08 upanayana for internet 9-26-2013

8/14/2019 08 Upanayana for Internet 9-26-2013

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UPANAYANA UPANAYANA UPANAYANA UPANAYANASACRED THREAD

Efeue Efeue Efeue EfeueJy hLj kSw f hdej zJy hLj kSw f hdej zJy hLj kSw f hdej zJy hLj kSw f hdej z

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Eh Eh Eh Eh (priests) Kanai L. Mukherjee Bibhas Bandyopadhyay

Aloka Chakravarty Arunkanti Banerjee

Published byAssociation of Grandparents of Indian Immigrants

Nashville, TN 37205

First Edition, 2013


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Our Publications

Book 1: Saraswati PujaBook 2: Lakshmi PujaBook 3: Durga PujaBook 4: Kali PujaBook 5: Satyanarayana Broto (Katha)Book 6: Hindu MarriageBook 7: AnnaprasanBook 8: Upanayana Book 9: GrihaprabeshBook 10: Farewell to the soul

PublishersPublishersPublishersPublishers

Home Page: agiivideo.comOctober 4, 2013(jqmu, Bn e 17,1420)

ISBN #


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Book 8

SACRED THREADSACRED THREADSACRED THREADSACRED THREAD

CEREMONY CEREMONY CEREMONY CEREMONY Efeue Efeue Efeue Efeue

EhlLjhhevj EhlLjhhevj EhlLjhhevj EhlLjhhevjaj avzz aj avzz aj avzz aj avzz (priests)

Kanai L. Mukherjee Bibhas Bandyopadhyay

Aloka Chakravarty Arunkanti Banerjee

Association of Grandparents of Indian Immigrants, USA


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ReviewersAshoke KhanwalkarAurin ChakravarthyRohini Chakravarthy

Technical AssistantsShuvajit Das

Shubhajeet BanerjeeAnuradha Chakravarthy

IllustratorMonidipa Basu

Global CommunicationDilipSom

Amitabh ChakravarthyRohini Chakravarthy


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dedication

This book is dedicated toThe Children of Bengali Immigrants

The proud bearers of Indian heritage


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New Brahmachari receives spiritual knowledge from the father


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Foreword

Through many thousands of years of sustained Vedic culture, Hindusfocused on their spiritual approach through unique worship (puja)rituals. The priests learnt and chanted the prayers in Sanskrit, the

ancient language of India, through shruti and smriti (hear andremember). When Sanskrit was replaced by other languages in courseof time, the meaning of the chants got lost. Yet the hum continued tobridge the individuals soul with its Creator. It did not bother thedevotees for being ignorant of the meaning of those chants as their deepfaith filled the void. Thus a single syllable Om could realize thepresence of the Unknown, the ekakshar (ekAxr ) within us. Today themagical effect of jap (repetitive chanting) became a part of worship forall religions. Truly enough, the finest things of life have no language love, kindness, compassion.

With the spread of Hinduism over the globe, the world is nowinquisitive to know the meaning of those Vedic chants which we hearduring puja rituals. Our children should not feel shy to explain to theworld the thought behind those rituals howsoever it may look strangeand repulsive. History records Indias great contribution in shapingWorld Civilization through ages and our coming generation has theresponsibility to carry that torch.

It is so very satisfying to see that the Association of Grandparents ofIndian Immigrants has taken the heavy responsibility to explain therituals followed in Purohit Darpan. They notonly transliterated themantras but touched on their history, significance and inner meaning ofthese in an understandable global language, Englsh. It is highlycommendable.

I pray to Lord Almighty for its success.

Budha DebBudha DebBudha DebBudha Deb Bhattacharaya Bhattacharaya Bhattacharaya BhattacharayaChief Priest of Kali Mandir

Wasington, D.C., USA


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New Brahmachari goes to beg: Bhavati viksham dehi


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VOICE OF NEW GENERATION

As a child of Indian immigrants growing up in the United States, I hadnever considered myself to be particularly religious. I identified myselfas a Hindu by default simply because of my family ties. However, I

never felt comfortable expressing this openly to my friends andclassmates. As one of very few non-white, non-Christian students inmy school, my main goal was simply to fit in and feel as if I were thesame as everyone else. While my father taught me some simple prayersto recite each morning and evening, I shied away from performing thisritual when classmates visited my home for dinner I did not wantthem to see me as different, and so I would try to hide this part ofmyself. The experience simply made me uneasy.

Despite the fact that my late father was a Maharashtrian Brahmin acommunity known for its deep faith in the Hindu religion and mymother the daughter of a Bengali priest, my family never forcedHinduism on me in any great way. At most, I enjoyed the comics ofIndian folk stories, as well as the videos produced by my grandfatherthat brought these stories to life. However, these stories served mainlyas entertainment for me and I did not seek any deeper meaning. Indeed,while my family would attend temple functions and pujas, I was neversent to Sunday School nor forced to learn Indian languages. In fact, Idid not receive the so-called Sacred Thread in the Upanayanceremony at the age most Brahmin boys do. And so I proceededthrough life without giving it much thought. While I would nowcelebrate the opportunity to expose others to my culture, at the time Ihad no such desire.

However, when I was in ninth grade, my father was suddenly andunexpectedly diagnosed with malignant lung cancer. Over time, welearned he was beyond any medical treatment. Perhaps feeling a senseof spiritual duty before his passing, he made it priority only weeksbefore his death to arrange and perform the sacred thread ceremony formy brother and myself. He approached my grandfather, the author ofthis book, to assist with this process. Thus my brother and I received


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our sacred threads in a small, rushed ceremony. My father died onlyweeks later.

While I was then officially inducted into the Brahmin fold, I still didnot feel any specific change or desire to learn more about what had justhappened. If anything, I was simply angry at everything that hadhappened; the seemingly unfair nature of my fathers passing. I still didnot wear my sacred thread, for fear of seeming different from thosearound me. I continued to live as a typical suburban American childamong my friends this was my culture.

However, as I grew older and reflected on my past, I becameincreasingly curious about the purpose of that ceremony, and why myfather had wanted it done so badly even though he had never pushed forit during the traditionally practiced time of adolescence. I hoped to findpeace with the difficult events that transpired a way to come to termswith the past. At the same time, I grew increasingly interested in thereligious practice of my grandfather whom so many people in thecommunity respected. And perhaps most importantly, I began to askhim questions many, many questions.

Spending long rides in the car with both of my grandparents, I wouldcontinually inquire about their past. These incredible individuals ledmultifaceted lives as both academics and as religious leaders in theircommunity. Through these conversations, my thirst to learn more aboutmy culture heightened exponentially. Once in college, I took a class onIndian mythology, but that still did not satisfy my desire to learn moreabout cultural practices, and more importantly the reaboys for theirexistence and the origins of the ideas. I discovered a deep-seated desireto connect the philosophical underpinnings of Hinduism with thepracticed rituals. Over time, I realized that when I was young I couldnot develop an interest in the practices because I did not understandtheir significance. With the benefit of some small degree of emotional,intellectual, and spiritual maturity, I then found myself to be quitefascinated with the philosophy and associated ceremonies. While I stilltake part in an academic and professional community where religion isa perboyal choice, I am now proud to share with my friends and


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colleagues the cultural background I possess and explain theunderpinnings as much as I am able. Unfortunately, my ownknowledge is limited, as are the resources available on the Internet and so my inquisitions of my grandfather continue. Every chance anopportunity presents itself; I spend time with him to learn as much as Ican about my past, my culture, and where I come from.

Sadly, I realize these opportunities will not last forever. For that reasonI am grateful for his incredible commitment to produce this work.Never before has such a tremendous volume been constructed toexplore the most important rituals in Hindu (or at least Bengali) culture.The line-by-line explanations, as well as the additional historical andphilosophical context, offer an incredibly rich analysis of theceremonies. I look forward with great anticipation to reading his entireworks in particular that on the Upanayan, which planted the originalseed of curiosity and I hope that you too will share in my admirationof my grandfather for this great feat.

September 12, 2012

Ashoke KhanwalkarGrandson of the Priest


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New Brahmachari takes sacred thread from guru.


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PREFACE

A series of ten books are compiled for Bengali immigrants with thegoal of explaining the history, significance, and meaning of the mantrasused in common Hindu puja rituals. A book like this is desperatelyneeded as both the language used in the rituals, Sanskrit, and the scriptin which the rituals are transcribed, Bengali, are often foreign toimmigrants and their children.

Unlike Hindu children growing up in India, children of Hindu origingrowing up in the West are constantly challenged by their neighbors,peers, friends, and teachers to explain the basis of Hindu faith andbelief. This problem I never faced when I was growing up in India inthe 1920s. Hindu rituals had always been a part of life, no questionsasked. Thus, I strongly feel I should share my thoughts with mybeloved grandchildren who are growing up outside India, and morewidely with all Bengali immigrants facing these challenges.

Priesthood was our family trade. I learned all the rituals from myfather, and started to perform puja rituals soon after receiving mysacred thread ( Upanayan ) at the age of twelve. But, like many otherprofessional priests, I had no knowledge of Sanskrit, the language ofHindu puja rituals. We were trained to hear and remember ( sruti andsmriti ) and stay away from explaining. In addition, my childhood dayswere spent under British rule when Sanskrit scholars remained obscureand learning Sanskrit was not considered progressive. So I studiedscience and technology for a better future. Yet, the spirit of myancestors never left me, and I would perform pujas upon request from

time to time. The community was satisfied to simply watch the Hindurituals with devotion.

However, Hindus of the twenty-first century are not satisfied with this.They demand explanations of the rituals they inherited. Mygrandchildren are among them, and they regularly asked both me andmy late wife, Dr. Bibha Mukherjee, about the details of Vedictraditions. Rather than just mindlessly performing rituals, they want tounderstand the underlying meaning of their actions. I was overwhelmedby their enthusiasm. This book is the outcome of that call.


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Spirituality has many facets that accept the natural diversity of thehuman mind. Now I am eighty- seven years old. I am not worriedwhether my grandchildren are believers, nonbelievers, agnostics, oratheists. But I feel immensely satisfied telling them my own story ofhow I came to depend on my Invisible Caretaker who was alwaysbeside me when I needed Him.

I am thankful to the world community of open-minded spiritualseekers, Hindus and non-Hindus, who promoted this humble endeavorof mutual understanding. I have no words to express my gratitude formy coauthors and reviewers whose constant support made it possible toturn my dream into reality. In my advanced age and poor state ofhealth, I could not correct the mistakes that I see in the final product. Iam sure these will be fixed eventually by future generations. My soulwill rest in peace if I see that this book enlightens the mind, promotesrespect and brings solace to those who seek divine blessing.

October 4, 2013(jqmu, Bn e 17,1420)

Kanai L. MukherjeeKanai L. MukherjeeKanai L. MukherjeeKanai L. MukherjeeThe chief priest


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CONTENTS

PreliminariesOur publication iiReviewers and Associates, ivDedication, vForward, viiVoice of new generation, ixPreface, xiiiContent, xv

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

Introduction, 1Upanayana ceremony, 2

Part 2: Ancestral worship, 5Basic rituals, 5Narayan (Shaligram sheela, Vishnu), 6Story of Shaligram sheela, 8Resolution, 15Invocation, 16Sanctification, 17Obeisance to the cosmos, 18Removing obstacles, 19Offerings to invisible spirits, 19Removing evil spirits, 21

Security knot, 22Seeking blessing from, 22

Eternal mother Sashthi, 22Mother Goddess in sixteen facets, 25Holy Mother Ganges, 27God of sustenance as Ganesha (Pituli), 28House God, 30Effluent Earth ( Basudhara worship), 32King of the land, 32


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Hymn for long life, 34Good wish ceremony, 35Resolution for blessing ceremony, 36Blessing ceremony (Adhivas), 37Tying of auspicious thread, 40Ceremonial bath, 41Obeisance to Kush Brahman, 42

Resolution, 42Worship, 43Hymn of continuity, 54Prostration, 55Immersion of Kush-Brahman, 56Immersion of pindas (rice offerings), 57

The Spirit of Upanayana, 41

Part 3: Upanayana ceremonyUpanayana havan, 61Offerings to nine planets, 71Offerings to Gayatri, 72Upanayana home (core ritual), 74

Ancient Gurukul, 74

Part 4: Gurukul life, 93Prayer of Gayatri, 93Prayer to Rudra (Shiva), 107Prayer to Sun God, 108

Part 5: Samabartan Hom (Home coming), 119Benediction, 119Returing home (Samabartan), 126

Part 6: Addendum, 131

Our team of editors, 143


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Part 1INTRODUCTION

UPANAYANA Efeue (kfhaj)Yajnopavitam

Upanayana means "sitting close by,"referring to the boy's taking shelterof the guru (spiritual teacher).Traditionally, he would move awayfrom home to the teacher's ashram ,called " gurukula ." Even members ofthe royal family were trained to live

simply without luxury or sense-gratification, in order to keep theirminds pure and unspoiled. Whenlater married, they would remainattached to the spiritual values they imbibed during their school days.The emphasis at gurukula was on the study of the Vedas anddevelopment of character. Yajnopavitam is another name forUpanayan which signifies the wearing of three consecrated cottonthreads obtained from yagya, symbolizing the coming of age for theboy. The three strands may symbolize Goddess of mind (Gayatri), word(Saraswati or bakdevi) and deed (Savitri). The sacred Yajopav tam isknown by many names (varying by region andcommunity),suchas Poita , Janeu , Lagun , Yajnopavita , Yagyopavit , Yon

ya, Munj , Janeurasm, Bratabandha and Zunnar . The sacred threadceremony is often considered a socially and spiritually significant rite(samskara ). Among Hindus, the ceremony was once associated withthe higher castes. Though far less common, it is also sometimesconducted for girls. In some regions of modern North India , theceremony is often conducted as an immediate precursor to wedding


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ceremonies, instead of during adolescence, while in other regions it isalmost always associated with adolescence.

The goal of the Upanayana is to introduce to a young boy the conceptof Brahman. A traditional father aspires to perform this rite to his boyas a part of his moral duty. The acharya (teacher) can perform the duty

of the father. He then becomes the spiritual teacher (guru).

Upanayana Ceremony

The Upanayana ceremony is veryold, dating back to at least the timeof Mahabharata. The ceremony itselfinvolves shaving the head, bathingand wearing new clothes. The boy

may also beg alms from his mother and from other relatives. Putting on

the Sacred Thread (Yajopavtam) itself is the highlight of theceremony. The thread is white in color and circular, being tied end-to-end. It is supported on the left shoulder and wrapped around the body,falling underneath the right arm. The thread is actually three threads,each consisting of three strands. Havan is the most important part of theceremony. The boy will then hear the Gayatri mantra from his father orpriest who then becomes his guru. who may give him a spiritual nameto signify his "second birth ( dwija )". Thereafter, wrapping the threadround the thumb of his right hand, he will chant this prayer thrice daily,at dawn, noon, and dusk. The boy takes vows to study the Vedas, servehis teachers and follow certain vows, including celibacy. He oftenconcludes the ceremony by offering the traditional dakshina (gift) tohis teacher.

When the boy is initiated to Upanayana, he is called dvija meaning"twice born". He is born once in the womb of his mother and againduring the Upanayana when he learns the Gayatri Mantra, the basicspiritual experience of Brahma. Though Upanayana ceremony issolemnly practiced by Brahmins as a part of their spiritual commitmentbut in modern society when caste and sex distinctions are not as


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apparent as early days, attempts are been made to have an open societyto earn the knowledge of Brahmman ( h e).

Sacred Thread or Upanayana ceremony can be compared with Mitzvahin Jews when the father passes on a secret mantra to his boy. In Hebrewlanguage Mitzvah means commandment which can be comparedwith the Gayatri prayer of Upanayana . All rituals of upnayana areprimarily said in the Sanskrit language. The gods and the ancestralspirits are invoked to bless the boy before he receives the SacredThread. The climax of the ceremony, called the Brahmopadesam, theboys father becomes his guru/teacher, and under the cover of a whitecloth, called a veshti in southern India and dhoti in the north (andusually worn around a mans waist), the father whispers the powerfulGayathri Mantra into his boy's ears. After these rituals, the young lad isnow declared a brahmachari (one who observes chastity or celibacy andmust control all his senses) and is officially ready to learn the Vedasand other Hindu scriptures. After the ceremony the youth has severalresponsibilities. One of the most important is doing the SandhyaVandanam every day at sunrise and sunset. This involves chantingcertain mantras, including the Gayathri Mantra, and performing someyogic breathing exercises called pranayamam . The Sacred Thread isthus a reminder that the one who wears it should be pure in thought,word, and deed. As a Brahmachari, the youth should direct his entireattention solely to study and the acquiring of such knowledge as willenable him to become a worthy member of society.


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Part 2

ANCESTRAL WORSHIP ecj M ( h n ) Nandimukh

Introduction

Ancestors are remembered in all oriental cultures. Hindus call itShradhya which comes from the word Shradhya, n or offeringrespect.Ancestors are remembered through Shradhya ceremony. Itcould be done during happy occasions (which is called BriddhiShradhya or Nandimukh) or performed under sad occasions like death Adhya shradhya and Batsarik shradhya.

Bridhi Shradhya means remembering the ancestors in the expansionof the family ( bridhi, h ). This is a part of Dashakarma (See Book 1)which includes annaprasan , sacred thread, marriage andGrihaprabesh .

BASIC RITUALS

Invocation

Vishnu Smaran ib>u j rn

Vishnu smaran

This is explained earlier.

o ib>u, o ib>u,o ib>u, o ib>u,o ib>u, o ib>u,o ib>u, o ib>u,o td ib>u, prmQ pdm sdApSYi su ry: idbIb cxu rAttm |o td ib>u, prmQ pdm sdApSYi su ry: idbIb cxu rAttm |o td ib>u, prmQ pdm sdApSYi su ry: idbIb cxu rAttm |o td ib>u, prmQ pdm sdApSYi su ry: idbIb cxu rAttm |

o ib>u, o ib> o ib>u, o ib> o ib>u, o ib> o ib>u, o ib>u, o ib>u u, o ib>u u, o ib>u u, o ib>u Om Vishn - Om Vishn - Om Vishnu


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Om tadvishnoh paramam padam sada pashyanti suraya dibiba cakshuratatam

Om Vishnu - Om Vishnu - Om Vishnu Hail Lord Vishnu (our preserver). With the divine vision of the learned,

the presence of the Omniscient God Vishnu is everywhere. I bow toThee, Oh Lord Vishnu.

nm: apib pibEA bA s Ab AQ gEtAip bA| nm: apib pibEA bA s Ab AQ gEtAip bA| nm: apib pibEA bA s Ab AQ gEtAip bA| nm: apib pibEA bA s Ab AQ gEtAip bA| J: mEr J: mEr J: mEr J: mEr vvvvpu&rIkAxQ spu&rIkAxQ spu&rIkAxQ spu&rIkAxQ s bAhYAvY r: bAhYAvY r: bAhYAvY r: bAhYAvY r: Su ic| Su ic| Su ic| Su ic|

nEmA s ml mlYQ bErNYQ brdQ vm | nEmA s ml mlYQ bErNYQ brdQ vm | nEmA s ml mlYQ bErNYQ brdQ vm | nEmA s ml mlYQ bErNYQ brdQ vm | nArAyNQ nm tY s km AiN kArEyq| nArAyNQ nm tY s km AiN kArEyq| nArAyNQ nm tY s km AiN kArEyq| nArAyNQ nm tY s km AiN kArEyq|

o ib>u, o ib>u, o ib>u|o ib>u, o ib>u, o ib>u|o ib>u, o ib>u, o ib>u|o ib>u, o ib>u, o ib>u| aymAr vAy vbtu aymAr vAy vbtu aymAr vAy vbtu aymAr vAy vbtu||||

Om apabitra pabitroba sarbabashan gatopiba Jahsmaret pundarikaksha sa baihya-abhyantarah suchi.

Namaha sarva mangala mangalyamvarayenam baradam shubham

Narayanam namaskritya sorvakarmani kaarayetOm Vishnu, Om Vishnu, Om Vishnu Ayamarambha subhaya bhabatu.

Narayana (Shaligram) Puja nArAyNp jA Narayanpuja

The word Narayana comes from the union of two words, nara (man orin general the jiva or any living creature) and ayana which meanspath. In other words, man is the culmination path of evolution who canrealize Him. It is another name of Vishnu, the preserver of life.

Narayana is the family deity for many Brahmins and is in the form ofsaligram sheela which is a shapeless black-colored stone. If the priestcame with Shaligram Sheela, he should be received with great honor.Here the priest is not important; it is the Shaligram Sheela that he iscarrying with him. Read about Shaligram Sheela in the insert.


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A member of the family receives the priest, at the entrance by washingthe feet of the priest and wiping his feet with a towel. The priest thenplaces the Narayana on the platform after giving Him a bath.

If Shaligram Sheela is not there, skip the bath and continueworshipping Vishnu as described later after the bath.

Bath An

Snan

The sheela (stone) is first given a bath before putting it on itsspecial throne and subjected to worship. Ring the bell while givingNarayana a bath. It is a very auspicious ceremony.

Following are the mantras used during bathing chant thefollowing mantras:

o shsR SI> A pu r>: shsR Ax: shsRpAq| so shsR SI> A pu r>: shsR Ax: shsRpAq| so shsR SI> A pu r>: shsR Ax: shsRpAq| so shsR SI> A pu r>: shsR Ax: shsRpAq| s vU imQ s tQ pB A vU imQ s tQ pB A vU imQ s tQ pB A vU imQ s tQ pB A atYitdSAu lQ ||1|| atYitdSAu lQ ||1|| atYitdSAu lQ ||1|| atYitdSAu lQ ||1||

Om sahasra Shirsha Purushah sahasrakshah sahashrapat |Sa bhumim sarvatam spastwa atyatishtha dashangulam ||1||

With thousand heads of the Lordcovering the land of thousand steps and

yet leaves space for ten fingers (story related toVamana Avatar of Vishnu || 1||

Alternate: The supreme Perboy exists enveloping the whole manifestUniverse, cognizing through every mind, seeing through every eye and

working through every limb (sahashrapat) nay He existstranscending the Universe.


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o aig mIEl pu ErAihtQ J@s o aig mIEl pu ErAihtQ J@s o aig mIEl pu ErAihtQ J@s o aig mIEl pu ErAihtQ J@sY Edbm< ijQ EhAtArQ rt} Y Edbm< ijQ EhAtArQ rt} Y Edbm< ijQ EhAtArQ rt} Y Edbm< ijQ EhAtArQ rt}Atmm ||2|| Atmm ||2|| Atmm ||2|| Atmm ||2||Om agni-meeday purohitam yagyasya devya mrtvijam

hotaram ratna dhatamam ||2|| Om! I call upon the attributes of that Self-effulgent Divinity, who is the

upholder of universe from very eternity, the most bounteous and thegreat possessor of wealth and prosperity ||2||.

o HE> EtB AE tB A bAyb: EdEbA b: sibtA pR Ap ytu ESR tmAy k o HE> EtB AE tB A bAyb: EdEbA b: sibtA pR Ap ytu ESR tmAy k o HE> EtB AE tB A bAyb: EdEbA b: sibtA pR Ap ytu ESR tmAy k o HE> EtB AE tB A bAyb: EdEbA b: sibtA pR Ap ytu ESR tmAy km mm m EN||3 EN||3 EN||3 EN||3||||||||Om! Ishey tworje twaa baayabah stha devo

bah Sabita praarpayatu shresthatamaaya karmane ||3||Om! We invoke you for the sake of food and energy as you are the vital

breathing energy. May the Lord the Creator assigns you (thesacrificers) with best accomplishments ||3||.

||||||||o ag aA o ag aA o ag aA o ag aA JA JA JA JAih bItEy g||4 Om Agna aa yaahi beetaye grinaano havyadaataye

ni hotaa satsi barhisi ||4||O Agni come here, sit with us as Hota (the special priest) on this holy

grass for food and fun. We are offering oblations with fire ||4||.

o SEA EdbIrvI o SEA EdbIrvI o SEA EdbIrvI o SEA EdbIrvIy aAEpA vb u pItEy SQE>ArivsR b y aAEpA vb u pItEy SQE>ArivsR b y aAEpA vb u pItEy SQE>ArivsR b y aAEpA vb u pItEy SQE>ArivsR b u n:|| u n:|| u n:|| u n:||5555|||||||| Om shanno devirabhistaya aapo bhavantu peetaye

sham yo rabhisrabantu nah ||5||O Lord, may these waters be useful to us for drinking and bring

happiness;may the goddesses fulfil our desires.

May their blessings shower on us form all directions ||5| | .

After giving bath, wipe the Naryayana with the chant of Gayatri andthen put a tulsi leaf dipped in sandalwood saying:

etq scdntu lsI etq scdntu lsI etq scdntu lsI etq scdntu lsIpQpQpQpQo nmE brpAy ib>Eb prmAtEn AhA| o^ nEmA nArAyN o nmE brpAy ib>Eb prmAtEn AhA| o^ nEmA nArAyN o nmE brpAy ib>Eb prmAtEn AhA| o^ nEmA nArAyN o nmE brpAy ib>Eb prmAtEn AhA| o^ nEmA nArAyN u u u u nm:| nm:| nm:| nm:|

Etat sachandana tulsi patram,Om namastey bahurupey paramatmaney swaaha|

Om namah Narayanaya namah||


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With my sandalwood tulsi leaf (read the story of tulsi inintroduction) I prostrate to thee Oh the Supreme Lord who appears in

so many ways.

Then put the Narayana on his throne with a sandalwood-dipped placedat the bottom.

Meditation ho deVishnudhyan

Take a white flower, keep on your head and establish the image ofNarayana in your heart.

Jy dux pc pha jmjdh, eluZx plpSpephx zJy dux pc pha jmjdh, eluZx plpSpephx zJy dux pc pha jmjdh, eluZx plpSpephx zJy dux pc pha jmjdh, eluZx plpSpephx z Lu lhe LeLL mheLlV Lu lhe LeLL mheLlV Lu lhe LeLL mheLlV Lu lhe LeLL mheLlV ql qlZuhf d anMQx zz ql qlZuhf d anMQx zz ql qlZuhf d anMQx zz ql qlZuhf d anMQx zzOm dheyah sada Sabitri mandala madhyabarti

Narayana sarasijasana sannibishtha | Keyurabana kanakakundalaban kiriti

Hari hiranmaya-bapu-dhrita shankha-chakrah || I meditate on the solar orbit with Narayana in the middle, wearingarmlets, golden earnings and necklace. His head is covered with a

crown and he holds the conch and discuss in his hands while His bodyshines with a golden color.


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How is Tulsi associated with Vishnu?

Tulsi is venerated as a goddess in Hinduism and sometimes considered as

beloved of Lord Vishnu (Vishnuypriya). According to Hindu mythology(Padma Puran ) Tulsi was a woman named Vrinda (or Brinda). She wasmarried to the demon king Jalandhar. Due to Vrindas piety and devotion toVishnu, Jalandhar (her husband) became invincible. Even God Shiva, thedestroyer in the Hindu trinity (Brahma the creator, Vishnu the preserver andShive or Maheshwar the destroyer) could not defeat Jalandhar. So Shivarequested Vishnu, to find a solution. Vishnu disguised himself as Jalandhar andviolated Vrinda. Her chastity destroyed, Jalandhar was killed by Shiva. Vrindacursed Vishnu to become black in colour and he would be separated from hiswife. Thus, he was transformed into the black Shaligram stone and in his RamaAvatar, his wife Sita. was kidnapped by a demon-king and thus separated fromhim. Vrinda then burnt herself on her husband's funeral pyre or immolatedherself due to the shame. The gods or Vishnu transferred her soul to a plant,henceforth which was called as Tulsi.

Apart from the mythology, tulsi is also a great medicinal plant used inAurvedic medicine for cure of many diseases. In India, most devoted Hindusand especially the devotees of Vishnu keep a tulsi plant in the middle of theircourtyard.


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Offering to Other Gods

Now place sandalwood touched flower (white preferred) on the head ofNaryana Shila, uttering the following six mantras:

Ha Nf fHa Nf fHa Nf fHa Nf feEt gpu Ep o^ ibGeEt gpu Ep o^ ibGeEt gpu Ep o^ ibGeEt gpu Ep o^ ibG h h h h nASAy nm:, eEt eEt gpu Ep o^ nASAy nm:, eEt eEt gpu Ep o^ nASAy nm:, eEt eEt gpu Ep o^ nASAy nm:, eEt eEt gpu Ep o^ iSbAidpEdbtYEvYA nm:, eEt gpu Ep o^ a iSbAidpEdbtYEvYA nm:, eEt gpu Ep o^ a iSbAidpEdbtYEvYA nm:, eEt gpu Ep o^ a iSbAidpEdbtYEvYA nm:, eEt gpu Ep o^ a idtYAidnbgR EhEvYA nm:, eEt gpu Ep idtYAidnbgR EhEvYA nm:, eEt gpu Ep idtYAidnbgR EhEvYA nm:, eEt gpu Ep idtYAidnbgR EhEvYA nm:, eEt gpu Ep

o Hdo Hdo Hdo Hd AiddSidkpAElEvYA nm:, AiddSidkpAElEvYA nm:, AiddSidkpAElEvYA nm:, AiddSidkpAElEvYA nm:,eEt gpu Ep o^ mqsYAideEt gpu Ep o^ mqsYAideEt gpu Ep o^ mqsYAideEt gpu Ep o^ mqsYAid----dSAbtAErEvYA nm:, eEt gpu Ep o^ nArA dSAbtAErEvYA nm:, eEt gpu Ep o^ nArA dSAbtAErEvYA nm:, eEt gpu Ep o^ nArA dSAbtAErEvYA nm:, eEt gpu Ep o^ nArA u uu u NAy nm:|NAy nm:|NAy nm:|NAy nm:|

Etey gandhapushpey Om vignabinashaya namah; Etey gandhapushpey Om Shivadipanchadevatavyo namah;

etey gandhapushpey Om Adityadinavagrahevyo namah;etey gandhapushpey Om Indradidashadikapaleyvyo namah;

etey gandhapushpey Matsyadidashavatarevyo namah;etey gandhapushpushpey Om namah Narayanaya namah.

Here I offer the (sandalwood) scented flower to the obstacle remover;to Shiva with five gods and goddesses in the group (Shiva-Ganesha-

Narayana-Surya-Durga); Aditya and other nine planets

Aditya-Soma-Mangala-Budha-Brihaspti-Sukra-Sani-Ravi and Ketu)

After establishing the Narayana and offering reverence to various godsand goddesses, offer the following five things to Narayana. With eachoffering take the name of Narayan: water, rice, incense, lamp, raisinand sugar candy (misri). As cooked rice is not available in daily puja,offering of cheera (flat dry rice) can be done instead.

Offerings to Narayana (Vishnu) ffQl f SPanchapochareypuja

Make offering of five things (minimum):

etq pAdYm o^ nm: nArAyNAy nm:etq pAdYm o^ nm: nArAyNAy nm:etq pAdYm o^ nm: nArAyNAy nm:etq pAdYm o^ nm: nArAyNAy nm: Etat padyam (water) Om Namah Narayanaya namah

I am offering this water to wash your feet, Oh Narayana


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Similarly repeat for arghyam (rice), dhupam (incense), deepam (lamp), falam (fruit, like raisin), mistanyam (sweet candy or misri) and annam (flat rice in place of cooked rice), achmanium (glass of drinking water)and punarachmanium (second glass of drinking water).

Special offering of Tulsi

The story of Tulsi is described under Satyanarayana. Offer Tulsi threetimes and place on the top of the Saligram Shila, uttering the followingmantra

Jy ej hlfu hoh fljae q Jy ej hlfu hoh fljae q Jy ej hlfu hoh fljae q Jy ej hlfu hoh fljae qOm namastey vahurupaya Vishnabey parmatmaney swaha ||

I offer my reverence to Lord Vishnu, the Supersoul

Pay reverence with folded hand placed on the heart:

o nEmA bR NYEdbAy EgA o nEmA bR NYEdbAy EgA o nEmA bR NYEdbAy EgA o nEmA bR NYEdbAy EgA----bR AN bR AN bR AN bR AN----ihtAy c| ihtAy c| ihtAy c| ihtAy c| jgitAy jgitAy jgitAy jgitAy S I S I S I S Ik< >Ay EgAibdAy nEmA nm:| k< >Ay EgAibdAy nEmA nm:| k< >Ay EgAibdAy nEmA nm:| k< >Ay EgAibdAy nEmA nm:|Om namo Brahmanya devaya go brahmanaya hitaya ca. Jagaddhitaya Shri Krishnaya Govindaya namo namah

I offer my respectful obeisance to the Supreme Lord,who is the well-wisher

of the cows and the Brahmanas, as well as all living entities. I offer my obeisance to the Lord of the Universe,

known as Krisna and Govinda.

o o o o ElAkYpU ijt SR Imn sdA ibjyb n| ElAkYpU ijt SR Imn sdA ibjyb n| ElAkYpU ijt SR Imn sdA ibjyb n| ElAkYpU ijt SR Imn sdA ibjyb n|

SAi kr gdApAEN SAi kr gdApAEN SAi kr gdApAEN SAi kr gdApAEN nArAyN nEmAh u Et|| nArAyN nEmAh u Et|| nArAyN nEmAh u Et|| nArAyN nEmAh u Et||Om trailokya-pujitah Sriman sadaa Vijaya-vardhanahShaantim kuru gadaapaney, Naaraayana Namah-astu tey.

You are worshipped in all the three worlds underworld, earth and heaven.

You always bring victory to us, You shower peace,Oh the holder of mace, I bow to you Oh Narayana.


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Obeisance to Sun God s J YAG Y

Suryarghya

The Sun is one of the primary gods of Hinduism and receives offerings

at the very beginning of most rituals. He enlightens our soul.

Pick up the kushi (spoon) with little water. Put in this a flower(preferred red in color) or dip the flower in red sandalwood paste andput in that a little rice from the pushpapatra . Holding the kushi ,pointing side out, chant, while meditating on the rising sun:

Jy ejx hha h Z ia ho aSp SNv ph p Qu ph Jy ejx hha h Z ia ho aSp SNv ph p Qu ph Jy ejx hha h Z ia ho aSp SNv ph p Qu ph Jy ejx hha h Z ia ho aSp SNv ph p Qu ph Ljcue, CcjOw iNha n p k u ejx z Ljcue, CcjOw iNha n p ku ejx z Ljcue, CcjOw iNha n p k u ejx z Ljcue, CcjOw iNha n p ku ejx zHq p o Hq p o Hq p o Hq p ox pqp wn a x pqp wn a x pqp wn a x pqp wn a S SS S ln SNvfa z ln SNvfa z ln SNvfa z ln SNvfa z

Ae Lfu jw iw N qZOw chLlj zz Ae Lfu jw iw N qZO w chLlj zz Ae Lfu jw iw N qZOw chLlj zz Ae Lfu jw iw N qZO w chLlj zz

HoqOx iNha n p ku ejx zzHoqOx iNha n p ku ejx zzHoqOx iNha n p ku ejx zzHoqOx iNha n p ku ejx zzOm namah bibsaswatey Brahman bhyasate |Vishnu tejashey jagata sabitrey suchayey sabitrey karmadainey |

Idam arghyam bhagabatey Shri Surjaya namah || Ehi Surjyo sahasrangsho tejorashey jagatpatey |

Anukampaya mang bhaktam grihanarghyam divakaram | Esha arghyam bhagabatey Shri Surjaya namah ||

Oh, the illuminator of the universe, who carries the energy of Lord Vishnu (the preserver), who inspires people to work, allow me tooffer my reverence to you. Oh the Sun, the emitter of thousands of raysof light, the reservoir of energy, the lord of the universe, I am offering

my reverence to thee, please accept it, Oh Lord, the Sun God.

Then offer your reverence to the Sun God by joining the hollowedpalms and holding them on your chest:

o jbAk s mo jbAk s mo jbAk s mo jbAk s m----skASQ kASYEpyQ mhAdY itQ| skASQ kASYEpyQ mhAdY itQ| skASQ kASYEpyQ mhAdY itQ| skASQ kASYEpyQ mhAdY itQ|} AtAirQ s pApGQ pNEtAim idbAkrQ } AtAirQ s pApGQ pNEtAim idbAkrQ } AtAirQ s pApGQ pNEtAim idbAkrQ } AtAirQ s pApGQ pNEtAim idbAkrQ||||||||

Om javakusuma sangkasham kashyapeyam mahadyutim. Dhwantarim sarbapapeghnam pranatoshmi divakaram.


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--- gotra Shri ---- devasharma (boy)Shubha upanayana karmani Shorasha matrika puja

Basudhara sthapita mantra japey Abhyudayik bridhishradha karmam aham karishyami ||

Om Vishnu! Om Vishnu! Om Vishnu! In the name of Lord Vishnu, on the auspicious occasion of today

---- month ---- fortnight (of lunar calendar) I (father) ---- gotra (family identification) ----- (name)

resolve to perform the ritual of sacred upanayanaFor my boy of ---- gotra Shri --- (name) res

Including the worship of sixteen forms of the mother GoddessWorship of the earth and ancestral worship.

Glory to Lord Vishnu

Seeking His Grace ss

Sankalpasukta

This prayer is meant to seek His grace for the successful completion ofthe worship.

o EdEbA EbA d ibENAdA: p N AQ ibb Aiscm |o EdEbA EbA d ibENAdA: p N AQ ibb Aiscm |o EdEbA EbA d ibENAdA: p N AQ ibb Aiscm |o EdEbA EbA d ibENAdA: p N AQ ibb Aiscm | wA is} m p bA p< wA is} m p bA p< wA is} m p bA p< wA is} m p bA p


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Sanctification

Sanctification of the devotee and his/her environment is essentialbefore starting the worship ceremony.

Sanctification of water tIF AbAhn

Tirtha abahan

Dip your right hand index finger into the water of the sanctified watervessel ( kosha ) and chant the following mantras for its sanctification.

o gE c Jmu En cb EgAdAbir srit,o gE c Jmu En cb EgAdAbir srit,o gE c Jmu En cb EgAdAbir srit,o gE c Jmu En cb EgAdAbir srit, nm Ed isu kAEbir, jEl ain sii}Q ku r| nm Ed isu kAEbir, jEl ain sii}Q ku r| nm Ed isu kAEbir, jEl ain sii}Q ku r| nm Ed isu kAEbir, jEl ain sii}Q ku r|

Om Gangey cha Yamunaye chaiba Godabori Sarawati; Narmadaye, Sindnu, Kabaeri jalaye asmin sannidhim kuru. Let all the holy rivers (seven) Ganges, Jamuna, Godavari,

Saraswati, Narmada, Sindhu, and Kaberi, merge into this water to sanctify.

Sanctification of seat aAsn i

AsanasudhiHolding a flower with your right hand thumb, index and middle

finger and touch your seat ( asan ) with the flower and chant this mantra.

eEt gpu Ep hR IQ aA}ArSEy kmlAsnAy nm:|eEt gpu Ep hR IQ aA}ArSEy kmlAsnAy nm:|eEt gpu Ep hR IQ aA}ArSEy kmlAsnAy nm:|eEt gpu Ep hR IQ aA}ArSEy kmlAsnAy nm:| aAsnm sY Emrp< Vi> su tlQ Cd: kU Em A EdbtA, aAsEnApEbSn ibinEyAg:|| aAsnm sY Emrp< Vi> su tlQ Cd: kU Em A EdbtA, aAsEnApEbSn ibinEyAg:|| aAsnm sY Emrp< Vi> su tlQ Cd: kU Em A EdbtA, aAsEnApEbSn ibinEyAg:|| aAsnm sY Emrp< Vi> su tlQ Cd: kU Em A EdbtA, aAsEnApEbSn ibinEyAg:||

Eteye gandhapushpaye hring adharshaktaye kamalasanaya namaha |

Ashasamantrasya merupristha rishi suthalong chandho kurmoo devata, ashonoupobayshaney biniyogaha ||

With this flower I pay my reverence tothe Universe that holds this seat of mine.

This mantra of sanctification of seat was sung in sutalam chandaby sage Meruprishtha and dedicated to the Kurma Devata

who is holding this earth.


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May this seat be sanctified.

Now touch the ground and chant:

o o o o p< iF t yA }< tA ElAkA, Edib tQ ib>u nA }< tA |p< iF t yA }< tA ElAkA, Edib tQ ib>u nA }< tA |p< iF t yA }< tA ElAkA, Edib tQ ib>u nA }< tA |p< iF t yA }< tA ElAkA, Edib tQ ib>u nA }< tA | t }ArAy mAQ intYQ pibQ ku r cAsnm || t }ArAy mAQ intYQ pibQ ku r cAsnm || t }ArAy mAQ intYQ pibQ ku r cAsnm || t }ArAy mAQ intYQ pibQ ku r cAsnm ||

Om! Prithwitaya dhrita loka,debitwang Vishuna dritha | tancha dharaya mam nityam pobitram kuru chasanam ||

Oh Goddess Earth, you are holdingthis world of ours.You are held by Vishnu.

Hold me securely and sanctify my seat for my worship.

Obeisance to the cosmos pjeOSamanyargha

On the floor, in front of you, make a watermark with your middlefinger after dipping it in the water-vessel ( kosha ) kept in front of you.First draw a circle. Then within the circle draw a triangle. Place thekosha on the water mark. Then place a sandalwood-dipped flower, littledurba or kush (dry grass) and a little rice on the edge of the kosha while

chanting these mantras .eEt gp EpeEt gp EpeEt gp EpeEt gp Ep o^ aA}ArSEy nm:,o aA}ArSEy nm:,o aA}ArSEy nm:,o aA}ArSEy nm:,

o ku m Ay nm:,o^ an Ay nm:|o ku m Ay nm:,o^ an Ay nm:|o ku m Ay nm:,o^ an Ay nm:|o ku m Ay nm:,o^ an Ay nm:|o p iFbY nm:o p iFbY nm:o p iFbY nm:o p iFbY nm: ||||

o aQ ak o aQ ak o aQ ak o aQ ak m&lAy AdS klAEn nm:| o^ wQ EsAmm m&lAy AdS klAEn nm:| o^ wQ EsAmm m&lAy AdS klAEn nm:| o^ wQ EsAmm m&lAy AdS klAEn nm:| o^ wQ EsAmm&lAy&lAy&lAy&lAy E> E> E> E>ArS klAEn nm: ArS klAEn nm: ArS klAEn nm: ArS klAEn nm: ||||

o bQ bim&lAy dS klAEn nm:o bQ bim&lAy dS klAEn nm:o bQ bim&lAy dS klAEn nm:o bQ bim&lAy dS klAEn nm: ||||||||

Etey gandhapushpey Om adharashaktaye (foundation of universe) namaha, Om Kurmaya (turtle, holder of the earth) namaha,

Om annataya ( universe ) namaha, Om Prithibai namaha.Om arkamandalaya (disc of the sun)

dwadasha kalatmaney namah (Twenty folds of the gross material world) |

Om ung Soma (moon) mandalaya shorasha kalatmaney namah |Om bang banhi (Vishnu) mandalaya dasha kalatmaney namah ||


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I pay my reverence by offering this flowerto the foundation of this Universe,

to the divine turtle holding this earth,to the infinite cosmos, to the earth,

to the sun in all its twenty folds, to the moonin all its sixteen phases, to Lord Vishnu in His ten-fold avatars.

Removing Obstacles hO fplZ Bighnapasaran

Various obstacles can interrupt Puja. So the devotee prays to God forremove those obstacles that may come during the puja process. This isdone through sound and action.

Throw a flower in the offering plate with the following sound.

Iw Iw Iw IwOing

Then circle the palm of your right hand around the left palm three timesand then strikethe left palm with two fingers (middle and pointing fingers) of your righthand.

A u gV A u gV A u gV A u gV Astrya phat

Offerings to invisible spirit joi hm Mashabhakta bali

Special offerings are made to all invisible spirits. It is believed thatinvisible spirits, previously occupied the place of worship, need to besatisfied before you intrude in their domain.

Show five welcome mudras as described before.


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Removal of evil spirits vU tApsrn Bhhutapasaran

Pick some white mustard seeds with your fingers and sprinkle themaround the warship area while saying these mantras.

Jy Afpf a i a kJy Afpf a i a kJy Afpf a i a kJy Afpf a i a k i a i h pwqa z k i a hO Ll en nhu zz i a i h pwqa z k i a hO Ll en nhu zz i a i h pwqa z k i a hO Ll en nhu zz i a i h pwqa z k i a hO Ll en nhu zzJy hamQ fnQQ lrpQ plp fx z Afpf a ph QLZ asax zzJy hamQ fnQQ lrpQ plp fx z Afpf a ph QLZ asax zzJy hamQ fnQQ lrpQ plp fx z Afpf a ph QLZ asax zzJy hamQ fnQQ lrpQ plp fx z Afpf a ph QLZ asax zz

Om apasarpantu tey bhuta je bhuta bhubi sansthita | Jey bhuta bignakartarantey nashyantu Shivagaya ||

Om betalascha pishachascha rakshashascha sarisripah | Apasarpantu tey sarbey chandika strena taritah ||

All the spirits who reside below this earth who may disturb our peace isguarded off in

the name of Shiva. All the creatures, may they be ghosts, gobbling or

reptiles are herebydriven away from this place in the name of Chandi, the goddess of evil

destruction.

Take some white mustard and throw into the offering plate with the sound:

gV gV gV gV Phat

Go Adityam Vishnum Surjyam Brahmananca Brihaspatim ||

Om swasti nah Indro Bridhashrava swasti nah Pusha Viswavedah |

Swasti nastarkshyo arishtanemih swasti no Brihaspatirdadhatu ||Om swasti, Om swasti, Om swasti ||With praises to the glory of Moon (Som), Varuna, Agni, Sun, Vishnu,

Brahma and Brihaspati; and my prayers to mighty Indra,learned Pusha, undefeated Taksha, and

the care taker of Gods, Brihaspati, we seek their blessings on us.


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Security knotgR i -bn Granthibandhan

The thought behind this ritual is to bring the scattered mind into the focusof devotional thoughts. Tie a knot at the end of the cloth that you arewearing. Hold the knot and chant:

o o o o miN}irbj i miN}irbj i miN}irbj i miN}irbj iN mhApR itsEr rx rx hUQ fT AhA||N mhApR itsEr rx rx hUQ fT AhA||N mhApR itsEr rx rx hUQ fT AhA||N mhApR itsEr rx rx hUQ fT AhA|| Manidharabajrani mahapratisarey raksha raksha hung phat swaha ||

I am tying this knot like a thunderbolt pulling my scattered mind intothe focus of divinity. I pray the Lord (Mahapratisar) to protect me by

standing on my mental gate and preventing the entry of all distracting thoughts.

SEEKIING BLESSING

Eternal mother Shashthi >Ir pU jA

Shashthi puja

Shashthi is the Goddess of perpetuation. Wellbeing of the childrencomes from Her blessing.

Meditation >Ir }YAn

o >IQ EgrbN AQ ivU jAQo >IQ EgrbN AQ ivU jAQo >IQ EgrbN AQ ivU jAQo >IQ EgrbN AQ ivU jAQ la mli oaj la mli oaj la mli oaj la mli oaj zzzz idbY bpir}AnAQ pR sbdnAQ bAmEA# aip tpu ikAQ| idbY bpir}AnAQ pR sbdnAQ bAmEA# aip tpu ikAQ| idbY bpir}AnAQ pR sbdnAQ bAmEA# aip tpu ikAQ| idbY bpir}AnAQ pR sbdnAQ bAmEA# aip tpu ikAQ| jgAiQ sb lxn spnAQ pEdA wEpAibAQ| jgAiQ sb lxn spnAQ pEdA wEpAibAQ| jgAiQ sb lxn spnAQ pEdA wEpAibAQ| jgAiQ sb lxn spnAQ pEdA wEpAibAQ|

I meditate on Sashthi with fair complexion with two hands Decked with ornaments

Wearing beautiful dress, and happy face, Holding a child on your left lap

The goddess of the Universe, with numerous qualities,sitting on a lotus.


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Devi Durgaey bhanja pritim basantey ragabastuna | Etad bastram namo Shashthi devai namah ||

Oh Great Goddess, this beautiful dress,made of many interwoven threadsand other things for you to wear.

It is long, rich, decorated with many colors,and may you be pleased in wearing it.

I am offering this dress to you Oh Goddess Shashthi.

Markandeya puja mAk E u pU jA Markandey puja

Markandeya, (a sage of ancient days) as a child, defied death byworshipping Shiva. Thus prayer to Markandeya assures the well beingof the child.

Meditation jL l }YAn

Hold Markandeys image in your heart while your hands are inDhyanmudra:

Jy i Sw SVmwJy i Sw SVmwJy i Sw SVmwJy i Sw SVmw pjw p h w QlShej z pjw p h w QlShej z pjw p h w QlShej z pjw p h w QlShej z jLuw el i f Suv f uab zz jLuw el i f Suv f uab zz jLuw el i f Suv f uab zz jLuw el i f Suv f uab zz

Om dwibhujam jatilam soumam subridham chirajibanam | Markandeya naro bhakti pujayet prayatastatha ||

You are two handed with coplexcity, calm, well matured,ever yong, Oh Markandeya,

You are human and yet by your devotion and austerity you won over death. I bow to you.

Offering

Then place a flower on the holy pitcher showing your reverence to thegreat sage:


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eEt gEeEt gEeEt gEeEt gE pu Eppu Eppu Eppu EpJy ej jLuu ejx zzJy ej jL uu ejx zzJy ej jLuu ejx zzJy ej jL uu ejx zz Eteh Gandhapushpey namah Markandeya namah |

With this flower I offer my reverence to Sage Markandeya

Mother Goddess in sixteen facets Nkcosnja L f SGouryadishorashamatrika puja

Addressing the holy pitcher show the five welcome signs (Book 1) andchant the mantra for the reception of Goddess Durga ( Nl)and sixteenfacets of Mother Goddess ( osnja L). After the reception make the fiveofferings.

Jy pNZdf Nk cosnja L CqNRa, CqNRa, Cqaa, Cqaa,Jy pNZdf Nkcosnja L CqNRa, CqNRa, Cqaa, Cqaa,Jy pNZdf Nk cosnja L CqNRa, CqNRa, Cqaa, Cqaa,Jy pNZdf Nkcosnja L CqNRa, CqNRa, Cqaa, Cqaa, Cqpd, Cqpldj , Adew L la, jjf Sw N qa z Cqpd, Cqpldj , Adew L la, jjf Sw N qa z Cqpd, Cqpldj , Adew L la, jjf Sw N qa z Cqpd, Cqpldj , Adew L la, jjf Sw N qa zzzzz

Om saganadhip Gourjyadi shorashamatrika

Ihagachata ihagacjata, ihatisthata, ihatisthata, Ihasannidhatta, ihasannirudhyam atradhishthan kuruta mama pujam grihnita ||

With all your subjects the multifacet forms of the Divine MotherYou are welcome, come and stay here, come close to us

And as you get settled, receive my sincere worship.

OfferingsffQl f S Panchopacharey puja

fc, AO,fc, AO ,fc, AO,fc, AO ,d f d f d f d f,,,, cf, ehc cf, ehc cf, ehc cf, ehc Padya, argha, dhup, deep, naivedya

Water, rice, incense, lamp and food platter

Hav fcw Hav fcw Hav fcw Hav fcwpNZdf Nkcosnja Li pNZdf Nk cosnja Li pNZdf Nkcosnja Li pNZdf Nk cosnja Li ejxHavHavHavHav AO AO AO AOw w w wpNZdf Nk cosnja Li pNZdf Nkcosnja Li pNZdf Nk cosnja Li pNZdf Nkcosnja Li ejxHav d fj Hav d fj Hav d fj Hav d fjpNZdf Nkcosnja Li pNZdf Nk cosnja Li pNZdf Nkcosnja Li pNZdf Nk cosnja Li ejx

HavHavHavHav cfj pNZdf Nkcosnja Li cfj pNZdf Nkcosnja Li cfj pNZdf Nkcosnja Li cfj pNZdf Nkcosnja Li ejxHavHavHavHav ehcj pNZdf Nkcosnja Li ehcj pNZdf Nkcosnja Li ehcj pNZdf Nkcosnja Li ehcj pNZdf Nkcosnja Li ejx

Etat --- (padayam, argham, dhupam, deepam, naivedyam)


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saganadhipa Gourjadi shorasha matrikabhyo namah | I am herewith offering water to wash your feet, welcome gift of rice,

Incense, lamp and food platter In your honor and reverence

Reverence to many facets of mother

Place a flower on the holy pitcher after addressing the Mother GoddessI her specific facet:

Jy Nk j ejxJy Nk j ejxJy Nk j ejxJy Nk j ejx,,,, Jy fcu j ejxJy fcu j ejxJy fcu j ejxJy fcu j ejx,,,, Jy nQ j ejxJy nQ j ejxJy nQ j ejxJy nQ j ejxJy jdu j ejxJy jdu j ejxJy jdu j ejxJy jdu j ejx,,,, Jy ph j ejxJy ph j ejxJy ph j ejxJy ph j ejx,,,, Jy hSuu j ejxJy hSuu j ejxJy hSuu j ejxJy hSuu j ejx

Om ----(Gourjai, Padmawai, Shachai, Medhwai, Sabitrai, Vijaywai)

Matrey namah I bow to Thee Oh mother in your numerous facets

(beautiful, lotus-like, conscious, intelligent, productive, victorious)Oh the divine Mother.

Jy Suu j ejxJy Suu j ejxJy Suu j ejxJy Suu j ejxOm jayawai matrey namah |

Reverence to triumphant mother

Jy chpeu j ejxJy chpeu j ejxJy chpeu j ejxJy chpeu j ejxOm devasenawai matrey namah |

Reverence to my warrior mother, the General of the Army

Jy du j ejxJy du j ejxJy du j ejxJy du j ejxOm swadhawai matrey namah |

Reverence to my mother who takes my offerings to my ancestors

Jy qu j ejxJy qu j ejxJy qu j ejxJy qu j ejxOm swahawai matrey namah |

Reverence to my mother who take my sacrificial offering

Jy n j ejxJy n j ejxJy n j ejxJy n j ejxOm shantwai matrey namah |

Reverence to my mother ho brings peace


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Jy f j ejx zJy f j ejx zJy f j ejx zJy f j ejx zOm pushtwai matrey namah |

Reverence to my mother who feeds me (??)

Jy d a jJy d a jJy d a jJy d a j ejx z ejx z ejx z ejx zOm dhitrawai matrey namah |

Reverence to my mother who hold me for my protection

Jy a j ejx zJy a j ejx zJy a j ejx zJy a j ejx zOm tushtwai matrey namah |

Reverence to my mother who brings happiness

Jy Bachau j ejx zJy Bachau j ejx zJy Bachau j ejx zJy Bachau j ejx zOm atmadevatawai matrey namah |

Reverence to my mother who is my intimate Goddess

Jy L mchau j ejx zJy L mchau j ejx zJy L mchau j ejx zJy L mchau j ejx zOm kuladevatawai matrey namah |

Reverence to my mother who is the Goddess of the famiy

Conclude your prayer by seeking apology for any mistake incurred:

Jy pNZdf Nkcosnja L rjd j zzJy pNZdf Nkcosnja L rjd j zzJy pNZdf Nkcosnja L rjd j zzJy pNZdf Nkcosnja L rjd j zzOm saganadhipa Gouryadi shorasha matrika khamadhwam ||

Oh my mother, the leader of the people, with sixteen facets, I beg apology for any mistake I might have committed.

Holy mother GangesgA pU jAGanga puja

Offer a flower on the holy pitcher in the name of the sacred riverGanges. Sprinkle a little of Ganges Water, if available. River Ganges isknow revive the souls of the ancestors of Bhagirath, who broughtGanges from Heaven to the Earth. Hence worship of Ganges is anessential component of Nandimukh or ancestral worship.


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Take a flower and place it on the holy pitcher while chanting:

eEt gEeEt gEeEt gEeEt gE pu Ep gAQ gAy nm:|pu Ep gAQ gAy nm:|pu Ep gAQ gAy nm:|pu Ep gAQ gAy nm:| Eteygandhapushpey gang gangawai namah

I am offering this scented flower to Holy Ganges with deep reverence(expressed through sound syllable of gam)

ProstrationfZjPranam

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

Om sadya pataka sanghrantri sodho dukho binashini;Suhkoda mokhodha Gangha Gangoibo parama goti.

In the name of that Almighty, Oh Holy Ganges!Who takes away all the sin, andmiseries and brings happiness.

You are the only way to attain salvation.

God of sustenance as Ganesha ipTu lI pU jA

Pituli Puja

Pituli is a special decoration made on plate with the dough of ricepowder. It is pyramidal-shaped, decorate by taste, sits on asmall plate,soaked in oil to save from cracking. It is treated as Lord Ganapati(Ganesh). To some devotee, it represents cereal wealth. It might havoriginated from tribal culture in Bengal.

Place a flower on the pituli and chant:

eEt gEeEt gEeEt gEeEt gE pu Ep nm: SR IgnptEy nm:pu Ep nm: SR IgnptEy nm:pu Ep nm: SR IgnptEy nm:pu Ep nm: SR IgnptEy nm:|||| Etey gandhapushpey namah Shri Ganapataye namah |

I am offering this scented flower to Lord Ganesh with reverence |


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Sprinkle little water for washing the feet:

etd pAdYQ nm: SR IgnptEy nm:|etd pAdYQ nm: SR IgnptEy nm:|etd pAdYQ nm: SR IgnptEy nm:|etd pAdYQ nm: SR IgnptEy nm:| Etat padyam namah Ganapataye namah |

I am offering this water to wash the feet of Lord Ganesh |

Offer little rice as welcome jesture (argha):

e> aG YQ nm: SR IgnptEy nm:|e> aG YQ nm: SR IgnptEy nm:|e> aG YQ nm: SR IgnptEy nm:|e> aG YQ nm: SR IgnptEy nm:| Etat argham namah Ganapataye namah |

I am offering this welcome rice to Lord Ganesh for His reception |

Sprinkle little water on the incense:

e> }UpQ nm: SR IgnptEy nm:|e> }UpQ nm: SR IgnptEy nm:|e> }UpQ nm: SR IgnptEy nm:|e> }UpQ nm: SR IgnptEy nm:| Etat dhupam namah Ganapataye namah |

I am offering this incense to Lord Ganesh for his pleasure |

Perform little arati with the sound of the bell.

Offer lamp by sprinkle little water at the base of the lamp stand:

e> dIpQ nm: SR IgnptEy nm:|e> dIpQ nm: SR IgnptEy nm:|e> dIpQ nm: SR IgnptEy nm:|e> dIpQ nm: SR IgnptEy nm:| Etat depam namah Ganapataye namah |

I am offering this lamp to Lord Ganesh to welcome him |

Sprinkle little water on the food plate or naivedya :

etd nEbEdYQ SR IgnptEy nm:|etd nEbEdYQ SR IgnptEy nm:|etd nEbEdYQ SR IgnptEy nm:|etd nEbEdYQ SR IgnptEy nm:| Etat naibedyam namah Ganapataye namah |

I am offering this food platter as service to Lord Ganesh |

Offer water to drink by pouring a little water into the drinking glass:

etd pAnIyjlQ nm: SR IgnptEy nm:|etd pAnIyjlQ nm: SR IgnptEy nm:|etd pAnIyjlQ nm: SR IgnptEy nm:|etd pAnIyjlQ nm: SR IgnptEy nm:| Etat paniya jalam namah Ganapataye namah |


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I am offering this tumbler of water to Lord Ganesh for drinking pleasure |

I am offering herewith (flower for reception, water to wash feet, welcome giftof rice, dhup, lamp to lead to my house, naivedya as food, and water to drink)

with utmost humility to Lord Ganesh

Worship of House God bA u pu r> pU jA Bastu purush puja

For a devoted Hindu, house is the God who gives us shelter and bringshappiness to our daily life. If there is no peace in the house, it is consideredas cursed. Hence, for all celebrations of life (dashakarma), worshipping thehouse is an integral part of the celebration.

Repeat the same way as you have done with Chediraj worship.

Place a sandalwood dipped flower at the corner of the room and chant.Alternatively, offer the flower on the offering plate.

eEt gEeEt gEeEt gEeEt gE pu Ep nm: bA u pu r>Ay nm:|pu Ep nm: bA u pu r>Ay nm:|pu Ep nm: bA u pu r>Ay nm:|pu Ep nm: bA u pu r>Ay nm:| Eteh gandhapushpey namah Vastupurushaya namah |

Here I offer sandalwood and flower tothe House God with reverence.

etd pAdYQ nm: bA u pu r>Ay nm:|etd pAdYQ nm: bA u pu r>Ay nm:|etd pAdYQ nm: bA u pu r>Ay nm:|etd pAdYQ nm: bA u pu r>Ay nm:| Etad padyam namah Vastupurushaya namah |

Here I offer water to wash the feet ofthe House God with reverence

eeee> aG YQ > aG YQ > aG YQ > aG YQ nm: nm: bA u pu r>Ay nm:| nm: nm: bA u pu r>Ay nm:| nm: nm: bA u pu r>Ay nm:| nm: nm: bA u pu r>Ay nm:| Esha argham namah Vastupurushaya namah |

Here I offer welcome rice to welcome the House God with reverence

Sprinkle a little water at the base of incense stand (signifying offer) and thenpick up the incense stick and do arati, looking at the ceiling of the house.

e> }UpQ nm:e> }UpQ nm:e> }UpQ nm:e> }UpQ nm: bA u pu r>Ay nm:| bA u pu r>Ay nm:| bA u pu r>Ay nm:| bA u pu r>Ay nm:| Esha dhupam namah Vastupurushaya namah |


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Here I offer incense tothe House God with reverence.

Offer the lamp by sprinkling a little water at the base of the lamp stand.

e> dI e> dI e> dI e> dIpQ nm:pQ nm:pQ nm:pQ nm: bA u pu r>Ay nm:| bA u pu r>Ay nm:| bA u pu r>Ay nm:| bA u pu r>Ay nm:| Esha deepam namah Vastupurushaya namah |

Here I offerthe lamp to the House God with reverence.

Sprinkle little water on the food platter:etd nEbEdYQ bA u pu r>Ay nm:|etd nEbEdYQ bA u pu r>Ay nm:|etd nEbEdYQ bA u pu r>Ay nm:|etd nEbEdYQ bA u pu r>Ay nm:|

Etad naivedyam namah Vastupurushaya namah | Here I offerthe food platter tothe House God with reverence

etd pAnIyjlQ bA u pu r>Ay nm:|etd pAnIyjlQ bA u pu r>Ay nm:|etd pAnIyjlQ bA u pu r>Ay nm:|etd pAnIyjlQ bA u pu r>Ay nm:| Etad paniyajalam namah Vastupurushaya namah |

Here I offerthe food platter tothe House God with reverence.

Worship of effluent earth bsu}ArA Basudhara (Prayers and wall-markings symbolizing effluence)

Basudhara (flow of ghee to the earth) symbolizes effluence. On thewall (eastside or north side), a Swastika or human figure is drawn. Bothare considered as sacred icons. The human figure represents the humanrace, blessed by Lord Almighty. Below the icon, five dots are drawnwith oil paste of turmeric or vermillion (sindur,

pc l). The dots are

placed on a straight line at the height of the naval spot of thehouseholder.


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Chant the following mantra as you flow the melted butter (ghee) withthe help of kushi or spoon starting from the marked spot down to the

floor. Each line of flow should reach the ground. (Use aluminum foil toavoid permanent mark on the wall in western houses).

kQ qlZp khQ Nhj a z kQ qlZp khQ Nhj a z kQ qlZp khQ Nhj a z kQ qlZp khQ Nhj a z pap h Z hQ e jw pwp Sjp zz pap h Z hQ e jw pwp Sjp zz pap h Z hQ e jw pwp Sjp zz pap h Z hQ e jw pwp Sjp zz

Jadarcha hiranyasya jadhobarcho gabamuta |Satasya Brahmhano barchstena mam srijamashi ||

Jadwarcho hiranasya jadbabarcho gabamuta |Satyasya Brahmano barchastena mam samsrijamashi ||

As I offer to this Golden Earth,the stream of ghee that came from the cow, I am trying to bring together the truth and

His presence as painted on the wall.

Worship of The King of the Land EcidrAj pU jA

Chediraj puja

Chedi was a powerful kingdom in the days of Mahabharata. Chediraj,the king of Chedi, took the wrong side of the Mahabharata war,

Chediraj

Gritadhara (7)

Flowers offeredto Chidiraj


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fighting against Pandavas. He was thus cursed. When we worship theancestors, we do not forget the ones who made mistakes and pray fortheir forgiveness and wish their salvation.

Place a flower on the Holy pitcher in the name of Chediraj, payingobeisance:

eEt gEeEt gEeEt gEeEt gE pu Ep nm: SR IEcidrAj bpu Ep nm: SR IEcidrAj bpu Ep nm: SR IEcidrAj bpu Ep nm: SR IEcidrAj bsEb nm sEb nm sEb nm sEb nmxzxzxzxz Etey gandhapushpey namah Shri Chediraj basabey namah |

Here I offer the sandalwood and flower to Shri Chediraj the king of the land.

Pour a little water with the kushi on the offering plate:

etd pAdYQ nm: SR IEcidrAj betd pAdYQ nm: SR IEcidrAj betd pAdYQ nm: SR IEcidrAj betd pAdYQ nm: SR IEcidrAj bsEb nm:| sEb nm:| sEb nm:| sEb nm:| Etad padyam Shri Chediraj basabey namah |

Here I offer the water to wash the feet of Shri Chedira the king of the land j.

Offer the welcome rice; Take a little rice and place it in the offering plate:

e> aG YQ SR IEcidrAj be> aG YQ SR IEcidrAj be> aG YQ SR IEcidrAj be> aG YQ SR IEcidrAj bsEb nm:| sEb nm:| sEb nm:| sEb nm:| Esha argham Shri Chediraj basabey namah |

Here I offer the rice to welcome Shri Chediraj the king of the land.

Sprinkle littlewater at the base of the incense stand to signify its offer. Thenperform a quick arati.

e> }UpQ SR IEcidrAj bAsEbe> }UpQ SR IEcidrAj bAsEbe> }UpQ SR IEcidrAj bAsEbe> }UpQ SR IEcidrAj bAsEb Esha dhupa Shri Chediraj basabey namah |

Here I offerthe incense to Shri Chediraj the king of the land.

Sprinkle little water at the base of the lamp to signify its offer:

e> dIpQ SR IEcidrAj bAsEb nm:|e> dIpQ SR IEcidrAj bAsEb nm:|e> dIpQ SR IEcidrAj bAsEb nm:|e> dIpQ SR IEcidrAj bAsEb nm:| Esha deepa Shri Chediraj basabey namah |

Here I offerthe lamp to Shri Chediraj the king of the land.

Sprinkle little water on the food platter to signify its offer:


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etd nEbEdYQ SR IEcidrA etd nEbEdYQ SR IEcidrA etd nEbEdYQ SR IEcidrA etd nEbEdYQ SR IEcidrAj bAsEb nm:| j bAsEb nm:| j bAsEb nm:| j bAsEb nm:| Etad naivedyam Shri Chediraj basabey namah |

Here I offerthe food platter to Shri Chediraj the king of the land.

Offer a glass of water to drink. Sprinkle a little water on the glass waiting tobe offered:

etd pAnIyjlQ SR IEcidrAj bAsEb nm:|etd pAnIyjlQ SR IEcidrAj bAsEb nm:|etd pAnIyjlQ SR IEcidrAj bAsEb nm:|etd pAnIyjlQ SR IEcidrAj bAsEb nm:| Etad paniyajalam Shri Chediraj basabey namah |

Here I offerthe glass of drinking water to Shri Chediraj the king of the land.

Then pray with folded hands:

Jy QclS ej iw nfN jqja zJy QclS ej iw nfN jqja zJy QclS ej iw nfN jqja zJy QclS ej iw nfN jqja z r vffpe c c QclS ej a zz r vffpe c c QclS ej a zz r vffpe c c QclS ej a zz r vffpe c c QclS ej a zz

Om Chediraj namastabhyam shapgrashta mahamatey | Khustpipashanudey danta Chediraja namahstutey ||

I pay my reverence to you Oh ChedirajOh the great one you are cursed

Sufferin from hunger and thirst under restraint Accept my oblation.

Jy QclS hp rj Jy QclS hp rj Jy QclS hp rj Jy QclS hp rjOm Chediraja baso khsamaswa

Pardon for my faults Oh Chediraj

Hymn For Long Life Bu op Ayushyasukta

Jy Bu hn u hnw hn ju lnjq z f S ldedqj naw Shj nlc huw a zzJy Bu hn u hnw hn ju lnjq z f S ldedqj naw Shj nlc huw a zzJy Bu hn u hnw hn ju lnjq z f S ldedqj naw Shj nlc huw a zzJy Bu hn u hnw hn ju lnjq z f S ldedqj naw Shj nlc huw a zzJy Bu j j fh, hQp j fh,Jy Bu j j fh, hQp j fh,Jy Bu j j fh, hQp j fh,Jy Bu j j fh, hQp j fh,

hc x f bh ch SeRZ hc x f bh ch SeRZ hc x f bh ch SeRZ hc x f bh ch SeRZ fqdx rl x z fqdx rl x z fqdx rl x z fqdx rl x z pj qcNu, jju oh, jjh hQpu kSjep, pj qcNu, jju oh, jjh hQ pu kSjep, pj qcNu, jju oh, jjh hQpu kSjep, pj qcNu, jju oh, jjh hQ pu kSjep,

Jc Jc Jc Jc A AA AiSa iSa iSa iSa L jlp (Lefr L jlp (Lefr L jlp (Lefr L jlp (Lefr ---- jc AiSa L jkx) lSu zz jc AiSa L jkx) lSu zz jc AiSa L jkx) lSu zz jc AiSa L jkx) lSu zz


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Om aurbishwayu bishwam biswamaurshimahi| Prajantwasthardhinidheyhyasmai shatam jibem sharado bayam tey |Om aushmey me pabaswa, barchasey mey pabaswa, biduh prithibya

dibo janitrachrinwantapohadhah ksharanti ||Somo hodgaya mamayusheba

mamabrahmabarchasaya jajamansyardhai madabhijata kumarsya (kanya: kumarjya) rajya ||

May you have the life of this universe | May your life store the happiness of the autuman | May your life blessed, may your words be blessed,

May your image on this earth be devoid of all troubles May I the devotee (jajamana) seek your blessing Oh the Brahman,

That he/she be beautiful like the moon with long life, Bearing spiritual thoughts

And stay close to me as I pray for my boy/daughter ||

Adhivasis the auspicious beginning of a happy occasion like marriage,sacred thread and Annaprasan part of the Dashakarma. It symbolizesgifts and blessings from parents. A thatched platter is prepared, calledbarandala, on which various displays are placed, from stone to essence,all are considered sacred. Each item is offered to Vishnu and thentouched to the forehead of the child. This is with the goal that Gift ofGod be blessed on the child as he/she grows up. This ends up with theceremonial baran when the platter is touched to various parts of thechilds body and the lamp used for having the touch of Gods warmth.

GOOD WISH CEREMONY

Introduction to good wish or blessing ceremony( ai}bAs, Adhhivas )

Adhivas is the auspicious beginning of a happy occasion likeAnnaprasan one of the Dashakarma ceremony. It symbolizes gifts andblessings from parents. A thatched platter is prepared, called barandala,on which various displays are placed, from stone to essence, all areconsidered sacred. Each item is offered to Vishnu and then touched tothe forehead of the child. This is with the goal that Gift of God be


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blessed on the child as he/she grows up. This ends up with theceremonial baran when the platter is touched to various parts of thechilds body and the lamp used for having the touch of Gods warmth.

The Pituli is decorated pyramid-shaped dough of rice powder thatrepresents Ganesha in our sustenance. The barana dala commonlyincludes the following: Lamp, earth from Ganges River, sandalwood,small piece of stone, paddy, flower, a fruit (supari or beetle nut),swastik (a leaf with swastik sign or a metal with the sign), kajal (blacksoot for eye brow decoration), conch, vermillion (sindur), yogurt, ghee,gold, silver, white mustard, turmeric (or rochana).

Resolution for blessing ceremony

(Adhivas) pfSankalpa

Declaration of the goal or resolution ( pf,Sankalpa ) is the initial stepof the Upanayana ceremony. Take little water, few doop grasses, aflower, haritaki nut and a little rice in a kushi and declare the following.Insert here the appropriate date available from Internet under Bengalialmanac.

Materials used for Good wish ceremony: Pituli (A), symbolicGanesha and good wish platter or barandala (B) withessentials of life. These were previously offered to the

ancestors and carry their good wishes.

B


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ib>u ErAm tqst adY ib>u ErAm tqst adY ib>u ErAm tqst adY ib>u ErAm tqst adY ------------------------------------------------mAEs mAEs mAEs mAEs ------------------------------------------------pEx pEx pEx pEx------------------------------------------------ itEF vAkEr itEF vAkEr itEF vAkEr itEF vAkEr------------------------ EgA SR I EgA SR I EgA SR I EgA SR I ------------------------------------------------ EdbSm N: EdbSm N: EdbSm N: EdbSm N: (((( jZhL jZhL jZhL jZhL))))

v v v v Efeue Efeue Efeue Efeue Lj Lj Lj Lj i a i a i a i a ai}bAsn kmA ai}bAsn kmA ai}bAsn kmA ai}bAsn kmA hQ hQ hQ hQ------------------------ EgA SR I EgA SR I EgA SR I EgA SR I ------------------------------------------------ EdbSm N: EdbSm N: EdbSm N: EdbSm N: (((( fa fa fa fa )))) kir kir kir kir >Y >Y >Y >Y

((((f SL f SL f SL f SL:::: ---------------- EgA SR I EgA SR I EgA SR I EgA SR I ---------------- EdbSm N: EdbSm N: EdbSm N: EdbSm N: kir>YAim) kir>YAim) kir>YAim) kir>YAim)Vishnurom tatsat adya --- masey --- pakshey ---- tithou bhaskarey

---- gotra shri ---- debasharmana (pupil)Shubha upanayana karmangibhuta adhibasana karmaham

--- gotra Shri --- debasharmana (pita) karishey(Pujaka: --- gotra Shri --- debasharmana karishyami)

On this auspicious day of ---- month, ----- lunar fortnight ----in I, of gotra --- name ---- (pupil)

on the occasion of the sacred thread ceremony I of --- gota Shri --- debasharman (father) performing the

Adhivasceremony (sacred blessing)(in case of priest: ---- gotra --- debasharmana

performing for the father)

The boy sits next to the parent. Each item of Barandala (or the wholebarandala) is first offered to god by touching the Holy pitcher orNaryana and then touched to the forehead and heart of the boy who isgetting ready for the Upanayana.

Blessing ceremony ai}bAs Adhivas

Pick up the sandalwood paste that is kept I a bowl on the barandalaoffer it to Narayana and then on the forehead and heart of the boy. Thesandal wood carries a heavenly fragrance and it is related so anauspicious beginning.

aEnn gEn aEnn gEn aEnn gEn aEnn gEn Apx n Apx n Apx n Apx n ---------------- ((((jZhL jZhL jZhL jZhL)))) v v v v Efeue Efeue Efeue Efeue km iN ai}bAsnm km iN ai}bAsnm km iN ai}bAsnm km iN ai}bAsnm u u u u zzzz Anena gandhena asyah Shriman --- (pupil)

Shubha upanayana karmani Adhivasanamastu ||


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I am offering herewith the sandalwood pasteon the occasion of Adhivas.

Pick up a few paddy grains (dZ ) with durba grass from the baran dalaand offer it to Narayana. Then put it on the head of the child. ( durba grass seeks immortality and rice represents wealth and prosperity).

anyA }ANYA asY: anyA }ANYA asY: anyA }ANYA asY: anyA }ANYA asY: n n n n ---------------- ((((jZhL jZhL jZhL jZhL)))) v v v v Efeue Efeue Efeue Efeue km iN ai}bAsnm u km iN ai}bAsnm u km iN ai}bAsnm u km iN ai}bAsnm u |||| Anaya dhanya asyah Shri --- (pupil)

Shubha upanayana karmani Adhibasanamastu || I am offering the paddy to Narayana and seeking his blessing for the

well being of the pupil.

Ghee symbolizes prosperity. Pick up a little ghee from the bowl placedin barandala, offer to the holy pither (Narayana) and put on theforehead of the child.

aEnn G< Etn asY: aEnn G< Etn asY: aEnn G< Etn asY: aEnn G< Etn asY: n n n n ---------------- ((((jZhL jZhL jZhL jZhL)))) v v v v Efeue Efeue Efeue Efeue km iN ai}bAsnm u km iN ai}bAsnm u km iN ai}bAsnm u km iN ai}bAsnm u |||| Anaya ghreetena asyah Shri --- (pupil)

Shubha upanayana karmani Adhibasanamastu || I am offering the ghee, wishing prosperity of the pupil,

on the occasion of auspicious Adhibas.

Swastika represents divine protection in Vedic tradition. Pick theSwastika from the barandala, touch it to the holy pitcher and then touchto the forehead of the child.

aEnn i aEnn i aEnn i aEnn i Ekn asY: Ekn asY: Ekn asY: Ekn asY: n n n n ---------------- ((((jZhL jZhL jZhL jZhL)))) v v v v Efeue Efeue Efeue Efeue km iN ai}bAsnm u km iN ai}bAsnm u km iN ai}bAsnm u km iN ai}bAsnm u |||| Anaya swastikena asyah Shri --- (pupil)

Shubha upanayana karmani Adhibasanamastu ||With Swastika (divine protectio) in my hand

I pray Lord Narayan to protect the pupil from all evils.

Vermillion is the red colored powder which is used in the parting ofmarried women. Its use recalls women power through Durga and Kali.It is offered to the Narayana and then placed on the forehead of the boy.The vermillion is symbolic of protection.


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aEnn isdu Ern asY: aEnn isdu Ern asY: aEnn isdu Ern asY: aEnn isdu Ern asY: n n n n ---------------- ((((jZhL jZhL jZhL jZhL)))) v v v v Efeue Efeue Efeue Efeue km iN ai}bAsnm u km iN ai}bAsnm u km iN ai}bAsnm u km iN ai}bAsnm u |||| Anaya sindurena asyah Shri --- (pupil)

Shubha upanayana karmani Adhibasanamastu || I am putting this vermillion with prayers for protection.

The practice of putting the lamp soot on the eye brows and on theforehead of children bears the idea of barring the evil spirit to comenear the child. It is age old tradition, now not practiced, but the ritualscontinues. The loving mother undertakes all protectionsfor her childeven that falls beyond the realm of scientific reaboying. Pick up thesoot container, offer it to the holy pitcher and than put a bit on theforehead.

aEnn kEln asY: aEnn kEln asY: aEnn kEln asY: aEnn kEln asY: n n n n ---------------- ((((jZhL jZhL jZhL jZhL)))) v v v v Efeue Efeue Efeue Efeue km iN ai}bAsnm u km iN ai}bAsnm u km iN ai}bAsnm u km iN ai}bAsnm u |||| Anaya kajjalena asyah Shri --- (pupil)

Shubha upanayana karmani Adhibasanamastu || I am putting this lamp soot on the forehead to bar all evils of life.

Conch (sankha) is an integral part of all Hindu festivals. When oneputs the conch on the ear, it gives a strange sound due to interaction ofechoes. One can feel the primordial sound of the universe. Offering ofthe sankha seeks the divine blessing. After touching the holy pitcherand the forehead of the child, blow the conch to herald the occasion.

aEnn SQEn asY: aEnn SQEn asY: aEnn SQEn asY: aEnn SQEn asY: n n n n ---------------- ((((jZhL jZhL jZhL jZhL)))) v v v v Efeue Efeue Efeue Efeue km iN ai}bAsnm u km iN ai}bAsnm u km iN ai}bAsnm u km iN ai}bAsnm u |||| Anaya shankhena asyah Shri --- (pupil)

Shubha upanayana karmani Adhibasanamastu || I am offering this conch to seek the divine blessing of the Lord.

The fire of the lamp has unlimited divine energy. The lamp on thebarandala is picked up, it is shown to the Narayana, and then thewarmth of the flame is given to the head, heart and cheeks of the child.The flame carries the warmth of the God in the form of energies oflight and heat.

aEnn dIEpn asY: aEnn dIEpn asY: aEnn dIEpn asY: aEnn dIEpn asY: n n n n ---------------- ((((jZhL jZhL jZhL jZhL)))) v v v v Efeue Efeue Efeue Efeue km iN ai}bAsnm u km iN ai}bAsnm u km iN ai}bAsnm u km iN ai}bAsnm u ||||


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Anaya deepena asyah Shri --- (pupil)Shubha upanayana karmani Adhibasanamastu ||

am offering this lamp to Lord in the name of my childWith the hope of getting His enlightenment through his/her life

Offer the bowl ofturmeric paste to Narayana and then put on theforehead of the child:

Aeu ql Aeu ql Aeu ql Aeu ql asY: asY: asY: asY: n n n n ---------------- ((((jZhL jZhL jZhL jZhL)))) v v v v Efeue Efeue Efeue Efeue km iN ai}bAsnm u km iN ai}bAsnm u km iN ai}bAsnm u km iN ai}bAsnm u |||| Anaya haridra asyah Shri --- (pupil)

Shubha upanayana karmani Adhibasanamastu ||

This turmeric paste will be used in Gayehalud which is done after thetying of the mangalasutra.

Tying auspicious thread

mlsu Mangalasutra

Pick seven strands of yellow thread (called sacred thread or mlsu ))))from the barandala. Offer it to Narayana by touching to the holy pitcherand then to the Narayana Sheela while chanting the following:

aEnn mlsu En asY: aEnn mlsu En asY: aEnn mlsu En asY: aEnn mlsu En asY: n n n n ---------------- v v v v Efeue Efeue Efeue Efeue km iN ai}bAsnm u km iN ai}bAsnm u km iN ai}bAsnm u km iN ai}bAsnm u |||| Anena mangalasutrena asyah Shri --- (pupil)

Shubha upanayana karmani Adhibasanamastu ||Take a bunch of red thread from the barandala and

tie on the hand of the child.

While tying the thread, whole heartedly pray to Narayana to protecthim/her throughout his/her life. After offering to Lord Vishnu tie thethread on the right wrist of the boy.

nm: ElAEkY JAin vu tAin AbrAin crAin c| nm: ElAEkY JAin vu tAin AbrAin crAin c| nm: ElAEkY JAin vu tAin AbrAin crAin c| nm: ElAEkY JAin vu tAin AbrAin crAin c| bR A bR A bR A bR A----ib> ib> ib> ib>----u iSb: sAQ rxAQ ku b u tAin Em| u iSb: sAQ rxAQ ku b u tAin Em| u iSb: sAQ rxAQ ku b u tAin Em| u iSb: sAQ rxAQ ku b u tAin Em|

Namah trilokya jani bhutani sthabarani charanicha Brahama Vishnu Shibai Sadhyam raksham kurbantu tani mey ||


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In the name of the divinity, this security thread may protect from all evils, fixed or moving,

By the grace of Brahma, Vishnu and Shiva,who will always protect the child.

Mangalasutra acts as the security band that reminds the child of divineprotection to face the inevidable adversities of life.

Collective Good Wish

The platter of good wish (barandala) may have many more thingsplaced according to family and community tradition. Hence, beforeconcluding the Adhibash, the entire barandala is held with both handsand five married ladies participate in doing baran to the child.

anyA sb dR bYA asY: anyA sb dR bYA asY: anyA sb dR bYA asY: anyA sb dR bYA asY: n n n n ---------------- v v v v Efeue Efeue Efeue Efeue km iN ai}bAsnm u| km iN ai}bAsnm u| km iN ai}bAsnm u| km iN ai}bAsnm u| Anena sarbadrabya asyah Shri --- (pupil)

Shubha upanayana karmani Adhibasanamastu ||

I offer rest of the things of the platterwith my good wishes in the name of the Lord

Wishing the child all the best as he enters into his new life.

After Adhibash, the child is taken for the Gaye Halud.

Ceremonial bathNu qm cGayehalud

After the Adhivas the boy goes for head shave followed by aceremonial bath out in the courtyard (if it is summer, or in the shower)ointed with the consecrated turmeric. At this point ancestral worship( h n ) may be continued by the father while the mother, along withother relatives, takes the boye for his head shave and Gayehalud. Inmodern time, instead of shaving, some hair is chipped of for the sake ofritual. After the bath the boy waits until the ancestral worship is done.


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OBEISANCE KUSH BRAHMAN(A Link to Ancestors)

Brahmin,for ancestral worship, is made from kush grass. It acts as a liaboybetween the mortal world of ours and the world of spirits, the resting place ofthe souls of our ancestors. We bring our imagination to lifewhile we seek blessing from them.

The process of making the Brahmin from the kush is asfollows:Wet the kush overnight in order to make it soft forbending. Select three kush strands for each Brahmin. Lineup the thick bottom and roll up like making rope. Cut the tip to about sixinches length (do not use your nails, cut with a knife or edge of the kushi).Then make a two-and-half loop ( aA#AH p^ YAc) on the narrow end of the kushgiving it the look of a human figure with the loop as the head and the end ofthe kush sticks out like the hair tail of the Brahmin.

Resolution

Take the kushi with little water and place it on left palm. Put in it littlerice, a flower and the haritaki. After the completion of the resolutionchant, turn over the kushi on the offering plate and sprinkle a littlewater on it. Note: Skip the name of the perboy still living.

ib>u ErAm tdsq adY ib>u ErAm tdsq adY ib>u ErAm tdsq adY ib>u ErAm tdsq adY ------------------------ mAEs mAEs mAEs mAEs ------------------------ pEx pEx pEx pEx ------------------------ itEF vAkEr itEF vAkEr itEF vAkEr itEF vAkEr------------------------ EgA SR I EgA SR I EgA SR I EgA SR I ------------------------ EdbSm N: EdbSm N: EdbSm N: EdbSm N: ((((iptA iptA iptA iptA))))

tsY pu tsY pu tsY pu tsY pu ---------------------------- EgA SR I EgA SR I EgA SR I EgA SR I ---------------------------------------------------------------- EdbSm n: EdbSm n: EdbSm n: EdbSm n:

v v v v Efeue Efeue Efeue Efeue km in nAidmuKsY km in nAidmuKsY km in nAidmuKsY km in nAidmuKsY iptAmh iptAmh iptAmh iptAmh ------------------------ EgA SR I EgA SR I EgA SR I EgA SR I -------------------- EdbSm n:, EdbSm n:, EdbSm n:, EdbSm n:,pR iptAmhpR iptAmhpR iptAmhpR iptAmh -------------------- EgA EgA EgA EgA SR I SR I SR I SR I ---------------------------- EdbSm n:| EdbSm n:| EdbSm n:| EdbSm n:| mAtA mAtA mAtA mAtA ---------------------------------------- EgAA EgAA EgAA EgAA ---------------------------- bAlA EdbI, bAlA EdbI, bAlA EdbI, bAlA EdbI,

mAtAmhI mAtAmhI mAtAmhI mAtAmhI ------------------------------------------------------------ EgAA EgAA EgAA EgAA ------------------------ EdbI, EdbI, EdbI, EdbI,pR mAtAmh pR mAtAmh pR mAtAmh pR mAtAmhI I I I ------------------------------------------------ EgAA EgAA EgAA EgAA ---------------------------- EdbI EdbI EdbI EdbI


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aAvu YdAiyk aAvu YdAiyk aAvu YdAiyk aAvu YdAiykSR A k EbY o^ dv my SR A k EbY o^ dv my SR A k EbY o^ dv my SR A k EbY o^ dv my bR AN ah bR AN ah bR AN ah bR AN ahQ kir Q kir Q kir Q kirE EE E>Y| >Y| >Y| >Y|

On this auspiocious day of the Lord, of --- month --- lunar fornight ---- dayOf --- gotra Shri --- (Father)

His boy --- gotra Shri --- I resolve to perform the ancestral worship (Nandimukh) for his Upanayana

On the occasion of ancestral worship in order the seek the blessing ofGrandfather ---- Gotra --- name

Great grandfather ---- Gotra, Shri --- debasharmana Mother ---- gotra ---- Shrimati --- deviGrandmother --- gotra Shrimati --- devi

Great grandmother ---- gotra Shrimati --- devi(continue with the names of maternal grandfather and maternal

grandmother,ancestory of mothers side of the child).

On the occasion of ancestral worship I am performing my dutyby making my offerings to the Brahmin made of durba grass.

Note : In todays world, the ancestory of the child belongs equally to thefather as well as to the mother. Hence, the ancestory of the mother must bedeclared, although not fully recognized in the scriptures.

Worship of Kush Brahman bR An f S Brahman puja

Prepare three Brahmins for the worship The Gods line, the paternal lineand the maternal line Edbpx, ipt


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Om gahndha dwara duradharsham nityapushtam karishinim | Ishwarim sarbabhutanam tamihopahbhaye shriam ||

May this sandalwood ointment always enrich you And the presence of God in all forms is felt as I spread on you.

Hold the kush-Brahmin between the pointing finger and thumb of the lefthand and pour water from the Kamandalu on the Brahmin while chanting themantra. Repeat this with two other Brahmins.

o shsR SI> A: pu r>: shsR Ax shsRpAq |o shsR SI> A: pu r>: shsR Ax shsRpAq |o shsR SI> A: pu r>: shsR Ax shsRpAq |o shsR SI> A: pu r>: shsR Ax shsRpAq | p i jw p i jw p i jw p i jw pah a Aaacn mj zz pah a Aaacn mj zz pah a Aaacn mj zz pah a Aaacn mj zz

etq AinEyAdkQo^ dv myetq AinEyAdkQo^ dv myetq AinEyAdkQo^ dv myetq AinEyAdkQo^ dv my h Zi ejx h Zi ejx h Zi ejx h Zi ejx|||| Om sahasra Shirsha Purushah sahasrakshah sahashrapat |Sa bhumim sarvatam spastwa atyatishtha dashangulam ||1||

With thousand heads of the Lord covering the land of thousand stepsand

yet leaves space for ten fingers (story related to Vamana Avatar ofVishnu

leaving only the length of ten fingers for the devotee to stand Here is the water for His bath. ||1||

Alternate: The supreme Person exists enveloping the whole manifestUniverse, cognizing through every mind, seeing through every eye and

working through every limb (sahashrapat) nay He existstranscending the Universe.

Placement of Brahmin

After bath the Brahmins are placed in a particular format which isshown on the figure. The seat

08 upanayana for internet 9-26-2013

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