajamnas gotra) gotrasya r (name of yajamna) ubhe (name of function) karmbhuyadayrtha (name of forefathers gotra) gotrnm pitnm parama-pritye ida sopakaraamnaanna-bhojyanrcitam r viu-daivata yath nma gotrasya r (name of forefather) sttvata-brhmayham dadmi //
At the beginning of the rite called______, I offer to the sttvika brhmaa named______of______gotra this offering of food with all ingredients offered to Viu for giving supreme pleasure to the pits of the gotra______.

Daki (in the form of money) should be offered to the Vaiava brhmaa on a plate. Before offering, the yajamna should offer gandha-pupa to the daki saying: o ete gandha-pupe etasmai kcana-mlyya nama //
These are the fragrant flowers. I offer obeisances to this golden coin.

o etad-adhipataye o bhagavate r viave nama //

I also offer obeisances to its presiding Deity, r Viu.

He should chant the following sakalpa: o viur o tat sat adya _______mse (lunar month ) _______pake (lunar fortnight) _______tithau (lunar day ) r-ka-prti-kma (name of yajamnas gotra) gotrasya r (name of yajamna) ubhe (name of function) karmbhyudayrtha sopakaraamna anna-bhojya-dna-karmana sagatrtha dakiam ida kcana-mlyam r viu daivata yath nma-gotrya sttvata-brhmaya aha dadmi //
At the beginning of the rite called______, I give to the sttvata brhmaa of______ gotra this suitable donation equivalent to gold, on the occasion of the giving of food with all ingredients.

He should now offer the daki to the Vaiava brhmaa.

Vmadevya-gnam (prayers in glorification of the Lord)

o bhr bhuva sva / kay nacitra bhuvad t sad-vdha sakh / kay acihay vt // o bhr bhuva sva kas tv satyo madn maghiho matsad andhasa / dh cidruje vasu // o bhr bhuva sva abh ua sakhnm vit jaritm / ata bhavsy taye //
The Lord is worshipable. He is our helper, constantly expanding. He is our eternal friend. He displays this through His wonderful activities. You are the worshipable absolute truth and the source of all pleasurable experience. Being strong, You break the opposition of the foes.

You are the protector of those who sing Your praises. You are affectionate to those who accept You as a friend. Be with us a hundred times, to give us protection. (ukla-yajur-veda 27.39-41; g-veda 4.31.1-3)

Appendix III Additional saskras

Karavedha (piercing the ears)
According to Suruta, this ceremony should be performed in the sixth or seventh month after birth, though it may be performed along with the Ckaraa ceremony or at Upanayanam. It should be performed during the waxing phase of the moon on an auspicious day, before noon. The child should be held on the lap of the mother. Using a gold, silver or iron needle, the surgeon should first take the right ear of a boy or left ear of a girl, and pierce the ears with a single stroke. Gifts should be given to the Vaiavas, and the surgeon.

Vidyrambha (beginning education)

This is performed when the child is five, or at the same time as the hair-cutting ceremony, but before Upanayanam. An auspicious day should be chosen when the sun is in the Northern course (uttaryaa). The child should be bathed, dressed in fresh cloth and decorated. The parents should perform worship of Lord Viu. The teacher should face East, and the child should face him.

On a silver plate kukuma should be sprinkled and with a gold pen the words o namo bhagavate vsudevya or hare ka should be written and read three times by the child, with the help of the teacher. If silver and gold are not available, other materials may be used, such as kua-grass or tulas. The child should pay his obeisances to the teacher, present the teacher with cloth and ornaments and circumambulate the Deities. Brhmaas should give blessings. Women who have husbands and children alive should wave lamps in front of the child. Dakin should be presented to the brhmaas and prasdam should be distributed.

Appendix IV Diagrams
Mudrs used in worship

Items used in smantonnayanam ceremony

Yaja-kuas

Appendix V Standard yaja paraphernalia

1) dry wood 2) ghee 3) loose flowers 4) flower-garlands 5) bananas 6) mango-leaves 7) kua-sanas 8) rice-paddy 9) sand 10) bamboo-plates 11) barley 12) black sesame 13) camphor 14) plate for final offering 20kg* 2kg* 1 basket* 25 pcs** 30 pcs** 2 sacks* 30 pcs** 2 kg 3 buckets* 30 pcs** 10kg** 5kg** 1kg* 1pc

15) various types of fruits for decoration 16) incense 500g* 17) white rice 5kg* 18) turmeric 500g* 19) food colors (5 shades) 50g (each)* 20) betelnut 50g* 21) cotton-thread 100g* 22) cotton-wool 250g* 23) sandalwood paste 100g* 24) sandalwood 100g* 25) coconut 2pcs* 26) yaja spoons (sruk & sruva)*** 27) rati-lamp, bell, camana-cups, brass-plates, brass-pot for ghee, ghee-lamp (pradpa)
* depending on the size of the yaja-kua and of the program ** depending on the number of the participants *** for details see Appendix I

Amount of all the items mentioned here means the minimum needed for one day program with 5 priests and 20 guests participating.

Appendix VI Choosing names

For the nma-karaa-saskra, names of the child may be chosen according to various methods: 1) After the deity of the month in which the child is born Childs month of birth Mrgara (Keava) Paua (Nryaa) Mgha (Mdhava) Phlgua (Govinda) Caitra (Viu) Vaiakha (Madhusdana) Jyeha (Trivikrama) ha (Vmana) rvaa (rdhara) Ka Ananta Acyuta Cakr Vaikuha Janrdana Upendra Yaja-purua Vsudeva Name

Bhdra (Hkea) vina (Padmanbha) Krtika (Dmodara)

Hari Yoga Puarkka

2) After the deity or syllable of the constellation in which the child was born Each nakatra is divided into four equal parts. Each part is assigned a syllable. After determining which nakatra and which quarter of the nakatra that the child was born in, a name should be chosen which begins with the corresponding syllable. Any syllable with an o sound may substitute an au sound. An syllable with an e sound may substitute an ai sound; may be substituted for s. name of nakatra Avin Bhara Kttik Rohi Mgair rdr Punarvasu Puyam le Magh Prva-phlgun Uttar-phlgun Hast Citr Svt Vikh Anurdh Jyeh Ml Prvh Uttardh ravih Dhanih atabhi Prva-bhadr Uttara-bhadr Revat presiding deity Avin Kumras Yama Agni Brahm Candra Rudra Aditi Bhaspati Bhujagala Pitara Bhaga (Ravi) Aryaman (Ravi) Svitr Tva Vyu Indra Mitra (Ravi) Indra Nirti Varua Vive-dev Bhma Vasu Vmana Ajaikapt Ahirbudhnya P quarter of the nakatra 2nd 3rd 4th 1st cu ce co l li lu le lo i u e o va vi vu ve vo k ke k gh a cha ke ko h h h he ho e o m m m me mo t t t e o p p pu h pe po r r ru re ro t t t te to n n n ne no y y y ye yo b b bu dh bha h be bo j j kh kh khe kho g g g ge go s s s se so d d du tha ja a de do c c

3) According to zodiac sign Depending on the month in which the child was born. The name should begin with the corresponding syllable, according to the following table. Month of birth Mea (Aries) Va (Taurus) Syllables a; la u; va

Mithuna (Geminai) Karaka (Cancer) Siha (Leo) Kany (Virgo) Tul (Libra) Vcika (Scorpio) Dhanur (Sagitarius) Makara (Capricorn) Kumbha (Aquarius) Mna (Pisces)

ka; cha bha; ha ta pa; tha ra; tav na; ya bha tha; ja ga; sa da; ca

Appendix VII The auspicious times

According to Vedic astrology, the saskras are recommended to be performed at particular auspicious times. For each saskra the circumstances are different. We hope this appendix may be usefull in finding the appropriate time for each saskra. [Nota Bena: In reality, however, the following information is highly misleading making it appear simple to choose an auspicious muhurta. Picking an auspicious muhurta is actually very complex and it would be wiser to let an expert astrologer choose the time rather than as a layman try to find a good time. Following the advice below would most likely have the layman choose a bad time. If the activity is important enough for you to invest your time money and energy then it would be a waste if as a layman you chose the wrong time. Shyamasundara Dasa www.ShyamasundaraDasa.com ] Below are the names of lunar months used in astrology. In the brackets are the corresponding names used in the Vaiava calendar. Mrgara (Keava) Paua (Nryaa) Mgha (Mdhava) Phlgua (Govinda) Caitra (Viu) Vaiakha (Madhusdana) Jyeha (Trivikrama) ha (Vmana) rvaa (rdhara) Bhdra (Hkea) vina (Padmanbha) Krtika (Dmodara)

Vivha (marriage)
auspicious times: nakatras: Rohin, Uttara-phlgun, Uttardh, Uttara-bhadr, Hast, Avin, Mgair, Magh, Anurdh, Ml & Revat tithis: 2nd, 3rd, 5th, 7th, 10th, 11th & 13th of gaura-paka (waxing moon) days: Monday, Wednesday, Thursday & Friday months: Mgha, Phlgua, Vaiakha & Jyeha inauspicious times: tithis: 6th, 8th, 12th and 11th up to amavasya of ka-paka (waning moon) days: Saturday & Tuesday other times: caturmasya (four months from rvaa to Krtika)

Garbhdhna (impregnation)
auspicious times: nakatras: Rohin, Uttara-phlgun, Uttardh, Uttara-bhadr, Hast, Mgair, Anurdh, Punarvasu, Svt, ravih, Dhanih & atabhi for begetting a son: 6th, 8th, 10th, 12th, 14th & 16th day from beginning of menstrual period, the best is seven or more days after the menstrual period ends days: Tuesday & Sunday for begetting a daughter: 5th, 7th, 9th, 11th, 13th & 15th day from beginning of menstrual period, the best is seven or more days after the menstrual period ends days: Monday, Thursday & Friday inauspicious times: nakatras: Bhara, Ktikk, rdr, Ale, Magh, Prva-phalgun, Vikh, Jyeh, Ml, Prvh & Prva-bhadr tithis: 4th, 6th, 9th, 14th & 15th (prim, amavasya) days: Saturday other times: daytime; sunset; solar or lunar eclipse; anniversaries of mothers or fathers passing

away; festival days

Pusavana (rite for making a male child)

The ceremony should be performed in the 3rd month from conception. auspicious times: nakatras: Rohin, Uttara-phlgun, Uttardh, Uttara-bhadr, Hast, Mgair, Punarvasu, ravih, Ml & Puyam tithis: 1st, 2nd, 3rd, 5th, 7th, 10th, 11th & 13th days: Tuesday, Thursday & Sunday other times: the lord of the month of the conception should be strong inauspicious times: nakatras: Bhara, Magh, Prva-phalgun, Prvh & Prva-bhadr tithis: 4th, 6th, 8th, 9th, 12th, 14th & 15th (prim, amavasya)

Smantonnayanam (parting the wifes hair)

The ceremony should be done in the 4th, 6th or 8th month from the conception. auspicious times: nakatras: Rohin, Uttara-phlgun, Uttardh, Uttara-bhadr, Hast, Mgair, Punarvasu, ravih, Ml & Puyam tithis: 1st, 2nd, 3rd, 5th, 7th, 10th, 11th & 13th days: Tuesday, Thursday & Sunday other times: the lord of the month of the conception should be strong inauspicious times: nakatras: Bhara, Magh, Prva-phalgun, Prvh & Prva-bhadr tithis: 4th, 6th, 8th, 9th, 12th, 14th & 15th (prim, amavasya)

oyant-homa (rite for safe delivery)

auspicious times:

nakatras: Rohin, Uttara-phlgun, Uttardh & Uttara-bhadr. tithis: 1st, 2nd, 3rd, 5th, 7th, 10th, 11th & 13th days: Tuesday, Thursday & Sunday inauspicious times: nakatras: Bhara, Magh, Prva-phalgun, Prvh & Prva-bhadr tithis: 4th, 9th, 14th & 15th (prim, amavasya)

Jta-karma (birth ceremony)

Parara Muni says that if the garbhdhna saskra was properly done, the birth will automatically be at an auspicious time.

Nikrmaam (taking the child outside for the first time)

auspicious times: nakatras: Hast, Avin, Mgair, Anurdh, Revat, Punarvasu, ravih, Puyam & Dhanih tithis: 2nd, 3rd, 5th, 7th, 10th, 11th & 13th inauspicious times: nakatras: Bhara, Magh, Prva-phalgun, Prvh & Prva-bhadr tithis: 1st, 4th, 6th, 8th, 9th, 12th, 14th & 15th (prim, amavasya)

Nma-karaa (name-giving ceremony)

The ceremony should be done on the 10th, 12th, 101st day or one full year from the birth of the child. auspicious times: nakatras: Rohin, Uttara Phlgun, Uttardh, Uttara-bhadr, Hast, Mgair, Anurdh, Punarvasu, Svt, ravih, Dhanih, atabhi, Revat, Avin, Dhanih, Citr & Puyam tithis: 1st, 2nd, 3rd, 5th, 6th, 7th, 10th, 11th, 12th & 13th other times: the saskra should be done before noon inauspicious times:

nakatras: Bhara, Magh, Prva-phalgun, Prvh & Prva-bhadr tithis: 4th, 8th, 9th, 14th & 15th (prim, amavasya) other times: afternoons and evenings, festivals, times when sun is entering the next sign

Pauika-karma (ceremony for continued health of the child)

This ceremony should be performed every month, during the childs first year, on the tithi and paka (waxing or waning phase of the moon) corresponding to the tithi and paka on which the child was born.

Anna-prana (first grains ceremony)

auspicious times: nakatras: the best is janma nakatra (the one in which the child was born) if not possible then one of the following nakatras: Rohin, Uttara-phlgun, Uttardh, Uttara-bhadr, Hast, Mgair, Anurdh, Punarvasu, Svt, ravih, Dhanih, atabhi, Revat, Avin, Dhanih, Citr & Puyam tithis: 2nd, 3rd, 5th, 7th, 10th & 13th other times: before noon; gaura-paka (waxing moon) and the moon should be advanced in waxing; for a male child done in the 6th, 8th, 10th or 12th month from the birth; for a female child done in the 5th, 7th, 9th or 11th month from the birth inauspicious times: nakatras: Bhara, Ktikk, rdr, Ale, Magh, Prva-phalgun, Vikh, Jyeh, Ml, Prvh & Prva-bhadr tithis: 1st, 4th, 6th, 8th, 9th, 11th, 12th, 14th & 15th (amavasya, prim) days: Saturday, Tuesday & Sunday other times: Lagna (ascendant) should be in Pisces, Aries, Scorpio; 10th & 8th house should be empty

C-karaa (hair-cutting ceremony)

auspicious times: nakatras: Hast, Mgair, Punarvasu, Svt, ravih, Dhanih, atabhi, Citr, Revat, Avin, Puyam & Jyeh tithis: 2nd, 3rd, 5th, 7th, 10th , 11th & 13th

other times: Jupiter & Venus should to be strong; 8th house should be empty; the ceremony should be done before noon inauspicious times: tithis: 1st, 4th, 6th, 8th, 9th, 12th, 14th & 15th (amavasya, prim) other times: lagna (ascendant) in Aquarius; night time

Upanayanam (reformatory rites of a brhmaa)

auspicious times: nakatras: Hast, Mgair, Svt, ravih, Dhanih, atabhi, Citr, Revat, Avin, Puyam, Anurdh, Rohin, Uttara-phlgun, Uttardh & Uttara-bhadr tithis: 2nd, 3rd, 5th, 10th & 12th days: Sunday, Wednesday, Thursday, Friday & Monday other times: best is uttaryaa (the Northern course of the sun) out of which the Caitra month is the most auspicious; it should be done during gaura-paka (waxing moon); 8th house should be empty; Moon should be strong and shouldnt be in 6th, 8th or 12th house; Jupiter should be strong According to Vasiha and Garga Muni: Akaya-tritya, Caitra-gaura-tritya, Mgha-gaura-saptam, Phlgua-gaura-saptam are the best in the year. inauspicious times: nakatras: Bhara, Magh, Prva-phalgun, Prvh & Prva-bhadr tithis: 4th, 9th & 14th days: Saturday other times: ka-paka (waning moon)

Samvartana (graduation ceremony)

auspicious times: nakatras: Hast, Mgair, Svt, ravih, Dhanih, atabhi, Citr, Revat, Avin, Puyam, Anurdh, Rohin, Uttara-phlgun, Uttardh & Uttara-bhadr tithis: 2nd, 3rd, 5th, 10th & 12th days: Sunday, Wednesday, Thursday, Friday & Monday

other times: best is uttaryaa (the Northern course of the sun) out of which the Caitra month is the most auspicious; it should be done during gaura-paka (waxing moon); 8th house should be empty; Moon should be strong and shouldnt be in 6th, 8th or 12th house; Jupiter should be strong inauspicious times: nakatras: Bhara, Magh, Prva-phalgun, Prvh & Prva-bhadr tithis: 4th, 9th & 14th days: Saturday other times: ka-paka (waning moon)

Karavedha (piercing the ears)

auspicious times: According to crya r Rma, the ceremony should be done at the auspicious time in the 12th or 16th day from the day of birth, otherwise 6th or 7th month from the birth. If this also is not possible, then in the odd year (3rd, 5th, 7th, etc.) of the child. nakatras: Hast, Mgair, Punarvasu, ravih, Dhanih, atabhi, Revat, Avin, Puyam & Anurdh days: Wednesday, Thursday, Friday & Monday other times: auspicious during uttaryaa (the Northern course of the sun), but not in Caitra month; during gaura-paka; 8th house should be empty; the ceremony should be done before noon inauspicious times: nakatras: Bhara, Magh, Prva-phalgun, Prvh & Prva-bhadr tithis: 4th, 9th & 14th other times: the month of the childs birth, even years of the child, during caturmasya (four months from rvaa to Krtika), at night

Vidyrambha (beginning education)

vtti-caula-karm lipi sakhyn copayujta //7// vtti performed, caula-karm hair cutting ceremony (c-karanam), lipim alphabet, sakhyn all the letters (vidyrambham beginning of education), ca also, upajujta must be joint together with,

Vidyrambha-samskra should be performed together wuith c-karaam. (Kauilya-artha-stra 1.5.7)

This saskra is done in the childs 5th year. According to B.V. Raman, the best time is the 5th day in the 5th month in the 5th year from the childs birth. auspicious times: nakatras: Punarvasu, rdr, Ml, Hast, Mgair, Svt, ravih, Dhanih, atabhi, Citr, Revat, Avin, Puyam, Anurdh, Ale, Prva-phalgun, Prvh & Prva-bhadr days: Sunday, Wednesday, Thursday & Friday tithis: 2nd, 3rd, 5th, 6th, 10th, 11th & 12th inauspicious times: tithi: 7th