Saṁskāras: Samskaras

HH Bhanu Swami

SAMSKARAS

INTRODUCTION

Besides the daily activities (nitya kriya) and the fortnightly and monthly activities, which are performed by the devotee regularly, there are some activities which an individual performs, not on a regular basis, either daily or yearly, but more irregularly.
Vaidic Grha Samskaras (the household purificatory rites):

The vaidic samskaras are performed not upon the Lord, nor on oneself, but are performed by the husband upon his own wife and children, at specific periods of development of the child.
The vaidic samskaras, starting from garbhadhana (impregnation ritual) and ending with marriage of the child, sanctify the person during progressive stages of family life. Two of the samskaras mark change of asrama : upanayanam, by which the child be comes a brahmacari, and vivaha, or marriage ceremoy by which a man becomes a grhastha. In addition there is the antyesthi (death rites) which are performed upon everyone regardless of family connections. Rites for entering vanaprastha asrama and s annyasa asrama are usually not included in the samskara manuals, though technically speaking they are part of the complete cycle of life which the samskaras serve to define.

Function:

Though the vaidic samskaras may be considered secondary activities because they are discarded when one passes from the material body and society, they are important because they sanctify and prepare the body and mind for the primary activities of d evotional service. Though there is no qualification for taking to devotional service other than faith, one who has undergone the samskaras in proper manner and also has faith will have some advantage in the progress of his sadhana. Therefore the aca ryas have emphasized the importance of undergoing all of the samksaras.
«There is a need for a good and intelligent class of brahmans who are expert in performing the purifactory processes prescribed in the system of varnasrama dharma. Unless such purificatory processes are performed, there is not possibility of good po pulation. «

SB1.12.13

The vaidic samskaras are as follows:

garbhadhana(impregnation)
pumsavana (making a male child)
simantonayanam (parting the hair)
sosyanti homa (safe delivery)
jata karma (birth)
niskramana (first outing)
nama karana (giving a name)
pausti karma (nourishment)
anna prasanam (feeding grains)
karna vedha (piercing the ears)
cuda karanam (hair cutting)
vidyarambha (entering school)
upanayanam (gayatri intitiation)
samavartana (graduation)
vivaha (marriage)
antyesthi (funeral)

These rites are performed upon the wife and upon the child by the husband. One purpose of the rites is for the production and raising of healthy, intelligent, mentally sound offspring , who will be assured of achieving devotion to the Supreme Lord and final shelter in his abode after giving up the material body.

The rites also serve the purpose of insuring that the man and wife become aware of spiritual duty in married life, and do not exploit married life for their own sexual pleasure.

Adhikari (candidate for samskaras):

According to the scriptures, anyone who is born, any one who is to be call civilized, should undergo the samskaras. Women and sudras also undergo the rites (except for upanayanam and samavartana), though without pronouncing the Vedic mantras.
A sudra may attend sacrifices and Vedic ritualistic ceremonies along with his master, but he should not utter the mantras, for these may be uttered only be the members of the higher sections of society.

SB7.11.25

In general, the married man is the performer of the rites (upon his
own wife and children.) Though the strict rules of the nitya kriyas
are also prescribed with the grhastha in mind, all of the asramas
practice them to some degree. The vaidic samsk aras however are
directly concerned with the one item that is characteristic only of
the grhastha asrama: sex life and its consequences. Performance of the
vaidic samskaras are therefore the specific duty of

Vaidic Samskaras for Vaisnavas:

The usual samskara manuals are compiled by those who are interested in
karma (accumulating material fruits), and prescribe worship of the
devatas and pitrs for material prosperity. Srila Gopal Bhatta Goswami
has compiled Sat Kriya Sara Dipika as a va idic samskara manual for
the vaisnava. Recognizing that most of the vaisnavas are grhasthas,
and that they should perform the samskaras, he has given a procedure
that is not contradictory or offensive to the vais

The first half of his manual is an arguement for the worship of Visnu to the exclusion of devatas, with ample scriptural evidence.
Accordingly, in his practical procedure for samskaras, he substitutes
worship of Visnu and his associates for worship o f Ganesa, the
material saktis, and planetary deities. Whereas worship of devatas
(who are mixed devotees), brings only material auspiciousness, worship
of Visnu and his associates (who are pure devotees),
Gopal Bhatta Goswami cites the alternative for the vaisnava according to the Padma Purana:

ananya sarano bhakto nama mantresu diksitah
kada cin narcayed devan ganesadims tu vaisnavah
yatra yatra surah pujya ganesadyas tu karminam
visnvarcane tatra tatra vaisnavanam hi vaisnavah
visvaksenam sa sanakam sanatana matah param
sananda sanat kumara pancaitan pujayet tatah

The devotee interested in pure devotion to the Lord, and initiated with vaisnava mantra should never worship Ganesa and the other devatas. Wherever the karmis prescribe worship of Ganesa and the devatas, the vaisnava should worship the pure dev otees of visnu. Thus instead of worshipping Ganesa to remove material obstacles, the devotee should worship visvaksena and the four Kumara brothers to remove obstacles on the spiritual path.
Padma Purana, cited in Sat Kriya Sar Dipika

In the same way, instead of worshipping the nine planetary deities one should worship the nine yogendras, and instead of worshippign the dik palas (protectors of the driections) one should worship the maha bhagavatas. Instead of worshipping the matr gana (sixteen expansions of Durga, in charge of material energy) one should worship the the Lord’s consorts who are the shelter of spiritual energies.

Srila Bhaktisiddhanta Sarasvati Thakur has accepted Sat Kriya Sara Dipika as the authorized vaisnava manual for samskaras, just as he has accepted Hari Bhakti Vilasa as the authorized scripture for arcana, and has recommended that all viasnava grhas thas should follow its procedures.
Furthermore, in all cases the performance of yajna or other ceremonies must always be accompanied by the chanting of the Holy Names of the Lord.

mantratas tantratas chidram
desa kalarha vastutah
sarvam karoti nischidram
anausankirtanam tava

There may be discrepancies in pronouncing the mantras and observing the regulative principles and more over, there may be discrepancies in regard to time place, person and paraphernalia. But when Your Lordship’s holy name is chanted, everything becom es faultless.

SB 8.23.16
yadyapi anya bhaktih kalau kartavya,
tada kirtanakhya bhakti samyogenaiva.

The other eight processes should be executed, but they must be preceded and followed by kirtana, the chanting of the holy name.
CC Madhya v.6.p.53 from Bhakti Sandarbha, Jiva Goswami

Elements of The Vaidic Samskara:

Following are the main elements of a samskara:

acamana
svasti vacana , managala acarana: prayers for auspciousness
sankalpa: vow
ghata sthapana: establishing ghata for worship
visnu puja: in the ghata
adhivasa: presenting auspicious articles (usually performed the
preceding night to the ceremony)
sattvika vrddhi sraddha: visnu, maha bhagavata and sakti puja,
cediraja puja (vasudhara) and worship of guru parampara by offering visnu prasadam (usually performed on the morning of the ceremony)
samskara rites: activities of the specific samskara kusandika: preparing the kunda and fire
ahuti: offering oblations different for each samskara
udicya karma: concluding rites,
acchidra vacana: pardon for offense
dana: gifts to the vaisnavas and feast

The elements which differ with each samskara are starred (*). The other elementns are the common elements. These are written out only once at the beginning but should be performed for all the samskaras at the appropriate time.

These elements are present in a major samskara. Usually the wedding is the major samskara, lasting several days, even in a poor family, and thus adhivasa and elaborate worship are usually reserved for this samskara. There is, however, no restriction on the elaborate execution of any vedic samskara, as the purpose is to invoke auspiciousness.

The standards of cleanliness and purity of mind for the samskaras is the same as for deity worship. As the first activities (acamana, svasti vacana,sankalpa, ghatana sthapana, avahana, puja) are parts of deity worship, one should consult the puja man ual for more details.

THE COMMON RITES

The rites should begin the night before the samskara proper begins with the establishment of the ghata, Visnu puja, and adhivasa. The next morning, one should perform worship of Visnu, the associates and saktis of Visnu, Cedi Raja (vasudhara puja), a nd parampara acaryas (sattvika vrddhi sraddha).

ACAMANA:

Simple acamana:
Sprinkle water on hands and feet.
om visnu sip water
om visnu sip water
om visnu sip water
Wash hands.
Touch mouth, right and left nostrils, eyes, ears, the navel, heart, top of the head and arms with the fingers of the right hand.
om tad visnu paramam padam
sada pasyanti surayah
diviva caksur atatam
This may be repeated.

Vaisnava acamana:

kesavaya namah sip water from brahma tirtha of right hand
narayanaya namah sip water from brahma tirtha of right hand
madhavaya namah sip water from brahma tirtha of right hand
govindaya namah sprinkle water on right hand
visnave namah sprinkle water on left hand
madhusudanaya namah wipe right hand
trivikramaya namah wipe left hand
vamanaya namah wipe above upper lip with base of thumb
sridharaya namah wipe below lower lip with base of thumb
hrsikesaya namah sprinkle water on both hands
padmanabhaya namah sprinkle water on feet
damodaraya namah sprinkle water on head
vasudevaya namah touch upper and lower lips with tips of fingers
sankarsanaya namah touch right nostril with thumb and forefinger
pradumnaya namah touch left nostril with thumb and forefinger
aniruddhaya namah touch right eye with thumb and ring finger
purusottamaya namah touch left eye with thumb and forefinger
adhoksajaya namah touch right ear with thumb and forefinger
nrsimhaya namah touch left ear with thumb and forefinger
acyutaya namah touch navel with thumb and little finger
janardanaya namah touch heart with palm of hand
upendraya namah touch head with all fingers
haraye namah touch right arm with tips of fingers
krsnaya namah touch left arm with tips of fingers

SVASTI VACANAM:

One brahmana should say:

asya karmanah punyaham bhavanto bruvantu (three times)

Three brahmanas should throw rice from their right hands saying:

om punyaham om punyaham om punyaham
udgateva sakune sama gayasi brahma putra iva savanesu samsasi
vrseva vaji sisumatirapitya sarvato nah sakune bhadrama vada
visvato nah sakune punyama vada

The brahmana should say:

asya karmanah svasti bhavanto bruvantu ayusmate svasti (three times)

Three brahmanas should throw rice from their hands saying:

om svasti om svasti om svasti
svasti na indro vrddhasravah svasti nah pusa visvavedah
svasti nas tarksyo aristanemih svasti no brhaspatir dadhatu

The brahmana should say:

asya karmano rddhim bhavanto bruvantu (three times)

The three brahmanas should throw rice saying:

om rdhyatam om rdhyatam om rdhyatam
rdhyama stomam sanuyama vaja ma no mantram sarathehopa yatam
yaso na pakkam madhu gosvanta ra bhutamso asvinoh kamamaprah
svasti no govindah
svasti no’cyutanantau
svasti no vasudevo visnur dadhatu
svasti no narayano naro vai
svasti nah padmanabhah purusottamo dadhatu
svasti no visvakseno visvesvarah
svasti no hrsikeso harir dadhatu
svasti no vainateyo harih
svasti no’njanasuto hanur bhagavato dadhatu
svasti svasti sumangalaikeso mahan sri krsnah saccidananda ghanah
sarvesvaresvaro dadhatu
(the other mangala acarana prayers may be recited here.)

SANKALPA:

Sankalpa should be performed using a copper vessel. Silver, stone, clay, conch or bell metal should not be used, nor should sankalpa be performed using only the hands. One should fill the pot with water, and add sesame, three blades of kusa (with ro ot and tip intact), flowers, and haritaki or banana.

Facing north one should say:

visnur om tat sat
-------mase
-------pakse
-------tithau
acyuta gotrah
-------dasa
sri krsna prityarthah
--------karmaham karisye
(if performing for someone other than oneself say
karisyami instead of karisye)

One should then throw some of the water in the northeast direction, turn the vessel upside down and place gandha and puspa on it.

Then recite sankalpa sukta (yajur veda):

yaj jagrato duram udaiti daivam tad u suptasya tathaivaiti
durangamam jyotisam jyotirekam tan me manah siva sankalpam astu

GHATA STHAPANA

The ghata or water pot, by assembling with the proepr mantras and calling in the Lord, becomes a form of the Lord which can be worshipped with upacaras (articles such as foot wash, arghya, lamps etc.) in the manner that one worships a murti.

The ghata (pot) may be made of gold, silver, coper, bell metal, glass, sone or clay. That made of clay is suitable for all purposes, but it should be unbroken and clean.

In the water one should place nava ratna or panca ratna, or a piece of gold. Nava ratna (pearl, cat’s eye, gomed diamond, coral, yellow sapphire, emerald, sapphire, ruby).

The leaves used may be banyan, pippal, mango, or udumbara. usually mango laves are used.

The fruit is usually coconut (green, with stem; or ripened with tuft), but banana may also be used.

The ghata should be established ithe north east part of the area in use for the ceremony, or east of the fire pit. one may draw an eight petalled lotus on the ground using five colored dyes (white, red, yellow, black and green). In the center the gr ains and ghat may be placed.

One should assemble the ghata using the following mantras for the various items:

Touching the earth one should say:

bhur asi bhumir asy aditir asi
visvadhaya visvasya bhuvanasya dhatri
prthivim yaccha prthivim drmha prthvim ma himsih

Touching rice paddy one should say:

dhanyam asi dhinuhi devan
dhinuhi yajnam dhinuhi yajna patim
dhinuhi mam yajnanyam

One should wrap thread around the pot and, placing the pot on the rice paddy one should say:

ajighra kalasam mahya tva visantv indavah
punar urjanivartasva sa nah sahasram dhuksvor
udhara payasvati punar ma visatadrayih

Pouring water in the pot one should say:

varunasyottanbhanam asi
varunasya skambhasarjani stho
varunasya rta sadany asi
varunasya rta sadanam asi
varunasya rta sadanam asida

One should place five leaves on the pot saying:

om dhanvana ga dhavnanajim jayema
dhavana tivrah samado jayema
dhanuh satrorapakamam krnoti
dhanvana sarvah pradiso jayema

One should place a coconut or banana on top saying:

yah phalinir ya aphala apuspa yas ca puspinih
brhaspati prasutas ta no muncantv amhasah

One should mark svastika on the pot with sindhur (vermilion) saying:

om sindhor iva pradhvane sughanaso
vata pramiyah patayanti yahvah
ghrtasya dhara aruso na vaji
kastha bhindan urmibhih pinvamanah

One should place durba grass on the pot saying:

om kandat kandat pra rohanti
pursah pursah pari
eva no drba pratanu
sahasrena satena ca

One should place flowers on the pot saying:

sris ca te laksmis ca patnyav ahoratre parsve
naksatrani rupam asvinau vyattam
istam manisana amum manisana sarvalokam manisana

One should anoint the pot with gandha saying:

om gandha dvaram duradharsam
nitya pustam karisinam
isvarim sarva bhutanam
tvam ihopahvaye sriyam

One should wrap cloth around the pot saying:

om yuva suvasah parivitah agat
sa u sreyan bhavati jayamanah
tam dirasah kavaya unnayanti sadhya manasa devayantah

One should grasp the pot and call the Lord saying:

om sarva tirthodbhavam vari
sarva deva samanvitam
imam ghatam samaruhya
tistha devaganaih saha
stham sthim sthiro bhava
vidvanga asur bhava vajyavan prthur bhava
suyadas tvam agneh purisavahanah

This water produces all holy tirthas, and is the residence of all the forms of the Lord. Oh Lord, come into this pot withyour assitants and stay while I perform worship. Be firm like a strong-limbed, swift, racing steed, extending your power everywhere. You carry the earth and are the suport of agni.

VISNU PUJA

Guru Puja:

One should begin worship with guru puja:

Sodasa Upacara Puja:

Dhyanam
Manasa Puja
idam asanam + guru mula mantra
svagatam su svagatam + guru mula mantra
etat padyam + guru mula mantra
idam arghyam + guru mula mantra
idam acamaniyam + guru mula mantra
esa madhuparak + guru mula mantra
idam acamaniyam + guru mula mantra
idam snaniyam + guru mula mantra
idam vastram + guru mula mantra
(idam tilakam) + guru mula mantra
idam abharanam + guru mula mantra
esa gandha + guru mula mantra
eidam sagandha puspam + guru mula mantra
esa dhupah + guru mula mantra
esa dipah + guru mula mantra
idam naivedyam + guru mula mantra
(idam paniyam) + guru mula mantra
(idam acamaniyam) + guru mula mantra
(idam tambulam) + guru mula mantra
guru mantra and gayatri japa at least 1o times
guru stuti:
tvam gopika vrsaraves tanayantike’pi
sevadhikarini guro nijpadapadme
dasyam pradaya kuru mam vraja kanane sri
radhanghri sevana rase sukhinim sukhabdhau
pranama:

nama om visnu padaya etc.

om ajnana timirandhasya jnananjana salakaya
caksur unmilitam yena tasmai sri gurave namah

radha sammukha samsaktim sakhi sanga nivasinim
tvam aham satatam vande madhavasraya nigraham

nama srestham manum api saciputram atra svarupam
rupam tasyagra jam urupurim mathurim gosthavatim
radhakundam giri varam aho radhika madhavasam
prapto yasya prathita krpaya sri gurum tam nato’smi

sri krsna caitanya prabhu nityananda
sri advaita gadadhara sri vasadi gaura bhakta vrnda

hare krsna hare krsna krsna krsna hare hare
hare rama hare rama rama rama hare hare

Dasa Upacara:

Guru Dhyana
Manasa Puja

etat padyam + guru mula mantra
idam arghyam+ guru mula mantra
idam acamaniyam + guru mula mantra
esa madhuparkah + guru mula mantra
idam acamaniyam + guru mula mantra
esa gandhah + guru mula mantra
idam sa gandha puspam + guru mula mantra
esa dhupah + guru mula mantra
esa dipah + guru mula mantra
idam naivedyam + guru mula mantra
guru mantra & gayatri japa 10 times
stuti:

tvam gopika vrsaraves tanayantike’pi
sevadhikarini guro nijpadapadme dasyam pradaya kuru mam vraja kanane sri
radhanghri sevana rase sukhinim sukhabdhau
pranama:

namo om visnu padaya etc.
om ajnana timirandhasya jnananjana salakaya
caksur unmilitam yena tasmai sri gurave namah

radha sammukha samsaktim sakhi sanga nivasinim
tvam aham satatam vanda madhavasraya nigraham

nama srestham manum api saciputram atra svarupam
rupam tasyagra jam urupurim mathurim goshavatim
radhakundam giri varam aho radhika madhavasam
prapto yasya prathita krpaya sri gurum tam nato’smi

sri krsna caitanya prabhu nityananda
sri advaita gadadhara sri vasadi gaura bhakta vrnda

hare krsna hare krsna krsna krsna hare hare
hare rama hare rama rama rama hare hare

Panca Upacara:

Guru Dhyana
Manasa Puja

esa gandhah + guru mula mantra
idam sa gandha puspam + guru mula mantra
esa dhupah + guru mula mantra
esa dipah + guru mula mantra
idam naivedyam + guru mula mantra
guru mantra & gayatri japa
pranama:

namo om visnu padaya etc.
om ajnana timirandhasya jnananjana salakaya
caksur unmilitam yena tasmai sri gurave namah

sri krsna caitanya prabhu nityananda
sri advaita gadadhara sri vasadi gaura bhakta vrnda

hare krsna hare krsna krsna krsna hare hare
hare rama hare rama rama rama hare hare

Avahana (calling the deity into the pot):

(One may call Sri Caitanya first and worship with upacaras, and then call Krsna or Radha and Krsna and worship them with appropriate upacaras and mantra.)

sri krsna ihavaha ihavaha: avahani mudra
sri krsna iha tistha iha tistha: sthapani mudra
sri krsna iha sannidehi iha sannidehi: sannidhapani mudra
sri krsna iha sannirudhyasva iha sannirudhyasva: sannirodhani mudra
sri krsna iha sakali kuru iha sakali kuru: sad anga nyasa
(By meditation one should touch the various parts of Krsna’s body:
touch heart with four fingers

touch top of head with fingers same way
touch sikha with fist inverted
touch arms
touch eyes with middle and forefinger
clap hands three times raising them in air)

sri krsna iha avagunthasva iha avagunthasva: avagunthana mudra
sri krsna ihamrti kuru ihamrti kuru: dhenu mudra
sri krsna iha parami kuru iha parami kuru: maha mudra

Pot Puja:

One should then worship Vasudeva, or Sri Caitanya and Radha Krsna in the pot with five, ten or sixteen items (upacaras) using the deity mantras. Instead of worshiping the Lord in a pot one may worship salagrama or a murti directly.

Dhyanam
Manasa Puja

idam asanam + deity mula mantra
svagatam su svagatam + deity mula mantra
etat padyam + deity mula mantra
idam arghyam + deity mula mantra
idam acamaniyam + deity mula mantra
esa madhuparak + deity mula mantra
idam acamaniyam + deity mula mantra
idam snaniyam + deity mula mantra
idam vastram + deity mula mantra
(idam tilakam) + deity mula mantra
idam abharanam + deity mula mantra
esa gandha + deity mula mantra
eidam sagandha puspam + deity mula mantra
esa dhupah + deity mula mantra
esa dipah + deity mula mantra
idam naivedyam + deity mula mantra
(idam paniyam) + deity mula mantra
(idam acamaniyam) + deity mula mantra
(idam tambulam) + deity mula mantra
deity mantra and gayatri japa at least 1o times
deity stuti
pranamas

MANGALA ACARANA (CHANTING AUSPICIOUS PRAYERS)

From Brhad Visnu Purana:

yam brahma vedanta vido vadanti
pare pradhanam purusam tathanye
visvod gateh karanam isvaram va
tasmai namo vighna vinasanaya

From Sama Veda:

om tad visnoh paramam pada
sada pasyanti surayah
diviva caksur atatam

From Krsna Upanisad, Rg Veda:

om krsno vai saccidananda ghanah
krsnah adi purusah krsnah purusottamah
krsnah ha u karmadi mulam
krsnah sa ha sarvaikaryah
krsnah kasam krt adisa mukha prabhu pujyah
krsno’nadis tasmin ajandantar bahye
yan mangalam tal labhate krti
om svasti no govindah svasti no’ cyutanantau
svasti no vasudevo visnur dadhatu
svasti no narayano naro vai
svasti nah padmanabhah purusottamo dadhatu
svasti no visvakseno visvesvarah
svasti no hrsikeso harir dadhatu
svasti no vainateyo harih
svasti no’njanasuto hanur bhagavato dadhatu
svasti svasti sumangalikeso
mahan sri krsna saccid ananda ghanah
sarvesvaresvaro dadhatu

(May krsna, the lord of lords, and his dear sevants, bestow auspiciousness to us.)

From Sammohana Tantra:

karotu svasti me krsna
sarva lokesvaresvarah
karsnadayas ca kurvantu
svasti me loka pavanah

May Krsna, the lord of all lords of the universe, and his followers, the deliverers of the fallen, bestow auspiciousness on me.

From Visnu Yamala:

krsno mamaiva sarvatra
svasti kuryat sriya samam
tathaiva ca sada karsnih
sarva vighna vinasanah

May Krsna, the destroyer of all obstacles and his followers bestow auspiciousness and prosperity to me at all times and places.

From Visnu Rahasya:

atasi kusumopameya kantir yamuna kula kadamba mulavarti
navagopa vadhu vilasasali vitanotu no mangalani

May Krsna, who has a complexion like the atasi flower, who is situated under the kadamba tree on the bank of the Yamuna River, who is skilful at pastimes with the wives of the cowherds of Vrndavana, bestow auspiciousness on us.

From Naradiya Purana:

krsnah karotu kalyanam
kamsa kunjara kesari
kalindi jala kallola
kolahala kutuhalah

May Krsna, who sports with great noise in the waves of the Yamuna river, and who, like a lion, killed the elephant Kamsa, bestow auspiciousness on me.

From Narasimha Purana:

madhavo madhavo vaci
madhvo madhavo hrdi
smaranti sadhavah sarve
sarva karyesu madhavam

The devotees always remember the Lord. The name «Madhava» is constantly on their tongues and constantly in their minds, and permeates all of their activities.

From Pandava Gita:

labhas tesam jayas tesam
kutas tesam parabhavah
yesam indavara syamo
hrdaya stho janardanah

For those who have Janardana, whose complexion is that of a blue lotus, within their hearts, there is all gain and victory and no defeat in any enterprise.

From Brhad Visnu Purana:

mangalam bhagavan visnur
mangalam madhusudanah
mangalam hrsikeso’yam
mangalayatano harih
visnuccarana matrena
krsnasya smaranad dhareh
sarva vighnani nasyanti
mangalam syan na samsayah

The Supreme Lord, Visnu is all auspicious. Madhusudana is all auspiciousness. Hrsikesa is all auspiciousness. Hari is the abode of all auspiciousness. Simply by saying the name of Visnu or by remembering Krsna all obstacles are destroyed and all a uspiciousness comes. This is certain.

From Padma Purana:

satyam kaliyuga vipra
sri harer nama mangalam
param svastyayanam nrnam
nasty eva gatir anyatha

Oh brahmana, chanting of the holy name is the auspicious process in Kali yuga. It is the highest auspiciousness for mankind. There is no other way.

From Visnu Dharmottara:

pundarikaksa govinda
madhavadims ca yah smaret
tasya syan mangalam sarva
karmadau vighna nasanam

He who remembers all the forms of the Lord such as Pundarikaksa, Govinda and Madhava, will attain all auscipiousness and destruction of all obstacles in all his activities.

From Rudra Yamala:

mangalayatanam krsnam
govindam garuda dhvajam
madhavam pundarikaksam
visnum narayanam harim
vasudevam jagannatham
acyutam madhusudanam tatha mukundanantadin
yah smaret prathamam sudhih
karta sarvatra sutaram
mangalananta karmanah

The intelligent man who first remembers the various forms fo the Lord and his pastimes before performing his activities, will attain infinite auspiciousness in all his activities.

Narayana Upanisad:

atha puruso ha vai narayano’ kamayata
prajah srjeyeti
narayanat prano jayate manah sarvendriyani ca
kham vayur jyotir apah prthivi visvasya dharini
narayanad brahma jayate narayanad rudro jayate
narayanad indro jayate narayanad prajapatih prajayante
narayanad dvadasaditya rudra vasavah sarvani chandamsi
narayanad eva samut padyante
narayanad pravartante narayane praliyante
ya evam veda ity upanisat
atha nityo narayanah brahma narayanah
sivas ca narayanah sakras ca narayanah
kalas ca narayanah disas ca narayanah
vidisas ca narayanah urdhvas ca narayanah
adhas ca narayanah antar bahis ca narayanah
narayana evedam sarvam yad bhutam yac ca bhavyam
niskalanko niranjano nirvikalpo nirakhyatah
suddho deva eko narayanah
na dvitiyo’sti kascit
sa visnur eva bhavati
sa visnur eva bhavati
ya evam veda ity upanisat
om ity agre vyaharet
namah iti pascat
narayanaya ity uparistat
om ity ekaksaram
namah iti dve aksare
narayanayeti pancaksarani
etad vai narayanasayastaksaram padam
yo ha vai narayanasyastaksaram padam adhyeti
anapabruvah sarvam ayureti
vindate prajapatyam
rayas posam gaupatyam
tato’mrtatvam asnute
tato’rmtatvam asnuta iti
ya evam veda ity upanisat
pratyag ananda brahma purusam pranava svarupam
a kara u karo ma kara iti
ta anekadha sam etad om iti
yam uktva mucyate yogi
janma samsara bandhanat
om namo narayanayeti mantropasakah
vaikuntha bhuvanam gamisyati
tad idam pundarikam vijnanan ghanam
tasmad taridabha matram
brahmanyo devakiputro brahmanyo madhusudanah
brahmanyah pundarikakso brahmanyo visnur acyuta iti
sarva bhuta stham ekam narayanam
karana rupam akaranam param brahma om
pratar adhiyano ratri krtam papam nasayati
sayam adhiyano divasa krtam papam nasayati
madhyahna dinam adityabhimukho’dhiyanah
panca maha patakopapatakat pramucyate
sarva veda parayana punyam labhate narayanat
sayujyam avapnoti

Then the Supreme Lord Narayana desired to create living entities. From Narayana came the life airs; from Narayana came the mind and all the senses; from Narayana came the elements—ether, air light, water and earth, which supports the universe. From Narayana came Brahma, Rudra, Indra, Prajapati. From Narayana came the twelve adityas, the twelve rudras, the twelve vasus, all the vedic meres and all the devatas.

Everything came from Narayana in the beginning and everything enters into Narayan at the end.

Thus Narayana is the eternal being. Brahma, Siva, Indra, time, the directions, the subdirections, up and down, inside and outside, are all pervaded by Narayana. Narayana is everything, past present and future. Narayana is the eternal pure effulgent Lord, without a second to compare.

He is Visnu, the Supreme Lord says the upanisad.
One should place «om» first, «namah» second and «narayanaya» at the end. «Om» is one syllable, «namah»is two syllables and «narayanaya» is five syllables. Together they make the eight syllable Narayana mantra. One who knows this eight syllable Nara yana mantra with purity in his heart attains all life, offspring, wealth, health and cows, and finally attains immortality. One who knows the Narayana mantra and Narayana attains immortality, says the upanisad.

The syllabe «om» is directly the Supreme Lord full of bliss. Composed of three sounds «a», «u» and «m», the pranava becomes «om». The yogi who utters the pranava many times becomes free from the bondage of repeated material birth. One who worships the Lord with this mantra will certainly go to the transcendental realm of vaikuntha, which is a lotus full of consciousness shiing effulgently. The transcendental Lord is known as the son of Devaki, as Madhusudana, as Pundarikaksa, as Visnu and Acyu ta. The one Narayana is situated in all living entities. He is the cause of all causes, the supreme brahman.

One who recites the mantra in the morning destroys the sins of the night. One who recites in the evening destroys the sins of the day. One who recites the mantra at noon time facing the sun is freed from all types of sins. That person attains the fr uits of studying all the vedas. He attains the world of Narayana.

Purusa Suktam:

om sahasra sirsa purusah sahasraksah sahasrapat
sa bhumim visvato vrtva’ atyatisthad dasangulam

om purusa evedam sarvam yad bhutam yac ca bhavyam
utamrtatvasyesano yad annenatirohati

om etavan asya mahima ato jyayams ca purusah
pado’sya visva bhutani tripad asyamrtam divi

om tripad urdhva udait purusah pado’syeha’bhavat punah
tato visvan vyakramat sasananasane abhi

om tasmat virad ajayata virajo adhipurusah
sa jato atyaricyata pascad bhumim atho purah

om yat purusena havisa deva yajnam atanvata
vasanto asyasid ajyam grisma idhmah sarad dhavih

om saptasyasan paridhayah trih sapta samidhah krtah
deva yad yajnam tanvanah abadhnan purusam pasum

om tam yajnam barhisi prauksan purusam jatam agratah
tena deva ayajanta sadhya rsayas ca ye

om tasmad yajnat sarva hutah sambhrtam prsad ajyam
pasums tams cakre vayavyan aranyan gramyas ca ye

om tasmad yajnat sarva huta rcah samani jajnire
chandamsi jajnire tasmat yajus tasmad ajayata

om tasmad asva ayajanta ye ke cobhayadatah
gavo ha jajnire tasmat tasmaj jata aja vayah

om yat purusam vyadadhuh katidha vyakalpayam
mukham kim asya kau bahu ka uru padav ucyete

om brahmo’sya mukham asit bahu rajanyah krtah
uru tad asya yad vaisyah padbhyam sudro ajayata

om candrama manaso jatas caksoh suryo ajayata
mukhad indras cagnis ca pranad vayur ajayata

om nabhya asid antariksam
sirsno dyauh samavartata
padbhyam bhumir disah srotrat
atha lokam akalpayan
vedaham etam purusam mahantam
aditya varnam tamasas tu pare
sarvani rupani vicitya dhirah
namani krtvabhivadan yad aste
dhata purastad yam udajahara
sakrah pravidvan pradisas catasrah
tam evam vidvan amrta iha bhavati
nanyah pantha ayanaya vidyate

om yajenena yajnam ayajanta devah
tani dharmani prathamany asan
te ha nakam mahimanah sacante
yatra purve sadhyah santi devah

om adbhyas sam bhutah prthivyai rasac ca
visvakarmanas samavartatagre
tasya tvasta vidadhad rupameti
tan purusasya visvam ajanam agre

om vedaham etam purusam mahantam
aditya varnam tamasah parastat
tam eva vidvan amrta iha bhavati
nanyah pantha vidyate’ yanaya

om prajapatis carati garbhe’ antah
ajayamano bahudha vijayate
tasya dhirah parijananti yonim
maricinam padam icchanti vedhasah

om yo devebhya atapati yo devanam purohitah
purvo yo devebhyo jatah namo rucaya brahmaye

om rucam brahmam janayantah deva agre tad abruvan
yas tvaivam brahmano vidyat tasya deva asan vase

om hris ca te laksmis ca patnyau aho ratre parsve
naksatrani rupam asvinau vyattam
istam manisana amum manisana sarvam manisana

1. The Supreme Lord, in the form of the universe, has a thousand heads, a thousands eyes and a thousand feet, for he contains all the living entities. Having pervaded the universe completely to give it extistence, being independent, he extended hi mself beyond by ten fingers.

2. The universes, past, present and future, are but manifestations of the Supreme Lord who expands himself as the purusa. He is the Lord of immmortality but has manifests himself as the purusa in the universe so that the jivas may enjoy material fru its.

3. The past, present and future universes are manifestations of the Lord’s powers, but the Lord himself is much greater. All the living beings of the universe are but one quarter portion, and the eternal nature in the spiritiual sky exists in three quarters portion.

4. The three quarters portion of the Lord transcended the material portion. The Lord in the one quarter portion manifested the universe again, as he had deon repeatedly before. The Lord of the one quarter portion began the work of creation, by going all around, taking the form of all animate and inanimate objects.

5. From that Lord, the virat or universe was born, and in that universe the virat purusa , paramatma of the universe, was born. Being born, the virat purusa grew, and produced the earth and the bodies of the jivas.

6. The devatas, being the first beings manifested, performed a mental sacrifice to complete the creation, using the virat purusa (the raw ingredient of the material world), as the offering. Spring was the ghee, summer was the fuel wood and autumn was the offering.

7. In this sacrifice, the kusa grass blades strewn around the fire (for protection from raksasaa), were seven (the seven vedic poetic meters), and the the fuel sticks were twenty one (12 months, 5 seasons, 3 worlds and the sun). The devatas who were performing the mental sacrifice tied the virat purusa to offer him into the fire, just like an animal.

8. The devatas, sadhyas and rsis, placed the virat purusa, the first being of the universe, on kusa and sprinkled him with water for purification. In this way they conducted the mental sacrifice using the virat purusa.

9. From that sacrifice where everything in the universe was sacrificed, yoghurt and ghee (all mourishing foods), were produced. It created the animals of the air, forest, and village.

10. From that ultimate sacrifice or sarva hut, the rk (hymns), sama (musical) and yajus (prose) portions of the vedas, and the seven vedic meters, were born.

11. From the sacrifice horses were born, and animals with two sets of teeth such as donkeys and mules. From the sacrifice, cows were born, and goats and sheep.

12. In the mental sacrifice, when they divided up the virat purusa, how many parts did they divide? What is stated about his face, his arms, his thighs and feet?

13. The face became the brahmanas. The two arms were made into the ksatriyas. the thighs of the virat purusa became the vaisyas and from his feet the sudras were born.

14. The moon was born from his mind, the sun was born from his two eyes. From his mouth were born indra and agni, and from his breath vayu was born.

15. From his navel came the antariksa (space between earth and heaven.) From his head the heavens arose. From his feet the earth arose and from his ears the directions arose. In this way the worlds are created.

16. I know that great virat purusa, effulgent as the sun, who stands beyond the darkness of the material creation. Having given the all the living entities their forms and names, he directs their affairs.

17. Brahma explained his realization to Indra. Indra, who knowgos all the living entities in all four directions, explained it to all others. One who knows the nature of the virat purusa becomes immortal even in his life on earth. There is no other path to reach the goal of immortality.

18. In this way the devatas conducted the mental sacrifice using the virat purusa to manifest variety in the world. By that sacrifice, both the physical laws of nature and the first spiritual codes of conduct arose. The great souls by similar ment al worship attain the place of immortality where the sadhyas and devatas, the first worshippers, now dwell.

Uttara anuvaka:

1. The universe arose from the waters of creation, and from the earthly, solid element. From the Suprmee Lord arose the virat purusa. That virat purusa then began to make the variety of forms in the universe. In this way the universe was manifested through the virat purusa.

2. I know that purusa who shines like the sun, situated beyond thedarkness of the material realm. one wh knows this purusa become immorta in this world. There is no other path than this.

3 In this way the Lord of all creatures , who is unborn acts within the universe and is born in myriad of forms. The wise undrstand and worship this Lord who is the source of everything, and desire to attain the status of marici prajapati.

4. I pay my respects to the effulgent supreme brahman who bestows powers on the devatas, who is concerned for the welfare of the devatas, who was born before the devatas.

5. The devatas, in order to make known the glories of the Lord to the world, standing before the Lord proclaimed: The devatas themselves come under the control of the seeker of brahman, the person who realizes the true nature of God.

6. Hri (natural virtue) and laksmi (glory) are your consorts. Day and night (time) are your sides. The innumerable glittering constellations are your form. The asvins, appearing at dawn are your open mouth. Please grant our desires for self realizat ion. Grant us that facility in the material world. Grant us the supreme goal.

ADHIVASAA

Adhivasa is a preliminary rite to invoke auspiciousness. I is usually performed on the night preceding the samskara proper. ifthis cannot be done it should be performed on the mornig of the ceremony, before the sattvika vrddhi sraddha. Auspcious ar ticles are presented with appropriate mantras before the Lord and the participants in the ceremony.

One should say the appropriate mantra and touch the item to the ghata which has been worshipped (or the lotus feet of the murti), to the earth, and to the heads of the beneficiaries of the rite (bride and groom in the marriage). All items should be g athered together on a tray. The whole tray of items should then be presented before the beneficiaries.
earth:

bhur asi bhumirasy aditir asi
visvadhaya visvasya bhuvanasya dhatri
prthivim yaccha prthivim drmha prthivim ma himsih
anaya ganaga mrttikyaa subadhivasah astu

You are the earth, the supporter of the worlds, the supporter of the universe, sustaining everything. Control the eath, make the eath firm. donot harm the earth. May there be auspcious adhivasa by this earth.
stone:

pra parvatasya vrsabhasya prsthan navas caranti svasi ca iyanah ta ava
vrtrannadharag udakta ahir budhnyam anu riyamanah
visnor vikramanam asi visnor vikrantam asi visnoh krantam asi
anaya silaya subadhivasah astu

rice paddy:

dhanyam asi dhinuhi devan
dhinuh yajnam dhinuh yajnapatim
dhinhi mam yajnanyam
anena dhanyena subadhivasah astu

You are grain. Please the Lord, please the sacrifice and the performer of sacrifice. Bring happiness to me as I conduct this sacrifice.

gandha:

gandha dvara duradharsam nitya pustam karisinim
isvarim sarvabhutanam tvam ihopahvaye sriyam anena gandhena subadhivasah astu

By gandha you become protected, continually nourshed, and abound in purity, wealth, beauty and prosperity. I call you here.

durba grass:

kandat kandat prarohanti purusah parusaspari
eva no durve pratanu sahasrena satena ca
anayadurbaya subadhivasah astu

Pice by piece, joint by joint, durba grass, you manifest offspring.
Giv us offspirn, a hundred, a thousand.

flowers:

om sris ca te laksmis ca patnyav
aho ratre parsve naksatrani rupam asvinau vyattam
isnannisanamum ma isana
sarvalokam ma isana
anena puspena subadhivasah astu

Piety and prospertiy are you onsorts. Day and night are your sides. The stars are your form. the eaven and eath are your open moht. Bestow what we desire. Bestow the goal in this world. Bestow the highest goal.

fruit:

yah phalini ya aphala apuspa yasca puspinih
brhaspatiprasutas ta no muncantv amhasah
anena phalena subadhivasah astu

May the power produces the fruit, that makes the flower bloom, which arises through the manras and through the Lord of mantra, free us from all dififculties.

yoghurt:

dadhikravno akarisam jisnor asvasya vajinah
subabhi no mukha karat pra na ayumsi tarisat
anena dadhna subadhivasah astu

The Lord is all-auspicious, all-beuatiful, all-strong, all-victorious, all-swift, all-pervading and all-merciful.Bestwo upon us fine sense and life to worship you.

ghee:

ghrtavati bhuvananam
abhisriyorvi prthvim
madhudughe supesasa
dyava prthivi varunasya
dharmana viskabhite ajare bhuri retasa
anena ghrtena subadhivasah astu

The broad earth flows with ghee, which is sweet smelling, beuatiful and brings prosperity to the worlds. The heavens and earth, through the law of the just lord are abounding in unlimited seed in all places.

svastikam:

om svasti no govindah svasti nah acyutanantau
svasti no vasudevo visnuh dadhatu
svasti no narayano naro vai
svasti nah padmanabhah purusottamo dadhatu
svasti no visvakseno visvesvarah
svasti no hrsikeso harih dadhatu
svasti no vainateyo harih
svasti no’njanasuto hanuh bhagavato dadhatu
svasti svasti sumangalikeso mahan sri krsna saccid ananda ghanah
sarvesvaresvaro dadhatu
svasti na indro vrddha sravah svasti nah pusa visvavedah
svasti nas tarksyo aristanemih svast no brhaspatir dadhatu

sindhur (vermilion):

sindhor iva pradhvane sughanaso vatapramiyah patayanti yahvah
ghrtasya dhara aruso na vaji kastha bhindann urmibhih pinvamanah

Flashing like the sun, like streams of rushing water, srrong and full of life the streams of ghee fall upon the fire. like fast steeds carrying the offering, breaking through all obstacles, the ghee swells inwaves, dissolving the wood.

conch:

pratisrutkaya artanam ghosaya bahuvadinam
anantaya mukam sadbaya adamvaraghatam
mahase vinavadam krosaya tunavadhnam
aparasparaya sankhadhvam balaya vanam pato
vanyaya davapam
anena sakhena subadhivasah astu

kajjala (collyrium):

samiddho anjan krdaram matinam ghrtam agne madhumat pinvamanah
vaji vahanvajinam jatavedo devanam vaksi priyama sadhastham
anena anjanena subadhivasah astu

This anjana, offering of ghee, flaming, a storehous of intelligence and guidance, sweee and fragrant, is swellling in the fire. As a horse carries a rider, the fire carries our offering to the place of eternal pleasure.

rocana:

yunjanti bradhnam arusam carantam pari tasthusah
rocante rocana divi
anena rocanena subadhivasah astu

Those who link themselves to the supreme lord, strong as a horse, bright like the sun travelling through the sky, shine in the same manner in the eternal sky.

white mustard seed:

raksohanam balagahanam vaisnavim idam
aham tam balagam utkirami yam me nistyo yam amatyo nicakhanedam
aham tam balagam utkirami
yam me savandhur yam asavandhurnicakhanedam
aham tam balagam utkirami
yam me sajato yam asajato
nicakhanotkrtyam kirami
anena siddharthena subadhivasah astu

gold:

hiranya garbhah samavartat agre
bhutasya jatah patir eka asit
sa sadhara prthivim dyam utemam
kasmi devaya havisa idhema
anena kancanena subadhivasah astu

Visnu, called the golden womb, is the source of the worlds. He is the source of the living entities. He is the Supreme Lord. He supports both earth and sky. Let us worship the Lord with fine offerings.

silver:

rupena vo rupam abhyagam tutho vo visvaveda vibhajatu
rtasyapatha pretacandra daksina visvah pasya
vyantariksam yatasva sadasyaih
anena rajatena subadhivasah astu

copper:

asau yas tamro aruna uta babhruh sumangalah
ye cainam rudra abhito diksu sritah sahasraso’vaisam heda imahe
anena tamrena subadhivasah astu

The Lord bright like the sun, copper red, all auspcious, also called rudra, resides in all directions, and expands thousand fold like the rays of the sun. We appraoch you to remvoe our impurities.
lamp:

mano jutih jusatam ajyasya
brhaspatih yajnam iamm tanotu
aristam yajnam imam dadhatu
visve devasa iha madayantam
om pratistha
anena dipena subadhivasah astu

Let the alert mind enjoy the ghee. let the Lord start the sacrifice. Let the Lord estow a scrifice fre from fault. Let the lords of the universe and sacrificer enjoy here. Pleas be present here.

mirror:

Sri krsna is concnetrted eternity, knowledge and bliss. He is the original Lord, the Supreme Lord, hte root of all activities, the supreme worshipable object. He is the maker of all that is good and bad in the world. he is to be adored by all. He i s without beginning. Watever is auspicious within and without the uvierse is within Krsna.

fragrant oil:

om tad visnoh paramam padam sada pasyanti surayah diviva caksur atatam
sugandhi tailena subhadhivasa astu

The devotees continually see the supreme abode of visnu, who like the sun in the sky, spreads his influence and blessings everywhere.

tumeric:

om visnoh vikranama asi visnoh vikrantam asi
visnoh krantam asi visnoh krantam asi
yunjyantyasya kamya hari
vipaksasarathe sano ghrsnuh nr vahasa

You are the three steps of visnu. Golden hued, fleet as birds, carriers of the man who endeavours, are the horses yoked to the chariot of the sun.

cloth:

om yuva suvasah parivitah agat
sa u sreyan bhavati jayamanah
tam dirasah kavaya unnayanti
sadhya manasa devayantah

He comes well clothed and youthful wtih sacrd thread. Being twice born he is the best and most attractive. the wise men, desiring the Lord, meditating on him with their minds, rais in up to knowledge.

camara:

om vato va mano va
gandharva va saptavimsatih
te tvagre samayunjan te
asmine yavam adadhuh
anena camarena subhadhivasa astu

The wind, the mind, the all knowing gandharva, the twenty seven constellations, gather before you and offer homage to you.

thread:

sutramanam prthivim dyam anehasam susarmanam aditim supranitam
daivim navam svaritram anagasam asrvantim a ruhena svastaye
anena sutrena subhadhivasa astu

Let us praise the effulgent Lord, the supreme guide and protector, without rival, who is endowed with all joy and is manifest in the spiritual world and earth, with pure verses for eternal life.

sandal wood:

om kah asi katamah asi kasmi tva kaya tva
susloka sumangala satya rajan
anena candanena subhadhivasa astu

You are the Supreme Lord. You are one without a second. you are the object of all offerings and the instrument of all activities. You are the suprmee ruler, the most famous, the most auspcious and pure.

Bringing the items together:

pratipad asi pratipade tva
anupadasy anupade tva
sampadasi sampade tva
tejo’si tejase tva

You are the beginning. I approach you to commence this rite. You are the activity in progress. For the continuing the acitviity I approach you. You are the completion of the activity. For success I approach you.

Binding the Wrists:

In the marrige ceremony married women with children should bind the groom’s writh wrist with nine threads and the bride’s left hand with seven threads which have been sprinkled with cumkum, candana and tumeric.

The priest should say:

om tad visnuh paramam padam
sada pasyanti surayah
diviva caksur atatam
om krsno vai saccidananda ghanah
krsnah adi purusah krsnah purusottamah
krsnah ha u karmadi mulam
krsnah sa ha sarvaikaryah
krsnah kasam krt adisa mukha prabhu pujyah
krsno’nadis tasmin ajandantar bahye
yan mangalam tal labhate krti

VISNU PUJA AND SATTVIKA VRDDHI SRADDHA

This is usually performed the morning of the day before the marriage ceremony. The place should already be cleaned and decorated with leaves, banana tree trunks, water pots etc. In the case of a wedding the bride’s parents should take early morning bath and perform standard morning nitya kriyas.

In place of the worship of devatas (Ganesa, the nine planetary deities, the ten dik palas and sixteen female saktis) and offering of food to ones anscestors for auspiciousness, the vaisnava should inst ead worship

Visnu and his associates according to the pancaratrika rules (as on the previous night) and then offer Visnu prasadam to the guru parampara (sattvika vrddhi sraddha) in stead of to ones anscestors.

One may use the pot established the prev ious night for the worship.
One should start by performing acamana, svasta vacana, sankalpa, and worship of guru and Visnu as on the previous night. one should then peform the following:

Panca Bhagavata Puja:
(in place of Ganesa Puja)

One should offer gandah and puspa or five upacaras to each of the
Lord’s devotees with the following mantras:

ete gandha puspe ..........
om visvaksenaya namah
om sanakaya namah
om sanatanaya namah
om sanandaya namah
om sanat kumaraya namah

Nava Yogendra Puja:
(in place of Nava Graha Puja)

om kavaye namah
om havaye namah
om antariksaya namah
om prabuddhaya namah
om pippalayanaya namah
om avirhotraya namah
om drumilaya namah
om camasaya namah
om karabhojanaya namah

Maha Bhagavata Puja:
(in place of Dik Pala Puja)

om brahmane namah
om sukadevaya namah om sadasivaya namah
om garudaya namah
om naradaya namah
om kapilaya namah
om balaye namah
om bhismaya namah
om prahladaya namah
om hanumate namah
om ambarisaya namah
om janakaya namah
om yama bhagavataya namah
om svayambhuvaya namah
om uddhavaya namah
om vyasaya namah

Visnu Sakti Puja:
(in place of matr gana puja—sixteen female devatas)

om paurnamasyai namah
om laksmyai
om antarangayai
om yamunayai
om gopyai
om vrndavatyai
om gayatryai
om tulasyai
om sarasvatyai
om prthvyai
om gave
om yasodayai
om devahutyai
om devakyai
om rohinyai
omsitayai
om draupayai
omkuntyai
omrukminyai
om satyabhamayai
om jambavatyai
om nagnajitayai
om laksanayai
om kalindyai
om bhadrayai
om mitravindayai

Cedi Raja Puja:

On the eastern or northern wall at the height of the navel, with sindura and candana one should make five or seven dots and then pour streams of ghee from each of the dots so that the streams reach the ground, while saying:

om disam disam dohe diso dohe sarvan dohe sarva dohe
yad varco hiranyasya
yad va varco gavamuta
satyasya brahmano varcas
tena ma sam srjam asi

One should call Mahabhagavat Cedi Raja:

om cedirajavaso ihagacchagaccha

One should worship him with five upacaras and visnu mahaprasadam:

esa gandhah om cedraja vasave namah
esa sa gandha puspa om cedraja vasave namah
esa dhupah om cedraja vasave namah
esa dipah om cedraja vasave namah
idam visnu mahaprasadam om cedraja vasave namah

Pranama:

om cediraja namas tubhyam sapagrasta mahamate
ksut pipasanude dastu cediraja namo’stu te

Acarya Puja:

One should then worship the acarya paramapara:
ete gandha puspe.............namah

One should then take the visnu prasadam and offer to the guru, acaryas and mahabhagavatas.

One should offer gifts such as cloth to vaisnava brahmanas.

HOMA

Homa or offering of oblations into fire is characterisitc of the vedic rituals. It is the vedic method of worshipping visnu. The Lord is worshipped by offering ghee, grains, flowers, spices and fruits into fire, which acts as the mouth or consuming agent which carries the offering to Visnu. The offering is accompanied by vedic mantras which address the Lord in a specific form and carry a specific request.

Mandapa:

this is the place where the fire pit should be situated and where the ceremonies will take place. It should be free of impurities and cleansed with cow dung and water, covered with a canopy; and decorated with leaves of auspicious trees ( such as man go), with banana trunks, garlands, water pots in the eight directions, flags, and designs on the floor.

Kunda:

The fire is established in a square pit measuring one hasta and one musti on each side. The pit may be surrounded by one or three stepped walls. It should be situated in a place which is free from hair, bones or any impure item. If a kunda cannot be constructed one can perform the homa on an area of sand of the same dimensions (sthandila).

Measurement:

The measurements of the kunda and other items of the sacrifice are determined by the body of the performer of the sacrifice, or the person on whose behalf a priest is performing the sacrifice (the yajamana). the following are some common measurement terms:

hasta: the length from the elbow to the tip of the middle finger
aratni: distance from the elbow to the tip of the little finger
pradesa: distance from the tip of the thumb to tip of the out streched
forefinger
angula: breadth of the base of the thumb
musti: size of the fist.

Wood:

One should use wood from trees such as mango, banyan, vilva, sami, palasa, balkula, pippal, and campaka. One should not use wet wood, wood produced in a dirty place or wood contaminated by impure items, wood eaten by worms, wood with sour sap or with thorns. The wood should be cut to the size of the kunda and to pradesa length.

Source of Fire:

The fire used in the kunda may come from a brahmana’s house, or may be generated by striking stones or by using the arani. the fire may be placed on a bell metal or an pure plate; small pieces of wood and camphor should be added and the fire should t hen be placed in the kunda.

Limbs of the Fire:

It is said the wood is the ears of the fire; the smoke is the nostrils; the meager flames are the eyes; the coals are his head; the full flames are his tongue. One should make offerings to the tongue of the fire. That means one should offer oblation s into a fully blazing fire.

Names of the Fire:

During the kusandika rites for different samskaras different forms of the Lord are called into the fire:

vivaha: yojaka
caturthi homa: sikhi
pumsavana: candra
simantonnayana: mangala
sosyanti homa: mangala
nama karana: parthiva
pausti karma; balada
anna prasana: suci
cuda karana: satya
upanayanama: samudbhava
samavartana: tejah
dhrti homa: dhrti
udicya karma: vidhu

There are also sacrifies and specific fires for garbhadhana and jata karma but homa for these rites are not described in Sat Kriya Sara Dipika.

Mantras:

In vaidika ceremonies, and in daily activities of the followers of the vedas, every act is sanctified by a vedic mantra, which is found in vedic hymns or the ceremonial manuals attached to them. Some of the mantras have a direct meaning with a direct significance for the actions in the samskaras, while others are selected simply on the basis of a word in the mantra which corresponds to the object or action in question, in which case the meaning in the original oontext may be altered to fit the sit uation.

Families traditionally perform the samskaras according to one of the vedas: rg, yajur or sama. The general procedures of the samskasras are similar but the mantras differ with whatever veda is adopted. The Sat Kriya Sara Dipika follows the mantras used in the Gobhila Grhya Sutra, which belongs to the sama veda. The adhivasa mantras belong to the yajur veda however.

When uttering any vedic mantra, as a rule one should first identify it by the rsi who preserved it, by the chandah (metre), by the deity being invoked in the mantra, and by the present function of the mantra. The purpose of this system is to guar antee that one understands the meaning, function, heritage and correct intonation of the mantra. As this would have doubled the length of this compilation these words have been omitted in the present edition. The meanings of the important mantras have been given however.

Yajamana:

In the case of the wedding, the groom; in the case of other samskaras concerning the wife, the husband: and in the case of those concerning the child, the father, should perform the rites. However if he is unable to do this, he may invite a vaisnava brahmana to perform or guide the rites on his behalf. the father of husband is then called the yajamana (beneficiary or sponsor).

Kusandika and Udicya Karma:

Kusandika rites are the preparatory activities and Udicya Karma includes all of the concluding activities of the homa. as they are the same for all samskara homas (except for the name of the fire) they are writeen out once only.

Dana:

After the ceremony is finished according to Vedic ritual the brahamans must be satisfied by gifts and prasadam.
In all the different occasions of samskaras, especially during the time of birth, marriage and death, wealth is distributed to the brahmanas because the brahmanas give the highest quality of service in regard to the prime necessity of human kind.
SB 1.12.14

According to the Vedic system, after the sacrificial ceremony the brahmanas are invited to eat the remnants of the offered food. When the brahmanas eat the food, it is to be considered directly eaten by the Supreme Lord. Thus no one can be compared t o qualified brahmanas.
SB 5.5.23

KUSANDIKA (consecrating the fire, the preliminary rites to homa):

Outline:

1. abhyuksa patra sthapana: establishing the pot of water
2. rekha sthapana: drawing the lines in the pit
3. utkara nirasana: taking out earth
4. rekah abhyuksana: purifying the lines with water
5. agni samskara: taking out the inauspicious fire
6. agni sthapana: installing the fire
7. agni avahana: calling the fire deity
8. agni puja: worship of the fire
9. visnu stuti: praise of visnu
10.brahma sthapana: receiving the brahma 11.caru sthapana: making the caru (cooked grains)
12.bhumi japa: respect to the earth
13.agni sammukhi karana: respects to the fire
14.trnadi sodhana: cleaning the area, strewing kusa
15.svastika nivedana: worshipping the directions
16.vimsati kasthika homa: offering of twenty sticks into the fire
17.ajya samskara: purifying the ghee
18.sruva samskara: purifying the spoon
19.udakanjaliseka: pouring water around the fire
20.agni paryuksana: sprinkling water around the fire
21.virupaksa japa: prayer to virupaksa
22.amantraka homa: offering of wood in the fire without mantra

1. Abhyksana Patra Sthapana:

A copper waterpot should be filled with water, gandha, flowers, tulasi, barley, betel, haritaki, durba, white rice, tumeric and mustard seeds and placed on the north side of the fir.e This will be used for purifying items by sprinkling (abhyuksana).
The performer of the ritual (hota) should face east, on the west side of the fire pit (yajna kunda):

2. Panca Rekha (drawing five lines):
The hota should pleace his right knee on the ground, and place his left hand on the ground with palm up. He should hold a kusa blade of one pradesa length in it.
He should take a kusa blade in his right hand and draw in the kunda a line twelve fingers long and pointing east, while meditating on the personality of earth. He should say:

om rekhe tvam prthvi rupa pitavarnasi
Oh line, you are earth, yellow in color.

From the base of the first line he should draw a second line twenty one fingers long, pointing towards the north while meditating on the cow:

om rekhe tvam go rupa lohita varnasi
Oh line, you are the cow, reddish in color.

Parallel to the first line but seven fingers to its left, starting from the second line, he should draw a third line the length of one pradesa in the eastern direction, while meditating on kalindi. He should say:

om rekhe tvam kakindi rupa krsna varnasi
Oh line, you are yamuna, black in color.

Parallel to the third line at a distance of seven fingers he should draw a fourth line starting from the second line, in the eastern direction, one pradesa in length , while meditating on laksmi:

om rekhe tvam sri rupa svarna varnasi
Oh line your are sri, golden in color.

At a distance of seven fingers from the last line and parallel to it he should draw a fifth line of one pradesa length in the eastern direction, meditating on sarasvati. He should say:

om rekhe tvam sarasvati rupa sukla varnasi
Oh line, you are sarasvati, white in color.

3. Utkara Nirasana (expelling the impurities):

He should take a pinch of earth from each line with the thumb and ring finger of the right hand and throw out the earth from the fire pit to a distance of one aratni (distance from elbow to tip of little finger) in the north east direction, saying:
om nirastah paravasuh
The depleter of fortune has been thrown out ahd destroyed.

4. Rekhabhyuksana (Purifying the lines with water):
Taking water from the abhyuksana patra he should sprinkle it on the lines drawn.

5. Agni Samskara (purifying the fire):
From the fire which is kindled but not yet placed in the pit he should take one burning stick and cast it in the south western direction to expell the inauspicious elements of the fire:
om kravyadam agnim prahinomi duram
yamarajyam gacchatu vipravahah
I cast the inauspicious fire in charge of burning corpses far away.
May those who oppose this rite go to the kingdom of death.

6. Agni Sthapana (establishing the fire):
He should take a burning stick from the fire and place in on the third line saying:

om bhur bhuvah svah om

7. Agni Avahana (calling the fire):
He should call the particular fire for the particular ceremony. (in the case of the wedding it is called yojaka).

om yojaka namagne ihagaccha
agne tvam yojaka namasi

Oh fire named yojaka, come here.
Oh fire, you are called yojaka.

8. Agni Puja (worship of the fire):
Meditating on the fire as visnu he should worship the fire with at least five upacaras, eg:

esa gandha yojaka namagnaye namah
idam sa gandha puspa yojaka namagnaye namah
esa dhupah yojaka namagnaye namah
esa dipah yojaka namagnaye namah
idam naivedya yojaka namagnaye namah

9. Vvisnu Stuti (praise of visnu):
With folded hands he should say the names of Visnu:

om krsnananta mukunda madhava hare govinda vamsimukha
sri gopijanavallabha vrajasuhrt bhakta priyedyacyuta
bhakta premavasa kriya phala rasanandaika dinarti hrt
radha kanta duranta samsrti haretyakhyahi jihve sada
om tad visnoh paramam padam
sada pasyanti surayah
diviva caksur atatam
om krsno vai saccidananda ghanah
krsnah adi purusah krsnah purusottamah
krsnah ha u karmadi mulam
krsnah sa ha sarvaikaryah
krsnah kasam krt adisa mukha prabhu pujyah
krsno’nadis tasmin ajandantar bahye
yan mangalam tal labhate krti
om agnim duram purodadhe
havyavaham upabruve
deva asadayad iha

The fire from afar I place in front of me. I call near the bearer (the fire) of the oblations. May the Lord show compassion here.

om ihaivayam itaro
jataveda devebhyo
havyam vahatu prajanan

May the remaining fire here, omniscient jatavedas, carry the oblations to the gods.

10. Brahma Arcana (installing and worshippng the brahma or authority):
One may receive a brahmana conversant with the rituals or a doll of kusa as the brahma.

Hota: om sadhu bhavan astam (May you be comfortable.)
Brahma: om sadhu aham ase (I am comfortable.)
Hota: om arcaysiyamo bhavantam (I will worship you.)
Brahma: om arcaya (You may honor me.)
Touching the brahma’s knee with gandha, flowers, tulasi, cloth etc. the hota should say:

om visnuh om tat sat
adya
................mase (month)
................pakse (fortnight)
................tithau (tithi)
asya .............karmano (function)
homa karmani krtakrtaveksana rupa brahma karmakaranaya bhavantam aham vrne
On this day of....... on the occasion of...... I choose you as brahma to act in the role of inspector, for supervising the proper execution of the rituals.

Brahma: om vrto’smi (I have been selected.)
Hota: om yatha yatham brahma karma kuru
(Please perform you activities in a befitting way.)

Brahma: om yatha jnanam karavani
(May I perform to the best of my ability.)
The hota, taking the water vessel, should proceed to the south side of the fire and at a distance of one aratni from the fire sprinkle water towards the east, and over that he should place kusa grass with tips facing east.
Then facing west with the strewn kusa in front of him, he should take one blade of that strewn kusa in the thumb and ring finger of the left hand and throw it in the southwest direction, saying:

om nirastah paravasuh

The depleter of fortune has been thown away.
Facing north with the right foot pressing the left foot, the hota should sprinkle water on the strewn kusa and then seat the brahmana on the kusa, facing him towards the north (kusa brahma should face east).

Touching water he should say:

om a vasoh sadane sida (Sit on this seat of wealth.)

Brahma: sidami (I sit.)

The hota should offer the brahma mahaprasada, candana, kumkuma, fruit, sweets etc to honor him. Retracing his steps to the east side of the fire he should sit.

During the sacrifice, to nullify any mistakes, the brahma should say:

om idam visnuh vicakrame
tredha nidadhe padam
samudham asya pamsule

Visnu has stridden here. He has placed three pure steps on this earth.
In the case of a kusa brahma, the hota should say the replys of the brahma.

11. Caru Sthapana:

If caru is to be used in the function (eg upanayanam) it should be prepared at this time and placed on the north side of the fire.

12. Bhumi Japa (prayers to the earth):

Placing both his hands on the earth , palms down, the hota should say:

om idam bhumeh bajamahe
idam bhadram sumangalam
para sapatnan vadhasva
anyesam vindate dhanam
(at night replace the word dhanam with vasu>.

We receive this auspicious offering from the earth.
Repel the enemies, who take the wealth of others.

13. Agni Sammukhi Karana (bringing the fire close):

Facing the fire, the hota should say:

om eko ha devah pradiso nu sarvah
purvo ha jatah sa u garbhe antah
sa eva jatah sa janisyamanah
pratyanjanas tisthati sarvato mukhah

The Lord is one. From his order all others exist. He, who was the first existing, sometimes appears in the womb like a human being. He has appeared before and will appear again. All men are turned towards him, who is present everywhere.

14. Trnadi Sodhana (Cleansing the area of grass etc)

Starting on the north side each time, using some kusa grass grasped in the right hand, the hota should clean around the fire pit three times, saying

one of the following each time:
om imam stomam arhate jatavedase
ratham iva sammahema manisaya
bhadra hi nah pramatih asya samsadi
agne sakhye ma risama vayam tava

Let us give this offering, which is a vehicle carrying our desires, to the worshippable fire with proper prayers. May the Lord give good fortune to us at this gathering. Oh firend, oh fire, may we not cause harm to you.

om bharama idhmam krnavama havimsi
te citayantah parvana parvana vayam
jivatave prataram sadhaya dhiyah
agne sakhye ma risama vayam tava

Let us bear the wood, let us make offerings to you, while considering the proper times. Give success to our prayers more and more, so that we may live properly. Oh friend, oh fire, may we not cause harm to you.

om sakema tva samidham sadhaya dhiyah
tva deva havih adanty ahutam
tvam adityan a vaha tan hy usmasi
agne sakhye ma risama vayam tava

May we be able to kindle you. Help us to complete our activites. The devas eat the offered oblation through you. Bring the offering to the adityas. Let us burn the fire. Oh fire, oh friend, may we not cause harm to you.

He should throw the used kusa in the north east direction.

The hota should then take some kusa with roots cut off and strew them on the east side of the fire from north to south with tips facing east.
He should then cover the first layer with a second layter of kusa with tips pointing east. The tips of the second layer should overlap the cut portions of the first layer.

He should place a third layer which should cover the cut portions of the second layer with the tips.

He should repeat the same on the south side of the fire going from east to west direction; on the north side of the fire, going from west to east; and on the west side of the fire, going from south to north.

15. Svastika (saluting the directions):

The hota should offer flowers and candana (visnu prasada) to the ten directions. saying:

om etan mahaprasada naivedyadi
purvasyam sri naradaya svaha (east)
agneyam sri kapila devaya svaha (southeast)
yamye sri yamabhagavataya svaha (south)
nairrtyam sri bhismadevaya svaha (southwest)
praticyam sri sukadevaya svaha (west)
vayavyam sri janakaya svaha (northwest)
udicyam sri sadasivaya svaha (norht)
aisanyam sri prahladaya svaha (northeast)
urdhvam sri brahmane svaha (up)
adhah sri balirajaya svaha (down)

16. Vimsati Kasthika Homa (offering twenty sticks):

The hota should take twenty sticks of khadira, palasa, or udumbara wood, or kusa grass, which is two pradesas in length. He should pour a sruva of ghee over the middle portion and offer into the fire without mantra while meditating on visnu.

17. Ajya Samskara (purifying the ghee):

Taking two blades of kusa grass with tips intact he should bind them with a third kusa and cut them to the length of one pradesa without using the finger nails, saying:

om pavitre stho vaisnavyau
Oh pavitras, you are devotees of visnu.

Sprinkling them with water he should say:
om visnoh manasas pute sthah

You are pure through the desire of visnu.

He should place them in a copper vessel and pour ghee into the vessel. Using the thumb and ring finger of the right hand he should grasp the tips of the kusas and with the thumb and ring finger of the left hand he should grasp the root end. The righ t hand should be palm up and the left hand palm down. By dipping the middle portion into the ghee he should then offer ghee into the fire one time, saying:

devas tva savita
punatu acchidrena pavitrena
vasoh suryasya rasmibhih svaha

May savita purify you with this faultless kusa, with these rays from the sun.

He should offer two more oblations of ghee into the fire in the same way without mantra.

Holding the kusas in his left hand, he should then sprinkle water on them and using the right hand, throw them into the fire.

He should sprinkle the vessel of ghee with water and then lower it into the north part of the fire three times, and then lay it on srewn kusa grass.

18. Sruva Samskara (purifying the sruva spoon):

He should purify the sruva by sprinkling it with water, then lowering it into the north part of the fire three times.

19. Udakanjali Seka (pouring water around the fire):

Placing his right knee on the earth and his left knee raised, he should pour water from his cupped hands from west to east on the south side of the fire, saying:

om ananta anumanyasva (Please allow this rite, ananta.)

He should pour on the west side from south to north, saying:

om acyuta anumanyasva

He should pour on the north side from west to east saying:

Om sarasvaty anumanyasva

20. Agni Paryuksana (Sprinkling water around the fire):

He should sprinkle water around the fire in clockwise directioin:

om prabho aniruddha, prasuva yajnam
pra suva yajnapatim bhagaya
pata sarva bhuta sthah
ketapuh ketam nah punatu
vagisa vacam nah svadatu

Oh Aniruddha, bring forth the sacrifice, bring forth the lord of the sacrifice for good fortune. You are situated everywhere. Purifier of desires, purify our desires. May the Lord of words relish our prayers.

21. Virupaksa Japa (Prayer to the Lord as Virupaksa)

Raising his right knee from the ground, he should hold ruit, flowers, rice and kusa betwen his fists, the right fist being above and the left fist being below. He should recite the following:

om bhuh bhvah svah
om mahantam virupaksam tvam atmana prapadye
bhagavata virupakso’si dantanjih tasya te sayya parne
grham antarikse vimitam hiranmayam
tad devanam hrdayani ayasmahe kumbhe’ntha sannihitani tani
balabrc ca balasad ca raksato’ pramani animisat
tat satyam yatte dvadasa putrah te
tva samvatsare samvatsare kama prena yajnena yajayitva
punah brahmacaryam upayanti
tam devesu brahmano’si aham manusyesu brahmano vai
brahmanam upadhavati upa tva dhavami
japantam ma ma pratijapih
juhvantam ma ma prati hausih
kurvantam ma ma pratikarsih
tvam prapadye tvaya prasuta
idam karma karisyami
tan me radhyatam
tam me samrdhyatam
tan me upapadyatam
samudro ma visvavyaca brahma anujanantu
tutho ma visvaveda brahmanah putro’nujanatu
svatro ma praceta maitra varunah anujanantu
tasmai virupaksaya dantanjaye samudraya
visvavyacase tuthaya visvavedase svatraya
pracetase sahasraksaya brahmanah putraya
parama bhagavatottamaya namah

I surrender with body, mind and soul to the great, beautiful personality of godhead, mainfested as agni, possessed of unlimited eyes and flashing teeth, whose resting place is bed of dried leaves, whose golden abode flashes in the sky like lightening. who is accompanied by all the devatas, who are situated in the metal kumbha. Being full of strength, attentive and unblinking, you watchs for demons.
You are manifest in twelve forms, known as your sons. Those aspirants who, throughout the years, worship you with sacrifices, achieve the spiritual status of brahman.
You are the chief amongst the devas. May I be the chief amongst men. He who is part of the Lord follows after the Lord. May I thus seek after you. And may I not offend by my faulty chanting, my faulty offerings, faulty activities.

I surrender to you; inspired by you I perform this activity. May it bring me satisfaction. May it bring me prosperity. May the final fruit come to me. You are the all-pervading personality , unlimited ocean. Be merciful upon me. You are tutho, visvadeva, and the son of brahma. Be merciful upon me. You are the deliverer from fear, the wisest one, the sun and the moon. Please be merciful upon me.
To the many-eyed, smiling Lord, the all pervading ocean of mercy, to the all powerful, all wealthy, all strong, all knowing, all perceiving personality, the son of brahma, the Supreme Lord, possessor of all opulences, I pay my respects.

He should throw the rice to the north east, and give the flowers and fruit to the brahma.

Then he should say:

om tapas ca tejas ca sraddha ca
hris ca satyam ca akrodhas ca
tyagas ca dhrtis ca satvas ca
vak ca manas ca atma ca brahma ca
tani prapadye tani mam avantu

I surrender to austerity, energy, faith, humiliyt, truth, absence of anger, renunciation, patience, righteousness, goodness, words, mind, soul. May they be merciful upon me.

22. Amantrika Homa (silent homa)

He should throw ghee-soaked wood of pradesa length with flowers and gandha into the fire silently.

UDICYA KARMA (subsequent rites, closing activities):

Udicya Karma Outline:

1. sankalpa
2. agni avahana: calling the fire called vidhu
3. vidhu puja: worshipping vidhu with upacaras
4. amantrika homa: offering wood without mantra
5. mahavyaharti homa: offering ghee with vyahrti mantra
6. visnu smaranam: prayers to krsna
7. prayascitta homa: offerings of ghee to visnu to allay faults
8. mahavyahrti homa: offering ghee with vyahrti mantra
9. vaisnava homa: offerings of ghee to associates of the Lord
10.amantrika homa: offering wood without mantra
11.agni paryuksana: pouring water around the fire
12.darba jutika homa: offering grass into the fire
13.purna huti: final offering
14.santi dana: sprinkling proksana water over fire
15.brahmana daksina: giving gifts to brahmana vaisnavas
16.acchidra vacana: absolving deficiencies
17.kirtana: chanting the Lord’s name,
18.pranama: final surrender
19. vaisnava seva: serve prasadam

The hota should perform satyayana homa (remedial sacrifice) to allay any faults in the performance. He should begin with sankalpa.

Sankalpa:

om visnuh
om tat sat
......(time and place)
.....karmani (name of ceremony)
yat kincit vaigunya jatam
tad dosa prassamanaya
sri krsna smaranam purvakam
satyayana homam aham kurviya

Agni avahana (calling the fire):

The hota should call the fire named «vidhu» and worship:

om vidhu namagne ihagaccha
agne tvam vidhu namasi

Oh fire named vidhu come here.
Oh fire, you are called vidhu.

Agni Puja (worship of the fire):

Meditating on the fire as visnu one should worship the fire with at least five upacaras, eg:

esa gandha vidhu namagnaye namah
idam sa gandha puspa vidhu namagnaye namah
esa dhupah vidhu namagnaye namah
esa dipah vidhu namagnaye namah
idam naivedya vidhu namagnaye namah

He should then throw ghee-soaaked wood into the fire silently and perform maya vyahrti homa:

om bhuh svaha
om bhuvah svaha
om svah svaha
om bhur bhuvah svah svaha

He should recite the following as Krsna smaranam:

Prayascitta homa (sacrifice to ally faults):

He should offer ghee into the fire with the following mantras:

om pahi no’cyuta enase svaha

Oh acyuta , give us protection from our sins.

om pahi no visva vedase svaha

Oh lord, give protection to us though we possess all wealth.

om yajnam pahi hare vibho svaha

Oh lord of all opulences, protect this yajna.

om sarvam pahi sriyah pate svaha

Oh lord of laksmi, protect everything here.

om pahi no’nanta ekaya pahi uta dvitiyaya
pahi urjam trtiyaya
pahi girbhis catasrbhih visno svaha

Oh ananta, by this first oblation protect us, and by the second also.

Preserve our strength by the third. By these four prayers protect us.

om punah urja nivartasva
punah visno isa ayusa
punah nah pahi amhasah svaha

Strength, come forth, visnu come forth with food and long life.
Protect us from sin.

om saha rayya nivartasva
visno pinvasva dharaya
visvapsnya visvatas pari svaha

Come forth with everything good. Oh visnu, cause everything to increase like streams of milk from a cow. Oh visnu, you bestow nourishment throughout the universe.

om ajnatam tad anajnatam
yajnasya kriyate mithu
visno tad asya kalpaya
tvam hi vettha yatha tatham svaha

Oh visnu, rectify whatever was performed wrongly, consciously or unconsciously, in this sacrifice. Understand our sincere intention.

om prajapate visno na tvat etani anyo
visva jatani parita babhuva
yat kamah te juhumah tat no’stu
vayam syamah patayo rayinam svaha

Oh visnu, master of all creatures, there is no one besides you. The Lord has encompassed everything. With desires we have sacrificed unto you.

May those desires be fulfilled. May we become the masters of spiritual wealth.

The hota should perform mahavyahrti hom:

om bhuh svaha
om bhuvah svaha
om svah svaha
om bhur bhuvah svah svaha

He should throw ghee soaked wood of pradesa length in the fire silently.

Vaisnava Homa (sacrifice to the followers of the upreme Lord, in place of worship of the planets and material energies):

The hota should pour ghee into the fire with the following mantras:

om visvaksenaya svaha
om sanakaya sanatanaya sanandanaya sanatkumaraya svaha
om kavaye svaha
om havaye svaha
om antariksaya svaha
om prabuddhaya svaha
om pippalayanaya svaha
om avihotraya svaha
om drumilaya svaha
om camasaya svaha
om karabhojanaya svaha
om naradaya svaha
om kapilaya svaha
om yamabhagavataya svaha
om bhismadevaya svasha
om sukadevaya svaha
om janakaya svaha
om sadasivaya svaha
om prahladaya svaha
om brahmane svaha
om balirajaya svaha
om svayam bhuvaya svaha
om garudaya svaha
om hanumate svaha
om ambarisaya svaha
om vyasadevaya svaha
om uddhavaya svaha
om yudhisthiraya svaha
om bhimaya svaha
om arjunaya svaha
om nakulaya svaha
om sahadevaya svaha
om viduraya svaha
om visnurataya svaha
om vibhisanaya svaha
om sri krsna caitanyaya svaha
om sri nityanandaya svaha
om sri advaitaya svasha
om pandita gadadharadibhyah svaha
om srivasadibhyah svaha
om sri rupaya svaha
om sanatanaya svaha
om bhatta raghunathaya svaha
om sri jivaya svaha
om gopala bhattaya svaha
om das raghunathaya svaha
om diksagurave svaha
om siksaburubhyah svaha
om navadvipa dhamne svaha
om mayapura yogapithaya svaha
om antarangayai svaha
om paurnamasyai svaha
om padmayai svaha
om mahalaksmyai svaha
om gangayai svaha
om yamunayai svaha
om sarasvatyai svaha
om gopyai svaha
om vrndayai svaha
om gayatryai svaha
om tluasyai svaha
om prthivyai svaha
om gave svaha
om yasodayai svaha
om devahutyai svaha
om devakyai svaha
om rohinyai svaha
om sitayai svaha
om draupadyai svaha
om kuntyai svaha
om rukminyai svaha
om satyabhamayai svaha
om jambavatyai svaha
om nagnajityai svaha
om laksanayai svaha
om kalindyai svaha
om bhadrayai svaha
om mitravindayai svaha
om narma sakhibhyah svaha
om priya narma sakhibhyah svaha
om sahacarebhyah svaha
om sarva gopalebhyah svaha
om nandaya svaha
om upanandaya svasha
om sunandaya svasha
om mahanandaya svaha
om subhanandaya svaha
om prananandaya svaha
om sadanandaya svaha
om gurave svasha
om sarvebhyo mahanta gurubhyah svaha
om caitya gurave svaha
om varsasbhavani gandharvike kartikadevi srikrsna priye sarvesvari
klim sri vrdnavana sevadhikara prade srim hrim tubhyam sri radhikayai svaha
om krsno vai saccidananda ghanah
krsnah adi purusah krsnah purusottamah
krsnah ha u karmadi mulam
krsnah sa ha sarvaikaryah
krsnah kasam krt adisa mukha prabhu pujyah
krsno’nadis tasmin ajandantar bahye
yan mangalam tal labhate krti
klim krsnaya svaha
om lalitayai svaha
om smayalayai svaha
om visakhayai svah
om campakalatayai svaha
om indurekhayai svaha
om sudevyai svaha
om rangadevyai svaha
om sucitrayai svaha
om tungavidyayai svaha om kundalatayai svaha
om dhanyayai svaha
om mangalayai svaha
om padmayai svaha
om saivyayai svaha
om bhadrayai svaha
om citrotpalayai svaha
om palyai svaha
om tarayai svaha
om kunjakalikayai svaha
om nikunjakalikayai svaha
om sukhakalikayai svaha
om rasa kalikayai svaha
om pramodayai svaha
om dhanisthayai svaha
om tulasyai svaha
om ramayai svaha
om ramyayai svaha
om vimbosthyaisvaha
om rasadayai svaha
om anandadayai svaha
om kalavatyai svaha
om rupa manjaryai svaha om ananga manjaryai svaha
om rasamanjaryai svaha
om lavanga manjaryai svaha
om kasturi manjaryai svaha
om guna manjaryai svaha
om rati manjaryai svaha
om karpura manjaryai svaha
om sarva sakhibhyah svaha om sarva sahacaribhyah svaha
om sarva sanginibhyah svaha
om sarva ranginibhyah svaha
om vrsabhanave svaha
om vrsabhanu ganebhyah svaha
om krtidayai svaha
om sarva karsnebhyah svaha
om sarva vaisnavebhyah svaha
om sarva vaisnavibhyah svaha
sri vrndavana dhamne svaha
om vrndavanaya svaha
om dvadasa vanebhyah svaha
dvatrmsat upavenbhyah svaha
om srim klim vrajavasi sthavara jangama saparikara
sri sri radha krsnebhyah svaha

Agniparyuksana:

The hota should offer ghee-soaked wood silently into the fire. He should then sprinkle water around the fire in clockwise direction with his cupped hands:

om prabhu aniruddha prasuva yajnam
prasuva yajnapatim bhagaya
pata sarvabhuta sthah
ketapuh ketam nah punatu
vagisah vacam nah svadatu

Udakanjali seka:

He should sprinkle water on the south side from west to east saying:

om ananta anvamamsthah

Ananta please sanction this.

He should sprinkle water on the west side from south to north, saying:

om acyuta anvamamsthah

Acyuta please sanction this.

He should sprinkle water on the north side from west to east saying:

om sarasvaty anvamamstha

Sarasvati please sanction this

Darba jutika homa:

The hota should take some kusa grass in his hands with palms upwards. He should sprinkle the kusa with ghee three times, on the tips, middle portion and root portion, reciting the following mantra each time:

om aktam rihana vyantu vayah

May this spinrkling of ghee produce blessings.

Holding the kusa in his left hand, he should then sprinkle the kusa grass with water and throw into the fire using his right hand, saying:

om bho vaisnavanam adhipate visno
rudra tanticaro vrsa
pasun asmakam ma himsit
etad astu hutam tava svaha

Oh visnu, lord the the devotees, let this be an offering to you so that rudra, who wanders near the tied up cows does not harm our animals.

Purna Huti (final offering):

Standing up the hota should make the final offering of mahaprasadam, cloth, thread, gandha, garland, snadalwood, flowers, fruit, and betel, into the fire saying:

om purna homam yasase visnave juhomi
yah asmai visnave juhomi
sa varam asmai dadati
visnoh varam vrne
yasasa bhami loke svaha

I make this final offering to visnu, who is fame. Whoever makes an offering to visnu gives the most select item as offering. I choose the best for visnu. I remain in this world with fame.

Santidana (giving peace):

The hota should go around the fire and release the knot from the kusa grass brahma, then return to his seat. Sitting, he should sprinkle water from the abhyuksana patra on the north east part of the fire, repeating the santi dana mantras three times:

om bhuh bhuvah svah
kaya nah citre abhuvat
uti sada vrdhah sakha
kaya sacisthaya vrta

om bhuh bhuvha svah
kah tva satyo madanam
mamnistho matsat andhasah
drdha cid aruse vasu

om bhuh bhuvah svah
a bhi yunah sakhinam
avita jaritrnam
satam bhavasi utaye

The Lord is worshippable. He is our helper, constantly expanding. He is our eternal friend. He displays this through his wonderful activites.

You are the worshippable absolute truth and the source of all pleasureable experience. Being strong, you break the opposition of the foes.

You are the protector of those who sing your praises. You are affectionate to those who accept you as a friend. Be with us a hundred times, to give us protection.

om dyauh santih
antariksam santih
prithivi santih
apah santih
vayuh santih
tejah santih
osadhayah santih
lokah santih
brahmanah santih
vaisnavah santih
santir astu dhrtir astu
om santih om santih om santih

Tilaka dharana:

The hota should take ash from the north east corner of the fire using the sruk and sruva spoons, mix it with ghee and apply as tilaka to himself and the yajamana.

Daksina:

The yajamana should give daksina to the hota and vaisnavas and brahmanas present.

Acchidra dharana, vaigunya prsamanam (allaying faults):

The yajaman or hota should say:

om asmin..........karmani
anga hinam kriyan hinam vidhi hinam ca yad bhavet
astu tat sarva acchidram krsna karsna prasadatah
yat kincit vaigunyam jatam
tad dosa prasamanaya
sri visnu smaranam karomi

May all deficiencies in rules and activities of this....ceremony be absolved by the mercy of krsna and his devotees. I now remember visnu in order to nullify whtever faults there may be.

Kirtana should follow. The yajamana should pay dandavatas to all and satisfy everyone with prasadam.

One should distribute Visnu prasada to everyone, including the poor man, the blind man, the nondevotee and the non- brahmana. Knowing that Lord Visnu is very pleased when everyone is sumptuously fed with Visnu prasada, the performer of yajna should t hen take prasada with his friends and relatives.
SB 8.16.56. purport

Laying a Foundation of a House:

Buildings facing north should be started in the months bhadra, asvina, and kartika; buildings facing east should be started in the months of agrahayana, pausa and magha; buildings facing south should be started in the months of phalguna, caitra, and v aisakha; buildings facing west should be started in the months of jyaistha, asadha and sravana.

Sankalpa:

visnur om tat sat
asya ....mase
..pakse
..dasah (priest
..dasasya (sponsor)
etad vastu sarva dosopasamana kamovastu pujam aham karisyami

One should dig a hole one hand long and wide, and fourfingers deep in the southeast side of the property, and smear it with cow dung and fill it with water.

Draw a figure of the vastu purusa one hand long made of cow dung and worship as follows:

Call the vastu purusa:

om vam vastu purusaya namah agacchaagaccha

Worship the vastu purusa with gandha etc.
on the head call:

om amsumaline namah agacchagaccha
and worship with five upacaras.

on shoulders call:

dvajaya namah agacchagaccha
and worship with five upaaras.

on elbow:

kumaraya namah agacchagaccha
and worship with five upacaras.

on hand:

vinayakaya namah agacchagaccha
and worship with five upacaras

on the two hands:

asvinidevatabhyam namah agacchagaccha and worship with five upacaras

in the middle:

candraya namah agacchagaccha

and worship with five upacaras
on the two sides:

durgayai agacchagaccha

and worship with five upacaras
on the elbow:

asta matrbhyo namah agacchagaccha