Essence Of Dharma Sindhu -6




































Essence Of
Dharma Sindhu  









16        Scientific Explanation of Gaytri Mantra 



A sceintific explanation was offered by modern experts about the Gayatri Mantra: According to Astro-Physicists and Astronomers, a Sound is produceddue to the fast movement of Earth, Planets, and Galaxy or the Milky Way, called Akshya Ganga, with some 100,000 million Stars. The Galaxy, the Moon and the Earth-all revolving around the Sun-each moving on their own axis at a mind boggling velocity of 20,000 miles per second, produce the Sound and the Sages named the Super Sound  as OM. The Sum of the Gayatri Mantra states: The Earth (*Bhur), the Planets (*Bhuvaha), and the Galaxy (* Swaha) are rotating on their own axis at a great velocity as the Sound OM, which is the Formless Entity. The total Kinetic Energy genrated by these movements balance the over-all energy consumption of Cosmos and this is named the ‘Pranava’ or the Body Energy ie Mass of Galaxies multiplied by two: Mass x Velocity x 2. That Supreme Entity (God) who manifests in the Form of Utmost Radiance (The San or Savitur) is indeed worthy of surrender (Varenyam). One should meditate (Dheemahi) upon the Light (Bhargo) of that Entity (Devasya) and perform the chanting of  OM. May He(Yo) guide in the right Direction (Prachodayat) our (nah) Intellect (dhiyo)!]]

NOTE: The above are the Two  Versions of Sandhya Vandana Vidhi followed by Scientific Expanation of Gayatri Mantra. The  Essence of Dharma Sindu is continued further.

Brahmachari Dharmas: Tatra Sandhyaatrayam agniparicharanam bhaiksham cha nityam, Tatraagni kaaryam praatah Saayamcha/ Tatra palaasha khadiraashwattha shami samidhah shreshthaastadalaabherka vetasaanaam/ Bhavadcchaabda purvikaa bhikhaa Vipraanaam saacha vipra griheshvewa, Aapaadi Shudra griheshu  Aamaannam griheeyaat/ Asya Brahma Yagnopi nithyah, Saa chopaajkaranaat poorvam /(Trikaala Sandhya, Agni Paricharya and Bhiksaatana are regular duties. Agni Karya is required to be done possibly once in the morning and again in the evening or atleast in the evening properly. Samidhas or twigs of the palasha, khad ira, ashwattha, and shami vrikshaas are the best; failing which Arka or Vetasa samidhas are alternatives. Brahmanas should also perform ‘Bhikshaatana’ by clearly uttering the words of ‘Bhavati Bhikshaam dadaatu’ that too among the Brahmana grihas only, although raw rice among other residences too are acceptable. Yagna Karya is a regular duty of a Brahmana after performing Upakarma.) The left-over food of the Guru, or of elder brother or father might be eaten by a Brahmachaari. Day time sleep, application of kaajala on the eyes, paada rakshaas, Chhatra or sleeping on cots are forbidden acts. Taabula Bhakshana, Abhhyanjana snaana or oil baths and eating in glass plates are prohibited to Brahma chaaris, Yatis and widows. Consumption of honey, impure ( Ashoucha) food, Shraadhaanna is also debarred. Mekhala-Danda-Yagnopaveeta- Koupeena-Kati Sutra are to be worn on the body of Brahmachari always and if any of these items are misplaced or torn, they must be replaced forthwith after discarding the earlier ones in running water flows.  Referrring to the aforementioned Yagnopa -veeta Prayaschitthas, the following be also noted: If the Sacred Thread slips down one’s body by mistake, there must be four Ajyaahutis in the Grihaagni or otherwise by reciting the Mantras of Manojjoti and Vraatapatibhischa/  In case the Sandhyaagni Kaaryaas are deficient, then the Japa of Maanastoke Mantra hundred times. If there is a lacking of Bhiksha then the Japa of this Mantra be done eight hundred times twice over  and resort to Punarupanayana. Alternatively, Tam Vodhiya Japenmantram Laksham chaiva Shivaalaye, Brahma chaari Swadharmaeshu nuunamchet purnametitat/ (  The Brahmachaari concerned should perform a lakh Japaas of Tam Vodhiya Mantra in a Shivaalaya) After his Upakarma, he should recite the Mantra, execute Vishnu and other Devas and thentake up Vedaadhyana. This Mantra is also recited at the time of Aksharaarambha and Vidyaarambha also. In fact in the earlier Yugas even Brahmacharinis were required to recite this Mantra after Upakarma and at Vedaarambha : Dwija Streenaam Yugantarey mounji bandho Vdaayhayanmam chaasiit, Kali Yugetu naitadwayam Atah Streenaam Vedoccharaadou Doshah/   (Brahmanis in Kali Yuga are forbidden to have the Samskaraas of Upanayana and Upakarma and as such are barred from Vedoccharana is a sin). Anadhyaaya -Adhyayana Dharmas: In Kali Yuga, the Andhyaaya or those days when Vedaadhyana is forbidden are the  two Pratipaada Tithis of any month, two Ashtamis, two Chaturdashis, Purnima and Darsha Tithis, Uttaraayana and Dkakshinaayana, and all the Sankranti days and the Surya and Chandra Grahanas. Excepting these days, Veda Shastraadikaas are required to be read, recited, analysed and cogitated upon about their meaning and even the  ‘Goodaardha’ or Inner import.The Pradosha time of Chaturthi etc.tithis are supposed to be extremely significant for Anadhyaana. However, Vedanga, Ithihasa, Purana and other Shastras are exempted from the forbidden days of Andhyaya. Also, in the context of observing Nitya Karmas, Japas and Kamya Karmas/ Vratas, Yagna Karyas, Veda Parayanas, and Vedopadeshas, Anadhyaa is not applicable. As regards, Anadhyana Dharmas, it is necessary to touch the feet of Guru at the time of commencing and terminating Veda Pathana. Also before ‘Pranavocchaarana’ and after it, Bhumi sparshana or touching Earth is required to bedone. Vedaadhyayana is permitted in the night’s prathama Yaama as also the last. During the middle Yaamas, one should sleep to attain Brahmatwa. Also, no Brahmana could ever curse or entertain any trace of thought to the parents and Guru at any point of time; this has to be strictly observed by way of ‘ Manasaa-Vaachaa-Karmana’ dictum; indeed the goodness one might reap in the Veda pathana or for that matter any Adhyayana would be negated.’Samaavartana: The word Samavartana basically means taking Snaana after securing the blessing and instruction of Guru; hence the origin of the word Snaataka; this is done after providing compensations to the Guru in the form of Bhumi, Gold, Cow, horse, umbrella, foot wear, minumum three Vastras, foodgrains and vegetables. It is said that each Akshara or Alphabet learnt from Guru needs to be paid for by way of redemption of indebtedness to the Guru. A Snaatak is considered so in three ways: Vidya Snaataka, Vrata Snaataka and Paripurna Snaataka. A  student who learns from his Guru in a Gurukula by twelve years is a Vidya Snataka; he who assumes the Upanayana Diksha, Savitri Vrata Diksha and Vedadhyayana for twelve years is a Vidya-Vrata Dikshobhaya Snaataka; finally a person who not only spends far  more than twelve years with his Guru  for Vedaadhayana, Vratas, Sandyhagni Karayas, Bhikshaatanaadi Brahma charyaacharana, Sarva Srotriyaacharana, and Vivahaadi Grihasta Dharmaanucharana like Ritu kaala Bharyaa gamana, and observance of sarva grihastadharmaas is a Sampurna Snaataka. Samaavartana Kaala Nirnaya: Samvartana  is a post-Upanayana Kaala Karya; this needs to be therefore forbidden on Anadhyaaya-Pradosha Kaala, Mangal Shani Vaaraas, Dakshinaayana- and Pousha-Ashaadhas. Thus apart from  the Riktaatraya, Purnima-Amavasya-Pratipaada Tithis, last three Tithis of Shukla Paksha, the complete KrishnaPaksha, Guru-Shukraastamadaadi kaalaas, Dinaksahya Bhadra Vyatipaata doshas etc, the kaala Nirnaya is to be made on any other Shubha Kaalaas are propitious  for the Samvartana Kaala. To execute the Samaavartanaadhikaara Pradhaana Homa, the Shubha Nakshatras are Pushya, Punarvasu, Mrigaseerha, Revati, Hasta, Anuradha, Uttara, Uttaraashaadha, Uttaraabhadra, Rohini, Shravana, Vishakha, Chitra and Jyeshtha. Then the Sankalpa has to be made by the Brahmachaari as follows: Mama Brahmacharya lopa janita Sambhaavita Sakala Dosha Parihaara dwaaraa Samaavartanaadhikaara praaptyaa Shri Parameshwara preetyartham Aajya homa purvakam Krucchatrayamaacharishye/  After the Sankalpa since Kuucchaatraya Vrata is being initiated, Agni Pratishtha be done and after Chakshusi Aajyena,  Four Ajyaahutis be done mainly to Agni-Vaayu and Surya , besides one Aajya each to Agni-Prithivi and Maha Devata; Vaya-Antarisha and Maha Devata; Aditya-Dyuevata/ Ashwini Kumaras; Chandra-Nakshatra- Dikpalaka and Maha Devata ; and  to the Eight-some of Agnim Dwirvibhaavasum Shata Kratum Vasum Agnim Vaayum Suryam Prajaapatim/  The finale Mantraayukta Ajyaas be executed as per the Procedure and Prayaschitta Prayoga be completed before the Samavartana Sankalpa be made by the Brahmachari Vatu himself addressing the Parents if aliveand perform Naandi Shraadha before the Snataka Vrata. The do’s and don’t’s of the Snataka Vrataas includethe following:  There should be no Snaana without ‘Shastra Vidhi kaarana’; no sleep in nudity excepting Stree sangama kaala; no running and jumping in rains; no mounting of trees; no getting into water wells; no swimming across rivers or water-bodies by hands; no act tending to risk in general and so on. Besides the must-do’s  include Nitya Yagnopaveeta dharana;  Nitya dharana of Jalayuka kamadalu, Chhatra; Shira Vastra; paada  raksha ,  Suvarna Kundala, Dharbha Mushti, Nityaadhyana-parata; Anaacharana of eka bhojana and eka paatra with Bharya; Nitya Bhojana to three or five Vipraas and Atithi Seva overnight.The Brahma chaari would resolve as follows:  Shuklaambara dharassaam Sugandhi Priya darshana –ssyaam, Vibhave sati Jeernavaasaa malavadwaasaascha na shyaam, Raktam Vaasah shareera -peedaavaham vaa vastram  na dharayishye/ (I shall wear clean, white and scented robes with good smell; with the aquisition of some wealth I shal discard uncouth and torn clothes; shall not wear red clothes as they disturb my mental peace); except those of my Guru’s I shall never wear other’s clothes, jevellery and maalas; shall never wear other’s yagnopaveetas and footwear; shall  never see the shadow in water; shall not teach to the unworthy about gyan, dharma, vrata as these indeed are worthy of Upadesha; shall not offer  my Ucchishta Bhojan nor the remainder of homa sesha prasaada  to a low class person even a house maid or male helper; shall never stand in well water and perform ‘Aachamana’ as there might be a blemish while doing so in running water; shall not perform Aachamana by the water brought by another person; shall never try to clean one foot with another foot of my own; shall never move about with a hidden head in the day time; shall never take my food or greet another person with my footwear on; shall never draw or drag a chair or bench with my feet; shall try to perform only that many Vratas which I could perform properly; in case deficiencies are noticed in the conduct of Vratas that I perform, I shall observe Upavasa one day but is the deficiencies occur to my wanton negligence then I shlaa observe Upavasa for three days; and shall provide food for atleast three Brahmanas at each of my own meal).



17        VIVAHA PRAKARANA

TRITEEYA PARICCHEDA  ( UTTARAARTHA) 
V I V A H A  P R A K AR A N A 

Graha Maitri (Compatibility of Planets) : Udvahetu Dwijo Bharyaam Savarnaam Lakshanaityu -taam, Avyangaangeem Soumya naamneem Mrudvangeem cha Manoharaam/  (A Dwija needs to wed a woman of one’s own Varna with auspicious name , attractive features, delicate physique, thoughtful  mind and even temperament.) The woman of such ideal characteristics should be selected on considerations of the past family background  of the past eight generations but also on the deliberations of Nakshatra- Graha reflections of the Kanya. Briefly stated are the Adhipatis of the Twelve Rashis in which the Kanya’s birth occurred; In Mesha Rashi Mangal is the Head; Vrishabha-Shukra, Mithun -Budha, Karkataka-Chandra, Simha-Surya, Kanya-Budha, Tula-Shukra, Vrischika-Mangala, Dhanush-Brihaspati, Makara-Shanaischara, Kumbha-Shanaischara and Meena-Brihaspati. Now regarding the considerations of Shatru-Mitras: To Surya, Brihaspati, Mangala and Chandra are Mitras/ friends; Shani and Shukra are Shatrus or Opponents but Budha is neutral; To Chandra, Surya and Budha are Mitras while Mangala-Brihaspati, Shukra and Shani are neutral and not  Shatrus to Chandra; To Mangala,  Budha is Shatru while Surya , Brihaspati and Chandra are Mitras, and Shani and Shukra are neutral. To Budha,  Surya and Shukra are Mitras  but Chandra is Shatru  while Shani, Mangala and Brihaspati are neutral. To Brihaspati, Surya, Mangal and Chandra are Mitras but Shukra and Budha are Shatrus while Shani is neutral. To Shukra, Shani and Budhas are  Mitras but Surya and Chandra are Shatrus while Mangala and Brihaspati are neutral. To Shani, Shukra and Budha are Mitras but Mangal, Surya and Chandra are Shatrus while Brihaspati is neutral. Guna Vichara: If the Vara-Vadhu’s Rashis are the same and thus also the Adhipatis, then it is stated that both of them enjoy the maximum of Five Gunas or Features but if the Rashi Patis possess enemity or neutrality then they are stated to possess Four Gunas; in the event of neutrality then the couple  possess three Gunas and if they nuetralise enemity and friendship they have one Guna out of Five. Indeed if both are opponents  to each other, their compatibility is negative and misplaced as they suffer ‘Agunatwa’. Gana Vichara: Persons born with the Nakshatras of Purvaphalguni, Purvaashaadha and Purvaabhadra, Uttara, Uttaraashadha and Uttaraabhadra, Bharani, Rogini and Ardra are known as Manushya Ganas. Those born in the Stars of Hasta, Revati, Punarvasu, Pushya, Sswati, Mrigasirsha, Shravana, Ashwini and Anurtadha are called Devba Ganas. The rest of the Nakshatras viz. Krittika, Asresha, Magha, Chitra, Vishakha, Jyeshtha, Moola Dhanishtha and Shatabhishak are of Rakshasa Ganas. If the couple under reference for compatability have the similar Star Groups the the marriage on the count of Gunas is stated to be ideal and auspicious;  the combination of Deva and Manushya Ganas is of medium compatibility but Deva Rakshasa Ganas are avoidable as they are mutually quarrelsome to the verge of being enemies. Equally adverse are from Rakshasa-Manushya Guna types of weddings and they are too preventable. Thus there would be perfect  suitability enjoying six of six Gunas if the couple are of the similar  Ganas. The combination of Vara Vadhus of Deva Manushya too yields six  Gunas; the mix of Manushya Deva Ganas of Vara-Kanyas results in Five Gunas; Vara Rakshasa and Kanya Deva Gana gives one Guna and both Vara and adhu are of Rakshasa Gunas then there is no Guna and the wedding would be a failure  in the normal course. Rashi Kutam: If the Janma rashis of the Vahu and Vara are in the second and twelfth Rashis ie. Vrishabha and Meena, then the couple would suffer from poverty; in the ninth and fifth Rashis ie Ninth and Fifth Rashis ie.Dhanush and Simha then the couple would be childless; the seeventh, third, eleventh , fourth and Tenth Rashis, their family life would be of happiness and fulfillment. In case the birth Star is in different ‘Paadaas’then it would be auspicious. If there is the same Raashi, then the wedlock would be highly propitious. Rashi differences do not have any impact on the union. Difference of Nakshatra and similarity of Rashis leads to happy results and in such context there is no need to assess Nadi-Gana and so on. But in terms of  Raashis, proposals of ‘Shashtaashtakaas’ or the sixth and eighth  must be abandoned. In terms of ‘Dwi-dwaadasaha’ Rashis  or the second and the twelfth ones, the results might be of medium nature. The rest of Rashis are worthy of consideration. In terms of Rashi-kuta , one could assess for seven  Gunas in the background of Graha Maitri or Planetary compatibility, while in case of Dushta Kuta the assessement would be of four Gunas if Graha Maitri permits.  But ‘Padaikyatha’ or identity of ‘Paadaas’ yields no Gunas. Naadi Vichaara: The Nakshatras viz. Ashwini, Ardra, Punarvasu, Uttara, Hasta, Jyeshtha, Moola, Shatabhishak, and Purvaabhaadra constitute ‘ Prathama Naadi’; Bharani, Mrigaseersha, Pushya, Purva Phalguni , Chitra, Anuradha, Purvaashaadha, Dhanishtha and  Uttara- bhadra form the Madhyama Naadi and Krittika, Rohini, Asresha, Magha, Swaati,Vishakha, Uttaraashaadha, Shravana and Revati are in the Charama Nadi or in th Last category.If both the Vadhu Varas have the same Naadi, then the result could even by Mrityu! Difference in Naadis enjoys the maximum of eight Gunas. Vadhu Lakshanaas: Yagnyavalkya Rishi stated that a bride should possess the following features: Ananya purvikaam Kantaamasapindaam yaviyasim, Arogineem Bhratrumatimasamaaraasha gotrajaam/  ( She should not have been wedded in the past, should be free from incurable diseases, should have fraternal or friendly attributes, and should not be of the same Gothra and Pravara; in other words she should not have ‘ Purushaantara Sambandha’ which is seven folded viz. Manodatta or already dedicated to another male by way of mind; Vaachaadataa or overcome by his skills of speech; Agni Pradakshina;  who took the traditional Saptapadis or Seven Steps around Agni as a significant part of the Traditional Wedding; sexual contact; Garbhini already; and given birth to a child. Asapinda Nirnaya:  Sapindas are defined as those whose Pinda daana is done together or whose ‘Moola Purusha’ is the same as distinguished from Asapindas. In the context of Pinda pradaana, this act is performed to three generations only ie. Pita, Pitamaha and Prapitamaha or Maata, Matamahi and Pramatamahi; beyond these three generations  and the fourth generation elders are not eligible for Pinda Pradaana but upto  the Sapta Purusha  or the seventh generation person is eligible for ‘Pinda lepa kanaas’or morsels/ left overs of the Pinda sesha. In other words, in the case of the Vara or the bridegroom-would be,  the seventh generation ancestor is the Moola Purusha  and is the Sapinda / ‘lepa kana bhaksha’ and should on this analysis be forbidden for a marriage with a girl whose ancestry is pegged or counted at the fifth generation level only of the Vadhu; the reason for the seventh generation on the boy’s side and the fifth generation on the bride’s side is explained since the Pitru dwaara Sambandha or the relationship on the Paternal Side is determined by the seventh generation  Moola Purusha who is  of Vishnvaamsha while in the wife’s side the Moola Stree happens to be Devi Gauri. Hence the relationship of the Paternal side’s seventh generation and the bride’s fifth generation  of the maternal side are forbidden  for a wedlock. This has been explained as follows: Panchamey Saptamey chaiva yeshaam Vaivaahiki kriya, Kriyaaparaa Apahitey Patitaa Shudrataam gataah, Saptamaatpanchamaaddhheeman yah Kanyaa mudwahe—ddwijah, Gurutalpeena vignayessa gotraam chaiva mudvahan/ ( While this was the fundamental Rule, there have been several exceptions with passage of times and as per Desha- Kula-Vamsha- Grama- Aachaaraas; Manu Vachana states: Paitrushva seyeem bhagineem Swastreeyaam Maaturevacha, Etaastistrustu bharyaardhey nopayaccheta buddhimaan/ ( One is prohibited to marry off  paternal aunt’s daughter, mother’s brother’s daughter and mother’s sister’s daughter) but wedding mother’s brother’s daughter has now become a practice! Like-wise exceptions are permitted in many cases.

Gotra / Pravara Lakshanas and broad classifications: Basically speaking the Progeny of Sapta Rishis viz. Vishwamitra, Jamadagni, Bharadwaja, Gautama, Atri, Vasishtha, Kasyapa plus of Agastya is known as Gotra. But keeping in view the saying: Gotraanaantu Sahasraani Prayutaayarbudaani- cha/  Gotras are countless. But major ones are classified in forty nine categories based on the availability of Pravaraas. Similar Gotras and Pravaras are considered as deterrents some times. But  there are instances of dis-similarity as  there could be Eka Pravara Saamya, or Dwi Pravara Samya too. However the General Ruling is only against the application of Eka Gotra but not so in Eka Pravara. Now the forty nine Gotras are as below: Bhrigu Ganaas are seven viz. Vatsa, Bida, Aashtimshena, Vaatsyaa, Vatsapurodhisa, Baijamathita, Yaska, Mitreyava, Vainya, and Shunakaas; Angirasa Ganaas are seventeen viz.Aayasya, Shaaraddhata, Koumanda, Deergha Tamasa, Karenupaalaya, Vaama Deva, Aoushnasa, Rahugana, Soma raajaka, Bruhadyuktha, Utathya, Raaghuva; Atri  Ganaas are six viz. Atreya, Gavishthara, Vaakbhuktaka, Mudgala, Atithaya and Vaamarathya; Sumangala, Beejavaapa, Dhananjaya, Baleya;  Vishwamitra Ganaas are ten viz. Kushika, Lohita, Roukshaka, Kaamakaayana, Aja, Kataa, Dhananjaya, Aghamarshana, Purana annd Indrakoushika.; Kashyapa ganaas are three viz. Nidhruva, Rebha and Shandilya; Vasishtha Ganaas are four viz.Vasishthaas, Kuninus, Upamanyus and Parasharas  and Agastya Ganas are four viz. Idhmavaaha, Saambhavaaha, Somavaaha,Yagnavaaha, Darbhavaaha, Agastya, Purnimaasa, Himodaka, and Paanika. It is possible there might be many more than this number. It is also stated that Bhrigu Ganas are only seven since Vatsa and Bida Ganas were merged into Jaamadagya ganas. In Vatsa Ganaas, there are some hundred two plus differences noticed including Markandeyas and Maandokaas. Their Pravara Rishis are  five viz. Bhargava, Chyaavana, Aapnavaana, Auorva and Jaamadagnya.  As regards, Angirasa Ganas, there are three kinds viz. Goutama, Bhradwaja, Kevala Rishis. Gautama-Angirasas have ten Ganas. Among Bharadwaajas and their four major Shakhaas ie. Bharadwaajas, Gargas, Rishis and Kapis, Vivahas are dis approved. Bharadwaaja gotra bhedas are over hundred sixty. Kevala- Angirasaas are six-folded viz. Haritasaas, Kutsas, Kanwas, Radhitaras, Vishnu Vriddhaas and Mudgalaas. Haarita Gotra bhedaas are as many as twenty two. Their Pravaraas are Angirasa-Ambarisha- Youvanaashva. For Kutsas the Pravara is Angirasa-Mandhata-Koutsa and so forth for the rest of the Rishis as afore mentioned. Haritasa-Kutsa Gotra Vivahas are forbidden. Atri Gotra bhedas are more than ninety four and here again among theAtri Ganas inter-Gotra weddings are not allowed since their Gotras and Pravara are invariably identical. Coming to Vishwamitra Ganaas, they are ten in number viz. Kushikaas, Lohitaas, Roukshakaas, Kamakayanas, Ajas, Katis, Dhananjayas, Aghamarshanas, Puranas, and Indra Koushikaas. Kashyapas are of three types: Nidhravas, Rebhas, and Sandilaas. Mutual weddings are forbidden in their cases also.


Bhrigu Ganas:

Vatsa: These have three alternative Pravasas viz: Bhargava-Chyaavana-Aapavaana-Ourva-Jaamdagnya or Bhargava- Ourva-Jaamadagnya or Bhargava- Chyaavana-Apnavaana                                

Bida: Bhargava-Chyavana-Aapnavaana-Ourva-Vaida or Bhargava-Ourva-Jamadgnya                       Aarshtimshena: Bhargava-Chyaavana-Aapnavaana-Aarshtimshena-Anupa or Bhargava-Aarshtimshena-Anupa                                                                                                                                                               Vaatsya: Bhargava-Chyaavana-Aapnavaana                                                                                    Vatsapurodhasa: Bhargava-Chyavana-Aapnavaana-Vaatsya-Pourodhasa                                                           Baijamathita: Bhargava-Chyaavana-Aapnavaana- Baija-Mathita                                                                     Yastaka: Bhargava-Vaitahavya-Saavetasa                                                                                              Mitreyava: Bhargava-Vaadhyashwa-Daivodaasa or Bhargava-Chyavana-Daivodaasa                                                                                                                                                  Vainya: Bhargava-Vainya-Paartha                                                                                                           Shounaka: Three Pravaras viz. Shounaka or Gaartsamada or Bhargava-Gaartsamada or Bhrgava-Shounhotra.                                                                                                                                                              Vedavishwa Jyotisha: Bhargava-Veda Vaishwa- Jyotisha                                                            Shaatharaamathara: Bhargava-Shaathara-Maathara   (Note: Excepting Yatstaka, inter-marriages are allowed)

Aangirasa:

Ayasya: Angirasa-Aayasya-Goutama                                                                                                 Shaaraddhata: Angirasa-Goutama-Sharadhata                                                                                        Koumanda: Angirasa-Aotathya-Kaakshivata- Goutama-Koumanda or Angirasa- Aoutathya-Goutama-Aoujisha-Kaakshivata or Angirasa-Aouthya-Kaakshivata                                                                               Dirgha Tamasa: Angirasa-Aouthya-Kaakshivata-Goutama-Dirgha Tamasa or Angirasa-Aouthya-                   Dirgha Tamasa                                                                                                                     Karenupaalaya:Angirasa- Gautama-Karenupaalaya                                                                                      Vaamadeva:  Angirasa-Vaamadeya- Goutama or Angirasa- Vaamadeva-Barhadyukta                         Aoushanasa: Angirasa- Goutama- Aoushnasa                                                                                          Rahugana: Angirasa-Raahugana- Gouytama                                                                                        Somaraajaka: Angiras- Somarajya-Goutama                                                                                   Bruhudhyuktha: Angirasa-Bruhudhyuta-Goutama                                                                                       Uthyaa: Angirasa-Aouthya- Goutama                                                                                                        Raaghuva: Angirasa- Raghuva-Goutama                                                                                                       (Note: Inter-Gotra marriages not allowed )                                      



Bharadwaaja:

Bharadwaaja: Angirasa-Barhaspatya-Bharawaaja                                                                                          Garga : Angirasa-Barhaspatya-Bhardwaja-Shounya-Gaargya or Angirasa-Shounya-Gargya or Bharadwaja- Gargya- Shounya                                                                                                                     Ruksha: Angirasa-Barhaspatya- Bharadwaja-Vaandana-Maatavachasa                                                        Kapaya: Angirasa-Saamahavya-Aourukshaya or Angirasa-Aamahavya- Aourukshaya                         Atmabhuva: Angirasa-Bharadwaaja-Barhaspatya-Vara-Ammabhuva                                                                (Note: Inter Gotra marriages not allowed)

Kevalaangirasa:

Harithasa: Angirasa-Ambarisha-Youvanaashwa ; In place  of Angirasa, some Haritasa Gotras use Mandhata too.                                                                                                                                              Kutsa: Angirasa- Mandhaatru- Koutsa                                                                                                          Kanwa: Angirasa- Aajameedha-Kanva or Angirasa- Ghoura-Kanwa                                                    Ratheetara: Angirasa-Vairupa- Rathitara or Angirasa-Vairupa-Parshwadashwa or Ashtaadamshtra-Parshwadash-Vairupa                                                                                                                                     Vishnu vriddha:Angirasa- Pourukutsthya-Traasadaswa                                                                               Mudgula: Angirasa- Bhaamyashwa- Moudugalya or Angeras-Taarksya-Mougulya.                                              Note: in this case Paraspara Vivahas are allowed except in Haridasa and Kutsa.

Atri:                                                                                                                                                             

Atreya: Atreya- Aarchanaanasa-Shyavaashwa                                                                                   Gavishthara:Atreya-Aarchanaanasa-Gavishthara or Atreya-Gavishthara-Pourvaathita                        Vaakbhuktaka: Atreya- Archanaanasa- Savaakbhuktaka                                                                         Mudgula: Atreya-Archanaanas-Pourvaathita Atithaya: Atreya-Archaanasa-Atitha / Gavishthara                    Vaarathha: As above                                                                                                                                      

(Note: Neither among themselves nor with Vasishta-Vishwamitra Ganas, marriages are allowed.)

Kashyapa:

Nidhruva: Kaashyapa-Avatsaara -Naidhruva-Shandilya                                                                           Raibhya:  Kaashyapa- Avatsaara-Raibhya                                                                                                Shandilya: Kaashyapa- Avatsaara-Shandilya or Kaashyapa-Asita-Devala                                                   

(Note: Inter-Gotra Vivahas are not allowed.)

Vasishtha:

Vasishtha: Vasishtha- Indrapramada- Aabharadvasu                                                                               Kundina: Vasishtha- Maitravaruna-Koundinya                                                                                  Upamanyava: Vasishtha-Indrapramada- Aabharadvasu or Vasishtha-Aabharadvasu-Indrapramada         Parashara: Vasishtha-Shaaktya-Parasharya                                                                                               

(Note: Paraspara Vivahas are disallowed.)

Agastya:

Idhmavaaha: Agastya- Daadharyachyuta-Idhmavaaha                                                                        Sambhavaaha: Agastya- Daadharyachyuta-Sambhavaaha                                                                       Somavaaha: Agastya-Daadharyachyuta-Somavaaha                                                                               Yagnyavaaha: Agastya-Daadharyachyuta- Yagnavaaha                                                                      Darbhavaaha: Agastya- Daadharyachyuta-Darbhavaaha                                                                                             Saaravaaha: Agastya-Daadharyachyuta-Saaravaaha                                                                                   Agastya: Agastya-Maahendra-Maayobhava                                                                                    Purnaamaasa: Agastya- Pournomaasa-Paarana                                                                                          Himodaka: Agastya-Haimavarchi-Haimodaka                                                                                            Paanika: Agastya-Painayaka-Paanika

Note: No weddings in view of Sagotrata and Sa Pravatwa. Further, marriages are not possible between the Gotras of Bhardwaja and Vishwamitra, Kashyapa and Vasishtha, Vasishtha and Atri,   Atri and Vishwamitra and so on.

Sagotra Kanyaa Vivaha Prayaschitta: In the event of wedding between Sagotraas and Sa Pravara    either out of ignorance or with full knowledge, the least that has to be done to leave that bride and perform Chandrayana Prayaschitta. If this fact was already known  before the wedding then the Prayaschitta be doubled. Even the bride has to observe half of the Prayaschitta.  Details of Chandrayana Vrata Vidhi have been mentioned in the foregoing pages. Abandoning the wife on this count of Sagotra-Sapravara is not so much in terms of the observance of house hold duties as to forsake her for performing Punya Karyas including sleeping together and begetting children unless the Prayaschittha is duly executed. After the Prayaschitta, there has to be separation of bed and the outcomes for six years. In the even of non observance in this manner, the progeny and the partners in wedlock are stated to assume ‘Chandalatwa’ which occurs on three counts; Yama Smriti is quoted to state that there were three kinds of Chandalaas viz. those who assume Sanyasa formally, then reverts back to Garhastya, and beget children  then the progeny are bad;!  Some Vivaha Nishedhaas: Prayudwaaha or exchanges of Vivahas by way of  giving  one’s son in wedding to else’s daughter  and  vice versa are to be strictly avoided unless due exreme economic and such other compulsions  as the married life of either  or both the parties  concerned  might be affected or the progeny might miss health, longevity and fulfillment. Also two weddings by a couple without gap of at least a year is preventable unless inevitable. In the case of an unfortunate death of a married daughter precipitating another marriage of the deceased with her younger sister with the same son-in-law has been a common practice in the days of yore or even now. Similarly the son-in- law concerned seeking to marry elsewhere even within a reasonable time of atleast a year  would be a sign of curse and eventual misfortune. Again Samana Sanskaraas like Upanayana or Vivaha or even the earlier ones to brothers of the same parentage must not be performed within a year or so. Half way through the construction of a house and performance of a Vivaha in the family are also avoidable. Any wedding in the family of a nephew or niece or son or daughter must necessarily have a gap of minimum six months. In oher words, three Auspicious Karyas in the same family should have a gap os six months. Much less that three Agni Karyas or Shubha Karyas like Upanmayana or wedding must be spaced by at least three months. Again there must be a gap of six  months between Son’s wedding and that of the daughter.  Also, do not perform bigger Shubha karya and then a small one on the same Mandapa since the Mandapa size and significance of the former function would be appropriate but not so with the smaller function. However necessary functions though smaller and inevitable like Naimittika Shantis and Garbha daanas be performed as they are time bound, but  Griha Praveshas, Vratodyaapanas etc could be perhaps postponed. Nirbhandha Parishkaara: The normal Ruling is that Samaana samskaaraas should not be accomplished to two brothers in a family, much less like Vivahas without a gap of a year or so. But in case of necessity or requirement, this ‘Nirbhandhana’ could be waived by Dina Bheda, Mandapa Bheda, Kartru Bheda, and if possible Lagna bheda. However, for step children the basic requirement itself is a gap of six months. Pratikula Vichara: In the unfortunate eventuality of death of a ‘Sagotra Tripurusha’ or ‘Sagotra Tripurushi’ either on the Vara or Vadhu’s side  after Vivaha-Lagna Nirnaya there would naturally be a  Dosha as one needs to take views  in the perspective of  both  Vaidika and Loukika view point ie Theoretical and Practical manner. There is  ‘Vaagdaana Rupa Vidhi’ and another is ‘Tithi Lagna Nischaya-Tambula Pradaana Vidhi’. One has to take into account the ‘Sagotra  Tripurushis’  ie. Vadhu’s parents, Grand parents and unwed aunt, while Sagotra Tripurushas on the Varu’s side are his Parents, Grand parents, brother/ sister in law who are all Sapindikas and the rest are called the Para Tri Purushaas.If  any of them is no more, the possibility  is that they are aged or in  advance stage if sickness and the wedding be postponed and Shanti Karya be performed  after the obsequies and Ashuchi. If both the parents are gone, then the wedding bev abandoned. The Ashuchi in the event of the father’s death is for one year, for mother it is for six months; if it is a brother or his son or any other Sapindakas then the Ashuchi is for a month. If father’s brother or grand father or grand mother or Unmarried Sister died then also the waiting period is one month etc.  Once the obstacle in terms of waiting time is over, then revival of the wedding proposal be done and after prerforming Vinayaka Shanti, Shri Puja and other required Shantis, the wedding be duly accomplished. In this context, Shri Pujanaadi Shanti is performed by organising hundred and eight Tilaajya Homaas with the Mantras viz. Shriye Jaata addressed to Shri Devi, Idam  Vishnu invoking Bhagavan Vishnu, Triambakam Yajaamahe Mantra to Rudra and Param Mrityo in favour of Yama Dharma Raja. At the end of the Tilaajya Homa,  the Mantra be recited:  Om Bhuh Swaahaa Mrityur nashyataam Snushaayai Sukham Vardhataam Swaaha/  Then there should be Go daanaas. Precautions before Vivaha: Before Upanayana and Vivahaas, one should take the precaution that during the Shubha Karyaas starting from Naandi Shraadha Puja upto Mandapo -dvasana, no predictable clashes of ensuing dates should intervene like  Pitru-Maatru Shraddha Tithis, Darsha Shraddhas, Maasa Sankranti –Manvadi Shraddha / Tarpanas.  It is stated that Nanndi Puja be performed upto ten days before the Vivaha: Eka vimshatyahrayagne Vivahey Dasha Vaasaraah, Trishatchoulopanayaney Naadi Shraadhaam vidheeyatey/ (Naandi Shraaddha be performed within twenty one days before Yangaas,within ten days before Vivaha, three days for Choula Karma and within six days before Upanayana. Once Nandi Shraddha is performed, Vivahas would be free from Jaata marana Mrita -ashoucha etc. This is in view of the Ruling: Vivaha Vrata Yagneshu Shraaddhey Homaarchaney Japey, Aarabdhey Sutakam nasyaadanaarabdetu sutakam/ Prarambho varanam yagney sankalpo vratasatrayoh, Naandimukham Vivaahaadou Shraadhey paaka parikriyaa/ ( In the context of Vivaha, Vrata, Yagnya, Shraaddha, Homa, Pujana and Japa, no ‘Sutaka’ could affect once these Karyas are in progress; the commencement of Yagna occurs with Varana, Vrataadis are intiated with Sankalpa, and Vivahaadi  like Upanayana are initiated by Naandi Shraaddha once ‘Paaka Parikrya Prokshana’ or the formal offering of the cooked Prashada.). Thus after Naandi Shraaddh is accomplished, one could safely take the Bhojana of the Vivaha even if the Aashoucha occurs.      Rajo dosha sutaka nirnaya: It is highly essential to ensure that the bride should be free from the apprehension of the occurrence of menses period any where in the vicinity of the wedding programs. If this does happen unfortunately, the parents and the brothers of the bride would be adveresly affected with the risk of misfortune and Naraka Paata. The Kanya and the husband might become infertile . Re-eligibility of marriage after the menses period of the Kanya would be restored by the Kanyaa Data on Go daana and Brahmana Bhojanas. On her part, the Kanya has to observe a day’s Upavasa and after breaking the fast by Go-Ksheera  performm Ratna Bhushana Daana for revalidating her eligibility to wed. The Bride groom on his part might also perform Klushmanda Mantra Homa. In the event of the occurrence of menses of the Vadhu during the course of the Vivaha, then she should be given bath at once and a Prayaschitta Homa be performed by chanting Unjaana  Taittireeya Mantras. Graha Bala to Vadhu-Varaas: Mukhyam Guru Balam Vadhwaa Varasyeshtam Raverbalam/ (Guru Bala is significant to the Bride and Ravi Bala is essential to the Bride Groom. The Second, Five, Seven and Eleven Places of the Lagna is propitious to the Kanya. The third , sixth and tenth Places from Lagna are of medium value provided Guru is appeased by way of Shanti; but the fourth, eighth and twelfth positions of Guru would be negative. However the fourth Place is passable subject to Puja-Homas which should be doubled in the Twelfth Placement and be twice  intensified in the Eighth Position from Guru. As far as the Bridegroom is concerened in his Birth Chart, the third, sixh and eleventh Sthaanaas are good from the stand point of Surya. In other cases Graha Makha Puja would yield good results. As per Dharma Sindhu,  Janmato garbhato vaa panchama varsha prabhtuti Ashtama varsha paryantam Kanyaa Vivaahey Uchitah Kaalah, Shadvarshottharam Varsha dwayam Prashastarah/ Shadvarga madhyenodwaahyaa Kanyaa varsha dwayam yatah, Soma Bhuktey tadastwadwadgandharvasha tatonala/ Navamadashyaamyor madhyamah, Ekashvarshadhamah, Dwaadashaadou Praayaschittaavah/ (Vivaha Yogyata to a girl commences from fifth to eighth year of her birth but it is stated that the Gandharvas and Soma control the girl child for two years each from the sixth to eighth. The time of her ninth to tenth years is stated to be of medium value and her Mada Kaala is in her eleventh year. From her twelfth year onward, there has to be Prayaschitta. [ In India however Sharda Act legally prohibits Balya Vivaha till the Kanya’s attainment of eighteenth  year!] Vivaaha Bhedaas: There are eight types of Vivahas: Brahma-Daiva-Aarsha-Praajapatya-Asura-Gandhrava-Rakshasa and Paischacha. ‘Yogya Vadhu Vara Vivaha’ or a decent arranged marriage is of the Braahmika type. Daiva Vivaha is defined as selection for wedding of a Ritwija in the course of Yagna. Accepting at least a cow  by way of Kanya dana is that of an Arsha Vivaha.; since this is expected for  Kumari Puja it might not be construed as ‘Kanya Vikraya’ or dowry. Praajaapatya Vivaha emphasizes that the Vadhu would live with the husband through the stages of Grihasthya and Vanaprastha and the husband should not take to Sanyasa. Aasura Vivaha is to extract all possible money from the Kanya’s family. When both the Vadhu and Vara get married with mutual consent, irrespective of all other considerations is called Gandharva Vivaha. ‘Balatkara Vivaha’ in battles or by coercion otherwise  is Rakshasa Vivaha and marriage by sheer force is the worst viz. of Paisachika Vivaha condemnable as rape. In case a bride groom makes the commitment of wedding and does not turn up with satisfactory response for six months, the proposal of wedding may be taken as invalid. If Kanya Shulka is accepted by the male then the Vadhu might wait for at least a year. In the case of forced weddings and subsequent abandonment  or due to consideration of Sagotratwa or napumsatwa, remarrriage might be approved; contrarily if the male partner was tricked into wedding due the bride’s congenital diseases, or bad character, or of barrenness, the bride’s parents should be penalised by the Law of the Land. Those Brahmanas who take part in Asura-Gandharva Vivahas would have to undergo Prayaschitthas of Eka Dina or Tridina Upavasaas respectively. But such Brahmanas who were parties to Rakshasa Paisachika Vivahas ought to observe Chandrayana Prayaschitta. Parivetta Prayaschitta:  In case, the younger brother weds before the elder, then the younger is called ‘Parivetta’, while the elder is called ‘Parivitti’. Similarly, if the younger Kanya marries earlier to the elder, then the younger is called ‘Agredishu’ and the earlier is known as ‘Didhishu’. The Prayaschitta for such weddings demand that the both the sons should observe two Krucchra Vrataas each to absolve themselves of the trangressions,  while the cocerned Kanyas observe one  Krucchra each. In both the cases, the concerned fathers of the kanyas too should perform one Krucchra Vrata each but the Purohitas must undergo Chandraayana Vidhi. Exceptions to Parivetta: In the event of the elder brother being a step son or adopted son, or an invalid, napumsaka, hard of hearing or blind, or a Desha Sanchaari, Veshyaasakta, Deergha Rogi, Jaatibhrashta, Ati Vriddha, a thief or vagabond, then there is no need for the afore-mentioned prayaschitthas; the same is applicable to Agridishus or those who are the younger sisters who married earlier for similar reasons. Kanyaa Daatru Nirnaya: The elders who are eligible to perform Kanyaadaana are her father, grand father, elder brother (Upanayana Yuta) or paternal uncle from father’s side or maternal grand father, maternal uncle and such close relatives could accomplish the Auspicious Task. If needed, mother too could perform. In an extreme case, the Vadhu could make a selection herself. The Pradhana Sankalpa in such cases could be done by  the mother or the Kanya herself. Naandi Shraaddha has to be done by the same person doing the Pradhana sankalpa, but the mother of the Vadhu or herself should not; if need be the bridegroom’s thread-married brother could do it. If it is a Dwitteya vivaha, then the bridegroom himself perform Naandi Shraaddha.   Vivahaas of Vadhus born in hesitant Nakshatras: There are brides born in commonly apprehended Stars like Moola, Asresha and Jyeshtha; clarifications are as under: Brides born the the first three Charanaas of Moola are stated to terminate the bridegroom’s father; Asresha’s dwiteeya-triteeya charana’s are dangerous to the mother -in-law of the Vadhu. Jyeshtha’s last Charana is risky to the life of the bride’s elder brothers, brother-in-law of the Vara or her sister’s husband. Makha Nakshatra’s Prathama Paada is avoidable as some opine. It isalso stated that a bride having the name of a Nakshatra,  tree,  river, low class woman, mountain, bird, serpent or fear-sounding or of a dashi be avoided.  It is asserted : yasyaapsu plavatey beejam hraadi mutramcha phenilam/  (In respect of the would be bride groom, his ‘Pumstwa Pariksha’ must be done prior the wedding; ie his semen must float in water and his urine must get froth and make sound. Similarly the bride’s senven features be examined viz. Kulamcha Shhelamcha Vapurvayascha Vidyaamcha   Vittamcha Sanaadhataamcha, Yetaangunaan sapta prareekshya deyaa Kanyaa bhudhai ssesha machintaneeyam/ ( The bride’s seven-folded characteristics viz. Kula-Swabhava-Shareera-Vayas or age-Vidya-Dhana-Samrakshaka need to be examined. Vadhu Janma Maasa Nirnaya: The Janma-Maasa of the bride may also be assessed;  Maagha, Pahalguna, Vaishakha and  Jyeshtha are considered excellent; Margasirsha is of medium value. Ashadha and Kartikas are passable.If Surya is in Mithuna in Ashadha or if Surya is in Vrischika in Kartika, Deshachara might accept but not always.The same is stated to be of the same if Makastha Surya in Pousha maasa or Meshastha Ravi in Chitra maasa. If  both the Vadhu Varas were born in Jyeshtha, wedding in Jyeshta Maasa is not in order. But ‘dwi-jeshtatwa’ on other Maasaas is of medium value. If only one is of Jyeshthatwa, Jyeshtha maasa is auspicious. Graha bala in Lagna:  While in respect of Aasura Vivaha or weddings against dowry settlement which are of Adharma nature, Dharma Sindhu states that any time would be good enough : Saarva kaalamekey Vivaham! However, Mayukha Grandha states that when Surya in the ten Nakshatras after Arudra, the ruling of Vasishtha was that Vivaha-Upanayanaas be forbidden, although that view was  not referred to either in Kousubha Grandha, Nirnaya Sindhu nor in the Martaandaadi Jyotisha Grandhaas and as such many Sishta Panditas do not support the view as quoted from Vasishtha.  But most certainly, Vivaahas are prohibited on Amavasyas. Ashtami and Shasthi in Bahula Paksha are of ‘Alpa Phala’or minimal value though others are in order. Shukla Paksha Tithis are auspicious. Krishna Trayodashi is medium. Rohini, Mriga sirsha, and Magha are excellent and Uttara, Hasta, Swaati, Moola, Anuradha and Revati are appreciated by one and all. In Haradatta Mata or line of thinking, Chitra, Shravana, Dhanishtha and Aswini are considered superior, alhough if these are with Dushta Grahas they are rejected. Vadhu -Varas both require clearance from the view point of Tara Bala and Chandra Bala. If one of the couples does not enjoy Chandra Bala, then that can be rectified by Rajataadi (silver etc.) Daanaas. Meshah Kanyaa ghatassimho nakram yugmam Dhanuvrishayah, Meenasimho Dhanuh Kumbho jaadeenaamghaata Chandramaah/ ( Normally, Chandra destroys Mesha and other Rashis since the  destruction occurs in Mesha, Kanya, Kumbha, Simha, Makara, Mithuna, Dhanu, Vrisha, Meena, Simha, Dhanu and Kumbha;  Mesha Raashi persons are  affected in Mesha, Vrisha Raashi persons are affected by Kanya and Mithuna raashi persons are affected by Kumbha and so on.  The Ghaata Chandra or the destructive planet of Moon is forbidden in travels and battles. But the consideration of Ghaata Chandrama is not  taken into account in the context of Choula Karma, Upanayana, Yagnas, Seemanta, Jatakarama and finally in Vivahaas. But, in the case of Mrityu Yogas, the Purvaa bhaaga of Parigha, Bhadra, Vyatipata, Vaidhruti, Tithi Vriddha Kshaya yoga, Gandanta, Surya Sankranti, Dhumakethu paata, Bhukampa, and such inaupicious occasions Vivahas are certainly prohibited.  

Now in regard to Graha Bala in Lagna, Surya is beneficent in the third, sixth and eighth in the lagna. Chandra is benevolent in third, fourth and second; Angaraka is in third and sixth; but Budha and Brihaspatis are not benevolent in all places except twelfth and eighth. Shukra is generous in the second, fiftth, ninth, and tenth.Shani is good in sixth, third and eighth.Rahu and Ketu are good in ther eleventh position of Lagna. However, in case Surya is in Lagna;  Chandra in Prathama,  Shasth-ashtaka ,Angaraka in tenth; Budha and Guru in eighth; Shukra in third, eighth or six; Lagna in Sahani, Rahu-Ketu ;  Lagnadhipati in sixth and eighth places;  and if there is any Graha in Saptami then those positions are avoidable for the Vivaha. Also in Eka Vimshati Maha Doshas are avoidable in the fianalisation of Vivaha Muhurtas. ie  in the context of Dushtra Tithi Vara Nakshatra  Yoga Karanaas: If Mangala Graha is in the Ashtama Sthaana, Chandra is in sixth or eighth Position to Lagna, Shukra is in Shashtha, or Surya is on the Sankranti day, or in  Lagna Khandanta- Tithi khandanta, and Nakshatra khandaanta, or if Nakshatra is inauspicious, and so do the Vaara-Kulika-Ardrayamaadi Doshas; Vaidhhruti-Vyatipata Chandra or Surya’s kranti saamya; Janma Rashi or Janma Lagna’s Ashtama Lagna; or exreme influence of Shasthanga in Papa Graha; if , Papa grahas are in seventh position Lagna; if Chandra or Lagna are in the Papa Graha’s second or twelfth  position; if Vishkambha-Atiganda, Vyaghata , Vajra, Vyatipata, Parigha, Vaidhruti Shula, Ganda or such Duryogaas  are in that  daily  Nakshatra, then such  situations are better left out. Also, in case when Chandra-Tara Phalas etc.  are not conducive then  again, Vivahas are  not agreeable. In such cases of deficiencies of Chandra-Tara Balas, daanaas are required to be performed: If Chandra is weak then shankha daana; for the shortage of  Tara Bala, Lavyana Daana; for Tithi tandula daana; for the insufficiencies of Karana-Vaaras Dhanya daana, for weak Yoga then Suvarna daana are prescribed. Mandapa Nirmana Vichara: Among the components of Vivaha Prakarana, Mandapa Nirmana  is required to be taken into account as per Shubha Tithi-Vaara-Nakshatras. Preparatory arrangements like the various  inputs meant for Vivaha including acquisition of food raw materials, pounding for flour etc.;  for Mandapa nirmana, Agni Vedika etc as also shopping for wedding and so on should be intiated as per auspicious days and time. Prior to the Muhurta day, the third, sixth, ninth days are negative for the actual preparations. The Vivaha Vedika  or a raised platform in the Vivaha hall should have the four sided openings measuring twelve or ten or eight hastas or standard measures of a hand and towards the east of the Platform square type of inner vedika square to facilitate the seating of the Vadhuvaras and Vivaha Kartas and that inner Vedika should have four hand measures of Vadhu or five hand measures of the Vara as also mini-steps decorated with plantain trees in the four corners laced with mango leaf strings all around. Kanya Janma Graha Suchaka Vaidhavya Parihara Dana: Vishnu Pratima Daana is the complete negation of any indication of the Kanya’s widow-hood in her married life ahead after formal Shodashopachara Puja to the Pratima with four hands and Five Ayudhas  followed by the Sannkalpa: Yanmayaa praanchi janushaghnaantyaapati samaagam, Vishopavishashastraardyairhato vaapiviraktiya praamyamaanam Maha ghoram Yashasoukhya Dhanapaham/ Vaidhavyaadya dukhougham tannaashaya Sukhaaptaye, Bahu Sowbhagya Vriddhyaicha Maha Vishnorimaanatanum, Souvarneem nirmitaam shaktyaa tubhyam sampradadey Dwija/  ( I am hereby offering this Vishnu Pratima daana to absolve all the sins committed by me in my previous births by way of hatred for my husbands and killed them by administering them poison or adverse medicines with full knowledge or by using weapons with the submission to pardon me and empower me to secure name-prosperity and happiness and most importantly to ensure that in the forthcoming Vivakika Jeevana to safe guard my Mangalya or my would be husband’s lealth and longevity.) After following the Pratima Daana and Brahmana Bhojana, the Vadhu’s parents  perform Kumbha Vivaha by offering a Kumbha on top of which Varuna Deva  Pratima and Vishnu Deva Pratima in Daana for the same puropse of  destroy all doubts of Vaidhavya.Similarly Mrita Bharyaatwa Nirupanopaya is ensured by the prospective husband especially when he lost his earlier wife or wives by observing Praajaapatya Kruccha Vrata and three Chandrayana Vratas besides performing Charyajya homaas reciting Durga Mantra of Jaatavedasey etc and Vishnu Mantras followed by Dasha Brahmana Bhojana or carrying out a Brahmana Vivaha. Mrita putratwa dosha parihara:This dosha is overcome by Brahmana Vivaya, Hari Vamsha Shravana, Maha Rudra Japa followed by one thenth of ghritaajya durva homa as prescribed in Hari Vamsha  Grandha . Kanya Griha Bhojana Nishedha: ‘Kanya pratigraheeta’ or the son-in-law is to be considered as Vishnu himself and that is why the Kanya daatas or the parents of the bride are forbidden to eat in the house of the Parents- in- law till the arrival of a child to the Vadhu Varaas: Vishnum jaamaataram matwaatasyakopam na kaarayet, Aprajaayaam tu Kanyaayaam naashniyaattasya vai grihey/ Iti Kanya grihey Pitrorbhojana nishedhah/  Vagdaana Vichara: Before the wedding, the bridegroom’s father and family visit the bride’s house on an auspicious day to facilitate the bride and join the Party of the bride to perform Ganesha Puja and Varuna Puja. The boy’s father would make the Sankalpa on this occasion : Karishya maana Kanyaadaanaanga bhutam vagdaamam karishye, Tadangatvena Ganapati Pujanam Varuna Pujanam cha karishye/

Vivaha Sankalpa: The tradition has been that on the day of Vivaha or a day prior to it, the Vadhu Varas are given a Mangala Snaana in their respective houses by applying fragrant oil and Haridra on their heads and bodies; similarly the concerned parents too have the Mangala Snaanas and along with the bridegroom or bride as the case may be are seated together. The parents of the Groom make the following Sankalpa: Mamaasya Putrasya Daiva Pitra Runaapaakarana hetu Dharma Prajotpaadana Siddhi dwaara Shri Parameshwara preetyartham Vivaahaakhyam samskaara karma karishye/ Tathangatwena Swasti Vaachanam Maatrukaa pujanam Naandishraadham Nandinyaadi Mandapa Devataa sthaapanamcha karishye tatraadou nirvighnataa siddhyartham Ganapati pujanam karishye/ (In order to accomplish the blessings of Parameshwara by way of promoting ‘Dharma-Prajotpaadana’ and the Daiva-Pitru indebtedness of my Vamsha, I resolve to accomplish  the Vivaha Samskaara of our son and as the components of the same will perform Swasti Vachana, Maatrukaa Pujana, Naandi Shraadha, Nandiniyadi Mandapa Devataa Sthaapana, and much before all these the Nirvighnata Puja of Shri Ganesha Deva). In respect of the Kanyaa Vivaha, the parents of the Kanya would make the Sankalpa: Mamasya Kanyaah Jaata Karma  Nama Karma Suryaavalokana nishkramanopavesha—naanna prashana choula samskaaraanaam buddhi purvaka lopa janya praatyava parihaaraartham  prati samskaaramartham krucchram tatpratyaamnaaya Go nishkrayee bhuta yathaa shakti rajata daaneynaahamacharishye/ (Since I failed to perform either inadvertently or otherwise the series of Samskaraas to this Kanya of mine like Jatakarma, Naama Karma, Suryavalokana, Nishkramana, Upaveshana, Anna Praashana, Choula Karma etc. considerable sum of sins was collected against me and as such am now prepared to prayaschittas like Artha Kruccha, full Kruccha, or in place there of am prepared to offer Daanas of Silver as per my capacity. In case the brother of the Kanya, or other near relations perfom the Sankalpa, suitable amendments be made; in extreme cases, the Vadhu Varas themselves could take the lead too in making the Sankalpa with appropriate amendments. There is a tradition of not performing the Pradhana Sankalpa or the Main Resolve to be done by the Kanyaa Daana Karta along with Swasti Vaachana before the Vivaha as they believe that this occasion is as good as and an initial part of the Vivaha; where as a large Section of persons think otherwise. In any case following Matrika Pujana, the bridegroom’s father or who soever is the chief Representative of the Vara has to perform the Naandi Shraaddha addressed to Pitrus with ‘Parana traya’ as the offering depending on whoever is alive. For instance if Matamaha or Matuh Pitamaha are alive or Pitamaha Prapitamaha are alive the Naandi mukha Uccharanas would vary suitably.From the bride’s side Garbhadharana Prakarana needs to be performed before Mandapa Devataa Shtapaana, Graha Yagna, Swasti Vachana or after Nandi Shradda; the Kanya Daata has to visit the bridegroom’s house and make the Sankalpa : Karishyamaana Vivaahaangatwena Varasya Seemaanta Pujaam karishye/ and after Ganesha puja, the father-in-law has to perform ‘Paada prakshaalana’ of the groom and facilitate him with Vastra-Pushpa Gandha-Dhupa-Nirajana and ‘Dugdha Prashana’ or offering him milk. Then the Groom is escorted by aVahana amid Mangala Vaadyas and taken to the Vadhu Griha. The bride’s father has to be decorated by his counter part with ‘Vastraalankaaras’ with due respects. He would then join the Puja of Arthanaareeshwara, Katyayani Devi, Maha Lakshmi and Shachi Devi Pratimas paced on a pre arranged Platform with Kalasha’s placed on a Square Vastra all around and then initiate the Gauri Hara Puja to Shiva Parvati Pratimas in a ‘Parasparaalingana’form or of mutually-embracing pose; the Prayer to Gauri Haras states: Gouri Hara Maheshaana Sarva Mangala Daayakaa, Pujaam gruhena Devesha Sarvadaa Mangalam kuru/  A Deepa with the length of  threads measuring the height of the Kanya be lit and offered to Gauri Haras and ‘shodashopachaaraas’ executed whereafter Suvasini Puja and Brahmana Bhojanaas be followed. Snaatakam:  Grihaagatam Snaatakam Varam Madhuparkenaarhayishye/ ( As the Snaataka Vara and his Party have arrived at the bride’s house, Madhuparka be offered). Curd and Honey are called Madhuparka; milk and honey or even Gudodaka /Jaggery water could be the alternatives. The Hindu tradition is that as and when the Guru or Elders, or King visits one’s house, he is received with madhuparka as a sign of respect and veneration. In a yagna  also, Rutvijas are venerated with Madhuparkas. On the arrrival of the bridegroom’s party, the bride’s father offers Gandha-Pushpas and light refreshments or Bhakshya Bhojana and till that time has to observe Upavasa and thereafter till the Vivaka Prakriya ie till the offer of the Kanya again he should be on empty stomach. Lagna Ghati Yantra Sthaapana: A Ghati Yantra be got ready  by Brahmanas as per prescribed specifications and kept in a copper  or Earthen vessel full of water either at  half Sun Rise or half-Sun Fall in between any of the sub- Directions viz. Agneya-Nairruti etc or in the main Directions of North-South etc.  This Ghati Yantra is a ‘Kaala- Sadhana Karana’. After setting the Yantra, Ganesha-Varuna Puja be performed. Abhimukha-Vara Vadhu :  As the Shubha Kaala is decided by the Jyotirvettaas, the Vadhu is seated looking east and the Vara is seated facing west with a new cloth curtain  smeared with Sindhuri or Kunkuma decorated by Swastika Emblem in between; there would be two heaps of rice before their seats from a comfortable distance of which they could pick  the grains. Both the Vadhu-Varas who  are provided with the rice filling up either’s two palmfuls  get ready meditating their Kula Devatas with the recitation of the Mantra : Aamuka Devataayai namah  and the Jyotirvetta would recite Mangala -ashtaka Shlokaas till the Shubha Lagna arrives when the curtain in between is removed  towards the northern direction with the Mantra stating Sumuhurtestu Pratishtha . Just at that moment, the Vadhu and Vara exchange glances of each other and are made to deposit the rice already placed in their both palms on their respective heads: this major act on the Vivaha  is called ‘ Paraspara -akshtaa shiro dhaarana’. The Vara then would place ‘Darbhaagraas’ or the tops of the Darbhas in between the eyebrows of the Vadhu with Om Bhurbhuvasswah and leave away the darbha after wetting it with water. This would be followed by Veda Pathana led by Veda Vettas and at each break of the Mantra Khanda, Brahmanaas sprinkle Akshatas on the heads of the Vadhu Varaas.

Kanyaa Daana Prakriya: The Jyotirvetta would rearrange the seating arrangement as a preliminary to the key act of Kanyaadaana; the groom would face east and the bride would face west while the Kanya daata and his wife would be seated on the southern side and having taken ‘Kushaas ‘in hand  accomplish the act of Kanya daana as follows : [Mamopaatta duritakshaya dwaraa Parameshwara preetyartham shubhey shobhaney muhurtey  Shri Vishnoraagnayaa Adya Brahmanah Dwiteeya ParaardheyVaivaswata Manvantarey Kali yugey pradhamey paadey Jambu dwipey Bharata VarsheyBharata Khandey Meror dakshina digbhaagey Aryaavartey or  Shri Shailasya Ishanya orVayavya or Agneya pradeshey etc. Samastha Devataa Brahmana Guru jana sannidhou Asmin Vartamaana Vyavahaarika Chaandra maanena or Surya maanena --- Samvatsarey, --Ayanye—Rutou,--- Maasou,--Pakshou—Shubha Tithou—Shubha Vaasarey—Shubha Nakshatra---Shubha yoga-Shubha Karana Evam guna visheshana visishtaayaam] Amuka Pravaraamuka Gotromuka Sharmaaham Mama Samasta Pitrunaam Niratishayaananda Brahma lokaavaaptyaadi Kanyaa daana kalpokta phalaavaaptaye Anena Varenaasyaam Kanyaamutpaada ishyamaana santatyaa Dwadashaa Varaan Dwadasha paraamscha Purushaan Pavitrikartum Atmanascha Lakshmi Narayana preetaye Braahma Vivaaha vidhinaa Kanyaa daanmam karishye! ( After announcing the details of the Desha kaala details on the lines of [----] above, the ‘Kanya Daana Karta’ would recite the following : I, of Amuka Pravara Aamuka Gotra Amuka Sharma, am performing this Kanya Dana so that this auspicious act  would  facilitate the Phala prapti to let my Pitru Devaas to attain lasting happiness and Brahma loka Nivasa as also to pave way for the prospective generations out of the union of these Vadhu-Varaas to sanctify me and my wife as also twelve brides and twelve grooms in future besides pleasing Bhagavan Shri Lakshmi- Narayana !) The Kanya Daata would then leave the Sankalpa-Kushaakshatas on the ground with water and stands up and hands over the Kanya to the Vara stating: Kanyaam kanaka sa sapannam Kanakaabharanairyutaam, Daasyaami Vishnavey tubhyam Brahmaloka jigeeshayaa/ Vishwabharam Sarva Bhutah Saakshinyah Sarva Devataah, Imaam Kanyaam pradaashyaami Pitrunaam Taaranaa- ya cha/ ( I am now handing over this perfect Kanya of mine who is duly ornamented  with golden jewellery and Sadgunas to the Vara who is of Vishnu Swarupa with the objective of attaining Brahma Loka after my life-term. This memorable and auspicious action of mine is evidenced by the Whole Universe, Sarva Bhutas, Sarva devataas and is being performed to liberate my Pitru Devataas.). Having stated thus, he keeps filling up the Vadhu’s folded palms with Shuddhodaka or pure water through a golden ornament even as his wife standing to his right side enables him  to do so and theVadhu in turn pours the water uninerruptedly into the folded palms of the Vara as the free flow of the water falls in a ‘copper’ plate kept underneath. The Kanya Daata then states: Kanyaa taarayatu punyam vardhayantu Shaantih Pushtistushthischaastu punyaaham bhavanto bruvantu/  and the Vaak chatushtaya or the Four Statements.

Principal Kanyaa daana Statement:Aamuka pravaropetaamuka gotromuka Sharmaaham mama Samasta duritakshaya dwaaraa----[as in the Kanyaa daana prakriya above] and Amuka pravaropetaamuka gotraaya Amuka Sharmanah Parpoutraayaamuka Sharmana, Poutraayaamuka Sharmanah putraayaamuka Sharmaney Shridhara rupiney varaaya, Amuka Pravaraamuka -gotrasyaamuka Sharmanah Prapoutreem Amika Sharmanah Poutreem Amuka Sharmano mama Putreem Amuka naamneem Shri Rupineem Prajapai Devatyaam prajotpaadanaartham tubhyamaham sampradadey/  Following the long recital of the above Moolokta Sankalpa,  the Kanya Daata leaves the ‘Shoddhodakaakshatas’ by his ‘Suvarnayukta hasta’ into the palms of the Vara; he further states: Prajaapatih preeyataam Kanyaam  Pratigruhanatu Bhavaan/ three times. The Vara would say Om Swasti and touches the right palm of the Kanya and states thrice: Idam Kasmaa Adaat—Prithivi pratigruhnaat, Dharma Prajaa Siddhyartham Gruhnaat/  The Kanyaa Daata then bids farewell to the Vadhu and states:  Gourim Kanyaamimaam Vipra Yadhaa Shakti Vibhushitam, Gotraaya Sharmaney tubhyam dattaam Vipra samaashraya/ Kanye mamaagrato bhuyaah Kanye meyDivi Paarshvyayoh, Kanyey mey Pushthito Bhuyaastwadaanaanmoksha maapunuyaam/ Mama Vamshakuley jaataa Paalitaa Vatsaraashtakam, Tubhyam Vipra mayaa dattaa utra poutra pravardhini/ Dharmeycha-arthecha kaameycha naati charitavyaa twayeyam/ ( This Kanya who was born to us in our Vamsha and brought up for eight years by us is being provided as Kanya daana.  On Kanyaka! Do save us from all our sides by way of bringing good reputation to us and ensure our Salvation as also by way of your prospering with children and grand children; never ever cross the limits of Dharma-Artha- Kaama). The Vara then confirms too: Naati charaami/ or I too never ever transgress the limits, as implicitly agrees and accepts the gift with the pronounciation of  Om Swasti/  The Daata would be then seated again and gifts away : Kanyaadaana pratishthaa siddhyardham idam Suvarnam sampradadey/ Then the Vara nods his head and accepts the gifts with Om Swasti!


Godaanaadi Mantraas: Dharma Sindhu provides the Mantras for various Daanaas as references and these might be useful in the context of Vivahaas also. Go daana: Yagna saadhana bhutaayaa vishwas –vaaghougha naashini, Vishwa Rupa dharo Devah preeyataamanayaa Gavaa/ (I am performing Go daanaa, since the Cow is not only the provider of milk  inter-alia  for Yagna Sadhana but also its excrements purify the various Karyas and thus derive the contentment of Vishwadhaari Paramatmaa too.) Hiranyaangulika Daana: Hirana garbha sambhutam Souvarnam chaanguleeyakam, Sarva pradam prayacchaami preenaatu Kamalaa Patih/ (Gold is born of Brahma and ushers all types of auspiciousness; a ring made of such gold provides happiness of Lakshmi Pati Himself. I am now offering the daanaa of such a golden ring). Kundala dwaya daana: Ksheerodamathaney purva muddhrutam dadey Shreeh preeyataamiti/ ( I am giving away two Ear rings  as Daana  since the same are reminiscent of the ear rings with which Shri Lakshmi was born at the time of the churning of the Ocean of Milk and indeed she would  thus be pleased by my action.)   Valaya daana: Kaanchanam hasta valayam Rupakaanti Sukha pradam, Vibhushanam pradaasyaami vibhushayatu mey sadaa/  (This golden hand-wrist provides lustrous physical figure and happiness and thus I am giving it way as a daana to enhance the satisfaction of the Daana Graheeta and satisfaction to Paramatma).              Tamra Paatra daana:Paraapavaada paishunyaada bhakshasya cha bhakshanaat, Utpanna dosho daanena Taamra paatrasyanashyatu/  The Daana of this Copper Vessel would demolish  the sins of carrying tales to misdirecft others as also due to consuming ‘Abhaksha Bhakshana’ or eating unworthy food). Kaamsya Patra daana : Yaani paapaanikaamyaani Kaamotthaani kritaanicha, Kaamsya paatra pradanena taani nashyantu mey sadaa/  (I hereby perform the daana of a bronze plate for taking food in it so that all the blemishes arising of Kaama or desires get annuled forthwith). Rajata paatra daana: Agamyaagamanam chiva Paradaaraabhimarshanam, Roupya paatra pradaanena taani pashyantu mey sadaa/ (  Charity by way of Silver Vessels would demolish the sin of union with women other than one’s wife, especially of low class women).  Like wise, daanaas of servant maids, buffalos, elephants, horses, Bhumi, Golden vessels, books, beds, houses, and so on.  

Akshataaropanaadi Achaaraas ( Traditional Customs): Reverting back to the main line of Vivaha Prakarana, Dharma Sindhu continues the narration of the new coulpe taking snaanaas, ‘Kankana bandhana’ or tying their wrists with Sacred Bonds and ‘Akshataaropana’or exchange of Akshatas or Sacred Grains, Tilaka dharana,  flower garlands, Mangala Sutra dharana by the groom around the neck of the bride, Kanchuki dharana, Ganesha Puja, Laddudharana, Utaariyanta grandhi bandhana, Lakshmi Puja and such traditions as per Desha-Kaalaprakaaras. Vivaha homaas: The formal part of the Vivaha Prakarana is the Homa-Ajyahutis after the Vadhuvaraas are seated on the Vivaha Vedika amid Veda Ghosha. Having pronounced the Desha Kaala details,  the Head of Brahmanas would state: Pratigriheetaayaamasyaam Vadhwaam Bharyaatwa siddhaye Vivaah homam karishye/  ( In order to attain complete status of ‘Bharya’ to the ‘Bharta’ now newly wedded, Vivaaha Homam be performed in the formally prescribed Vedic Manner ). The Vivaahaagni needs to be protected till Chaturthi homaas are completed  ie. till Grihaa Praveshaniya homa is continued. If  not, two homaas are required to be performed! Some experts opine that the Vivaha homa needs to be retained for twelve nights! Griha praveshaniya Homa:  This homa needs to be performed after the Vadhu Varaas enter the latter’s  residence . It is not correct to perform the Vivaha Homa and the Griha Pravesha homa together.  In case the entry into the house happens after mid-night, the Homa could be done next morning. After pronouncing the Desha Kaala details, the Homa Sankalpa  states: Mamaagneyr -gruhyaagnitwa siddhi dwaraa Shri Parameshwara preetyartham Griha Pravesha neeyaakhyam homam karishye/ In case, the  Graha Pravesha  is done six ghadiyaas  before the Sunset, then Vara may go ahead performing the usual Aouposana Homa thus taking into account the prescribed restriction  that the Vadhu Varaas should observe three nights of Brahmacharya. The Aouposana on Griha Pravesha on that day would be counted against  the three days of Brahmacharya and the Grihapravesha Homa need not be duplicated.  The Brahmacharya condition involves Bhu shayana,  and resriction of Kshura Karma and non-salt food. Mandapodwaapana Karyaakaarya Nirnaya: Nasnaayaa dutsaveyteetey Mangalam vinivartuacha, Anuvrajya surudbandhu narchyitveshta Devataam/ (At the end of Utsavaas or Mangala Kaaryas or having despatched Relatives or after worshipping Ishta Devataas, one should not take bath immediately); Snaanam sa chelam Tila mishra karma Pretaanuyaanam Kalasha Pradaanam , Apurva Tirthaamara darshanam cha varjyayen magalatobdamekam/ (Taking bath with full dress on, or  with Tilas, or after walking along following a dead body, there should be no Kalasha daana, or new Tirtha Kshetra darshana or participation in Mangala Karyas for a period of one year). Maasashatkam  Vivaahaadou Vrata praarambhanepicha, Jeerna bhaandaadi na tyaajyam Griha sammaarjanam tathaa/  (In the case of Vivaahaas or Vrata praarambhaas, the spoilt bhandaas (pots) should not be disposed off for six months, nor that  the house should not witness notable repairs or changes. Urthvam Vivaahaatputrasya tathaacha Vrata bandha -naat, Aatmanomundanam chaiva Varsham Varshaarthamevacha/ Maasamanyasya samskaarey Trimaasam Choula karmani, Pinda daanam Mrudaa snaanam na kurtaattila tarpanam/ (After performing the Vivaha of one’s son, there should not be any Upanayana or Choodaa Karma for one year;  for six months chooda Karma;  within three months Vriddhi Shardhayuta Mangala Karya;  for one month  mundana. Also for one one month there should not be Pinda daana, Mrittikaa snaana or Tila Tarpana not only for the self but also for the Sapindaas. However ther is no restriction of Mundana applicable in the case of  Upanayana as it is not due to Karma-anga Prapti.

Vadhu Griha-Pravesha: Vadhu Pravesha at the house where husband stays should be done within sixteen days on even numbered days or on the fifth, seventh or ninth days at the Sthira Lagna on a night but not on a newly built and undwellled herebefore house. On the next day after Vivaha is also good, but certainly not on the sixth day. If the Vadhu Pravesha is done as indicated above, there is no need to examine Tithi-Vaara-Nakshatra or Chandraadi Bala as per Gochaara; also Guru-Shuktaastaadi Doshas nedd to be examined.However, there may be only one precaution and that is the Vadhu Pravesha should not be done in case on that day there should not be Vyatipaata yoga, Kshaya Tithi, Grahana, Vaidhruti, Amavasya, Sankranti including Maasa Sankrantis, Bhadra etc. At the entrance of the New Vadhu in the husband’s home or in the case of leaving her parents house for Vivaha, there is no restriction of Shukra Vaara as otherwise observed on other Shukra vaaraas. In case the sixteen days limit is crossed, Vadhu Pravesha is auspicious on Vishama or odd Dina, Vishama Maasa or Vishama Varsha , since on the even numbered days, or months or years, there is a risk of Vaidhavya or widow-hood. Also, afrer the cut-off number of sixteen days, Vadhu Pravesha is auspicious in the Nakshatras viz. Ashwini, Rohini, Mrigaseersha, Pushya, Magha, all the three Uttaraas, Hasta, Chitra, Swaati, Anuradha, Moola, Sharavana, Dhanishtha and Revati. After a month after the Vivaha, the prescribed months are Aswiyuja, Maagha, Phalguna, Vaishakha and Jyeshtha. Among the Tithis, Vadhu Pravesha is auspicious on all excepting Chaturthi, Navami, Chaturdashi and Pournami.As regards, days all the days are good excepting Sundays and Tuesdays. After five years, Vadhu Pravesha loses relevance of odd and even days, months etc.

Vadhu’s Dwitiya Pravesha:  The Second entrance of the Vadhu is also considered as significant and the propitious timings are as follows: In case the ‘Dwiteeya-Aagamana’ happens within the sixteen day barrier of Vivaha, then there are no restrictions applicable such as Adhika maasa, Vishnu Shyana Maasa, Sama Varsha, Prati Shukra Vaara Nishedha and so on. Again of the re-entrance is within the sixteen days, especially on the eleventh day if on a Sama Vaara / even day of the week, then no consideration of Tithi-Nakshatra-Yoga is applicable. Also the constraint  of Prati Shukra Vaara is not applicable to the Gotris of Kevala Angirasa, Kevala Bhrigu, Bharadwaaja, Vashishtha, Kashyapa, Atri and Vatsa. The Prati Shukra limitation is also not applicable to those born in the Prathama Paadaas of Revati, Ashwini, Bharani, and Krittika while Chandra is present and Shukra is blind therein. The applicability of Nitya Shukra Vaara Gamana is also nil duringthe Durbhikshaas, Upadravaas, Vivahas, Tirtha Yatraas or within the same village, township or city.

Vadhu’s Prathama Vatsara Nivasa in the In-Law’s House:  In the first Ashaadha Maasa after the Vivaha, the Vadhu is forbidden to stay in the in-law’s house as her mother in law has the risk of her house. If  there occurs a Kshaya Maasa in the first year’s stay of  the new bride, then there would be risk of her own life. Her stay in the In-law’s house in Jyeshtha Maasa is risky of the life of husband’s elder brother; her father is exposed to risk in Pousha Maasa, Mala Maasa Chaitra is risky for her husband; again if she stays in  her father’s house in other months, her father gets exposed to risk. If no body else stays at the same place in that house excepting her husband in the Mala Maasa Chaitra, there would however be no risk to anybody.

Punarvivaha: If there is an apprehension of Dushta Lagna-Nakshatra-Yoga Ashubhaas, then Punar- Vivaha be executed along with Kushmaandi-Ghrita-Homa Vidhi to the Vadhu Varaas. Also if the earlier bride were a drunkard, vyabhichari, barren, full of diseases, spendthrift, quarrelsome and Pati –dweshi, then again Punarvivaha Vyavastha is a practical Vedic Dharma. The relacement wife who is obedient, sincere, adept in household chores, Praya bhashani would be a fit candidate for Punar Vivaha; but there is an obligation of parting with one-third of  the husband’s property and earnings in favour  of the first wife. If the earlier wife is too poor and unable to sustain herself then the male parner should maintain her. According to Manu : Adhivinnaa tu yaa Naari nirgattchedrushtitaa grihaat, Saa Sadyah Saanniroddhavyaa twaajyaa vaa Kula sannidhow/ (If the earlier wife gets angry and decides to leave the husband, then the husband should prevent from leaving or alternatively abandon her in the presence of the ‘Kulasthaas’. In case the earlier wife is dead, then ‘Punarvivaha’ be performed in the Vishama Varsha  since in the Sama Varsha re-marriage is fraught with the risk of the Kartha’s own life. He has to first perform ‘Maha Rudraabhisheka’or Mrityunjaya Japa to ward off any adverse impact of performing the second wedding.  But one should not agree to a remarriage with a third hand Kanya, lest there would be an eventuality of the Vadhus’s death or Vaidhavya. If need be the third Vivaha should be of the type of  Arka Vivaha. On a Sunday or Saturday in Hasta Nakshatra or any other Shubha Dina, the third wedding by performed  invoking Surya Deva and after Pradakshinaas  pray to him: Triloka vaasin Saptaashwacchaayayaa sahito Ravey, Triteeyodwyhajam dosham nivaaraya sukham kuru/ Then with Ablinga Mantras perform Puja, Gudaanna Naivedya, Pradakshina. The Brahmana on behalf of Arka as Kanyaa data makes the Sankalpa and after Vivaha Homa declares the Kanya as his Vedic wife.



18        AHNIKAACHARA PRAKARANA


Brahma muhurtey utthaaya Shri Vishnum Smrutwaa Gajendra mokshaadi pathitwaa Ishta Devataadi Smaret/ Samudra vasaney Devi Parvatastana manditey/ Vishnu Patni Namastubhyam Paada sparshyam kshamasva mey, Iti Bhumim Praarthya Gavaadi Mangalaani Pashyet/ ( One should rise from bed at Brahma Muhutra, remember Shri Vishnu by uttering Gajendraadi Stanzas and pray to Vishnu and Vishnu Patni Bhu Devi whose Vastra is Samudra and her chest like mountains.  I touch your feet Devi! Having said thus one should vision Mangalika Swarupas like Cows.) Not rising from bed at Brahma muhurta is stated to be a sin: Braahmey Muhurtey yaa Nidraasaa Punya Kshaya Kaarini, Taam karti Dwijey mohaat paada krucchrena Shudryati/ ( Not waking up from sleep at Brahma Muhurtha would be an abrasion of Punya and not touching the Bhu Devi’s feet would lead to lowering). Vishnu Purana defined Brahma Muhurta: Raatreh paschima yaamasya Muhurto yastruti-yakaha, Sa Brahmaa iti Vigneyo vihitah sa pabhodaney/ Pancha pancha Ushah kaalah Saptapancha -arunodayah, Ashta Pancha bhavet praatastatah Suryodayah smrutah/ Considering a Muhurta or two ghadiyas or 48 minutes approx. Brahma Muhurta is from 4.08 am to 4.56 am assuming Ushodaya or Sunrise at 5.44 am. Incidentally Amrita Kaala or Jeeva Kaala is stated to be from 2 am to 2.48 am most ideal for Maha Yogis. First view of a person on opening his eyes is at his right palm saying : Karaagre vasatey Lakshmih Kara madhye Sarasvati, Kara muley sthito Brahma Prabhaatey kara darshanam/ After viewing Lakshmi on top of the palm fingers, Sarasvati in the middle of the palm and Brahma at the bottom of the palm, the person concerned picks up a grass root, proceeds to the Shouchaalaya wearing the Yagnopaveeta around his neck covering his nose around the ear from the rear side to complete the ablutions which should never be done on the road side, water bodies or their banks, inside or around temples nor facing Surya, or cows.

After Danta dhaavana, the Snaana in a river or waterbody includes a Sankalpa: Mama kaayikavaachika maanasika dosha nirasana purvakam Sarvakarma sushuddhi sidhyartham paatahsnaanam karishye/ (With a view to uproot my physical, vocal and mental borne shortcomings and to achieve cleanliness in all my actions in the day ahead, I shall perform my morning bath). On cleaning the body parts, one should do Aachamana  ie sipping  water three times facing east or north but not west or south , leaving out the right thumb and the forefinger as the other three fingers are bent while reciting the Marjana Mantraas of  Apohishthaa mayo bhuvah taanaurjey tathaatana, Maheranaaya chakshasey yo vah shivatamorasah/ Tasya bhajaayatehanah Usiteerava Maatarah, Tasma aranga maamavah Yasyakshayaaya jinvatah/ Aapojanayata cha nah  Om Bhurbhuvaassuvah/ [ Note the meaning of this Mantra in the Sandhyopaasana Title ahead] 

Then saying Imam mey Gangey perform ‘Jalaalodana’ or swimming  and Aghamarshana with the Mantraas : Rutamcha Satyam cha abheedaat tapasodhya jaayata,tato Raatrasya Jaayataa tatassamudro Arnavah/ Samudraarnava vaadadhi Samvatsro Ajaayata, Ahoraatraani vidadhadviswasya mishato vashi/ Suryaa chandramasou Dhaataa yathaa purvamakalpayat Divam cha Prithiveem chaantariksha mathoswaha/. This would be followed by the recital of Paapa Vimochana Mantra viz. Drupaadi vamunchatu  Drupaadi venmu- chaanah, swinnasnaatvi malaadiva putam  pavitreneyvaajyam Aapahsshuddhantu mainaasah / (May Paramatma cleanse up my ignorance and demolish my inexcusable sins just as a person is freed from a punishment rock or  is profusely sweating and  gets sanitised by His grace) as also perform Triraachamana and  Tarpana:

Tarpana is done with ‘Savyopaveeta’ first to Brahma and other Devatas, then with Upaveeta as a maala / garland around the neck to Dwaipayana and other Rishis and at the end with ‘Apasavyopa -veeta’ to  Somah Pitruman, Yamogiriswaan, Agnishvaattaadi Pitaras.  Pursuant to the snaanaadi at a river or water body, the Brahmana takes Punah Snaana at his house with hot water if need be reciting the Mantraas viz. Shanno Devi, Aapah punantu, Drupadaadiva, Rutamcha and Apohishtha/  Griha snaanas might not repeat the Sankalpa-Aachamana-Aghamarshana-Tarpanas once again.

Snaanaantara Vastra dharana: After removing the wet cloth with which the Snaanaas are done, a dry

and white Vastra and Uttareeya are worn.  Do not carry the left over wet vastra on one’s shoulders but his dress code is stateted to be incomplete without ‘Uttareeya’ and Underwear and no Brahmana could perform Shrouta and Smarta Karmas without these.


Snaana Vidhis: While Praatah-Maadhyaahnika-Saayam Kaala Snaanas are of Nitya or regular nature, quite a few naimittika snaanaas are prescribed such as the Sparsha Snaanaas by touching Chandalas, Sutakaas or after deaths, Prasuti after births, Rajaswalas, Chitaa Kashthas or burnt wood, dead bodies, or just born babies or touch of shadows. Chandalaadi Sparsha requires snaanas by ripple effect ie by way of transfer from person to person. Marana-Janma-Shraaddha-Janmadina-Asprushyataas require cold water Snanaas. In the Nitya Snaana there may not be the restriction of having to perform Tarpana but taking meals after Nitya Snaana certainly calls for Upavasa Vidhi. Grahnas and Sankrantis involve that bhojana without Naimittika Snaanaas would call for eight thousand Gayatri Japa. Even a mere touch of a dog, crow or chandala would require Snaana and without it a meal would entail Upavasa for three nights. In addition to the Nitya Naimittika Snaanas, there is a need for ‘Kamya Snaanas’ or those Snaanas readying for  Karyas in the observance of  Amavasya, Vyatipaata, Ratha Saptami, Kartika-Maagha Snaanaas and so on. Further, there are ‘Gouna Snaanaas’such as the following: Mantra Snaana is in the context of reciting the Mantras like ‘Apohishtha’; Gaayatra Snaana is on account of Prokshana    after Dasha Gayatri Japa; Agneya Snaana is smearing Bhasma from Homa Karyaas all over one’s body ; Kapila Snaana is to perform ‘marjana’ all over one’s body with a wet piece of cloth’; Vishnu Charana Jala Snaana and  Guru Paada Jala Snaana are self-explanatory. Incidentally, all these and such Gouna Snaanaas do bestow Shuddhi or purification but Shaddha Snaanaas do not yield the same kind of Shuddhi. Tilaka Vidhi:  It is desirable to smear the Pratahkaala Bhu- Mrittika , Bhasma from Agni Homas, Gopi chandana, Tulasi Mula Sindhu or burnt Tulasi Root’s powder, Mrittika of Samudra-Bhagirathi Tata, etc.on one’s forehead, belly, chest, neck, right hand and ear by left hand, and vise-versa, back and back-bump while taking the name of Keshva on Shukla Paksha , Sankarshana in Krishna Paksha and Vaasudeva on the forehead. Bhasma Tripundra: Those Pavitaatma Maanavas who apply Tripundra Bhasma in the context of Shraaddhas, Yagnaas, Japaas, Homaas, Vaishwa Devaas, or Deva Pujaas are stated to the conquerers of Mrityu.

Sandhyopaasana

Uttama Taarakopetaa madhyamaa Lupta Taarakaa, Adhamaa Surya sahitaa Praatah Sandhyaa Tridhaamata/ Uttamaa Surya sahitaa madhyamaa lupta Bhaskaraa, Adhamaa Taarakopetaa Sayam Sandhyaa Tridhaamataa/ (Praah-sandhya is best performed in the presence of Stars on the Sky; when Stars are invisible then the time of Sandhya is of medium type but when Suryodaya has taken place then the Sandhyopaasna is of minimal value. Conversely, the Saayam Sandhya is best done while Surya is still present, after Sunset the Sandhya is of medium worth but when Stars appear on the Sky the Sandhya worship is of poor quality.) Maadhyaahnika Sandhya is scheduled at half prahara of the Sayamkaala Samaya. The Tri Sandhyas be idally performed on the banks of Rivers or Water Flows but since there are obvious limitations of kindling Agni on the water flow banks, the Gruhaagnis are more suited to one’s own houses.

Sandhyaa Prayoga: Holding two pieces of Kusha grass by both the palms or one ‘Pavitra’or one double Kushas stringed together, one should perform Aachamana and Pranaayaama (Breathing exercise by way of ‘Puraka’ or inhalation of fresh air into lungs, ‘Kumbhaka’ or retention of air  making way for the fresh air by contraction of muscles and ‘Rechaka’ or exhalation or pushing out impurities of air).Then : Pranavasya Parabrahma Rishih Paramatma Devata Devi Gayatri Chandaha, Saptaanaam Vyaahruteenaam Vishwaamitra Jamadagni Bharadwaaja Goutamaatri Vasishtha Kashyapaa rishayah/ Agni Vaayavyaaditya Brihaspati Varunendra Vishwey Devaa Devataah, Gayatrushnik anushthup brihati Pankti Trishthup Jagati Chhandaamsi/ Gaayatrya Vishwaamitra Rishih  Savitaa devatyaa Gayatri Chhandah, Gayatri shirasah Prajaapati Rishih Brahmaagni Vaayavvaadityaa Devataah Yajushcchandah Praanaayaamey Viniyogah/ (In this Praanaayaama, the following viniyogaas be taken into account viz. Pranava as Parabrahma Rishi, Paramatma as Devata, Devi Gayatri as Chhandas, Seven Vyahritis or ramifications viz.Vishwamitra, Jamadagni, Bharadwaaja, Goutama, Atri, Vasishtha and Kashyapa; Devataas viz. Agni, Vayu, Surya, Brihaspati, Varuna, Indra and Vishwa Devaas; Gayatri, Ushnika, Anushthup, Brihati, Pankti, Trishthup and Jagati as the  Chhando Prakaraas or variations-incidentally the Names of Surya Deva’s Saptaashvaas; Vishvamitra as the Rishi of Gayatri; Surya as Devata; Gayatri as Chhanda; Prajapati as the Rishi of Gayatri’s Head; Brahma-Agni-Vayu and Surya as Devataas besides Yajuh Chhanda.). Now, Praanayaama be done by closing nose with all the fingers or only the tarjani and middle fingers, open the right nostril to inhale forcefully and hold by reciting Om Bhuh, Om Bhuvah, Om Swaha, Om Mahaha, Om Janah, Om Tapah, Om Satyam and exhale slowly with the same Mantra, repeat the exercise thrice and make the Sankalpa: Mamopaattah durithakshaya dwaaraa Shri Parameshwara preetyartham Pratasshandhyaa -mupaasishye/  Having thus made the resolve, initiate the recitation of the Three-Rucha  Marjana Mantra of Aapoishthaa mayobhuvaha-----/ above whose Rishi was Ambarisha, Sindhu Dwipa, Jala Devata and Gayatri as Chhanda. Then perform Marjana with the Kusha in hand on the head and sprinkle water from the ‘Bhusthita Paatra’taken in left hand all around in different directions. (The broad meaning of Apohishtha Mantra: ‘Hey Waters of auspiciousness, the immense source of happiness and contentment! Do shower your pure and abunant love on us and enhance our faculties to acquire more and more knowledge; indeed the juicy source of your uniqueness and omniscience is such that we humans get readily attracted to you and worship you. Do enable us to secure fulfillment in our lives and channelise our energies to obtain excellent progeny among other desires).

Following the Apohishtha Mantras, then there would be a Prayer meant to Surya Deva: the Suryascha Mantra’s Rishi is Yagnavalkya, Surya Deva is Manyupati, Raatri is Devata, Prakriti is Chhanda and Mantraachamana is the Viniyoga; the Text of the Mantra is: Om Suryascha Maamanyuscha Manyupatayascha Manyukrutebhyah Paapebhyo Rakshantaam/ Yadraatrya Paapamakarsham Manasaa Vaachaa Hastaabhyaam, Padbhyaamudarena shishnaa/ Raatrimsta -davalumpatu Yatkincha duritam mayi idamaham maamamrutayonou Surye Jyotishi juhomi Saahaa/Iti jalam pibet/  ( May Surya Paramatma save me from my great sins perpetrated out of my reckless anger, accentuated further by my Angry Gods. Whatever sins that were peformed by me in the previous nights on account of my wreckless thoughts, deeds as done by my own hands, by my stomach or sishna or further provoked by the Raatri’s Abhimaana Devatas be demolished through your mercy and forgiveness! May my ego and  arrogance be uprooted and replaced with divine thoughts and Suryaatmaka jyoti or Sun oriented effulgence so that the Homa Karya that I propose performing would burn off my sins into heaps of ashes!; Having expressed extreme remorse, the Kartha would then drink water as though to assuage the heat generated in his heart.)

Pursuant to ‘Mantraachamana’ is Arghya Daana: Aachamya/ Gayatyraa  Vishwamitrah  Savitaa Gayatri Shri Surya Arghya daanye Viniyogaha/ Pranavyaahriti purvaya Gayatryaa tishthan Suryonmukhah Jalaanjali trih kshipet/ Kaalaatikramey Praayaschittartham chaturtham, Asaavaadityo Brahmeti pradakshinam bhraman jalam sanchet, Arghyaanjalou tarjanyangashtha yogo na kaaryah/ Idamarghya daanam  Pradhaanamityekey/  After Aachamana, Arghya Vniyoga be done to Gayatri, with Vishmamitra as Rishi, Savita as Devata, and Gayatri as Chhanda. This Arghya is forwarded to Surya. One should stand up in reverence looking at Surya Deva and leave down on Earth three Anjali / Palm-fulls of Arghya and one extra Anjali as Prayaschitta owing to delay of the Arghya daana.The Jala Sanchayana as stated is performed while taking three ‘Atma Pradakshinaas’ reciting the Mantra Asaavaatityo Brahma-Brahmai Vaahanasmi but care be taken not to use the Tarjani and Angushtha fingers in the process.

Gayatri Japa- Anga Nyasa: Praanaayaamam krutwaa Gayatrya Vishwaamitrah Savitaa Gayatri Japey viniyogaha/ Tatsavitur Hridayaaya namah, Varenyam Shirasey swaaha, Bhargo Devasya Shikhaayai Vashat, Dheemati Kavachaaya hum, Dhiyo yono Netratrayaaya voushat, Prachodayaat Astraaya phut-Iti Shadanga nyaasah/ ( After Praanaayaama, Shadanga Nyasa is as follows: The Gayatri Mantra’s Rishi is Vishwamitra, Devata is Savita, and Gayatri is Chhanda; the Nyasa is done with ‘Tat Savitu’as Hridaya, Varenya Shirasey Swaaha as the Karta’s head, Bhargo Devasya Shikhaayaai vashat as Shikha or tuft, Dheemahi kavachaaya hum as both hands and shoulders, Yo no netraaya voushat as the three eyes, Prachodayaat Astraaya phat as Ashta Mudra circling the upper body with the right palm and hitting the left palm with a sound of thud. This is the Anga Nyaasa krama which is optional to perform as it is not a Vedic requirement). Likewise, Akshara Nyasa, Pada Nyasa, Shapa Vimochana Vidhi are not Vedic necessities.

Gayatri Dhyaana: Aagaccha Varadey Devi japey mey sannidhou bhava, Gaayantam traayasey yasmaad Gayatri twam tatah smirita/ Iti taamaahvaa- Yo Devah Savitaasmaakam dhiyo Dharmaadi gocharey, Prerayettasya tadbhargah tadvarenyaupaasmahey/ ( Devi! You are the one to fulfill my desires; please  be present before me as I meditate to you; you provide Raksha to me and hence called Gayatri. It is in this fashion, Gayatri is invoked who facilitates me to respectfully worship Surya Deva and in turn the latter’s unique splendour inspires my mental frame to lend itself  towards Dharma.) Thus pondering over the import and significance of Gayatri Mantra, the Katra would stand still before Surya Deva and as though being desirous of visioning the Surya Mandala should perform the Pranava Mantra Vyahritis some hundred and eight times or twenty eight times or atleast ten times. Once the Japa is thus completed, the Karta would ensure that during the Anaadhyaa period he would perform Gayatri Japa aleast twenty eight nimes, ten times at PradoshaKaala, and so on. After Uttara Nyasa of the Sandhya Vandana , one should perform Om Jaata Vedasey sumanaamava Somamaraatiyato nidahaati Vedah, Sa nah parishadati Durgaani Vishwaa naameva Sindhum duritaadyagnih/ Taa-magni Varnaam Tapasaa Jwalanteem, Vairochaneem Karma phaleshu jushtaam, Durgaam Deveegum sharanamaham prapadye sutara sitarasey namah/ Agney twam paarayaa navyo Asmaan Swastibhiti Durgaani Vishwaa, Bhuscha Prithvi bahulaa na Urvee bhavaa lokaayantanayaashamyoh/ Vishwaani no Durgahaa Jaatavedassindhum na Naavaa duritaatiparshi, Agney Atrivan manasaa gruhaano-Smaakam bodhya vitaa tanunaam, Prutanaajitagum sahamaana mugravognigum humeva da maadhrudaathaat/Sanah parshadati Durgaani Vishwaa KshaamaddevoAti duritaatyagnih, Prat-noshi ka meedyo Advareshu sanaaccha hotaa navyascha sathsi-swaam chaagney tanuvam pipraya swasmabhyam cha Soubhaga maayajaswa/ Gobhirjushta mayujo nishikltam tavendra Vishno ranu-sancharema, Naakasyua prishtha mabhisamvasaano Vaishnaveem loka iha maadayantaam/  

Surya-Varuna Upasthaana: There is a school of thought that this Jatavedasey Mantra should be the Suryopasthaana Mantra. After this ‘Jatavedasey’ then  Taccham yo; Om Namo Brahmaney etc. be recited. This is how Pratah Kaala and Saayam Kaala Suryopasthaana and Varunopasthaana be executed; with the following Mantras are relevant respectively ;  the Suryopasthaana Mantra reads as follows: Mitrasyacharshani dhruytasshravo Devasya saanasim, Satyam Chitra shravastamam/ Mitro janaan yaatayati Prajaanan Mitrodaadhaara Prithivi mutadyaam, Mitrah krishti ranibhishaabhi chasteyh Satyaayahavyam Ghritavadvidhema/Prasa Mitra varto Astu prayaswaan yasta Aditya sikshati Vratena , Na hanyateey na jeeyatey tvoto nainamagumho asnyotyanti to na dooraat/ ( May I meditate Surya Deva whose magnificence is unparalleled and eternal due to which reason the entire Universe gets attracted to Him as he is omniscient and omnipresent and holds the Earth and Heaven together always protecting and sustaining all of us. Whosoever follows Dharma and worships Surya Deva is safeguarded by Him, never allowed to suffer from diseases , lives for full hundred years and never tormented by failures and sins.)  Varunopas-thaana Mantra states: Imam mey Varuna shrudhi havamadhyaacha mridaya, Twaa manassu –raachakey / Tatwaayaami Brahmanaa vandamaanasta daasaastey yajamaano havirbhih, Aheda maano Varuneyha bodhyuru sagumsamaa na Aayuh pramoshih/ Yatchiddi tey visho yatthaa pradeva  Varuna Vratam Minimasidyavidyavi/ Yatkinchedam Varuna Daivyejanebhi droham Manushyaas –charaamasi, Achitteeyattava Dharmaayu yopi mamaanastasmaa denaso Devaririshah/ Kitavaaso –yadri ripuna deeviyadvaaghaasatyamutayanna vidma, Sarvaataavishya sthithireva Devataa tey syaama Varuna priyaasah/ (Varuna Deva! Please consider my sincere supplication and provide me protection as I seek shelter Veda  Mantras. Kindly do not ignore my request to extend my life span. For sure, I might have omitted my daily prayers out of ignorance or negligence but do  pardon my blemishes and hearafter I should indeed be careful!)

Following Surya or Varunopa-sthaanaas as above, the ‘Sandhyopaasana Kartha’ should then proceed with the Digdevata Namaskaaraas: Om Praachai Dishey Namah Indraaya namah; Aagneyai dishey Agnaye namah; [Dakshinaayai Dishaye yaascha-Yamaayai namah;Pradeeschyai-Varuna Deva; Udeechyai-Kubera;Urdhvaayai—Adhovaayai-Avantaraayai-Agneyayai, Nirruti, Vayavya, Ishanya] Sandhyaayai namah, Gayatrai namah, Savitrai namah, Sarasvatyia namah, Sarvaabhyo Devobhyo namah/ After the ‘Digdevataa Vandanaas’ the Sandhyaa Vandana Karta should proceed further to recite: Uttamey shikharey jaatey Bhumyaam Parvata murthani, Brahmanairabhyanujnaataa gaccha Devi Yathaa Sukham/ (Devi Gayatri! You are the resident of the Lofty and the Topmost Shikhiraas and Mountains and at the same time Bhumi too; as the entire Brahmana community worship you whole-heartedly you bestow happiness and contentment to them; with this great hope, faith and determination, may I perform Visarjana with the Mantra: Bhadranno  api vaatayamanah; He then takes three Padakshinaas symbolic of Satyaloka, Pataala loka and upto Lokaaloka Parvataas and having prostrated to Bhu Devi does the final Aachamanaas twice over!  

Taittiriya Version of Sandhya Vandana:  Gayatri Dhyana commences with: Aayaatu Varadaa Devi Aksharam Brahma Sammitam, Gayatri Chhandasaam Maataridam Brahma jushaswamey/ Sarva Varnam Maha Devi Sandhyaa Vidye Sarasvati, Ajarey Amarey Devi Sarva Deva Namostutey/  Then the Aavahanaas as follows: Ojosi Sahosi Balamasi Bhraajosi Devaanaam Dhaamanaamaasi Vishwamasi Vishvaayuh Sarvamasi Sarvaayuh Abhi -bhurom/  Gayatrimaavaahayaami Savitri -maavaahayaami Sarasvati -maavaahayaami, Chhanda Rishinaavaahayami,  Shriyamaavaahayaami, Hriyamaavaahayaami/

The Aavahanas are followed with Maarjanas: Aapovaamidagsarvam Vishwaa bhutaanaapyah Praanava- apah pashava  Aaponnama apomrita maapassamraadaapo viraadaapa-sswaraadaapas-Chandaag –ssyaapo jyoteegshyaapo yajug shaapassatya maapa Sarvaa Devataa Aapo bhurbhuvassuvaraapa Om/ On performing ‘Jalaabhi- -mantrana’, there should be ‘Mantraachaamana’ with the Suryascha Manyuscha Manyupatayascha etc. Then the Ruk Pathana of the following is taken up: Dadhikraavunno Akaarsham jishnorashvasya vaajinah, Surabhino mukhaakaratprana Aaayugum shitaarishat/ ( Paramatma is ever victorious, Omni Present and the Unique Protector; I pray to him most earnestly to purify our thoughts and actions). Hiranya varnaasschayah Paavakaayaa Sujaatah Kashyapoyaaswindrah, Agnim yaa garbham dadhirey Virupaastaana Aapassagyussyonaabhavantu/ (These Sanctified waters possess golden colour, pure and tranparent; the birth places of Kashyapa Muni and Devendra; these are also the sustainers of the Garbha of Agni; these assume the Swarupa of the Universe itself. May these hallowed waters destroy our sorrows and promote our happiness!) Yaasaagum Raajaa Varunoyaati Madhye Satyaanrutey Apavasyan Janaanaam, Madhuschuta-ssuchayoyaah Paavakaastaana Aassagyusyo naa bhavantu/ (The Sacred Waters whose Adhipati is Varuna Deva is always watched by Yama Dharma Raja as the latter is present in  them to assess the Paapa-Punyas that human beings perform and bless them by purifying  and providing nourishment). Yaasaam Devaadi vikrunvanti bhashayaa Antarikshey bahudhaa bhavanti, Yaah Payasondanti Shukraastaana Aapassyaggusyo naa bhavantu/ (May our tribulations get demolished and happy tidings ushered in by the Sacred waters whose staple food is for Pitru Devatas in the Heaven and whose basic source of food is for human beings too by way of rains from the Skies). Shivey namaa chakshushaapashya yaatanuopasprsha tatwamchamey, Sarvaagum rapsushado huvevomayivarcho balamojoniddhatta/  (May the Sacred waters vision us and shower propitiousness by touching and passing Brahma Teja, physical endurance, enthusiasm and stability of mind!). Barring Aavahana and Maarjaana, the Procedure of Arghya daana, Gayatri Japa and the rest of the Procedure is as above as in the case of Taittireeyaas too. At the end of Gayatri Japa, the Upasthana Vidhi is also as in the earlier version of the six Mantras viz. Om Mitrasya charshani-Om Mitro janaan-Om Prasamitra-Om Yatkinchitey-Om Kitavaaso yadri. Digdeva Vandana is followed by Gangaadi Punya Nadi Vandana is supplemented by: Namo Ganga Yamunaayormaddheyye Vasantiteyme prasannatmaanaschiranjeevi tam Vardhayanti nam,o Gangaa-Yamuna yormaddhya -scha Namah/( My venerations to Ganga and Yamuna Rivers; may those Punyaatmaas like Maharshis residing in the River Surroundings bestow long life and contentment  to us.) At the end of the Upasana, the Karta would announce his Naama-Gotra-Pravaras and seek pardons to him for the insufficiencies in the Sandhya Vandana procedure while prostrating on Bhumi.

Katyaayana Version of Sandhya Vandana: In the Katyaayana Procedure, one performs Aachamana and initiates the worship with introductory prayers like Bhuh punaatu, Bhuvah punaatu, Swah unaatu, Bhurbhuvaswah punaatu /followed by Apavitrah Pavitrovaa Sarvaavasthaangato piva  Yassmaret Pundarikaaksham sa Baahyaantarassuchih/ and be seated with Vishnu Smarana. Aachamana again and Pranayama, ‘Mamopaatta------Sankalpa’ and Gayatri’s Aavahana: Gayatrim Tryaksharaam Balaam Saaksha Sutra kamandalum, Rakta Vastraam Chaturvaktraam Hamsa vaahana samsthitaam/ Brahmaaneem Brahma Daivatyaam Brahma loka Nivaasinim, Aavaahayaamyaham Devimaayantim Surya Mandalaat/ Aagaccha varadey Devi Tryaksharey Brahma vaadini, Gayatri chhandasaam Maata Brahma yoney Namostutey/ ( My sincere Invocations to You  Devi! the Three-Lettered Ga-Ya-Tri, Aksha Sutrini, Kamandala Yukta, Rakta Vastra Dhaarini, Chaturmukhi, Hamasa Vaahini, Brahma Deva Sahita, Brahma loka Nivasini, Surya Mandala Sthita, Bramani Gayatri!My Aavahana to you Brahma Vaadini,Veda Maata, Brahma yoni, Varadaayani, Tryakshara Gayatri Devi, my prayers to you Devi!). After Aavahana, Maarjana and Aghamarshana-or two Marjanas- are performed with the three Ruchaas of  ‘Apohishtha’, and ‘Suryascha’, and leave water on Earth from the left side with the two Mantras viz. Om Sumitrayaana  and Durmitrayaa  as the Rishi of these is Prajapati, Jala is Devata, Yajuh is Chhanda. The Mantra states: Om Sumitrayaana Aapa Auoshadhayah Santu ---Durmantraayastasmai Santu or Yosmaandweshti yam cha vayam dishma/ On completion of this, recite theThree Ruchaas viz  Rutam cha etc. or Drupadaadi Rucha Traya  for performing Aghamarshana.  Both in the Praatah and Saayam Sandhyas three Arghyas are required to be offered but in Madhyaahnika Sandhya one Arghya is offered. Now about Upastthaana. Udhvayamudutyamiti dwayoh Praskanva Rishih Suryonunushthup Gayatrou, Chhandasi; Chitram Devaanaam, Angirasa Kutsah, Suryah Trishthup Chhandah, tatchakshurtdhvangaadharvanah Suryahpura Ushnik, Upasthaaney/ (To both the Udvayam and Udyutyam the respective Mantras respectively are as follows: Praskanva is Rishi-Surya is Devata-Anushthup as Gayatri Chhanda and Chitram as Devaanaas; Angirasa, Kutsa as Rishis-Surya as Devataa-Trishtup as Chhanda. Besides  to Tatchakshu Mantra, Dadhyaarnava is Rishi, Surya is Devata, Pura Ushnik is Chhanda.Then four Mantras are recited in a row viz. Om Udvayam Tamasah, Om Udyutyam Jaatah, Om Chitram Devaanaam and Om Tad- chakshu Deva hitam along with the Rishis-Devatas and Chhandasaas; while doing so, the Karta raises his hands above the shoulders as a mark of veneration and also announcing one’s own ‘Shaakha’ etc. The Recitals would follow Paranayama and Anga-Mudra Nyaasaas and Tarpanaas. Moola Mantra should be recited later viz.  Om Tejosi Shukramasi Mritamasi Dhaamanaamaasi Priyam Devaanaa manaadhrushtham Deva yajanamasi Parojasa iti/ Vimalah Paramaatmaanushthup Gayatrupasthaa—Om Gayatrasyekapadi Dwipadi Tripadi Chatushpadyasi na hi padyasy Namastey Tureeyaaya Darshataaya Padaaya arorajaseysaavadom, Tato Gayatri Japaantah puravat/To this Moola Mantra Parameshthi is Rishi, Praja-Pati is Devata and Yajur Veda is Chhanda. To Gayar -tekapadi Mantra, the Rishi is Vimala, Paramatma is the Devata and Anushthupis Chhanda. All  these Mantras are significant in the context of Gayatri Upasthaana. Later on Gayatri Japa be done as stated in the earlier sections. In fact, if a person has the ability to perform  more, he might as well execute ‘Vibhranda’ including Anuvaaka, Purusha Sukta, Shiva Sankalpa and Mandala Brahmana. Any how, the Sandhya Vandana Prakriya is accomplished after Disha Vandana, and Visarjana before reciting Uttamey Shikharey and Devaagaatu Vidogaatu Mantras/ Upasangraha of the Sandhya Puja ends up after ‘Bhu Pradakshina’ and ‘Saanga Pranaama’. This is the Version of ‘Kaatyayana Sandhya’.

Sandhya Phala: Those who perform Sandhyopaasana would  no doubt thrash heaps of sins done currentlyor on the previous births and pave way to Brahma Loka, but those who neglect this fundamental duty would disqualify to reap fruits of various other tasks of propitiousness like Vratas, Tirtha Yatras and so on. In case the prescribed timings of the Tri Sandhyas are over-crossed then the Prayaschittais to offer excess Arghya Pradaanaas by way of extending the day’s Sandhya till the evening. If no Sandhya were observed in a full day, then the Prayaschitta is to perform Upavasaas  in addition to Gayarti Japa one  thousand and eight times minmum. In the case of inability to do so then extra number of Gayatri Japa be performed in  instalments in addition to compensating Upavasaas. Consistent failure of the Upasana would demand  Kruccha Vrataas.






Om Tat Sat

(Continued)

(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)

2 comments:

nadi chikitsa said...

Nadi chikitsa is also one of the best centers in India to learn nadi pariksha.

Rishi Vatika said...

learned exposition for all
Rishi Vatika

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