Hindu Vedic Philosophy (Sanatana Dharma, Morals, Rituals and Articles)

 
Devi Navaraatraas: The Tula Sankranti and Mesha Sankranti is designated as Vishu. Fifteen ghadiyaas before and thereafter is the Vishu Punya kaala mand the one before Vishu is known as significant. Devi Navaraatraas commence from Ashviyuja Shukla Pratipada to Maharnavami signifying ‘Karma Praadhanyata’or performing Acts of Dharma Karmaas of which Puja is the essential along with Upavaasa , Stora, Japa etc. As per one’s own ‘Kulaachara’ or family tradition, Upavasaas are observed as Eka Bhukta, Nakta Bhojana or Ayaachita Bhojana; recitals of Stotras of ‘Sapta Shati’, Lakshmi Hridaya, Lalitha-Lakshmi-Durga Sahasra Naamaas are rendered daily and formal Pujas to Devi are executed with dedication and involvement during the concerned Tithis regularly. Navaraatra Pujas begin on the Pratipada Tithi morning after Sunrise upto six ghadiyas or two Muhurtaas since the Puja is not to commence with an extension of time of the previous Amavasya into the Praatipada. In case the Pratipada Tithi does not occur even ten ghadiyas after Sun rise, then the Sankalpa could still be done looking East upto the Abhijin-muhurta upto ‘Madhyaahna’ but certainly not in the ‘Aparaahna’. The Navaraatra Pujas could be observed by all of the Chaturvarnaas and even ‘Mlecchaas’. But Brahmanaas should perform only ‘Saatvika Puja’with Japa-Homa-Annabali-Naivedyas; in fact Naivedyascha niraamishaih Madyam datvaa Brahmanastu Braahmanyaa Deva heeyatey, Madyamapeyamadeyam/  (Thus Brahmanaas have no authorization to resort to Raajasa Puja since they have no access to Madya-Maamsa). Madya paaney Maranaanta praayaschittokteyhi, Sparsham tadangacchedokteyschaalpapraayschittena doshaanapoagamena paatityaapaataat/ ( ‘Madya paana’ attracts the extreme ‘praasyaschitta’ or atonement of life unto death to a Brahmana and the limb of his body is required to be mutilated ) . Even in the case of Kshtriyaas-Vaishyaas and others , Maamsa-Madyaas are totally banned in respect of Nitya Pujas although these Varnaas might resort to them in the case of Kaamya Karmaas. However in reference to Kamya karmaas too their worship would secure additional and quicker results without Madya-Maamsaas. In any case, Japa-Homaadi Karyas need to be necessarily executed by Brahmanaas alone.

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Navaraatri Vidhis: Atra Nava Raatrey Ghatasthaapanam Pratarmadhyaahney Pradosha kaaley cheti Trikaalam Dwikaalam-Eeka kaalam vaa Swaswa Kula Devataa pujanam Saptashatyaadi japokhanda deepah Achaarapraapta maalaa bandhanam Upavaasa Nakthaikabhaktaadi niyamah Suvaasini bhojanm Kumaari bhojana pujaaadi antey Saptashatyaadi Stotra Mantra Homaadi ityetaani vihitaani/ ( During these Navaraatraas the Duties required to be performed include Kalasha Sthaapana followed by daily Trikaala Puja as per ‘Vamshaachaara’, Saptapadi and other Japaas, Akhanda Deepa, Maalaa bandhana as per Kulaachaara, Upavaasa, Nakta-Eka bhuktaadi niyama, Suvaasini –Kanyaa pujaas and Bhojana and Homa Karyaas). Kalasha Sthaapana  should not be performed in the nights. The Kalasha should be  arranged on a Clean Vedika / Platform made of Pancha Pallavaas, milk, fruits, ‘taambula’/betel nuts and leaves, Kunkuma, Dhupa , Deepa and such other requirements of Puja. On Pratipaada morning after ‘Abhyangana’ or head bath, be seated by Grihastis along with wife and make the Sankalpa as follows: Mama saha kutumba syaamuka Devataa preeti dwaaraa Sarvaapadcchaanti purvaka Deerghaayurdhana putraadi vriddhi Shatru Jaya keertilaabha pramukha Charurvidha Purushaartha siddhyartha Madhya Prabhriti Mahaa Navamiparyanta trikaala mekakaalamvaamuka Devataapujaamupavaasaa Naktaikabhaktaanyata niyama sahitamakhanda deepajwaalana Kumaaripujana Chandi Saptashati paatha Suvaasini bhojanaadi rupam Sharada nava raatrotsavaakhyam karma karishye! After the Sankalpa as above Kalasha Sthaapana follows; Tadadou Nirvighnataa siddhyartham Ganapati Pujamam Punyaahvachanam Chandi Saptashati Japaadyartham Brahman varanam karishye/ As the Kalasha Sthapana is being performed, Bhumi is prayed to and  touched with the Mantra Mahaadyou;  to perform ‘Ankuraaropana’ collect some ‘Mrtittika’ for the Ankuraarpana and recite the Mantras: ‘Aoushaddhayassa- Akaleshu- Imammey Gangey- Gandha dwaaraa- Kandaatkaanda- Ashwattevah-Syonaa Prithivi-Yaah phalineeh-Sahiratnaani Hiranya   Rupam-Uvaasu vaasaa-Purnaadarvi-Tatwaayaami/ by inferring various acts of collecting Aoushadhis from Mrittika to  fill up the Kalasha with the Sacred Water along with Pancha Pallavaas, Ratna-Hiranyaas, and perform Puja to Varuna Deva, Kula Devata and Devi in various Forms as follows: Jayanti Mangalaa Kashi Bhadra Kaali Kapaalini, Durgaa Kshamaa Shivaa Dhaatri Swaahaa Swadhaa Namostutey/ Aagaccha Varadey Devi Daithua darpa nishudini, Pujaam grahaana Sumikhi namastey Shankara priye!  There after along with other Stotraas like Shri Sukta, Purusha Sukta and Prathama Ruks and formally worship with ‘Shodasopachaaraas’  like Aasana-Padya-Vastra-Dhupa-Deepa-Naivedyas and Sarva Mangala Maangaley and other ‘Praarthanaas’. Offer of ‘Bali daana’, Kushmaanda daana,  ‘Kushmaanda Khandana’and Shanti mantraas ending up with Om Shaantisshaanthisshaantih/ Finally ar the end of the daily Nava Raatri Puja there shoud be resolve : Akhanda deepakam Devyaah preetaye Nmava traatrakam, Ujjwalaye dahoraatra mekachitto Dhrudha Vrata/ (I resove with unswerving devotion that the Akhanda Deepa shall be firmly set  aflame all through the Nava Raatris and the daily formal worship as presribed!)
Chandi Saptashati Pathana Vidhaana: With the resolution of reading Chandi Sapta Shati or Narayana Hridaya or Lakshmi Hridaya, one should be seated comfortably and commence with Salutations to Bhagavan of Om Namo Narayanaaya Namah, Om Naraaya Narottamaaya Namah, Om Sarasvatyai Namah,Om Vyaasaaya Namah. Reading the book holding in hands is not in order. There should not be a break while reading and if so it should start again from the beginning. Reading must be done  by clearly pronouncing the letters and understanding the meaning; the voice must be uniform and modulated and in proper ‘Swara’. Shanti karmani sarvatra tathaa Dussapna darshane, Graha peedaasu chograasu Mayatmyam shrunuyaanmaya/ ie. when Shanti Karmaas are being done or when bad dreams occur or while entering frightening places, reading the Devi Mahatmya would bar any kind of impediments. While entering water and  forests or sudden out breaks of fire or attack by robbers or enemies, recitation of Sapta Shati happens to be a sure remedy. Its recital thrice wards off ‘Upadravaas’ or calamities; ‘graha peedaa nivrutti’is assured by the recital by five times; undergoing ‘Maha Bhaya’ is overcome by seven recitals; For Shaanti and Vaajapeya Phala praapti by nine tmes; Raja Vasya by eleven times; Shatru naashana by reciting twelve times; ‘Stree-Purusha Vasyata’ by fourteen times; Putra-Poutra-Dhana-Dhaanya-Arthaas are attainable by the ‘Paath’ of the ‘Shati’by sixteen times; Raja bhaya naasha by seventeen times; Vana Bhaya by twenty times; freedom from shackles by twenty five times;  and concentrated recital of the Sapta Shati by hundred times would  accompish curing of Impossible diseases, Kulaccheda nivaarana, Ayur –naashana and so on. ‘Sahasra Paatha’ of the Sacred Sapta Shati would indeed bestow ‘Shataashwamedha phala’ and Moksha Prapti!
Kumaari Puja: Excepting a baby of one year, Kanyas from two to ten years of age are worthy of worship. Such Kanyaas are designated as Kumari, Trimurti, Kalyani, Rohini, Kaali,Chandika, Shambhavi,Durga and Bhadra. ‘Aavahana’ or Invocation of such Kumaris in their Puja would be as follows: Mantraakshara mayeem Lakshmim Maatrunaam Rupa dhaarineem, Nava Durgaatmikaam Saakshaat kanyaanmavaa hyamyaham/  Jagatpujye Jagadwandye Sarva Shakti Swarupini, Pujaam grihaana Koumaari Jaganmaatarnamostutey/ After the Avaahana Mantra the Kanyaa Puja is commenced with Paada prakshaalana or washing thefeet of the Kumari and offering Vastra-Kumkuma-Gandha-Dhupa-Deepa-Bhojanas. During the Puja, recitation of Chandi-Paatha is required while others prescribe Lalita Sahasranaamaa too. Upaanga Lalita Vrata: This Vrata is scheduled on Ashwiyuja Shukla Panchami and ‘Aparaahna’ is suitable; if Aparaahna is not avilble on Panchami, then the previous Aparaahna would be suitable. Some opine that Lalitha Puja is better performed in the night.
Saraswati Puja: This popular and Sacred Puja of Devi Saraswati  is performed on Ashviyuja Shukla Paksha Saptami but significantly in the Moola Nakshatra.  Sthaapana has to be in Moola,  Avaahana and Puja are to be in Purvaashaadha Nakshatra, Bali daana in Uttaraashaadha and Udwaasana in Shravana: Mooleshu Sthaapanam Devyaah Purvaashaadhaasu pujanam,Uttaraasu Balim tadyacchravaney na visarjayet/ But Rudraamala Grandha states: Avahana and Anga Puja be done in Moola Nakshatra, detailed Puja in Purvaashadha without Avahana, Bali daana in Uttaraashaadha, and Anga Puja before  Visarjana in Shravana Nakshatra . In any case, Avahana of Saraswati is to be done three muhurtaas before ‘Suryastama’ but if Moola Nakshatra is unvailable at that time then Aavahaya is done next day’s Moola’s dwiteeya paada.
Mahaashtami Nirnaya:  If Ashtami  is mixed  even by a  negligible time at the Suryodaya Kaala then Ashtami is called as Namavi.Similarly  if Saptami is mixed with Ashtami at the Sun Rise even by one ghadi then that Tithi is not determined as Ashtami. The combination of Tuesday and Ashtami Tithi are notable and highly auspicious. Incidentally, those who have sons should not observe Upavaasa on this Ashtami; at least they should consume even a little food.
Maha Navami Nirnaya:  In case the previous day has sixty ghadiyas and on the following day there is a muhurta or so, then the previous day is taken as Navami and excepting Bali daan, Upavaasa and Puja be performed in the Ashtami Viddha. Similarly, Navami- yukta Balidaan be performed in Dashami Viddha Navami. In the  Ashtami and Navami Sandhikaala one has to perform a Sandhi Puja separately. There is a need to implement a Homa after Navami Puja. Since no homa is done in the nights, this has to be necessarily done in the day time itself. This homa needs to be accomplished with the Durga navaakshari Mantra or with the Sapta shati Mantra of Namo Devavyai Maha Devayai etc. The Homa dravyaas include ghee mixed with white Tilaas, ‘Paayasam’/ ‘Ksheeraanna’, Kishuka Pushpa, Yava, Durvaasa, Shri phala, Rakta Chandana, Nuts /Supari, bilwa etc.   The Homa Sankhya is to be one tenth of the Japa Sankhya. At the end of Navami Vrata and Homa, Brahmanas should perform  Devtodwaasana, Paarana, Brahmana Bhojana and Dakshinaadi Daanaas.

As regards Bali Vidhana ( sacrifice)  in the Nava Raatraas, ‘Maasha Sahitaanna’ or ‘Kushmaanda’or Pumpkin are the appropriate items as far as Brahmanas are concerned; as already mentioned above in the Preface of Navaratri Vrataas, Brahmanena Pashu maamsa Madyaadi Bali daaney, Brahmantwa bhrashtata! ( If Bali is given by Brahmanas in terms of Madya Maamsaas, Brahmantwa is lost forever!
Chhatra Puja: During the Nava Raatraas, the ancient custom followed by Kings was to observe ‘Lohaabhisaarika Vrata’ and Chhatra Puja during the first eight days from Patipada to Ashtami of Ashwiyuja Shukla Paksha. The Puja involves installation of the Pratimaof Indra’s Divine Horse called  ‘Ucchaishrava’ and worshipped by Homaas and formal Puja while ‘Pratyaksha’ or live ‘Gajaashvaas’ are duly bathed, cleaned and displayed along with their Royal Insigniyas or ‘Raja  Chinaas’ like ‘Chhatra Chaamaras’ or Umbellas and Huge Hand-carried Fans with  colourful Vastras on their backs. The Divine Horse as also the live Royal Animals are worshipped with ‘Neeraajana’ or camphor light. The ‘Ashirwaada’(blessing) Mantras signify: ‘ Let the Ashva-Gaja generations thrive forever and let their ‘Vamshaas’ generated out of the grace of Brahma, Soma and Varuna continue for ever to serve the Kings and their families  well to enable their administration providing peace and contentment to their Subjects.
Vijaya Dashami Celebrations: The Treatise of ‘Nirnaya Sindhu’ states that even there is a fraction of Shravana Nakshatra yoga at the ‘Aparaahna’ of that day, then that day be considered as Dashami or else on the following day. The custom had been that none should leave the boundaries of  their village or township  on that day without performing Aparajita Devi Puja. It is on this day’s Aparaahna that the residents of the villages or townships assemble at the ‘Shami Vrikshaas’ towards Ishaanya , clean up the area, decorate a raised platfom with ‘Ashtadala Padma’/ or Lotus of Eight Leaves and perform Puja to the Idols of Aparajita Devi and Vijaya Devi with ‘Shodashopachaaraas’or the prescribed Sixteen Services and at the end of the worship pray to them reciting : Imam Pujaam maya Devi yadhaa Shakti Niveditam, Rakshaarthantu samaadaaya Vraja swasthaana muttamam/  After the prayers the Vrata is concluded reciting : Haarnena tu Vichitrtena bhaswat Kanaka mekhala, Aparaajita bhadrataa karotu Vijayam mama/ (May the Mangalakaari Aparajitaa Devi as ornamented in gold with Kati Sutra or waist band and so on  bestow to us with propitiousness and victory always. Brahmana priests would the convey the blessings of the Devi to the King and Subjects to say : Yatrayam Vijaya Siddhartha! Those who are desirous of undertaking  any type of Auspicious Task including Travel on Vijaya Dashami day are most certainly blessed, irrespective of Muhurta, Taaraa Phala or Chandra phala: Ashvayuja Shukla Dashami Vijayaakhyaakhiley Shubhaa,Prayaaney tu visheshena  kim Shravanaanvita! ( Ashvayuja Shukla Vijaya Dashami is the most auspicious day to take up travels or any other Shubha Karyaas; more so if that day is of Shravana Nakshatra!)  
Ashwiyuja  Karma: Rigvedis perform this karma on Pournami. In case the Parva is of ‘dwividha sandhi’ or of Chaturdashi and Pournami, then the Karma is ‘Prakruti Vishti’or worthy of initiation in the Purvaahna Sandhi and terminable or ‘Vikritishta’ in the Aparaahna Sandhi.  Karaka Chaturdashi Vrata: is observed on Ashwiyuja Krishna Chaturthi on the lines of Sankata Chaturthi.
Go-Vatsa Dwadashi: This is observed on Ashwina Krishna Dwadashi and should be at Pradosha Kaala only; if Pradosha Time coincides with Dwadashi it would be in order but otherwise, the Vrata would have to be held on the following day. Worship is done to Cow and Calf by offering Arghya in copper vessels with the Mantra: Ksheerodaarnava sumbhutey Suraasura namskritey, Sarva Deva maye Maatargrihaanaarghyam Namostutey/ Then Naivedya is offered by way of fried ‘Maasha Sthaalipaakam’ avoiding cow products of milk, ghee and curd followed by ‘Neeraajana’ with lit-camphor. The Kartha himself should consume ‘Maashaanna Bhojana’ and sleep on ground  observing celibacy.
Deepavali Celebrations: Naraka Chaturdashi Nirnaya: Ashwina Krishna Chaturdashyaam Chandrodaya vyaapinyaam Naraka bheerubhishtila tailaabhyaangana snaanam karyaam/ ( Those who are afraid of Narakaas should perform oil and tila snaana in the early hours of Amavasya and thereafter wear Tilaka or Sindur).  Thereafter the Grihastis should execute Yama Tarpana reciting Yamaaya Namaha-Yamaam tarpayaami  with tilodakaas three times either in ‘Savyopaveeta’in the normal position of the Sacred Thread to Devataas and in ‘Apasavya’ manner invoking Jeeva Pitrus; in both the cases the Karta should face South but in the case of Devataas, the Tarpana has to be from the right finger tips and in the case of Jeeva Pitrus [ Kashyapa, Atri, Vashishtha, Vishvamitrra, Goutama, Bharadwaaja, Jamadagni, Angira, Kutsa, Bhrugyadi Rishis; Sanaka, Sanandana, Sanaatana, Sanatkumaara, Kapilaadi Divya Manushyaas] from the middle of Angushtha and Tarjani /Thumb and fore-finger.  To Yama Devata the invocation  would be as follows: Dharma raajaaya namah, Mrityavey namah, Antakaaya namah, Vaivaswataaya namah, Kaalaaya namah, Sarva bhuta kshayaaya namah, Dadhyaya namah, Neelaaya namah, Parameshthiney namah, Vrikodaraaya namah, Chitraaya namah,  Chitraguptaaya namah/  At the pradosha time  of Chaturdashi, there would be Deepa prajjvalam  or fulfledged illumination all over  in the temples, praakaaraas, streets, Goshaalaas, Hasti-Ashwa shaalaas, market places and in each and every house! This kind of illumination should for three evenings in a row!  Tulaasamsthe Saharaamshou pradoshey Bhuta darshayoh, Ulkaahastaa Naraah kuryuh Pitrunaam maargadarshanam/ Tatra Daana mantrah:Agni dagdhaascha ye jeevaapyadagdhaah kuley mama, Ujjvala jyotishaa dagdhastey yaantu oparamaam gatim/ Yamalokam parityajja aagataa ye Mahaalaye,Ujjvala jyotishaa varta prapasyantu vajrantu tey/ Asyaam Nakta bhojanam mahaa phala pradam/ (While Surya is in Mesha at  Pradosha time on Chaturdashi, human beings should show the way in the full illumination made for Naraka Chaturdashi by way of Ulkaas to Pitru Devataas who would have arrived for their Shraddhaas in the Mahalaya Pakshaas . The relevant Mantra for giving away Daana in this connection in favour of the visiting Pitru Devaas is: May all the Pitru ganaas who were dead and burnt in Agni -or not burnt in Agni formally- be redeemed to attain Mukti. May those Pitraas who came out from Yama loka to receive the Shraaddha Tarpanaas offered by their progeny on Earth in connection with Mahalaya Pakshaas be shown the way by the illumination made on Chaturdashi celebrations from Earth through by the Ulkaas or Meteors! Human beings experiencing the Illuminative Celebrations on the Ashwiyuja Shukla Chaturdasi Pradosha are suggested to better observe Nakta Bhojana on that day.
Amavasya vidhis on Deepavali day: After performing Yama Tarpana and Pitru Marga Darshana on the previous day, there should be the observance of ‘Pratah kaalaabhyangana’ in the early morning hours of Amavasya, Nitya Karmaas followed by ‘Aparaahna Parvana Shraaddha’ to Pitru ganaas and at Pradosha Samaya the worship of Devi Lakshmi. In view of the Darsha Shraaddha in the Aparaahna and  Pradosha Puja of Lakshmi, bhojana during the Amavasya Day is disallowed except for children and the elders.
Kartika Snaana: Kartika Snaanaas are obesrved commencing from Ashwiyuja Sukla Dashami, or Ekaadashi or Pournami waking up even from two ghadiyas before Sun rise and after ablutions praying to Vishnu Bhagavan with Arghya as : Namah Kamala naabhaaya namastey Jalashaayiney, Namastestu Hrishikesha grihaanaarghyam namostutey/ (Snaanam) Kartikeyamkarishyaami Praatahsnaanam Janaardana, Preetyartham tava Deva Devesha jalesmin snaatumudyatah/ Tava prasaadaat paapam mey Damodara Vivasyatu/ (Punararghyam) Nityey naimittikay Krishna Kaartikey Paapa naashaney, Grihaanaarghyam mayaa dattam Raadhyaa sahito Harey! Thus the Karta offers ‘Arghyam’ to Bhagavan Vishnu, ‘Snaana’ to Him and ‘Repeat Arghyam’. As there would be added significance to the Snaanaas in the Tirthaas like Kurukshetra, Ganga, Pushkara etc. the Snaana kartaa resolves as follows: Kartikam sakalam maasam nitya snaayi jitendriyah, japan havishya bhuktaancha sarva paapaih pramuchyatetye/ Smritwaa Bhaageeradheem Vishnum Shivam Suryam Jalam vishet, Naabhi maatra  jaley tishthan vratey snaayaadyathaavidhi/  ( One should perform formal bathing by entering water waist deep through out the entire Kartika Maasa by observing piety after the morning duties and  Japa-homaas consuming only the ‘havishaanna sesha’ or the left over offerings to Agni Deva  and praying to Bhaagirathi, Shiva, Vishnu and  Surya Deva). Thus Kartika Snaanaas should be accomplished each morning and evening in the rest of Kartika month. In case however the Kartika snaanaas are not possibe althrough, these may be executed at least three days in the month.
In the same way of observance, Tulasi Puja be performed as a part of the Kartika Vrataas since intalling Tulasi plant, growing  it and constantly touching it are all propitious acts  dissolving sins; in fact performance of Pitru Shraaddhaas under the shade of Tulasi tree bestows ‘PitruTripti’. A decorated and well worshipped Tulasi plant or tree would ward off ‘Yama Kinkaras’ or followers. Tulasi dala lakshena Kartikeyorchayeddharim, Patrey patreymuni sreshtha mouktikam Phalamasnutey/  (There sure would be encourging results if Tusasi dalaas are offered to Harihara Devaas). Dhaatri Mahatmya: Like wise, worship of Dhatri (Amla ) Tree has considerable significance. Kartikey Dhaatri vrikshaadhas chitraannaistoshayeddharim, Brahmanaan bhojayedbhaktyaa swayam bhujitam bandhubhih/  ( Naivedya to Hari be performed under the shade of an Amla Tree, organise a Brahmana- Bandhu- Sweeya Bhojana as also use Amla leaves for Hari Puja and for Pitru Shraddhas. It is believed that Devas, Rishis and Sarva Tirthaas surround the Sacred Trees and Hari Jagaranaas are observed under these Trees too.  Hari Jaagarana and Vrata Mahatmya: Hari Jaagarana in Kartika Month before Bhagavan Vishnu imparts Sahasra Godaana phala especially in Shiva-Vishnu or other Temples or under an Ashvattha Tree or Tulasi Vana reciting Bhagavan’s Stotraas; playing Vaadyas or musical instruments in eulogies of Bhagavan would yield vajapeya phala; Nritya or dances in the praise of  Shiva-Narayana-Devis gives away the Sarva Tirtha Snaana Phala; those witnessing the musical / dance concerts in the name of Gods affords one-sixth of the players; if nothing mere stay by way of Jaagarana in these hallowed places during Kartika Maasa fetches Punya. Kartika Deva Puja or Upavaasaas, or bhojana of selected or restricted  items during the month as per one’s own resolve  are significant too. Upavasaas in Kartika as a part of Maasa Vrataas are of far reaching consequence:  Krucchram Vyaapati Krucchramvaa Praajaapatyamathaapi vaa, Eka Raatra Vratam kuryaatriraatra Vratamevavaa./ Shaakhaahaaram Phalaahaaram Payohaarama- thaapi vaa, charedyaavannaahaaram  vaa sdampraaptey Kartikey Vrati/ ( During the Kartika Month, there are Vratas ofvarious kinds of fastings like Krucchra bhojana, or Ati Krucchra, Praajaapatya, Eka- Raatra,Tri Raatra or of restricted consumption of Shaaka-Phala-Ksheera and so on). Varjita  Padaarthaas in Kartika Maasa Vratas: During the course of the Vrataas, consumption of certain materials are prohibited such as onions, lahasuna, hing, Mulis , brinjals, kushmanda, kalinga, oils, salt, saag, twice cooked or burnt food; pulses like urada, masoora, chana  etc. Specifically Amla on Saptamis; oils and coconuts  on Ashtamis; and Amla phala on Sundays are strictly forbidden.  Kartika Daana Mahima: In observing a Vrata in the Month of not eating in a Kamsya or bronze vessel, the person following the Vrata  should give a daana of five broze vessels full of  ghee at the end of the Vrata; if honey is left out then ghee, sugar and kseeraana should be given away; in Tila ‘thyaga’  tila daana; in mouna bhojana vrata or eating in silence then ghanta (Bell) daana; in case of Phala varjana then Phala rasa daana; for dhanya varjana go daana and so on. But nothing like Deepa daana :  Ekatassarvva daanaani deepa daanam tathai kathah, Kartika deepa daanasya kalaam naarhanti shodashim/  ( All types of Daanaas would equate  one ‘Deepa Daana’; in Kartika Month deepa daanaa might not be like sixteenth of any daana!) Also,  if no Vrata  in any month including the Chaaturmaasya Vrata is not observed, any Vrata in Kartika month ought to be performed. Avratah Kartiko eshaam gato mudhadhiyaamiha,Teshaam Punyasya leshopi nabhavetsooraraatmanam/ Ityukteh/ (Those stupids who do not observe any Vrata in the course of Kartika maasa are as bad as pigs and do not deserve even a grain of Punya! ). Purana Shravana in Kartika Maasa: ‘Puranetihaasa’ shravana is a requirement in Kartika month and to do this only a well read Brahmana is qualified while others could hear and imbibe the contents of the Puranas; Vispashtamadbhutam shaantam spashtaakshara padam tathaa, Kalaa swara samaayuktam rasabhaava samanvitam/ Brahmanaadishu sarveshu grandhaartham chaarpayenn nrupa, Ya yevam vaachadraajansa vipro Vyaasa  ucchyatey/ (Those of Brahmanaas who could pronounce each ‘Akshara’ of the narration clearly and audibly in a juicy, vivid and impressive manner are like Vyasa Bhagavan himself!). Such a narrator should be honoured and respected worthy of worshipping. The significance of Purana shravana in the contect of Kartika Snaanaas is amply described in the Kashi Khanda of Skanda / Kartika Maha Purana. Akaasha Deepa Daana:  The significance of Kartika Deepa has been emphasised : Ahead of each house, one should arrange a man size pole with the formation of a Deepa Yantra to facilitate the display of eight Deepas with a main deepa in the middle to signify a swing to let Shri Vishnu be seated and enjoy the oscillation ! The relevant Mantra would say: Damodaraaya nabhasi tulaayandolayaa saha, Pradeepantey prayacchaami Namonantaaya vedhasey! ( May I offer a Deepa-like swing  to Lord Ananta which would oscillate back and forth on the Sky in the form of an Akaasha Deepa or a Sky Light!). This symbolic Akaasha Deepa should last through out the Kartika Maasa, conveying the blessings of Vishnu the Creator of the entire Universe to one and all! 
Kartika Bali Puja:  As the Vrischika Sankranti takes place and Kartika Shukla Pratipaada arrives, Abyangana Snaana is necessary. In fact, the Saanaas are to performed continuously on three days till the Shukla Triteeya not only for avoiding Narakaas but for Lakshmi Prapti. On this Pratipaada a series of Karyaas are scheduled viz. Bali Pujana, Go kreedana, Govardhana Puja, Margapali bandhana ( dry grass rope tied to a high pole worshipped as route to Skies and Swarga),   Nutana Vastra Dharana and  Dyuta Naari kartruka Neeraajana Mangalaacharana. As there is plenty of time till Chandra Darshana, all these Karyaas could be comfortably done in the Pratipaada Tithi itself. Before the Bali Puja, a huge Figure of King Bali with two hands is improvised and decorated in Pancha Varna colours while persons from the Public supply Rice grains to ornate the Symbol of Bali. Then Bali is invoked with the Mantra:  Bali Raja namastubhyam Virojana Suta Prabho, Bhavishyendra Suraataatey pujeyamprati gruhyataam/  ( Bali Raja, the son of  Virojana and the future enemy of Indra and Devaas; do accept my greetings). Balibhuddushya yatkinchit Daana karannokshayam Vishnu preeti karam tat, yaa drushena bhaavena tishthatyasyaam Muneeswara/ Harsha Danytaadi bhavena tasya varsham prayaatih/  ( Whatever  charity is offered  today should become Akshaya or of endless value and be appreciated byVishnu himself! The feeling of happiness or sadness of mine today should be the harbinger of the same feeling throught the year next! ) Asyaam dyutam Bali Raajye prakrutavyam sarva maanavaih,Tasmindyutey jayo yasya samvatsaram jayah/ Visheshavaccha bhoktavyam prashastai Braahmanaaih saha, Bali raajjyai Deepa daanaastadaa Lakshmih sthiraa bhavet/  ( Those who play gambling on this morning oo Kartika Pratipaada are sure to win the game and so should happen to those concerned a winning spree throught out the year ahead. Feasts should be treated to learned Brahmanas that day. Indeed, Deepa Daana in Bali Rajya should bestow stability of Devi Lakshmi and in that house illumination sparkles constantly!)
Lakshmi and Kubera Puja: Lashmiryaa Lokapaalaanaam Dhenu rupena samsthitaa, Ghritam vahati yajnerthaa mama paapam vyapohatu/ Agratassantu mey gaavo gaavomey santu prishthatah, Go mey hridaye santu gavaam mey santu vasaamyaham/ ( Lakshmi has assumed the Form of a Sacred Cow for all the Lokapaalakaas to facilitate Yagna Karyaas by way of supplying plentiful ghee.             May She destroy all my sins. May She stay with ahead and behind me as also in my heart. I do unfailing worship to the calf and bull too to enable milking and carrying weight respectively . If ‘Govardhana Parvata’ is in the reach, or else materealise a formation of the Govardhana, do perform the Parvata and worship Krishna by invoking both the Govardhana and Krishna : Shri Krishna preetyartham Govardhana Pujanam Gopaalapujanam cha karishye/  Then  recite the Mantra: Gopala Murtey Vishvesha Shakratotsava bhedaka, Govardhanakrita cchatra pujaam mey Hara Gopatey! Govardhana dharaadhaara Gokulatraana kaaraka,Vishnubaahukritacchhaaya gavaam koti pradobhava/ (Gopaala Murti! Vishvesha! You had resisted the observance of Indrotsava Vrata and lifted the huge Govardhana Mountain as an umbella and saved Gokula from the fury of incessant rains created by Indra; do kindly provide abundance of  cows and milk); so saying ‘Shodashopachaaraas’or the formal services of sixteen offerings like Dhupa-Deepa-Naivedyaas to Go-Gopala-Govardhanaas and provide Go daana- Anna daana- Trina Daana- Dhana Daana to Brahmanas and BaliDaana in favour of Govardhana, climaxed by Brahmana Bhojana and Pratyaksha Go-Pradakshinaas.
Bhishma Panchaka Vrata: This is a Kamya ( optional) Vrata to secure prosperity, progeny , fame, progress in life and finally Moksha-in short, ‘Iham’ and ‘Param’ which is observed men, women and even widows. This is observed from Kartika Shukla Ekadashi to Purnima. On the Tenth day of Maha Bharata Battle, Arjuna found Bhishma was invincible and on the advice of  Bhishma himself brought Eunuch Prince called Shikhandi- the son of King Drupada  to face him  so that he would assume ‘Astra Sanyasa’ and  Arjuna pierced Bhishma’s body with Astraas and made a bed of arrows on the battle field. Bhishma had the boon of death at will and waited till the arrival of Uttarayana for his death. Hence the significance of the Panchaka Vrata since Bhagavan Krishna himself narrated the Vrata Vidhaana to Bheeshma. The Vrata Vidhana includes Kankalpa-Three Arghyaseach day-Tilodaka-DevaTarpana- Deepa Daana to Brahmanas-Upavaasa-Pancha Gavya Paaraayana- Naivedya of Pancha Bhakshya-Naivedya- Brahman Bhojana-Shaastra Shravana- Udyaapana and at the end of the Vrata –‘Tirtha Prasada viyiyoga’. The Sakalpa  states: Putraabhilaasha kaamyaartham Dhanaabhilaashaa kamyaartham, Putri Vivaaha kaamyartham, Arogya-Aishwarya kaamyaartham, Bhishma Panchaka Vratam Kartika Shudda Ekaadashim Arrambhya Purnimaaparyantam Bhahmana Suvaashini Puja mukhena mayaa upavaasa charana mukhena karishye!  
Mantra Grahana Diksha: On Kartika Shudda Ekaadashi Shiva Vishnu-adi Mantra grahana can be done by a Guru after referring Chandra-Taaraa bala on that day. Maharshi Narada was quoted having stated: Kartiketu kritaa deekshaa Nrinaam Janma mochani/ ( Any Mantra Diksha in Kartika is highly significant as it paves way to Janma Vimochana.) Yaamala Tantra provides the ‘Utpatti’ or the root meaning of Diksha: Divyam Jnaanam yato datthaat kuryaat paapasya sankshamam, Tasmaat diksheti saa proktaa Munibhihstantra vedibhih//  It states more damagingly further: Adikshitaanaam Martyaanaam dosham shunvantu Saadhakaah, Annam vishtaasamam jneyam Jalam mutra samam tathaa/ Adikshita kritam Shraaddham Shraaddham chaa Dikshitasya cha, Griheetvaa Pitarastasya Narakey chaashu daaruney!!  (To those who have not taken up Diksha, Annam is as bad as defecation and warer as as bad as urine. The Shraaddhas offered by a person without Diksha would not save Pitrus from Narakaas!)
Tulasi kaashthaa Maalaa Dharana / Vishnu Prabotsava Tulasi Vivaha: Skanda Purana asserts: Nivedya Keshavey maalaam Tulasi kaashtha sambhavaam, Vahateyo NaroBhaktyaa tgasya naivaasti paatakam/ Tulasi kaashtha sambhutey maaley Krishna jana priye, Vibharmi twaamaham kanthe kurumaam Krishna vallabham/ Yevam sampraarthya vidhivanmaalaam Krishna galerpitaam, Dhaarayey Kartikey yo vai sagacchey Vishnavam padam/ ( Since there is an assurance that the Tulasi Kaashtha Maala which was garlanded around the neck of Bhagavan Krishna Himself, how could there be any kind of sins reach me wearing the neck of a Krishna Bhakta like me; for sure I too on the path of Vishnu Sthaana!) Same kind of assurances are voiced in Nirnaya Sindhu, Padm Purana and so on. Hence one should wear the Tulasi Kaashtha Maal like Rudrakshaas and perform Devatarchana to please not only Devataas but satify the Pitru ganaasalso while performing Shraaddhas.
Referring to Tulasi Vivaha, Dharma Sindhu states that there is no Tithi Nirnaya but could be celebrated on any of the three  days during Kartika Ekadashi to Purnima. After Sankalpa, Veda Pathana, Mangala Snaana to Vishnu and Tulasi, Vastra-Yagnopaveeta-Pushpa- Gandha-Phalaadi ‘Shodashopachaaraas’ on the basis of Purusha Sukta be done along side ‘Mangala Vaadyaas’;  the same Vivaha Vidhis be followed by first facing the bride and groom  with a screen in between before  Vishnu’s tying Mangala Sutra and therafter together thus accomplishing the Shubha Vivaha, stating: Mayaa samvardhitaam yadhaashaktyalankrutaamimaam Tulasi Deveem Daamodaraaya Shridharaaya Varaaya tubhyamaham sampradadey/ ( Organised under my supervision as per my limited capacity of ‘Alankaara’ and ‘Aoupachaaraas’, I have the unique honour and humility to offer the Sacred Hands of Tulasi Devi to Damodara in the august presence of the full congregation of Devas and Devis ). As the Karta would leave ‘Gandhaakshata Jala’ on the Vivaha Vedika,  it would be said as mutual approval while the Deva and Devi are made to improvise ‘Kara sparsha’ signifying  exchange   of mutual approvals  as Mantras are recited : Ka dam kasmaa adaatkaamah Kaamaayaadaat- Kaamo Daataa kaamah pratigriheetaa Kaamam Samudramaavisha, Kaamenatwaa pratiguhnami KaaaitattheyVrishtirasi dyostwaa dadaatu Prithivi pratigrunantu/  The Mantraas would follow prayers, Tulasi Daana to Brahmanaas with appropriate Dakshinnaas and ‘Swasti Vaachanaas’.
Vaikuntha Chaturdashi: Observing Upavaasa on the previous day and performing Shiva Puja in the early hours of Arunodaya on the Chaturdashi, so that fasting would have been considered as during the entire previous day and night. In case Chaturdashi occurs  at Arunodaya of the previous and the following days, then the Puja is to be observed on the second Arunodaya. Again it is on this Chaturdashi when Amavashya occurs  then ‘Kartika Maasa Vratodyaapana’ be performed too, in which case there might be an extra Upavaasa  and Raatri Jaagaran with Geeta-Nrityaas and then the Karta is qualified to reap ‘Go Sahasra Daana Phala’; the ‘Vratodyaapana’ is to be then performed on the Purnima day with his wife after Agni- Homa of Tilaas and Paayasa along with Godaana.
Chaaturmasya Vrata Samaapti: The end of the Chaturmaasya Varata on the Manvaadi Tithis of Kartika Shukla Dwadashi or Pournami there should be  Daanaas, offering of Vastra dwayaas in connection  with Nakta Vrataas, Ekaantaropvaasa, Go Daana, Bhu shayana, Shashtha kaala Bhojana Vrata Go daana, Swarna vreehi Swarna Godhuma daana, Goyugma daana in the context of Kruccha Vrata, Godaana in the context of ‘Shaakhaahaara’ Vrata, Ksheera Bhakshana / Ksheera Varjna pursuant to Payo Vrata and Go Daana; Vastra daana and Go daana in connection with Madhu-Dadhi- Ghrita Varjana Vrata; Suvarna daana on account of Brahmacharya paalana, Vastra yugma daana due to Tambula tyaaga Vrata; Ghantaa daana for observing silence; Deepa-Vastra dwaya daana for observing Deepa Vrata; Kaamsya Paatra/ Go daana for Bhumi Bhojana Vrata; Lavana Purna Tamra Paatra daana for Lavaana Varjana Vrata and so on. Again it would be the Udyapana of  Laksha Pradakshina- Laksha Namaskaara Vrata initiated on Ashaadha Purnima or Maagha Purnima. Pushpa-Patra Laksha Vratodyapana too is scheduled on Kartika Shukla Dwaadashi and among these Pujaas, Bilwa patra Lakjsha Puja endows Lakshmi Prapti; Durvaapatra Laksha puja grants Arishta Shanti; Champaka Laksha Puja provides longevity of life; Atasi laksha puja gives Vidya; Tulasi Laksha Puja grants Vishnu Prasada; Godhuma-Dhanya Lajksha Puja entails Duhkha naashana and Sarva Pushpa Laksha Puja yields Sarva Kaamaavapnoti. Such Laksha Pushpa- Patra pujas are commenced in Maasa Traya of Kartika- Maagha-Vaishakhaas and their Udyaapana or Auspicious Terminations are best executed on Kartika Purnimaas.
Kartikeya Darshana : Kartika Purnima with the Yoga of Krittika Nakshatra is of Maha Punya and in Rohini Yoga is called ‘Maha Kartiki’. Kumara Kartikeya’s  Darshana in the Kartika Purnami- KrittikaYoga bestows such prosperity  as would not be available for ‘Sapta Janmaas’ or Seven Births and the on born in this Yoga Kala  would be an ideal Vipra with extraordinary learning of VedaVidya. If Surya in Vishakha and the Dina Kakshatra is Krittika then that glorious time is of Padmaka Yoga. This is considered as highly significant at Pushkara Tirtha when Triparaakhya Deepa Daana is most auspicious.
Vrishotsarga: On Kartika Purnima ‘Virshotsarga’ or branding / castration of a bull is been a custom especially in rural areas of Bharata . The practice is also performed on Ashwiyuja Purnima, during the Surya and Chandra Grahanaas, Karkata Makara Sankrantis or Mesha Tula Sankrantis. Some Grandhaas also prescribed Vrishotsarga on the Purnima Tithis of Maagha-Chaitra-Vaishakha, Phalguna-Ashadhas also. Also, this Practice is also witnessed on Yuga-Manvaadis, Pitru Mrita Tithis and Ashta Shraaddha Tithis also. In Matsya Purana the reference is : Kaartikaayaam Vrishotsargam krutwaa naktam Samaacharet, Shaivam padamavaapnoti Shibavrata midam smrutam/

There is a Punya Kaala of sixteen Ghadiyas at ‘Dhanussankraanti’. On Margashirsha Shukla Panchami Naga Puja is observed especially in the Southern parts of Bharat. The Shukla Shashthi called Champa Shashti is significant  among Maharashtriyans. If there is a Khanda Tithi of Panchami-Shashthi on a Sunday or Tuesday of Shatabhisha Nakshatra then of the two day an extension of three muhurtaas, then the next day is to be confirmed as  Shashthi. Otherwise, the previous Tithi is to be reckoned as Shashthi; this is also called as Skandha Shashthi. As  per Kousthabha Grandha, Margashirsha Saptami is suitable for performing Surya Vrata. In this month, Purnima with Mrigashira Nakshatra is considered appropriate for Lavana Daana or charity of Salt which endows beauty of body skin. The birth of Dattaatreya is stated to be on this Purnima itself; however this Purnima should be applicable upto the Pradosha Time.
The four month period from Margashirsha to Maagha Maasa is statedto be suitable for performing Ashtakaa Shraaddha on the Krishna Paksha- Ashtakaas; on the preceding Saptamis Purvedyu Shraaddhas are scheduled and on the following Navamis Anvashtaka Shraaddhas are required to be executed.  However, there are views that the Ashtaka Shraaddhas be performed in Bhadrapada Krishna paksha-Ashtamis and some others opine that these be done in Pousha Krisha Pakshas. In any case, if one is able to perform only one Shraaddhha in the concerned periods then that too is not unacceptable. Even if that might not be possible, there are Pratyamnaayaas or alternatives; for eg. Vrishbha has to be fed with dry grass, Agni too be offered grass and water pots  to Veda-Vetthaas; as a last resort Shraaddha Mantraas be recited and Upavasa be observed. Inability to perform Ashtaa Shraaddha then the prayaschitta is to fast on the lines of Praajaapatya krucchra; if Anvashtaka is not performed, atonement is to recite the Yebhirdyubhi-ssumanaa Mantra hundred times.

Soura Vrata: During the Margashirsha month Soura Vrata is to be implemented on Sundays. In fact, the Ravi Vrata should be initiated on the first Sunday of Margasirsha Shukla Paksha and its end should be on the last Sunday of Vaishakha Shukla Paksha; it is further stated : Vrischika Meshaantey Ravi Vaaro yadaa bhavet, Tadaa Ravi Vrataarambha visargey Shastra sammitou/  Ravi Vrata is a Nakta Bhojana Vrata. The prescribed material for the  Soura Vrata  are : three  Tulasi leaves in Margasirsha, on the Maagha Sundays three ‘palaas’or small measures of ghee, in Maagha three fistful ‘tilas’, in Phalguna three palaas of curd, in Chaitra three palaas of milk, in Vaishakha Gomayam, in Jyeshtha three ‘anjalis’ of water, in Ashaadha three Marichaka tratam or three pieces of black pepper, in Shravana three palaas of sattava powder, in Bhadrapada Gomutra, in Ashvin some sugar and in Kartika ‘Havishya’ or cooked rice  offering in Agni Homa Karyaas