Having discussed ‘Dainandina Karyas’ or the Essential Daily activities, Dharma Sindhu proceeded with the decscription of ‘Kaamya-Naimittika Karyas’. Samskara Vichara: To recall the details of Samskaaraas, a Dwija is required to undergo sixteen Samskaaraas viz. Garbha daana, Pumsavana, Anavalobhana, Seemantonnayana, Jaata Karma, Naama Karma, Nishkramana, Annapraashana, Choula Karya, Upanayana, Mahaa naamnaadi Vrata Chatush -taya, Samaavartana, and Vivaaha. Jata Karma, Naama Karma, Nishkramana, Anna Praashana, Chooda Karma, and Vivaha are the six Samskaraas required for women of which Vivaha is with Mantras and the rest are without Mantras. Garbha daana and Seemanta are common to women. However Brahma Purana asserted : Vivaha Mantram Samskaaram Shudropi labhataam sada/ ie. Kapilaa ksheera paanena Brahmani gamanenacha, Vedaakshara vichaarena Shudras chandaa -lataam vrajet/ But in Katyaayana Sutras imply from the statement : Shaavayetchaaturo varnaan, krutwaa Brahmana magratah/ The inference is that among the Four Vranas, Brahmanas occupy prime place; in other words, there is no strict bar but what ever is done for them through Brahmanas is fruitful to them; in case a Sudra engages a Brahmana and performs ‘Veda mantra yukta Homaabhishekaas’ would indeed be qualified the fruits of such actions. In any case, the Sarva Sadhaarana Dharmas to all Varnas are specified viz. Ahimsaasatyeyasteya shouchendriya nigraha daana shama dama kshayaadyayah Shudraadi Sarva saadhaaranaa Dharmaah Parapada praapakaah/ (Ahimsa, Satya, Asteya, Shoucha, Indriya Nigrah, Daana, Dama, Kshama etc. are the common Dharmas to one and all the Chatur Varnas leading to ‘Paramapada’).
Vaapi Kupaadyutsarga ( Digging of Wells and Small Water Bodies) : Either to a village or in a house, the digging of wells or small water bodies either in the middle or Southern Direction or the Sub Directions of Agneya-Nirruti-Vayavyas would not yield beneficient results; all other directions are auspicious. Such diggings of Vaapi-Kupa-Tatakaas are best done in Uttaraayana Maagha upto Six months ahead in Shukla Pakshas. Kartika-Margasirsha months are also good enough if there is an apprehension of dwindlng water levels on Earth. But in Chaturmaasaas and Shukraastamaas, digging works be avoided. Jala Pratishtha or Installation of Water Sources is best done in the Nakshatras of Ashwini, Rohini, Mriga Sheersha, Pushya, Makha, Uttara, Uttaraashaadha, Uttaraa -bhadra, Shatabhisha , Hasta, Jyeshta, Anuraadha, and Revati; of the Tithas the best once are Vidiya, Tritiya, Chaturthi, Panchami, Saptami, Dashami, Ekadashi, and Trayodhashi; or of the best days like Budha , Guru-Shukra and Soma. If the digging of done otherwise, that water should not be utilised. Again, once installed if such wells or water bodies are not used for long, the water is not to be utilised unless Chandrayana Vrata be observed before use. Vrikshaadiropana (Gardening): The best time for initiating the act of gardening or to install new plants or trees would be in the ideal Nakshatra-Tithi-Vaara times. The best Nakshatras are Ashwini, Rohini, Mrigaseersha, Pushya, Magha, Uttara, Uttaraashaadha, Uttaraabhaadra, Hasta, Chitra, Vishakha, Anuradha- Moola-Shatabhisha- Revati. Asleshaayaam Soma Vaarassomey Lagney balaadhikah, Yogesmin ropayedikshum kadali kramukaadikaan/ (The ideal time for planting sugarcane, plantain and nutmeg is on Mondays in Aslesha Nakshatra, Soma Lagna when Chandra is strong). Naarikelaanvapeyd bhumaa vasinyaam lagnageravou, Naaga valleem Gurou lagney chandrey chaamshastitey sati/ (In Ashwini Nakshatra when Surya is in Lagna, Naariyal or coconut plants be sown in Bhumi, and in Brihaspati Lagna in Chandra lagnaamsha, betel leaf creepers be planted.
Murti Pratishtha (Installation of Deva Idols): Pratishthaa Sarva Devaanaam Vaishakha Jyeshtha Phalguney, Chaitretusyadwi -kalpena Maaghe Vishnanya Murtishu/ Soumyaayaney Shubhaa proktaa ninditaa Dakshinaayaney/ (The Pratishtha of all types of Devas is most auspicious in Vaishakha-Jyeshtha-Phalguna Months ; Chaitra Month is of Vikalpa or of medium value; Magha Month it is auspicious to perform the istallation for all other Devas excepting of Vishnu Bhagavan. Murti Pratishtha is most suited in Uttaraayana but not in Dakshinaayana. However some Vedic Experts feel that in Dakshinayana too, the Pratishtha of Sapta Matrikaas, Bhairava Murti, Varaha Murti, Nrisimha Murti, Tri- Vikrama Murti, and Devi Murtis could be installed in Dakshinaayana also. Vishnossha- staas Chaitra Maasaashwina Shraavanakaa api, Maagha Phalguna Vaishakha jyeshthaashaadha sahaassucha/ Shaavanecha na bhasyecha Linga Sthaapana muttamam/ (For Vishnu Sthaapana, the ideal months are Chaitra- Ashviyuja and Shravanas; to install Shiva Linga, the suitable months are Maagha- Phalguna-Vaishakha- Jyeshta- Ashadha- Margasirsha-Shravana- Bhadrapadaas). Devyaa -maagheshwiney maaseyt-Uttamaa sarva kaamadaa/ (For Devi Pratishtha, the months of Maagha, and Ashwiyuja are the best). Sarva Devataa Pratishtha is appropriate in the Nakshatras other than Ashwini, Rohini, Uttara, Uttaraashaadha, Uttaraabhaadra, Mrigasirsha, Punarvasu, Pushya, Hasta, Chitra, Swati, Anuradha, Shravana, Dhanishtha, Shatabhisha, and Revati as also all the days other than Saturdays and Tuesdays; the Darsha Riktaati Rikta Tithis are also not suitable). Vishnu Pratishtha is excellent on Dwadashis coinciding with Shravana, Krittikaadi and Vishakhaanta Nakshatraas. Chaturthi is the most ideal for Ganesha Pratishtha. Navami with Moola Nakshatra is the most ideal for Devi Pratishtha. Like wise, the Nakshatras concerned to distinct Devas are to be taken into significance like Ardra for Shiva Bhagavan, Hasta for Surya Deva and so on. Hantrartha heenaa kartaaram Mantra heenaa tu rutwijam, Striyam lakshana heenaatu na pratishthaa samoripuh/ (In the event of Murti Pratishta, if the Karta is short of money then it would be inauspicious for him; if the Pratishtha suffers from insufficiency of Mantras, then the Ritwicks would face ‘Arishtaas’ or great risks of life; if there is deficiency of the Pratima, then the Kartha’s women are would have to face the consequences.) Brahmaatu Braahmanai sthaapyo Gayatri sahitah Prabhuh, Savarnaistathaa Vishnuh pratishthaapya ssukaadhibih/ (As Brahma is along with Gayatri, Brahmanas should do the Pratishtha of Gayatri Murti. Like wise, Vishnu Pratishta is to be done by the Public who are all in the quest of happiness.) Maatru Bhiravaadyaah sarvey, Shiva Lingam Yati naapi/ (Matru Bhiravaadi Pratimas might be installed by any body, while Yatis are required to perform the Pratishtha of Shiva Linga.) Nutana sthapitam Lingam Stree Shudrovaapi na sprushet/ In the context of Shiva Pratishtha, women do not have the approval of playing any role. Shudrovaa nupaveetovaa Striyovaa patitopavaa, Keshavam vaa Shivam vaapi sprushtwaa Narakamasnutey/ One should face North while worshipping a Pratima facing the East. If it is a ‘Chala Vigrah’ or a moveable Murti, only Brahmanas could perform formal Puja. A Pratima could be prepared of Gold, Silver, Copper, Mrittika, Stone, Dhaatus or alloys, Pearls, brass or bronze. Its size might vary from the height of an Angushtha to a foot but should not be higher. Some persons make the worship-worthy Pratimas out of wood, lac and such other material also. There is no need to set up Yantras underneath the Pratimas nor there is need for ‘Nitya Snaana’ or regular wash, excepting perhaps on ‘Parva Dinaas’ or festival / significant days so that they are cleaned up. Pancha Sutri Nirnaya: The height, width and circumference of a Shiva Linga as also the measurements of its base and Soma Sutra measurements are called ‘Pancha Sutras’. Taking into account the Linga ‘Siro vistara’, the Linga’s height and the Linga’s circumference, the ‘Peetha’ or base of the Linga should be made in a circular manner so that the the circumference of the Peetha should be double of the Linga’s measurement. It must be ensured that two Lingas are worshipped in the same house: Grihey Linga dwayam naarcham Saalagraamadwayam tathaa, Dwechakrey dwaarakaayaastu naarcheyet Surya dwayam tathaa/ Shakti trayam Tri Vighnesham dwousham bhunaarchayetsudhih/ (In the same house, there should not be the worship of two Shiva Lingas, two Shaala graamaas, two Dwaraka chakraas, two Suryaadhishthaanaas, three Shaktyadhishtaanaas and several Vighneshaadhistaanaas and two Shankhas.) Also, Naarchayeccha tathaa Matsya Kurmaadi Dashakam gruhey/ (In the same house, there should not be the worship of Dashavataaras together.). There should not also be a Puja of Pratimas half burnt, partly mutilated, or broken, although a shalagrama broken or spoilt could be worshipped. Salagraama daana is equivalent to Prithvi daana. Brothers must observe separate Devatarchana, Agnihotra, or Brahma Yagna.
Shaalagraama Puja: Saalagraama shilaakreetaa madhyamaa yaachitaadhamaa, Ukta lakshana sampanna paaramparya kramaagataa, Uttamaasaatu Vigneyaa Guru dattaatu tatsamaa/ ( A saala -graama which is bought has a medium value, the one requested for and obtained is of low value, the one that is secured from family tradition is of considerable propitiousness and that which is received by Guru is indeed the best).Tatraapyaamalaki tulya pujyaa sukshmeva yaa bhavet, Yathaa yathaa shilaa sulshmaa tathaasyaattu maha phalaa/ Yava maatram tu gartasswaadyavaartham Linga -muchyatey, Shiva naabhi ritikhyaatastrishu lokeshu durlabhah/ (A shalagrama of the size of a small Amla fruit is most worthy of worship. A tiny sized seed-like Shaalagraama is indeed very rare to procure and is called as ‘Shiva Naabhi’). A saalagraama once installed and invoked in a ‘Praana Pratishtha’and detailed puja, needs to be worshipped with daily puja but need not be formally bathed or treated with regular ‘Sampro -kshana’etc. Thus the daily Puja vidhana does not require Prana Pratishtha, Prokshana, Aavahana; but the Naamas of Vaasudeva, Sankarshana, Pradyumna, Aniruddhaadi be recited along the Puja; it is stated that Vaasudeva has five Chakras, Sankarshana has seven, Pradyumna six, and Aniruddha eleven. Vishnu preetikaram nityam Tulasi kaashta chandanam, Kaartikey ketakee Pushpam yena dattam Hareyh Kalou/ Deepa daanaancha Devarshey taaritam tena Vaikulam/ ( The person who lights a deepa with Tulasi Kaashtha chandana and offers Ketaki Pushpa as also gives away Deepa Daana to Shri Hari in Kartika Maasa leads his entire Vamsha to Salvation.) Again, Agraahyam Shiva Nirmaaly- am Patram pushpam phalam jalam, Saalagraamasya samspra shaat Sarvamyaati pavitrataam/ (In the case of Shiva Linga Puja, Patra-Pushpa-Phala Nirmaalyaas are forbidden to take away by the devotees, but in the case of Saalagraama the Archana material could be taken away as the Nirmalya. Salagrama Puja is to be done with the middle finger and Anamika finger while nirmalya is to be picked up by Angushtha and Tarjani fingers. In case Saalagrama Puja is performed with Bhasma Tripundra and Rudraaksha Maala then Maha Deva would be immensely pleased too. Rudraaksha-Tulasi Maalaa Dharana/ Samskaara: Wearing Rudraksha Maala has to be accompanied the Mantras and also having applied ‘Panchaamrita’ and ‘Pancha -gavyas’.Rudraakshasya Pratishthaayaam Mantram Panchaaksharam tathaa, Triambakaadi Mantram cha, Tathaa tatra prayojayet/ (While wearing Rudraaksha Maala, the ‘Triyambika Mantra’ and ‘Panchaakshari Mantra’ be recited.) The beads of the Mala must have hundred eight, or fifty four or atleast twenty seven. The Japa Maalaas before wearing should be treated with Pancha gavyas and after wash, should recite Om- Hreem- and the Sanskrit Alphabets viz. Am-Aaam-Im-Eem-Vum-Voom-Rum-Room- Lum-Loom-Aem-Aim-Am-Aah-Kam-Kham- Gam-Gham- Gnyam- Cham- Chaam- Jam- Jham-Inim- Tam-Tham-Dam-Dham-Nam-Tam-Tham-Dum-Dham-Nam-Pam-Pham-Bum-Bham-Mam-Yam-Ram-Lam-Vam-Sham-Sham-Sam-Hum-Llam and Ksham/ Thereafter these fifty Maatrikaas and a Maala of Ashwattha Patraas be coincided in a Nyasa with the following Five Mantras: Om Sadyo jaataam, Vaama Devaaya, Aghorebhyo, Tatpurushaaya, Ishaana-ssarva Vidyaanaam/ The Maala be then washed with Pancha gavyaas again, perform Prokshana with cold water, apply Gandha with Vaamana Deva Mantra, give Dhupa with Aghora Mantra, apply chandana and Kasturi with Tatpuurusha Mantra and perform Abhimantrana of each bead with Aghora Mantra and finally worship with ‘Panchopachaaraas’. Rudraaksha Dhaarana Vidhaana: Rudraakshaan Kantha deshey dashana parimitaan Mastakey Vimshatidwye, Shat Shat Karna Pradeshey Karayugala krutey Dwaadasha Dwaadashaaiva, Baahyaa -rindoh kalaabhirnayana krutey chaiva mekam Shikhaayaam Vaksha -syashtaadhikam yah kalayati shatakam, Saswayam Neela Kanthah/ (A person who wears thirty two beads around the neck, six each around the ears, forty on the head, twelve each on wrists, sixteen each on hands, one each on the eyes, one on tuft and hundred eight on the chest is as good as Nilakantha and one could attain Rudrapada.) Shiva-Vishnu Snaana Vichara: Lingaabhyangana is to be executed as follows: Pancha vimshatphalam Lingeyshyabhyam gamkaara yedadha, Snaapayet -tilatailascha kara yantrod bhavaisshivam/ (Abhyan -gana Snaana is to be performed by applying twenty five ‘palaas’ of sesame oil around the Shiva Linga). This would be followed by Maha Snaana: Payodadhighrita kshoudra sharkaaradyaistatah kramaat, Shivasya sarpishaa snaanam proktam palashateynavai/ Taavata Madhunaachaiva dadhnaapi payasa -picha, Palasaardha sahasrena raneynai vaikshavenacha/ Bhaktyaa choshnodakai sshitodakai samsnaa -pa yecchivam/ (The Maha Snaana is performed to Bhagavan Shiva with milk, curd, ghee, honey, sugar etc. with hundred each of the ‘Palaa’ measures by turns of each of the materials alternatively by hot and cold waters). Vishnu Panchamrita Snaana is also to be done: Shri Vishnum Ksheera dadhyaadyaih kramaaddasha gunottaraih, Snaapayekinchi dushnaischa Ksheeraadyaih Pancha bhissamaih/ (The Panchamrita Snaana is done with milk, curd etc. with hot and cold waters to Bhagavan Vishnu). Vishnwaadi Panchaayatana: Vishnu Panchaayana denotes that with Vishnu Pratima in the middle and other Devataas around him: Vishnur madhye Shive bhaasya Suryaaryaa Isha dikramaat, Shambhur madhye Vishnu Surya Gajaaswaaryaastathaa kramaat/ Ravou madhyagatey Rudra Ganesyaachuta Shaktayah, Madhye Devi Vishnu Shiva Ganesha Ravayah kramaat/ Madhye GanapatirVishnu Shiva Suryaambikaastathaa, Ishaanaadika kramenaiva Panchaayatana Panchakam/ ( Keeping Vishnu Murti in the middle and Shiva-Ganesha-Suryaabikas in directions starting from Ishaana Disha is called Vishnu Panchayatana; Shiva in the middle and Vishnu-Surya-Ganesha-Ambika in other directions commencing from Ishana is called Shiva Panchaayatana; similarly Surya in the middle and Rudra-Ganesha-Vishnu-Shaktis around from Ishana again is Surya Panchayatana; Devi in the middle and Vishnup-Shiva-Ganesha-Suryas from Ishana is Devi Panchayatana and finally Ganesha in the middle and Vishnu-Shiva-Surya-Ambikaas from Ishana is called Ga nesha Panchaayatana. Hence the pattern of Panchaayatana.
Keshavaadi Naama Dhyana Shlokaas: Dharma Sindhu narrated the Keshava Naama Dhyana Ekadasha Shlokas: Keshaveschaturbahor Dakshinordhwa karam kramaat, Shanka Chakra Gadaa Padmaayudhaih Keshava Uchyatey/ Narayanah Padma Gadaa Chakra Shakhaayudhaih kramaat, Madhavas chakra shankaabh- yaam Padmena Gadayaabhavet/ Govindo Gadayaa Padma Shankha Chakraih kramaadvhavet, Vishnuh padmena shankhena chakrena Gadayaa kramet/ Shankha Padma Gadaa Chakrair Madhusudana Eritah, Trivikramo Gadaa Chakra Shankha Padmairanukramaat/ Vaamana sshankha Chakraabhyaam Padmena Gadayaapicha, Chakrena Gadayaa shankha padmaabhyaam Shridharahsmritah/ Hrishikesha smritah chakra Padma shankha Gadaayudhaih, Padmanaabhah Padmachakra Gadaa Shankhaih kraamats -mrutah/ Damodara sshankha Gadaa Chakra Padmai -rudeeryatey, Samkarshana Shankha Padma Chakra –yudhaih/ Vaasudeva sschakra Gadaa Padma Shankaakhya Lakshanaaih, Pradyumna ssyaacchhaankha Gadaa Padma Chakraih kramaadhrutaih/ Aniruddho Gadaashankha Padma chakrairanukramaat, Padma Shankha Gadaa Chakraayudhaissaat Purushottamah/ Adhokshajo Gadaa shankha chakrapadaih karasthitaih, Narasimhaha padma gadaa shankhachakraayudhair bhavet/ Achyutah padma chakraabhyaam shankhena gadayaakramet, Janaardanah chakrashankha gadaa padmaadhya baahubhih/ Upendro gadayaa chakra padmashankha -anchitaih karaih, Chakrapadma Gadaa Shankhaih karasthaissyaat kramaad Harih/ Shri Krishnaabhyo gadaa padma shankha chakra shankhairmato Vibhuh/ Iti Proktaah Keshavaadi chaturvimshati Murtyayah/ (Vishnu with the twenty four popular names of His is described with the details of his four hands and the four ‘Ayudhas’ that are carried by Him).
Deva Pratishtha Prayoga: The procedure of Deva Pratishtha commences with the Karta’s selection of a suitable Place, construct an ‘Agni / Homa Mandapa’of twelve measures of a normal mid-hand, identify a Homa Kunda of a ‘hasta’s’ measure of square in the East or Ishana of the Mandapa and install Agni with the Sankalpa: Asyaam Murtou Lingevaa Devataa saannidhyartham Deergaahur -lakshmee Sarva Kaama Samruddhyakshayya sukha kaamomu Deva Murti pratishthaam karishye/ The Sankalpa would be followed by Swasti vaachanaas, Naandi Shraaddhaanta, Acharya Varana and Ashta/ Chatur Ritwija Varana. Acharya would then purify the Bhumi with kushodaka prokshana with the Mantra: Apohishthaa mayo –bhuvah taana urjey dadhaatana, Maheranaaya Chakshasey yovasshivatamo rasah / Tasya bhaajaya-tehanah Ushiteeriva Maatarah, Tasmaa Arangamaamavaha Yasya Kshayaaya jinvatha Aapo janayathaa cha nah/ After the prokshana on the Bhumi, Deva Pratishthaapana is accomplished with the Mantra: Devaa aayantu yaatu dhaanaa apayaantu Vishno Deva yajanam rakshaswa/ Bhu Shuddhi is done with the Mantra: Yadatra samstitham Bhutam sthaanamaashritya tishthati, Staanamtyaktwaatu tat sarvam yatrastham tatra gacchatu—Aapakraamantu/ Then Murti is purified with ‘Pancha Gavyaas’ and is immersed in a container full of water along with Suvarna and Yava-Durvaara-Ashwattha-Palaasha leaves with the Apohishtha Mantra as also the following recitals:
Hiranya varnaassuchayah Paavakaah yaa Sujatah Kashyapoyaaswindrah, Agnim yaa garbham dadhirey Virupaastaana Aapassaggusyona bhavantu/ Yaa saag Raajaa varuno yaati madhye satyaanrutey Avapashyan janaanaam, Madhuschuta ssuchayoyaah paavakaastaana Aaapassayussyona bhavantu/ Yaasaam Devaadi Vikrunnvanti bhaksham yaa Antarikshey bahudhaa bhavanti, Yaah Prithiveem payasomdanti Shukraastaana Aaapassag syonaa bhavantu/ Shivenamaa chakshusaa pashyataapah Shivayaa tanuvopa sprutashatwam chamey, Sarvaagum Agneegum rapsushadohuvevomayi varcho balamojo nidhattha/ Pavamaanah Suvarjanah Pavitrena vicharshanih, Yah potaa su punaatumaa, Punantumaa Deva Janaah Punantu manavo dhiyaa/ Punantu Vishwa yaavah Jaatavedah pavitravat, Pavitrena punaahi maa Shukrena Deva deedyat Agney kratwaa kratugumranu /Yattey pavitramarchishi Agney vitataa mantaraa Brahma tena punee mahey, Ubaabhyam Deva Savitah pavitrenasavenacha Idam Brahma puneemahey, Vaishva devi punati Devyaagaat yasyai bahyistanuvo veeta pushtaah, Tayaamadam tassadhamaadyeshu Vayagssyaamapataroyeenaam/ Vaishvaanaro Rashmibhirmaa punaatu, Vaatah Praaneyneshi romayobhuh, Dyaavyaa Prithivi payasaapayobhih, Rutaavariyagnaye maapuneetaam, Bruhadbhissavitastrubhih, Varshtherdevanvabhih, Agney dakshaih punaahimaa, Yena Devaa apunata, Yenapo divyam kashah,Tena Divyena Brahmanaa/ Idam Brahma puneemahey, Yah paavamaaneeradhyeti, Rishibhissambhrutagum rasam,Sarvagum saputamasnaati swaditam Maatarishwanaa Paavamaaneeryop Adhyeti, Rishibhissambhrutag rasam Tasmai Saraswatee duhey, Khseeragum sarpirmadhudakam, Pavamaani swaysytyayanee/ Sudhughaahi payaswatih, Rishibhih sambhrutoRasah/ Braahamayeshvamrutahitam, Pavamaanirdishantunah, Imam Loka Madho Amum; Kaamaansamardha yantunah, Devirdevaissamaabhrutaah, paavamaaniswastyayaneeh sudughaahi ghrutaschytah, Rishibhissambhruto rasah/ Brahmaneshwamrutagum hitam, yena Devaah pavitrena Atmaanamputey sadaa, Tena Sahasra dhaarena, Paavamaanyah punantumaa,Praajaapatyam pavitram, Shatodyaamagum hiranmayam, Tena Brahma vidovayam, Pootam Brahma puneemahey, Indrassuneetee sahamaapunaatu, Somassvastyaa Varunassameechyaa, Yamo raajaa pramrunaabhih punaatumaa, Jaatavedaamorjayantyaa punaatu/ Thus with the above Mantraas, Abhisheka be performed, besides the Vyaahrutis and Idam Vishnu Mantra; thereafter fruits, Yavaas and durvaas are offered; a ‘Kankana’ or wrist-string is tied to Deva Hasta with Rakshoham Mantra; the Deva becovered with a Vastra with the Mantra Avateyhedo Uduttama and finally keep the Deva in water. Chala Murti Pratishtha: In the case of installing ‘Sthira-Chara’ Devataas, the Kartha has to foremost initiate ‘Agni Sthapana’, Graha-Vaastu Devataa dhyana and perform ‘Anvaadhaana’, ‘Chakshushi Aajyena’, Graha Homa to Main Grahas and Adhi Devataas and Pratyadhi Devataas with Samidhaas, Charu, Ghee as also homa to Vaastu Devataas followed by Anvadhaana in favour of the following Devataas: Indram, Prithiveem, Sharvam, Agnim, Pashupatim, Yamam, Yajamaana Murtim, Ugram, Nirrutim, Surya Murtim, Rudram, Varunam, Jala Murtim, Bhavam, Vaayum, Vaayu Murtim, Ishaanam, Kuberam, Soma Murtim, Maha Devam, Aakaasham, Bheemam, Lokapaala Murtim, Murti Prati Devataah/ These Devataas are offered Homa Samidhas of Palaasha- Aoudumbara- Ashwathha-Shamya- and Apaamaarga Vrikshas; tila, charu, and ghrita each hundred and eight times, or possibly one thousand and eight times or atleast twenty eight times minimum; with the Mantra of Agniryujubhir ityanuvaakena Vishwaan Devaan Tilaajyaabhaam Dasha Dashaahutibhih; the Kartha would do Anuvaaka to all the Devatas by way of Tila-Ghrita Aahutis ten times to each of them. This is repeated for the second and third time with the same material and in the same number of Ahutis. After the ‘Aajyaanta’ or the end of the Ahutis, the Karta would perform the ‘Tyaaga’ or the termination of the Homaas reciting: Idamupa kalpita manvaadhaanokta dravyajaata manvaadhaa -noktaahuti paryaapta manvadhaanoktaabhyo Yaksha maanaabhyo Devataabhyostu na mama/ He would then perform homaas with Gruhaanna and five types of samidhas, Tila, Aajya etc. Each of the ‘drayvaas’ or the materials should touch the Devata’s feet, navel and head. Following the Aajya Homaas, the northern side of the Homa Kunda a Jalapaata from a Purna Kumbha be done with the Mantras: Indraayendyo iteendrasya, syoneti Prithivi Murteyh, Aghorebhyo iti tatpateyh Sharvasya, Agna aayaahotyagneyh, Agni dutamityagni murteyh, Namah Sharvaaya cha Pashupataye cheti Pashupateyh, Yamaaya Somamiti Yamasya, Asahi Veereti Yajamana Murtih, Stuhi Shrutamiti tatpateyrugrasya, Asunvantamiti Nirruteyh, Aakrishneyneti Surya Murtih/ These Mantras are addressed to Indra, Prithivi, Sharva, Agni, Agni Murti, Pashupati, Yama, Yajamaana Murti, Murti Pati Ugra, Nirruti, and Surya Murti respectively). Other Mantras are: Yo Rudro Agnaaviti taptaye Rudrasya addressed to Rudra; Imam mey Varuna Shrudhee havamadyaa cha Mridaya addressed to Varuna Deva; Shannodevi etc. to Jala Murti; Namo Bhavaayacha Rudraayacha to Rudra Bhagavan; Aano Niyudbhih to Vayu Deva; Vaata Aavaatu to Vayu Murti; Tameeshaanam to Ishana deva; Aapyaa -yaswa to Kubera Deva; Vayam Soma to Soma Murti; Tat Purushaaya Vidmahey Maha Devaaya dheemahi tanno Rudrah prachodayaat/ addressed to Rudra; Abhitvaadey to Ishana Murti; Adithyaprasannasya to Akasha Deva and to Nama Ugraayacha Bheemaayacha to Bhima Deva. Following these salutations and homaas with Samidha Panchakas of ‘Palaashomoburaadis’, Payasa-Charu-Tila-Aajyaas, the Kartha should touch the feet-navel-Siras of Shaapna Deva with Mula Mantras, Deva Gayatri or other Vaidika Mantras. Then Tilaajyaahutis are performed by the Karta ten times to each of the following Devas with the Mantras: Agniryajubhih, Savitaa Stomaih, Indra Ukthaamadaih, Mitraa Varunaa vaashisha, Angirasodhishniyairagnibhih, Maruta ssadoha virdhaa, Naabhyaam, Aapah prokshaneebhih, Oshadayo Barhishaa, Aditirvedyaa, Somo deekshayaa, twashtedhmena, Vishnuryagnena, Vasava Aajyena, Adityaa Dakshinaabhih, Vishwadevaa Uurjyaa, Pushaanvaa -gaakaarena, Brihaspatih Purodhayaa, Prajaaparirudgeedhana, Antariksham pavitrena,Vaayuh Paatraih, Ahagshraddhaayaa swaahaa/ Then perform ‘Deva Paada Sparshsha’, Abhisheka, Dwiteeya Homa, Deva Naabhi Sparsha and again the triteeya homa, Deva Shira Sparsha and so on. In all the three Sevas, the Karta is required to execute four thousand seven hundred sixty four homas and finally prostrate to the Pratishtha Deva and welcome Him stating: Swaagatam Deva Devesha Vishwarupa Namostutey, Shuddhepi twadhishthaney Shuddim kurmassahaswa taam/ ( Deva Devesha! Our sincere greetings to you on your most propitious arrival ; we are trying to sanctify and purify this spot for your installation).Then along with the help of Ritviks, the Karta lifts the Murti for ‘Agnyuttarana’ reciting the Mantras: Uttishtha brahmanaspatey and Agnissapta Manu Sukta. Repeat the recitations hundred eight times, clean up the Murti after Mrittika Snaanaas added with ‘Pancha Gavyaas’ and recite the Mantra: Payah Prithivyaam Paya Oshadheeshu Payo Divyam tarikshe -payodhaam, Payaswateeh Pradishassantu mahyam/ Avo Raajaanamiti cha samsnaanapya Aapyaayasveti Pancha Mantraih: Panchaamritena [Gavya maajyam dadhi ksheeram maakshikam sharkaraanvitam, Ekatra Militam jneyam Divyam Panchaamritam param] samsnaapya; the Panchagavyas are applied to theif the Pratishtha Murti with the above Ruchas; if the Pratishta deva is a Shiva Linga the Pancha gavyas and Panchamritas are used in the Abhisheka with Namastey Rudra Mantra. After the Snaana, Ghritaabhyanga, Ushna Jala Prakshaalana, and Jalaabhisheka with tender leaves, Aoushadhis, Sapta Dhaanyaas,Pancha Ratnaas, Phala Pushpaas, Darbha Doorva Gorochanaas, in four vessels along with Apohishthaa—Yo vassivatamo rasah, Tasmaa—Mantras. After the Abishekaas, Vastra-Yagnopaveeta—Gandha-Pushpa- Dhupa-Deaapaas are offered. Eight Deepas are offered with the Mantra: Om Hiranya garbhah ,Om ya Atmadaah; Om yah Praanato, Om yasyamey, Om Yenadhouh, Om Yam krandasi, Om Aapohayat , Om Yaschidaapo, Ityashtou Peetha deepaan datwaa/ With a golden wire honey and ghee are offered to the Murti’s both eyes along with the Mantra: Om Chitram Devaanaam , Om Tejosi Sukramasyamrita masi dhaamanaamaasi, Priyam Devaanaamanaadhrushtham Deva Yajanmaasi/ as also Om Namo Bhagavatey tubhyam Shivaaya Harye namah, Hiranya retasey Vishno Vishwa rupaaya tey namah/ Later, Anjana is applied to the Pratishtha Deva’s eyes. The Karta would then offer Naivedya to the Deva, Go daana to Acharya and Dakshinas to Ritwijas. Neeraajana is shown to the Deva ( in the case of Rudra Deva leave it at the Chatuspatha or the Four Path point with the Mantra: Om Namo Bhagavatey Rudraaya Sarva Bhutaabhipataye Deepta Shuladharaayomaadayitaaya Vishvaadhipataye Rudraayavai namo namah , Shivamagarhitam karmaastu swaahaa/ Then the Acharya should invoke the Sarvato Bhadra Devas; the ‘Aavahana’ is as follows: In the centre Brahma, in the Ashtadishas the Ashta paala -kaas, in the specified directions the Deities viz. Indra, Astaavasus, Ekaadasha Rudraas, the two Ashwini Devatas, Vishvedeas, Pitru Devas, Naagaas, Daksha, Vishnu, Durga, Swadhaakaara, Mrityu Devata, Samudra Nadis, Marutdevataas, Ganapati, Meru,Prithivi, Vajra-Shakti-Danda- Khadga- Paasha- Ankusha-Gada-Shulaadi Aayudhaas; Gautami-Bharadwaaja-Vishwamitra-Kashyapa-Jamadagni-Vasishtha-Atriadi Rishis; to Nava Grahas; Ashta Koumaris viz. Aindri-Kaumari-Brahmi-Vaaraahi-Chaamunda-Vaishnavi-Maaheshwari- Vainaayaki and so on. After the Sarvadevaahana, the Mukhya Deva is lifted along with Mangala Vaadyaas and placed on his Shayya or bed while Purusha Sukta and Mahanyasa are recited. Anga Nyasa is performed with the ‘Naamaas’ viz. Purushatmaney namah, Praanaat -maney namah, Prakriti Tatwaatmaney namah,Buddhi Tatwaaya namah, Ahamkaara Tatwaaya namah,and Manstatwaaya namah/ Nyaasa is also done with various Deha Tatwaas viz. Rasa-Gandha-Shrotra- Tyakshu-Jihva-Ghraana- Vaak- Paani-Paada-Paayupastha and Prithivyaakaashaadis and Satwa-Rajas-Tamo Gunaas. At the end, as the Pratishta Devata is put to Yoga Nidra, Homa sesha-Balidaanaas are concluded and Purnahuti is accomplished. This is briefly the Chara Deva Pratishtha Vidhaana. Praana Pratishta: After the preliminary prayers, homaas, Abhishekas and various Pujas, the Pratishtha Devata is lifted from Yoga Nidra with the Mantras: Uttishtha Brahmanaspatey and resort to Dhyana: Brahmaney namah, Vishnave namah, Rudraaya namah, Indraadyashthabhyo, Vasubhyo, Rudrebhyo, Aadirtyebhyo, Ashvibhyam, Kurudbhyo, Kuberaaya, Gangaadi Maha Nadeebhyo, Agneeshomaabhyaam, Indraagnibhyaam, Dyavaa Prithiveem bhyaam, Dhanvantaraye, Sarveshaaya,Vishvebhyo, Brahmaney/ Then with Pushpaanjalis and Purna Bhavanaas, the Sarva Sakshi Bhagavan is felt seated before the Karta and the Prana Pratishtha Vidhana is initiated with the Maha Sankalpa: Asya Shri Prana Pratishthaa Mantrasya BrahmaVishnu Rudraa Rishayah, Rikyajiussaamaani chandaamsi, Kriyamayavapuh, Praanaakhyaa Deataa,Aam Beejam Stroum Shaktih Praana Pratishthaayam viniyogah, Brahma Vishnu Rudra Risheybhoy namah Shirasi, Rikyajursaamacchaandebhoy namah, Mukhey, Praanaakhya devataayai, Hridi, Aam Beejaaya Guhye Kroum Shaktayai, Paadayoh/ Om Kam, Kham,Gam, Gham, Jnam, Am Prithivyaapastejo -vayavyaakaashatmaney Aam Hridayaya; Om cham, chham, jam, jham, neem;eem shabda sparsha rupa rasa gandhaatmaney Eem Shirasey swaahaa; Om tam, tham, dum, dhum, nnam, Voom, Shrotra twak chakshur jihvaa ghraanaatmaney voom Shikhaayai vashat; Om tam, tham, dum,dham, nam , yem vaak paani paada payupasthatmaney Yyem Kavachaaya hum; Om pam, pham, bum, bham Om vachanaa daana viharanaot sargaanandaatmaney Om netra trayaaya voushat/ Om yam, rum, lam, sham, sam, hum, ksham, tram Manobuddhyahankaara chittaatmaney ahaha Astraaya phut (make sound with the Astra Mudra); Thus the Kartha and the Pratishthita Deva establish ‘nyaasa’ or direct contact, touch the Deva and perform Japa as follows: Om Aaam hreem kroum yam rum lam vam sham shum sum hum llam ksham-Devasya praanaa iha praanaah/ Om Aaam hraam kroum yam rum lam vam sham shum sum hum sah - Devassajeeva ihassthitah/ Om aam hraam Hamsah –Devasya sarvendri –yaani/ Om Aaam Hraam Hamsah-Devasya Vaagmana chakshusshrotra ghraana praanaa ihaagatya swastaye sukhena suchiram tishthantu swaahaa/ So saying the Karta should keep his Angushtha on the Deva Pratima’s heart and recite: Asyai praanaastishtantu, Asyai Praanaas -charantu, Asyai Devatwamar –chaayai maama heticha kaschana/ Then keep reciting Pranava, perform Dhyaana with Dhruvaadyouh and three other Ruks, slowly give Gayatri in the ears of the Deva, give Purusha Sukta touching the Idol’s paada-naabhi and siras and make the japa of Ihai vidhi thrice. The Karta then would recite the following prayer: Swaagatam Deva Devesha madbhaagyaatwa mihaagatah, Praakrutam twamadrushtwaa maam Baalavat paripaalaya/ Dharmaartha Kaama siddhyartham sthiro bhava Shivaayanah, Saannidhyam tu sadaa Deva swarchaayaam parikalpaya/ Yaavacchanraapani Suryaastishthantya pratighaatinah, Taavatwa yaatra Devesha stheyam Bhaktaanukampayaa/ Bhagavan Devadevesha twam pitaa Sarva dehinaam, Yena Rupena Bhagavan twayaa vyaaptam charaacharam, Tena Rupena Devesha swaarchaa -yaam sannidhou bhava/ (Deva Devesha! May your arrival bring all round happiness to us; it isd our unique fortune that we are able to vision you! Kindly do not ignore me that I am a Prakruta and Ayogya or Worldly wise and Undeserving! Do please treat me as a child and provide me protection from the vicissitudes in life and bestow all kinds of fulfillments of Dharma-Artha-Kaama- Moksha. Do bless me to be always near you till such time that Surya and Chandra last for ever. Indeed you are the father of the Srishti in totality and the Omni Present and the Omni Scient; never discard me and bestow my proximity always!) Then the Acharya or the Karta should formally welcome the Archana Murti ar the Shiva Linga as the case that be with the Aavaahayami Mantras: Bhuh Purusha maavaahayaami, Bhuvah Purusha -maavaahayaami, Swah Purusha maavaahayaami, Bhurbhuvah Purusha maavaahayaami/ After the Aavaahana, provide ‘Aasana’ with Pranava, ‘Paadodaka’ with Durva-Shaamaa-Vishnu -kraanta-Kamala Pushpas with the recital of Om imaa Aaapah Shiva tamaah, Putaah Putatamaa Amritaa Amrita rasaah Paadyaastyaajushataam pratigrihyataam pratigrhnnaatu Bhagavaan Mahaa Vishnuh Vishnavey namah/ If it were a Shiva Linga, the Padya pradaana is done with: Bhagavan Mahaa Devo Rudraaya Namah/ Then Aachamaniya be offered: Imaa Aapassi -vatamaa, Aachamaneeyastaa rushantaam pratigrihyataam/ Then Arghya and Panchaamrita snaana: Imaa Aapah Arghyastaa rushantaam –Idam Vishnuh to Vishnu or to Shiva Linga with Namostu Nilagrivaaya/ Further Vastra and Yanopaveeta be offered followed by ‘Gandha’ with the Mantra: Imey Gandhaasshubhaa divyaassarva gandhair alankritaah, Putaa Brahma Pavitrena Putaa Suryasya rashmibhih/ Pushpa maalas be offered: Imey Maalyaasshubhaa Divyaassarva maalyairalankrutaah/ Further ‘dhupa’be offered: Vanaspati rasodbhuto ghandhaadhyo Gandha mutta –mah, Aaghreyassarva Devaanaam dhupoyam pratigrihyataam/ The next offering is of Deepa: Om Jyotisshukram cha Tejascha Devaanaam satatam priyam, Prabhaakritssava bhutaanaam Deepoyam Pratigrihyataam, Pratigrihnaatu bhavaan/ While offering the Deepa, the Karta dedicates flowers to each of the Vishnu Naamaas and performs Dwadasha Ahutis to Agni Deva of Payasa Gudaanna in favour of Sharanginey, Shriyai, Sarasvatyai, Vishnavey as also the Mantras : Vishnornukam veeryaani, Tadasya Priya, Pratadvishnuh, Paromaatrayaa, Vichakramey, Trirdevah Prithivi/ followed by Naivedya of Griha Siddhaana with Tilas to Vishnu. In the case of Shiva Linga, after the Deepa Darshana, the Karta recites: Bhavaayadevaaya, Sharvaaya devaaya, Ishaanaaya devaavaaya, Pashupataye devaaya, Rudraaya devaaya, Ugraaya devaaya, Bheemaaya devaaya, ahatey devaaya and performs Pushpa Puja, Tarpana, Tilaanna Homa, Paayasa Gudaanna Homa and Nivedana with the Mantras: Bhavasya Devasya Patnai Swaha, Bhavasya Devasya Sutaayai swaaha; Traiyambakam Maanomahaantam maanastaakey Aaaraattey vikirada, Sahasraani Sahasram; Shivaaya Shankaraaya Sahamaanaaya Shitikanthaaya Kapardiney Taamraaya Arunaaya Aapaguramaanaaya Hiranyabaahavey Saspinjaraaya Babhrushaaya, Hiranyaaya/ Finally, the Karta gives away Go daanaas and Dakshinaas to Ritviks and organises Vipra Bhojana to either hundred or at least to twelve minimum. In the Nutana Devalaya, there should be a Jalaashaya Pratishta too. Samkshipta Chala Murti Pratishtha: The Karta has to make the Sankalpa, Naandi Shraaddha, Acharya Varana, Aamuka Deva Pratishta Karma, Sarvato Bhadra Mandala Prakriya, Brahmaadi Mandala Devata-Aavaahana Puja, Agni Pratishtha and Anvaadhaana, Samidha- ajya-tila-charu homa to ‘Sthaapya Devata’ and Mandala Devataas, Pratishtha Devata’s Mrittikaa Snaana with Dasha Mrittikaas of Tadaaga-Nadi-Teera- Goshtha-Chatwara or the Center of Four Roads-Parvata-Gajasthaana-Ashwasthaana-Hrada- Valmika-Nadi Sangama Sthala; Pancha Gavya Snaana; Ashtha Kalasha Sthapana with Durva, white Mustard and Pancha Pallavaas; Mantraabhisheka; Agnyut -taarana; Ashta Kumbha Sthaapana; Ashta Deepa Karana; Deva Netronmeelana; Chitraanna Bali; Purusha Sukta Stuti; Chaturpadardha Aajya Homa; Mandala Devataa Homa, Purnaahuti; Sukta Nyaasa Aavaahana; Panchamrita Snaana, Abhisheka; Vastra-Yagnopaveeta-Dhupa-Deepaadi-Naivedya-Tamboola-Phala-Neeraajana-Pradakshina-Pushpaanjali; Kshamaapana Prarthana- Acharya Dakshina-Ashta Kumbhaabhisheka to Karta-Brahmana Bhojana-Vishnu Smarana-and Ishwaraarpana. Punah Pratishtha: The Pratishtha Devata requires Punah Pratishtha in the events of Madya-Chandaala Sparsha, Vahni Dagdhana, Brahmana Rakta-Paapaatma Sparsha, Murti Bhedana/ Khandana, Sthaana Chalana, Nitya Puja Naasti, Shava- Gardhabaadi-Asuchi Vastu- Patita-Chora-Rajaswala Sparsha and so on. There no doubt could be remedies for none-too-pronounced flaws such as Archana Bhangata for a few days or minor chouryaas, then observance of dina-ratri upavaasa might absolve the deficiency. If Puja is not done on one day, one could perform double puja or if it is abscence of two Ratris, then Maha Puja be performed. But if there is prolonged failure of Puja, Dhatu Murti Sparsha by Chora-Chandala-Rajaswala or such serious blemishes occur, then Loha Patra Shuddi, Murti Punah Pratishtha and such actions of Restoration would be called for. The Process entails Jalaadhi vaasa, Pancha Gavya Snaana, Kalasha Snaana with Purusha Sukta ranging from twenty eight to eight thousand times; Gandha Pushpaadi Puja, Gudaanna Nivedana should bestow Punah Pratishtha purification. Punah Pratishta should could be performed in Mala Maasaas, Shukraasthamayaadis and such other days too after ascertaing the suitable Dina-Nakshatra-Muhurtas. If there is destruction or decadence of Devalaya’s Vaapi-Kupa-Tadaagaas then Ajyaahutis be executed with the Mantra Maanastokey Vishnoh karmaani paadosya, followed by Brahmana Bhojanaas. Puja lopa Samprokshana: The Karta has to perform Devodwaasana, Mrikkikaa Jala- Pancha Gavya Snaana, Kushodaka shodhana with Moola Mantraas, Ashtottara Shata Prokshana, Shira-Peethaanta Sparsha, Tatwa Nyasa-Maatrukaakshara Nyasa-Mantra Nyasa-Prana Pratishtha and Maha Puja. Jeernoddhaarana Vidhi: This is essentially in respect of the eventuality of Lingaadi Bhagna-Dagdhana. If it is a Siddha Pratishthita Linga, then Mahaabhisheaka might suffice, unless the damage is extensive. In such an extreme case, the Jeernodhaara Vidhi is as follows: The Karta should make the Sankalpa Amuka Devasya Jeernoddhaaram karishye/ ; Naandi Shraaddha, Acharya Varana, Peetha Mandala Devataavaahana, Linga Shadanga Nyasa, Aghora Mantra Japa, Agni Pratishtha, Ghritakta Sarshapa Sahasra Homa to Indraadis and Tila Homa to Jeerna Deva with the Mantra: Jeerna bhagna midam chaiva Sarva doshaadaham Nrinaam, Asyoddaarey kritey shaanti ssaastresmin kathitaa twayaa/ Jeernoddhaara vidhaanamcha Nripa raashtra hitaavaham, Tadadhisthaayataam Deva praharami tavaagnyaa/ (Deveshwara! As this Murti is not in perfect condition, this has to be revived lest, there might be several obstacles to the Society as a whole and there is need for resoration of the Pratishta Devata. To the Kingship and the Kingdom there could be perils like Kshaama-Rogas affecting the peace of the Public and that is why we wish to replace the affected Murti in a formal and Vedic manner as per your own inspiration and instruction.). As the first step of the ‘Lingoddaarana’, Hundred Eight ‘Tilaajyaahutis’ are perfomed, besides thousand times with Ksheera- Madhu- Durvaaraadi Samiddhaas with the prayers to Linga Swarupa as follows: Linga rupam samaagatya yenedam samadhishthitam, Yaayaastwam sammitam staanam samtyajjaiva Shivaagnayaa/ Atra sthaaney cha yaa Vidyaa Sarva Vidyeshwaryair- yutaah, Shivena saha santishtheyuh/ ( Ishwara! You are manifested in the Linga Swarupa, but as this Linga is not worship worthy since it is not fully perfect, we hereby obey your own directive to replace the original with a new Linga so that it could be enjoined in the comity of Devas to be worshipped ). ‘Visarjana’of the Jeerna Linga be thus done with the Prokshana along with Astra Mantras, pull it out with Vaama Deva Mantras and leave it in the fast currents of a River amid Pranava Naada. If the Jeena Linga is a Daaru Linga, then it should be placed in Agni. To accomplish Shanti on account of disposing of the Jeerna Murti or Linga, homaas be executed thousand times reciting Aghoraadi Mantras with ghee, milk, honey and stating: Bhagavan Bhuta bhavyesha Loka Naatha Namostutey, Jeerna Linga samuddhaa –rah krutastavaagnyayaa mayaa/ Agni naa Daarujam dagdham kshiptam Shailaadikam Jaley Praayas -chittaaya Devesha Aghoraastrena tarpitam, Jnaanato jnaanatovaapi yathoktam na kritam yadi, Tatsarvam Puranamey Vaastu twatpraasaadaan Maheshwara/ (Bhagavan! You are indeed the Master of the generations of the Past-Present and the Future; it is indeed under your instruction that I have discarded the Jeerna Linga either by scorching in Agni if it is a Daaru Linga, or by keeping in the swift waters if it is made of Stone; this task as was done either by ignorance or full awareness and as a Prayaschitta I have performed tarpanaas with Aghoraastra Mantras). Go Vipra Shilpi bhutaanaa maachaaryasya cha Yajvanah, Shantirbhavatu Devesha Aachhidram jaayataa midam/ ( Deveshwara! May Arishta Shanti be bestowed on Go Brahmanas, Shilpi who has constructed the Linga to be commisioned soon, and may the new Linga be everlasting without impediments as being worship-worthy for ever). Having resolved to replace the Jeerna Linga with the New One, the Karta must ensure that within a month’s time the consecration must be accomplished. Pratimaa bhanga Shanti Vidhana: There indeed is a risk of life to the Karta in the absence of even a Jeerna Murti / Linga till the new one is installed. The Shanti Vidhana is as follows: Kundam krutwaa vidhaanena tato homam samaacharet, Charumcha Yama Daivatwam saadhayitwaa vidhaanatah/ Dadhikshoudra ghritaaktaanaa mashvattha samidhaamtatah, Juhuyaaashti shatam praagna imaa Rudreti mantravit/ Maashairgudgaistilaischaiva Ghritinaa Madhunaapicha, Ebhih Pancha Sahapraani Shakti beejena homayet, Bhumim Dhenu manadvaaham swarnam dhaanyam sadakshinmam, Datwaatha Pancha gaveyna snaayaa ddevaalaye Dwijah/ Balim dadyaadyamaa -yaatha krisarai paayasaistathaa, Ishaanaaya Balim datwaa kritakrityo Bhavennarah/ (An Agni Kunda be made and offered to Agni a Yama Deva-oriented Charu followed by hundere eight Aahutis of curd-honey-ghee applied Samidhaas of Peepul Tree with the Mantra of Imaa Rudraa followed by five thousand homaas with the Mula Mantra Heenkaara using Maasha- Mudgara- Tilka- Ghee and Madhu.Then Pancha Gavya be applied in washing Bhumi, Dhenu, Vrishabha, Swarna, Dhanyam, Dakshinam. Yama Bali be given with Dadhyanna and Paayasa Bali to Ishaana. Puja be done with fresh and unspoilt flowers and fruits as Naivedya.
Pushpa Puja Prakarana: Following is a brief account of Flowers to adore Devaas. Dharmaarjita Dhana keetataryah kuryaat Keshavaarchanam,Aparyushita doshosti maalaa kaara griheshucha/ (Those Pushpaas which are bought out of one’s earnings in a Dharmika way are indeed worthy of Puja to Devas. Such flowers for one’s own Nitya Puja need be procured even by ‘Chourya Saadhana’ or thieving but not by begging.’ Nirmalya’ is defined as: Devopati dhrutam Vaamahasteydhovastrey cha Jalentah Ksaalatam cha Pushpam Nirmalyam/ ( Those flowers plucked into Vastras, or brought my left hand, those which are washed in water, or those which are requested for are called Nirmalya. ) Varjyam paru -shitam Pushpam Varjyam parushitam jalam, Na Varjyam Tulasi Patram na varjyamTulasi patram na varjyam Teertha jam Jalam/ (Those folowers and waters which are acquired a day earlier are not worthy of puja.However Tulasi Patra and Tirtha Jala are worthy of worship). Jaaji Pushpa is stated not to cross a ‘Yaama’ for worship. Karavira could last for a day and night. Tulasi, Bilwa Patra do not suffer from the time limit. Kundana or Jasmine, Chandana, Agastya Pushpa and Kalikaas or flower buds are stated to be fresh as they are received. Bilva patra lasts freshness for thirty days, Apamarga for three days, Jaaji patra one day, Tulasi for six days, Shami Patra for six days, Shatavari for eleven days, Ketaki for four days, Bhringaraaja for nine days, Durvaara for eight days, Mandara for one day, Padma for one day, Nagakesara for two days, Darbha for thirty days, Agastya for three days, Tila for one day, Mallika for four days, Champaka for nine days, Karaveera for eight days and so on. Tulasi Mahima: As regards Tulasi, it is stated that during the Vaidhruti and Vyatipata times, Sunday-Tuesday-Fridays, Purnima and Amavasyas, Sankranti days, Dwadashi Tithis and during Ashuchi days, plucking Tulasi is as atrocious as cutting one’s own head. Plucking Durva on Sundays, Tulasi on Raatris and Sandhyas, Dhatri Patra in Kartika Month, no person desirous of achieving Punya would never attempt. Nirmalya should not be removed on Dwadashi for Vishnu. In Purushardha Chintamani the Narada Vachana states that Panchamrita Snaana be done to Vishnu on Ekadashi and Ksheeraabhisheka be done on Dwadashi to certainly accomplish ‘Bhagavat Saayujya’. It is said that on Krishna Amavasya, Tulasi could be plucked for Deva Puja, Samidhas for homa purposes, and grass for cows. To Tulasi, one’s prayer should be Tulasyamrita na maasi sadatwam Keshava priye, Keshavaardhey vichinvaami Varadaa bhava shobhaney/ ( Devi Tulasi! You are the beloved of Keshava and possess the name of Amrita; I am plucking your leaves to perform Vishnu Puja; kindly bestow on me boons).Having said this, Dharma Sindhu states : Jaati Mallikaa Karaveera Ashokotpala champaka Bakula Bilwa Shami Kushaa etaani Sarva Devataanaam Vihitaani/ (All of these afore mentioned are univerasally accepted by Sarva Devataas) However, following are forbidden in the worship of specified Devatas: Paatala Shami patramcha Durgaayaah, Kunda Palaasha Bakula Durvaah Shivasya, Kumuda Tagare Suryasya, Tulasi Bhringaraaja tamaala patraani Shiva Durga yoh, Agasti Maadhavi lataa Lodhra pushmam Vishnu Shivayoh, Dhattoora Mandaarou Vishnu Suryayoh/ Following are the Priya Pushpas to Bhagavan Vishnu: Malati, Jaati, Ketaki, Mallika, Ashoka, Champaka, Punnaaga, Vakula, Utpala, Kunda, Karaveera , Paatala and Tagara Pushpas. Vishnu is fond of Apaamaarga, Bringaraaja, Khaadira, Shami, Durva, Kusha, Damanaka, Bilwaand Tulasi Patra too. Tulasi is the most precious possession of Vishnu. A person who offers a Maala of thousand Jaaji Pushpaas would be blessed with Kalpa Koti Shata Vishnu Puravaasa! If a person worships Vishnu with Mango maalaas with faith and dedication , he is certain to achieve Koti Go Daana Phala. Following are the Priya Pushpas to Maha Deva: Chaturnaam Pushpa Jaateenaam Gandhamaaghraati Shankarah, Arkasya Karaveerasya Bilvasya Vakulasya cha/ ( Shankara Maha Deva is fond of the Sugandha of Arka, Karaveera, Bilwa and Vakula); Worship to Shiva with Arka Pushpa would yield the Punya of Dasha Suvarna Daana; a thousand times higher phala is bestowed on some one who worships Shiva with the flowers of Dhattura, Shami Pushpa, Drona Pushpa and Nila Kamala. Shankara is stated to have intimated to Devi Parvati that him with Mani-Mukta- Pravaala and Ratnaas fade into insignificance compared to the Puja with Bilwa Patra as the latter destroys poverty and provides high fulfillment! Also whosoever offers to Shiva a thousand garlands of Nila Kamal would be blessed with Kalpa Koti Sahasra Shiva pura nivaasa! Shiva’s beloved flowers are Paatala, Mandaara, Apaamaarga, Jaati Champaka, Usheera, Tagara, Naaga Kesara, Punnaaga Japaa Kusuma, Mallika, Sahakaara and Kusumbha. Dhaattura and Kadamba pushpas are required to worship Shiva all over the night. If these Pushpas are unavailable a Bhakta could perform Annaabhisheka, or uncooked rice and wheat grains! The forbidden flowers are Bandhuka, Kunda, Atimukta, Ketaki, Kapitha, Bakula, Shirisha and Nimba. Devi Priya Pushpa: is Vakula. Dhaanya -anaam Sarva Patraischa Pushpairdeveem prapujayet, Durvaankurai Sindhu vaarairbandhukaagasti stambhavaih/ ( Dhaanya’s leaves/ flowers as also Durva, Kunda, Sinduvaara, Bandhuka and Agasta are also liked by her. Raajasuyaadi Yagna Phala: Bilwa Patra Pujana provides Rajasuya Phala, Karaveera Maala Puja gives Agnishtoma Phala, Vakula Maala Puja yields Vaajapeya yagna Phala. Puja to Surya and Ganesha would be on the lines of Vishnu Puja, except Tulasi is forbidden to Ganesha. This is amply described in many Puranas such as Brahma Vaivarta Purana.
Nakshatra Sanjnaas and impact on various common place activities: The three Uttara Nakshatras viz. Uttara, Uttaraashaadha and Uttaraabhadra and Rohini are known as Dhruva Sanjnakaas. Magha, Bharani and Poorva are called Krura Sanjnakas. Shravana, Dhanishtha, Shatabhisha, Purvabhadra, Punarvasu and Swati are Chara Sanjnaka Nakshatras. Ashvini, Hasta and Pushya are Kshipraa Sanjnaka Nakshatras. Anuradha, Revati, Mriga shira are considered as Mridu Sanjna Nakshatras. Mula, Aslesha, Jyeshtha and Ardra are Tikshna Sanjnakas. Krittika and Vishakha are Mishra Sanjnakas. The rest are Riktaas or ineffective. Yatra noktaa Tithistatra Grahaadyaa riktamamaam vina, Vaaropi yatra na proktastra -arkaarki kujaanvina/ ( If a Tithi is not specified, Amavasya and RiktaTithis be left out and other Tihis be taken into account; if a ‘Dina’ or a day is not specified then Sunday-Saturday and Tuesday be left out and other days be taken into account).Based on the classification of the Nakshatras as above as also of Tithi-Vaara analogies, a number of ‘Nirnayas’ are taken in respect of one’s mundane life such as Krishi Muhurta, Vastra-Bhushana Dharana, Shastra Ghatana Dharana, Seva Karana Muhurtha, Vahanahorana, Raja Darshana, Vipana Kriya or Opening a Shop, Setubandhaa Pashu kriya, Dhana Grahanaadi Durmuhurta, Nashta Vastu Laabhaa laabha vichara, Nripaabhisheka Muhurtha, Jalaashaya khanana Muhurta, Pashu Gamana, Runa Vimochana, Kshoura Vidhi, Nakshatra Roga phala, Grihaarambha, Griha Pravesha and so on. Krishi Muhurta:The Chara-Mridu-Kshipra-Dhruva and Vishakha-Magha Nakshatras and all the auspicious days of a week including Tuesdays are apt enough to initiate Bhu-Karshana or Tilling of a Land. The Nakshatra which Surya has left out and its third, eighth, and ninth Nakshatras are good for starting ‘Hala-Chakra’. ‘Beeja-Vaapa’ or seedling on all the days except Saturday and Tuesday in the aforesaid Nakshatras is propoitious. Dhanya Mardana is good in Jyeshtha, Moola, Magha, Shravana, Revati, Rohini, Anuradha and both Uttara and Purva Phalgunis. Dhanya Sangrahana is good in Kshipra-Dhruva-Chara and Mridu Nakshatras, besides Moola as also on Budha, Guru, and Shukra Dinaas. Dhanya Vriddhi karana Mantra: Dhanya Vriddhi is attained on reciting the Mantra: Om Dhana --daaya Sarva Loka Hitaaya dehi mey Dhaanyamswaaha/ This Mantra should be affixed on the Dhanya Bhandaara or Grain Storage Point to ensure Opulence of Grains. The expenditure for Dhanya Rakshana might be done on any day excepting on Wednesdays and Saturdays duurng Mridu-Kshipra Nakhatras in the day time.Vastra-Bhushana Dharana: Vastra Bhushana vididhruvaashvanihasta panchaka Punasvasu-dwaye, Poushnavaasava bhayoscha sattidhou Manda Bhouma Sashi vaasaraan binaa/( Clothing and wearing jewellery is suitable for Dhruva Nakshatras, Ashwini, Hastaadi Pancha Nakshatra viz. Chitra, Swati, Vishakha, Anuradha; Punarvasu, Pushya; Revati, Dhanishtha; Shubha Tithis, and on all the days excepting Shani-Mangalka and Soma. However when a clearance of any other day and Nakshatra is accorded by a Vipra, the same may be followed. But, women folk should not wear new clothing or jewellery in Dhruva Nakshatras besides Pushya Punarvasus. They should not bathe during Shatabhisha Nakshatra. Usage of new Foot wear, Seating and Beds must commence on Good Tithis and Days during Dhruva-Kshipra-Mridu Nakshatras besides Shravani-Bharani and Punarvasu. If there is a burn or a cut of the new clothing, it is better not used and Shanti be done. Similar dispensation obtains in the case of new Shayyaas- Mattresses, Bed sheets, Footwear, etc. Sewing and stitching should commence in Ashvini, Anuratha,Chitra, Mrigaseersha, and Punarvasu. Usage of new utensils for Bhojana: Bhojanam bhaajaney roupya Swarna kaamsyaadi nirmitey, Kuryaadamrita yogeshuchara Kshipra Mridur Dhruvaih/ ( Bhojanaarambha in Silver-Gold –Bronze and other Vessels be done in Chara- Kshipra- Mridu-Dhruva Nakshatras and Amritaadi yogaas). Wearing new jewellery or silks be done during Chara Kshipra Mridu Dhruva Nakshatras. Nava Shastra Dharana: Shastra Ghattana or sharpening/ readying of Arms is to be initiated in Krura-Mishra-Teekshana Nakshatras as also in Ashwini-Mrigasirsha while Shastraaastra Dharana is to be done in Dhruva- Kshipra- Mridu Nakshatras besided in Jyeshtha Vishakaas. Sevaakarana: The profession of Employment or Service should commence in Kshipra-Anuradha-Dhruva nakshatras and Budha- Brihaspati-Ravi-ShukraVaaraas. If the Birth Stars of the Master and the Worker are the same the employment could start from Saturdays also.Vaahanaarohna: Alighting a ‘Vaahana’ or transport like a horse, elephant or a Palki is done ideally in Hasta and six other Nakshatras ahead viz. Chitra, Swati, Vishakha, Anuradha and Jyeshtha ; the Dhruva Nakshatras, Shravana, Revati, Puyshya and Punarvasu. Rajya Darshana and Nrityaarambha: A meeting with King is useful in Kshipra-Mridu and Dhruva Nakshatras or Shravana and Dhanishthas; A dance debut is fruitful in Dhruva Taaraas as also Pushya, Mrigasirsha, Jyeshtha, Dhanishtha, Anuradha, Shatabhisha and Hasta. Vipani kraya-Vikraya or Opening a Marketing Outlet: The most profitable marketing outlet is best intiated in Mridu-Kshipra-Dhruva Nakshatras and excepting on Rikta-Tithis and Tuesdays. Buying activities are ideal to start in Ashwini, Swati, Chitra, Shatabhisha and Revati while selling activities should begin in Bharani, the three Poorvas viz. Poorva Phalguni, Poorvabhadra and Poorvashadha , Aslesha , and Mitra Devataa Nakshatra. Setu bandhana or construction of Bridges should commence in Dhruva Nakshatras and in Swati preferably coinciding on Guru-Ravi-Shani Vaaraas. Pashu Kraya-Vikraya: Deals concerning cattle are useful in the Nakshatras of Hasta, Pushya, Ardra, Mrigaseersha, Punarvasu, Dhanishtha, Ashwini, Purva Phalguni, Jyeshtha, Shatabhisha and Revati. Pashu gamana is ideal on Sunday, Tuesday, Monday, and Saturday as also on Shravana-Chitraa-Dhruva nakshatras and on any tthi excepting on Amavasya, Ashtami and Rikta Tithi.Dhana Graharana: A limited money be invested in Chara Nakshatra and CharaYoga. But money should not be tken on loan on Bhouma Vaara-Vriddhi Yoga- Ravi Samkranta- Dhanishtaadi Panchaka Nakshatras-Hasta and Tripushkaraas ie. Shani-Ravi-Bhouma Vaaraas;Tripaada Nakshatras and Bhadra Tithi) or Dwipushkaraas (one of Mrigashirsha-Chitra-Dhanishtha Nakshatrasa and Bhadraa Tithis viz. Dwiteeya, Dwadashi and Saptami). Money on loans be returned on Bhouma Vaara and other combinations above. But money should never be partedwith on BudhhaVaraas.Dhana Samgrahana on Wednesdays is most rewarding. Nashta Vastu Laabhalaabha Vichara: Any thing lost in the Mishra- Krura-Tikshana Nakshatras and in Swati is difficult to recover. If one counts from Rohini onward, one gets Andha-Manda-Chibita ad Sulochana Sanjnaka Nakshatraas; Nashta Dhana / Vastu in the Andha Nakshatra is quickly recovered without much effort if searched in the Eastern direction.In the Manda Category the lost material might be recovered with much effort and time lag in the Dakshina Disha or the Southern direction. In respect of Chibita Sanjna the search might be useful in the westen direction and in the Sulochana Sanjna the search might produce the lost material by chance only. Kshoura Vidhi: What ever has been prescribed in the previous pages for performing Choodaa Karma is relevant in respect of normal Kshoura Karma also in terms of Tithi- Vaara- Nakshatraas. To Kings this Karma is once in five days nly but to commoners there is no restriction of periodicity as it could be done as per wish subject however to the suitability of Tithi-Vaara-Nakshatras. In any case this Karma is forbidden on the ninth day. Whosoever desires to live long enough should never resort to Kshoura on Chaturdashi just as Sangama is forbidden on Amavasyas.Kshoura is also forbidden after Abhyanana or Oil bath, followed by bhojana and ‘Snaanaalankaaraas’. The Kshra Karma is also forbidden on the days of travel, battles, nights, Sndhyaa Kaala, Shraaddha Dinaas, Pratipattithis, Rikta Tithis Vrata Dinas, Vaidhrutis and Janma Nakshatra. Kshura Karma is not only avoided on the days of travel but also during sickness and medication, and on the days of Vivaas or Arguments. Shasthamaa Purnimaa paata Chaturdashyashtami tathaa,Aasu sannihitam paapam taileshu Streebhagey Kshurey/ (On performing Tailaahishekaa and Stree Sangama on Shashtis, Amavasyas, Pournamis,Vyatipata Dinaas, Chaturdashis and Ashtamis and on top of these also resorting to Kshura Karma one would have been subject to grave and inexcusable sins). The exceptions to perform Kshura Karma however are only while doing Yagnas, Pretakarma Kartavyas, release after imprisonments, or under orders from Kings or Top Authorities; on such occasions the Nishiddha Tithis or Vaaraas are ignored simply. Those who are elderly and have his father alive should not take to frequent Mandanas or Hair cuts. One should sit north facing or east facing while performing the Kshoura Karma; Kesha shmasshruloma nakhaanyudak samsthaani vaapayet/( As one does this Karma, he should fully relieve himself of his hair growth, mouctaches and nails as well) Finally, all kinds of blemishes are relieved while going through the Kshoura Karma as he extols the greatness of his Desha, his Place of Residence, Diti, Aditi and above all Bhagavan Vishnu! Nakshatra Phala of Illnesses: In case one gets illness on Ashwini Nakshatra, the illness lasts for a day, or nine days or tewnty five days. In respect of Bharani, the result would be for eleven days or twenty one days or a month or even death! For Krittika the agony could be for nine/ ten or twenty one days. For Rohini the difficulty might be for ten, or nine or seven or three days. Mrigaseersha Peeda could be for five, ten or upto a momth even. Ardra could have severe impact for ten days or a month or death. Punarvasu is also risky for seven or nine days or death. The ‘Peeda’for the Pushya might be cured within a week failing which death! For Aslesha, it could be death or gradual recovery from nine or thirty days. To Magha-twenty days or month to month and half or death.To Purva Phalguni it could be a fortnight, month, two months or the end. To Uttara-seven days or a fortnight or twenty seven days. Hasta might recover withi eight or nine or fortnight failing with a death! Chitra: eleven- fortnight-eighteen or Mrityu. Swati suffers prolonged illness for ten days or a month-two-four or five months or death. Vishakha might recover within eight days, fortnight, or twenty days. Anuradha torments for ten or twenty eight days but would recover. Illness in Jyeshtha might prolong two to three weeks or even a month but might end up in life’s termination. Moola too would have the same impact. Purvashadha might lead to prolonged trouble ending up with death. Uttaraashaadha might torment but could recover normalcy. Shravana is a trouble maker but not killing.Dhanishtha creates problems for a few days but provides eventual recovery. Shatabhisha has similat effect. Purbabhadra would have prolonged illness ending up with death. Uttaraabhadra is a short time advesary and Revati is a temporary set-back for a month maximum. If a person acquires illness in his or her Janma Nakshatra and Janma Raashi while in Chandra is in Ashtama, one might conclude with death. Starting from Sunday following each day subsequently, Makhaa Dwadashis on that day, Vaishaka Eakadashis on Soma Vaara, Panchami Ardras on Tuesdays, Triteeya Uttaraa -shaadhaas on Wednesdays, Shatabhisha Shasthas on Thursdays, Ashami Ashwinis of Fridays and Purvaashadha Navamis on Saturdays are all in the zone of Mritu. Similarly, commencing from Sundays, Anuraadha Bharanis, Ardrothaara ashaadhaas, Magha Shata Taaraas, Vishakhaashwinis, Jyeshthaa Mrigaseershaas, Shravanaasleshaas, Purvaabhadra Hastaas are in the zone of death. Sarva Nakshatra Shanti Prayoga: Following the Sankalpa stating: Mamotpanna Vyaadher Jeevaccha -rira virodhena Samulanaashanaartham Amuka Nakshatra Shantim Karishye, the Karta would perform Ganesha Puyja, Acharya Varana, installation of the specific Nakshatra Pratima in the midst of a Dwadasha Dala Padma arranged on a Purna Patra on a Kumbha, proceed with the Puja of Keshavaadi Dwadasha Vishnu Naamaas and to Dwadasha -adityas, offer hundred and eight Aahutis with Durva- Samidha-Tila- Ksheera and Ghritaas with Gayatri Mantra in favour her, one thousand offerings of Dadhi Bhojana as Bali, and Go daana to Acharya as also the Suvarna Pratima of the malefic Nakshatra. As a finale, there should be a dasha sahasra Japa with Jatavedasey Suvanaama Soma maraateeyato nidahaati Vedah, sa nah parasha -daati Durgaani Vishwaa naaveva Sindhuh Duritaatyagnih/ followed by Sahasra Ghataabhishka to Rudra with Sadyo jaatam prapadyaami Sadyojataaya namo namah, Bhavey Bhavey vnaati Bhavey Bhavasvamaam Bhavodbhavaayanamah etc. followed again by Sahasra Purusha Sukta Recitals and Jwara Naashaka Stotra. Depending on the nature of illness and its intensity, Laghu- Maha Rudra Abhshekas to Maha Deva, Vishnu Sahasra Naama Stotra ten thousanda times, Soura Japa and Surya Namaskaara, Aghya daanaas to Surya Deva, Vishnu Naamaas and the Sarva Roga Hara of Maha Mrityunjaya viz.Trayambakam yajaamahey Sugandhim Pushti Vardhanam, Urvaarukamiva bandhanaa –nmrutyormuksheeya maamrutaat/ On the successful completion of the Shanti Prayoga and Brahmana Bhojana Danaas, the affected Karta would consume the Aoushdhis on Guru-Shukra-Soma Vaaraas and in the Jyeshtha, Moola, Shravana, Swaati, Punarvasu, Mridu-Kshipra Nakshatras. On securing relief from the illness, the Karta would recoup and prepare himself to take ‘ Snaana’ in Rikta Chara Lagna, in Mishra-Kshipra Nakshatras, Jyeshtha-Moola-Poorvi; Chitra-Bharani, Sravana and three further Nakshatras and on Ravi-Mangala-Budha –Shani Vaaraas. Mukta Snaana is performed in Vaidhruyti, Vyatipata, Bhadra and Krantis, even without referring to Chandra bala and Taaraa Bala. Abhyangana Dina Nirnaya: Both men and women are forbidden to take Abyangana Snaana needlessly and casually, especially on Bhadra Tithis, Sankrantis, Vyatipata Vaidhrutis, Shukra-Guru- Mangala Days, in the Shashti and following Tithis, Shraadha Dinaas and on Shukla-Krishna Pratipadaas. Vijayaanantara Snaana, Samvatsaraadi and Deepavali Abhyangana are essential. To a married woman, Abhyangana on Wednesdays, Shatabhisha Nakshatra, Pitra Nakshatra are not conducive to the life of her husband. Saashapam Gandha Tailaicha yattailam Pushpa vaasitam , Dayaantara yutam tailam na dushyati/ (Abhyangana on the Sama Dina-Tithi-Nakshatras might be performed with Sesame oil, Gandha Taila, Pushpa vaasita Taila, and mixed flower oils and this indeed is in order). Kinchitgogrtuta yuktam vaa Viprapaada rajonvitam, Nityaabhyangecha nodushtam tailam nityehi Sarvadaa/ (The mix of a little cow’s ghee, Brahmana Paada Rajas, and Sugandha Taila is appropriate for the Abhyangana Snaana. Ravou Pushpangurou Duurvaam Bhaanu vbaarecha Mrittikaam Bhargavey Go mayam kshiptwaa Taila naanam Sukhaavaham/ ( Abhyangana Snaana on Sundays with Pushpaas,Thursdays with Durva, Tuesdayas with Mrittika, and on Fridays with Gomaya-applied floral oils is indeed a provider of Physical pleasure and mental contentment.)
Vaastu Prakarana: Vaishaakhey Phalgune Poushey Shraaaney Maarga sirshakey, Grihaarambha Praveshoustah stambhocchraayas chashasyatey/ (Grihaarambha, Stambhoddhaarana and Griha Pravesha are best performed in the months of Vaishakha, Phalguna, Pousha, Shraavana, and Margasirsha). Jyeshtha, Kartika Maagha Months are also beneficient as per Narada Vachana. A Parna Griha or a grass house could be constructed without any month or time. But a house in which one likes to reside himself or the Main House should not be constructed in Pushya Maasa. Go-Ashwa Shaalaas could be construted too without time restrictions. Grihaarambha and Griha Pravesha could be planned and executed in Hasta traya or Hasta-Chitta-Swati, Dhruva-Mridu Nakshatras, Dhanishta-Shatabhisha and Pushya; and all the Tithi Vaaras excepting RiktaTithis and Ravi-Kuja Vaaraas. ‘Shankhusthapana’ or Laying Foundation Stone and digging deep into Earth as the preliminaries of House Construction be planned in the Nakshtras of Shravana, Ashwini, Krura Nakshatras viz. Magha, Bharani, Purva Phaluguni-Purva Bhadra and Purvashaadha; Anuradha, Aslesha, Moola, Pushya , Hasta, Mrigasirsha, Revati, Dhruva Nakshatras,when Kedra-Ashtama Sthaanaas are Papagraha rahitas or devoid of blemishes. Sthambhoddhaarana or erection of the Mother-Pillar should not be done in Dhanishtaka Panchakas viz. Dhanishtha, Shatabhisha, Purva Bhadra, Uttaraabhadra and Revati, nor during Vrishabhaakaara Vaastu Chakra ie. seven Nakshatras from where Surya Deva is; from the eighth to the eleventh Nakshatras, the ‘Stambhoddhaarana’ is ideally suited but none of the ten Nakshatras are not auspicious. As regards Grihaapravesha, the auspicious Nakshatras have been detailed above, but this Function is ruled out for Suryasthita Nakshatra and the four Nakshatras hence, fifteenth Nakshatraaaa to four Nakshatras hence and the twenty third Nakshatra to five more hence. Again, the Griha Nirmana Kartha should plan for the construction of various Facility-Homes commencing from the main house’s eastern side and these ancillaries would include Snaana Griha, Nidra Griha,Vastra Griha, Bhojana Griha, Pashu Griha, Dhana Griha, Deva Griha and so on. Among the do’s and don’ts of house construction are that from the ‘Mukha Dwaara’ or the Main Door , there should not be ‘ Mulaas’ or corners, the Common Passage / Road , Road Curves or round abouts, a Well, another dwaara, or filth / mud, a Pillar, Tree or a Temple. ‘Shankusthaapana’ and ‘Stambho -dharana’ are to be positioned in the Agneya side of the New House. This restriction of Agneya is however is not applicable if the new construction is sprawling , or has four entries in all the directions. Griha Pravesha Vidhana: Vaastu Pujaa vidhih Karyah purvameva Praveshatah, Maitra Dhruva kshipra Chara Mulabhairdhana Putra krit/ ( The Karta would accomplish prosperity and progeny if he performs Vaastu Karma Shanti before erntering it in Anuradha, Dhruva- Kshipra-Chara Nakshatras or in Moola.) Vaastu Shganti has to be performed only in the day time. There is an opinion that Griha Pravesha might be done in the nights also, in which case, this Shanti function might as well be done at the same Dina Maasaadi of Grihaarambha. The Shubha Kaala for Griha Pravesha is stated to be in Maagha,Ashviyuja Jyeshtha Maasaas; Mridu-Dhruva Nashatras are the most suitable, while Kshipra-Chara Nakshatras are of medium value. Teekshna-Ugra-Mishra Nakshatras are not good. If the Karta’s Janma Lagna is not in the Eighth position,the Graha Pravesha Lagna is commended.
[ Matsya Purana describes the Basics of Vaastu Shastra viz. the Origin, Construction methodology and Vaastu Yagna as follows: The Origin: When Bhagavan Shankara was demolishing Andhakaasura, there was a drop of sweat that fell on the ground and an awesome and nasty Being kept on drinking the blood of the slain Asura; since that ‘Praani’was not satisfied with its hunger, it started to eat up whatever came handy. As the Praani requested Shankara, the latter gave a boon of being able to consume any where in the Trilokas; in Swarga, the Praani was called ‘Deva Vaastu’. As the Praani came down to Earth, Brahma gave the dispensation that whenever there was a talk of Vaastu or the Rules and deeds of Construction, there would be ‘Bali’or Naivedya / offering of food at the end of ‘Vaishwanara’Bali or oblations to Agni. Also separate ‘Vaastu Shanti’/appeasement deed to the Deity of Vaastu would fetch food to him, as and when construction activities are commenced all over the Universe. That was also the Origin of ‘Vaastu Yagna’. Eighteen Rishis gave the Rules and Regulations of Vaastu Shastra to the posterity and these Rishis and Devas were: Bhrigu, Arti, Vasishtha, Vishwakarma, Maya, Nagnajit, Bhagavan Shankara, Indra, Kumara, Nandeswara, Shounaka, Garga, Vasudeva, Aniruddha, and Shukra. Yogya Maasa-Nakshatras: The results of initiating construction activity in various MONTHS are as follows: in Chaitra Month ‘Vyadhi’or diseases are caused; in Vaisakha the Constructors gain cows and Ratnas; in Jeyshtha Month, death is indicated in the family; in Ashadha month construction helps gain of servants, Ratnas and ‘Pashus’ or domestic animals; in Shraavana Month there would be gain of servants; dangers and risks in Bhadrapada Month; construction in Aswin Month might lead to risk to wife; in Kartik Month there would be gain of Dhana- Dhanya or Money and Crops; in Margasirsha month there would be surplus of Bhojyas or Food Items; commencement of construction in the month of Pausha might lead to thefts and loss of materials; Construction in Magha Month there would be benefits but some fear or possibility of Fire and finally, activities of construction during Phalguna Month should yield gold, progeny and prosperity. Griha Nirmana and influence of Nakshatras :Initiating the Construction of Grihas / houses is considered the best in respect of the following NAKSHATRAS OR STARS: Ashvini, Rohini, Mula, the three Uttaraas, Mrigashira, Swati, Hasta, and Anuradha. As regards the DAYS, all the days of a week are good, except Sundays and Tuesdays. In regard to YOGAS, construction should not start on the following yogas viz. Vyaaghat, Shula, Vyatipaat, Atiganda, Vishkambha, Ganda, Parigha and Vajra. Following MUHURTAS are stated to be ideal for contstruction viz. Sweta, Maitra, Maahendra, Gaandhawa, Abhijit, Rouhini, Vairaja, and Savitri. Lagna Nirnaya: To decide on the SHUBHA LAGNA, the activity of construction should be commenced when the Chandra bala as also Suryabala would be equally positve. The most important activities apart, ‘Stambharohana’or the hoisting of the Pillar should be taken up first; similarly the procedures should be the same as in respect of the costruction of Praasaads, wells and such mini water bodies. SOIL TEST would be the foremost activity before the actual construction is taken up. As a part of the soil quality test, saplings are to be planted and the best soil quality would yield the growth over three nights; medium growth over five nights and minimal growth over a week. The best soil obviously would give out the quickest yield. By way of a diagram, the area meant for construction is drawn as a big square which is divided into nine squares while each square is further sub-divided into nine smaller squares, thus making a total of eighty one squares.Of these, thirty two Devatas are worshipped in as many sub-squares and thirteen Devatas from outside those sub squares, thus accounting for forty five squares. The names and the positioning of the respective Deities are: Shikhi, Parjanya, Jayant, Indra, Surya, Satya, Brusha, Antakisha, Vayu, Pusha, Vitatha, Brihatsakshatha, Yama, Gandharva, Bhring raaja, Mriga, Pitrugana, Daivarika,Sugreeva, Pushpadanta, Jalaadhusha, Asura, Sesha, Paapa, Roga, Ahi, Mukhya, Bhallata, Soma, Sarpa, Aditi and Diti; these thirty two Deities are Baahya Devatas. These Deities are to be worshipped in the four Dik-konas like Ishaana. Now, outside the Vaastu Chakra the following four Deities are to be worshipped viz. Aapa, Savitra, Jaya, and Rudra. In the middle nine squares, on the four sides of Brahma, eight Sadyha Devatas are to be positioned and these are Aryama, Savita, Viviswaan, Vibhudha -adhipa, Mitra, Raajayakshma, Prithvidhara, and Apavatsa. Apa, Apavatsa, Parjanya, Agni and Diti-these are of five Devataa varga to be worshipped in Agneya-kona. Further, twenty Devataas are positioned in two rows: Aryama, Viwaswaan, Mitra and Pritvidhara-these four are stationed on three sides of Brahma in three, three positions each. This is the Procedure of worship to all the relevant Deities. Methodology of Construction: The methodology of construction varies from one building to another such as Chatuhshaala, Trishaala; Dwishala etc.The Chatuh shaala is open from all four sides with gates /doors on all the sides, known as Sarvatomukha and is normally ideal for a Palace or a Temple. A building which has no door to the west is called Nandyavarta; without a door on the Southern side is called Vardhamaana; without a door on the Eastern side is called Swastika; and without an opening on the Northern side is Ruchaka. A King’s Palace is ideally measured the hundred and eight hand-lengths, while that of a Prince has sixty six measures; a General’s abode with sixty four measures; forty eight measures to forty eight measures; and thirty two for an ordinary citizen. As regards the ‘Stambhas’ (Pillar) in an ordinary house, its circumference is multiplied by nine times and the result must be the depth of the pillar underground; a four angled pillar is called ‘Ruchak’; eight angled pillar is ‘Vajra’; sixteen angled pillar is ‘Dwi Vajra’, thirty two angled pillar is ‘Praleenak’ and a pillar whose mid-region is round is called ‘Vritra’. All the residential homes should be entered from the right side ‘Pravesha Dwar’. Entry from the eastern side where Indra and Jayanta exist is the best; in the southern side ‘dwara’, it is said that Yamya and Vitatha are supposed to be ruling and is good too; on the western dwara, Varuna and Pushpadanta are prominent; Uttara dwar is governed by Bhallat and Sowmya and is quite propitious. But one should be careful of ‘vedhas’or forced entries: for instance, such vedhas through side-lanes might result in ‘Kulakshaya’ or damage to the Vamsha; forced entry through trees might end up in mutual hatred of family members; vedha through mud would bring in sorrows; vedha through water ways would result in problems; vedha through pillars might end up through difficulties arising due to women. Entering from one house to another could end up in grief to the master of the house. A house which opens on its own might result in madness of a family member. Similarly, a house which gets closed on its own could end up in ‘Kula naasha’/ distress to the Kula. Entry through a very high door could lead to ‘Raja bhaya’ or difficulties on account of Authorities. If the door is too low, there could by ‘Chora bhaya’ or fear of thefts. A door just above another door could attract Yamaraja darshan. If a house with a main door of disproportionate size is built in the middle of a big road is made, the master of the house would not live for long. If the main door is smaller than the other doors of a house, that house might not have contentment and would be a constant abode of recurring predicaments. The rear portion of the house must be kept duly adorned with trees, foliage, pots and decoratives. The east of the house there should be ‘Vata’ vriksha; in the Southern side Udumbara tree and the western side Pippala Tree and Pluksha tree on the northern side. Nearby the house, trees with thorns and Ksheera Vrikshas or milk-yielding trees are not good. It would be propitious to grow trees like Pumnaga, Ashoka, Shami, Tilaka, Champa, Dadimi, Peepali, Draksha, Arjuna, Jambeera, Puga, Panasa, Ketaki, Malati, Kamala Chameli, Mallika, Coconut, Kela, Kadali and Patala as these Trees are signs of Lakshmi / prosperity. Houses are better not built in the extreme vicinity of temples, Dhurtas or mischievous elements, General Adinistration, Four-Lane Centers, since there might be causes for irritation, fear and other problems. Leaving ample space before, rear and sides of the building is a must. It would be advisable to have the southern part of the house elevated and such an abode is called a ‘Sampurna’ or complete from the Vaastu point of view and would thus bestow the best of advantages. To lay the ‘Adhara Shila’ (Foundation Stone) of a building, the Priest should determine the ‘Muhurat’, decorate the Stone with white cloth, lay ‘Nava Ratnas’and Gold along with Nava Dhanyas or nine varieties of appropriate seeds and with the help of masons fix up the stone, and perform ‘puja’to Ganapati, Vaastu Deva, Ishta Devata or the Family Deity with formal ‘Mantro -cchaarana’,also perform ‘Havan’/ homa to Agni Deva with milk, ghee and honey: The relevant Havan Mantra is: Vaastoshpatey Pratijaanee –hyasmaantswaavesho anameevo bhavaa nah, yat tvemahey prati tanno jupuswa sham no bhava dwipatdey sham chatushpadey/ Vaastu Yagna: Sutrapath, Stambha -aropana or hoisting of the main Pillar, Dwara vamshocchraya, Griha Pravesha and Vaastu Shanti. Sutrapath takes place in the Ishana Disha and Stambhaaropana in Agneya kona. Vaastu Deva’s ‘Pada Chinhas’ or foot prints should be set up and the ‘Karta’should do ‘pradakshinas’(circumambulation) around the foot-prints. It is stated that water with the powder of Munga, Ratna and Suvarna should be sprinkled while designing the ‘Pada-Chihnaas’. Incidentally, the signs of Vaastu should never be ash, lit up firesticks, nails, skins, horns, bones, and skull as some ill-informed persons tend to do so and such material would lead to distress, danger and difficulties. It is advisable that masons and other workers are present at the time of Griha Pravesh. Ishaaney Devataa -gaaram tathaa Shaanti gruham bhavet, Mahaanasam thathaagneye tatpaarswam chottarey jalam, Gruhasyopakaram sarvam Nairutye Sthaapaded Buddhah/ Bandhasthaanam bahih kuryaat snaana mandapameyvacha, Dhana Dhaanyam cha Vaayavye karmashaalaam tato bahih, Evam Vaastu viseshah syaad Ghruha bhatruh shubaavaham/ (To the Ishaana side of any house, the Devataagruha and Shantigriha must be set up; its kitchen must be in the Agneya kona; to the northern side the ‘Jala sthaan’ (Water reservoir); all the house materials be kept in the Nairuti kona; the place for keeping domestic animals like cows and buffalos as well as bathing rooms are better constructed outside the house; the storage place for Dhana-dhanya should be kept in the Vayavya kona; the ‘Karya shala’or the Offices should be organised outside the residential place. This pattern of living would certainly assure excellent propitiousness and happiness to the family. Griha Pravesha: As the ‘Griha Pravesh’ function (House Warming Time) approaches, Peace and Prosperity is ushered in as stated: Krutwaagrato Dwija -varaanatha Purnakumbham Dhadyakshata -amala pushpa phalopa shobham/ Datwaa hiranyavasanaani tadaa Dwijebhyo, Maangalya Shaanti nilayaya gruham vishekthu/ Gruhoktahoma vidhaanaa Bali karma kuryat, Praasaada Vaastu shamaney cha vidharya uktah, Santarpayed vijavaraanatha bhakshya bhojjyeh, Shuklaambarah Swabhavanam pravishet sa dhupam/ (As the house is fully ready, the Head of the family should initiate the action of conducting ‘Mangala Shanti’ with a group of Brahmanas ahead along with a ‘Kalasha’/Vessel, full of Sweet Water, Curd, Akshatas, tender mango leaves, flowers, fruits and coconuts as also scented sandal water, agarbattis/ incense sticks and oil-wick lamps nicely lit and decorated, as Brahmanas recite Veda hymns and musical instruments are played, while entering the house at the appointed ‘Muhurta’. There after Griha praasaadas/ doors and other household items are purified for Vaastu Shaanti and Homa and Balidaana are performed. Brahmanas are treated with Bhojan and gifts of gold, vastras and dakshinas, where after relatives and friends are treated too with bhojan and gifts.) ]
The above details from Matsya Purana are felt relevant in the context of Vaastu Prakarana, Griha Nirmana, Vaastu Yagna and Griha Pravesha as the supplementary information on the Subject of Vaastu and Griha Nirmana in Dharma Sindhu.
Yatra Prakarana: Following is an account of the impact of Tithi-Nakshatras on the Yatras or Travels of a person, for different reasons, especially for ‘Dhanaarjana’. One should undertake yatras in the Nakshatras viz. Shravana, Dhanishtha, Ashwini, Pushya, Revati, Anuradha, Mrigasirsha, Hasta, and Punarvasu on Gochara Yukta Dinaas. Excepting travels towards Southern Direction, all other Directions are beneficient in Abhijit Nakshatra. But travels on Magha, Chitra, Swati, Vishakha, Aslesha, Bharani, Ardra, Krittika, Purvabhadra, and Janma Nakshatra, are forbidden. Also, Rikta Tithis, Parva Tithis, Shashthi, Ashtami,and Dwadashi are avoidable for Travels. But twenty one Ghadiyas past Krittika, seven ghadiyas after Purvaphalguni, and eleven ghadiyas after Magha are approved for travels. But fourteen ghadiyas after Jyeshtha, Aslesha, Vishakha, Swati are forbidden for travels. In fact, Swati and Magha must be prohibited even if essential to travel. The Purva bhaga of Bharani, half way through Chitra, the Uttaraardha of Revati are also bad. Travels on Monday and Saturday to East, Thursday to South, Ravi and Shukra to West and Budha and Mangala to North are not beneficient and avoidable. To each direction starting from East, if Meshaadi and Chandra Rashis are either in front of or to the right to Chandra, then the travel would be highly propitious; if these Rashis are to the left of Chandra then the Yatra could be disastrous. The direction in which Shukra’s Udaya or Rise takes place, travel plans should be given up; and so should be avoided in the direction in which Brihaspati’s Udaya takes place. Prayaanaey Shubhaah kendra koneshu shastaah khalaastraaya shatkheshwa nisthaasshani khe, Kavih Saptamey glou sshdasthantya Lagney -vilagneshwaropyasta shashthaashtamaantye/ ( Travel is highly auspicious, if Shubha Grahas are placed in the fourth, seventh, tenth and Kendra from Lagna , or in the fifth, ninth Konaas or angles . Dushta Grahas at third, eleventh, sixth and ten Sthaanaas are useful too. If Mangala or his Shad vargaas are in Kendra, his Lagna or his Vaara, Kumbha Lagna or Kumbha Navaamsha in the Lagna, then that travel must necessarily be given up. Meena Lagney tadamshevaa yaatur margoti Duhkhah/ (A person travelling in Meena Lagna or Meenamsha has to face endless disaster. Again the sixth place of one’s Lagna is of Shatru Shtaana and the Master of that place would indeed destroy the Traveller . Travel in the Shatru Kshetra, Shatru Kshetraamsha and Shatru drishta Lagna would be like an open invitation to Mrityu! In Lagna,the Saptama Raashi and Janma Rashi are also not conducive for travel. Chandrama in Vargottama or Vargottama Yukta Chandrama should secure victory in a travel. If the travel is only for a day and the return too, then the consideration would be more for the return than fot the departure. A discerning traveller should not seek to return on the ninth day of his departure as a ground rule! One should avoid travel to Southern Direction when Chandra is in Kumbha and Meena, nor use a new bed . While proceeding on a travel, he should successfully complete his Puja and Agni Karya, be happy with his wife, friends and servants. Never travel while being angry or with an upset mind or displeasure with family members, friends, well wishers as also with an empty stomach and having insulted these as also Brahmanas. One should in fact even as routine avoid anger, frequent hair cuts, insulting others, MadyaPaana-Maamsa Bhakshana or intoxicating drinks and meat eating, black tilaka, and multi-coloured dresses. Travel should be avoided facing a woman in menses and bad omens. A Brahmana should travel with a fruit, honey, shastra, yagnopaveeta, dhanya, jala, suvarna and vastras. As per Gochara, Shubha Prada prapti occurs when there is the positiong of Krura Grahas and also Chandra in the third, sixth and tenth positions from Janma Raashi; Chandra in Saptama and Lagna; Shula Paksha Chandra and Budha in second, fourth, sixth, eighth and tenth Places; Brihaspati in second, fifth and ninth places; Shukra in ninth, eighth and twelfth Positions. The Positioning of any Graha in the eleventh Place is generally considered as auspicioius. In case, one counts from his/ her nine Nakshatras from the Janma Nakshatra multiplied by three, the result provides twenty seven Nakshatra Phalaas viz. Janma,Sampat, Vipat, Kshama, Pratyari, Sadhaka, Vyaadha, Maitra and Ati Maitra. On these lines the Shubha -ashubhas are reckoned with in respect of Yatras, Raja Darshana, Shastra Grahana in battles and other Karyas.
Gayatri Purascharana: After recounting Desha Kaala Vivarana, the Karta makes the Sankalpa : Karishya maana Gaayatri Purascharanedhikaara sidhyantham Krucchatrayamamuka Pratyaamnaaye naahamaachrishye/ Amuka Sharmano Mama Gayatri Purascharanena Krucchratrayaanushthaaney naadhikaara siddhirastu/ After the Sankalpa, the Karta secures the permission of Brahmanas to perform the Pratyaamnaaya or the Compensation of Krucchatraya Vratas and either by the self or through the Vipraas and Dasha Sahasra Gayatri Japa. This would be followed by Apohishtha etc. Sukta, the Chatur -Rutcha Yetonvindra Sukta, Swastinah etc, Swastimatis, Swadishthayaa etc. Paavamaana Ruchas ten times either by the Self or on behalf of the Brahmanas; execute Tarpanaas : Tatsavituryasyaachaarya Mrishim Vishvaamitram Tarpayaami, Gayatri -chhandahas tarpayaami, Savitaaram Devataam Tarpayaami; and Rudra Sukta Japa of Kadrudraaya etc. On the following day, the Sankalpa by the Kartha again is done: Mama Sakala Papaa Kshya dwaaraa Shri Parameshwara preetyartham chaturvimshati lalkshaatmaka Gayatri Purascharanam Swayam /Vipra dwaaraavaa karishye/ The further Sankalpa states that as a part of the Main Sankalpa to perform Gayatri Puraschatana, there would be Swasti Vaachana , Maatrikaa Pujana and Naandi Shraaddha. Either by the Karta himself or Vipras, Devataa Prarthana should commence after Aachamaana and Praanaayaamaas: Suryassomo Yamah Kaalaassandhye bhutaanyah Kshapaa, Pavamaamo Dikpatirbhuraakaasham Khecharaamaraah/ Brahma shasanamaasthaaya kalpadwimiha sannithim/ ( May I pray to Brahma Deva to invoke Surya, Soma, Yama, Kaala, Sandhyaas, Bataas, Ahoraatraas, Vaya, Dikpatis, Bhuraakaasha, Khecharaamaras). Then make the Prati Dina Sankalpa, followed by greetings: Shri Guravey namah,Ganapatey namah, Durgaaya namah, Maatrubhyo namah; Praanaayaama thrice; Nyaasa follows : Tatsavituriti Gayatryaa Vishwaamitra Rishih Savitaa Devataa Gayatri cchandah Japey vinigohah Vishwaamitra Rishye namah Sahrasirsha Gaayatri chaandaseyamo Mukhey Savitru Devataayai Namo hridi/ The Nyasa continues: Tatsavitur angushthaabhyaam Varenyam Tarjaneebhyaam Bhargo Devasya Madhyamaa -bhyaam Dheemahi Anaamikaabhyaam Dhiyo yonah Kanishtikaabhyaam Prachodayaat Karatalakara prishtha -abhyaam Namah/ The Nyaasa thus concluded, the Japa Maala prokshana performed, the Karta prays: Om Mahaa Maaye Mahaa Maaley Sarva Shakti Swarupini Chaturvarga stastwayinya stastaanmey Siddhidaa bhava/ Om Vighnam kurumaaletwam/ The Gayatri Mantra Japa is thus performed with the aid of JapaMaala while understanding the meaning fully and the Japa should continue for three Yamaas. Then the recitation is concluded with Pranava Mantra saying: Twaammaaley Sarva Devaa -naam Preetidaa Shubhadaabhava, ShivamKurushwamey Bhadrey Yasho Veeryamcha Sarvadaa/ After Purascharana Mantra Japa, then Purascharana Homa Vidhi be done with the Sankalpa: Purascharana Saangataa Sidhyartham Homa Vidhm Karishye/ After Agni Pratishtha would follow Suryaadi Nava Graha Puja, Kalasha Sthaapana, Anvaadhana to all Devataas with Chakshshi Aajyena Mantras. The Devata-anvaadhaana is as follows: Arkaadi Samicchavajya -ahutibhih krutwaa Padhaana Devataam Savitaaram Chaturvimshati Sahasra Tilaahutibhi strisahastra Sankhyaa kaabhih Paayasaahhutibhir Ghrita mishra Tilaahutibhir durvaahutibhi Kshira druma samidha -ahutibhrischa seshena swishakrita/ (The Karta should do the Anvaadhaana with Arka and other Samidhas, Charu, and Ghritaahutis to the Pradhana Devata viz. Devi Savita; there should be twenty four thousand Tilaahutis, three thousand Paayasaahutis, Ghrita-Tila Mishraahutis, Durvara -ahutis, and various other Samidhas and do the swishta- kruthoma with the remainder material) Also, ‘Paryagnikarana’ is done with charu-Paayasa-Tilas. Ajya bhaagantey idam havaniya dravya manvaadhaanokta Devataabhyah astu mameti Yajamaanastyaagam kuryaat/ ( The Karta should perform the ‘tyaga’ or the‘finale’ at the ‘Aajyabhaagaanta’ or the end of the ‘Aajyaahutis’). In the course of the Homa, Swaaha ‘shabda’ be used with Gayatri Mantra without Vyahritis. Ten percent of the Homa Sankhya should be prescribed as Gayatri Japa ie twenty thousand times; ten percent of Gayatri Japa is o be executed as Tarpana; ten per cent of Tarpana is to be performed as one’s own Mastakaabhisheka! In case, the Karta is unable to perform the above formula of Japa Sankha being the ten per cent of homa Sankhya, and so on then Japa Sankhya be increased and the Abhisheka Sankhya and Brahmana Bhojana Sankhya be adjusted accordingly. Once the Brahmanas are satisfied with Daana- Dakshina- Bhojanas they are then required to declare that the act of Gayatri Purascharana is fully accomplished and the Karta would dedicate the Purna Phala of the Purascharana to Devi Savita. The regular duty of the person who has thus done the Act would be that he should recite the Shiva Sankalpa Mantra thrice a day. Further, Kartaa Braahmanaih saha havishyaashi Satyavaaghah shaayi Para-gruheeta bhupradeshaanatichaari cha bhavet/(The Karta has to eat the Havishya Bhojana with Brahmanaas, speak the Truth, sleep on the ground and refrain from frequent travels!)
Karma Bhedas and Karmanga Devatas: Depending on the type of Karma, the names of Agni are differentiated; Agnistu Maruto naama Garbhaa –dhaanebhi dheeyatey, Pavamaanah Pumsavaney Seemantey Mamgalaabhidhah/ Prabalo Jaata Samskaarey Paarthivo naama karmani, Anna Praashey Shuchih proktassabbhyasyaa chhola karmani/ Vrataadeshey samudbhavah Godaanaadou Suryah, Vivaahey Yojakah, Aavasadhye Dwija naamaa,PrayaschitteyVitah, Paka Yagneshu Paavakah, Pitrey Kavya Vaahanah, Daivey Havya vaahanah, Shaantikey Varadah, Poushtikey Balavardhanah, Mrita daahey Kravuaadah/ ( The names of Agni are Marut in respect of Garbhaa daana, Pavamaana in Pumsavana, Mangala in Seemanta, Prabala in Jaata Karma, Parthiva in Naama Karma, Shuchi in Annapraashana, Samya in Choula Karma, Samudbhava in Yagnopaveeta, Surya in Godaanaadi, Yojaka in Vivaha, Dwija in Aavasadhye, Vita in the Prayaschitta Karma, Paavaka in Paak Yagna, Kavyavaahana in Pitru Karma, Havya vaahana inDeva Karma, Varada in ShaantiKarmas, Balavardhana in Poushti Karma, Kravyaada naama in Death. It is with this knowledge of Agnis, one should recognise the Griha Karmas. While doing the Griha karmas the Samidhas that could be used are from the following Vrikshas: Palaashena juhuh Kaarya kadirena struvah struchah, Tadbhavey Palaasha madhya parnaivaa Pippala parnaivaa homah/ (Palaasha’s juhu, Khadira’s branches and parts; if these are unavailable yagna vriksha or even if that is not availble, Palasha or Pippala leaves might be used in Homas. In Kamya Karmas there is noneed for Pratinidhi or Representative; he would be required only in Nitya and Naimittika Karmas. There should not be a proxy to the Karta in the Tasks involved with Mantra, Karma and Agni; equally so when there are references to Desha-Kaala and Arani. Again, the Darbhas become ‘nirmaalyaas’ or re-usable when one is concerned with tasks like Tarpana, Asana viniyoga, Bhojana after Shraaddha, Mutra Pureeshaas.
Karmanga Devatas: In the context of Vivaahas, Agni is the Karnaga Devata as Swasti Vaachanas are an integral part of a Vivaha. In Aouposana Agni-Surya-Prajapatis are Karmanga Devatas; In Sthaalipaka too Agni is Devata, in Garbhadana Brahma is the Karmanga Devata; Prajapati in Pumsavana, Dhata in Seemanta; Mrutyu in Jaata Jkarma, Naama Karma-Annaprashana the Karmanga Devata is Debvi Savita; Keshi devatas in Choula Karma, in Upanayana the Karmanga Devatas are Indra, Shraddhaand Mrdhaas and at the end of the Karma the Debvata is Sushravasa; Agni inPunarupanayana; Indra in Samaavartana; Savita in pakarma as also Vratas; in Vaastu Homa, Vaastoshpati and at the end Prajapati; Agrayana Devatas are the Karmanga devatas in respect of Aagrayana Karma; Satpaas are the Devatas in Sarpa Bali; Varuna is the Devata in all kinds of water flows; Nabva Grahas are the Devatas in the Graha Yagnas; in KushmandaHoma- Chandrayana-Aadhana and the like Agnis concerned are the Karmanga Devatas; in Agnishtoma too the Devata is Agni and in respect of other Karmas, Prajapati is the Karmanga Devata
Kali Yuga Karyaakarya Vichara: Bhagavat Gita affirmed: Gita Gangaa tathaa Vishnuh Kapilaashvatta sevanam, Ekaadashi Vratam chaiva Saptamam na Kalou Yugey/ (The following six viz. Gita-Ganga- Vishnu Seva, Seva to Kapila Cow and Ashwattha Tree and performance of Ekadashi Vrata are the most significant acts of KaliYuga.)Vishnum Shivam vaa bhajataam Guroh Pitroscha sevinaam, Go Vaishnava Maha Shaiva Tulasi sevinaamapi, Kalou Gurunaam bhajanameesha bhaktyadhikam smrutam/ (Those who are always engaged in Hari-Hara bhajana, Guru-Maata-Pita Sevana;and Go,Vishnu-Shiva Bhakta Seva are exempt from the blemishes of Kali Yuga). It is essential to quadruple the prescribed number of Japa and Puja in the context of Kali Yuga. The fruits of virtuous deeds executed in ten years during Krita Yuga are equivalent to what a person in TretaYuga would in a years’s duration; or what ever is earned in a month’s time in Dwapara Yuga; and what he or she would earn in a day’s time and such is the magnitude of good deeds in the Kali Yuga! In fact, even the very thoughts of doing good deeds would fetch fruitful results, let alone their actual performance.Maha Bhagavata Purana states: Kushalaanyasu siddhyanti netaraani kritaaniyat/ (In Kali Yuga, Punya Karmas are deemed to have been performed by mere Sankalpa and Papa Karmas are deemed to have been perpetrated only by the actual actions; so said Parashara Maharshi). Dhyaayan Krutey yajan yajnaistretaayaam Dwaparerchayan, Yadaapnoti tadaapnoti Kalou samkeerta Keshavam/ (In Krita Yuga a person of great virtue needed to get into a ‘Samaadhi’ or a position of Trance or High Search of Soul; in Treta Yuga, Yana Karyas would only qualify for Attainment of Bhagavan; in Dwapara Yuga dedication in Archana and formal worship of Paramatma was the defined path; but the simple dispensation in Kali Yuga is a meagre ‘Bhagavan -naama Samkeerthana’or even the Vocal Praise of the Lord’s magnificence and Greatness). Maha Gyanis and Munis were full of praise of Kali Yuga since the path of Realisation has been made easy! Kalim sambhaajayantyoryaa Gunajnaassagara bhaginah, Yatra samkeertaney naiva Sarvasswaar -thobhilabhyatey/( Reputed Jnaanis and Gunajnas tend to adore Kali Yuga as during this Yuga the ‘Sarvarthaas’ or of ‘Dharmaartha Kama Mokshas’ are available for the asking for a song in praise of the Lord!) Krishna varnam twishaa Krishnam saangopaangaastra paarshadam, Yagnaassankeertana –praayairyajantihasu medhasah/ ( Sincere Deotees sing songs full of dedication and devotion to that Lord who possesses indefinable strength and prowess; or in other words the Nama samkeertana should be such as to strech beyond the frontiers of Supreme Consciousness!) Dharmarthan Kama Mokshaakhyaam yayi chechreya Atmanah, Ekamhyaavahareystatra kaaranam paada sevanam/ (Dharaartha Kaama Mokshas are attainable only through Hari Paada Sevana). In the ‘Ekaadasha -adhyaaya’ or the Eleventh Chapter of Maha Bhagavata Purana, Bhagavan asserted: Tasmaan bhakti yuktasya yoginovai madaatmanah, na Jnaanam cha Vairaagyam Praayasshreyo bhavediuha/ Yatkarmabhiryattapasaa Jnaana Vairaagya -taschayat,Yogenavaana harmena Shreyobhiritarai vapi,Sarvm madbhakti yogena madbhakto labhatem -jasa, Swargaapavargam maddhaama kathamchidyadi vaamchati/ (A person of devotion to me who realises that I am the Supreme Soul need not go in for Jnaana or the High-flown Knowledge or Vairagya or Other-Worldliness; that Bhakta of mine receives unimaginable fruits without any strain of effort that are attainable by Karma Visesha, Tapas,Jnaana Vairagya, Yoga, Daana Dharma or such other strenuous acts and deeds. In fact that Bhakta might not aspire for Swarga but should opt for it, I would readily grant it for the asking!).Further: Apichetsu duraachaaro bhajatey maanananya bhaak, Saadhureva sanatavya ssamyagvasitohisah/ Kshiprambhavati Dharmaatmaa Shvashwacchantim nigacchati, Kounteya! Pratijaani hi Namey bhaktah pranasyati/ (Even an exceedingly sinful person in the current birth was a Saadhu Purusha or a Saintly Devotee of mine in the previous births and soon enough after his undergoing his present phase of evils would sooner than later emerge as a Person of Immense Virtue).
Kali Yuga Nishiddhas: The following are the avoidable and unnecessary acts of Kali Yuga viz. Samudra Yatra, carrying of Kamandulu to misdirect the Public , remarriages, begetting children from husband’s brothers; Go Vadha; Mamsa Bhakshana at Shraddhas; performing vivaha to a physically immature girl; Chira kaala Brahmacharitwa; Naramedha Ashwamedha Gomedha Yagna; Madya Paana, Abhakshya Bhakshana, Apeya paana, Agamyaagamana orcwandering aimlesly Rahasya Prayascittha, Devata Puja and Pashubali for evil ends; Kula Bhrashtata; Extreme Profiteering and narrow mindedness.
Swapna Prakarana: Swimming in a river or Sea, flying in the Sky, Graha-Nakshatra-Surya-Chandra darshana, hiking a high building or a temple, drinking hard drinks, eating meat, spraying krimi-keetaas on one’s body, viewing jewellery and golden articles, drowing in blood streams, eating curd rice, wearing white clothes and applying chandana and such other scented materials; viewing Brahmanas, Devatas and Kings, viewing women nicely decorated and dresses, encountering a Vrishabha, milk, trees full of atrractive fruits; scaling high mountains; obtaining mirrors, meat, flower garlands, white flowers and meeting persons dressed in white are all dreams of auspiciousness. On the other hand bad dreams and their impact include scaling neem, valmeeka and Palasha trees or snake pits; obtaining oil, metal and cotton are bad omens. Punarvivaha, Rakta Vastra dharana, drowing in swift currents of water, eating cooked meat; viewing Grahanaas, droppings of Nakshatras from the Sky are signs of approaching signs of death. Seeing the flowers of Ashoka, Karaveera and Palasha is ‘Shoka’or sorrow; alighting a boat is a sign of travel; wearing blood stained clothes or embracing a woman are signs of approaching death. Ghrita-Taila Abyangana would bring in illnesses. Dropping of teeth or hair indicates Dhana Naashana; cutting one’s own nose or ears or hands leads to ‘Dhana naashana’or loss of wealth; alighting a donkey or camel or Mahisha is sign of death; drowning in mud or tailaabhyangana, eating poison, embracing a dead body, viweing a dark person are all portends of death. More results of Desirable Dreams are the views of Kings, elephants, horses, Gold, Vrishabha, and scaling of trees would result in monetary gains and Kutumba Vriddhi round the corner. If there is a dream that white serpent bites a person’s right hand that person would receive a lot of money. If a dream occurs that a scorpion or snake devour a person in a water flow then that person would soon get victory and excellent progeny. There would be Rajya Prapti if a dream occurs in scaling heights, or swimming in Seas, or eating the tender leaf of a Lotus. Securing a hen or a Krouncha Pakshi grants a pretty wife.In case a person is chained with Paashas then the Dreamer would soon receive an excellent progeny. If one is escaping from flames out of a seat, bed, body, chariot or from a house and wakes up suddenly then he or she would soon attain sudden wealth! Vision of Surya-Chandra-Nakshatra Mandalaas in a ‘Swapna’ yields wealth in the near future, while such dream-visions to a person with long standing ailments gets him fully disease free. A dream of drinking liquour or blood would enrich one’s knowledge and sharpens thinking capacity. The dream of embracing a damsel ushers in ‘Aishwarya’ or opulence. Dreaming of receiving an umbrella, or footwear or a sword indicates travel, or victory in the tasks on hand. Drinking milk, ghee, or curd makes the dreamer famed in the near future. Vision of heaps of food grains would bring in good will and social status. A rather ugly dream of eating one’s own feet or hands or head shall provide varied auspicious situations ranging from travel to fulfillment to authority and even Rajya Prapti. Views of Mustard in the dreams bestows Yagna Phala and of white mustard gives fortune . Dreams of Nagapatra, Karpura, chandana and white flower garlands paves way for affluence. Dreaming of any material of whiteness excepting cotton, bhasma or cooked rice are auspicious. Dreams of cows, horses, elephants or of Devata Murtis would usher in tidings of propitiousness and Subha Karyas in the house. Swapnas at the Suryodaya gives immediate Phala, while those in the Arunodaya would materialise in ten days. The last yama’s swapnas take time of a few months for materialisation.
Dusswapna Nivaarana: At the time of Suryopasana, the Japa of the Ruk Yomey Raajan would ensure that bad dreams would not occur. Adha Swapnasya Mantra japa is another remedy. Dusswapna Nashaka is also the recital of Chandi / Durga Sapta Shati. Vishnu Sahasra Nama Stotra is another preventive. Gajendra Moksha Paatha of Maha Bhagavata is yet another significant therapy. Further it is stated : Vaaranasyaam Dakshiney bhaagey Kukkuto naama brahmanah, Tasya Smarana maatreyna Dussapnah Sukhadobhavet/ ( There is a Brahmana by name Kukkuta in the southern part of Varanaasi whose mere recall of his memory would surely convert all prospective bad dreams would get converted as propitious dreams!
[ A fairly detailed analysis of dreams and omens is given in Agni Purana. Dreams are good when they involve mountains, Palaces, snakes, riding horses or bulls, white flowers, trees , possession of arms and many heads, triumphs in battles,wearing garlands, witnessing Solar and Lunar Eclipses, Stars, Sun and Moon, eating rice pudding, drinking wine or blood, eatingmeat, milking cows and buffalos, blessings from Devas and Brahmanas, Coronation, one’s own death or cutting off the head, one’s own house burning, playing musical instruments, climbing trees, clear skies,wet clothes and so on. Bad dreams are a shaven head of one’s own, wearing shabby clothes, drinking oil, angry Gods or Brahahmanas, steep falls from heights, killing snakes or animals, playing with monkeys,weddings and singing. Dreams portending death include the sights of hair, fire, serpents,dried up rivers or water bodies, crooked noses, long ears, weeping lefty eye, a metallic face, black tongue, riding camel or donkeys bound to Southern direction, blinded eyes and deaf ears, upward eyesight, etc. Premonitions of death by bad dreams also include images of Sun dimming and disappearance of Stars on the Sky, images of body rejects mixed with gold and jewellery; views of Pishachas, Pretas and Golden Trees; dreams of persons alternating between slimness and fat; the scene of getting stuck in mud unable to pull out and after release from the slush unable to recognise feet; views of Kites, doves, owls or crows all in blue colour sitting right on one’s head, view of crows sitting in rows making awful sounds of distress; witnessing one’own body with slush fighting crows; views of rainbow and lightning on a cloudless Southern sky; an experience of smelling dead bodies; inability to see reflections of the self in a mirror, water, or oil or ghee; the visions of bodies without heads or limbs; those whose body gets dried up even during continuous baths and becomes thirsty continuously enen during non-break drinking and finally the wreid visions of travelling fast in a speedster boat full of wailing monkeys in the company of a mad monk laughing and shouting loud in hysterics. Prayers to Vishnu, Shiva, Gansesha, Durga and Surya would appease bad dreams, while good dreams should contnue till the dreamer continues the dream. Good Omens while one leaves house include white flowers, full vessels, meat, distant sounds, butter or curd, goat-cow-horse or elephant; gold, silver, sword, umbrella, fruits, sugarcane, sound of thunder, lightning, dead body without cries, braying of a donkey, buffalo crossing from left to right, crows near the door, dog with meat in the mouth, etc. Bad Omens: The sight of cotton, dry grass, cowdung, coal, leather, hair, a lunatic, chandala, widow, ashes, bones, sounds of musical instruments, break down of a vehicle, fall of umbrella on head, some body recalling back home etc.]