Essence
Of
Dharma
Sindhu
SHRAADDHA PRAKARANA (Part
2)
Nandi Shraaddha Prayoga: As already referred to in the previous pages,
Naandi Shraddha Prayoga is performed in various Karyas ranging from Jaata
Karma, Upanayana and so on. In Upanayana, this is done on the previous day
itself while in Swalpa Karyas like Jaata Karma this is done on the same day.
The Sankalpa for this after detailing Desha-Kaalaas states: Satya vasu
Sanjnikaa Vishwa Devaah Naandi Mukhaah Matru Pitaamahi Papitaamahyo Naandi
Mukhyaha Pitru PitamahaPrapitaamahaa Naandi Mukhaa MaataamahaMaatuh Naandi
Mukhaa Etaanuddishya paarvana vidhaanena sapinda Naandi shraddham karishye/ At
the Arghya kaala, nine paatras are arranged, place two darbhas in each, recall
the previous Mantra stating Usham tastwaa,keep Yavasin the Paatras,
perform Aavahana by turns with the Mantra: Amuka Vishwey Devaah
preeyantaam/--Naandi mukhaa Maatara Idam vorghya, provide Gandha twice,
address the Devas with swaahaa hravyam na mama,keep Annadaana at the
Deva Sthaana and keep two each Pindas totalling eighteen to the Pitrus by
way of Pinda daana with the Mantra : Naandi mukhaabhyo Maatrubhya swaha,
Nandi Mukabhyah Pitaamahi Swaahaa/ This would be followed by Anumantras
also. Thus Sarva Pitru Karmaas are required to be performed in Savyopaneeta
position only as a Deva Dharma itself.This conludes the Shraaddha Prakarana.
Ashoucha Nirnaya: Garbha Naasha and Janana: Within four
months of ‘Garbha Naasha’ or abortion is called ‘Sraava’, within six
months it is called ‘Garbha Paata’ and thereafter the ‘Prashuti’; the Ashoucha
is determined accordingly. If the Sraava is within three months, the
mother, father and the progeny have ‘Asprushyata’/ Untouchability or
Ashuchi for three days; for four months then four days and so on, as Shuddhi is
accorded after Snaana. From seven months onward, the ‘Janana -ashoucha’ or birth
for all the Sapindas would be for ten days to Vipras, twelve days of
Kshatriyas, fifteen days for Vaishyas and one month for others. To the mother
of the new born, there should be ‘Karmaadhi- kaara’ or the eligibility to
perform ‘Karyas’ only after forthy days in respect of Vipra Strees. The father
of the child or the sapindas could however move about freely after Sachela
Snaana but would be eligible for performing Danaas, Pujas etc on the fifth,
sixth and tenth days. If a child is born in the Stree’s Pitru Griha, then her
parents, brothers, her uncle have to observe Janana-Ashoucha for a day but if
the delivery is in her father in law’s house then the stree’s parents
have no Ashoucha but her husband’s parents and brothers in law would
attract the Ashoucha for a day.If a child is still born, then there would be
no Janana /Mrita- Ashoucha, but if dead before the child’s navel-cut then
three days and after the cut then would be ten days of Janana Ashoucha but no
Mritaashoucha; the mother of the deal child too need not observe Mritaashoucha.
Mritaaashoucha Nirnaya: Those who have this Ashoucha, they should neither be
touched nor possess Karmaadhikaara. The child’s death during the the
first ten days and Namakarana, then the parents only need to observe three days
of Asuchi for three nights provided the child is a boy but otherwise for
one day in the case of a girl child. In both the cases of a boy or a
girl, the dead child be buried upto Nama Karana. There after upto chooda karma
or three years, the dead child has to be either buried or burnt. If a boy is dead
before naama karana and the sprouting of teeth then the Sapindas should observe
one day’s Mritaashoucha but the parents must observe for three nights. In the
case of a girl, the Mritaashoucha would be for one day. As the Nama karana is
to be performed on the twelfth day and Dantotpatti by three months, the death
of a child upto the sixth month attracts Mritaashoucha for one day. From the
seventh month to three years, the parents should observe three nights of
Ashuchi while Sapindas for one night in respect of a male child; but for a girl
child the rule is the same as in the case of parents but to Sapindaas the
Shuddhi is snaana. From three years up to Upanayana in the case of a Putra or
upto Vivaha in the case of a Putri, the Mritaashoucha would be for Tri Dinas.
After Chooda Karma or upto the completion of three years, Pinda Daana on Bhumi
is required. Death before Dantotpatthi then there should be Dugdha Daana to
Samvayaska Sishus. Death upto three years or Choulaanta Samskaara, the daana
prescribed is Payasa daana and upto Upanayana Bhojana Daana. In the case of the
death of females and Brahmanetaraas from three to sixteen years, the
Mritaashoucha is for one day to Tripurusha Sapindaas but to the parents three
days. If a girl is dead after Vivaha Vaagdaana but before Vivaha, then the
Mritaashoucha it would be for three days to Pitru-Bhartru Sapindaas. As regards
‘Atikranataashoucha’, or Deshantara-Kaalaantara Maranas or deaths at
outside places and timings such as of Anupaneeta boy whose Gayatri Upadesha has
not been done or a Kanya whose Vivaha has not been performed of one’s own
parents, there would be Dasaahaashoucha or Ashuchi for ten days followed
by immediate snaana. Upanayanaantahara marana attracts Dashaaha for Sapindaas.
In case a married daughter dies in the Parents’ house, then the parents and her
brothers should observe Triratraas of Ashoucha. To the married daughter the
death of a parent attracts Ashuchi for Three Nights if known within ten days or
later ‘Pakshini’ ie. a day and half. Deaths of Upaveeta Bhraata/brother or
Vivahita Bhagini or sister attact Triraatra Ashoucha. Deaths of married sisters
require snaanaas. Vivahita Kanyas require snaana at the deaths of paternal
grand father or paternal uncle.If mother’s brother dies or sister’s son/
daughter dies, then Pakshini is observed. If maternal grand father dies, the
Douhitras should observe Ashoucha for three nights.But maternal grand mother’s
death be observed by the douhitras by Pakshini. But anupaneeya douhitras should
observe pakshini only. Son in law at the death of his parents in law should
obeserve three nights if the death has taken place before him otherwise one
night only. Son in law’s death to parents- in- law warrants one night and
snana. But his death in their own house should be observed by the parents
in law with Tri Raatras. Death of Syalaka or wife’s
brother attracts onbe day’s Ashoucha but if his is Anupaneeta then only
snaana. Snaana at the death of Syalaka Putra. Loss of wife’s sister too gives
one day’s Ashuchi. Death of mother’s sister involves pakshini. Loss of paternal
aunt calls for pakshini for the children-both sons and daughters-of father.
Paternal aunt would however get Shuddhi by snaana by the progeny of her
brother.If either paternal aunt or mother’s sister dies in Swagriha then the
progeny should observe three days of Ashoucha. Among the Bandhu Traya ie. Atma
Bandhu Traya, Matru Bandhu Traya, Pitru Bandhu Traya totalling nine the minimum
Ashoucha is Pakshini in respect of Upaneeta and one day for Anupaneeta.The Atma
Bandhus are the sons of Paternal aunt, mother’s younger sister’s sons, and the
sons of maternal uncle; Pitru Bandhus are father’s aunt, father’s mother’s
yunger sister, and father’s maternal uncle’and mother’s paternal aunt,
grand mother’s younger sister and mother’s maternal uncle and their sons. In
the case of Dutta Putra’s death, the Janakapalaka parents should observe
Tri-Ratraas and vice versa, but the Palaka Matru-Pitas should ‘dashaaha’.
Achaarya’s death demands Tri Ratras but if out of town only pakshini; Acharya
is defined as he who conducted Upanayana and Vedadhyayana; it is he who teaches
the ‘nirvahana’or the conduct of Smarta Karmas.Acharya’s Patni-Putra
mrithyu,also demands one day’s Ashuchi. In reverse too, the death of a Sishya calls
for Tri Ratras and so on.Sahadhyaayis death requires pakshini. A Sanyasi’s
death requires snaanantara Shuddhi. Death of a household cow requires
‘Grihaasoucha’ till the body is cleared followed by Griha Suddhi. A house hold
dog of a Vipra entails ten days of Ashoucha. Jaati Bhrashta mrityu’ demands two
months of Ashuchi to the house.‘Shastra ghata Mrityu’in battles involves only
Snana without ‘Antya Kriyas’ excepting on Dashaaha Karma. [As an
Over-view, Ashoucha for Three Days should be observed for the deaths
of Mother’s father-mother-sisters-brothers; daughter or her sons; Father’s
sisters, parents in law, own sisters, sister’s husband / son; Pakshini for
daughter-in-law, daughters in laws of maternal uncles/ sisters/ their progeny;
daughters of father’s sisters; daughters of sons/ sisters/ brothers; daughters
of paternal uncle, daughters of daughter and daughters of maternal uncle.
Married women have to observe Pakshini in the deaths of mother’s father
or mother, maternal uncle / wife/ son / daughter, mother’s sister or son or
daughter; father’s brother/ son/ daughter; own sister / son / daughter; own
brother/ son / daughter; daughter’s daughter; father’s father; father’s mother;
uncle’s wife, brother’s wife, sister’s daughter in law etc. In all these cases,
the principle of reciprocity be observed].
Krantaashoucha or Lapsed Ashoucha: Krantaashoucha denotes the
death of person in a distant Land and the Impuriy ascribed to it. There
is no Jananashoucha in this case and a father would get Shuddhi on the news of
a birh. But there are regulations governing deaths of Krantaashoucha. The
deaths of parents to a distant son involves ‘Purnaaha’ or fullfledged twelve
days followed by Antya Kriyas. So is the case of wife and husband. A married
daughter needs to observe Pitru Marana for three days during the Dashaaha on
learning of the news, but beyond that period, pakshini is to be observed
. In the case of paternal uncle, news after ten days upto three months then
observance of Ashoucha for three days; upto six months then Pakshini;
upto a year one day and after a year then only a bath for Shuddhi . To a
mother’s brother or maternal uncle as in the case of Anya Gotreeyas, the
Ashouchi is for a pakshini. To Samanodakaas, news of death before ten days would
involve three nights of Ashoucha, but upto one year threafter it would be
one day and beyond one year only snaana for Shuddhi. In fact much depends of
the time of receiving the news of deaths in the case of Deshantara and
Kaalaantara conditions and decisions taken as per the normal code detailed
above. Pancha Bheda-Ashoucha: Sa Panchaghaa: Kartrutah, Karmatah,
Dravyatah, Mritadoshatah, Vighaanatah / ( The five kinds of
Ashouchas are on account of Kartru Bheda, Karma Bheda, Dravya Bheda, and
Vidhana Bheda. ‘Kartru Bhedaashouchaas’ are related to Sanyasis and
Brahmacharis; Sanyasis are immune from Ashoucha in reference to the births and
deaths of anybody excepting however only the Parents. As regards Brahmachaaris
they have to observe Ashoucha respect of the deaths of Parents as also of
sapindas, as they not only participate in treating the dead bodies of the
Parents but in the Antya Kriyas also. Now in the case of Karma Bheda, Kings who
are involved in various administrative tasks like punishments to wrong
doers including even deaths have no Ashoucha; those performing Shanti Karyas to
offset fears from Kings or from illnesses have no ashoucha; to a Vaidya
who examines the body parts of a patient to check diseases has no Ashoucha;
those Brahmanas who perform Naandi Shraddha for tasks like Devata Pratishtha,
Upanayana or Vivaha have no Ashuchi; and Grahana nimitta or Sankrantaadi
Shraddha Karmas including Daanas do not attract Ashoucha. Dravya Bheda due to
Kraya Vikraya like buying a host of material ranging from flowers and fruits,
food materials, clothes etc.from a person with Ashoucha would not invite
Asouchya. Instances of Vidhana Bhedas are plenty as they could be Sparsha
Dosha, Mrita Dosha and so on. In respect of the last two doshas which are the worst,
several prayaschittthas are prescribed to atone the Asuchis from Para Stree
gamana, Maha Paataka Karana, Shava Sparshana, Preta Karya Karana etc. and
such prayaschittas include Chandrayana Vratas, Krucchra Vratas,
Go-Bhu-Dravya-Vastu Danaas etc.
Antya Karma Prakarana: Narayana Bali: Before initiating
a gist of Antya Karmas, Dharma Sindhu describes Narayana Bali which is stated
to follow forced and cruel deaths like in water, fire, falls from heights,
suicides , attacks by wild animals or by snake bites. To offset the evil
effects of such unnatural deaths, Prayaschittha Daanaas and Narayana Balis are
performed with the Sankalpa: Amuka Gotraamuka Sharmanomuka durmarana
doshanaa shaardhamourdhvadaihika sampradantwa yogataa sidhyartham cha Naraayana
Balim Karishye/ After installing two Kalashas and the Pratimas of Vishnu
and Vaivaswata, performing Aavahana by Purusha Sukta, Yamaaya Soma Mantra and
Puja with Shodashopacharas, invoking the Preta in the Swarupa of
Dakshinaagra Darbhas with the Mantra Sumdhamtaam Vishu Rupyamuka Pretah and
offering water at ten sthaanas, placing ten Anna Pindas soaked with Madhu-
Ghrita-Tilas and offering them with the Mantra: Amuka Gotraamuka
Sharman Preta Vishnu Devataayantey pindah in prachhenaaveeti position of
Yagnopaveeta. Then the Vipra or the Karta would give Tilaanjali to the Preta
Swarupa darbha stating: Amuka gotraayamuka Sharmaney Vishnu rupiney
Pretaayaayam Tilatoyaanjali/ Then Brahmanas would have to assure : Anena
Narayana bali karmana Bhagavan Vishnuramukam pretam Shuddhamapaapamarham
karotu/ In the case of Sarpa Marana, the Karta has to observe Upavasa on
each Shukla Panchamis for twelve months, prepare five-hood Sarpas with rice or
wheat flour named Ananta Vasuki, Shankha, Padma, Kambala, Ashwatara, Dhritaraashtra,
Shankhapaala, Kaaliya, Takshaka and Kapila; worship them with the Mantra: Namo
astu Sarpebhyaha with three Aajyaahutis in Agni, give Paayasa as Naivedya,
provide Brahmana bhojana, give a Suvarna Naaga and a Pratyaksha Dhenu as Daana
and finally perform Narayana Bali; this is the ‘Sarpahata Prayaschitta Vrata’.
Palaasha Vidhi Dahana: In the case of death at a far off place and only the
‘Asthikaas’ were made available, the Asthikas are to be first washed with
Pancha Gavya; if even Asthikas are not available a ‘Preta’ or dead body needs
to be improvised by spreading three hundred sixty darbhas over a
‘Krishnaajina’or the skin of a deer by arranging from the Southern direction
with forty darbhas at the ‘Shira Sthaana’, ten at Kantha Sthaana, fifty eacha
at ‘Baahu Sthaana’, ten each as fingers, twenty at the Hridaya, thirty at the
belly, four at Sishna, four at the ‘Andaas’, fifty each as thighs, hundred
asknees down to feet, and thirty as the fingers of the feet. Then by washing
with Panchagavyaas and Panchaamritas, the body is to be seemingly revived with
Prana Pratishtha with the Mantra: Punarno Asu, Asuneetey or with the
Suktaas Yatteyam—Shukramasi—Aksheebhya, touch the body, perform
Snaana, apply chandana, cover with Vastra, provide Yagnopaveeta, touch with Idamchaana
and Syopaasa Dhyaana and formally execute Daahaadika. The Karta should
then observe Dashaahna- Ashoucha. In the event of Ateeta- Pratyaksha Preta
Samskaara: there is no need of ascertaining the suitable day but during
the Asoucha days a day be selected for the Samskaara after the tenth day,
failing which at the Annual or there after preferably in the Uttaraayana,
excepting Krishna Paksha-Nandaa Tithis of Pratipada,Shashthi and Ekadashis;
Trayodashi and Chaturdashi-dina kshayaas and not on Tuesdays. Also
specified Nakshatras are to be forbidden.
Pitraadi Mrita kaala Daana Vidhis: The sons have the duty of
anticipating the nearness of death of the old parents and make them perform
Moksha dhenu daanaas or even Dasha Daanaas if possible. Gavaa mangeshu
tishtthanti is the Go daana Mantra; Sarva Bhutaashrayaa
Bhumirvaraahena samuddhrutaa, Ananta Sasya phala daata tasshgaantim
prayacchamey/ is the Bhu Daana Mantra; Maharshey Gotra sambhutah
Kaashyapasya tilaasmrutaah, Tasmaadeshaam pradaanena mama paapam vyapohatu/ is
the Tila Daana Mantra; Hiranya garbha garbhastam/ is the Hiranya daana
Mantra; Kaama dhenu shusam bhutam Sarva Kratishu samsthitam,
Devaanaamaajyamaahaara manasshhaantim
prayacchamey/ is the Aajya daana mantra; Sharanam Sarva likaanaam lajjaaya
-arakshanam param, Suvesha dhaari vastratwamatasshaantim prayacchamey/ is
the Vastra Daana Mantra; Sarva Devamayam Dhanyam Sarvotpatti karam mahat,
Praaninaam jeevanopaaya matasshaantam prayacchamey/is the Dhanya Daana
Mantra; Tadaarasaanaam pravarassadaiveykshu rasomatah, Mamtasmaatparaam
Lakshmim dadaswa guda sarvadaa/ is the Guda/ Jaggery daana Mantra; Preetiryatah
Pitrunaam cha Vishnu Shankarayossadaa, Shiva netrorbhavam rupyamata -sshaantam
prayacchamey/ is the Rajata daana Mantra; Yasmaadannarasaa
ssarveynotkrushtaa Lavanam vinaa, Shambhoh Preetikaram nitya matasshaantim
prayacchamey/ is the Lavana Daana Mantra. It is stated clearly that even
without performing Praayaschittas, a dying person recites or even thinks of
Shiva-Vishnu Naamaas would achieve total purging of sins and Moksha: Yasyaavataara
Gunakarma vidambanaani Naamaaniye sugamey vivashaa grunanti, Teynaika
janmasha malam sahasaiva hitvaasam yaantyapaavrutamrutam tamajam prapadye/ (
Those who are at the edge of death remember Bhagavan’s Avataara Guna
Karmas and die in that ecstasy would terminate the sins of all the previous
births and take refuge in that Unknown!) Further a son who enables his parents
facing death to perform Daanas would secure Gaya Shraddha Phala and over hundred
Ashwamedha Yagna Phalaas! Mumurshum Pitaram Putro yadi daanam
pradaapayet, Tadvishitam Gayaa Sraaddhaa dashwamedha shataadapi/ In
addition to the Danaas aforementioned, at the extreme brink of death the
following Daanas are of immense value: Taani Tilapatra Daanam, Runa Dhenu
Moksha Dhenu Paapa Dhenu Vaitarani Dhenutkraanti Dhenu daanaani/ (These
Daanas are Tila Paatraadi Dana, Runa Dhenu, Moksha Dhenu, PaapaDhenu, Vaitarani
Dhenu, and Utkranti Dhenu).The Sankalpas and brief procedure of Daana to Vipras
are as follows: Tila Patra Daana: Sankalpa:-Mama Janma prabhruti maranaanta
krita naanaa vidha pranaashaartham Tila Paatra Daanam karishye/Hasta jala to
Vipra:-Mama Janma Prabhruti maranaanta krita paapapranaashaartha midam Tila
Paatram Sasuvarna dakshinam Amuka Sharmaney tubhyam sampradadey, Tilaah
Punyaaha Pavitraascha Tilaassarva Karaasmrutaah, Shuklavaa yadi vaa
Krishnaa Rushi gotra Samudbhavaah, Yaanikaanicha paapaani Brahma hatyaa
samaanicha, Tila paatra pradaanena mama Paapam vyapohatu namama/Runa Dhenu
Daana Mantra:Ihikaamushmikam yaccha Sapta janmaarjitam runam, Tatsarvam shuddhi
maayaatu Gaamekaadadato mama/ Moksha Dhenu Daana Mantra: Moksham dehi
Hrishikesha Moksham dehi Janaardana,Moksham Dhenu pradaanerna Mukundah
preeyataam mama/ Paapa Dhenu Daana Mantra: Aajanmopaarjitam
paapam Mano vaakkaaya -karmabhih, Tatsarvam naasha maayaatu Go pradaanena
Keshava/ Vaitarani Daana: Sankalpa: Amukasya mama Yama dwaara sthita
Vaitaranyaakhya Nadyuttaranaartham Go daanam karishye/ Vipra
Pujaanantara-Hasta jala Pradaana- Goprokshana Jala-Vipra daana Mantras
respectively are: Shivaa Aaapassantu Sowmanasya mastu Akshataam
chaarishtamchaastu yacchreyadasu yatpaapam tatpratihatamastu; Dhenukatvam
pratikshaswa yamadwaarey Mahaa Pathey , Uttiteershuraham Devi Vaitarinyai
namostutey; Vishnurupa Dwija sreshtha Bhudeva Dwijapaavana, Tartum Vaitarani
-metaam Krisnangaam pradadaamyaham;Vaitarani sanraatanaarthamimaangaam
Krishna Vastra rakta kulyaadyalankrutaam Yathyaa shakti
dakshinaayutaam tubhyamaham sampradadey/ Yamadwaara pathey ghorey
ghoraavaitarani Nadi, Taantartu Kaamo yacchaami Krishnaam Vaitaranim tu gaam na
mama/ Utkraanti Dhenu Daana: Amukasya sukhena praanotkramana
pratibandhaka Sakala paapa kshaya dwaaraa sukhena praanotkramanaaya
yathaashaktyalamkritaa mimaamutkraanti dhenum Rudra Daivatyaamamu Sharmaney
tubhyam sampradadey Gavaamangeshu tishthanti na mama/ This is how the
Putra provides Daanas.
Anthya Kriyaas: After the death, the Son has to secure the ‘Antya
Karmaadhikaara’ or the eligibility to perform the Last Rites by way of
observing Tri Krucchhaas and all the Kartas should go in for ‘Mundana’ which is
a must in respect of the death of parents, paternal uncles and elder
brothers. However the main Karta who would be pioneering the Preta Karmaas should
not have Mundana, but some opine that he has the option. The wife of the
departed Soul is required to perform Mundana either on the first ot the tenth
day of the death. Kumbhey Salilamaadaaya Pancha -gavyam tathaivacha,
Sumantrairabhimantraapastena Samsnaapyadaahayet/ Various kinds of
Prayaschittas are prescribed in the context of Shava Sparsha: If the dead body
has Mutra-Pureeshas, or if dead on a cot, at a far off place, or in a flight,
in a prison, if touched by a washerman, or in a state of Ashoucha, in an
accident, a battle, in a hospital with illness and on. The body has to
face Dakishna Disha on a Gomaya Bhumi on darbhas, with Chandana Tilakas as
Stotras, Bhagavad Gita and Punya Suktas are read out or recited; Amrutatwa
praapyartham Punya Sukta Stotraadeenaam paatham shravanam vaa karishye/ In
case there is Gruhyagni or Shroutaagni, the prescriptions of death in the
day or in the night become relevant as these are bound by distinct regulations.
Ahead of the Preta, the Agni created at the house as a part of the
‘Pretaadhaana’ process, should be carried by some body preferably the Karta as
the Sapindas in the order of seniority walk along / behind the body. The hair
and nails of the Preta are to be removed, the final Snaana be performed and
applied with chandana pushpas before burning. The Preta should be burnt in
naked condition without Vastra which should be given away or left in the
Smashaana. Relevant Mantras are recited to relieve the ‘Preta daaha’ or
to quench the thirst of the Preta and at the ‘Daahaanta’ karma, the Karta would
perform ‘Ghata Sphotaka Karma’ or the breaking of the Ghata carried
earlier and the Karta would light up the funeral pyre. Following the ‘Mrita
Dehaahuti’ the close relatives who are of Sagotra-Sapinda description would
make a Pradaksina of the Agni that consumed the body and take Snaanas
reciting the Mantra : Apanasho shucha dagdhaa . Then they would
offer Tilaajalis to the ‘Paashaana’ or ‘Shila’ with the Mantra: Amuka
Gotra---Naamaa Pretastrupyatu/ The women folk need not recite the
Mantra while takling bath. Udaka daana is optional for father in law,
maternal uncle, nephews and even friends even belonging to the Community.
But Brahmacharis are forbidden excepting in the case of parents, grand fathers
or Acharyas. The Udaka daana has to be done in Eka Vastra and in Apasavya
condition. After the Udaka Daana, the concerned persons should take bath again,
drench out water from their Vastras, eat neem leaves , perform Achamana, touch
and view pure water or Lamp or Gomaya, view the picture of Bhagavan, press the
stone at the Dwara and then enter the house in a line with the youngers in the
lead. On that day, every body is to be on Upavasa in deference of the departed
soul. If some body however is unable to overcome the hunger, then he or she
might search for a neighbour’s house and try to secure some Havishaanna
and be contented with it. In fact during the Ashoucha period the Bhojana has to
be without salt, sugar, oil, ghee, milk, and Taamboola. There should be no consumption
of Kshaara Padardhaas; Tila mudgaadritey shoumbyam sasye Godhumako dravou,
Dhanyaakam Deva dhaanyancha shami dhaanyam ta daiva cha/ Swinna dhaanyam tathaa
panyam moolam khaaragana smritah/ (Tila, moong, shambi dhaanya, sasya with
godhuma, dhaniya,yava, shami dhanya, mula etc). Using mirrors, Stree prasanga,
dyuta, laughing, crying, loud talk, high seats, are forbidden too. Every body
should sleep separately on mats without beds excepting children, aged and
patients. ‘Asthi Sanchayana’ or collection of the bones of the body be
done on the first, second, third, fourth,seventh or ninth day as per the family
custom, but excepting on the Karta’s janma nakshatra avoiding Sunday,
Tuesday and Saturday. Asthika Sanchayana: should be done only at the time of
Palaasha Daaha or at the time of immersion of Asthis in rivers or Seas.
Alternatively, the Asthis be buried deep in forests under trees. The Asthis
should not come into contact by dogs, pigs or low class persons and if so
touched then they should be washed in Pancha Gavya, Saalagrama tirtha or Tulasi
Tirtha. Ashoucha Kaala Vidhis: In the Ashoucha Period, Sagotras should
have bhojana together that too only in the day time in earthen plates or leaves
but not in metal plates. During the Daaha Dinas or in the ten days, the
Kartahas to give away pindas without Mantras. If for any reason during the
Daashaaha like illness or wife’s menses period, he might depute Sagotras but to
the extent possible, the Ekaadasha Karmas must preferably done by the Karta
himself. In the Pindas, the main ingredient should be cooked rice mixed with
Tilas, permissible vegetables and fruits. In the Preta Shraaddha, the words of
Pitra / or Matra as the case that may be as also of Swadha must be heard often
and then only the Gotra naamas of the departed soul. During the
Gandha-Dhupa-Deepa daanaas, no Mantras be involved. During the ‘Tryaaha
Ashoucha’ or the first three days, one Pinda be only given to the Pretaatma on
the first day, four on the Second day and five on the Third day. But there
would be Dashaaha-Ashoucha in all and on these days, and during these days, the
Preta Sharira formation would be as follows: the first pinda provides head, the
second pinda gives eyes, nose and ears; the third pinda gives the neck, hands,
shoulders and chest; the fourth the navel, linga and guhya; the fifth gives
knees, ankles and feet; the sixth pinda imparts the Marmaavayas; the seventh
the Naadis / nervous system; the eighth pinda provides teeth and body hairs;
the ninth bestows veerya and the tenth pinda one grants ‘Purnatwa’ or the
completion of the Preta deha which secures Tripti or Satisfaction. On all the
ten days, the Preta should be provided with Snaana and Daaha or quench of
thirst with the relevant Mantras viz. Pretaatra Snaahi addessed to Jala-Akashaas
and milk with Pretotra piba to be deposied in an earthen vessel.
During all these ten day-nights there should be provision of ‘Akhanda
Jyoti’ in an earthen plate with lasting supply of oil and vicks: Tatah
pretopakritaye Dasha raatramakhanditam, Kuryaatpradeepakam thailey vaari
paatram cha maartikam/ Bhojyaadbhojana kaaletu bhaktamushtincha nitvapet, Naama
gotrena sambudhya dharitryam Pitru Yagnavat/ Bhulikaatpretalokam tu gantum
Shraaddham samaacharet, Tatpaa -dheyam hi bhavati mritasya Manujasyacha/(
There should be an Akhanda Deepa and a constant Jala dhaaraa from pinholed pot
full of water on all the ‘Dashaaha Dina Raatraas’. At the Bhojana Kaala,
a Pinda be provided to the Preta by addressing it by the Naama Gotraas. It is
also considered essential to place at the ‘Mrita Sthaana’ some cash to
defray the travel expenses as the Pretaatma travels from Bhu loka to Para Loka!) Antya Dainandina Shraaddha Vidhi : The Karta
is required to execute ‘Nava Shraddhaas’ on the first, third, fifth, seventh,
ninth and eleventh days.These Nava Shraddhas are prescribed by Rigvedis as also
Apastamba Shutraites. It is stated that within the ten day period Nava
Shraddhas be performed and Nava mishra shraddha be done in the year long
period. Akrutwaatu Navashraaddham Pretatvaa- nnaiva muchyatey, Nava
Shraaddhgam Tri Pakshamcha shaanmaasika Maasikaanicha/ Nakaroti Suto yastu
tasyaadhaha Pitarogataah/ (Pretatwaa would not be liberated if Nava
Shraddhas are not performed by Putras and what would be worse if besides
Nava Shraaddha, the Tripakshika and Shaanmaasikaare not done, then the
Pitraadis would definitely go down to ‘Adhogati’or the lower abodes.). Now the
‘Preta Shraddha Vidhi’Mantra states: Arghya heenam dhupam cha
Gandhamaalya vivarjitam, NavaShraaddha mamantrasyaadavanejana varjitam/
Aashodwigunaa Darbhaa Japaasheeh Swasti Vaachanam, Pitru shabdasswa
sambandhassharma
Shabdastathaivacha/PaatraalambhovagaahaschaUlmukollekanaadikam,Truptiprashnaschavikirassesha
prashnastathaiva cha/Pradakshinaa Visargascha Seemaanta gamanam tathaa,
Ashtaadasha Padaarthaamscha Pretasshraaddhey Vivarja- yet/ (In Nava
Shraaddhas, the following Karyas are forbidden viz. Arghya, Dhupa, Gandha
and Maalaas. In Preta Shraaddha the following are also forbidden viz.
Ashirvaada, Dwi Kushas, Japa, Swasti Vaachana, Pitru Shabda, Swayam Shabda,
Sharma Shabda, Paatraalambana, Dwijaangushtha Nivedana,Ulmukha or burnt wood,
Ullukha Lekhana, Tripti Prashna, Vikira or scattering, Sesha Prashna,
Pradakshina, Visarjana and Seemaanata-Anusarama or polite way of sending
off.) Also, in the Tilosi Mantra the Shabda of Swadhaanamah should
be avoided but by mentally imagining of the Preta Shabda tilas be just
kept in silence. Similarly, Arghya be also simply provided . While Rigvedis
take the name of the Preta and perform Paani homa with the Mantra: Amushmai
Swaahaa, other Shaakheeyas leave one Pinda thinking in mind but not
uttering the Ninayana Mantra; the Pinda is merely left saying Abhiramyataam
and do the Visarjana. In other words, Nava Shraaddha is Mantraheena. Now,
in Ekoddhishta Shraddha the Paatrais required to be kept open since placing
thePatra upside down is done only in Parvana Shraaddha; Darbhas be kept in the
Paatra. On the tenth day Mundana is required to be done especially in respect
of parents and Acharya. In the case of the death of husband, mundana is
prescribed to the wife on the tenth day. To all the Putras mundana is done on
the first and tenth day but this depends on the tradition. In case the death
occurred in the night then munadana is stated to be due at the Deha Dahana
itself. On the tenth day: Dashamehani Purva Vastra Shuddhim Griha Shuddhim
cha krutwaa Goura sarshapa tilakalena sashirah snaanam krutwaa Nava Vastrey
paridhaaya parihita vastraani Preta vastraani chaantya -jebhya
Aashriteybhyascha datwaa Suvarnaadeeni Mangala vastuni sprushtwaa Griham
pravishewt/ (On the tenth day, there should be the discarding
of the earlier vastras and performing of Shuddhi of the house, and the karta(s)
should smear white sarasa/mustard powder on the body and take head bath,
adorn new clothes and after touching gold and other auspicious materials, enter
the home afresh). Asthika Samkshepana Vidhi: Having done the Asthi Sanchayana
as referred to above, the son or douhitra (daughter’s son) or the Karta’s
brother ie any body of the Maatru-Pitru Vamsa should carry the Asthis for
immersion in the Sacred Waters like Ganga; any one other than the Vamsheeyas
performing the immersion should do prayaschitta of Chandrayana Vrata. If done
properly, the Asthi Samkshepana would achieve Brahma Loka: Gangaa toyeshu
yasyaasthi kshipyatey Shubha karmanah, Natasya punaraavritti Brahma
lokaatsanaatanaat/ But the immersion should not take place on the evenings
of Thursdays and Fridays and in Adhika Maasaas. Dashaahaabhyantareyyasya
Gangaa thoyesthimajjati, Gangaayaam maranam yaadruktaa-drukphala mavaapnuyaat/ (
If during the Dashaaha or the Ten day period of death the Asthis of the dead
are immersed in Ganga, their Souls would surely accomplish Moksha). As regards
the Vidhi: The Place where the Asthis were kept originally should be cleaned up
with Gomaya Mutra with Gayatri Mantra followed by Pancha Snaanaas of Gandha
dwaaraa; Aapyaayasya; Didhikravrunney; Ghritam mimikshirey/ washing
respectively with Gomaya, Ksheera, Dadhi an Ghrita; and four Ruks commencing
with Upasarpa/ This would be followed by Asthi grahana Karma by the
viniyoga of Rishi Chhanda viz. Shankhah Pitarastrishthup Bhu praarthana
Khanana Mriduddharanaasthi grahaneshu kramena viniyogah/ Asthi Shuddhi is
then performed with Yetonvindra and three Ruks; Pancha Snaanas more
with Devasyatwaa with kushodakas; Manastokey with
Bhasma; Ashvakraantey Radha kraantey with Mritthika; Madhuvaataa with
Madhu; and Apohishtha with Shuddhodaka. After the Dasha Snaanaas as
above, next Karma would be Asthi Maarjana with the Mantraas: Ato deva and
Sapta Suktaas; Yetonvindra; Shuchivo; Natamam hona-Ashta Suktas;
Itivaa-Trayodasha Suktas; Swaadishtayaa- Dasa Sutras; Mamaagnevarchovihavey-
Nava Sutras; Kadrudraaya prachasey-Nava Sutraas/ As a part of ‘Asthi
kshepa’, there would be a Sapindeekarana, Parvana Vidhi, Hiranya Shraaddha;
Pinda Daana; Tila Tarpana; Pancha Gavya-Panchaamruta-Shoddhodaka Snaanaof the
Asthis; Pushpa-Patra Puja; Dwadasha Karshas with Chandana-Kumkuma-Karpura-
Kasturi-Swarna-Rajata- Mukta-Neelaadi; Ashtottara Shata Tilaajyaahutis;
Sankalpa of Amuka gotrasyaamuka Sharmano Brahma lokaadi Praaptayemuka
Trthey Kshipra kshepamaham karishye/; and finally uttering Namostu
Dharmaaya---Namo Preetostu perform the Asthi Kshipana followed by Surya
Darshana. Ekaadasha Dina Karya: After Griha Shuddhi and ‘Sachela Praatah
Snaana’, the Karta and Sapindaas would secure ‘Adhikaara’ or eligibility of
performing Sandhyaa Pancha Maha Yagnas and Darsha vaarshika Shraaddhaas.
However Naandi Shraadha cannot be executed by the Karta and Sapindas
unless Sapindeekarana is done to the ‘Chatushpurusha’ ie the four generations.
The next Karya would be Vrishotsarga or donation of a bull: Ekaadashaahey
Pretasya yasyanot –srudjyatey Vrishah, Pretatwam Susthiram tasya datthai
sshraaddha shatairapi/ ( If donation of a bull is not done preferably on
the eleventh day of a parent’s death, then even hundred Shraaddhas would not
yield the same effect!) Mahaikoddishta: Quite different from
Shodasha Shraaddhaas and distinct from‘Sarvaikoddishtaas’,
this is done with ‘Paaka’and if possible with a provision of bhojana to two
Vipras or of Agni Homa since the Vachana is: Brahmanam bhojayedaadye
hotavyamana- lethavaa/ In this case, the Vipra is provided
with a Mundana, Nakhaccheda, ‘Snaanaabhyanjana’;
Arghya-Padya-Aasana-Gandha-Pushpa-Vastras without Dhupa-Deepas without Mantras.
This kind of Ekoddhishta Shraaddha is devoid of Devas and as such only one
Brahmana is engaged. There should not be any of the Swadha Shabda, Nama Shabda
and Pitru Shabda. In this the Arghya Patra is imaginary and Abhishravana
too.The Karmaas are all performed with Praacheenaaveeti position , sinnce
Vishwa Deva Karya is not involved. Agnoukarana is optional. In that
case, in Paani Homa there should not be any bhakshana of the ‘Paaka’ but
should be consigned to Agni. There should be only one pinda. Thereafter, the
Karya ends up with Snaana as the Nava Shraaddha is without Mantra. Maasika
Prakarana: At the end of the month of the death of the Parent when
the apprehension of Ashoucha is long ended, the Prathama Shraaddha
becomes due as the Sapindeekarana of the Preta Swarupa would be the sole
objective in the mind of of the Karta and the initial step the Prathama Shraddha
is to be observed by treating Brahmanas to hearty Bhojanas and kindling the
Homaagni. However, depending on the determination at the Ekaadasha Dina
Karmas, the Karta resolves whether the ‘Apakarshana’ or lessening
and postponing the pace of Sapindikarana be done in the eventual monthly
Shraaddhas numbering as many as Sixteen in the Prathama Varsha. Thus the
intensity of the Prathama Maasika is decided on that decision. Teshaamekaadashaaha
eva karana pakshey tu Shodasha maasikaanaam Shodashaavrittaya nekam
mahaikodidushtamati Sapta Dashaa- Vrityaapatyaa dwiraavrutirbhaveydi
hetyukteyrasangatey/ Tathaa cha Sapindyadhikaaraarthaapa- krishyaanaam
maasikaanaam dwaadashey karana ‘Ekaadashaahey Mahaikoddhushtottaramati
kraantammaadya maasikam karishye’ iti Sankalpamaadya maasikamaatra mannenaamena
vaa Viprey Darbha vatou vaa pretamaavaahya kaaryam, na twaadyamaasikasyaagnou
homah; Punascha bhojayedwipamiti vishesha vachanaat/ Ityam cha
Mahaikoddhishtameka maadya maasikamityeko-ddishtasya dwiraavrittih spashtaiva/ (If
the intention at Ekaadashaa is to execute Sixteen Maasikaas, then sixteen
Aavrittis’ or slow downs be performed with an extra seventeenth one for
Ekoddishta ‘Aavritti’ or recurrences or repeats too. Thus the
Sankalpa at the Ekadashaha would be that after the Maha Ekoddhishta, I shall
perform Atikranta Adya Maasika. Then at the Adya Maasika, only Paakaanna
would be served to a Brahmana or a ‘Kusha Vatu’ or a Preta in the form of a
Kusha Vatu which would be invited by the ‘Aavaahana’. Thus there would neither
by an imagined Brahmana and need for Homa; since Brahmana Bhojana would be
repeated again and again). Some experts opine that a the Ekaadasha time itself,
a Sankalpa be made to perform the Prathama Maasa as also Prathama Vaarshika
while others feel that a Sanakalpa could be made that the Prathamaabdika would
be done after the Masika Shraddhas are completed one by one.In any case,
it is clear that after the Dwadhasaah sixteen Masikaas be performed viz.
Aadya Masika, Unmaasika, Tripaakshika, Triteeya Maasika,
Chatrutha-Panchama-Shashtha Maasikaas, Unshashtaa Maasika,
Saptama-Ashtama-Navama -Dashama- Ekadasha-Dwaadasha and Unaabdika). Rudra Gana
Shraaddha: On the Prathama Maasika itself, there should be Ekaadasha
Rudra Shraaddha to be performed by addressing Rudra Rupi Preta. The worship of
Rudra Deva is required to be done with Savyopaneeta while that of the Ekadasha
Preta Rupaas of Rudra Ganaas be addressed in Apasavya position. The Preta
Swarupa Rudra Ganaas are called Veerabhadra, Shambhu, Gireesha, Ajaikapaat,
Aahirdjyudhna, Pinaki, Aparaajita, Bhuvanaadheeshwara, Kapali, Upasthaanu and
Bhaga. If the Karta has the ability then he could commission eleven Brahmanas
to represent each of the Rudras or otherwise one Brahmana be engaged to deputise
in the place to be treated for normal Bhojana. In this Shraddha there would
neither Agnoukarana nor Pinda daana. Ashtaavasu Shraaddha: This is basically an
Ekaadashaaha Kaarya which is purely optional but provides ‘Sukha Gamana’ or
comfortable passage to the Preta on way to the Para Loka: Aasanopaanaha
cchatram Mudrikaacha Kamandaluhu, Yagnopaveetaajya Vastram bhojanaamchanna
bhaajanam/Dashakam padameytatsya –at padaanyevantrayodasha, Deyaanivaa Yathaa
shakti teynaasou preenito bhavet/ ( The Preta would be delighted at the
comfort provided by the daanaas of footwear, umbrella, ring, kamandalu, yagnopa
-veeta, Aajya or Ghee, Vastra, Bhojana and Anna Paatras.) Additionally,
fourteen Upadaanaas viz. a Kumbha or Pot with Anna or Cooked Rice, Paada
rakshas, water carrier, Chhatra, Clothing, walking stick and a Metallic Rod, a
Burnt wooden piece to light up the way, a Deepa, Tilas, Tamboola,
Chandana and a Flower garland would turn the Preta’s trans-world
journey worthwhile. If not already done at the Avasaana Kaala of the Jeeva by
the assistance of children and other family members, then the Vaitarani-Dhenu
Kraanti- Dhenu Moksha-Dhenvaadi daanaas, Go-Bhu-Tilaadi ‘Dasha Daanaas’and Tila
Paatra Daanas be done as thefinal opportunity. On this occasion, the other
Daanaas be also given away the the comfort of the Pretatma viz. Ashvam
Ratham Gajam Dhenum Mahishim Shibikaadikam, Daasi Ratnam Bhushanaadi Shayyaam
Chatram cha Chaamaram, Dadyaa-Vittaanu saarena pretattat sukham labhet/
Besides Shayaadi Daanaas, the Karta’s Deepa daana is stated to bestow
year-long contentment: Pratyaham Deepakodeyo Margetu vishamey Naraih,
Yaavatsamvatsaram vaapi Pretasya sukha lipasayaa/ Praangmukhota mukham Deepam
Pitrai Adbhi-ssankalpya susthiram/ (The year long ‘prati dina’
deepa would provide to the Preta Swarupa ample illumination and indeed
that would facilitate the safe passage of the Preta). Deepa should be placed in
the Eastern or Northern sides at the house of a Brahmana or Devaalaya, while in
Pitru Karmas he should face Dakshina Mukha. Shayyaa Daana: The requirement of
Shayya Daana on the Eleventh day of the death needs to be fulfilled along
with comforts of vastra-vessel-and other material by keeping the Preta Purusha
on the bed. There should be the puja of a good Brahmana couple on the Shayya
along with Gandha-Pushpa-Vastra-Tambulaadi and give a new bed. Swargey
Purandara purey Loka Paalaalaye tathaa,Sukheva satya soujantusshaayya
daanaprabahavatah/ (This kind of Shayyaa Dana addressed to the Preta would
make him happy in Swarga and in the Cities of Dikpaalakaas till Pralaya time!)
Kumbha Daana and Kumbha Shraaddha: Right from the Eleventh Day of the death,
the Karta should arrange for a Kumbha or Earthen Pot with water and Anna so
quench the thirst and hunger of the Preta for a year even if Sapindeekarana has
been done earlier; Ekaadadashaahaat prabhuti Ghatasto -yaanna samyutah,
Diney Dineypradaatavyo yaavatsam vatsaramsutaih/ Yasya samvatsaraadarvaak
Sapindeekaranam bhavet,Maasikamchoda kumbhamcha deyantasyaapi Vatsaram/
Apishrouddha Shatairdatteyrudakumbham vinaa Naraah, Daridra duhkhinastaata
bhramanticha bhavaarnavey/ Yaavatabdamchayo dadyaaduda kumbham vimatsarah,
Pretaayaanna samaa yuktam soshwamedha phalam labhet/ ( Thus the year long
provision of Kumbha is not provided and Uda Kumbha Shraadda is not done then it
would be a negation of the phala of hundred Shraadhaas and worse still the dead
Souls would be lost without moorings in the huge Oceans of Samsaara!) If the
Karta were to have executed the Kumbha Shraaddha then he would reap the
fruit of Ashwamedha Yagna.This Kumbha Shraaddha is to be done before
Sapindeekarana in Ekoddhishta Vidhi followed by Paarana Vidhi. As per
Bhatta the expert, this needs to be done daily from the thirteenth day onward;
this is with or without Pinda daana and also Deva Heena or without the
restriction of Deva Puja and could be done on daily basis without
Sankalpa-Kshana Daana-Paadyaasana Gandhaacchaada tamboola dakshinas. Only some
small quantity of Anna is kept on Bhumi with the simple Mantra of Ptithvitey
Paatra---Yesha Uda Kumbha idamannam duttam cha/ and leave it. As
Kumbha Shraddha is only a Preta Shraaddha, this could be done daily and if
inconvenient, then adequate ‘Nishkriaya Dravya’ be apportioned for the purpose
to be given away. Sapindeekarana: In case any one of the three
generations of father or mother has left, then the normal requirement is to
proceed with Sapindeekarana on the twelfth day and perform Pinda Pitru Yagna at
the ensuing Darsha Shraadha day. This requirement is alike for ‘Saagnikas’ or
‘Niragnikaas’; Saagni-kastu yadaa Kartaa Pretovaapyagnimaan bhavet,
Dwaadashaahey tadaa kuryaat Sapindeekaranam Pituh/ (In case both the Karta
and Preta are Saagnikaas then Sapindeekarama is done on Dwadasha.) However in
the event of neither Kartha nor the Preta being Saagnikaas, then there could be
many alternatives: Sapindikaranam kuryaad yajamaanastwa nagnimaan,
Anaahitaagneyh Pretasya purney Samvatsarethavaa/ Ekaadashey Maasi Shashthey
Trimaasevaa Tripakshakey, Maasaantey Dwaada -shye Vaahni kuryaadekaadasheyhani/
Yadaharvriddhiraapanna tadahaareti nischitam/ (If both the Preta and Karta
are not ‘Aahitaagnis’, then Sapindeekarana could be done at the Samvatsa
-raanta, or in the eleventh month, or sixth month or in the third paksha or at
the end of the month or the twelfth day or even in the eleventh day itself. )
If Sapindeekarana is not done on the twelfth and other alternative days as
mentioned, it could also be performed other wise: Sapindeekarana
Shraaddha-muktakaaley kritam na chet, Hastaardraa Rohinibhevaanuraathaa yamcha
taccharet/( If not, it could be done in the Nakshatras of Hasta, Ardra,
Rohini, and Anuraadha.) If the elder son is abroad the younger sons are
forbidden to perform Sapindikarana, although the latter could do Shodasha
Shraaddhaas. In that case on return from elsewhere, the elder need not repeat
the Shodhasha Shraaddhas. But if the younger brother happens to be ‘Aahitaagni’
then he could be qualified to perform Sapindikarana. Further, Deshaantarastha
putraanaam shrutwaatu vapanam bhavet, Dashaaham Sutakam chaia tadantecha
Sapindanam/ (As soon as the news of the death reaches the Deshaantara
Putraas , they should at once get Mundana and Snaana besides observe Ashuchi
for ten days and then only be qualified for performing Sapindana.)
Prathamaabda Nishiddhaas: During the first year of the death of
Parents till the Prathamaabda, the Karta has to following tasks are forbidden:
Eating outside the house, Gandha Maalya and such luxuries, Abhyangana Snaanas
or oil baths, Ritwik Karmaas, Laksha Homas, Maha Daanas, Kaamya Karmas,
Tirtha Yatras, Vivaahaadi Shubha Karyas, Shiva Puja. Sandhyo paasana Deva
Pujaa Pancha Mahaa yagnaatirikta karmamaatram varjyayem/ Prameetou
Pitarouyasya Dehastasyaashuchir bhavet, Na Daivam naapi vaapitryam yaavatpurno
na Vatsarah/ ( Barring Sandhyopaasana, Deva Pujas, and Pancha Mahaa
Yagnas, all other Karyas are forbidden. This is so beacause a person’s body
suffers from impurities for one year as the parents are dead). Tirtha Yatras
and Upavaasa-Vratas are also forbidden during the Prathama Vaarshika; Gayaa
Shraaddham Shraaddhamanyaccha Paitrukam, Abda madhye na kurveeta Mahaa Guru
pipattishu/ (Even Gayaa Shraaddah which is basically of Paitruka
nature should not be performed before the Prathama Vaarshika. Besides Tirtha
Shraaddhas, Mahaalayaadi Paitruka Shraaddhaas too are barred during
this period. As regards Vriddhi Shraaddhas are concerned, even if
Sapindeekarana is done on the twelfth day itself, the Paitruka Deha would still
not be achieved till the Prathama Vaarshika is over; thus Vriddhi
Shraaddhaas are forbidden till the end. Panchaka Mriti: Mrityu during the
Panchaka Nakshatra viz. during the first of Dhanishtha till Revati and the four
intervening Nakshatras and since ‘daaha’ is not favourable to Vamshaabhi
Vridddhi, the Karta has to materialise a ‘Putali’ or an effigy made of darbhas,
smear it the the paste of yava dhanya powder surrounded with woollen threads,
apply Gandha Pushpaas with prokshana and at the time of daaha consign it along
with the Preta’s body to flames with the Sankalpa: Amukasya
Dhanishtaa panchakaadi marana suchita vamshaarishta vinaashaartham Panchaka
Vidhim karishye/ The process of keeping the Putali or doll
first on the Preta’s head, followed by the eyes, the belly on the left
side, then the navel and finally on the body’s feet pouring Ajyaahutis
addressing the Putali ( image) as Preta Vaaha, Preta Sakha, Pretapa, Preta
bhumipu, and Preta harta; the Mantras to be recited at this Karma would be Yamaaya
Somam; Traiyambakam / Then a Pratima of Yama already kept inside the
Kumbha be taken out and be worshipped by way of Aajyaahutis saying Yamaaya
Swaha, Dharmaraajaaya, Mrittavey, Antakaaya, Vaivaswataaya, Kaalaaya, Sarva
Bhuta kshayaaya, Aoudumburaaya, Dadhnaaya, Neelaya, Parameshthiney,
Vrikodaraaya, Chitraaya and Chitra guptaaya swaaha/ At the end of the Shanti
Prakriya make daana of a black cow for Shanti saying Yamomey preeyataam/ Like
wise, Shanti be performed at the Mrityu of Tripaada Nakshatraas viz. Punarvasu,
Uttaraashaadha, Krittika, Uttara Phalguni, Purbaabhaadra and Vishakha; or
during the Dwipaada Nakshatra of Mrigasirsha, Chitra and Dhanishtha; or Bhadraa
Tithi of Bhanu-Bhouma and Shani Vaara Dinas.
Sanyaasa Prakarana: Brahmacharyaa Deva
pravrajeydgrihaadvaa vanaadwaa Atha punaravrativa snaatakovaa
Utsanaagniranagnikovaa yada hareva virajettada hareva pravrajet/ (Be it a
Brahma –chaari or who has done samavarta or returned home after studies or a
Snaataka, Grihsta, Saagnika, Anagnika, or Vanastha- any person could get
Vairagya and take to Sanyaasa on that very day). Any body who is anxious, on
the threshold of death, or highly disturbed in mind or other-worldly wise, is
qualified to assume Sanyaasa. In taking ‘Aatura Sanyasa’ or in a restless mind,
there would not be duties to observe except declaring themselves as Sanyasis.
But in the case of those Brahmanas who are in the quest of ‘Atma
jnaana’ and are ready for ‘Danda Grahana’and such formalities are only
eligible and are called Vividisha Sanyasis. ‘Vidwat Sanyasa’ is open to
Kshatriyas and Vaishyas too. Basically there are four classifications of
genuine Sanyasis viz. Kuteecha, Bahoodaka, Hamsa and Parama Hamsa. Kuteecha is
the one who stays away aloof from normal life in a seperated Kuteera or an
abode, wearing Yagnopaveeta and Shikha as also Kaashaya Vastra and Tridanda,
eating from relatives and observing Atma Nishta. Bahoodaka is the one who
deserts family members, observes the niyamaas of Kaashaya Vastra etc. and
receives alms and Bhojana from among seven houses while being fully engaged in
absorbing Tatwa Jnaana. Hamsa Sanyasi is similar to Bahoodaka but also
wears a single Danda. Parama Hamsa is distinguished without Shikha-Yagnopaveeta
and is a concentrated version of a Superior
Sanyasi to whom it is immaterial to wear Kaashaya vastra or not but does adorn
with Danda Dharana. Eka Dandam samaashritya Jeevanti bahavo Naraah, Narakey
Rouravey Ghorey Karma tyaagaatpatamtitey,Kaashtha Dando Dhrutey yena Sarvaashi
Jnaana varjityah sayaati Narakam ghoram/ ( Those who have no
Vairagya but assume the ‘Vesha’ or outfit of a Sanyasi for his livelihood would
indeed visit Narakas; Sriti Vachana states: by merely adorning with Danda
without Karma Tyaaga those who who show off as Sanyasis would definitely visit
Ghora Narakas.)
Sanyaasa Grahana Vidhi: Uttaraayana is stated to be the preferred time
for initiating into Sanyasa, especially for those who have Grihyaagni. Having
located a Sadguru who possesses Shanti and Danti or Placidity and Self
Restraint, the aspirant Sanyasi should learn Sanyasi Dharmas from the tutelage
and keep on practising Gayatri Japa, Rudra Japa and Kushmanda Homa for
three months and after attaining Bahyaantara Shuchi on one Rikta Tithi make the
Sankalpa: Amukasya Mama karishya -maana Sanyaaseneydhikaaraartham Chatuh
krucchaatmakam praayaschittam Pratikruccham tatprachyamnaayaika
Gonishkriyadwaaraaha maacharishye Krucchaprtayaamnaaa Gonishkraya dravyam
Viprebhyo daatumahamtsrujey/ Thus having given Go-Pratyaamnaaya,commence
series of Shraaddhas on Ekadashi or Dwadashi at Brahma Ratri. Ashramasastha has
to perform ChatuhKruccha followed by Ashta Shraddhas; Aapastambas and
Hiranyakeshiyas follow the Saankalpa Vidhi without Agnoukarana Pindaas and by
Sankalpa Vidhi only. But Ashwalaayanaadis follow Sapinda Paravana
Prayoga; in this in Savya position they perform Shraddhaanga Tarpana with Yava
mishra jala in rivers and waterflows stating: Brahmaanam Tarpayaami,
Vishnum--; Maheshwaram--; Devarsheen--; Brahmarsheen--;Kshatrarsheen--;
Vasoon--;Rudraan--;Adityaan--; Sanakam--;Sanandanam--; Sanaatanam--;Pancha Maha
Bhutaani--; Chakshuraadi Karanaani--;Bhutagraamam--; Pitaram--;
Pitaamaham--;Prapitaamaham--; Aatmaanam-/ Having returned home the Karta
would then announce Desha Kaalaadi and make the Sankalpa: Karishyamaana
Sanyaaasaangatvey noushtaa shraadhhani paarvana vidhinaannenaameynavaa
karishye/ This would be like Naandi Shraaddha and hence in Savya
positionitself by using yavaas in place of Tilas. The opening Shraaddha is
meant for Satya Vasu Sanjnika Vishwa Devas involving two Naandi Mukha
Brahmanaas and naming (Vaana) of one of them to organise the Eight
Shraaddhas. In the Prathama Deva Shraaddha, the ‘Ucchaarana’ or recital would
be Brahma Vishnu Maheshwaraa Naandi Mukhaah Sthaanekshanah priyataam/
The Second one is Rishi Shraaddha with the Uccharana of Deveshi Brahmarshi
Kshatrarshi yo naandi –mukhaah Sthaanekshana priyataam/ The third one is
Divya Shraddha addressed to Vasu Rudraa- ditya Rupaa naandhi
mukhaaya--/ The fourth one is Manushya Shraddha to Sanaka Sanandana
Sanaatanaadi----; the fifth one is Bhuta Shraaddha to Prithivyaadi
pancha Mahaa bhutaan –yekaadasha chakshuraadi karanaadi chaturvidha
bhutagraamaa naandi mukha;the sixth one is Pitra Shraaddha to Pitru
Pitaamaha Prapitaamahi naandi mukha----; the Seventh Shraaddha is directed
to Maatru Pitaamahi Prapitaamahyo naandi mukha---; and finally the
Eighth Shraaddha being Atma Shraaddha and the Uccharana is: Atmaantaraatma
Paramaatmaanah Naandi mukha----.
After the Naandimukha, Padya is given to Vishwa Devas with the Mantra : Sanyaasaartha
maham Shraaddham kurvey bruta Dwijottamaah, Anugnaam praapya ushmaakam siddhim
praapyaami shasvateem/ Then one Vishwa Deva Patra and Ashta Patras for
are arranged for Deva-Rishi-Divya-Manushya-Bhuta-Pitru-Maatru-Atma
to provide Aasana-Gandhaadi Ahutis are offered. This method is by way of
Sankalpa in the case of Apastambaas but Ashvaayanas perform with
‘Arghyapaatraa- sadana’. Pinda-daanaadikas also are not applicable to
Apastambaas. After the Ashta Shraddha on the first day, the Sanyasa Karmas on
the following day include kesha khandana , Nadi Snaana, koupeena dharana, danda
dharana, kamandalu dharana, Achhadana Vastra dhaaranaadi karmas. Then the
Sanyasa Grahana Karya is followed by the Maha Sankalpa : Asesha duhkha
nivrutti niratishaya -ananda praapti rupa Parama Purushaartha praaptaye Parama
Hamsa Sanyaasa grahanam karishye/ Tadangatayaa Ganapati pujana punyaahvachana
Maatrukaa pujana Naandhi Shraaddhaani karishye/ The procedure is as
follows: Recite the Mantra viz. Brahmaney namah, Vishnavey
namah, Rudraaya namah, Suryaaya, Somaaya, Atmaney, Antaratmaney,
Agnimeeley, Ishetvorjetwaa, Agna Aayaahi Shannodevi etc.; take three
fistfuls of ‘Satthu Pishta’ or mix of cereals, millets and pulses, eat
the Sattu thrice and touch the naabhi ; recite again the Mantra: Atmaney
swaha Antaraatmaney swaaha Paramatmaney Prajaapataye swaaha; eat the mix
of milk-curd-ghee-water by the Mantras of trivridasi once, pravridasi
twice, divrudasi thrice, then drink water saying Aapah
punantu and finally state: Upavaasam karishye/
Savitri Pravesha: The
Karta would recite : Om Bhuh Savitrim pravishaami; Om Tat Savaturvarenyam
Om Bhuvah Savitrim pravishaami; Bhargodevasya dheemahi; Om Swaha Savitrim
pravishaami; Dhiyoyonah prachodayat Om Bhurbhuvaswah Savitrim praveshayaami;
Tatsavatur varenyam Bhargo Devasya dheemahi dhiyoyonah prachodayat/ Before
Suryastamaya, the Karta would secure ‘Prajjvalitaagni’ or fully blown up Agni
and perform Brahma-Anvaadhaana with the Sankalpa: Sanyaasam kartum
Brahmaan- vaadhaanam karishye/ Brahmaanvaadhaanma’s procedure is to invoke
Agni first , perform Ajya Samskaara, take ‘sruk’/ladle-fuls of Ajya four times,
carry out the Homa with Om Swaahaa Paramatmaney idam and do the ‘Agni
Parishechanadi’. Then follows Sayam Sandhya homa, Vaishva Deva and Ratri
Jaagarana. Next morning, the Karta would resume Nitya Homa, Vaishva Deva,
Sthaalipaaka, Agni Dhyaana with Chakshu- Aajyena and Pradhaana Homa.
Thus concluding the Homas, the Karta would do japa with taratsammadi
and perform Snaana with ‘Suvarna Rajita Kusha-Yukta jala’ or water with gold,
silver and Kushas. Then he would perform the Sankalpa: Sanyaasaanga bhutam
Praanaadi homam Purusha Sukta homam Virajaa homam cha tantrena karishye/
After the Sankalpa and Anvaadhaana, Pancha Praana Devatas are pleased
with Samidha-Charu-Ghrita Homa; Purusha Suktaanvitha shodasha Samidhaadi homa,
and Virajaa Mantranvita Prajapati homa with special ‘dravyas’ were also
excecuted . This is followed by hundred and eight Mouna(Silent) Homas with
Aajya, perform Praanaaya Swahaadi Pancha Prana Homa and conclude with Sahasra
Sirsha Purushaadi sixteen Ruchas utilising distinct three materials in the
homa stating Purushaayedam na mama at the end.
Viraja Homa: This is a highlight Homa in the context of Sanyasa Grahana Vidhana
and is more or less the conclusive component of
the Vidhana. Viraja Mantra : It is with this Mantra that forty
climactic Ahutis to Agnideva are executed with a wide variety of Dravyas : Praanaapaana
vyaanodaana samaanaamey shudhyantaam jyotiraham Virajaa Vipaasmaa
Bhuyaasam swaahaa-Praanaadibhya idam/ Vaagmanaschakshusshrotra
jihvaa ghraanareto buddhyaa kuti sankalpaamey shudhyantaam jyotiraham
swaahaa-Vaagaadibya idam/ Twakcharma Maamsa rudhiramedo majjaa
snaayavostheenimey shuddhyantaam jyotiraham swaahaa-Shira Aadibhya idam/
Uttishta Purusha harita pingala lohitaaksha dehi dehidadaapayitaamey shudhyam,
Purushaadibhya idam/ Prithivyaapatejo vaayu raakaasho shudhyantaam
swaaha-Prithivyaadi idam/ Shabda sprasha rupa rasa gandhaameyshudhyantaam
swaahaa- Shabdaa –dibhya idam/ Mano vaakkaaya karmaani mey Shuddhyantaam
Jyotiraham swaahaa- Mana Adi Karmabhya idam/ Avyakta bhaavairahankaarair
jyotiraham swaahaa-Avyaktaadibhya idam/ Aatmaamey shuddhyantaam
swaahaa-Antaraatmana idam/ Paramaatmaamey shudhytantaam swaahaa-Paramatmana
idam/ Kshudey swaahaa-Kshuda idam/ Kshutpipaasaaya swaaha-Kshut pipaasaayedam/
Vinidyai swaahaa-Vinidyaa idam/ Rukvidhaanaaya karshotkaaya swaaha/
Kshut-pipaasaamalaam Jyeshthaamalaamalakshim naashamaamyaham,
Abhutimasamriddhimcha Sarvaam nirnudamey paapmaanam swaaha-Agnayam ida/
Annamaya Praanamaya Manomaya Vignaana mayaanandamaya Aatmaamey Shuddhyantaam
swaaha-Annamaadibhya idam/ After the forty Ajyaahutis thus,
the Karta would offer the final Ahuti to Prajapati: Prajaapatou tanmanasi
juhomi Muktoham Deva kilbishaat swaahaa-Prajaapata idam/ ; recite Purusha
Sukta; perform ‘swishtakrut’ to the Homa Sesha; give awaytheLoha Patraas to
Guru; burn the six patraas that have been the aids in the Grihaagni Homaas;
donate Go hiranya vastraadi to Brahmanas; pray to Guhaagni; do Agni Samaropa,
recite the Yajus thrice : Yaatey Agney yajniyaa tanustayehyaarohatmaana/ ;
consume by his mouth the Agni Jwaala; bless the sons family members stating: Sarvey
bhavantuVedaadyaa –ssarvye bhavantu Somapaah, Sarvey Putra mukham
drushtwaaSarvey bhavantu bhikshukaah/; reach a water-body for handful of
Jalagrahana with the ‘Abhimantrana’ by the Sukta of Aashushishana/;
and leave the water in the Flow saying: Sarvaabhyo Devataabhyah
Swaahaa/
Sarva Tyaaga Vidhi’ : Total Renunciation starts with the recital of the
Maasa-Tithi-kaalas by the Karta as he would leave three handfuls of water in a
Jalaashaya : Aparoksha Brahmaavaaptaye Sanyaasam Karomi/--Yeshahavaa
Agnissurayah praanam gacchaswaa, Om swaamyonimgaccha swaahaa/ He
would then perform Jala-prokshana providing ‘Abhaya’ to all present: Putreyshanaa
Vitteshanaa Lokeshanaa Sarveshanaa mayaatyaktaa/ Abhayam Sarvatebhyo matta
swaaha/ This would follow the Karta’s Vachana to all concerned as a
Final Expression of Acknowledgement : Yatkinchidgrandhanam
Karmakritamagjnaana to mayaa,Pramaadaalasya doshottham tatsarvam
santyajaamyaham/ Tyakta sarvo Vishuddhatma gata sneha shubhashubhah, Esha
twajaamyaham Sarvam Kaama Bhoga Sukhaadikam/ Rosham Tosham Vivaadam cha Gandha
maayaanulepanam, Bhushanam Nartanam geyam daanaamaadaanamevacha/ Namaskaaram
Japam homam yaascha nityaah kriyaa mama, Nityam Naimittikam kaamyam Varnadharmaarthaschamaas-chaye,
Sarvameva Parityajya dadaamabhaya dakshinaam/ Padbhyaam Karaabhyaam
viharannaham Vaakkaaya maanasaih, Karishye Praanimaam peedaam raaninhah santu
nirbhayaah/ (I now leave behind all my Karma Bandhas or the shackles of my
previous actions performed by ignorance, or accidents or carelessness or even
with full consciousness. Having repudiated my erstwhile actions of blemish
totally, I now resolve with my Conscience that here-onward I shall leave
all comforts and luxuries, disengage from controversies, quarrels, and
questionable actions; Gandha Maalya Chandanaadi Alankaras and Ornamentations,
Nritya-Gaana- Daana- Sweekaara-Namaskaraas; Jala-Homa-Nitya Naimittiaka Kamya
Karmas, Varnashrama Dharmaabhimaanas and soon. I shall provide refuge to the
weak and disabled beings including animals and other beings and offer help by
way of physical, mental, vocal and heartfelt actions) Having announced the
resolve by swearing before Suryaadi Devatas and keeping Vipras and others
as witnesses, the Sanyasi would then descend into waters navel-deep with East
face and enter Savitri Pravesha and leave waters with the resolve: Putreshanaaya
Vitteshanaayaa Lokeshanaayaascha vyutthitoham bhikshaacharyam charaami/ and
leave water in the Water Flow.
Praishocchaara: The terminal acts of Sanyasa Vidhaana of Praishocchaara
of the new Sanyasi are as follows: First with leaving water in the Flow with
the Mantras thrice in three tones of low-medium and loud voice: Om Bhuh
Samnyastam mayaa, Om Bhuvah Samnyastam mayaa, Om Swaha Samnyastam mayaa,
Om Bhurbhuvaswah Samnyastam mayaa/ Then the Shikha is unfurled and
cut; the Yagnopaveeta is taken out by the raise of his hands above the
shoulders and kept in his hands reciting the Mantra: Aapovai Sarva
Devataah Sarvaabhyo Devataabhyo juhomi swaayaa, Om Bhu Swaahaa/ Then he
should offer both the Shikha and Yagnopaveeta to the waterflow as though
the Samidhjaajyaas are provided to Agni in a homa. Subsequently, the new
Sanyaasi would pray to Purushottama: Traahimaam Sarva Lokesha
Vaasudeva Sdanaatana, Sanyastam mey Jagadyoney Pundarikaaksha Mokshada/
Ushmaccharana maapannam traahi maam Purushottama! So saying he
should walk five steps in complete nakedness. Then as he greets the Acharya
requesting the latter to bestow Atma Gyaana to him, the Acharya would provide a
Koupeena and a Up Vastra . The latter also donates a Danda to the Nava Sanyasi
with the instruction that the latter should never ever leave
the Sacred Danda as a Grand and Unique Symbol of Purity, Piety and
Integrity. The Sanyasi would accept the Isignia saying: Om Indrasya Vajrosi
sakhemaam Gopaaya/ The Acharya futher bestows a Kamandalu stating:Vaartaghna
Sharmamey bhavayatpaapam tannivaaraya/ As the Sanyasi squats on the ground
before the Acharya wth folded knees and hands, he requests the Acharya to teach
the intricacies and nuances of Vedanta and Traayaswabho Jagannatha Guro
Samsaara vahnina, Dagdham maam Kalaadashtam cha twa maham Shranam gatah/ Yo
Brahmanam Vidadhaatipurvam yo vai Vedaamscha Prahinoti tasmai, Tam ha Devamatma
Buddhi prakaasham Mumukshurvai sharana maham prapadye/ The Acharya
would keep his hand on the Sanyasi’s head , recites Purusha Sukta
stating: Mama vratey hridayamtey dadhaami/ and bestows his
Upadesha into the ears of Pranava, its Pancheekarana followed by Pragnaanam
Brahma, Ayamatma Brahma, Tatwamasi, Aham Brahmaasmi and so on as
well as the ‘Goodhaarthaas’ or the Concealed Meaning and Implications!
Sanyaasi Dharmas: Following the early morning Japa of Brahmanaspatey,
observance of extreme clealiness in ablutions by four times more than in the
case of others , Aachamana, Dantadhavana with Pranava excepting on
Dwadasis, Mrittikaa Snaana without Jala Tarpana, Vastra Dharana, Keshavaadi
naama smarana, tarpana with Bhustarpayaami, Bhuvasstarpayami etc.
and dwikaala Vishnu Puja. Then the Sanyasi should visit well after Aparahna
either five or seven houses for Bhiksha after the Grihastis should have by then
eaten their food; the Yati who seeks Atma gyana has necessarily to secure Maadhukara
Bhiksha. It is stated that even of he is quite unconcerned of Danda Vastras, he
has to necessarily care for Bhiksha Paatra. Having thus secured the Bhiksha, he
should do prokshana with Bhusswaddaanamah along with the Samasta
Vyahrutis, offer portions of the Bhiksha toSuryadi Devas, some to Bhumi, some
to Vishnu, perform nivedana to Chandi-Vinayakaas, consume the rest, do
Achamana and finally resort to sixteen Pranayamas. It is said: Yati hastey
jalam dadyaacchi -kshaam dadyaatpunarjalam, Bhaiksham Parvata maatram
syaattajalam Saagaropamam/ ( If the Grihastis offer Bhiksha then
that should be deemed as it were a mountain and the water that is provided by
the Grihasti be compared to Maha Sagara!). Eka raatram VasedgraameyNagarey
Pancha Raatrakam, Varshaabhyo nyatra Varshaasu Maasaamstu Chaturobvasdet/
Ashtamaasa anvihaara -syaadya teenaam Samyataatmanaam, Mahaa
Kshetra pravishtaanaam Vihaarastu na Vidyatey/ (Excepting the
‘Chaatur maasaas’ or the four months of the monsoon season, the Yati is required
to tour eight months a year; while on the Sanchara, he could stay overnight in
a Village, five nights in a town, and as many days as he wishes in a Kshetra. )Bhikshaatanam
Japa Snaanam Dhyaanam Shoucham Suraarchanam, Kartavyaani shadeytaani sarvadhaa
Nripa dandavat/ Manchakam Shukla Vastramcha Stree kathaa loulyamevacha,
Divaaswaapasha yaanam cha Yateenaam patanaanisha/ Vridhaa jalpam Paarta
lobham sanchayam Sishya sangraham, Havyam Kavyam tathaannancha varjayeccha
Sadaa Yatih/ (Bhikshaatana, Japa, Snaana, Dhyana, Shuddhi and
Devarchana are the six major duties by Law. But Shayaa nidra, Shuddha vastraas,
Stree related matters, storing of materials, sleep during the day time and
travel by vehicles are the causes of a Sanyasi’s downfall. Also, Vridha Sambhashana,
Parta lobha, Dravya Sanchayana, Sishya Sangrahana and Havya-Kavya Bhojana
are forbidden. Yati patraani mridwenu darvalaa bumayaanicha, Na Tirtha
Vaasi Nityamsyaannopavaasa paroyatih/ Nachaa dhya –yana sheelasyaannavyakhyaana
parobhavet/ (Yatis are to retain wooden or earthen vessels only;
they should always observe Tirtha Nivasa, Deergha kaala Upavasaas and
engage themselves in the studies of Vedarttha Granthas and related
discussions only ).
Aatura Sanyasa Vidhi: In thiscase, the procedure in brief
involves Sankalpa, Preshocchaarana and Abhaya Daana. The Karta would take
Mantra Snaana and Sankalpa: Jnaana Prapti dwaaraa Moksha Sidhyartha maatura
Vidhina Sanyasamaham karishye/ Following the Sankalpa, he would go in for
Kshavara except for six hairs on his sikha , take Snaana again, and after
Aoupsosana, Agni Prajaparthya, Purnahuti, perform Udaka Homa or
Ahutis with water in a water body itself with the Mantra: Yeshahavbaa
Agneryoniryaha Praanaha Praanam gaccha swaaha, Apovaisarvaa Devataassarpaabhyo
Devataabhyo juhomi swaahaa Bhu swaahaa/ There after, the Karta
performs Abhimantrana of the remaining water from the palmful, the Karta makes
the resolve: Putreshanaa Vitteshanaa Lokeshanaa mayaatyaktaa/ sips
some water, recites another Mantra Abhayayam Sarva bhutebhyo mattha
swaahaa/ consumes some more water and finally drinks
full reciting Sanyastam mamaayaa/ He would face Eastward, lifts
up his hands to perform Priashocchaara as above, discards Yagnopaveeya
with the final Bhu Swaaha, takes up the danda and thus becomes an
Atura Sanyasi while the Mentor would give Maha Vakyopadesha as he takes over as
an Atura Sanyasi; the Do’s and Don’t’s of a Sanyasi mentioned above would
become operative instantly.
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)
