10 POUSHA MAASA
11 MAAGHA MAASA
time, then a Prayaschitta is required be be observed by way of ‘Veni Samhaara’; this requirement is
for Garbhini Strees, children after their ‘Chudaa karma’ and ‘Sabhatrika Strees’-all in their first
visits. To the ‘Sabhatrika Strees’ women visiting along with their husbands would have to scissored
the ends of their head hairs by two inches after their husbands’ approval and after the Snaana should
perform Puja to the Sangama, place the kesha khandaas on a matted container in their palms and leave
the container in the Sacred Flow of the Sangama while Brahmanas bless them in response to their
prayer stating: Venyaam Veni pradaanena mama paapam vyapohatu, Janmaantareyshwapi sadaa
Soubhagyam mama Vardhataam/ (By way of this Veni daana to Triveni Sangama or at the confluence
of Ganga-Yamuna and the Antarvaahini Sarasvati, may my sins be destroyed and my Sowbhagya be
increased). Dharma Sindhu also describes that Deha Tyaaga at the Tirtha is ‘Swarga prada’. Jeevat -
Shadraaddha Vidhi or Shraaddha even when is alive in the case of those without progeny is also
prescribed by way of Pinda Daanaanta Godaanaas and Vishnu Dhyaana -Tila Snaana-Tila Homa-
Tilodaka Deva PujaaTarpanaas.
13 PHALGUNA MAASA
12 CHAANDRA- MAANA SAMVATSARAAS
15 SAMSKARAAST R I T I Y A P A R I C C H E D A ( P U R V A B H A A G A )
Learned Pandits or Agnihotris.Shrouta Yagnas comprise twenty kinds in three categories viz. Paaka Yagnas, Havir Yagnas and Soma Yagnas. Paaka Yagnas comprise Aouposana, Vaishwa Deva, Paarvana, Ashtaka, Shravana Karma, Agrayana, Chaitri /Ashwiyuja. Havir Yagnas are of seven kinds of Agnihotra, Darshana, Purnaaseshthi, Agrayana, Chaturmasya, Niruda pratibandha, Soutramani, and Pinda Pitra Yagna. Soma Yagas are Agnishtoma, Atyaagnishtoma, Utya, Shodashi,Vaajapeya, Atiraatra and Aptoryama]
For the‘Prathama Rajo Darshana’( or the first commencement of the menstrual cycle) of a girl, the ‘Dushta Maasaa-Tithi- Vaara- Nakshatra-Kaalaas’ are illustrated as follows: Chaitra-Jyeshtha-Aashaadha-Bhadrapada-Kartika and Pousha Maasaas are adverse months. Pratipaada-Ashtami- Shashthi-Dwadashi-Purnimaas are Rikta (negative and void) Tithis. Chaturthi, Navami and Chaturdashi are ‘Arishta Pradaas’ or prone to dangers. The inauspicious days are Ravi, Mangala and Shani Vaaraas while adverse Nakshatras are Bharani, Krittika, Ardra, Aaslesha, Magha, the ‘Purvaatara-Traya’ or Purva Phalguni-Purvaashaadha and Purvaabhaadra; Vishaakha and Jyeshtha; all these Days and Stars are influenced by hostile yogas viz. Vishkambha, Ganda, Ati Gada, Shula, Vyaaghaata, Vajra, Parigha, Vytatipata, Purvaartha and Naidhruti. The undesirable occasions of the Prathama Rajo darshana also include at the Vishti Karana or malefic time or Sandhya kaala, Aparaahna or during sleep; while wearing jeerna vastraas or torn garments, blood red clothes, or blue coloured robes or chitra vastraas; or in ‘Nagna dasha’(nudity) and while in somebody else’s house or out of one’s own village of township. Again, in case the flow of ‘Rajas’ is too little or excessive or in black and similar shades of colour then too there are contrary effects. If this occurs when carrying a broom stick, dry grass or wooden poles then the person concerned would become characterless. If the number of blood drops on the clothes worn are odd then she would secure Putra Laabha or other wise Kanyaa Laabha! The first of the Rajasvala should be blessed , seated on a mat, surrounded by elderly Suvaasini Strees, treated to her with Haridraa-Kumkuma-Gandha-Pushpa Maala-Tambula-Deepa-Nirajana drishti parichaaraas and distribute and Salted Moong among the visiting Suvasinis from the neighbourhood. There after she should not be touched for three days and nights, should not have Abhyangana, day time sleep, Danta dhaavana or cleaning of teeth, Agni Sparsha, Suryaavalokana or looking at Surya, drawing lines on Earth are strictly forbidden. She should sleep on a mat on the ground. Drinking of water or liquids in palmfuls or coppe or steel containers are taboo. If drinking in small containers the result would be the birth of pigmies or short-statured progeny. Biting nails would end up with children with rotten nails. Drinking water in leaves would result in the birth of unsound-minded kids. With the second and subsequent Rajo darshanaas, the Do’s and Dont’s include refrain from travels, use of Gandha Maalaas, Taamboola sevana,consumption of Go-Ksheera-curd-Buttermilk; seating on raised seats, Grahana Snaana, eating while seated on ground in steel or earthen plates or vessels, drinking liquids and after snaana washing clothes, mutual touch of persons especially of same Gotra or blood relations the atonement of which would be Shuddhodaka snaana of the one touched by th girl in menses; consciously touching the girl requires day long Upavasa; mutual sparsha of two females in the same state would call for Upavasa til their Shuddhi Snaana and so on. Praayascchitaas of touching females in menses range from Shuddhodaka Snaanaas to Pancha Gavya Seva, Upavasaas, Praajaapatya Krucchra Vrataas and Brahmana Bhojanaas as Dharma Sindhu elaborates the seriousness of the extent to which the Rajaswalaas are touched by other women, men, other caste’s persons, animals, birds and inanimate objects like brooms, wooden materials, grass and so on. The calculation of regular three day menses is determined by dividing the duration of a night into three parts and its occurrence in the first two parts ie upto midnight is reckoned as on the previous day or if it is past midnight then the following day is taken as the first day. The same rules apply in the case of Births and Deaths also as in respect of Rajaswalaas. In the case of those females who have been Rajasvalaas normally with the gap of thirty days happen to witness menses within a span of seventeen days, then they could as well have their Shuddhi Snaana straight away; in such cases of month-long regulars, the cycle of mentstruation commences in the eighteenth day, then they should observe one night’s menses and obtain Shuddhi on the following day; the nineteenth day recurrence prescribes two days of observance and on twenty days onward the recurrence of menses requires three day observance. In the case of occurrence say with a normal cycle of a fortnight, then the tenth day repetition of menses requires instant bath only while recurrence on the eleventh and twelfth days provides Shuddhi after the observance of two and three days respectively.However such short-cut observances would not allow admission to Pitru Kartyaas and partnerships of Homa Karyas along with husbands if married. In the case of females with irregular cycles and with complicted illnesses or of frequency or undue delays, the forbidden acts of auspicious nature must precede attainment of eligibility by Upavaasaas and Shanti karmas. Now, after observing the three day period of menses, the fourth day’s procedure requires Dantadhaavanaadi karmas Shuddhi Snaanaas which must be done well before Suryodaya. In case Rajospatti ceases, then she could take up normal duties while the fifth day would be suitable for all kinds of Deva-Pitru duties expected of a Kanya or as a Grihasti as the case that might be. On the fourth day itself if possible Garbhaadhaana is performed with ten Snaanaas followed by Shuddha Vastra dharana, Punyaahvachana, Griha Shuddhi, Brahmana Bhojana, Shanti Vachana and Bhuvaneshwari Puja and Shanti as per traditions. During the Surya Grahana, Rajodarshana requires daana of a golden Surya Bimba preceded by Surya Puja and Rahu Puja and Daana of Rajita patra in Chandra Grahana preceeded by Samidha Homaas.
Praajaapatya Vrata: Those who are not capable of observing Praajaapatya Vrata might as well implement Gayatri Japa by ten thousand times or alternatively perform Tila-Homa with one thousand Gayatris. Other ‘Pratyaamnaas’ or alternatives to this Vrata are: two hundred Praanaayaamaas; Dwadashi Brahmana Bhojana; twelve Snaanaas in a Tirtha but each time after the drying of head-hairs; Veda Samhitaa Paaraayana; Yatra covering of four kroshaas, or one yojana or 13-16 kms; twelve thousand ‘Saashtaanga’ namaskaaraas; hundred thirty two Pranaayaamaas plus one day / night Upavaasa while standing facing the East; Ekaahika Krucchra with the consumption of Yaavaka bhakshana in go-mutra; recital of ‘Dwaadasha Rudram’ called by some as one Krucchhra; or Paavakeshti, or Paavamaaneshti; or six Upavaasaas in a row. These indeed are considered as the alternatives of the Praajaapatya Vrata. By way of clarification, it may be said that one Upavas may equate one Brahmana Bhojana. In the case of extreme inability, the last-resort Pratyaamnaaya could be Sahasra Gayatri Japa, or twelve Pranaayaamaas. If one is not able to observe Praajaapatya at all, one could give away the Daana of a milch-cow to a Brahmana. If such Go-Daanaa is not possible, the equivalent price of gold or silver be provided; if not, Annadaana might be an alternative proposition . The prescribed number of Go daanaas are: two in lieu of Ati Krucchra or Saantapana Kruccha; three Go Daanaas instead of Paraaka Krucchra or Tapta Krucchra; four Go daanaas in respect of Krucchaati Krucchra; and in place of Chandraayana Vrata, the Go-Daanaas might be eight, or five, or four or three. For ‘Maasaanta-Payovrata’ the number is five Go Daanaas and finally, in the context of Go-Mutra Yaavaka Vrata, five Go Daanaas are prescribed.
Rigvedis in the context of ‘Dattata Swikaara’ observe Upavasa on the previous day and on the day next in the presence of Brahmana Panditaas make the Sankalpa: Mamaaprajatwa prayuta Pitru runaapaakarana Punnaama Narakatraana dwaraa Shri Parameshwara preetyartham Shounakokta Vidhinaa Putra prati graham karishye, Tadangetwena Swasti Vaachanam Achaarya varanam Vishnu Pujanamanna daanam karishye/ ( May the precollected fund of my Pitru Runa that necessitated the sufferance of Punnama Naraka of my ancestors leading to my inability to secure pitrutwa now be overcome as I am now committing myself to follow the Vrata as per the instructions of Shounaka Muni to initiate Swasti Vaachana, Selection of Acharya, Vishnu Puja and Annadaana). Then the ‘Putra Pratigrahaanga homa’ be performed; then follows Agni Pratishtha, Chakshusi Aajyena, homaas to Surya, Savitri, Agni, Vaayu, Prajapati and so on. Twenty eighty Anvaadaanaas are performed around Agni and Acharya seeks permission to start Ganapati Puja are five Ruks are recited. The Putra daata would then declare: Imam putram tava Paitrukarunaapaakarana punnaama naraka traan siddhyatham Aatmanah Shri Parameshwara preetyartham tubhyamaham sampradadena mama pratigrunnaat putram bhavaan / (I am now offering this son of mine to you so that he would remove the Pitru Runa and save you and your earlier generations from the pangs of Punnama Naraka as per the prescribed vidhaana and in the evidence of Agni and the rest of all other Devas as also the Bhagavan Himself; from now on this boy is your own son), so saying the Daata would pour water in the palms of the Pratigraheeta. The Reciever of the son would place the child on his thigh, smell the boy’s head and pass on the child to his wife when other formalities of Geeta vaadyas, Swasti Mantraas, Shanti Vachanaas, Ajya homaas, Asirvaaachanaas by Guru and Sabha Brahmanas, Dakshina Daanaas to the Vipras, Bhojanaas and other celebtations would follow.
Yajurvedis: On obtaining the approval of the King, Relatives and Seniors among the invitees, the proceedings of the Dattata Ceremony of Yajurvedis would follow the procedure of the Rigvedis mentioned as above except the Putra Daata makes the Sankalpa for Acharya Puja, Brahmana Bhojana and Acharya’s preparation for Deva Yajana by drawing the lines of the Yagna Sthala. Then the Putra Patigrahita requests the Daata saying Putram mey dehi/ Then Daata makes the Sankalpa again and continues the Shubha Kaarya upto Putra Daana as in the case of Rigvedis. Then the Pratigrahita receives the child stating: Dharmaayatwaata grihnaami santathayaitwaa grihnaami/ He decorated the child with Vastra-Kundala-Anguleekaas. The Purvaanga Homa continues by the Acharya and recites Yatwaahridaakeerina and yasmaitwam sukrutey and the Aajya Homa continues with Vyasta samasta vyaahriti homa and swishta kritaadi karmaas. At the end the Acharya announces the details of the Daata and Pratigraheeta along with their Gotras.
Karomitey praajaapatyamaa garbho yonimaitutey, Anunah putro jaayataamashlono pishaacha dheeta swaahaa/ Agnim idam namah/
Pumaamstey putro naastim pumaananujaayataam, Taani bhadraani beejaanrushabha jayantunou swaaha/ Idam namah/ Agnayah/
Yaani bhadraani beejaanrushabhaa janayantinah, Taistwam putraanvidaswa saa prasudhenukaa bhava swaahaa/ Agnayah idamnamah/
Kaamahssamrudbhyataam mahdyamaparaajitameva mey, Yam kaamam kaamaye Devatam me vaayo samarthaya swaahaa /Agnayam idam namah/
Imaamagnistraayataam Gaarhapatyah Prajaamasyai nayatu deerghamaayuh, Ashunyopasthaa jeevataasmatu Maataa poutra maanandamabhi prabuddhyataamiyam swaahaa/ Varunaayedam/
Maatey gruhe nishi ghosha uttaadanyatra twadyabhyutyah samvishantu, Maatwam vikeshyura Aavadhishtaa jeevapatni Patilokey, Viraaja pashyanti Prajaah sumanasyamaanaa swaahaa/ Varunayedam/Aprajastaam poutra mrityum paapmaanamrutamaagham, Sheershanah srajamivonmuchyadvisha dabhayah pratimunchami paasham swaahaa/ Varunayedam /
Devakrutam Brahmanam kalpamaanam tena hanmiyonishadah pishaachaan/ Kravyaado mrityuna gharaanpaatayaami deerghaayustwa jeevantu putraah swaahaa/ Varunaayedam/
Vishnuyonanushthup, Nneja mesham, Vishnuva , yatheyam prithivi , prithivya vishnu sreshthena, vishnuva, Somo dhenum Raahugano Gautamah Somastrishthup/ Somo dhenum, Somayedam, Ttaam Pushan Suryaa Saavitri trishthup, Paayasa charu homeyvi, Taam Pushacchiva/
Om Tat Sat
(My humble salutations to the lotus feet of Sri Chandrasekharendra Saraswathi Mahaswamy ji and also my humble greatulness to Brahmasree Sreeman V D N Rao ji Philosophic Scholar for the collection)