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

 
When there are indications of ‘dushta kaala’ at the birth of a child, various ‘Shaantis’ or propitiations are observed. Janma Nakshatra / Go Prashava Shanti:If there is a  prognostication of an ‘Arishta’ for the child as well as parents, then Nakshatra Shanti is required: there is a forecast of risk for the father then Shanti has to be done in respect of births in  the Chaturthi Paada or the fourth phase of  Moola, Asresha, Jyeshtha, and Magha . Similarly, Shanti is required for Ashvini, Revati, Pushyami and Chitta; in either cases, Go mukha prashava Shanti be observed with the Sankalpa: Asya shirorumuka Dushta kaalotpatti suchitaarishta nivrutyartham Go mukha prasava shantim karishye/ The procedure as stated briefly to perform Ganesha Puja; ‘Putra shiraaghraana’ with the Angaadangaattha Mantra; Punyhvachana; Agni Pratishtha; Nava Graha -Ahvaana Puja; Anvaadhana; Apohishta etc Gayatri’’s Tri-Ruk Pathana and eight ‘aahutis’of the mix of ghee-curd and honey to Nava Grahas; Vishnu-Varuna-Yahshmaha Pratima  Puja and Punah Homas as prescribed. Krishna Chaturdashi Janana Shanti: The birth of a child on Krishna Chaturdashi has six kinds  of results; if this Nakshatra is to have six parts the first is of propitious nature , the second leads to evil to father, third portion is bad for the mothe, the fourth is unfortunate for the child’s maternal uncle, the fifth is evil for the Vamsha and finally the sixth is destructive for the property and destruction to the Vamsha. Hence, the second-third and sixth parts of the Krishna Chaturthi definitely demands for Go Prashava Shanti as afore stated, and for the rest only Chaturdashi Shanti would suffice; in the latter case, the Sankalpa would be: Asya sishoschaturdashyaa amukaamsha  janan suchita sarvaarishta nirasana dwaaraa Shri Paramesh –wara preetyartham/ Then arrange four ‘Kalashaas’ in Agneya, Vayavya, Ishanya and Nirruti directions and instal Rudra Deva in the middle and perform puja as also homaas with ghee, samidhas, tilas, mustard and black gram reciting Trayambikam Yajaamahe Sugandham Pushti vardhanam Urvaarukamiva bandhanaan mrutyor mukshiva maamritaat/ with hundred and eight Ahutis besides to Agni, Vayu, Varuna and Prajapati to as many as possible ‘Aajyaas’ some only with tilaas and others with indiscriminate number and materials as mentioned above.  Amavasya janana dosha Shanti:  This dosha is due to the dominance of Sinivali, Kuhu and Darsha;  one interpretation is that Amavasya’s Prathama Yaama is Sinivaali, Antya and Uparantya praharaas ie the last and the last but one yaamas constitute Kuhu and the five in between yaamaas are of Darsha. Another interpretation is that Chaturdasi  extended to Amavasya through day and night is Sinivaali, full   Amavasya  by day and night extended  to Pratipada is Kuhu and Darsha is only in the nights with Dina Kshya. The Sankalpa for the worship of Sivivaali- Kuha and Darsha Devatas would thus be: Sinivaalyaam Prasutasyadyasya Bharyaa Pashustathaa Gajaashwa Maheeshi chaiva Shakrasyaapi shriyam haret/  Go Pakshi Mriga daaseenaam prasuti rapi vitthahtut Kuhu prasutiratyartham Sarva doshakaree Smritaa Asya prasutireteshaam tasyaayurdhana naashanam/ Shaanta bhaaverhati tyaagamaprajaato na Samshayah/ Atyaagey naashayetkinchit savyamvaa naashamaapnuyaat/ (In case there is a birth on the Sini vaali Amavasya to wife, cow, elephant, horse or buffalo then there would be destruction of wealth and property; similar would be in the case of person’s cow, or bird,  animal or servant maid. If the birth takes place on a Kuhoo Amavasya the impact would be even worse. If Shanti or appeasement is peformed then the impact would be negligible; hence this Shanti). The procedure of the Shanti is to arrange Five Kalashaas surrounded by hundred broken pots and in the midst of the five to position Rudra Deva Pratima in the middle and the rest of the Pratimas to represent Indra, Pitru Devatas and two ‘’Parshva’ Devatas. Then homas be performed to the Anvaad hana Devatas and give away to the Ritwiks the daanaas of ‘Go Vastra Swarna Tila Dhanya Guda Lavana Dakshinas’. Darsha Shanti: Athaato Darsha jaataanaam Maataa Pitrordharidrataa, taddosha parihaaraartham Shaantim, vkashyaami tey sadaa/ Asya Darsha janana suchitaarishta niraasaar -tham Shantim Karishye/ (As there would be ‘Arishata’ of poverty  to the parents of the child born if the birth occured on the Darsha Amavasya, let  this Arishta be fully dissipated by this Shanti!). After this Sankalpa, instal a Kalasha on a Bharda-Peetha to invoke Pitru Devatas amid Pratimas of Brahma and other Mandala Devatas and aside the Peetha install Agni to perform Puja and Ahutis to Somaadi Devatas.  Kalashodaka is given to the parents and the child for purification. Nakshatra Shanti:  Birth of a Child in the Moola Nakshatra is known for its adverse impact to the welfare of the father. Pitaamriyeta Moolaadyepaadey putrajaniryadi, Dwiteeya Janaini naasho Dhananaashas -truteeyakey, ChaturtheyKula naashotasshaantih karyaaprayatnah Kwachicchatrurtha charanas -shubha yukto Maneeshibhih,Yevamcha duhiturjneyam Moola Jaata phalambudhaih/   ( Birth in the Prathama Paada of Moola Nakshatra is hostile to the father, in the Dwiteeya Paada is aderse to the mother, Dhana Naasha in the third paada and Kula naashana in the fourth phase. Some opine that the Chaturthi Paada may perhaps not be that inaspicious. Now in the case of the birth of a she-child the effect may be as follows: Na kanyaa hanti Moolarkshey pitaram Maataram tathaa, Moolajaa -swashuram hanti swashrumaashryesha  jaasutaa/ Jyeshthaa yaantu patijyeshtham Viushaakotthaatu Devaram, Shaantirwaa Pushlalaascyecchyetthirhi dosho na vidyatey/ (Some opine that the birth of a Kanya in the Moola Nakshatra may not be harmful to the parents but would be  dangerous to the child’s maternal uncle; Ashresha born Kanyas are perilous to aunt /mother’s sister , birth in Jyeshtha is risky to mother’s brother, Vishakha born are risky to Devara or husband’s brother; however birth in Pushkala may not be harmful). Further, children born in the interrugnum of the end of Jyeshtha by one ghadi or 24 minutes and the beginning of Moola Nakshatra upto two ghadis or 48 minutes called in     ‘ Abhukta Moolaas’ and those born in the middle of  Jyeshtha and the middle of Moola called ‘Bhukta Moolaas’ are required to be abandoned or atleast should be disowned for eight years!However, notwithstanding the general instruction, one could perform Shanti either on the twelfth day or on a day when Moola Nakshatra repeats again; the Shanti Sankalpa is: Asya Sishoh Moola Prathama charanotpatti suchita dosha niraasaartham Sagraha makha Shaantim karishye/ To perform this Shanti, one should engage eight or four Ritviks, place Kalashas in four directions while installing Rudra Deva Pratima in the central kumbha, perform puja to Rudra besides Varuna Kalasha placed in the North, do Aavaahana to Indra, Nirruti and other Dishaadhipatis, arrange a Padma like twenty four dalaas or leaves to invoke twenty four Nakshatras from Uttaraashadha to Anuradha as also invite Visshwa Devaas and perform puja. Later on perform Agni Sthaapana, Anvaadhaana to Surya and other Grahas and Agni-Ahutis to Vishva Devas, Indra, Raksho Devata viz. Agni, Savita, Durga, Triambaka, Soma, Rudra, Agni, Vayu, Surya, Prajapati etc. Then the father of the child should perfom the Ahutis stating Evatsankhyaahuti paryaaptam samadaajya charu dravyammaathyaadi grahebhyo nanamah/ ---Nirrtutiye namah,---Indraaya namama, --Vishvebhyo Devebhyo namah,--Vishnavey --, Vashubhyo—Varunaaya,--Ajaikapadye--, Ahaye Budhnaaya--, Pushey--, --Ashvibhyaam,-- Yamaaya,--Agnaye,-- Prajaapatay--Somaaya--,  --Rudraaya, Adityai-, Brihaspataye, Sarvebhyah,--Pitrebhyo, Bhagaaya, Aaryamney, Savitry, Twashtey, Vaayave,--etc.Moola Nakshatra  in the Raashis of Vrishabha, Karkataka, Simha and Kumbha is stated to be of celestial control  while the Nakshatra in Mithuna, Tula, Meena and Kanya are  have the infuence of Patala Loka. But in the Rashis of Dhanush, Vrischikaand Makara, Moola has little impact. Swaraga-based Rashis in Moola as afore mentioned bestow royalty and fulfillment, and Pataala effect grants prosperity and happiness; but Moola in Martya loka Rashis offer no influence at all. Moola dosha lasts for eight years as stated earlier, Aslesha Dosha lasts for nine months, Jeyeshtha Dosha is for fifteen months. Births in Vyatipaata yoga lead to Anga Vaikalya or defects of physical limbs, in Parigha Yoga, death would be round the corner, in Dhriti Yoga there would be danger of life to the child’s father and inKuhu sangjna there could be blindness in Moola. Thus all these births demand Graha-Nakshatra Shantis.
[Back ground of Nakshatras and Yogas:  The  genaral nature and characteristics of Nakshatras are classified as follows: Male featured Stars are Ashwini, Punarvasu, Pushyami, Anuraadha, Shravana, Poorvabhadra and Uttaraabhadra; female featured Stars are: Bharani, Krittika, Rohini, Arudra, Aslesha, Makha, Poorva Phalguni, Uttara, Poorvaashaadha, Uttaraashadha, Dhanishta, and Revati. The Nakshatras which are stated to be eunuchs are Mrigashira, Moola  and Shatabhisha. Gandhanta Nakshatras are those which commence with a sign of their Prathama Paada or the first phase of the four phases and end with a sign of their last Paada; these are Ashwini, Makha and Moola with the first paada, and Aslesha, Jyeshta and Revati with their fourth paadaas. Srishti, Sthiti and Laya Nakshatras: The Srishti or Creative Stars are in groups of three successive Stars from Ashwini viz. Ashwini -Bharani- Krittika; Rohini-Mrisashira-Arudra;  Punarvasu-Pushyami-Aslesha; Magha- Poorva phalguni-Uttara; Hasta-Chitta-Swaati; Vishakha-Anuradha-Jyeshtha; Moola-Purvaashaadha-Uttarashadha; (Abhijit)-Shravana-Shatabhisha; and Poorvaabhadra-Uttarabhada and Revati. Duritaatma Nakshatras: Generally speaking the third and fourth paadaas or phases are stated to of Samhaara / destructive nature. Abhukta Moola Nakshatras are those born on the mid-part of Jyeshtha and the middle part of Moola which as described above are abandonable for life or atleast for eight years; Adhomukha Nakshatras: These are downward visioning ones viz. Bharani, Krittika, Aslesha, Makha, Poorva Phalguni, Vishakha, Moola, Purvaashaadha and Uttaraabhadra.  Vainaashaka Nakshatras or destructive stars viz those which  are the twenty second from the Janma Nakshatra and need to be avoided in the determination of any Karyaas relevant to that Birth Star. Nakshatra Tatwas: The five Nakshatras from Ashwini are called of Prithivi Tatwa; Six from Ardra are of Jala Tatwa; Six Stars from Uttara are of Tejo Tatwa; Five from Jyeshtha are of Vayu Tatwa and Five from Dhanishtha are of Aakaasha Tatwa. Now the Body parts of a human being ruled by Nakshatras: Kritthika-head; Rohini-Forehead; Mrigashira-eye brows; Punarvasu-nose; Pushami-Face; Aslesha-Ears; Makha-Lips and Chin; Porv Phalguni –Right hand; Uttara-Left handa; Hasta-Hand fingers; Chitra-neck; Swati-Chest; Vishakha- breasts;  Anuradha-Stomach; Jyeshtha-right side of body; Moola-back side of body; Uttaraashadha-Waist; Shravana-Sex organs; Dhanistha-Anus; Shatabhisha-Right thigh; Poorva bhadra-Left thigh; Uttaraabhadra-Sheens; Revati-Ankles; Ashvini-Upper foot ; Bharani-Under Foot.
Yogas: Vaidhruti or supportless; Vishkambha or well-sustained; Preeti or desirable; Ayushmaan or of longevity; Soubhaya or proserous; Shobhana or bright; Atiganda or full of hazards ; Sukarma or righteous ; Dhriti or of tolerance; Shula or of negativism; Ganda or proneness to jeopardies; Vriddha or of progression; Dhruva or of steadfastness and diligence;  Vyaaghaata or of constant  vindictive –ness; harshana or of wittiness and enjoyment ; Vajra or dynamic and mighty; Siddha or of  success; Vyatipaata or full of reveses in life; Variyam of easy going and cosiness ; Parigha or full of hurdles and hitches ; Shiva or of propitiousness; Sadhya or of achievement; Shobha or of auspiciousness; Shukla or impulsive and spontaneous; Brahma is intellectual and excellent; and Indra for leadership.]
Ashresha Janana Shanti: The consequence of birth in the Asresha Nakshatra as divided in terms of Ghadiyas is as follows; the results of ten parts viz.  the fifth, seventh, second, third, fourth, eighth, eleventh, sixth, ninth  and fifth respectively are Rajya, Pitru Marana, Kama bhoga,  Pitru bhakti, Bala or strength, Himsakatwa, or violence, tyaga or sacrifice, Bhoga, and dhana. In terms of Paadaas or the segments of four,the prathama paada  is of auspiciousness, dwiteeya paada results in Dhana naashana, Triteeya paada concerns mother’s death and the Chaturtha paada lands in the mother’s death. As regards the birth of a kanya born in the last portion of the third segment, the aunt of the child should be wary of death. In sum, the birth of a child in all the four paadaas demands Shanti Karma and this should be preferably performed  on the  twelfth day of the birth particularly of a male child; if not on the Janma Nakshtra or any other auspicious day. After performing Gomukha prasava Shanti, make the Sankalpa viz. Asya Sishoraashreshe jananana soochita sarvaarishta parihaara dwaara--/  Then as in the  case of  Shanti for Moola Nakshatra , install Kalashaas for Rudra and Varuna,  Ashre -shaadhipati Sarpaas on twenty four Padma dalaas, the Pushya Deva, Brihaspati, Maghaa Deva Pitrus, Poorva Phalguni to Punarvasu Nakshatra Devataas, Loka paalakas etc. and perform Aajya homaas n the same lines of Moola Santi homaas as mentioned above.
Jyeshtha Janana Shanti:  Like in the case of Moola Nakshatra, the Jyeshtha Nakshatra too be divided in ten parts and the results of the birth  would affect as follows: first is danger for the child’s  mother’s mother; second would affect mother’s father; third for mother’s brother, fourth for the child’smother; fiftth to the child;  sixth to one of the members of the Vamsha; the seventh is risk for both maternal or paternal vamsha members; eighth part would involve danger to thre elder brother; the ninth portion of the Star could affect the maternal uncle and the tenth bit might harm any of the relatives. After Goprasava Shanti and Sankalpa, install Shachi Devi sahita Indra mounted on Iravata in the middle of Lokapaakaas offering red clothes and Shodashopachaaraas and invoke Varuna Deva too for puja. This should follow Ajyaahutis one hundred times with Tilas and Indraayendo Marutwata   Mantra where after bhojanaadi be served to hundred eighty Brahmanas.
Chitraadi Nakshatra Janana Shanti:   Chitraadyerthey Pushyamadhya dwipaadey Poorvaashaa -dhadishnya paadey triteeyaa Jaatah putrashottaraadye viddhattey pitrorbhraatusswassyachaapi pranaasham/ (Born in the first half of Chitra or in the second and third padaas or in the third padaa of Uttaraa Nakshatra  or in the third paada of Porvaashaadha or the first paada of Uttara would attract danger for the child, parents and brothers. In fact, the birth in the first half of Chitra requires Go prasava Shanti, puja to Chitra Nakshatra and Mesha /Goat daana. In case of Pushya Godaana, Uttara tila daana for prathama paada janma, and Suvarna daanafor the birth in the third paada of Poorvaa -. Shaadha. In the case of Makha’s first two ghadiyas the birth demands Shanti krama of  Go prasava and Graha Makha. Birth in the last two ghadiyas of Revati or Ashwini’s  first two ghadiyas then Nakshatra Gandaantha Shanti, Goprasava and Graha Makha are called for. No Shanti  is required  however for the birth in Revati-Ashwini’s other paadaas  and Makha’s second paada. Birth in Vishakha’s fourth paadais harmful toShyalaka or wife’s brother  and father’s brother however demands Graha Makha Shanti. Child birth in  Vyatipaada or Vaidhruti Yogas and if Surya Sankranti also occurs , then it would result in extreme poverty,  Shishu haani, Stree shoka and Sarva naasha and definitely require Gomukha Prasava and Graha Makha Shanti. Kumara janma kaaletu Vyatipaapasya Vaidhruthih, Sankramascha Ravestatra jaato Daaridrya kaarakah/ Ashriyam mrityumaapnoti naatra kaaryaa vichaaranaa, Streenaamcha shokha duhkham cha sarva naasha karo bhavet/ Gomukha prasavam kuryaacchaantim cha sa Nava graham/ In the case of Vaidhruti yoga and Surya Sankranti Surya-Agni and Rudra Devaas are to be worshipped as prescribed. After anvaadhana, Surya homa is to be performed with Utsuryo Brihaspatih Mantra by hundred eight aahutis with ‘Samidhaajya charupadaarthaas’ followed by Agni-Rudra homa with ‘tilaahutis’ of  hundred  and eight  times reciting the Mantra : ‘Agnim dutam and ‘Traimbakam yajaamahey’ Mrityunjam

followed by  Go VastraSwarnaadi Daanaas and Bhojana to Brahmanas. Eka Nakshatra Janana Shanti: Ekasminneva Nakshatrey bhraatrorvaa Pitra Putrayoh, Prasutischettha yor mrityur –bhavedekasya nischitah/  (In case a boy or a girl is born in the Janma Kakshatra of either father or mother, then a death is certain). In that case Go Prasava  Shanti must be done. In a Kalasha clothed in Rakta Vastra, the concerned Janma Nakshatra Devata be invoked and in the Anvaadhana of the Aahutis numbering hundred eight reciting  the Taittireeya Mantra of Agnitnah paatu krittikaa etc/  Grahana  Shanti: Grahaney Chandra Suryasya prasutiryadi jaayatey, Ittham samjaayatey yastu tasya mrityurnasamshayah / Vyaadhih peedaa cha daaridryam shokascha kalahotbhavet/ ( In the event of a birth during Solar or Lunar Eclipses, the child is likely to die or suffer extreme diseases or  lead to poverty  or quarrels). Then Gomukha Prasava Shanti is a must and Graha Makha is optional. In the Sankalpa the Mantra would be Surya/ Chandra grahana kaalika prasuti soochana sarvaarishta parihaara dwaara etc. The Grahana  Kaala Nakshatra Devata, Surya /Chandra grahana pratima and Sarpaakaara Rahu pratima be installed and invoked and worshipped ( there is no need for Kalashas) with the relevant Mantras viz. Daa krishnena etc to Surya and Swarbhaano rathah to Rahu. In the case of Chandra Grahana, Chandra is worshipped with Naapyaayasva etc/ Then hundred aajyaas are offered to Surya with Jala vriksh samidhas, ghee, charu and tilaas whileRahi homa with Durva- ghee- charu and tilas to Rahu in the same number. To Chandra the same number of aajyaas with Palassha andother materials as before be offered. Some persons opine Rudraabhisheka might also be performed for total appeasememt. Nakshatra Gandaanta Shanti: Gandaanta Jananana is applicable to the last two ghadiyas of Revati, Asresha and Jyeshtha and the first two  of the ghadiyas of Ashvini, Magha and Moola. Also  four of the  middle ghadiyas of  the Nakshatras between two Nakshatras are called gandaantaas. Birth in the poorva bhaaga of Ashvini, Magha and Moola are dangerous to the father and the last part of Revati, Asresha amd Jyeshtha or risky to the mother of the child. These children are worthy of abandonment or alternatively Sampurna Shanti Karya be executed with Soma Mantras. The Sankalpa for the Shanti states: Asya Shishoh Revatyashvani Sandhyaatmaka gandaanta Janan Suchita Sarvaarishta nirasanaartham Nakshatra gandaanta Shantim karishye/ After Gomukhaprasava Shanti,  arrange a bronze vessel full of Payasa or milk and a Shankha filled with butter topped with Silver ‘Chandra bimba’ and perform Puja to the latter with Somoha Dhyana and after the dhyana perfotm japa thousand times the Aapyaayasva Mantra  followed by Griha Makha Homa as Pradhama Devataa Homa is stated to be redundant.  Vaageeshwari Daana: This is to seek Aayurvriddhi by way of Puja to  Brihaspati by Brihaspati Mantraas and by placing four Kalashas with Pancha Pallavaas or tender leaves filled with Kumkuma chandana gorochanaas and perfom Varuna puja followed by daana to Acharya of Shankha and Mouktikas or pearls also a Chandra Pratima or elsewhere stated of Varuna Pratima daana in a copper kalasha with the recitation of Sahasraakshena etc Mantra for longevity. Tithi Gandanta and Lagna Gandaanta Shanti: The two ghadiya gap of Panchami-Shashti, Dashami-Ekaadashi and Purnima-Pratipaada s called Tithigandaanta. The  One ghadiya gap of Karkataka-Simha, Vrischika-Dhanush and Meena-Mesha is called Lagna Gandaanta. In the case of Tithi Gandaantha, Snaana and Vriushabha Daana and Sutakanta Shanti are the Parihaaraas or corrective actions in case of Poorvaartha Janma; if it is a birth on theUttaraaartha mere Shanti would suffice. As regards Lagna Gandaanta, Suvarna Daana be performed for Poorvaartha Janma and  only Shanti be done for Uttaraartha Janma. In the case of Suvarna Daana, one hundred Agni- Aahutis be  done with Samidhas- Ajya- Tila and daanaas of ‘ Yava- Dhanya- Maasha- Tilas.                           Dina-Kshayaadi Yoga Shanti: Births in Dushta Yogas like Dina Kshaya, Bhadra, Yama Ghanta, Dagdha Yogaas, and Mtityu Yoga in the ‘Nishiddhaamshaas’ on  various Tithis require Shanti. The precise timings of such births are three ghadiyas in the case of Vishkambha Vajra yoga, six ghadiyas in reference to Gandaatiganda yoga, half time in respect of Parigha Yoga, five ghadiyas for Shula  and nine ghadiyas for yaaghaata yoga. The nishiddha or rejectable timings of birth on Chaturthi, Shashthi, Ashtami, Navami, and Dwadashi are the first  eight, nine, fourteen , twenty five and fifteen ghadiyas respeecively. During the timings Dina Kshaya and such other Dosha yogas , Rudraabhishekaas eleven  timesand  Ashwattha Vriksha Pradashinaas are required to be performed, besides lighting up Deepaas in Shivaalayas in cow ghee and reciting Ganapati Stotra, Purusha Suktam, Soura Stotra, Mritunjaya Stotra, Shanti Paaraaana and Rudra Paaraayana. Varjita Visha Ghatika Shanti: As deailed in Jyotisha Shastra as also on Kausthbha Grandha, some Tithi-Nakshatra Vajra Yogas are unsuitable for the birth of a child like Vyatipaata, Vaidhruti and Kshayaas as they would have adverse impact on the lives of parents, their close relatives or the child concerned. The procedure of  Shanti Prayoga  is to install four Pratimas of Rudra-Yama-Agni-Mrityu Devataas and worship them with  the Mantras of : Kadrudraaya-Yamaaya Somam-Agnirmurtha- Param Mrityoh. After anvaadhaana perform homa to the respective Devataas with Samidha-Charu-Ghrita-Tilaas hundred times in each of the specified Gods.Yamala Janana Shanti: When twins are born, there is a requirement of Shanti to be performed as directed by Rig Veda Brahmana by way of  Ishti Yaaga or alternatively by way way of Maaruta Yaaga  as given in Ashvalaayana Sutra.In case there is ‘Gruhyagni’or household’s Nityagni, then Maruta Charu be performed or altenatively, this can be done in ‘Loukikagni’ with the sankalpa : Mama Bharyaayaam yamala janana soochita Sarvaarishta parihaara dwaaraa Shri Parameshwara prretyartham Maaruteshtya yakshey/ In case, the Shanti is desired to be done without Agni –whether Grihaagni or Loukikaagni, then the Sankalpa would be :  Graha makha yuktaam Kaatyaayanoktaam Shantim karishye/  After SwastiVaachana, Puja is to be performed to Varuna Deva and Abhisheka is done to him  with the Aoushadhi-Yukta Jala in kept in eight Kalashas in eight directions followed by sprinkling of the Sanctified Water on  the couple too  with the Mantras viz. Apohishtha---, Kyaana---, Aanastuta--, Moshu Varuna--, Idamaapa--, Apana etc. The couple would then get into clean white Vastras, install Pratimas of Indra, Varuna, Soma,Marut Devas, Yama and Mrityu Devata and execute Ajyaahutis to each Devata by name. This kind of Shanti is to be adopted in the case of the birth of twins to servant maid, buffalo, cow, horse of the house hold. This procedure is also to be followed in case of an owl, kite, or dove entering the residence of the couple, when bee –hives or snake pits appear there, or when a cot, or bench breaks, or when a lizard falls on the body of the house members or when a umbrella or dhwaja falls suddenly and so on. Prasava Shanti:  In the event of a daughter is born after three sons or as on after three daughters, then again there could be ‘Arishta’ or malevolence in the houshold. Then the Shanti Vidhana is to perform Puja to five Kalashas each representing Brahma- Vishnu- Maheswara-Indra and Rudra with relevant Mantras viz. Brahma Jnaanam--, Idam Vishnuh--, Traimbakam--, Yata Indra--, and Kadrudraaya--. Following the Puja, there should be Samidha-Aajya- Charu –Tila oblations to Agni Deva by minimum hundred and eight  times addressed  to each Deva specified.  Danta Janana Shanti: In case the newly born child obtains teeth in the top row first or born with teeth at birth or gets in the second, third, fourth, fifth, sixth and eighth month then there might be a danger to the child or the parents. Shanti prakarana in this case would be to have the child bathed kept on a ‘peetha’or platform with ‘Aoushadodaka’or herbal water, perform puja  to Kalasha Devatas viz.  Dhata, Vahni, Soma, Vayu, Parvata and Keshava  followed by Aajya-Charu -Aahutis to Pancha Devatas and provide Brahmana Bhojana and Dakshinas. If the dana janana occurs only in the sixth / eighth month then only Brihaspati puja needs to be done besides hundred eight Aahutis to Agni be made with Samidhas dipped in Dadhi-Madhu-Aajya reciting Brihaspati Mantra. Prashava Vyaikruta Shanti:  In  the event of a birth  either of humans or other animals either vertically or cross-wise positions, then there would be Rajopadravas or violent changes of Kingships. If women give birth to kids of other species like cows or elephants or horses or birds and if they are born with moustaches and beards, or with more than one head or headless, or with horns, or with more then two hands and such unseemly limbs, then also Royalties or Kingships are destroyed and there would be natural calamities. Births with heads in plural number calls for Surya Shanti and Surya homa be performed with curd, honey, and ghee poured on  Arka Vriksha Samidhas . If deer or serpents or frogs give birth to human like forms then oblations to Agni should be performed in favour of Brihaspati with curd and ghee on Aoudumbara Vriksha Samidhas .If women give birth to twins again and again or with smiling teeth then Budha Deva be worshipped and oblations toAgni be performed in favour of Budha Graha. Thus  deformities or Vikrutaas in births  and Graha-wise correctives have been described in the Kousthubha and other Grandhas.
Nama karana: On the eleventh or twelfth day of the child’s birth, Namakarana is required to be performed. Some say that although ‘Ashoucha’ continues upto the tenth day of the birth, Nama Karana might as well be performed on that day itself. However, in the ‘Mukhya Kaala’on the birthday of the child, it is stated that there is no deed for specially ascertaining  the Punya Tithi Nakshatraas for the Nama karana if done on the ‘Mukhya  Kaala’ or the day of the birth although the Gouna Kala  or the time of birth would need  be examined from the angle of Yoga since one should avoid the Vaidhruti-Vyateepaata Sankranti Grahanas, Amavasya etc. If not possible to perform the Namakarana in the Mukhya kaala, then the Propitious timings are on Tithis barring  Chaturthi, Shashthi, Ashtami, Navami, Dwadashi, Chaturdashi and Purnima; Soma, Bhdha, Guru and Shukra Vaaraas are suitable; Ashwini, Uttara, Uttaraashaadha, Uttaraabhadra, Rohini, Mrigasirsha, Punarvasu, Pushya, Hasta, Swaati, Anuraadha, Shravana, Dhanishtha, Shatabhisha and Revati are good; Vrishabha, Simha and Vrischika Lagnaas are good. Now there could be four kinds of names that are ascribed to a child: Devataa naamaas are as  per Ishta Devas; second alternative is on the basis of Maasaas as illustrated as follows: Chaitraadi maasa naaaani Vaikunthodha Janardanah Upendro Yagna Purusho Vaasudevastathaa Harih Yogishah Pundarikaakshah Krishnonantochyuta stathaa Chakreeti  Dwaadashaitaani Naamaani kramaadaahurmaniishinah/ (All these names are on the basis of  Chandramaana). The third criterion is as per Nakshatraasas in : Ashvayuk, Aapabharanah, Kartikah, Rouhinah, Margasirshah, Ardrakah, Punarvasu, Tishyah,Aasleshah, Maghah, Purvaaphalgunah, Uttaraaphagunah, Hastah, Chaitrah, Swaatihi,Vashaakhah, Anuraadhah, Jyaishthah, Moolakah, Purvaashaadhah, Uttaraashaadhah, Abhijitah, Shraavanah, Shravishthah, Shata bhishak, Pooravaa –Proushtha paadah, Utaraa proushthakpadah,and Raivatah/ As per Jyotisha Grandhaas the names could be on the lines of ‘chu-che-cho-la Ashwiniproktaa’’ like Chelesha, Cholesha or Lakshmana starting with the name of the Nakshatra.But Shrouta Granhaas are not in agreement to this method. Shaankhaayanaas follow the method of naming the boys on the basis for Nakshatra in another way: like those born in Krittika are named as Agni Sharma. The four method is of Vyaavahaarika use or socialised version. For boys the name might contain ‘Samaakshara’ or of even number like of the second, fourth, six letters and for girls odd-number names. Even if the earlier  Samskaaraas like Garbhaa dhaana, Pumsavana , Seemanta, Paada Kruccha, Artha Krucchaadi  were not performed earlier, the ‘parihaara prayaschitta   homas’ and ‘pratyaamnaaya daanaas’ be executed and make the Sankalpa of Namakarana vidhaana: Asya Kumaarasyaayurabhi vriddhi dwaaraa vyavahaara siddhi beeja garbha samudbhavaino nibarhana dwaaraa Shri Parameshwara preetyartham Naama karmka cha tantrena karishye/--Then the Swasti Vaachanaas would be recited: Jaatakarma naama karmanoh Punyaaham bhavanto bruvantu/--Asya Kumarasya Jaata karmaney yetannaamney cha Swasti bhavanto bruvantu/  Then Brahmanas would write down on rice grains in a silver plate the Vyavaharika Naama of the son which the father would announce to the invitees audibly and clearly followed by other formalities including Mangala Geetas, Brahmana Dakshinas and Bhojanaas. In respect of Putrika Naama Karma,  the Procedure would be the same except the Sankalpa which states Asyaah Kumaryaa—then in the Swasti Vaachana the word replacement isTannaamnyai/ In the name being given, the  Devataanaama like Bhaktaa, then Maasa naama, Nakshatra naama and the main name presuming feminity or of Stree Linga vaachaka, as approved by the mother. The Ashwalaayanaas how-ever opine that the Nakshatra naama is optional only. In the absence of the father for any reason, the Nama karma could be performed by grand father.
Dolaarohana or Aandolaa Shayana: Keeping the newly born in a Swing is prescribed for the the twelfth day for a boy and thirteenth day for a girl child, irrespective of Tithi-Vaara- Nakshatraas. If that specific day is missed, then the suitable Nakshatraas are Uttara, Uttaraashaadha, Uttaraabhadra, Rohini, Hasta, Ashvini, Pushyami, Revati, Anuraada, Mriga sirsha, Chitra,Punarvasu, Shravana and Swati, provided the Tithi Vaara Taaraabala considerations are cleared.
Dugdha Paana: After worshipping Kula Devata and a Brahmana, cow milk be administered to the child through a Shankha or Conch Shell and this may be done on the thirty first day of the birth of the child or on the Janma Nakshatra in the morning or mid-day. Jala Puja: The Prasava Stree should perform Jala Puja at a water body after a month of the birth on a Budha or Soma or Guru Vaara at the coincidence of Shranana, Pushya, Punarvasu, Mriga seersha,Hasta, Moola, and Anuradha Nakshatras. The Guru-Shukraastamas, Chitra Pouysha Months and Adhika Maasaas are however   avoidable.
Suryaavalokana and Nishkramana: The prescribed time for the vision of Surya by the child is in the third month of the birth while Nishkramana should be in the fourth  month or after the  Anna-Praashana function. Shukla Paksha is suitable for these tasks; excepting the three days  from Trayodashi the Krishna Paksha is not suitable. Shashthi, Ashtami, Amavasya and Dwadashi are avoidabe. Guru-Budha-Shukra Vaaraas and Ashwini, Rohini, Mrigashira, Pushya, the three  Uttaras, Hasta, Dhanishta, Shravana, Revati, Punarvasu, Anuraadha are excellent.
 Anna Praashana: Anna Praashana to boys be performed in the sixth, eighth, tenth or twelfth month after birth. To a girl-child the prescribed months are the fifth, seventh,  or the ninth. The most suitable Tihis for this function are Dwiteeya, Triteeya, Panchami, Saptami, Trayodashi, and Dashami. Some opine that Sunday and Mondays are godd too. The Shubha Nakshatras are Ashvini,Rohini, Mrigaseersha, Punarvasu, Pushya, Uttara Tithis, Hasta, Chitra, Swaati, Anuradha, Shravana , Dhanishtha, Shatabhisha, and Revati. Janma Nakshatra is also stated to be good. Understandably, Bhadra-Vaidhruti, Vyateepata, Gandaati ganda Vajra Shula, Parigha Yogaas are unsuitable. This procedure of the function comprises of Puja to Shiva-Vishnu-Chandra-Arka- Dikpaalaka-Bhu Brahmanaas; seating  the child on the mother’s lap and slowly administering  the ‘Paayasa’ made of ghee, honey , milk and curd mix (without jaggery) from a gold or bronze vessel by hand with a gold ornament like a ring along with appropriate Mantras.After the Anna Prashana the child is left free to crawl towards a nearby destination where attractive and courful  Vastras, ornaments, books, knife , pen and so on so that the first thing that he or she would get attracted to and touch or grab would decide as to what would be in his or her life ahead; Agratodha parinyasya Shilpa Vastuuni Sarvashah Shastraani  chaiva Vastraani tatah pashyettu Lakshanam/Prathamam  yatsrusheyd baalah Pustakaadi Swayam tadaa , Jeevikaatasya Baalasya tey naiva tu bhavishyati/  This function  need not be avoided in Mala Maasa, in case so required.



Karna Vedha : Piercing through the ear-lobes of a child-normally a girl child- called Karna Vedhana can be  preformed on the tenth, or twelfth or sixteenth day of the birth or in the sixth or seven or eighth or twelfth month or even in the first or third year. But later on any even year is to be avoided. Excepting the month of birth in the base years later on, the suitable months are Kartika- Maagha-Chaitra and Phalguna. As regards Tithis, Diteeya, Dashami, Shashthi, Sdaptami, Trayodashi, Dwaadashi, Panchami, Triteeya are good. Soma, Budha , Guru and Shukra vaaraas are auspicious. Pushya, Punarvasu, Mriga sirsha, Uttara Traya, Hasta, Chitra, Ashvini, Shravana, Revati and Dhanishtha Nakshatras are auspicious too. After performing Puja to Vishnu, Rudra, Brahma, Surya, Chandra, Dikpaalakaas, Ashvini Devataas, Saraswati, and Go-Brahmana-Gurus. Then after applying ‘Lattika Rasa’, the boy’s right ear first and left later-for girls the other way round-  be pierced. The ‘Karna Randhraas’ or the  pierced holes of the ear lobes should enable Surya Kanti to go through so that the ‘Poorva Punya’ is stated to be intact!
 Drishti Dosha Nivaaraka Rakshaavidhi:  To overcome the problem of ‘Drishti’ or Evil Looks , the procedure is apply Bhasma on the head,  forehead and body parts of the child and recite the following Mantra: Vaasudevo Jagannadhah Putanaa tarjano Harih, Rakshatu twarito Baalam muncha muncha Kumaarakam, Krishna Raksha Shishum Shankha Madhu Kaitabha Mardana/ Praatassangava Madhyaahna Saayaahneshu cha Sandhyayoh, Mahaa nishi Sadaa raksha Kamsaarishtha nishudana/ Yadgorajah Pishaachaamcha Grahaan Maatru grahaanapi, Bala grahaanvisheshena chindhi chindhi Mahaa bhayaan/ Traahi traahi Harey nityam twadrakshaa bhushitam Shubham/  ( Vaasudeva! Jagannaadha! Hari! You are the destroyer of Putana; do save my child at once; Bhagavan Krishna! The demolisher of  Shankhaasura and Madhu Kaitabha Rakshasaas; Do protect my child from evil looks; The slayer of Kamsha and Arishtaasura ! Do provide shield to my child in the mornings, afternoons, evenings and nights; do safeguard my child from cruel animals, serpents, pishachaas, Grahas, Matru Grahas, Maha Bhayanaka Bal Grahas, and demolish all such Evil Spirits and Forces; do also those provide Raksha to all who provide  guard to my the defenders of my child! )

Also, the following Mantra be written on  a  ‘Taala Patra’and tie it on the shoulders of the child : Raksha Raksha Maha Deva, Nila griva Jataadhara, Grahaistu Sahito Raksha muncha muncha Kumaarakam/  These actions  should secure immediate relief to the crying child.  Additionally, prepare a Circle of six-inches with the word HREEM in the center prepared and within the circle get made an inscription with the name of the child and on the six angles of the circle the Mantra viz. Om luluvatu Swaahaa and tie it up on the child’s  hand, besides perform Bala Graha Shanti and Kamalaakara Shanti.
Vardhaapana Vidhi: This is an year long duty of the parents to observe in the monthly celebration of  the child on the return of the Tithi of the birth. In fact, the celebration should be an annual affair subsequenly.The Janma Dinotsava should not be observed in the Adhika Maasaas but only in the Shudda Maasa. If there is a Khanda Tithi then the tally should be done with the Janma Nakshatra also and there is no Janma Tithi Nakshatra Yoga, then the determinant is the length of the yoga at the beginningof the day’s  Sun rise by two muhurtaas earlier of later; if the Sun rise is far later the the Janma Dina is on that day or otherwise on the previous day.On the Janma Tithi thus decided, there should be an early morning Sankalpa by the parents with: Ayurabhivriddhyardham Varsha Vrpddhi karma karishey/; after giving bath to the child with the water mixed with ‘tila’ powder and fresh up with new clothing, Tilakaadi alankaaraas and perform puja to Guru, Parents, Kula Devata, Ganesha, Markandeya, Veda Vyaasa, Parashurama, Ashvatthaama, Kripaacharya, Bali Chakravarti, Prahlada, Hanuman, Vibhisana, and Shashti Deva. To Shashthi Devi, there should be offering of ‘Daddhyanna’ or curd rice and disrtibute the ‘Prasaada’ to relatives and invitees and make the following Prayer: Chiranjeevi Yathaa twambho bhavishyaami Mahaa Muney,Rupavaan Vittawaan schaiva Shriyaa yuktascha Sarvadaa/ Markandeya namastestu Sapta Kalpaanta Jeevana , Aayuraarogya siddhyartham praseeda Bhagavan Muney/ Chiranjeevi yathvaatum Muneenaam Pravaro Dwija, Kurushwa Muni shaardula tathaamaam Chiranjeevinam/ Markandeya Mahaa bhaaga Sapta kalpaanta Jeevana, Aayuraarogya siddhyarthamasmaakam varadobhava/ ( Markandeya! You have the unique distinction of longevity of Sapta Kalpaas and shine as the role model of Maharshis; kindly bestow the boon of Long Life- Health- and Prosperity for long long time).
 Shashthi Devi Prarthana: Jaya Devi Jaganmaatarjagdaa –nandakaarini, Praseeda mama Kalyaani Namastey Shashtha Devatey, Trailokyeyaani Bhutaani Sthaavaraani cha Raani cha/Brahma Vishnu Shivai ssaartham Rakshaam kurvantu taanimey/ (Jagajaanani Shashti Devi Maataa! You are the Unique Spring of Happiness to the Universe; thanks to you the Sthaavara Jangamaas ot the Moving and Immobile Beings of the entire Creation are at peace in the worlds; may you along  with Brahma-Vishnu –Rudra protect the child and grant longevity and fulfillment in life.) Having prayed to the Devi thus, the mother should administer milk mixed with jaggery and Tilas while the husband performs twenty eight Ahutis in the Grihaagni reciting the names of Shashti Devi and follwed by Brahmana Bhojana. That particular day, shaving, travel , meat eating, quarrels, hot water bathing should be avoided and celibacy observed.



Choodaa karana: This action could be accomplished either from the first to five years after  the birth of the child say at the Prathama Kesha Khandana on completion the first year upto the Samskaaraas of Upanayana depending on the family traditions and one’s own convenience. Maagha-Phalguna-Vaishakha- Jyeshtha  Months are considered suitable for the function excepting however in Jyeshtha Month, this is not acceptable if the child is the elder one. The entire Shukla Paksha is suitable in the relevant months, and so is Krishna Paksha excepting the last three Tithis from Trayodashi. Dwiteeya, Triteeya, Panchami,Saptami, Dasham and Ekadashi are specially good and so are Thursday, Friday and Wednesday in Shukla Paksha besides Monday in both the Pakshas. The auspicious Nakshatras are Ashwini, Mrigaseersha, Punarvasu, Pushya, Hasta, Chitra, Swaati, Jyeshtha, Shravana, Dhanishtha, Shatabhisha, and Revati. It is stated that Janma Nakshatra is unsuitable for hair cuts, travels and commencement of medicines; that Anuradha, Krittika, Uttara, Uttaraashadha, Uttaraabhadra, Rohini, and Magha are not appropriate for hair cuts as they affect longevity ; and that when Brihaspati is in Simha Raashi Chooda Karma is improper. This function is not to be  done within five years if the mother is in pregnancy beyond five months  at that time. However in  Chooda Karma along with Upanayana, this condition is not applicable. Also Manu Vachana states: Vivaha Vrata Choodaasu Maataa yadi rasaswalaa, Tasyaa Shuddhehi param kaaryam Mangalam manurabraveet/  (Vivaha-Upanayana- Choodaakarmaas are forbidden when the mother is in menses.). Another restraint to perform Chooda Karma is that this Karma involving ‘mundana’or complete hair- cut is not acceptable if  any Upanayana or Vivaha or any other Shubha Karyaas are contemplated within six months of close relatives in the same Vamsha.
Kushmaanda Homa:  The basic regulation is that two sons of the same mother should not obtain similar Samskaaraas   like Coula or Upanayana or Vivaha in the same year, let alone simultaneously.  However, if the mothers are different to the same father, then   Kushmanda Homa may be performed by performing ‘Kushmanda Ajya-Homa’ by reciting Kushmandi Ruks followed by Godaana; for instance, for Upanayana the two Vatus should have the main Shikha  but Parshva Shikhas be kept in differenr positions on the heads . In respect of girl children from two mothers,  choula- Nama Karmas may be done without Mantras, excepting the Homaas; in fact one view is that homas might also be discarded in such cases. In any case there is no custom in Sishta Vamshaas to perform choula karma to girls in a formal way in Mantra Vidhi. As regards Vivaha, Chuda Karma lopa prayaschitta is observed by Kushmanda Homa.



Vidyaarambha: Initiation of Aksharaabhyasa is best performed in the ‘Uttaraayana’ of the fifth year of the child when Surya is not in Kumbha Raashi. Shukla Paksha is suitable; even Krishna Paksha is agreeable barring the last three Tithis. Dwiteeya, Triteeya, Panchami, Dashami , Ekadashi and Trayodashi are auspicious. Ashwini, Mrigaseesha, Ardra, Punarvasu, Pushya, Hasta, Chitra, Swaati, Anuradha, Shravana, Dhanishtha, Shatabhishak, and Revati are appropriate. All the days eexceping Tuesdays and Saturdays are good. At the outset, there would be the Sankalpa by the Karta : Mama Putrasya Sakala Vidyaa vishaaradatwa siddhi dwaaraa Shri Parameshwaa preetyartham Aksharaarambha Vidyaarambham cha karishye/ There after, the parents and the child should perform three ‘Pradakshinaas’ to Vighnesha, Lakshmi Narayana, Sarasvati, Guru, Brahnanas and Dhaatri before the start of the Puja and there after script on rice grains mixed with turmeric powder indicative of auspiciousness the Pranava Mantra-  Om kaara followed by Namasshivaaya  or Namo Narayanaaya as per the family tradition; followed further by the alphabets.; Om Namah Siddhamiti Akaaraadikshakaaraantaan varnaascha vilikhya sampujya praangmukham krutwaa Aksharaani trivaaram vaachayitwaa Vidyaarambham kaarayet/ Later on the couple and the child should perform Deva Namaskaara and specially invoke Devi Saraswati with the Mantra : Atra bhuvana Maatassarva vaangmaya Swarupenaagaccha Aagaccha Om/  This Aavahana to Vagdevi would be followed by ‘Shodashopachaara Puja’.
Anupaneeta Dharmaas: Upanayana is clear watershed in the life of a Brahmana.  Praagupanayata- Kaamaachara Kaama Vaada Kaama bhakshaa, Tena mutrapureeshotsargaadaavaachamanaadyaa –chaaro naasti/ Laghupaataka hetulashunaparyushitocchishthaadi bhakshaney doshaabhaavah/  (Before the Upanayana Samskaara, a person was in the practice of unbridled behaviour of speech, action, eating habits, following the required discipline  in cleaning body parts and of purification, let alone ignoring minor blemishes of eating and drinking forbidden food like garlic-mixed, left over and polluted varieties; resorting to casual lies and carrying tales etc. Even meat-eating, contacting women in menses, and keeping company to chandalas. Indeed there are atonements possible like Snaana , Aachamana or sipping water thrice and oshtha marjana shuddhi for sins like for touching and contacting Rajaswalaasetc. But after Upanayana, wanton misdeeds demand far srtingent Prayaschitthas and that is how a Brahman by birth would become a ‘Dwija’ or twice born after the Upanayana Samskaara. Definition of Upanayana: Guhyotta karmanaa yena sameepam neeyatey Guroh, Baalo Vedaaya tadyogaad Baalasyopanayam Viduh/ ( Upanayana literally means that a Guru sits  in the  physical and   visual  presence of a boy and teaches Vedas and such Yogaas in the form of Gayatri Mantra). Those Gurus who perform Upanayana are defined as: Pitaivopanayet Putram tadabhaavey PithuPitaa, Tadabhave Pitrur bhraataa tadabhave tu Sodarah/ Tadabhavey Sagotra sapindaah tadabhavey Maatulaadayo Sagotra Sapindaah, Tadabhavey Asapindasagotrajaah/ Sarvaabhaavey Shrotriyah/ (Father, Paternal Grand Father, Father’s brother, elder brother, or Sagotra-Sapindaka or close paternal relatives, Maternal Uncle  or an Agotra Sapinda or Sagotra Asapinda; but in any case, he should be younger to the ‘Vatu’ or the boy to whom Upanayana is scheduled. As a last resort, any ‘Shrotriya’/ Purohita might assume the duty.  Shrotriya is defined as follows: Janmanaa Brahmano jneyat Samskaarai Dwija ucchatey, Vidvatwaachaapi Vipratwam Tribhissrotria Uchatey/ (A Brahmana by birth becomes ‘ a Dwija’ after the Samskaaraas like Upanayana are applied to him; he becomes a ‘Vipra’ once he is a learned person; only then a Brahmana becomes a ‘Shrotriya’. He who is eligible to perform Upanayana should have recited Gayatri Mantra  twelve times of  thousands each; some persons are stated to perform the Japa twelve lakh times! Upanayana Kaala:  Either at the time of  ‘Garbhaarambha’ or birth, the boy whose Upanayana is contemplated should have five years or  eight years.GarbhatoJanmatovaa Panchameshtamey vaa Varsha Brahmanasyopanayanam/ The annotation of Ashvalaayana states: Garbhaashtameshthamey baandey panchamey Saptame shtivaa, Dwijatwam Praapnuyaad Vipro Varshemtwekaadasho Nrupah/ (  From the time that  Garbha took place, the appropriate time for a Upanayana is fifth or seventh, failing which the eleventh year). The suitable time for this Samskaara is eleventh or twelfth year fot Kshatriyas and for Vaishyaas the time would be during the twelfth or the sixteenth year. It is futrther stated :  Shashtheshu Dhana Kaamasya Vidyaa Kaameshu Saptamey, Ashtamey Sarva Kaamasya Navamey kaanti micchitah/ (Persons fond of money in sixth year, those desirous of Vidya or knowledge in the seventh year, those aiming at Sarva Sukha or all round happiness in the eighth year and those who want Shanti or Peacefulness perform Upanayana in the ninth year). Some Brahmanaas believe that th sixth year is inappropriate. The outer age limits are sixteen years for Brahmaaas, twenty two years for Kshatriyas, twenty four years for Vaishyaas; these years are counted from the time of Garbhodaya.  Hence, there is no special  prayaschittha in the case of Brahmanas. Thereafter, he has to keep Shikha after ‘mundana’, eat bhojana of cooked Yaava paste for twenty one nights and at the end provide bhojana to seven Brahmanas. The Prayaschittha beyond that time would be the observance of ‘Krucchaatraya’. To Brahmanas and Kshatriyas mounji bandha or Upanayana is to be performed on Uttaraayana Kaala only. To Vaishyas this might be done in Dakshinaayana too. VasanteyBrahmanamupanayeeta Greeshmey Raajanyam Sharadi Vaishyam,  Maghaadi Shukraantaka Panchamaasaah saadhaara -naavaa sakala Dwijaanaam/ ( Upanayana is to be done in Vasanta  Ritu to Brahmanas in Greeshma and to Vaishyas in Sharad Ritu) But, as Garga stated : In case Vasanta Ritu is not possible, Greeshma- Shishiraas are also in order as the five months  from Maagha to Jyeshtha are normal to Brahmanas. However, keeping in view this  previously stated exception, Pousha and Ashaadha even in Uttaraayana are unsuitable. From the time when Surya enters Meena Rashi to his entry into Mithuna Raashi is thus the most suitable time for Upanayana; this is in view of the Stanza: Makara Kumbhas -eyrkye Madhyamam, Meena Meshasthe Uttamam Vrishabha Meenastyedhamam/ (Makara and Kumbha with Surya is medium, Meena- Meshaas in Surya is the best and Vrishabha and Mithuna is the worst of the combinationsfor performing Upanayana. Coming to Tithis, Dwiteeya, Triteeya, Panchami, Shashthi, Dashami, Ekaadashi, Dwaadashi are the best ones. It is also mentioned elsewhere about Saptami, Trayodashi and Krishna Pratipada but those require ‘Punarupanayana Vidhi’. Somapada Naama Tithis tending to intense Brahmacharya in life, Anadhyaya, Gala graha, and Aparaahna Upanayana demand Punar –upanayana. Somapada Tithis are Jyeshtha Shukla Dwiteeya, Ashviyuja Shukla Dashami and Maagha Shukla Chaturthi and Dwadashi are called Somapada Tithis or those which influence sudued souls taking to Brahmacharya mode. Anadhyaayana Tithis or those during which no new Vedas or Scriptures are learnt viz,  are Purnima, Chaturdashi, Ashtami, Amavasya, Pratipada, Surya Sankranti, Manvaadis, Yugaadis, Kartikaashaadha Phalguna Krishna Dwiteeyas and Ayana Sankraanti or Tula- Makara-Karkataka Pravesha  Pakshinis  are Anadhyaas. Two days afte Sunrise and three Muhurtas before Sunset, the Somapada and Anaadhyaaya Tithis are Anadhyaayaas only. Panditas feel that even one ghati before Pratipada is  not suitable for Upanayana as that would be Anaadhyaya. Some persons do not perform Upanayana on Chaturthi Sesha Yukta Panchami. Navami Sesha Yukta Dashami also is unsuitable for Upanayana. If a day time is divided into three parts, the triteeya bhagaa’s Aparahna is forbidden for Upanayana. Prathama Baaga is the best and Madhya Bhaaga is of medium value. Naimittikaanadhyaaya:  In respect of Vivahaas, Mandapa Pratishtha and such other auspicious  celebrations done by Sagotraas, Upanayana is not to take place in that period, since Brahma Yagnaas also are forbidden  in that period. In case natural disasters take place like Bhu-Kampa / Earth Tremor, Shooting Star attacks, hail storms, thunder storms, cloud bursts , blood rai, then too Upanayanas are not to be performed  for ten days ot atleast a week hence.During untimely rains during Pousha to Chaitra  the days are of Anadhyayana and hence forbidden for Upanayana. Deaths of Guru or his disciples or Ritviks are also unsuitable for Upanayana for three days as they too are the days of Anaadhyayana. Shubha Vaara Nirnaya: In terms of days, Thursday, Friday and Wednesdays are the best for Upanayana. Sunday Muhurtas are stated to be of medium value; Tuesdays and Saturdays are unsuitable although Sama Vedis and Kshatriyas consider Tuesdays are the most suitable. Muhurtha Nirnayas for Upanayanas are difficult to decide as Vaara-Bala-Lagnas are dependent on Veda Shakhaas. Also Varnaadhipatis are Shukra-Brihaspatis to Brahmanas, Surya Angarakas for Kshatriyas and Chandra-Budhas for Vaishyas. Again Vatu’s father , Vatu and mother require Guru Chandra Bala or power if not at least Vatu requires the said Bala.If the Upanayana is to be decided for the eighth year or beyond, then Guru Bala is not essential. In the event of Garbhadaana to be performed in the family as the Upanayana is also contemplated, then Guru Bala is available if his position is in the second, fifth, seventh, ninth, eleventh position in the  ‘ janma lagna’ ; in the Janma Triteeya, Shashta, Dashami Sthaana then Puja Homa Shanti would qualify the Upanayana; but Guru in Fourth, Eighth and the Twelfth positions, then Upanayana would not be commended.   Shubha Nakshatra Nirnaya: Purvaphalguni, Poorvaashaadha, Poorvaabhadra, Hasta, Chitra, Swati, Moola, Asresha, Ardra, Shravana, are good for Rigvedis. Rohini, Mrigasirsha, Pushya, Punarvasu, Uttata, Uttaraabhadra, Uttaraashaadha, Hasta,  Anuradha, Chitra and Revati are  very good for Yajurvedis; Ashwini, Mrigaseersha, the three Uttata Nakshatras, Ardra, Hasta, Dhanishtha, and Shravana are acceptable to Saama Vedis. If these are unavailable, barring Bharani, Krittika, Makha, Vishakha and  Jyeshtha, any other Nakshtra would be agreeable.Upanayana Lagna Graha Phalaas:  There should be Shubha Grahas in any ‘Sthaana’ excepting  the twelfth, eighth and sixth; in case there are Papa Grahas in the third and eleventh positions and in Shukla Paksha Chandra is in Karka Raashi or Lagna then the Upanayana Nirnaya would be good enough. Some Grandhas mention that Surya in Lagna too would be good. In the Ashtama Sthaana there should not be any Graha. Lagnaadhipati Shukra Chandra should not be in the Sixth Sthaana.Shukra should not be in Dwadhasha Sthana. Chandra and Dushta Grahas should not be in the Lagna. Chandra should not be in Dwadasha and Ashtami.If five Ishta / desirable Grahas are there together, that Lagna should not be selected. Tula, Mithuna, Kanya, Dhanu, Vrishabha , Meena are good in Navaamsha. Karkataka in the Navaamsha is rejected. Again, in the event of the mother  being in menses period, father is unavailable for whatever reason and either maternal uncle or elder brother of the boy is to take up the responsibility, then their wives should  not be in the menses period too  then  neither Upanayana nor wedding  should  be performed. In Upanayana or Vivaha, if the mother of the boy enters the period or is unable to perform the duty for any reason,  before the Naandi Shraaddha Udvaasana or termination of the ‘ Mandapa’ / ‘Vedika’, then Shanti has to be necessarily performed. Padaartha Sankalana: Koupeenam Praavaaram cha kaarpaasajamahatam sampaadya Ishadhoutam navam shwatam sadasham vastramahatam samjnam praavaaraartha majinam vaa/  (Koupeenam and  Upaveeta made  of new white kapaas or  course cotton cloth which is ‘Ahata’ or duly washed and dried be procured; the Upaveeta could   be  of  ‘Krishnaajinam’ or the outer Skin of a Deer of the dimension of four inches width and fortyeight inches length in ‘valayaakaara’ shape. In case of three Khandaas, then three pieces must be of  twenty four inches, eight inches, and sixteen inches. As regards Yagno- paveeta, it has to be of ‘kapaas’ thread woven either by Brahmanas or Brahmnis or Brahmana widows; the measurement  of nine of three  groups  of three-threaded Upaveeta should be of ninety six of ‘Samhata chaturanga -moolas’or each thread of four finger folds tied up in clusters of three each, thus totalling 3+3+3 ie 27 threads in each. Yagnopaveeta should never be short as above the chest or as long as below the navel. If there is cut of a thread or hangs down the navel, then that should be discarded . Yagnopaveeta should not be worn after eats/ bhojana.

Yagnopaveeta dharanaa Vidhi: After Ganesha Prathana of Suklaambaradharam Vishnum Shashi  Varnam Chaturbhujam prasanna vadanam dhyaayet sarva Vighnopashaantaye/ there should be Sankalpa: Mamopaathaa Samasta duritaksaya dwaaraa Shri Paraneshwara Preetyartham Shrouta Smaarta vihita sadaachaara nityakarmaanushthaana yogyataa siddhyartham  Brahma tejobhi vriddhartham yagnopa dhaaranam karishye/ After the Sankalpa: Yagnopaveeta dhaarana Mahaa Mantrasya, Parabrahma Rishih, Trishthup chhandaya Paramatma Devataa, Yagnopaveeta dharanye viniyogah/  Then while wearing each of the three threads separately each  time reciting the Mantra as follows: Yagnopaeetam paramam pavitram Prajaapateryat sahajam purastaat, Ayushyamagriam pratimuscha shubhram yagnopapeetam balamastu tejah/ There-after, prokshana Mantras be recited as follows: Om Aapohishthaa mayo bhuvah, Taana Urjey dadhaatana Maheranaaya chaksasey/  Yovisshavatamo rasah tasyabhaajayateha nah, Usiteeriva Maatarah tasma arangamaavah/ Yasya Kshayaaya jinvatha Aapo janayathaa nah, Bhurbhuvassuvah/ Then the Sacred Thread is touched thrice by way of Abhimantrana of the Three Brahma Granthis praying to Brahma-Vishnu- Maheshwaras. Some pray to nine  Devatas holding the nine threads. This would be followed by ten times Gayatri and  Jala prakshalana of the Upaveeta and  its exposure to Surya Deva reciting the Ruchas viz. Uddhutyam Tamasaspari pashyanto Jyotiruttamam, Devam Devatraa Suryamaganma Jyotiruttamam/ Uddhtyam Jaatavedasam Devam Vahanti Ketavah , Drushey Vishgvaaya Suryam/  Finally after showing the Upaveeta to Surya, wear it reciting  the ‘Yagnopaveetyam Paramam Pavitram’ Mantra again  from the left shoulder around the neck down to the right side of the back. This posture is called ‘Upaveeta’, while the revese is ‘Praacheenaa veeti’ and wearing it around the neck as a Maala or garland is callewd ‘Niveeta’. The Yagnopaveeta Dhaari is required to bathe and change it as per the Vidhi prescribed above in case of touching :Chiti kaashtaa, Chiti Dhuma,  Chandaala, Rajaswalaa, Shava, Sutikaa/( Burnt wood, Chandala, Rajaswala, dead body and Garbhini). At the time of performing ablutions, one should observe Kantha limbana or circling one’s  neck and circling the right ear. Every four months the Sacred Thread should be changed as per the afore mentioned procedure. Also some persons change the old Thread in the eventality of births and deaths of the near ones. At the time of Visarjana or removal of  the old or torn or otherwise impure Yagnopaveeta, the Visarjana Mantra states: Upaveetam Bhinna tantum Jeernam kashmala dushitam, Visrujaamki punarbrahma varcho Deerghaayarastumey!  So saying the Sacred Thread is discarded. If the same has come out or slided off by mistake, then without Mantra wear a replacement and by reciting Manojyotih and Aagney Vratapate Vratam charishyaami taccha-keyam tanmeraadhyataam, Vaayo vratapatey Aditya Vratapatey/ , perform Aajyaahutis and wear a new Yagopaveeta as per the procedure laid as above. Yagnopaveetaabhava Prayaschitta: In case of non-wearing of Yagopaveeta and non-observance of minimum duties expected of a Brahmana, there is a Prayaschittha  Vidhi prescribed. The Sankalpa for this Vidhi is: Yagnopaveeta naasha janya dosha niraasaartham Prayaschittam karishye/  As per the instructions of Acharya, the Kartha has to perform homaas to Savitra Devata / Surya  of thousand eight times or of minimum hundred eight times with Tila and Aajya. On wearing the newYagnopaveeta as per procedure, the Kartha should intensify the Gayatri Japa to atone for the lost time of Sandhyaa -vandanaadi Vidhis. In the case of the non wearing of Upaveeta, then hundred Gayatri Japa is required; if without the Sacred Thread one performs Bhojana, then he has to perform eight thousand Gayatri; if the Upaveeta falls from the  left shoulder to mid-arm or fore arm then three or six Pranaayamaas are to be done and a new Upaveeta is required to be worn. To ‘Brahmachaari’ only one Yagnopaveeta is required but to a Snaataka Vratastha two or three required. Those who desire to live long should wear more than many Sacred threads. So much about the significance of Yagnopaveeta- Dharana- Praayaschittha. Mekhala-Danda-Achamama Vidhi: Mekhala or Kati Sutra or waist string should be  made  of Mounji grass made into three-some  soft ropes with one or three or five Grandhis or bonds with one or three or five knots ie in uneven numbers. If Munja grass is unavailabe then Darbha could be uesed instead or even Ashmanta Vriksha Skin or Balbaja grass. As regards,  danda of a Brahmana  it could be of Palaasha or Ashvathha or Bilwa or Chandana. The length of the stick should cover the height of Vatu from foot to nose and is to be suitable for the Yagna. The next important item by way of the preparatory arrangement for the Upanayana would be  a Vedika or platform raised from Bhumi by four feet of square size with steps on all the sides. The Veika needs to be decorated with four plantain tree trunks in the corners with tender mango leaf ‘toranaas.’ After the Vatu’s readiness for the Upanayana with Vasrtaadi dharana, Aachamana vidhi is to collect water from his palm in Shankha Mudra keeping behind a very small speck of it behind in the palm as Aachamana or sipping in small quantities thrice. This is a Loukika Achamana since the formal one would be done later after Yagnopaveeta dharana. The Vatu would be seated to the north of the Ajya Patra and asked to do Aachamana. Praneeta Patra is at the west of the the Tirtha and the Vatu should be seated to the right side of the Acharya. Then the tasks of Kusha  arrangment, Sruta Patra marjana, Yagnopaveta daana and Aachamanaadi would be done by the Acharya’s Sishya. Then would follow the tasks of pouring water in the Anjali of the Sishya, Samidaadhana and Gayatri Upadesha to the Vatu are done by Acharya as the latter  is faced to the East and the Vatu is seated to face the West.  This is followed by Upa Sangrahana  ( Amuka Pravaraanvitomuka Gotromuka Sharmaahambho Abivaadaye) or the Vatu’s announcement of his Gotra Pravara Naama while his right hand touches his left ear and left hand touches his right ear, bows and greets the Guru with veneration and later on repeats the Pravara to the father and mother, elders in the family and other elders among invitees. But the ‘Abhivadana’ has to be restricted to only the derserving , those in ‘Ashuchis’, and so on since such Namaskaaraas, let alone ‘Pravaraanvita Abhivaadaas’would attract prayaschitthas ranging from Upavaasaas Kruccha Vrataas etc. On the other hand if Namaskaaraas and Abhivaadanas are nor performed to Devas, Gurus, Yatis and seniors the family or Vamsha or Vidwans and other Learned Persons then tooo there would be Upavaasaadi prayaschithaas. Equally important are Pratyabhi-vaadanas or return blessings by those elders with Ayushmaan bhava Soumya Dataaa etc.Where required the end of the sentence should be in medium svara(plut). For eg for Hare it should be  recomposed to Hara + I and for Shambho it should be reduced to Shambha + u. In this connection, a clarification was quoted from Manu Smriti: Brahmana Brahmachari would state Bhavati Bhikshaam Dehi;  a Kshatriya Vatu would say: Bhikshaam bhavati dehi while a Vaishya Vatu would say: Bhikshaam debi bhavati/ Since the general statement in respect of ‘Tandula Bhiksha’ or request for Food Grains, the Pratyabhi –vaadana would be Bhikshaan bhavaan dadaatu, Bhikshaam bhavati dadaatu/ Vinaayaka and Graha Shantis: It is customary to perform Vinayaka Shanti in connection with Upanayanaas and Vivaahas to forestall any difficulties. This Shanti is best done on Shukla Chaturthis poissibly on Thursdays. The suitable Nakshatras are Pushya, Shravana, Uttara, Rohini, Hasta, Ashwini, Mrigaseersha. There should be coordination of the Upanayanadi Muhurthas and Vinayaka Shanti days and Nakshatras. Following the Vinakaka Shanti, Graha Makha is to be followed to overcome any deficiencies in the positions of concerned Grahas in particular and of Navagrahas in general. Also the Homaas would prevent Arishtas and natural disasters. Ideally there should be nine Ritviks including the Acharya so that each Ritvik could perform homaas to propitiate two Grahas. Besides Charu and Ajya , the material required for the Homa Karyas include samidhas of Arka, Palaasha, Khadira, Apaamarga, Gulara, Shami, Kushaadi. Whatever number of Homas are done to Suryaadi Prathana Grahas would decide one tenth of the Homas to be done to Adhidevatas and Prayadhi Devatas and accordingly the number of Ritviks and Brahmana bhojana dakshinas too. Brihaspati Shanti: On the occasions of Upanayana for Kumara and Vivaha of Kanya, Brihaspati Shanti is also considered useful separately. After setting a white kalasha filled with Sacred water mixed with Pancha gavyas, Kushodaka, and Aoushadhis the Brahaspati Pratima is to be installed , decorated with yellow clothes,yellow Yagnopaveeta, yellow flowers, and Harodraakshatas and Shodashopacharas done .The Naivedya would include Dadhyanna. Thereafter, Abhiksheka with the Kalashodaka is performed with the Mantras: Gambhira dhrudha rupaana devejya Sumatey Prabho, Namastevaakpatey Shaanta Grihaanaarghyam Namostutey/ This would be followed by Homa Puja with the Mantra: Bhaktyaayattey Suraachaarya Homa Pujaadi satkrutam, Tatwam Grihaana Shantyartham Brihaspatey Namo namah/ Jeevo Brihaspatissuri raachaaryo Guru rangiraah, VaachasatirDeva Mantreem Shubham kuryaat sadaa mama/ After Brihaspati Pratimaa daana, the Ritviks would perform Abhisheka to the Karta and Vatu with the following Ruchas: Apohishthaa, Tatwaayaami Brahmanaa, Swaadishthayaa madishthayaa, Samudra Jyeshthaassalilasya, Idamaapaha pravahata, aamagni Varnaa, Yaa Aoushadhih, etc. Samskaara lopa Prayaschittas: A day before the Upanayana, the Vatu is advised to observe Krucchatraya Vrata or in place of it Rajata Daana coupled with a resolve that after the Upanayana he would perform a total of over Twelve thousand Gayatri Japa. Then if Poorva Sanskaaraas since birth were not performed in the past, then the father should make a Sankalpa: Asya Kumaarasya Pumsdavanaa -deenaa madhavaa Jaata karmaadeenaam Choulaantaanaam Samskaaraanaam kaalaatipatti janita prtatyavaaya parihaaradwaaraa  Shri Parameshwara preetyartham prati samskaarara meykaikam Bhurbhuvah swassyaaheti samasta vyaahrutyaajjyahutim hoshyaami/ ( As this Kumara’s Pumsavanaadi, Jaatakarmaadi Samskaraas till  Choula  Karma were time barred and to atone the sins of not performing these, I seek mercy to Paramatma and am now making prayaschitta to each Samskara not executed , may I offer the required number of ‘Ghritaahutis’with the Mantra of Om Bhuru Bhuyvaaswaahaa as per the required number.) Then after doing the needful, the next Sankalpa states: Since the son’s Pumsavana- Anavalobhana-Seemantotrayana-Jaata Karma-Naama Karma- Suryavalokana-Nishkramana-Upaveshana-Annapraashana-Choula Samskaaraadi  were not done, there has been a cumulative sin and in order to cover up  the deficienies, may I some what offer compensations by way of Special Samskaaraas in the form of Artha- Paada kruccha Prayaschittaas, for Choula Karma offer Artha Krucchaa  or ‘Go mulya bhuta Rajata Dravya daana’or that much of silver and cash as needed for buying a cow. Futher to this, the Karta, his wife and Kumara Vatu beseated together and the Bharta would make the Sankalpa: ‘To eliminate the blemish of the Kumara in swallowing the liquid while in his mother’s womb, to develop his brain and longevity, to remove the ‘dosha’ of staying in the ‘Maatru Garbha’ for nine months, to offset the flaw of non-performance of the child’s Jaata Karma, Nama Karma, Suryaavalokana, Annapraashana and other imperfections and grant him with physical capability and mental faculties. Then the Vatu should make the Sankalpa as follows: ‘May Parameshrara be pleased and bless me in connection with tomorrow’s  forthcoming Karmas to me viz. Choodaa-Karma, Upanayana, Dwijatwa Siddhi, eligibility for Vedaadhayana, Jaatyaadi Sampurna Samskara Punyahyvachana, Maatrukaa Pujana, Nandi Shraaddha, Upanayanaanga Mandapa Pujana, Kula Devataa Shtaapana etc. Upanayana Dina Karyakrama: After the Jaata Choula Karma either on the day or the previous, the Vatu should have ‘Abhyangana Snaana’ and take his food with his mother [Some say along with his sister] customarily along with other Brahmacharis. There after, the father of the boy would make the Sankalpa: Asya Kumarasya Dwijatwa Siddhi dwaara Shri Parameshwara preetyartham Gayatryupadesham kartrum tatpraachyaanga bhutam vaapanaadi karishye! (To seek Dwijatwa of this son of mine, may I pray to Parameshwara to bless him to perform Gayatri Upadesha on his bodily purification by way of Angabhuta Vapana or ‘ Mundana’) ; this head-shaving ceremony be done in a manner that the ‘Shikha’ is retained as a tuft. On completion of the Mundana Ceremony, the Vatu is bathed, face-decorated with Kalyana Tilaka on the forehead, clothed by the designated Vastra-Anga Vastra, Koupeena, Mounji Darbhaadi mekhala etc. and after Jyoti Puja on the predetermined Shubha Muhurta made to enter the Vedika as Purbaabhi Mukha (East-faced) to the Acharya. Once the screen in between the Vatu and the Acharya is removed, the Vatu would perform ‘Saashtaanga Namaskaara’ or Prostration and the Acharya  would make the Vatu seated on his lap even while the Acharya and  Brahmanas would bless the Vatu and his parents with ‘Akshataas’ on their heads. This would be followed by the secret Upadesha of Gayatri and other relevant  Mantras as per the procedure but taking care of the pronouncement of the Gayatri Mantra vachana  without Sandhi krutam Varna  Vikaaram /  (or Sandhis and mispronouncement of Alphabet Letters) and Brahmana bhojana be organised to as many as possible along with Dakshina. The new Brahmachari would subsequently approach the parents foremost and the other near and dear relatives along with a ‘Bhiksha Paatra’ seeking ‘Tandula’ or rice grains saying: Chatussarara paryantam Go-Brahmaebhyasshubham bhavatu; Aangeerasa-Ambareesha- Yavanaashwaadi Risheya Pravaraanvita Haridasa Gotrasya  Aapastamha Sutrassya Krishna Yajusshakhaadhyaayi, Krishna Koustubha Sharma naama dheyasya  ahambho abhivaadaye; mama bhikshaam dadaatu/ [Note: The Rishi Traya-Gotra-Veda Shakha-Namadheyaas to be substituted as applicable to individual cases]  The ‘Bhiksha Dravya’ has to be given away to the Acharya since the bhiksha is being collected on behalf of the Acharya. The Madyahnika Sandhya has to be taught by the Acharya or aleast in the presence of the Acharya. Some persons however opine that the Brahma Yagna be performed on the next day  first  then Gayatri be taken up. Garjitaamshita Shanti: In case there is any apprehension of cloud formation or sounds of clouds before the Pravachaniya Homa, then Charu Paaka Shravana be performed and in the evening by Suryastama then the Homa be followed up. But if ‘Megha Garjana’ is continued even before the Charu Paaka is made then Shanti be perfomed as follows: Brhamoudana Paakaat poorvam garjitena suchitasya Brahmachaari katrukaadhyayana vighnasya niraasa dwaaraa Shri Parameshwara preethyartham Shantim karishye/ (In case before Brahmoudana Paaka there ocuur big cloud reverberations disturbing the schedule of Adhyayana Vidhi of a Brahmacharias a part of Upanayana Karya then I seek the clemency of Parameshwara  and bestow His blessings for intervention.). The Sankalpa  would be followed up by Swasti Vachanaas, Agni Pratishtha and Ghrita -mishra Payasaahutis to Surya with Gayatri Mantra and Brihaspati Sutra, Go daana and Bramhana  Bhojana.

Upanayanagni Sthirata Nirnaya: It is essential that the Agni intiated  before ‘Medhaajanana’must last till the end of the Agni Karyaas in the context of Upanayana. If there is any deficiency on this count, Agni has to be revived for Punaraahutis.Out of the three principal aspects of the Adya -yanaangas viz. Gayatri Upadesha-Pravachaniya Homa-Medha Janana which are Agni-Oriented,  any disturbance or termination to Agni be rectified with Kati Sutra Dharana and other Maanava Samskaara-Vakshaarana but there might not be repetition of the stages of the Upanayana already covered.. Having thus rectified the deficiency of the Agni, the Vatu must himself perform the ‘ Sayam Sandhya Karya’ and the Pravachaneeya Homa. If unable to cook the Charu and arrya on the Karyas till Shravana he might accept assistance from Brahmanas but the Homa must be performed by the Brahmachari himself. The remaining Charu must be consumed by three Brahnmanas.                                                                                                              Vatu Vratas: Kshouraadi varjyamashneeyad Brahmachaari dina -trayam, Shayeetaadhaschatur dhehni medhaa Jananamaacharet/ Yadwaadwadasha raatram –syaadabda vrata mathaapivaa/ (Brahmachari has to discard hair-cuts and shaving for three days and eat only bland ‘Havishya’ which is the bland  remainder of the Charu offered to Agni in the homas without salt and pepper and sleep on the ground without the comfort of a bed; on the fourth day he should have ‘Medhaa Janana Vithi’ as per procedure prescribed  or perform Kshama Vrata for twelve nights failing with a year-long Vrata of do’s and don’ts.  Mandapa Devatodwaasana: The suitable day for Mandapodwaasana would be a Krama Dina after the ‘ Sthtapana Dina’or the inaugural first day of the Mandapa or on its even day or the fifth or the seventh day. On this occasion of Mandapodwasana day ie from Naandi Shraaddha till the Udvasana of Mandapa Maatru Devataas,  there should not be any Sapinda Darshana Shraaddhaas,  Kshaya Shraaddhaas, Mrita Din Shraaddhaas, cold water baths,  Apasavyas or Praaceenaatis of Yagnopa- veetaas in the Vamsha,  Swadhaa Smaranas, Nitya Shraaddhaas, Brahma Yagnaas, Vedaa -dhyayanas, crossing of rivers or boundaries of the Villages or townships, Upavasa Vratas, and Shraddha Bhojanas.Vaishwa Deva should not hear the Swadhaakara and Swadhaa Shabdas on this day.  Eligibility Norms for Upanayana: Upanayana may be performed to any of the Brahmana-Kshatriya-Vaishyaas even to the blind, hard-hearer, or any boy with any kid of physical disability or the progeny of mentally retarded. If a person who has no faculty of speech, he could certainly perform Gayatri Japa as long as he could see, understand and think and so on. Punarupanayana:  Non performance of duties expected  of a person as per the duties presumed calls for Pratyavayana. Repeat of the Upanayana Samskaara occurs on three counts : Pratyavaya or Prayaschitta of not performing the duties expected; second eventuality of Punarupanayana is due to the fact that the earlier one  was done without performing the Jatakarma nor prayaschitta karmas were not done on time or  particular methods of performing the earlier one were defective; the third reason was that Punarupanayana was felt complimentary by Shrotriyas for regular Vedaadhyana and to get the Brahmachari qualified as a fulfledged Vipra. The Rigvedis and Yajurvedis defined separate ‘doshas’ or blemishes demanding prayaschitthas that necessitated Punarupanayana besides the obvious reason of Vedaadhyana. :[[The following  Pages are being quoted from the series of the Essence of Puranas prepared by the same author released by the Kanchi Kamakoti Website viz.  kamakoti.org/news as given in the Essence of Devi Bhagvata Purana and the Essence of Narada Purana. The same is shown under the common Title of Sandhya Vandana Vidhana. Two Versions are given here- under: