Homa Prakriyas PART 2 KR IRS 16624 17624
X (10) Purusha Suktam with brief meanings:
Shanthi Pata
Thachamyo ravrunimahe.gathum yagnaya.
Gathum Yagna pathaye.Daivee swasthi –rasthu na.
Swasthir Manushebhya. Urdhwa Jigathu beshajam.
Sam no asthu dwipadhe.Sam chatush pade
Om Shanthi, shanthi, Shanthi.
Request we from you with all enthusiasm,
For the good deeds that are medicine,
For the sadness of the past and future,
Request we for the growth of fire sacrifices,
Request that only good should occur,
To the one who presides over such sacrifices,
Request we for the mercy of gods to man,
Request we for good to the community of men,
Request we that the herbs and plants,
Should grow taller towards the skies.
Request we for good for all two-legged beings,
Request we for good to all four-legged beings,
Request we for peace, peace and peace.
{BELOW 1 TO 16 IS THE ORIGINAL FEROM RIG VEDAM} 1ST ANYVAKAM
1) Sahasra Sirsha Purshah Sahasraakshah Sahasra paat, Sa Bhubim
Vishvato Vrutwaa Atyatishthaddashaagulam/
(Bhagawan/ Maha Purusha who has countless heads, eyes and feet is
omnipresent but looks compressed as a ten-inch measured Entity!) (IT DOES
NOT MEAN SO MANY HEAS ETC; IT MEANS HE IS SO VAST AND TOO SHORT TOO;
ALTERNAATIVELY, THE ENTIRE UNIVERSES WHEREVER THEY AARE SEEN AAND UNSEEN,
HEARD AND NOT AT ALL SO FAR HEARD, ARE AALL ALL ONLY EKA BRAHMAM )
2) Purusha ye Vedagum sarvam yadbhutam yaccha bhavyam,
Utaamritatwa--syeshaanah yadanney naa ti rohati/
( He is and was always present submerging the past and the future and
is indestructible and far beyond the ephemeral Universe)
3) Yetaavaa nasya Mahimaa Atojjyaaya -gumscha Puurushah, Paadosya
Vishwa Bhutaani Tripaadasya -amritam Divi/
(Whatever is visualised in the Creation is indeed a minute fraction of
His magnificence and whatever is comprehensible is but a quarter of the
Eternal Unknown)
4)Tripaadurdhwa Udait Purushaha Paadosyehaa bhavaatpunah, Tato Vishvan
-gvyakraamat saashanaa nashaney abhi/
(Three-fourths of the Unknown apart, one fourth emerged as the Universe
and the Maha Purusha is manifested across the Totality of the Beings
including the animate and inanimate worlds)
5) Tasmaadwiraadajaayata ViraajoAdhi Puurushah, Sa jaato Atyarichyata
paschaadbhumimatho purah/
(From out of that Adi Purusha, {Purusha ye Vedagum sarvam yadbhutam-
MEANS HE IS ALL OVER IN ALL THE DIRECTION FROM 10 TO 64 DIRECTIONS; IF SO
WHERE IS HIS HEAD AND WHERE HIS FOOT? ALREADY ¾ TH IS HIDDEN AND VISIBLE IS
ONLY ¼}; VIZ ONLY HIS BOTTOM LINE? SO, 3 VARNAS ARE SO HIDDEN?} the
Brahmanda came into Existence and Brahman spread himself all over and
became Omni Present. Then He created Earth and Life to Pranis.( THEN
BRAHMAM IS EXPANDING AS A BRAHMANDAM AS A SPHERE OR GLOBE OR FLAT OR
DIMENSIONLES?; THEN WHERE IS HEAD TO FOOT ? Horizontal? Then which is
superior and inferior in that sprawling brahmam?}
6)Yatpurushena havishaa Deva Yagna matanvata,,Vasanto
Asyaaseedaajyam Greeshma Idhmassharaddhavih/
( The Yagna Karyas done by Devatas with Maha Purusha as the Aahuti
converted Vasanta Kaala as Ghee, Greeshma Kaala as Indhana or the wooden
pieces, and Sarat Kaala as Havi or Naivedya); {Avanaurulal avan thaal
vanaangi…..}
7)Saptaasyaasanparidhayah Trissapta Samidhah Kritaah, Devaad Yagnam
tanvaanaah Abadhnan Purusham Pashum/
(To this Yagna, Pancha Bhutaas of ‘Prithi-vyaapas-tejo- vaayura
akaashaas’ and the Day and Night as the ‘Parithis’ or the boundaries of the
Yagna Kunda; twenty one Tatwaas viz. Pancha Karmendriyas, Pancha
Jnaanendriyas, Pancha Bhutas, Three Ahamkaaras, Three Tanmatras of
Sprasha-Rupa-Rasa (21); and Mahatawa as Samidhaas; Devatas as Ritwiks and
Brahman as Yanga Pashu)
[{( YAGNA AND PASU. Among the many applications of fire, one is Yajna (
यज्ञ, yajña); also called as Havana (हवन) or Agnihotra (अग्निहोत्र). Yajna
is elaborately described in Yajurveda. In Yajurveda, Yajna is the greatest
among all works (Karman). Yajur (यजुर्):—[from yaj] in [compound] for
yajus. Yajna karmas, through Rig veda mantras and dimensions of yagna
peedam and mantras for performing gestures, hence emanated from the Rig and
Saman Vedas and developed as a procedural section which many vadhyars knew
as mainly. Hence, they will exclaim as great the Saman Vedis and the Rig
Vedis. One can purify his /her soul by performing Yajna. In Vedic culture,
it is thought that the holy fire is the mediator between Gods and us; hence
Rig Vedam started from the Agni and the forst word of the earth after the
space Ekaakshara AUM was only AGNI. Followed by AHAMKARA HENCE IN YAGNA WE
ALWAYS SAY “NA MAMA”. when the offerings are made to Yajna with chanting
mantras, it directly reaches the Gods, who bless the people with rains,
food, health, and good luck.
According to Apastamba Sutra, the definition of Yajna is Vedic sacrifice;
an act by which we surrender something for gods e.g. grains (Anna), pulse,
milk and milk product (ghee, butter, curd) fruits, plant juice (soma),
etc.{SATHAM IS OFFERED AS PRA(BEFORE INFRONT)SATHAM; what he gave us , we
are eating with the gratitude} As we said; Yajna is the contact medium for
gods and to seek their blessings. A common misconception is that Yajna is
a fire-related ritual. However, that’s not true, there are many Yajnas that
do not require fire, just the chanting of Mantras is sufficient.
अफलाकाङ्क्षिभिर्यज्ञो
विधिदृष्टो य इज्यते । यष्टव्यमेवेति मन: समाधाय स सात्विक:॥ aphalākāṅkṣhibhir
yajño vidhi-driṣhṭo ya ijyate yaṣhṭavyam eveti manaḥ samādhāya sa sāttvikaḥ
Of sacrifices, that sacrifice performed according to duty and to scriptural
rules, and with no expectation of reward, is of the nature of goodness.
(out of Karma Nish kamya) (Bhagavad Gita 17.11) CONSERVATION OF ENERGY
SCIENCE IS YAGNA; We all know that energy can neither be produced nor be
destroyed but it can be transformed from one form to another form. Here in
the process of Yagya are involved two biggest energies i.e. sound (as Vedic
hymns) and heat (as kindled in Yajna Kund) which transform the energy from
one form to another beneficial energy which is for the physical,
psychological and spiritual wellbeing of human. The Yajna Kundqm is also
formed in that particular way as the center of it is lightened as the
energy source. Environmental purification- scientists proved that the
place where Yajna is performed regularly, physical ailments, sickness, and
diseases occur less commonly in that place. {‘The Integral Science of
Yajna’, a book published in 1998 by Yug Nirman Yojna, Mathura,}
The words from Sanskrit contain some sort of vibrations and set a
harmonious pattern to the sound wave constitute a great amount of energy.
For example, chanting Gayatri Mantra can produce more than 10000 sound
waves per second. Complex hydrocarbon combustion leads to formaldehyde and
formalin production in the environment which is lethal to bacterial cells
and it is a natural disinfectant. Apart from that it also removes insects
and foul smells from the environment. Sameedhas’ are mostly plants that
have some ritualistic significance; according to Indian mythology, Mango
(Aam), Peepal (Peepal), Banyan (Bargad), Blackberry (Jamun), Sandal
(Chandan) are considered holy. The warmth or the heat we get from Yajna is
a great energy source, as it vaporizes all gross substances from the human
body i.e. lethargy, ill tendency, dullness & despair, and energizes oneself
with eagerness, smartness, curiousness, and hope. The habit of donation – “इदं
न मम” (idam na mama) simply means is “it is not mine”. At the end of all
offerings, the words are chanted as idam na mama. This teaches a man is
that nothing in this world belongs to himself or herself. Yajna reminds us
that no matter how high or how hot the Yajna fire is, at the and it will
become a pile of ashes.
8)Tam Yagnam barhishi proukshan Purusham jaatama -gratah, Tena Devaa
Ayajanta Saadhyaa Rishayascha ye/
(All the Participants of the Yagna viz. Devas, Sadhyaas, Rishis and
such others perform the ‘Prokshana’ or sprinkled the Sacred Water on the
Yagna Purusha and accomplished the Yagna);
9) Tasmaad yagnaat Sarvahutah Sambhrutam prushadaajyam,
Pashugstaagschakrey vaayavyaan Aranyaangraamaschaye/
yagnaat Sarvahutah Sambhrutam (In this Universal Yagna emerged
‘Dadhighrita’ or Curd-Ghee Mix, Birds, Ferocious and normal animals, and
such others were created); all were manifested and back where Brahmam in
itself was /is/ will be the Yagna.
10) Tasmaadyagnaatsarva hutah Ruchassaamaani jajnirey,
Chaandaagumsi jajnirey tasmaat Yajustasmaa dajaayata/
(In this Prapancha Yagna were created Rig Veda Mantras, Sama Veda
Mantras, Gayatri and other Chandrahaas out of which Yajur Vedas too
emerged).
{Now what PS says; read; Brahmam was in itself a yagnam for the
manifestation; (then yagnam means much more) ; from that Prapancha yagnam,
were created (first time) , RIG VEDA MANTRAS (FIRST TIME FIRST ONE ; BEFORE
THE REST!!). Followed by the SAMA VEDA MANTRAS; (AS MANTRAS ARE NEEDED FOR
THE PERFRMANCES OF YAGNAS). AND THEN THE GAYATHRI AND OTHER CHANDASES AS
NEEDED FOR THE YAGNA, IN ORDER, IN LINE. FROM THESE A COMPLEX EMERGED WHICH
WAS KNOWN AS YAJUR VEDAM,}
11) Tasmaad ashwaa Ajaayanta yekeycho bhayaadatah, Gaavo hajagjnirey
tasmaat tasmaa jyaataa Ajaavayah/
(From this Yagna were created horses, two lined teeth Mrigas, Pashus of
four legs like cattle, sheep and buffalos).
12) Yat Purusham vyadadhuh katidhaavya kalpayan, Mukham kimasya kou
baahoo kaavuuroo paadaavuchyetey/
(As Devas made the Sacrifice of Brahma, of what all Forms were
manifested; of which type was His Face; of what kind were His hands and of
form were His thighs and Feet?) {NEVER WHERE WAS ASKED. TYPE, KIND AND FORM
ONLY
13) Brahmanosya Mukhamaaseet Baahoo Raajanyah krutah, Vooroo tadasya
yadvyshyahi Padbhyaagum Shudro Aajaayata/ ;
“His mouth became the Brāhmaṇa, his arms became the Rājanya, his thighs
became the Vaiśya;the Śūdra was born from his feet.”
14) Chandramaa Manaso jaatah Chaksho Suryo Ajaayatam,
Mukhaadindraaschaagnischa Praanaadvaayurajaayata/
(From His Mind was manifested Chandra Deva, His eyes Surya Deva, His
face Indra and Agni and from His Prana the Vayu Deva);
15) Naabhyaa aaseed antariksham Seershno Dhyoh Samavartata, Padbhyaam
Bhumir-dishaha Shrotraat tataa Lokaagum Akalpayan/ *(From the Lord’s navel
came out the ‘Antariksha’, His Head the Swarga, His Feet the Earth*, Dishas
or Directions from His Ears; and likewise the various Lokas); { FOR THOSE
WHO ARGUE SGUDRA IS WORSE BECAUSE OF FROM FEET, EARTH WAS ALSO ONLY FROM
THE FEET.}
16)Vedaahametam Purusham Mahaantam, Aditya Varnam Tamasastupaarey,
Sarvaani Rupaani Vichitya Dheerah Naamaani krutwaabhivadan yadaastey/
(Thus, I have realised that Paramatma manifested Himself in
innumerable Forms and nomenclatures and that He is a Kaarya- shila or of
Practicalities, Mahim Anvita or of Undefinable Grandeur, the Ever Lustrous
Sun-Like Appearance or of Inner Consciousness far away from Darkness or
Agjnaana);
*Though the original Purusha suktha manthra occurs in Rig Veda,(16 verses)
it also occurs in Vajaneya Samhitha of Shukla Yajur Veda, Taittiriya
Samhitha of Krishna Yajurveda and also with slight differences in Sama Veda
as well as Atharva Veda*. Purusha Sukta is hymn 10.90 of the Rigveda,
dedicated to the Purusha, the “Cosmic Being”. The hymn finds place in
Atharvaveda (19.6), Samaveda (6.4), Yajurveda (VS 31.1-6), Taittiriya
Aranyaka (3.12,13), and it is commented upon in the Shatapatha Brahmana,
Taittiriya Brahmana, Svetasvatara Upanishad and Mudgala Upanishad. The
Purusha Sukta is also mentioned with explanations and interpretations in
Vajasaneyi Samhita (31.1-6), Sama veda Samhita (6.4), and Atharva veda
Samhita (19.6). Among Puranic texts, the Sukta has also been elaborated in
Bhagavata Purana (2.5.35 to 2.6.1-29) and in Mahabharata (Moksha dharma
Parva 351 and 352).
The benefits of chanting Purusha Suktam is multi-fold:
1) The power of God Realisation
2) Universal Super-Consciousness
3) Personal Well-being
The most commonly used portion of the Sukta contains 24 mantras or stanzas.
The first 18 mantras are designated as the Purvanarayana, and the rest as
the Uttaranarayana. Sometimes 6 more mantras are added. This part is called the
Vaishnavanuvaka since it has been taken from another well-known hymn called the
Vishnusukta, a part of the Rig-veda Samhita. Though the mantras of the
Uttaranarayana and the Vaishnavanuvaka do not seem to have any coherence with
the 16 mantras of the Rig-veda Samhita, tradition has somehow tied them
together.
Many great sages have given details of how this great Suthra should be used
in fire sacrifices and many sages including the great Sayanacharya have
written commentaries on Purusha Suktham. Purusha in this Suktham is
described as a gigantic personality who is spread everywhere. Brahma the
creator is supposed to have his huge body as a sacrifice so that he can
create the world. {B V Kameswara Iyer book}
----------------------------------------------2ND ANUVAKAM
17) Dhaataa purastaa –dyamuhaa jahaara Shakrah
pravidwaanpadishaschatasrha, Tamevam Vidwaanamrita iha bhavati Naanyah
pandhaa Ayanaaya Vidyatey/
(It is that illustrious and knowledgeable person possessive of the
Supreme Awareness realising Paramatma and recognises and visualises Indra
and other Dishaa -dhipaas that is qualified to attain Mukti; indeed, there
is no other route to Moksha!)
18)Yagnena Yagnamayajanta Devaah Taani Dharmaani
Prathamaanyaasan, tey ha naakam Mahi Maanah sachantey yatra purvey
Saadhyaah santi Devaah/
(Devataas came to worship Paramatma by means of this Yagna and
assumed the Primary Forms of Manifestations of Dharma; The intial and
arduous procedures of Dharma that were assiduously practised by Devatas and
Sadhyaas came to the Guidelines and whosoever followed the Regulations like
performing Yagnas are competent to achieve higher Lokas.)
19) Adbhyah sambhutaha Prithivyairasaascha Vishva karmanah
samavartataatdhi tasya, Twashtaa Vidadhadrupameti tatpurushasya Vishva
-ajanamagrey/
( As the Universe got manifested from water and the Essence of
Bhumi, Paramatma created Brahma and the latter created the Universe. That
Brahma filled in the Fourteen Lokas and thus the whole Creation is the
handi- work of Brahma!)
20)Vedaaha meham Purusham Mahaantam Aditya Varnam tamasah
parastaat , Tamevam Vidwanamrita iha bhavati naanyah pandhaa Vidyateya
-naaya/
( If any person could realise that Supreme Soul who is too
magnificent to vision like Surya much less to visualise then he is as good
as Paramatma Himself; that is the way to attainment and the the path of
Glory and Moksha.)
21)Prajaapatischarati garbhey Antah Ajaaya-maano bahudhaavija
-atey tasya, Dheeraah parijaa -nanti yonim Mareecheenaam padamicchanti
vedhasah/
(Paramatma is reputed as a highly action-oriented Splendorous and
Supreme Being who has neither beginning or termination. Mahatmas and
Maharshis like Marichi are indeed aware of His Accurate Form and crave and
toil to Attain Him)
22) Yo Devebhya Aatapati yo Devaa -naam Purohitah, Purvoyo
Devebhoy Jaatah Namo Ruchaa Braahmaye/
( May I prostrate before the hallow of that Paramatma who
illuminates Devas, whom Devas earnestly consider in the highest esteem as
they are but His own reflections and who is the Eternal and Singular
Truth).
23) Rucham Braahmam janayantah Devaa Agrey tadabruvan, Yasthyai
-vam Brahmano idvaat tasya Asan vashey.
(As Devas made great endeavours to understand an inkling of what
Paramatma was all about as they could never get even some clues initially,
then Devas realised that whosoever among the Devotees similarly made
enormous efforts to execute genuine quests about Him should automatically
obtain their control mechanism too.)
24 )Hreesha tey Lakshmischa Patnou Aho raatrey paarsvey
Nakshatraani Rupam Ashvinou vyaattham/
(Hey Vishnu Bhagavan! Your ‘Ardhaanganis’ or ‘Better Halves’ are
Hree Devi the Symbol of Modesty and Lakshmi Devi the Emblem of Prosperity
are your side manifestations of ‘Ahoraatraas’ or day and night. The
Nakshatraas constitute your Celestial Formation. And Ashvini Devatas are
the full visage of yours as flower blooms!)
25) Ishtam Nanishaana Amum Manishaana Sarvam manishaana, Om
taccham yoraavrinee Mahey/
(Bhagavaan! We beseech your kindness and grace a to grant us the
bestowing of successful and worthwhile fulfilment of our Iham and Param ;
Bhagavan!)]While reciting Purusha Sukta, the Karta should perform Nyasa as
follows: First and Second Ruchas with left and right hands; third anfd
fourth and fifth Ruchas with left and right feet; fifth and sixth Ruchas
with left and right knees; seventh and eighth Ruchas with left and right
katis or waists; the ninth Rucha with naabhi or navel; the tenth with
Hridaya; the elevent with kantha or neck; the twelfth and thirteenth with
left and right hands; the fourteenth Rucha with face; and the sixteenth
Rucha with head. This is how the ‘Anga Nyasa’ be achieved with the major
limbs of the Kartha. The last of the Ruchas is tuned with the Hridaya and
the last of the of the Ruchas are recited with the rest of the body parts.
The Puja materials include Kalasha, Shankha, Ghanta etc. and after
prokshana of the ‘Saamagri’ the Kartha performs Arghya and Achamaniya and
commences the worship to Vishnu Pratima with the ‘Shodashopachaaraas’ as
per the Shodashopa Ruchas of Purusha Sukta: With the First Rucha, Avahana
be done; if Salagraama is not in Place, Mantra Pushpa Khanda be recited and
with the prayer Shri Maha Vishnavey namah, Shri Krishnaaya, Shiva Vinaayaka
Surya Shaktibhyah etc. Then with the Second Rucha ‘Aasana’ be provided,
the Third with ‘Paadya’, fourth with ‘Arghya’, fifth with Aachamana, Sixth
with ‘Snaana’-if possible Panchamrita Snaana with Chandana, Go Ksheera,
Karpura, Kunkuma and Agaru Suvaasita Jala by reciting Aapyaayasva and /or
Suvarna gharmaanu- vaaka, Maha Purusha Vidya, Purusha Sukta and Raajana
Saama. With the Seventh Rucha, the Seventh Service be provided by Vastra,
the eighth with Yagnopaveeta, the ninth with Gandha, the tenth with Pushpa,
the eleventh with Dhupa, the twelfth with Deepa- Ghanta- Mangala Vaayujya;
the thirteenth with Naivedya-Taambula-Phala-Dakshina-Neeraajana; the
fourteenth with Saashtaanga Pranaama or Prostration; the fifteenth with
Visarjana or Pushpaanjali. All the Sixteen Services need to be done with
the accompanying recitals of the concerned Ruchas of Purusha Sukta, while
performing Aachamana at the end of each Service and Anna-Aahutis and
Pushpas. Brihat Paraashara Samhita summed up as Aasana-Paadya-
Arghya-Aachamana- Snaana- Panchaamrita Snaana-
Vastrea-Yagnopaveeta-Gandha-Pushpa-Dhupa-Deepa-Naivedya- Taamboola- Phala-
Dakshina-Neeraajana-Pushpaanjali. After the Puja on these lines, the Karta
should touch the feet of the Pratima and should pray to say: Prapannam
paahimaameesha bheetam Mrityugrahaarnavaat/ (Ishwara! Provide me the
Shield to the fearful onslaughts of the Ocean of ‘Mrityugraha’! Thereafter,
the Nirmalya or the left -overs of the Puja be placed on the heads of the
Karta and those who join in the worship, take the Shanka Jala on the heads
as also swallow it up. But do not keep the flowers kept on Vishnu
Pratimas’s head on one’s head. It is stated that the Tirtha from Brahmana’s
feet is taken in first and then Vishnu Padodaka be taken. Shialagrama
-shila jala should be taken in but not sprinkled on head. {17-25 2ND
ANUVAKAM THEN SHANTI MANTRA BELOW.}
Thachamyo ravrunimahe.gathum yagnaya.
Gathum Yagna pathaye.Daivee swasthi –rasthu na.
Swasthir Manushebhya. Urdhwa Jigathu beshajam.
Sam no asthu dwipadhe.Sam chatush pade
Om Shanthi, shanthi, Shanthi.
Request we from you with all enthusiasm,
For the good deeds that are medicine,
For the sadness of the past and future,
Request we for the growth of fire sacrifices,
Request that only good should occur,
To the one who presides over such sacrifices,
Request we for the mercy of gods to man,
Request we for good to the community of men,
Request we that the herbs and plants,
Should grow taller towards the skies.
Request we for good for all two-legged beings,
Request we for good to all four-legged beings,
Request we for peace, peace and peace.
--------------------------------------------------------------------------
XI Puja Phala: To quote Skanda Purana: Kaamaasaktothavaa Kruddhah
Shaalagraama shilaarchanaat, Bhaktya vaa yadi vaabhaktya Kalou
muktimavaapnuyaat/ Kathaam yah kurutey Vishnoh Shaalagraama shilaa -gratah,
Vaivasata bhayam naasti tathaa cha Kalikaalajam/ Paayaschittam hi
paapaanaam Kalou padodakam Hareyh, Ghrutey shirasi peetey cha
Sarvaatyushtanti Devataah/
(Either due to the desire of fulfilment of a wish or due to anger of
not fulfilment or by way of even disbelief, if any person performs a
half-hearted puja to a Salagrama Shila, he or she in Kaliyuga is sure to
succeed Salvation. If a person sits before a Sala -grama and listens to
Vishnu Katha, that person is certain to escape the fear of Yama! In Kali
Yuga, the easy prayaschitta from sins committed constitutes the consumption
of Vishnu Paadodakam and its reverential Dharana on one’s head.
XII Puja Lopa Dosha: Kurma Purana affirmed: Yo Mohaadatha -vaalaswaa
dakrutwaa Devataarchanam, Bhuktye sayaati Narakam Sookareshwabhi jaayatey/
(Those out of ignorance or callousness who consume food without performing
‘Devaarchana’every morning is bound to go to Hell after his life and would
take his rebirth as a pig. It is essential that after Puja to Deva one
should revere parents and Guru: Yasya Deveyparaabhaktiryathaa Devey
tathaagurou/
(In the same way that a person worships Devas, so he should perform
parents and Guru). Maharshi Sumantu asserted: Aayuh Puman yashah Swargam
Keerthim Pushtim Balam Shriyam, Pashum Sukham Dhanam Dhaanyam Praapunuyaat
Pitru vandanam/ (By sincerely performing Pitru Vandana, one enjoys Keerti,
Swarga, Pushti, Sukham, Dhana-Dhanyaas).Manu stated: yam Maataappitarou
klesham sahetey sambhavey Nrinaam, Na tasya nishkritih shakyaa kartum
Varsham shatairapi/ Imam lokam Maatru bhaktya Pitru Bhaktya tu madhyamam,
Guru susrushayatwavam brahmalokam samushnatey/ (Those who perform the duty
of a mother and father are blessed; Matru Bhakti is most fulfilling
followed by that of the father; indeed ‘Guru Susrusha’ is not only
rewarding in the current life but enables to attain Brahma loka too.)
XIII Third Segment of Dina Charya: After the Pratah Sandhya Vandana,
Homopaasana and Devatarchana, the next significant ‘Dainandina Karya’ is
devoted to Atma Poshana. It is stated: Shannantu Karmanaam Madhyetreni
karmaani Jeevikaa, Yaajanaadhyaapaney chaiva Vishuddhascha pratigruhah/
(The major Six Karmaas of a Brahmanan are to perform Yagnas,
Vedaadhyayana or Reading Vedas, giving Daanaas, getting Yagnaas performed,
teaching Vedas and accepting Daanaas or charities). Of these, three
are ‘Jeevana
Saadhanaas’ or means of Livelihood. Shri Bhagavata Purana stated:
Pratigraham
manyamaanastapasteyjoyashonudam, Anyaabhyaameva Jeeveta shilairvaa dosha
pruktayoh/
(If receiving Danaas tends to reduce the deposits of Tapas, Teja and
Kirti, then one has to resort to ‘Yaajanaadhyaapana’or request for alms and
free teaching of Vedas; but of that is not acceptable, one might take to
‘Shila Vritthi’ or ‘Vyavasaaya’ or farming or cottage industries). But
Shilonchanam Kalou nishiddham/ That is the methods of Shilocchana are
forbidden in Kali Yuga. Krishi or farming and cottage industries or Seva
vritti have social stigmaas. However for the sake of the Upkeep of family,
Kusula dhaanya or Saving for the next twelve days or Kummi Dhanya or Saving
for six days ahead would be essential. As against these feelings aginst
Vaanijya, Krisha and Seva Vritti in view of the dilution of Brahmanatwa,
the contempoary Society has witnessed a Sea Change and lost relevance now.
XIV Madhyaana Sandhyaa Vidhi: Being the Fourth Segment of the
Ahnikaas or the Dina charya, the Maadhyahnika Snaana be done by applying
Mrittika unlike in the Pratah Snaana which is done after applying Cow
dung on the body. Following the preliminaries of the Keshavaadi Namaas, the
Marjana Mantra of Apohishtha mayobhuvah,‘Apah prashana’ is done with in
stead of the Mantra of Suryaschamaananyusha etc. the replaced Mantra viz. :
Om Aapah Punantu Prithiveem Prithivi Putaa punaatumaam, Punantu
Brahmanaspatir Brama putaa punaatumaam/ Yaducchishthamabhojjyam yadwaa
duscharitam mama, Sarvam punantu maamaaposataam cha prtatiguhyataam
swaahaa/
Aachamana be done then. To this Mantra the Rishi is Narayana
Yagnyavalkya, Apah Prithivi Brahmanaspati is Devata, Rishta is the
Chhanda.Then Atma Prokshana is done with Dadhikraavunno—Bhurbhuvassuvah
till Asavaadityo Brahmaa Brahmaivaahamasmi etc. After Aghamarshana ie.
Paapa Purusha dahana, the Karta would stand up and recite the Mantra:
Om Hamsaha Shuchishat whose Rishi is Gautama, Surya is Devata,
Jagati is Chhanda and its Viniyoga is Suryorghya daana and after recital
provide Arghya and Suryopasthaana. The Udyuktyam Ruchas have Prashkanva as
Rishi, Surya as Devata, Gayatri / Anushthup as Chhandaas and Surtopasthana
as Viniyoga. The Ruchas state: Udyam tamasaspari pashyanto Jyotiruttamam,
Devam Devatraa Suryamaganma Jyotiruttamam/Udyutyam Jaatavedasam Devam
Vahanti Ketavah, Drusho Vishwaaya Suryam/ Some Vidwans make Upasthana with
the Ruks viz. Chitram Devaanaamudagaadaneekam Chakshur Mitrasya
Varunastaayeganah, Aapraa dyaavaaprithivi
AntarikshaSuryaAatmaaJagastat-sthyushascha/Tadchhakshurdevahitampurastaacchukramuscharaat,
Pashyema Sharadasshatam Nandaama Sharadasshatam modaama sharadasshatam
/Bhavaam sharadasshatam Shrunavaama sharadasshatam, Prabravaama
sharadasshatam jeetaasyaama sharadasshatam jyokucoo cha Suryam drushey/
Thus after Suryopasthaanathe rest would be as in the Pratah Sandhya
itself. In the night the Arghyapradaana be done with Aakrishnena Mantra. To
execute Prayaschitta, a second Arghya be provided and conclude the
Upasthaana with Havishyaantamadi Pancha Ruchaas/ K RAJARAM IRS
16624 17624
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