Agnihotra

Sat Kriya Sara Dipika

By
Shrila Gopala Bhatta Gosvami

Printed By
The Bhaktivedanta Academy, Mayapur

International Society for Krishna Consciousness

Founder Acarya:
His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Limited Edition - 200 copies

Copyright © 1995 Bhaktivedanta Academy, Mayapur
All rights reserved.

Quote from books and letters of Shrila Prabhupada reprinted with kind permission of
The Bhaktivedanta Book Trust

Acknowledgements

We would like to thank H.H. Bhanu Svami for translating from the original Sanskrit the main body of the Sat Kriya Sara Dipika and adding explanatory notes on the yajna contained in the appendix Yajna Vidhi. Krishna Svarupa Dasa for translating Gopala Bhatta Gosvami’s introduction to the work. Sucih Dasa for the cover design. We would also like to thank the members of the Shri Rupanuga Paramarthika Vidyapitha: Gopavrindapala Dasa for the coordination and research work, Ananda Tirtha Dasa for the editing, Rupa Ragunatha Dasa for typing the manuscript, and Priti Vardhana Dasa for the layout.

Contents

Preface
Foreword
Preface by Shrila Bhaktisiddhanta Sarasvati Thakura......
Introduction by Gopala Bhatöa Gosvami
Mangalacarana
Adhivasa
Sattvika vriddhi shraddha
Vasudevarcana....................................................................
Vivaha (marriage)
Garbhadhana (impregnation)
Pumsavana (making a male child)
Simantonnayanam (parting the hair)
Shoshyanti homa (safe delivery)
Jata karma (birth)
Nishkramanam (first outing)
Nama karana (giving a name)
Paushöika karma (nourishment)
Anna prashana (feeding grains)
Cuda karanam (hair cutting)
Upanayanam (sacred thread)
Samavartana (graduation).........................................................

Appendix
Glossary

Preface by H.H. Bhaktividya Purna Svami

In his “Sat Kriya Sara Dipika” the Gaudiya Vaishnava Smritacarya, Shrila Gopala Bhaööa Gosvami gives detailed descriptions of the rituals for the performance of fire sacrifices and samskaras according to the Vaishnava smriti.The principles of Yajna Vidhi as presented in this book are standard for Deity installations, festivals and Samskaras. Further explanations of some of the rituals given by Gopala Bhaööa Gosvami are contained in Appendix I.
Shrimad Bhagavatam 8.23.16 explains the importance of understanding the rituals of Deity worship as always being subservient to the chanting of the holy name of the Lord -

mantratas tantratash chidram
desha-kalarha-vastutah
sarvam karoti nishchidram
anusankirtanam tava

(The following translation and purport are from Shrila Prabhupada's Shrimad Bhagavatam):
“There may be discrepancies in pronouncing the mantras and observing the regulative principles, and, moreover, there may be discrepancies in regard to time, place, person and paraphernalia. But when Your Lordship’s holy name is chanted, everything becomes faultless.

PURPORT: ... In Kali Yuga the Vedic ritualistic ceremonies cannot be performed as perfectly as before. Therefore Shrila Jiva Gosvami has recommended that although one should take care to follow all the principles in every kind of spiritual activity, especially in worship of the Deity, there is still a chance of discrepancies, and one should compensate for this by chanting the holy name of the Supreme Personality of Godhead. In our Krishna consciousness movement we therefore give special stress to the chanting of the Hare Krishna mantra in all activities.”

We hope that the Vaishnava community will be pleased with our humble attempt at presenting Shrila Gopala Bhaööa Gosvami’s work Sat Kriya Sara Dipika, which includes the Gosvami’s introduction and description of the preliminary rituals of fire sacrifice, as well as the purificatory rituals for those in the householder ashrama. Gopala Bhaööa Gosvamipada, following the Vedic tradition, does not include the rituals that deal with death (funerals and shraddha rites) within his samskara paddhati. Therefore we have compiled a seperate book entitled “Vaishnava Funeral and Shraddha Rites” that explains these procedures.

Vaishnava dasanudasa
Tridandi Bhikshu

A.V. Bhaktividya Purna Svami
Purnima Tithi,
Snana Yatra Mahotsava
Vamana Masa,
Gaurabda 511

Shri Rupanuga Paramarthika Vidyapiöha
Shridham Mayapur

Foreword by H.H. Bhanu Svami
Shrila Gopala Bhaööa Gosvami has compiled “Sat Kriya Sara Dipika” as a Vedic samskara manual for the Vaishnava community. Recognizing that most of the Vaishnavas are grihasthas, and that they should perform the samskaras, he has given a procedure that is not contradictory or offensive to the Vaishnava ideals.
The first half of his manual is an argument for the worship of Vishnu to the exclusion of devatas, with ample scriptural evidence. The usual samskara manuals are compiled by those who are interested in karma khanda (accumulating material fruits), and prescribe worship of the devatas and pitris for material prosperity. Therefore, in his practical procedure for samskaras, Gopala Bhaööa Gosvami substitutes worship of Ganesha, the material shaktis, and the planetary deities for worship of Vishnu and His associates. Whereas worship of devatas (who are mixed devotees), brings only material auspiciousness, worship of Vishnu and His associates (who are pure devotees), brings spiritual deliverance.
Gopala Bhaööa Gosvami cites the alternative for the Vaishnava according to the Padma Purana:
ananya sharano bhakto nama mantreshu dikshitah
kada cin narcayed devan ganeshadims tu vaishnavah
yatra yatra surah pujya ganeshadyas tu karminam
vishnvarcane tatra tatra vaishnavanam hi vaishnavah
vishvaksenam sa sanakam sanatana matah param
sananda sanat kumara pancaitan pujayet tatah
“The devotee interested in pure devotion to the Lord, and initiated with Vaishnava mantra should never worship Ganesha and the other devatas. Wherever the karmis prescribe worship of Ganesha and the devatas, the Vaishnava should worship the pure devotees of Vishnu. Thus instead of worshipping Ganesha to remove material obstacles, the devotee should worship Vishvaksena ( the commander-in-chief of Vishnu’s army in Vaikunöha) and the four Kumaras, to remove obstacles on the spiritual path.”(Padma Purana, cited in Sat Kriya Sara Dipika)

In the same way, instead of worshipping the nine planetary Deities one should worship the nine Yogendras, and instead of worshipping the Dik-Palas (protectors of the ten directions) one should worship the Maha Bhagavatas. Instead of worshipping the Matri Gana (sixteen female demigoddesses in charge of various material functions) one should worship the the Lord's consorts who are the shelter of all spiritual and material energies.
Shrila Bhaktisiddhanta Sarasvati Thakura has accepted Sat Kriya Sara Dipika as the authorized Vaishnava manual for yajna and samskaras, just as he has accepted Hari Bhakti Vilasa as the authorized scripture for arcana, and has recommended that all Vaishnava grihasthas should follow these procedures.

Bhanu Svami

PREFACE
by
Shri Shrimad Bhaktisiddhanta Sarasvati Goswami Prabhupada
(Translated from the original Bengali)

According to the instructions of Shriman Mahaprabhu, Shrila Sanatana Goswami Prabhu compiled a Vaishnava smriti called the 'Hari Bhakti Vilasa' which was published by Shri Gopala Bhaööa Goswami Prabhu. Shri Gopala Bhaööa Goswami also wrote a book on the ten samskaras which is known as 'Sat Kriya Sara Dipika' and a manual called 'Samskara Dipika', which is a book on the rules for taking sannyasa.
Almost half a century after the Hari Bhakti Vilasa was published , the non-Vaishnava smriti compiler, Raghunandana Bhaööacarya Mahashaya, wrote a work called 'Ashöavimshati Tattva'. Before that, the paddhati of Bhavadeva and the Sat Kriya Sara Dipika were the most famous books on samskaras in Bengal.
After this, due to the strong influence of the Smartas, Sat Kriya Sara Dipika became obscure. The 'Nrisimha Paricarya' of Shri Krishnadevacarya and 'Smriti Nibandha' of Shri Keshava Bhaööa were also published before another non-Vaishnava paddhati , 'Nirnaya Paddhati' of Kamalakara Bhaööa was compiled.
We can observe from the writings of the Smarta Bhaööacaryas that there are certain differences of opinions between Vaishnava smriti and non-Vaishnava smriti , in other words, between the smarta -smriti paddhatis and the Shri Hari Bhakti Vilasa of the Vaishnavas. There were many obstacles in the preaching of the Vaishnava-smriti due to the popularity of the non-Vaishnava smritis. The Vaishnava and non-Vaishnava paddhatis differ in many places regarding demigod worship, shraddhas, ekadashi vratas etc. Also, due to a lack of genuine Vaishnava grihastas, for some time, the Smarta ceremonies were accepted as Vaishnava. Non-Vaishnava rituals are not accepted as bona-fide by the Vaishnava world, and since this has been logically proven with shastric evidence, those sense-enjoyers who are inimical to pure devotional service find this fact unpalatable. Therefore, they have endevoured to stop the publication of books containing Vaishnava rituals and etiquette. However, there is no doubt that the vain hopes and desires of the non-Vaishnavas will be uprooted by the re-publication of this book.Those whose hearts feel pain as if pierced by a lance, by the spreading of Vaishnava-smriti, will not be able to appreciate topics of devotional service. Nontheless, the customs of the society of pure Vaishnavas, being like the Pole Star will shine forth brightly even in the darkness of the new moon.
It is not that the erroneous smartavada misconceptions have only penetrated the Vaishnava community of Bengal, they have also spread to other Vaishnava societies all over India; in some places more, in others, less. Therefore, the Sat Kriya Sara Dipika is not very famous now. By the endevour of Shri Shrimad Bhaktivinoda Thakura, who re-established the flow of pure devotion, this book was published again some time ago. Now, this is the third printing and we view this as an opportunity to propagate the Vaishnava faith and the rules, regulations and etiquette of devotional service.
For some time now, many people, who understood the value of following Vaishnava sadacara, felt the neccesity of printing this book again after the second edition was depleted. By the desire of Shriyukta Avidyaharana dasadhikari and Sevabandhava Mahashaya, Mahopadeshaka Pandita Shriyukta Yadavara Bhaktishastri (Sampradaya Vaibhavacarya, M.A. B.L.) has helped to correct this new edition. Without his endevour, this book would not have been published in such a nice way. He takes full credit from the Gaudiya Vaishnava community for this work.
In this edition of Sat Kriya Sara Dipika we have also included the 'Veshashraya Paddhati' with the Bengali translation of Shrila Thakura Bhaktivinoda.

FOOTNOTE:
The “Veshashraya Paddhati” has been published seperatly by the Bhaktivedanta Academy under Gopala Bhaööa Gosvamis’ original title, “Samskara Dipika”.
END FOOTNOTE

Shri Siddhanta Sarasvati

Shri Jagannath Maöh
Maymansingh
1ST Vaishakha 1342 Shakabda
( 14th April 1935 )

Introduction
By Shrila Gopala Bhaööa Gosvami

Shri Shri Krishna Chaitanya Candraya namah

pranamya sacchidanandam jagatam sevyamishvaram
shri krishnam paramanandam ananya bhishthadayakam
vakti grihidvijadinam anayanam visheshatah
paddhatim tam vivahadeh sat kriya sara dipikam
shrimad gopala bhaööo ‘yam sadhunam-ajnaya bhrisham
bhagavad dharma rakshartham bhaktanam vaidiki tu ya
krita yapy-aniruddhena bhima bhaööena ya krita
shrimad govindanandena karminam paddhatih krita
shri narayana bhaööena karmaöananta vaidiki
bhaööa shri bhavadevena chandogananta ya krita
varnashramantyaja dinam vedaih pauranikadibhih
manvadi dharma shastroktair vacanaih sapramanakaih
shrimad govinda bhaktanam seva-namaparadhatah
kriteyam paddhatih kintu pitri-devarcanam vina

“Offering obeisances to Lord Shri Krishna, who is eternal, full of knowledge and bliss, is worshipped by the whole world, the controller of the universe, situated in supreme bliss, and the bestower of the desired goal to the unalloyed devotees, I, Gopala Bhaööa, receiving the order from saintly, exalted devotees, present a manual on vedic samskaras called “Sat Kriya Sara Dipika”. By this, the householders within the varnashrama system ( brahmanas, kshatriyas, vaishyas and shudras) and those outside the varnashrama system (candalas, mlecchas, yavanas etc.) can maintain the principles of Vaishnava teachings. In presenting this, I have always kept in mind the supreme position of devotional service.

Shri Aniruddha Bhaööa, Shri Bhima Bhaööa and Shri Govindananda Bhaööa have compiled manuals for the fruitive workers; Shri Narayana Bhaööa also compiled one; and Shri Bhavadeva Bhaööa compiled one for the followers of the Sama Veda.

For the devotees of Lord Govinda, inside or outside of the varnashrama system, I will explain the process of performing Vedic samskaras taking evidences from the Vedas, Puranas, Manu and other Smritis, avoiding injunctions which call for worship of the devatas and pitris, as this would cause seva and namaparadha for the devotees.”

It is not proper from me to write my own name as the compiler of this book as others would do, for I fear becoming bewildered by false ego, as the Bhagavad Gita states: “Those who are bewildered by the false ego think themselves the doer.” (BG 3.27) But by the order of the saintly devotees of the sampradaya, I am obliged to write my name as Gopala Bhaööa. This spirit soul, having tasted the nectar of service to the lotus feet of Shri Krishna Chaitanya, always follows the instructions of the devotees.

(Here the author begins to explain the previous verses phrase by phrase.)

With these qualifications, I offer my obeisances unto Lord Shri Krishna. The meaning of the word ‘krishna” has been explained above. What is the form of Krishna? That form which is full of eternity, knowledge and bliss, beyond the modes of material nature, beyond all speech. Krishna is all attractive, full of sweetness and beauty, the very form of happiness.

He is thus to be worshipped by the whole universe. “Jagatam sevya” means that he is worshipable by all because he is always full of all powers such as anima and laghima, and is full of all happiness. As He is the Supreme Lord, He is worshipable not only by all the inhabitants of the universe such as Brahma, but also by the avataras such as the universial form. As Krishna, complete with six opulences is beyond the modes of matter, He is worshipable by Matsya and other avataras. What more can be said? He is even worshipable by Narayana of Vaikunöha and by Karanashayi Mahavishnu, what to speak of the devatas.

Why is this? Because He is the very form of bliss (paramanandam). Amongst all those living in this material world, for the hankering devotees fixed in worship of the Lord, He is bliss itself. He only gives that bliss to those devotees who, with great desire, are fully dedicated to Himself alone, and to no other Vaishnavas, what to speak of others.

(Here is the explanation of the next four lines.)
This book is only for those who are householders dedicated solely to Lord Govinda. The word “grihi dvijadi” refers to household brahmanas, kshatriyas, vaishyas, shudras, mixed varnas (sankara) and those not within the varnashrama system, who have been initiated with mantra and name of Lord Krishna by a bone fide guru. I have written this manual for those persons so that they can protect the principles of bhagavata dharma perfectly (bhrisham).

The meaning is this: Bhagavata dharma is devoid of pious activities such as daily duties(nitya), periodic duties(naimittika), those arising from personal desire (kamya) and of worship of devatas and pitris. This manual is meant for those persons who are initiated with the Lord’s name and mantra from a bona fide guru, so that they do not have to give up bhagavata dharma. As the philosophy of those fixed in bhagavata dharma is superior to that of those fixed in karma, this manual of Vedic samskaras following bhagavata dharma is superior to all those works.

The necessity of protection of bhagavata dharma is now explained in detail. Previously Shri Aniruddha Bhaööa compiled a paddhati for the followers of the Rig, Yajur and Atharva Veda; later on Bhima Bhaööa, who craved for fruitive results like a madman, also compiled a book; then Shrimad Govindananda Bhaööa wrote another work for those who are expert in all types of karmas. Shri Narayana Bhaööa also compiled a work for those gross materialists who pretend to be followers of the Vedas. Then Bhavadeva Bhaööa prepared another manual for those who are expert in performing Sama Veda rites. After that, the Bhaööas of South India, knowledgeable of Rig, Yajur, Sama Veda, the Puranas and other scriptures, compiled more works for those engrossed in karma.

(Here is the explanation of the last four lines.)
In this work, proofs are cited from the Vedas, from the Puranas, Upa-Puranas, Shrimad Bhagavatam, Pancaratra, Yamalas, Ramayana and other scriptures, and from the eighteen Dharma Shastras including Manu Smriti, to show the superiority of following bhagavata dharma as opposed to following the above mentioned manuals. I have written this manual for those within the varnashrama system such as brahmanas, and for those outside, such as illegitimate offspring, who are also unalloyed devotees of the Lord. By following this manual they can avoid seva and namaparadhas by avoiding worship of devatas and pitris.

Here are some scriptural statements forbidding worship of the devata and pitris

1. Narayana Upanishad

Worship of Shiva, Shakti (Durga), Surya, Ganapati and other devatas and pitris is not prescribed anywhere, neither by local custom nor by scripture (Purana, Smriti, Agama, Dharma Shastra, or Veda), for devotees of Vishnu - who are either householders of varnashrama or outcastes - initiated with Vishnu mantra. Rather, by doing such worship they commit offense.

Thus as first evidence, Narayana Upanishad ( of the Atharva Veda) says:

om atha purusho ha vai narayano ‘kamayata prajah shrijeyeti
narayanat prano jayate
manah sarvendriyani ca kham vayur jyotir apah prithivi vishvasya dharini narayanad brahma jayate
narayanad rudro jayate
narayanad indro jayate
narayanad prajapatih prajayante
narayanad dvadashaditya rudra vasavah sarvani chandagmsi
narayanad eva samutpadyante
narayanad pravartante
narayane praliyante
ya evam veda
ity upanishat(e)

om atha nityo narayanah
brahma narayanah
shivash ca narayanah
shakrash ca narayanah
kalash ca narayanah
dishash ca narayanah
vidishash ca narayanah
urdhvash ca narayanah
adhash ca narayanah
antar bahish ca narayanah
narayana evedagm sarvam
yad bhutam yac ca bhavyam
nishkalanko niranjano nirvikalpo nirakhyatah
shuddho deva eko narayanah
na dvitiyo ‘sti kashcit(e)
sa vishnur eva bhavati sa vishnur eva bhavati
ya evam veda
ity upanishat(e)

“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 metres and all the devas. Everything came from Narayana in the beginning and everything enters into Narayana at the end

Thus Narayana is the eternal being. Brahma, Shiva, 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 Vishnu, the Supreme Lord, says the upanishad.”

bodhanca sarathim kritva manah pragrahavan puman
prayati paramam param vishnvakhyam padamavyayam
vishnavakhyam padamavyaym iti

(The author comments thus: )

Being the original cause of all causes, one without a second, being present before creation, in the present time and after the dissolution, Lord Narayana is eternal and therefore the only worshippable entity of the demigods like Brahma etc. Using this Upanishad as proof, I am explaining the meaning of the Narayanopanishad revealed by Shrimad Angira in the Atharva Veda.

(The first verse begins with “om.”)

pranavash-chandasam aham - "Among the Vedic verse, I am om."

According to this statement, it is concluded that in the past, present and future, om is none other than Narayana Himself. The word 'nri' refers to a person, and "nara” refers to all those produced from him, such as sons and and grandsons. The “ayana” or shelter of all men, is Narayana. He is to be served, praised and worshipped; He is the object of all remembrance. He alone is the master of all.

After the period of destruction (maha-pralaya), the Lord desired to create. What did He desire to create? Desiring in His mind to create offspring, He created Brahma, who then performed secondary creation. The plural word "prajah" indicates that all species were born from the body and mind of Lord Brahma. Thus Indra was born from Narayana, as were the twelve Adityas, their associates and families, the eleven Rudras, their associates and their consorts, the Rudranis, and the other thirty-three million demigods such as Ganesha etc. All the different sages such as the devarshis (sages amongst the demigods), maharshis (exalted sages), and rajarishis (saintly kings) came into existence from Lord Narayana, as well as all other moving and non -moving entities. Then, at the time of annihilation, they once again all merge into the body of the Lord; in other words; after the creation they are maintained by Him until the time of the dissolution. After dissolution, all living entities beginning from Brahma reside within the Lord, until the time of the next creation. In this regard there is evidence from the Mahabharata:

yathah sarvani bhutani
bhavantyadi yugagame
yasminsh ca pralayam yanti
punar eva yugakshaye
"At the beginning of the primary creation from Lord Narayana, all living entities beginning from Brahma take birth and at the time of annihilation of the millenium, they enter into Narayana."

The word 'ca' in this verse (yasminsh ca) indicates that they are also maintained by Him.

(explanation of the second verse.)

As such, Lord Narayana alone is the Supreme worshipable object in all the universe because He is eternal, imperishable and always remains so, even after the dissolution. 'Ato Brahma ca narayanah' - Narayana is Brahma (the creator). The thirty-three million demigods (indicated by the word ca)– Brahma’s sons, grandsons and great grandsons who are all born from his mind and body --are not independent Lords, they are not seperate from the Lord. They all worship Narayana.
'Shivash ca narayanah': Narayana is also Shiva, the destroyer of the universe, along with his associates. 'shakrash ca narayanah': Indra, the king of heaven, as well as his family members is also Narayana.The eleven Rudras along with their ghostly associates and their consorts are Narayana. The eight Vasus and the Ashvini Kumaras along with their companions are Narayana. All the sages such as the devarshis, maharshis, rajarshis are Narayana, as well as the munis, sadhyas, caranas, gandharvas, daityas, yatudhanas and kinnaras.
'Kalas ca narayanah': Time, Yamaraja and his scribe Citragupta, are all forms of Narayana.'dishash ca narayanah': the ten directions -- east, west, south, north, south-west, north-west, south-east, north-east, up and down -- and the protective deities of them namely Indra, Anala (Agni), Yama, Nairita, Varuna, Vayu, and Kuvera along with their associates are all Narayana. 'Adhash ca narayanah' The lower planetary systems, their residents, the naga-purushas and their daughters the naga-kanyas, as well as the presiding deities of that region -- Shri Ananta, Kurma and Varuna are all Narayana.
'Urdhvash ca narayanah': the higher planets such as Bhurloka, Bhuvarloka, Svarloka, Maharloka, Janaloka, Tapoloka and Satyaloka and their respective masters such as Brahma, Indra etc. are all Narayana. The incarnations such as Shri Shalagrama which appear from the Gandaki River, and the eight different types of Deity forms of the Lord, and the unembodied entities who are the worshipable objects of those who perform shraddha to the forefathers, who worship Karyavala or who offer tarpana to Bali-Vaishvadeva, are also Narayana.
'Antar bahish ca narayanah': inside the universe the entities like Brahma,Indra, the devas, sages, rishis, tapasvinis, siddhas, caranas, gandarvas, kinnaras, apsaras, danavas, pious men, yakshas, pretas, bhutas, pishacas, nagas, moving and non-moving creatures, humans, four-legged animals like cows, five-nailed animals (like elephants), two-hooved and one-hooved beasts, those born from sweat, insects, flies, those living on the seven islands and the highest mountains, on golden earth and in dark lands, --and those things outside the universe--darkness, the five gross elements, false-ego, the twenty-four elements--are all Narayana.

In this entire universe whatever has taken place in the past, whatever is happening at the present and whatever will happen in the future is only because of Narayana. There is nothing that is different from Narayana; everything comes from Him, therefore everything belongs to Him. Hence Brahma and others are all Narayana. He is 'nitya': eternal, ever existent through millions of annihilations. He is 'nishkalam': without parts, although all beings are part of Narayana, He Himself remains perfect and complete, as described in Shrimad Bhagavatam 1.3.27 :

kalah sarve harer eva saprajapatayah surah
“The prajapatis and demigods are all portions of the plenary portions of Shri Hari.”

The word 'nirakhyatah' means 'He is invisible to the masses in general even though He is everywhere'. 'Nirvikalpah' refers to the one who is without any master and is one without a second. Being free from all falsehood, He is 'niranjanah', or Brahman. He is known as 'shuddha', transcendentally pure, or the one who has a pure existence. Therefore, only Lord Narayana is the Supreme Personality of Godhead.

'ato deva eko narayanah': the purport is that the supreme object of reverence for all the residents of the universe, including Brahma, Indra, the demigods, demons and men is Lord Narayana, and no one else. Thus, among the demigods, demons and men, one who is a householder should control the intelligence and the mind, accept a bona fide spiritual master in order to understand the science of the Supreme Lord Narayana, and become determined to seek the association of devotees. Thus he will be able to understand the science of the Supreme. Then after giving up this life, he will attain Vishnu , who is called ' param', 'para', 'avyayam', 'padam'.

These four words are explained as follows;
A person, according to his desire for one of the four types of liberation, performs the proper practices to achieve that end. The yogi desiring sajujya (merging in the Lord), by practice of appropriate yoga, attains Vishnu as 'avyaya,' the imperishable. Eradicating his identity, he merges with Vishnu . The yogi desiring a form like Vishnu's, by appropriate practice, attains Vishnu as 'paramam,' supreme, taking a form like Vishnu 's complete with ornaments. The yogi desiring the same planet as Vishnu, by appropriate practice attains the 'padam' of Vishnu , the abode of Vishnu. It is said, yad gatva na nivartate, tad eva parama padam- “That place from which a person does not return is the supreme abode”. The yogi desiring closeness to the Lord, by appropriate practice, attains the 'para' of Vishnu , closeness to Vishnu as His associate.

There is a second meaning of the phrase "vishnavakhya avyaya padam." Those who,
after taking initiation from a bona fide guru become pure through associaton with devotees and their instructions, and become completely surrendered to the Lord by their fixed nature, attain the abode of Vishnu at death by acting as the servants of the servants of the Lord with no material motives, by following the practices of hearing and chanting about the Lord. How is that? The unalloyed devotees of Krishna who, while living on this planet, become fixed in the devotional processes of hearing and chanting. Taking the Lord's remnants and acting as his menial servant, they attain an indestructible (avyaya) abode (padam) such as Vrindavana by dint of that practice. In the spiritual world they engage themselves ceaselessly in the Lord's service.

In conclusion, the worship of the thirty three million demigods is included in the worship of Narayana. If a person worships Narayana alone, Brahma, the rishis,the bhutas and pitris are all worshipped and become satisfied.

Here are four evidences stating this fact (from Yamala, Purana, Itihasa
and Upanishad).

a. It is said in Vishnu-Yamala-Samhita :

yat-pujamena vibudhah
pitaror-icchatash ca
tushöa-bhavanti rishi-
bhuta-saloka-palah
sarve grahas-tarani
soma-kujadi mukhya
govindam adi purusham
tam aham bhajami

“I worship the original person, Govinda, by whose worship all the devatas, pitris, rishis, bhutas and lokapalas, all the planetary deites (Surya, Candra, Mangala etc.) are worshiped and satisfied.”
By worship of the Lord, the demigods and forefathers also became worshipped and satisfied. As indicated by using the word 'ca', demons, yakshas, ghostly beings, inferior gods, and all the sages, living entities, the protectors of the directions, Indra etc. and their associates, the nine planets the sun, moon, etc. others such as Vainayaka, Shakuni, Putana, Mukhamandika, Kshura, Revati, Vriddharevati, Vriddhakogra, Matrigraha, Valagraha, Vriddhagraha etc, all become satisfied. Such is the primeval Lord whom I adore. Who is that Govinda? The primeval Supreme Person, beyond whom no one exists. No one is equal to Him or greater than Him.

b. From Shrimad Bhagavatam 4.31.14:

yatha-taror-mula-nishecanena
tripyanti tat skanda bhujopashakhah
pranopaharac ca yathendriyanam
tatha ca sarvarhanam acyutejya

“As the trunk and branches are satisfied by watering the root of the tree and as the life airs are satisfied by offering food to the stomach, all the devatas are worshipped by worship of Acyuta.”
By watering the roots of a tree automatically the trunk, big branches and the secondary branches with leaves become satisfied and remain green, and by supplying the seven kinds of relishabe foods to the stomach, or to the ten kinds of life airs – prana, apana, vyana, udana, samana, naga, kurma, krikara, devadatta and dhananjaya, all the senses and the heart itself become satisfied. Similarly, ‘acyutejya’, by worshipping the One who is infallible even after billions and billions of annihilations, who is primeval and eternal, all others become satisfied and worshipped. This means that simply by properly worshipping the Lord, the infallible Narayana, all the demigods and forefathers become excessively satisfied and worshipped. Of this there is no doubt.

c. The Uttara Gita ( from Mahabharata, Bhishma Parva) states:

devadinanca pujyo' ham
varnadinam dhananjaya
mat-pujanena sarvarca-
syad dhruvam natra samshayah

“I am to be worshipped by the devatas, and the human beings of the varnashrama system. Without doubt, by worship of Me all worship is accomplished. “

‘Arjuna! If I am worshipped, there is no doubt that all the demigods are worshipped.’ The word 'adi' (in the phrase 'devadi') is used here to indicate the sages, forefathers, and demons, as well as the thirty-three million demigods. ‘I am the only worshippable object of all the varnas -- brahmanas, kshatriya, vaishya, shudra.’ 'Adi' here indicates the ashramas – brahmacaris, grihasthas, vanaprasthas and sannyasis; “ca” indicates even the varna-sankaras and candalas.

d. In the Rig-Veda Krishnopanishad it is said:

om krishno vai sac-cid-ananda-ghanah
krishna adi purushah
krishnah purushottamah
krishno ha u karmadi mulam
krishnah saha sarvai-karyah
krishna kasham krid-adisha mukha-prabhu-pujyah
krishno nadis-tasmin-ajandantar bahye
yam-mangalam tal-labhate kriti

'Vai' means certainly. The meaning of 'Krishna' was previously explained. 'Sat' means pure existance. 'Cit' means absolute knowledge, and 'ananda' means having beauty which is indescribably blissful. These are His qualities. He is made of (ghanah) these qualities. He has a beautiful form the color of a monsoon cloud. Because He is the original person (adi purusha), to whom there is no one superior, He is called the supreme person (Purushottama.)

The Bhagavad Gita explains this “Purushottama” as follows:

yasmat ksharam atito’ham
aksharad api cottamah
ato’smi loke vede ca
prathitah purushottamah

“Because I am superior to the kshara living entities and akshara living entities, I am famous as the supreme person in the Vedas and in the worlds.”

‘Because the universe, composed of all bodies from Brahma to the indragopa germ, is temporary, I, being eternal, indestructable, am superior to all this, eternally situated in My abode. In the same way, I am superior to the avataras such as Viraö, My indestructible portions, who exist after the destruction of the universe. I am the source of all avataras, superior to all of them.’ The above is in reference to the Lord in His manifested pastimes.

But the word 'ca' indicates the Lord in unmanifested pastimes as well. ‘ I have another form superior to that which you (Arujna) see on the chariot. It is the reservoir of all happiness, full of constantly increasing taste. Because I am pure sattva, I am eternally situated in that blissful form. That form is known only by those devotees fixed on that blissful form, and not by others. Therefore it is said that in fourteen worlds and in the Vedas, Mahabharata, Puranas, Upa-Puranas, Agamas, Ramayana, Dharma Shastras, Vedanta and other scriptures that other than Myself, no one is the deliverer from the bondage of this world. Therefore I am known by the surrendered souls as the Supreme Person. My faithful devotees are blissful internally and externally, just by hearing My names such as Govinda, Narayana, Vasudeva, Mukunda, Ananta and Acyuta. I alone am the Supreme worshippable Person.’

Therefore Shri Krishna is the’karmadi mulam’ or the cause of all work. ‘ha u’ refers to such words that are sung in the Vedas. All works including nitya, naimittika and kamya have already been explained previously. ‘adi’ refers to the esscence of all activities such as worship of Ganesha and other demigods and secondary devas, worship or the forefathers and austerities, penances, sacrifices, homas, charity, vows etc. There is no doubt that by the worship of Krishna one recieves the full benefit of all these works.

Krishna is 'kashamkrid-adisha mukha prabhu pujyah.' He is worshippable by all the chief devatas (prabhu), headed by ‘kashamkrida’ - Brahma, (ka), Vishnu (a), and Shiva (samkrita). 'Adi' refers to the sons of Brahma such as the four Kumaras, Marici, Angira, Pulastya, Pulaha, Kratu, Bhrigu, Vashishöha, Daksha, Narada, and Svayambhuva Manu; as well as those entities produced from the wombs of devatas, rishis, prajapatis, men, munis, and the immobile entities as well. 'Isha' refers to the Vishnu forms in this world and 'mukha' means the origin. They include the three Vishnu forms and the incarnations such as Matsya, Kurma, Varaha, Narasimha, Vamana, Rama, Parashurama, Balarama, Buddha and Kalki, and Narayana situated in the spiritual sky. All of these Lords are worshipping Krishna of Goloka Dhama. Krishna is thus worshippable by all beings inside and outside of the material universe. By pleasing Krishna with suitable worship, a person attains the most auspicious results possible within or outside the universe.

It is understood that by this worship of Krishna (kriti), the devotee, though omitting service to devatas, does not suffer any loss. The surrendered, discriminating devotee absorbed in the Lord attains all that could be desired. (yam-mangalam tal-labhate kriti.)

2. Skanda Purana

(After citing the Narayanopanishad, Gopala Bhaööa gives a second proof forbidding worship of devatas and pitris for Vaishnavas.)

As stated in Skanda-Purana , Reva-khanda:

sankalpanca tatha danam
pitri-devarcanadikam
vishnu-mantropadishöhash cen-
na kuryat kusha-dharanam
“If one is initiated into the holy name of Lord Vishnu, then one should avoid sankalpa,dana, worship of forefathers and demigods, nor wear kusha”.

Any human being initiated with Vishnu mantra should not worship the devatas or pitris. The word 'pitri' refers to ancestor lineage of both father and mother. Worship or arcana of the pitris means specifically shraddha rites and offering of tarpana. Worship of devatas refers to worship of Ganesha and other demigods. 'Adi' refers to all other activities either daily (nitya), periodic (naimittika) or for specific material goals (kamya) which generate namaparadha. 'Sankalpa' refers to the process of strengthening the mind to achieve a particular material goal. 'Dana' refers to charitable activities accompanied by utterances demanding material rewards. The word 'ca' means all other activities contrary to Vaishnava principles. None of these actions should be performed.

Someone however may object that according to the evidences of Manu-Smriti and the other religious scriptures, the human being is responsible for the six kinds of debts as stated in Vishnu Samhita :

devata-pitri-bandhunam
rishi-bhuta-nrinam tatha
rini-syat adhinash ca
varnadir janma-matratah
“As soon as one takes birth in this material world one is immediately under the six kinds of ‘rina’ or debts, such as deva-rina, pitri-rina, mitra-rina, rishi-rina, bhuta-rina, nara-rina (or the debts to the demigods, to the fathers and mothers, to the friends, to the gurus, to the other living beings and to the society). One is held responsible to fulfill them.”

In refutation, this statement does not apply to any person of any status inside or outside of varnashrama who has been intitiated with Vaishnava name and mantra by a bona fide guru, for as stated in Shrimad Bhagavatam (11.5.41):

devarshi-bhutapta-nrinam pitrinam
na kinkaro nayam-rini ca rajan
sarvatmana yah sharanam sharanyam
gato mukundam parihritya kartam

“Anyone who has given up all other activites in deference to surrender to
Mukunda, most worthy of surrender, has no debt to the rishis, devatas, bhutas,
pitris, relatives or other human beings. He is not obliged to serve them. “

Any human being taking initiation with the name and mantra of the Supreme
Lord according to panca-samskara from an authorized guru, according to instructions on the highest principles of worship of the Lord, attains steady intelligence and becomes situated in regular worship of the Lord. By this, he becomes fearless. He therefore rejects the daily, periodic and specialized actions for worldly people as taught in the Vedas, Smritis and Puranas. As a person overcome by false ego thinks himself the doer, the devotee avoids that danger by avoiding these actions. Mukunda is the only worshipable Person, the one and only object of hearing, chanting, service and prayer. All other worship, being temporary, is useless. Worship of Mukunda alone purifies the heart. The devotee therefore rejects all other actions completely.

Neither within nor outside the universe, is anyone worthy of surrender to, except Mukunda.That person, who from the time of initiation, sells himself to the Lord and makes Him his life and soul, becomes freed from the bondage of the material world by the grace of Mukunda, the giver of liberation. He serves the Lord perfectly, and avoids service to any devata, devarshi, maharshi, rajarshi, any moving or non-moving entity. He does not serve wife, daughters, sons, or grandsons, brothers, relatives or any other person. He is not the debtor to any pitri or any secondary devata.

‘O King Parikshit, please hear the meaning of the words 'kinkara' and 'rini'. If a person worships a devata with tarpanas etc. he becomes a servant of the devata . If the person neglects to perform tarpanas to the rishis, if he does not satisfiy all living beings with water and food, if he does not supply proper food to his wife and offspring, if he does not perform the samskaras for his family members, if he does not serve unexpected guests, if he does not serve his father while alive and perform his father’s shraddha rites after he dies, he is considered a debtor or 'rini'. But if he performs all these actions he becomes their servant, 'kinkara'.’

Those who worship the devatas and pitris go to Svarga and other places, but as these are temporary destinations, they finally return to the earth planet. This is stated in the Bhagavad Gita. 9.25:

yanti deva-vrata devam
pitriin yanti pitri-vratah
bhutami yanti bhutejya
yanti mad-yajino’pi mam
“The worshippers of the devatas go to the planet of the devatas. The worshipper of pitris goes to the planet of pitris. the worshipper of bhutas goes to the bhutas. Those who worship Me come to Me.”
‘Those who have devotion to the demigods like Brahma and Indra attain their particular plantets by worshipping them, chanting their mantras, doing sacrifices, offering oblations etc. After leaving that body, they return to the earth planet. Such persons who turn their focus away from My devotional service even leave the service of their worshipable demigods. After some time they accept another demigod and ultimately perform hundreds and thousands of condemnable activities. Being bewildered by My external energy, they take birth in 8,400, 000 species of life again and again, until the devastation of the world. Of this there is no doubt.

My devotees serve their fathers with devotion while they are alive and after their death offer mahaprasada and caranamrita. They feed the brahmanas and especially the Vaishnavas. Others however serve their fathers faithfully while alive, and after death feed everyone situated in varna and ashrama. Being averse to My devotional service, they engage in shraddha and tarpana rituals. Such persons are called pitri-vrata, and as a result they attain the Pitriloka, or the planet where the ancestors live. And those who worship the forms of bhutas, pretas, pishacas, vinayakas, matris, dakinis, shakinis, yoginis, the protectors of the directions, karabandhas, bhairavas and the inferior devatas are called the worshippers of bhutas. They attain the respective places of the bhutas.

But My devotees who engage in My devotional service taking complete shelter of Me, after leaving their bodies, will attain My eternal abode, where I am always situated in My original form which is the ocean of bliss, like a beautiful dark rain cloud, eternal, imperishable, full of eternity, knowledge and bliss.

The purport is that I am only attainable by those devotees who are completely surrendered unto Me, not by those who have mixed their devotion by worshipping many other demigods. Therefore, My devotees, being My servitors, attain My supreme abode and continue their service unto Me. Of this there is no doubt.’

3. Vashishöha-samhita

Another evidence forbidding worship of pitris and devatas is found in the Vashishöha Samhita:

nityam naimittikam kamam
danam sankalpam eva ca
daivam karma tatha paitram
na kuryad vaishnavo grihi
“A householder Vaishnava should not perform any fruitive activities prescribed on a daily or periodic basis, those arising from personal desire, charities or vows, that are in connection with either the worship of the demigods or the worship of the ancestors by shraddha and tarpana. “
'Daiva karma' means worship of devatas. 'Paitra' means worship of pitris through shraddha and tarpana. What to speak of brahmacaris and others, even the grihasthas, who are initiated by a bona fide spiritual master with Vaishnava-mantra - being under the complete shelter of the Lord - must never do any rites apart from the worship of Lord Vishnu .

4. Rudra Yamala
(Another quotation forbidding deva and pitri worship.)

As stated in Rudra-Yamala :

itaresham ca devanam
manasa yadi pujanam
vishnu-bhaktas tu kurute
hy-aparadhat pataty-adhah
“If a devotee of Lord Vishnu worships any other demigod even in his mind, he falls down because of this offence. “
The word 'itaresham' means other than Lord Vishnu, such as Ganesha; 'manasa' means simply by mind, without doing avahana, visarjana etc. and the word 'ca' indicates also nitya, naimittika, kamya actions and honouring the ancestors. What to speak of anything else, even if a devotee of Lord Vishnu does the activities, out of illusion, bewilderment or carelessness, he falls down because of commiting sevaparadha and namaparadha ( offences to the service and holy name of Lord Vishnu, the Personalilty of Godhead.) What happens? One who is bound with the ropes of such material activities, sometimes goes to the heavenly planets and sometimes goes down to the lower planets. That is his position.
5. Padma Purana
(A Puranic proof forbidding devata worship.)

In Padma Purana it is stated:

vaishnavasya na sankalpo
no danam na ca kamana
prayashcittam ca no yagah
sad bhu-devad-pujanam

shuddha-putah sada-karshnah
kusha-dharana-varjitah
kama-samkalpa-raitash -
cantar-bahya harir yatah

vaishnavo nanya vibhudhan
arcayet tamsh ca no namet
na pashyetanna gayec-ca
na nindenna smaret tatha

tesham no bhakshed ucchishöam
ananyo naishöhiko munih
na taj jananam devarshe
sangam kuryat prayatnatah
“A Vaishnava is not supposed to do sankalpa, dana, keep material desires, perform atonement or sacrifice, but must perform worship of the Vaishnavas and holy brahmanas.”
The servant of Krishna is always pure, therefore he does not need to wear kusha grass(rings). He has no material desire because Lord Hari is situated within and without him.
A Vaishnava should neither worship demigods nor offer them obeisances, observe, blaspheme, remember or sing about them.
O godly sage, Narada, one who is fully dependent on the Lord should not eat the remnants of food offered to the demigods and should try to avoid the association of those who serve the demigods.’
Because the Lord is the only worshipable object and the only shelter for a Vaishnava, the devotee has no desire for material benefits gained by the performance of nitya, naimittika, kamya karmas, demigod and pitri worship, fasting, sacrifice, vows or charity. The meanings of sankalpa, dana and yaga (sacrifice) are already explained. Atonement (prayashcitta) which is undergone for the purpose of counteracting the reactions of the four kinds of sinful activities – maha-pataka, ati-pataka, upa-pataka, anu-pataka -- is not for the Vaishnavas.

The word 'ca' indicates another kind of atonement for the Vaishnava. What is that atonement? One should again accept name and mantra from one’s own spiritual master. If the guru is not present (left his body), one should accept from the guru’s wife, son or godbrother or from any other pure devotee having similar qualities. Thus becoming exceedingly pure by having accepted the panca-samskaras again, he should offer obeisances to and worship Lord Vishnu, by fully engaging in hearing, chanting and remembering the name, form, qualities and pastimes of Lord Vishnu.

(The following section is a footnote added by Gopala Bhaööa Gosvami)

In Narada Pancaratra, Bharadvaja Samhita 3.22.25, the process of atonement for a Vaishnava is described:

prayashcittam tu paramam
prapattis tasya kevalam
kuryat karmatmakam vapi
vasudevam anusmaram

vishuddhod vishnu-bhaktasya
dristya-sparshena sevaya
smarananna panadyai
gira pada rajo’ mbubhih

vishnor niveditannadyainsh
tatha tat kirtanadibhih
abhagavata drishtyadeh
shuddhir esha visheshatah

krita yajnah samstash ca
danani ca tapamsi ca
prayashcittam asheshena
nityam arcayata harim
“For a Vaishnava the highest kind of atonement is full surrender to the Lord. Otherwise one should perform activities while remembering Lord Vasudeva.
By seeing the Lord's devotee, touching his feet, serving him, feeding him with cooked grains and water, speaking sweetly, taking the dust of his feet and drinking the water from his feet, eating mahaprasada of the Lord and chanting the names of the Lord, one can purify oneself specially from the contamination of seeing and touching non- devotees.
One who constantly engages in worshipping Lord Hari is considered to have performed all activities like sacrifice, charity, penance, austerity, atonement etc”.

Again there are other statements in 2.59 and 3.73:

vrittir bhagavatanam hi
sarvah bhagavatah kriyah
prayashcittiriyam tasyah
saiva yat kriyate punah

purvesham uttaresam ca
nyaso nashara pap manam
sarvesham aparadhanam
ayam hi kshamapanam param

“To perform activities which are related to the Supreme Lord is the occupation of the Vaishnava and the same activities repeated again and again is called prayashcitta, or atonement. Those who have fully surrendered to the lotus feet of the Absolute Personality of Godhead are freed from all kinds of sinful activities which they committed previously and may happen to commit in the future. Such types of surrender are the atonement for all offences.”

In the Shrimad Bhagavatam 6.1.16 it is said:

prayashcittani cirnani
narayana paran mukham
na nishpunanti rajendra
sura-kumbham ivambhasa
“Just as a pot of liquor cannot be purified by washing with water, similarly, those who are not surrendered to the Supreme Lord Narayana, cannot be purified by undergoing so many atonements “
(This ends the footnote).

The phrase 'sad bhudevadi' refers to devotees of Krishna (sat) and the Vaishnava brahmanas (bhudeva), who are purified by name, mantra and gayatri. 'Adi' refers to all other living entities. Therefore atonement consists of worship of and service to the devotees of Krishna. That service consists of bathing, feeding, offering drinks, garlands, sandalwood and cloth. Because of his complete surrender to Krishna, the devotee is always internally and externally similar to the Lord Himself. He is therefore pure. He has no need to perform fruitive vows or wear kusha grass rings for purification.

(Referring to the fourth verse quoted from the Padma Purana :)

The devotee of Krishna means one who has none other than Krishna as his worshipable Deity. “Naishöhikah” means one who is conversant with Bhagavata-dharma and is faithful to the Lord. “Muni” means a person who knows what must be done. A Vaishnava should not worship demigods such as Ganesha, neither should he offer obeisances to their deities or to pots that they have been installed in. He should not look at them, glorify them or remember them, nor should he blaspheme them. What to speak of blaspheming the demigods, it is not proper for the Vaishnavas to criticize any moving or non-moving living entity. The servant of the Lord should not eat the remnants of demigods. ‘O Narada, the association of those who worship any demigod should be avoided strictly. Thus a soul fixed in his actions to please the Lord becomes fully surrendered.’
6. Vishnu Purana (more evidence forbidding worship of devatas)
In the Brihad-Vishnu Purana it is said:

na darbha-dharanam kuryan-
na ca sankalpam acaret
na kamyam sattvato margam
shambhu-devadi-pujanam
“The followers of Lord Vishnu should neither wear kusha grass rings, perform sankalpa, follow the path of fruitive activities, or worship demigods like Lord Shiva etc.”

'Sattvata' means the followers of shuddha-sattva, or the devotees of Lord Vishnu only. The words 'kamya' and 'ca' refer to the worship of devatas and pitris which are daily or periodic. These should not be performed by the Vaishnava.

The difficulty in performing devata worship

Those who are entangled in karma, worship the devatas and pitris through daily and periodic rites. They must worship individually all the thirty-three million demigods such as Ganesha etc. If a person performs shraddha he must start with his father, mother, grandfather, great-grand father and worship all those forefathers up to those who are generated directly from Lord Brahma, the creator of the universe. Is there a problem if one does otherwise? Four scriptural evidences are given here:

a. In the Brihad-Vishnu Purana it is said:

pujyah sarve tu lokanam
vibudhah pitarash ca vai
sarva karmasu rajendra
sarvam cet vyartham anyatha
“O king of kings, in every ritual, everyone must worship all the demigods and forefathers. Otherwise everything is fruitless.”

'Lokanam' means those materialistic persons who follow the path of the demigods, forefathers and Vedic activities, without considering their permanent and perishable results. 'Vai' means certainly. 'Sarva karmasu' means in all nitya, naimittika and kamya karmas related to forefathers and other demigods. 'Sarve' means the thirty-three million demigods beginning from Ganesha, and all the forefathers beginning from one's own mother and father upto that person who is the ultimate founder of his dynasty, who is born from Brahma. The word 'ca' refers to all the relatives and lineage of one's family. ‘ O King Yudhishöhira, they all should be worshipped, if someone is worshipped and another is not, then the whole performance will be useless. ‘

b. Similarly in the Shruti, it is said:

om karma-phalaptah karmi yajet
havya-kavya-mayaih kama van
sarvamsh ca devan pitrin atithimsh ca
purnam viphalam no yajan tad vai iti
“The karmis who desire the result of their work should worship all the demigods, forefathers and guests with appropriate paraphernalia and ingredients, so that they may attain the fruit of their actions. If this is not done properly, then their endevour is useless. “

'Vai' means they must do; 'kama-van' -- one who has lusty desires; 'karmi' -- one who is engaged in mundane activities; 'havya-kavya-mayaih' -- the proper things to offer the demigods and ancestors; 'atithim' -- those guests who never came before; ’ca' -- the family, relatives and the lineage of the family. The second 'ca' refers to guests in general and all living entities; 'karmi' -- the performer of all kinds of activities, like nitya, namittika, kamya, daiva, paitra, mangalya etc.

The Sanskrit root of the verb 'yaj' has many meanings. It indicates here the worship of demigods, performance of shraddha and tarpana for the ancestors, proper respect, behaviour and service with good food and water for the guests, service to unexpected guests, family members and other relatives with proper behaviour and speech, and satisfying all living entities with food and water.

'Karma-phalaptah' means if one performs the activity properly, he is sure to gain the result. Otherwise, he will lose the fruit. If some of the demigods are worshipped and some are not, some of the forefathers are given food by performing shraddha and tarpana and some are not, some guests are respected and others are not, and among the living entities - including family members and relatives - if some of them are satisfied and others are not, then whatever one has done is useless.

c. According to Devi Purana :

sarvesham pitri-devanam
mangalyadishu karmasu
tan no krite pratyavayi
pujanam karmatho narah
“One who is expert in fruitive activities should worship all the demigods and forefathers in every auspicious performances, otherwise the doer gets the opposite result.”

The word 'mangalyadishu' refers to the activities known as nitya, naimittika, kamya and paitra. 'karmathah' -- who is very expert in perfoming the fruitive acitivities; 'narah' -- human beings who are under one of the varnas; 'pujanam' -- worshipping the demigods and offering shraddha and tarpana to the forefathers.

The meaning is that if the 33 million demigods like Ganesha, etc. and all the forefathers beginning with one's own mother and father up to those who are the source of one's dynasty, born from Brahma himself, are not worshipped or satisfied properly, then one gets an opposite result--as if he did no such activities at all.

d. Similarly in the Rudra-Yamala it is said:

devatah pitarah sarve
shive pujyah prayatnatah
nyunah syur nishphalam kecit
grihibhir yadi karmasu
“O Durga, bestower of auspiciousness, householders should worship all the demigods and ancestors in all performances. If some of them are not worshipped, then all the performances become useless.”

The plural word 'karmasu' refers again to activities like nitya and naimittika; 'grihibhih'-- by householders only; 'prayatnatah' means carefully. All the demigods and forefathers must be worshipped. This means that among the thirty-three million demigods beginning from Ganesha and all the forefathers, if some of them are not worshipped and not offered the shraddha and tarpana, then the doer does not get any result, because the performance is not complete. It is useless. More evidences are not included as this would increase the size of the book.

Thus, if those householders, who are not initiated by harinama-mantra, worship the thirty-three million demigods (like Ganesha etc) incompletely in their actions of nitya, naimittika etc. and if they offer shraddha and tarpana incompletely to their forefathers (beginning from their mother, father up to Brahma, the source of their dynasty) then according to the proofs of the Puranas, Vedas, Upa-Puranas, and Agamas, all these actions are considered useless - fruitless, a cause of disappointment.

And on the other hand, if those who are initiated by a bona-fide spiritual master into the holy name of the Lord, being of any of the four varnas, perform such nitya and naimittika acts for the devatas and pitris, then they are committing seva and namaparadha.

Therefore, for both the devotees of Lord Krishna and those who born either outside the varnashrama system or within, the worshipable Deity is Lord Hari, the Supreme Personality of Godhead and no one else, because He is the controller of all. This is the principle.

(Some people think that worshipping devatas is the same as worshipping Vishnu. The following section refutes that misunderstanding.)

There are some other persons who think that since the whole universe is pervaded by the potency of Lord Shri Vishnu therefore this world is also Vishnu . Thus by worshipping demigods, Vishnu is automatically worshipped. But actually that kind of worship is not recommended; it is forbidden. This is proven here by the words of Lord Krishna Himself.

(Following are five evidences to prove that the worship of demigods is no substitute for Vishnu worship.)

a. Bhagavad-Gita 9.23:

ye 'py anya devata bhakta
yajante shraddhayanvitah
te'pi mam eva kaunteya
yajanty avidhi-purvakam

This verse may be interpreted in three ways. One meaning is this: ‘My faithful devotees (from initiation to the point of death) who occasionally worship the devatas disregarding the forbiddance, actually worship Me alone with great determination, not the demigods. This is indicated by the word 'eva' which means that they really worship only Me. By worshipping Me alone, realizing they are servants and I am to be served, they become free from the cycle of birth and death. ‘

A second meaning is as follows: ‘All those who are not my devotees, filled with material desires (shraddhayanvita) worship demigods with great determination to achieve material results quickly. They worship Me in this way, thinking the demigods independent and equal to Me! They are not actually worshipping Me at all!

O son of Kunti, Arjuna, the prescribed process is to hear about Me, chant My names, remember and worship Me. By this alone can one be freed from the bondage of birth and death in this material world. All other works such as worshipping demigods, sacrifice, charity etc. are prohibited, because, being temporary they are the cause of the repeated cycle of birth and death. Therefore worship of Me is the best activity. Apart from this, there is no path to deliver oneself from the bondage of the material world, even for Brahma and Indra who have attained immortality by drinking nectar. What, then, to speak of mortals?’

The same verse may be interpreted in a third way. ‘Those worshippers of demigods, bewildered by My external potency, from their birth become Shaiva, Shakta, Shaura, Ganapatya etc. Later by the instructions of a bona fide spiritual master and the association of Vaishnavas they worship Me alone with extreme faith (shraddhayanvita), with no other shelter. They certainly become My devotees by the effect of My bhakti. But they must not worship with a material motive (avidhi purvakam). To worship Me and at the same time to worship demigods is called avidhi. Leaving aside such worship, a person must be dedicated to Me fully, without worshipping the devatas even in dreams. In that pure condition, that person becomes My devotee.’

b. Other than devotional service to the Supreme Personality of Godhead, everything is perishable or impermanent, and should therefore be abandoned. In Shrimad-Bhagavatam 6.9.22 it is said:

avismitam tam paripurna-kamam
svenaiva labhena samam prashantam
vinopasarpaty-aparam hi balishah
shva langulenati titarti sindhum
“Free from all material conceptions of existence and never wonder struck by anything, the Lord is always jubilant and fully satisfied by His own spiritual perfection. He has no material designation, and therefore He is steady and unattached. The Supreme Personality of Godhead is the only shelter of everyone. Anyone desiring to be protected by others is certainly a great fool who desires to cross the sea by holding the tail of a dog.”

Those who are situated in varna and ashrama and do not worship the Supreme Lord Govinda, but superficial demigods, are greatly foolish. What are the qualities of Govinda? He is always satisfied by the perfection of His eight kinds of opulence called anima, laghima etc. He alone awards the surrendered souls their desired goal. Therefore, other than Him, no one else is fully satisfied.

Lord Govinda is 'avismita,' because being eternal, there is no question of wonder in Him. He is 'prashanta,' because He has a form desired by His devotees. Bewildered by the external potency of the Lord, a person leaves the devotional service of the Supreme Lord and worships demigods. He is foolish; he is described as a foolish man trying to cross the ocean by holding the tail of a dog. Thus, one who has turned his face from the Lord to serve demigods to fulfill his insignificant desires gets no result, as everything is dependent on the Supreme Lord. He has no way to escape from the bondage of repeated birth and death.

c. In Padma Purana it is said:

yatha dhritva shunah puccham
tartum icchet saritpatim
tatha tyaktva harim sevyam
anyopasanaya bhavam
“As a person desires to cross the ocean by holding a tail of a dog, similarly an unintelligent man desires to deliver himself from the material bondage by worshipping others, giving up Lord Hari.”

Here the word 'anyopasanaya' means serving or worshipping the external and marginal energies of the Lord, such as demigods and other living entities. Therefore, other than Lord Hari, there is no one else who is worshipable in this material world.

d. As Lord Shiva has mentioned to Narada:

bhuvane sarva-lokanam
naradhyo vai harim vina
bhavarnavacchinna ko 'pi
sarva kamada kamadah
“ O Narada, in this world no one else but Lord Hari is to be worshipped by all. Apart from Him, no one else can deliver the souls from the ocean of birth and death and no one can fulfil the desires of the materialists.”

'Bhuvane' means not only on this middle planet but on all the fourteen planets,the Supreme Lord Hari is to be worshipped by all, even Lord Brahma. It is concluded that other than Him no one in existence is to be worshipped. But even if one worships the Lord's external and marginal potencies to fulfill all his desires according to prescription of the Vedas, Puranas, Smritis, and Agamas, the bestower of fulfillment to the demigods is Lord Shri Hari. Therefore, being among the external and marginal potencies, the demigods have no power to cut off the bondage of the ocean of birth and death. Except for the Supreme Personality of Godhead, no one can mitigate the great fear of the dangerous circuit of mundane existence.

e. In Shrimad Bhagavatam 11.19.9 Uddhava says to the Lord:

tapa-trayenapi hatasya ghore
santapya manasya bhavadhvanisha
pashyami nanyac-caranam tavanghri
dvandva tapatradamritabhivarshad
“My dear Lord, for one tormented on the terrible path of birth and death and constantly overwhelmed by the threefold miseries, I do not see any possible shelter other than Your two lotus feet, which are just like a refreshing umbrella that pours down showers of delicious nectar.”
‘O Lord, on this terrible path of birth and death, the souls who are suffering by the miseries, such as adhidaivika, adhibhautika and adhyatmika, and entering repreatedly the womb have no shelter. Except for the umbrella of Your lotus feet, I don't see any other shelter. As a person protects himself from the fierce sunshine and rain by holding an umbrella, so the souls who are bound by the ropes of birth and death escape that bondage by going under the umbrella of Your lotus feet.

'amritam' means the four kinds of salvations such as attaining the same abode as the Lord and serving His lotus feet and thereby attaining liberation from the transmigration of the body. The Lord’s feet produce showers of bliss in the form of different types of liberation, like the unlimited drops of water in a shower of rain. For that reason, there is no other way to get out from the existence of the mundane world, except these two lotus feet of Yours, O Absolute Truth, Personality of Godhead! In this world You are the only shelter of the demigods, demons and human beings. One who does not worship Your lotus feet never achieves liberation. And the one who serves Your lotus feet becomes free from the bondage of the material world and remains in happiness always –in this llife and the next.’
The consciousness of full surrender
It has been shown that human beings should avoid the adoration of the demigods, and take complete shelter of the Lord. As stated in Sanat-Kumara Samhita:

ananya-sharano nityam
tathaivananya sadhanah
ananya sadhanarthash ca
syad ananya prayojanah

nanyam ca pujayed devam
na nameta smaren na ca
na pashyen na ca gayec ca
na ca nindet kadacana

nanyocchishöam ca bhunjita
nanya shesham ca dharayet
avaishnavanam sambhasha
vandanadi vivarjayet
“One should always be in a state of full shelter, have no other practice or goal and have no other need. One should not worship, pay obeisances, remember, see, praise, and should never criticize the demigods. One should not eat the remnants (ucchishöa) of others, should not accept the left overs (shesha) of others. And one should avoid talking with and praising nondevotees.”

FOOTNOTE: After serving out a meal, the left-over unserved portion is called ‘shesha’.

Anyone who is initiated with name and mantra of the Lord by a bona-fide spiritual master should take full shelter (of the Lord). The word 'ananya-sharana' means having no other shelter or object of service except Lord Govinda within and without the material world. The word 'syat' is used for certainty. Similarly one should be 'ananya-sadhana', which means one who avoids the process of material activities such as nitya and namittika and who is undeviated in the devotional service of Lord Govinda, following the ninefold process of hearing, chanting, remembering etc.

'Ananya sadhanartha' means one who uses his wealth only for the service of great pure devotees in an authorised line. (Not for those who pretend to be devotees without having initiation from a bona-fide spiritual master). That means one has to serve those who have taken complete shelter of the Lord. He should not serve others who are servants of external demigods i.e. Shaivas, Shaktas, Shauras and Ganapatyas who are averse to the Supreme Lord Govinda. They can be provided food and water as guests according to one’s ability, but not in the mood of servant and the served, because then there will be a possibility of committing offence to the holy name of the Lord.

'Ananya-prayojana' means thinking oneself a servant of Lord Hari. One should not have any other goal to achieve except the lotus feet of the Supreme Personality of Godhead. Such a devotee of Krishna, being 'ananya-sharana', should not worship other demigods and should not perform any nitya, naimittika, kamya rites or shraddha and tarpana for the ancestors.

'Kadacana' means never. One should not offer obeisances to the demigods, should not remember them by chanting their names, should not circumbulate them, should not see their idols or deities, should not touch their bodies, should not criticize or glorify them, should not eat their remnants and should not accept their nirmalya (flower, garlands, cloth, or candana). One should not accept anything such as water, prasada, flowers, garlands, candana given by a Shaiva, Shakta, Shaura, or Ganapatya who have turned their faces away from the Lord, although situated in varnashrama . But one can accept those things if they are given by the devotees of Krishna.

One who has accumulated enough wealth out of his business in his previous situation as a Shaiva, Shakta, Shaura, or Ganapatya under the Lord's external energy, and then later accepts the name of Govinda from a bona fide spiritual master and becomes purifed by rebirth with panca samskara, should use his wealth only for the service of Krishna and His devotees. One should diligently try to avoid talking with nondevotees who have forgotten the Lord; one should avoid meeting them, offering homage, praising, touching them, sitting with them and eating food with them.

(The next section shows that not only Vaishnavas, but all people should avoid worship of devatas and pitris.)

It has been shown that the surrendered devotees of Lord Vishnu or Krishna should not worship the devatas. But the same rule applies to even those brahmanas who are not initiated into the vishnu -mantra.

In Naradiya Purana it is said:

brahmano' pi munir jnani
devam anyam na pujayet
mohena kurute yas tu
sadyash candalatam vrajet

sadanya devata-bhaktir
brahmananam gariyasi
vidurayati vipratvam
candalatvam prayacchati
“Even a learned and thoughtful brahmana should not worship demigods. If one worships demigods because of illusion, one falls down immediately to the stage of a candala or dog eater.
By worship of the demigods, a brahmana falls from the brahmanical status to that of a candala.”

'brahmana' means one who knows the Brahma-Gayatri, which is instructed by the saintly Narada. The greatly fortunate brahmana understands that Vishnu is supreme. Therefore it is said that in Kali yuga, the brahmana who knows Vishnu is equal to Vishnu . The brahmana is the original Vaishnava; there is no distinction between the Supreme Lord and the Vaishnava. The word 'muni' means a thoughtful sage or one who knows truth and falsity. 'Jnani' means one who has the knowledge of reality, instead of false knowledge of eating, sleeping, mating and defending. Such a brahmana should not worship the demigods. If he does so, having lost his knowledge by the influence of material desire, he falls down to the level of a candala. This means that even in this life he becomes like a dog-eater, what to speak of his next life. Although it may seem praiseworthy, it actually destroys his good qualitites and places him on the stage of a dog eater. Therefore, except for serving Gayatri (in order to worship the Lord) who is a personified great devotee of the Lord, one should not worship any of the devas.

Though a case of a brahmana was cited above, the same rule applies to all situated in varna and ashrama. It is a great fault for anyone to worship demigods instead of Lord Vishnu, the Personality of Godhead. Thus in Skanda Purana it is mentioned in the discussion of Brahma and Narada:

vasudevam paritjaya
yo 'nya-devam upasate
tyaktva mritam sa mudhatma
bhunkte halahalam visham
“Whoever worships other demigods giving up Vasudeva is a fool and eats the deadly poison called halahala, rejecting nectar.”

Any person in varnashrama who rejects the worship of Vasudeva, residing in His Supreme abode, and worships demigods, is considered to have abandoned nectar and swallowed poison. He is a fool, completely ignorant, with unsteady mind. A foolish person who has forgotten Lord Vasudeva leaves the nectar of devotional service to the Lord which is liberation itself, the destroyer of the fetters of material life, and accepts the bondage of mundane life. He has to suffer good and bad activities and traverse the cycle of birth and death through 8,400,000 species of life which certainly destroys his original identity. He suffers greatly; therefore it is compared to poison.

This is supported by the following scriptural text: avashyam eva bhoktavyam kritam karma shubhashubham - “A person must always enjoy or suffer according to the good or bad activities he has performed in this life.”

Similarly in Mahabharata and Harivamsa it is stated:

yas tu vishnum parityajya
mohad anyam upasate
sa hema-rashim utshrijya
pamshu-rashim jighrikshati
“One who worships anyone other than Krishna, being under illusion, is considered as having accepted a heap of ashes, while rejecting a pile of gold.”

Being bewildered by the Lord's external potency (mohat) any human being who rejects the all-pervading Supreme Master of the world, Vishnu, who is served by following in the footsteps of those who are in His full shelter, and instead serves demigods and demigodesses as the worshippable bestowers of his desires, accepts a heap of dust instead of a quantity of gold.

In contrast to this, one who has obtained the human form of life as a result of service to Lord Govinda in many previous lives, and has accepted name and mantra from a bona-fide spitiual master, avoids the adoration of the demigods by the body, speech and mind, and serves Lord Vishnu in devotion as his only master. He rejects completely the process of material bondage of birth and death in various species of life as a heap of sand and accepts service to Lord Govinda like a treasure of gold. The word 'jighrikshati' means to accept.Therefore the unalloyed devotees of Lord Govinda, in all activities accept what is real or 'sat' and reject what is false, considering the principles of bhagavata-dharma.
Meaning of “sat”
In this regard Lord Krishna explains to Arjuna in Bhagavad-Gita 17.26,27:

sad-bhave sadhu bhave ca
sad ityetat prayujyate
prashaste karmani tatha
sac chabdah partha yujyate
“The Absolute Truth is the objective of devotional sacrifice, and it is indicated by the word sat. The performer of such a sacrifice is also called sat.”

'Sadbhava' means those who have taken birth in the mode of goodness, such as the devotees of Lord Govinda, the demigods, and the brahmanas who are purified by the chanting of Gayatri mantra. It also means a pure appearance (sat avirbhava), referring to the appearance of the Lord’s forms in this world, like Viraö and Narayana. 'Sat bhava' also refers to the person who exists in the eternal place (sat) called Vaikunöha-Dhama, the Supreme abode. That person is Narayana or Vasudeva.

'Sat bhava' also means He who appears with His own pure energy. Krishna appears according to His own sweet will with His name, quality, activity and pastimes, and so many opulences and perfections like anima etc. in His abode, Shri Vrindavana.

'Sat bhava' also refers to the appearance of great devotees (satam), who are born through the guru who gives instructions and initiation, not by a birth from parents under the influence of pious activities accumulated in a previous life.

'Sadhu bhave' means the excellent nature of saintly persons, or the pure nature of their minds, which is produced by hearing the quality, activity, pastimes and the names of the Lord; by studying the scriptures which describe devotional service, such as Shruti, Smriti, Vedas, Puranas, secondary Puranas, Agama, philosophy and Pancaratra etc. and by the association of devotees and other devotional processes.

The word 'sad' is thus used to indicate those demigods and brahmanas who are completely surrendered to the Lord, and things which are beyond the modes of passion and ignorance, which are eternal and situated in pure goodness.

Similarly, 'prashaste karmani' means the activities in pure goodness performed by a Krishna conscious person--all activities in the service of one's spiritual master, the Vaishnavas, brahmanas and the devotees of Lord Krishna, such as taking the Deity of Lord Govinda on procession, nama-kirtana and sankirtana. ‘O Arjuna, son of Pritha, the word 'sat' is used in all these and other activities which belong to Krishna and His devotee.’ In the next verse, 17.27 He says:

yajne tapasi dane ca
sthitih sad iti cocyate
karma caiva tad arthiyam
sad ity evabhidhiyate
“All works of sacrifice, penance and charity which are true to the Absolute nature, and are performed to please the Supreme Person, O son of Pritha, are called sat.”

'Yajna' refers to Shri Vishnu -yajna or all the devotional activities like shravanam, kirtanam from early morning--to the last offering of flowers when the Lord is put to rest at night . 'Tapa' means having given up fruitive daily and periodic rituals and performing only actions devoted to the Lord. 'Dana' means serving the great devotees of Lord Krishna by the body, mind and speech, with devotion and faith, and, as indicated by the word 'ca', service to satisfy brahmanas and all living entities by feeding them.

'Yajna' can also mean Vishnu and service to Him according to the scriptures. These things must be done, and nothing else. The word 'sat' is used always for these sacrifices and such situations, but other kinds of yajna and activities are described here as 'asat', or illicit. Therefore, the word 'sat' cannot be used there.

'Tad arthiyam' means bodily sufferings accepted to execute activities such as sacrifice, charity and penance; collecting donations of money from businessmen; making flower gardens, sitting or resting places; and planting many kinds of plants for the Lord and His devotees. Learned scholars categorize these kinds of activities as 'sat'.

Therefore, the householder devotees of Krishna, being born in 'sadbhava' or in pure goodness, through instructions on the name and mantra of the Lord, should worship only the Lord in all performances, not demigods and forefathers. Simply by worshipping Lord Krishna, Govinda, all the demigods and forefathers are worshipped.
Worship of Govinda is worship of all
It is said in Skanda Purana :

arcite deva-devesha
abja-shankha-gadadhare
arcitah pitaro deva
yatah sarvamayo harih
“Upon worshipping Lord Hari the God of Gods who is holding a lotus, conchshell and club in His hands, all the forefathers and demigods are worshipped because Lord Hari includes everything.”

Indra, the king of heaven, is the controller of all the thirty-three million demigods, and Brahma, the creator of the universe, is to be praised even by Indra. But Lord Shri Hari is the master of Brahma and all the ancestors. Therefore when Vasudeva, who holds a lotus, conchshell, disc and club, is worshipped, all those demigods and forefathers who are supposed to be worshipped in all the activities of nitya, naimittika etc. to remove obstacles, are automatically worshipped; as He is the cause of all the demigods and ancestors, and is the controller and master of all. Because the Lord removes the three kinds of miseries of His devotees, who are engaged in His service constantly, He is called Hari.

In the age of Kali, those who are situated in varna and ashrama and are always engaged in worship of Lord Shri Hari and in the chanting of His names, are considered to have already performed all nitya and naimittika actions. As is mentioned in Brihan-Naradiya Purana :

hari-nama-para ye ca
hari-kirtana tat parah
hari-puja-para ye ca
te kritarthah kalau-yuge
“Those who engage in chanting the holy name of Lord Hari (japa), are addicted to congregational chanting (kirtana) and engage in the worship of Lord Hari, have accomplished their desires in the age of Kali.”

Those who have accepted the name of the Lord from a bona fide spiritual master and by the association and teachings of Bhagavata-dharma have purified their hearts by the chanting of Harinama, and with their body, mind and speech are addicted to the Lord and His holy name, are thus freed from the activities which are the cause of material bondage and false doership. They follow activities such as remembering, pleasing, meditating, attending sankirtana festivals and hearing and discussing the scriptures like Shrimad-Bhagavatam, Bhagavad-Gita, Krishnopanishad, Narayanopanishad and other scriptures like Vedas, Puranas, Upa-Puranas, Agamas, Smritis, Mahabharata and other Vaishnava shastras.

'Hari-puja-para' means those who engage only in devotional service to the Lord, avoiding the worship of demigods, forefathers and other fruitive activities. By doing this they satisfy all living entities.

In the previous ages of Satya, Treta and Dvapara, people attained their goals after a long time by the processes of austerity, sacrifice, charity and worship; but in Kali Yuga, whatever is performed everyday in the service of Lord Govinda is blissful and that bliss is unattainable even by Brahma. Devotees perform service to Govinda such as sacrifice, penance, charity, digging wells or lakes, making flower garlands, resting places, bridges, construction of the best temples, whole year travelling festivals, offering juicy fruits, cakes, rice prepared with milk, many kinds of ornaments, fragrant flowers, candana from Malaya, fragrant aguru, camphor, betelnut, incense, lamps, blowing a conchshell, ringing a bell and chanting congregationally before the Lord every morning and evening.

Those who are fixed in such devotional service, being surrendered to the Lord, accomplish their desires simply by worshipping and chanting the names of the Lord. In other words, they fulfill their ultimate desire by constantly remembering and worshipping Lord Hari with discrimination, without committing any nama or sevaparadhas. They will certainly be freed from the fetters of worldly existence.

In Padma Purana , Lord Shiva says to Durga:

ghore kali-yuga prapte
sarva-dharma-vivarjitah
vasudeva para martyas
te kritartha na shamshayah

“In the dangerous age of Kali only those who have abandoned all kinds of religious activities and engage in the service of Lord Vasudeva, are really successful (kritartha). Of this there is no doubt.”

The word 'ghore' means very dangeorus, subject to the unavoidable network of dangers which bind one in worldly existence. Such a Kali-Yuga arrives after the age of Dvapara, and has a duration of 432,000 years. 'Sarva-dharma-vivarjita' means those who have avoided all kinds of religious activities of varna and ashrama, and only engage in the service of Lord Vasudeva, not even worshipping demigods and forefathers to achieve fruitive result. They are doubtlessly successful in their purpose. It has already been explained that both service to Vasudeva and the fulfillment of one's desire is achieved by chanting the name of Lord Hari and other devotional activities.

As well it is stated in Skanda Purana :

sa karta sarva-dharmanam
bhakto yas tava keshava
sa karta sarva-papanam
yo na bhaktas tavacyuta
“O Keshava, one who is Your devotee has performed all auspicious activities, while one who is not Your devotee is the committer of all sinful activities.”

Lord Brahma himself says, “Simply because he is Your devotee, O Keshava, whoever adores only You, is the performer of all religious activities. That means the pure and steady-minded devotee has certainly already performed all fruitive activities (which he is supposed to perform in his so-called religion according to varna and ashrama, such as worshipping demigods and honouring forefathers) because he worships You, the infallible Godhead. But, O Acyuta, one who is not Your devotee or one who has not accepted Your holy name from a bona fide guru and has neglected to follow the regulative principles, being under the control of the external energy of the Lord, desiring to get material results, he is certainly a committer of all sinful activities.”

How is this possible? Having avoided dedication to devotional service and rejecting the worship of the Lord who is always in pure goodness, one who acts like a prostitute by following activities prescribed in Shruti, Smriti, and Puranic texts (that are in the modes of passion and ignorance) performs many kinds of yoga, sacrifice, oblations, charity, penance and worship of demigods. According to the statement, 'svakarma-phala-bhuk pumam', one has to enjoy or suffer according to all of his deeds. One has to revolve in the cycle of birth and death through 8,400,000 species of life, as an enjoyer of his own deeds after leaving his body. After wandering through all these species, when one finally gets a human life, that person again acts sinfully by the influence of his previous activities -- because of not having lived according to the principles of devotional life.

Again, in the same scripture it is stated:

papam bhavati dharmo' pi
tava bhaktaih kritam hare
nih shesha-karma karta va-
’py abhakto narake patet
“O Lord Hari, even the sinful actions commited by Your devotees are considered a religious action, but a nondevotee who performs all kinds of religous activities, is still thrown into hell.”

The meaning of 'bhakta' and 'abhakta' have been explained already. “O Lord, the apparent sin of not performing demigod and ancestor worship by Your devotees is certainly considered correct according to the principles of Bhagavata-dharma, because they have undeviated devotion to the Lord. On the other hand, a nondevotee may perform all kinds of religious actions, but as a result he has to fall down to hell. This refers to all the actions mentioned in the Vedas and Puranas which are in the modes of passion and ignorance, such as Soma-Yaga, Vajapeya-Yaga, Shad-Anga-Yaga, atonement, Pancagni Sadhana (the process in which one has to sit down lighting five fires around himself), Vayu-Bhojana ( or eating only air), Ashvamedha Yajna, penance and sacrifice which involves killing animals, and worshipping demigods. After quitting his body such a person sometimes goes to the heavenly planets and enjoys the results of his actions; sometimes he stays on this planet; and sometimes falls down to hell. I, Lord Brahma, servant of Your servants, being afraid of Kali, pray to You, O Lord Hari, by the two vocative words “he hare!”

(This section proves that in any varna, the Vaishnava, exclusively worshipping Vishnu, is the best, and amongst all the Vaishnavas- the brahmana-sannyasi is the best. )

In the same text it is mentioned:

brahmanah kshatriyo vaishyah
shudro va yadi vetarah
vishnu-bhakti-samayukto
jneyah sarvottamottamah
“A brahmana, kshatriya, vaishya, shudra or whoever one may be, if he is dedicated to Vishnu, he is considered the best of people.”

It was mentioned earlier that a person who has taken up the devotional service of Lord Vishnu is superior to all others inside or outside the varnashrama system. He has completely rejected fruitive activities like worship of demigods and forefathers, and nitya, naimittika and kamya rites mentioned in the Vedas and Puranas which are in the modes of passion and ignorance. 'Va' means applicable to any of the varnas and 'yadi' means if. Even those born in low families, if they give up all kinds of activities causing further entanglement in material existence and take up serving the devotees, they are considered the best. The shudra who is servant of a devotee is superior to the shudra serving a brahmana, kshatriya or vaishya. There are eleven kinds of shudras according to Harita Samhita:

palagandas tantravayo
malakarash ca tailikah
karmakaras tambuliko
modako thaliko narah
tambulikrit tatha shudrah
sat shudrau gopa-napitau

palaganda - a stone worker or claypot maker
tantravaya - a weaver
malakara - a gardener
tailika - an oilman
karmakara- a blacksmith
tambuliko - seller of betel nuts
modaka - a confectioner
thalika - plate maker
tambulikrit - preparer of betel leaves
gopa - a milker of cows (distinct from the vaishya, who owns the cows)
napita - a barber

All are counted in the shudra category, but the gopas and napitas are the true shudras.

The vaishya, performing duties such as farming, commerce, and cow protection, and avoiding such fruitive actions which cause one to enjoy or suffer in heaven or hell, and serving only the brahmanas and kshatriyas, is superior to a shudra serving the higher classes.

Superior to such a vaishya is a kshatriya, who in his occupation serves the brahmanas of great devotion and faith, and with determination protects all living entities by his heroic qualities. Superior to such a kshatriya is a brahmana who has destroyed the karma causing material bondage and suffering in hellish conditions, who has the eight or twelve qualities as described in Shrimad Bhagavatam, and who chants only the Brahma-Gayatri and avoids all rituals aiming at material enjoyment. The twelve qualities are stated in Mahabharata by Sanat Sujata:

dharmash ca satyam ca damash tapas ca
hy amatsaryam hris titikshanasuya
yajnash ca danam ca dhritih shrutam ca
vratani vai dvadasha brahmanasya
“Religiosity, truthfulness, sense-control, austerity, nonenvy, modesty, tolerance, freedom from fault-finding, sacrifice, charity, steadiness and knowledge are the twelve qualities of a brahmana.”

'Vai' means certainly. These are the twelve qualities of brahmanas who are purified by chanting Gayatri mantra. 'Dharma' means to be steady in proper behaviour, avoiding nonreligious action. 'Satyam' means always being truthful, even till the end of life. 'Dama' means sense control. 'Tapa' means to be steady in daily austerity, not giving trouble to the body for fruitive results. 'Hri' means always being modest because of great civility, out of fear of social dishonour and falling to a low position. 'Amatsarya' means free from jealousy, free from showing one's household opulence to put down others. A person should be enthusiastic to see other’s advancement. 'Titiksha' means to be tolerant of abusive speech, insult, defeat, disregard, disrespect and other bodily troubles. 'Anasuya' means not finding any fault in others. 'Yajna' means non-fruitive sacrifices, but the yajna of chanting Gayatri mantra hundreds and thousands of times. 'Danam' refers to those charitable activities like distributing water, food, clothes to all whether invited or uninvited guests, relatives and others who are within or outside of the varnashrama system, with devotion and according to ones ability. There is no sankalpa (vow) or desire to enjoy the fruit of such distribution. 'Dhriti' means firmness and satisfaction of mind without disturbance from the turbulence of the material world. 'Shruta' means having natural attraction for studying, teaching and hearing the Vedas in the mode of goodness.

The qualties of brahmanas are also described in Shrimad-Bhagavatam 5.5.28, 7.7.9, and 7.11.21. In Narada Pancaratra 1.2.42 it says that the svadharma of the brahmanas is to serve Krishna and to eat His naivedya (an offering of bhoga to the Deity) and to drink His padaka water daily.

Superior to such a brahmana is a brahmacari who practises all the brahminical qualities faithfully throughout his life, and practises all the rules of brahmacarya or penance as mentioned in the Shruti, Smriti, and Puranas. Superior to such a brahmacari is a grihastha, a householder who has the same brahminical qualities and offers service to guests, who come by their own will without any invitation, with food and water, and satisfies them according to his ability. The vanaprastha, who has renounced his grihastha-ashrama and stays in the forest with his wife, following strictly all rules of brahminical qualities, is superior to such a householder. And the sannyasi or an ascetic who practices all the rules and regulations as prescribed in the Vedas, Puranas, Upa-Puranas, and Mahabharata is superior to such a vanaprastha.

(This last section shows that the sannyasi, the topmost person in the varnashrama system, gives up all fruitive actions -worship of devatas and pitris completely. He is a model for all others to follow.)

In Bhagavad-Gita 18.2, Lord Krishna speaks about sannyasa to Arjuna:

kamyanam karmanam nyasam
sannyasam kavayo viduh
sarva-karma-phala-tyagam
prahus tyagam vicakshanah
“Giving up of activities that are based on material desire is what great learned men call the renounced order of life (sannyasa). And giving up the result of all activities is what the wise call renunciation (tyaga).”

Giving up of kamya karmas is known by the learned men as sannyasa, and giving up the result of activity is called tyaga or renunciation by the wise men. There is a deep import in the words of the Lord. One may ask whether one may perform all the nitya and naimittika activities if only kamya karmas are rejected. If that were so, then what is the question of sannyasa? The Shruti says “om tad van vai karmakrit, sannyaso naigamam karma ca, anyasat karmi, (nyasat) sannyasah he hiti.” One who does not give up Vedic performance is a karmi, and one who gives it up is a sannyasi. The word 'hi' means certainly, 'naigama' means activities prescribed in the Vedas. In this world the performer of such activities is certainly called a karmi. Being talented in all such activities he is called karmaöha or active. Therefore not performing such activities gives rise to sannyasa, and one who performs the duty of sannyasa is called sannyasi.

The meaning of sannyasa is mentioned in Uttara Gita:

nityam naimittikam kamyam
karma trividham ucyate
sannyasah karmanam nyaso
nyasi tad dharmam acaran
“There are three kinds of activities, namely nitya, naimittika and kamya. Giving up all such activities is called nyasa, renunciation, and one who practices renunciation is called as sannyasi.”

Experts in karma understand there are three kinds of activities. Not to perform them is sannyasa and one who does so is called sannyasi. What then is the difference from 'tyaga', giving up the results of all such activities?

One should understand that simply by performing the nitya-karma even without desire to get the result, one certainly gets a result. According to the statement of Shruti, 'athaharah sandhyam upasita', one should perform sandhya rites everyday. That activity is done with the aim to remove accidental sins. Though one may not desire those results, the result will still come.

As stated in Harita-samhita:

pratyam yas tri-kalajnah
sandhyopasana-krid dvijah
brahma-lokam avapnoti
gayatri-japa-tat-parah
“The twice born (dvija) who engages in japa or chanting the gayatri mantra daily at the three sandhyas attains the planet of Brahma.”

'Dvija' means brahmana, kshatriya, and vaishya. 'Tri-kala-jna' means the knower of the three junctures of the day -- morning, noon and evening. 'Gayatri-japa-tatparah' means he is seriously engaged in gayatri japa, at the time of sandhya. He naturally attains Brahmaloka after he quits his body, even though he has no desire to enjoy the result of his work.

Also in the naimittika-karmas (such as offering pindas to the ancestors) one gets the result of his work even without having any desire for the results . As stated in Skanda Purana:

gayayam viraje caiva
mahendre janavitaöe
atra pinda-prado yati
brahma-lokam anamayam
“One who offers pinda, or food, to his forefathers in Gaya, in the region of Viraja, on the hill called Mahendra on the bank of Jahnavi (Ganga), attains the planet of Brahma which is free from diseases.”

'Gaya' refers to the lotus feet of Lord Vishnu and for an area of two miles (kosha) around or according to the Puranas, four, eight and sixteen miles around. 'Ca' means Kurukshetra, Badrinath, Kedaranath, Venkaöacala, Shri Ranganath kshetra, Shri Purushottama kshetra and other pilgrimage places. In the same way, the word 'Jahnavi-taöe' refers to any place within a distance of two miles from the Ganges. In these places, one who offers pinda, performing shraddha to his forefathers, certainly accomplishes his desires and attains Brahmaloka. Similarly, his sons and grandsons who offer pindas also attain anamaya, or the place which is free from all kinds of disturbances—the three kinds of miseries, disease and lamentation, for half the lifetime of Lord Brahma (dviparadha).

Kamya karmas are specifically performed to fulfill some desire, but result is there even if one performs them without any desire. As stated in Brihad Vishnu Purana:

yah kashcid purusho' piha
kritva candrayanam vratam
mucyate sarva-papebhyas
tatha dvadasha varshikam
“Any one in this world can be free from all kinds of sinful reactions by performing atonement and the twelve year penance.”

In this world, any person even outside the varnashrama system, who performs candrayana or atonement and twelve years austerity according to his wealth, without desiring the result, becomes free from all kinds of sinful reactions, namely pataka, maha pataka, atipataka, and anupataka. One becomes freed not only from suffering in the hellish planets as a result of sinful reactions, but becomes freed of material bondage.

Therefore it is said that sannyasa is to give up completely nitya, naimittika, and kamya activities, whereas 'tyaga' is to perform all those activities but giving up the fruits. There should be no confusion about this.

Mangalacarana
At the beginning of the vivaha (wedding) ceremony (or any other samskara) one should perform mangalacarana. First one should make a platform (vedi) which should be four hands long (6ft)on both sides and four fists high (1ft) with a canopy over it. As stated in Kapila Pancaratra :
“One should build an auspicious platform on the best purified ground. It should be four hands square and four fists high, and should be made with pure mud and smeared with cow-dung mixed with pure water without any husk, bones, hairs, coal, or burned clay in it etc. The mandapa should be covered with a torana (canopy) or a rope that is decorated with many kinds of leaves like mango, bakula, jambu, etc. Then eight auspicious pots should be installed in the eight directions and many kinds of flags should be placed on top of them starting from the East. The pots should be decorated with five colors. Then the platform should be decorated with a candratapa (sign of a half moon) and garlands. Ladies should decorate the platform and doors with five kinds of colors. The auspicious mangalacarana should be recited in that place accompanied by the beating of drums, blowing of conchshells, ringing of bells etc. and mukhya vadya (uluing) of the women.”

Then one should recite the following mangalacarana prayers to remove all obstacles and invoke auspiciousness:

yam brahma vedanta-vido vadanti
pare pradhanam purusham tathanye
vishvad gateh karanam-ishvaram va
tasmai namo vighna-vinashanaya
“Obeisances unto Him who is the destroyer of all obstacles, who the knowers of Vedanta describe as the Supreme Brahman, and who others describe as the pradhana, or totality of mundane elements. Some describe Him as the Supreme Male Person, or Purusha, while others describe Him as the Supreme Lord and the cause of the creation of the universe.” (Brihad Vishnu Purana)

om tad vishnoh paramam padam
sada pashyanti surayah
diviva cakshur atatam
“Just as those with ordinary vision see the sun’s rays in the sky, so the wise and learned devotees always see the supreme abode of Lord Vishnu. Because those highly praiseworthy and spiritually awake brahmanas can see that abode, they can also reveal it to others.” (Sama Veda)

om krishno vai sac-cid-ananda-ghanah
krishna adi purushah
krishnah purushottamah
krishno ha u karmadi mulam
krishnah saha sarvai-karyah
krishna kasham krid-adisha mukha-prabhu-pujyah
krishno nadis-tasmin-ajandantar bahye
yam-mangalam tal-labhate kriti

“Lord Krishna is the color of a new rain-cloud, therefore He is compared to a transcendental cloud full of eternity, bliss and cognizance. He is the original and Supreme Person. He is the origin of all activities and the one and only Lord of all. He is the worshipful Lord of the best of demigods, the controller of Brahma, Vishnu and Shiva. Krishna is without any beginning. Whatever auspiciousness is found within or beyond this universe the devotee obtains in Krishna alone.”(Krishnopanishad)

· @Purusha Sukta (put new version)

om sahasra shirsha purushah sahasrakshah sahasrapat
sa bhumim vishvato vritva atyatishöhad dasangulam //1//

om purusha evedagm sarvam yad bhutam yac-ca bhavyam
utamrita tva syeshanah yad annena tirohati //2//

om etavan-asya mahima ato jyayagmsh-ca purushah
pado ’sya vishva bhutani tripad-asyamritam divi //3//

om tripad urdhva udait purushah pado ’syeha ’bhavat-punah
tato vishvan vyakramat sashana nashane abhi //4//

om tasmad-virad-ajayata virajo adhi purushah
sa jato ’tyaricyata pashcad-bhumim-atho purah //5//

om yat purushena havisha deva yajnam-atanvata
vasanto asyasid ajyam grishma idhma-sharad-dhavih //6//

om saptasyasan-paridhayah trih sapta samidhah kritah
deva yad-yajnam tanvanah abadhnan-purusham pashum //7//

om tam yajnam barhishi praukshan purusham jatam-agratah
tena deva ayajanta sadhya rishayash-ca ye //8//

om tasmad-yajnat-sarva-hutah sambhritam prishad-ajyam
pashugms-tagmsh-cakre vayavyan aranyan-gramyash-ca ye //9//

om tasmad-yajnat-sarva-hutah ricah samani jajnire
chandagmsi jajnire tasmat yajus-tasmad-ajayata //10//

om tasmad-ashva ajayanta ye ke cobhaya-datah
gavo ha jajnire tasmat tasmaj-jata aja-vayah //11//

om yat purusham vyadadhuh katidha vyakalpayan
mukham kimasya kau bahu kavuru pada vucyete //12//

om brahmano ’sya mukham-asit bahu rajanyah kritah
uru tadasya yad-vaisyah padbhyagm shudro ajayata //13//

om candrama manaso jatah cakshoh suryo ajayata
mukhad-indrash-cagnish-ca pranad-vayur-ajayata //14//

om nabhya asid-antariksham shirshno dhyauh samavartata
padbhyagm bhumir-dishah shrotrat tatha lokagm akalpayan //15//

om vedaham-etam purusham mahantam aditya-varnam tamasastu-pare
sarvani rupani vicitya dhirah namani kritva ’bhivadan yadaste //16//

om dhata purastad-yamudajahara shakrah pravidvan-pradishash-catasrah
tamevam vidvan-amrita iha bhavati nanyah pantha ayanaya vidyate //17//

om yajnena yajnam-ayajanta devah tani dharmani prathamany-asan
te ha nakam mahimanah sacante yatra purve sadhyah santi devah //18//

1) “The Supreme Lord in the form of the universe, has a thousand heads, a thousand eyes and a thousand feet, for He contains all the living entities. Having pervaded the universe completely to give it existence, being independent, He extended Himself beyond it by ten fingers.
2) The universes, past, present and future, are but manifestations of the Supreme Lord who expands Himself as the Purusha. He is the Lord of immortality but has manifest Himself as the Purusha in the universe so that the jivas may enjoy material fruits.
3) The past, present and future universes are manifestations of the Lord’s powers, but the Lord Himself is much greater. The material creation is but one quarter portion, and the eternal nature in the spiritual 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 done 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 viraö or universe was born, and in that the Viraö Purusha, Paramatma of the universe, was born. Having appeared, the Viraö Purusha grew, and produced the earth and the bodies of the jivas.
6) The devas, being the first beings manifested, performed a mental sacrifice to complete the creation, using the Viraö Purusha (the totality of ingredients 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 kusha grass blades strewn around the fire (for protection from rakshasas), were seven (the seven vedic poetic metres), and the fuel sticks were twenty one (12 months, 6 seasons and the 3 worlds). The devas who were performing the mental sacrifice tied the Viraö Purusha to offer Him into the fire, just as one would tie the sacrificial animal.
8) The devas, sadhyas and rishis, placed the Viraö Purusha, the first being of the universe, on kusha and sprinkled Him with water for purification. In this way they conducted the mental sacrifice using the Viraö Purusha.
9) From that sacrifice where everything in the universe was sacrificed, yogurt and ghee (all nourishing foods), were produced. It created the animals of the air, forest, and village.
10) From that ultimate sacrifice or “sarva hut”, the Rik (hymns), Sama (musical) and Yajus (prose) portions of the Vedas, and the seven Vedic metres, 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 likewise goats and sheep.
12) In the mental sacrifice, when they divided up the Viraö Purusha, how many parts did they divide? What is stated about His face, His arms, His thighs and feet?
13) From the face came the brahmanas. From the two arms the kshatriyas came into being. From the thighs of the Viraö Purusha came the vaishyas and from His feet the shudras 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 antariksha (space between earth and heaven). From His head the heavens arose. From His feet the earth arose and from His ears arose the directions. In this way the worlds were created.
16) I know that great Viraö Purusha, effulgent as the sun, who stands beyond the darkness of the material creation. Having given all the living entities their forms and names, He directs their affairs.
17) Brahma explained his realization to Indra. Indra, who knows all the living entities in all four directions, explained it to all others. One who knows the nature of the Viraö Purusha becomes immortal even in his life on earth. There is no other path to reach the goal of immortality.
18) In this way the devas conducted the mental sacrifice using the Viraö Purusha 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 mental worship attain the place of immortality where the sadhyas and devas, the first worshippers, now dwell”.

· @Narayana Upanishad (put new version)

om atha purusho ha vai narayano ‘kamayata prajah shrijeyeti
narayanat prano jayate
manah sarvendriyani ca kham vayur jyotir apah prithivi vishvasya dharini narayanad brahma jayate
narayanad rudro jayate
narayanad indro jayate
narayanad prajapatih prajayante
narayanad dvadashaditya rudra vasavah sarvani chandagmsi
narayanad eva samutpadyante
narayanad pravartante
narayane praliyante
ya evam veda
ity upanishat(e) // 1 //

om atha nityo narayanah
brahma narayanah
shivash ca narayanah
shakrash ca narayanah
kalash ca narayanah
dishash ca narayanah
vidishash ca narayanah
urdhvash ca narayanah
adhash ca narayanah
antar bahish ca narayanah
narayana evedag sarvam
yad bhutam yac ca bhavyam
nishkalanko niranjano nirvikalpo nirakhyatah
shuddho deva eko narayanah
na dvitiyo ‘sti kashcit(e)
sa vishnur eva bhavati sa vishnur eva bhavati
ya evam veda
ity upanishat(e) // 2 //

om ity agre vyaharet(e)
nama iti pashcat(e)
narayanayety uparishtat(e)
om ity ekaksharam
nama iti dve akshare
narayanayeti pancaksharani
etad vai narayanasayastaksharam padam
yo ha vai narayanasyastaksharam padam adhyeti
anapabruvah sarvam ayureti
vindate prajapatyagm rayas posham gaupatyam
tato ‘mritatvam ashnute tato ’mritatva ashnuta iti
ya evam veda
ity upanishat(e) // 3 //

om pratyag anandam brahma purusham pranava svarupam
akara ukara makara iti
tanekadha sametad om iti
yam uktva mucyate yogi
janma samsara bandhanat(e)
om namo narayanayeti mantropasakah
vaikunöha bhuvanam gamishyati
tad idam pundarikam vijnana ghanam
tasmad tadidabha matram
brahmanyo devakiputro
brahmanyo madhusudanah
brahmanyo pundarikaksho
brahmanyo vishnur acyuteti
sarvabhutastham ekam narayanam
karana rupam akaranam param brahma om // 4 //

om pratar adhiyano ratrikritam papam nashayati
shayam adiyano divasa-kritam papam nashayati
madhyahna dinam adityabhimukho ‘dhiyanah
panca maha patakopapatakat pramucyate
sarva veda parayana punyam labhate
narayana-sayujyam avapnoti
narayana-sayujyam avapnoti
ya evam veda
ity upanishat(e) // 5 //

1) “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 metres and all the devas. Everything came from Narayana in the beginning and everything enters into Narayana at the end.
2) Thus Narayana is the eternal being. Brahma, Shiva, 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 Vishnu, the Supreme Lord, says the Upanishad.
3) 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 Narayana-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 Upanishad.
4) The syllable “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 Vaikunöha, which is a lotus full of consciousness shining effulgently. The transcendental Lord is known as the son of Devaki, as Madhusudana, as Pundarikaksha, as Vishnu and Acyuta. The one Narayana is situated in all living entities. He is the cause of all causes, the supreme Brahman.
5) One who recites the mantra in the morning destroys the sins of the night. One who recites the mantra in the evening destroys the sins of the day. One who recites the mantra at noontime facing the sun is freed from all types of sins. That person attains the fruits of studying all the Vedas. He attains the world of Narayana”.

om svasti no govindah
svasti no ‘cyutanantau
svasti no vasudevo vishnur dadhatu
svasti no narayano naro vai
svasti nah padmanabhah purushottamo dadhatu
svasti no vishvakseno vishveshvarah
svasti no hrishikesho harir dadhatu
svasti no vainateyo harih
svasti no ‘njanasuto hanur bhagavato dadhatu
svasti svasti sumangalaikesho mahan
shri krishnah saccidananda ghanah
sarveshvareshvaro dadhatu
“May Lord Govinda, Acyuta, Ananta Shesha, Vasudeva and Lord Vishnu bestow auspiciousness upon us. May Nara-Narayana, Padmanabha and Purushottama bestow auspiciousness upon us. May Vishvaksena, the Lord of the universe, Hrishikesha and Lord Hari bestow auspiciousness upon us. May Garuda and the son of Anjana, who is the great devotee of Lord Rama, Hanuman, bestow auspiciousness upon us. May the great and only Lord of auspiciousness, Shri Krishna, who is like a transcendental cloud full of eternity, knowledge, and bliss and who is the Lord of all the demigods, bestow upon us all prosperity and auspiciousness.” (Krishnopanishad)

karotu svasti me krishna
sarva lokeshvareshvarah
karshnadayash-ca kurvantu
svasti me loka-pavanah
“May Krishna, the Lord of all Lords of the universe, and his followers, the deliverers of the fallen, bestow auspiciousness on me.” (Sanmohana Tantra)

krishno mamaiva sarvatra
svasti kuryat shriya samam
tathaiva ca sada karshnih
sarva vighna vinashanah
“May Krishna, the destroyer of all obstacles and his followers bestow auspiciousness and prosperity to me at all times and places.” (Vishnu Yamala Samhita)

atasi-kusumopameya kantir-yamuna-kula kadamba mulavarti
navagopa vadhu vilasashali vitanotu no mangalani
“May Krishna, who has a complexion like the atasi flower, who is situated under the kadamba tree on the bank of the Yamuna River, who is skillful at pastimes with the wives of the cowherds of Vrindavana, bestow auspiciousness on us.” (Vishnu Rahasya)

krishnah karotu kalyanam
kamsa-kunjara-keshari
kalindi jala kallola
kolahala kutuhalah
“May Krishna, 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.” (Naradiya Purana)

madhavo madhavo vaci
madhavo madhavo hridi
smaranti madhavah sarve
sarva karyeshu 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.” (Narasimha Purana)

labhas tesham jayas tesham
kutas tesham parabhavah
yesham-indivara-shyamo
hridaya-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.” (Pandava Gita)

mangalam bhagavan vishnur
mangalam madhusudanah
mangalam hrishikesho ‘yam
mangalayatano harih

vishnuccarana-matrena
krishnasya smaranad-dhareh
sarva vighnani nashyanti
mangalam syan-na samsayah
“The Supreme Lord, Vishnu is all auspicious. Madhusudana is all auspicious. Hrishikesha is all auspicious. Hari is the abode of all auspiciousness. Simply by saying the name of Vishnu or by remembering Krishna all obstacles are destroyed and all auspiciousness comes. This is certain.” (Brihad Vishnu Purana)

satyam kaliyuga vipra
shri harer nama mangalam
param svastyayanam nrinam
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.” (Padma Purana)

pundarikaksha govinda
madhavadimsh ca yah smaret
tasya syan-mangalam sarva-
karmadau vighna-nashanam
“He who remembers all the forms of the Lord such as Pundarikaksha, Govinda and Madhava, will attain all auspiciousness and destruction of all obstacles in all his activities.” (Vishnu Dharmottara)

mangalayatanam krishnam
govindam garuda-dhvajam
madhavam pundarikaksham
vishnum 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 of the Lord and his pastimes before performing his activities, will attain infinite auspiciousness in all that he does.” (Rudra Yamala)
Adhivasa
Adhivasa is usually performed on the night preceding the samskara proper along with the acamana, Vishnu Smaranam, Svasti Vacanam, Ghaöa Sthapana, etc. (see Appendix II). If this cannot be done at that time, it should be performed on the morning of the ceremony, before the Sattvika Vriddhi Shraddha. The auspicious articles used in the Adhivasa are earth, stone, paddy, durva, flowers, fruit, yoghurt, ghee, svastika, sindhura, conch, kajjal, gorocana, white mustard seeds, gold, silver, copper, lamp, mirror, fragrant oil, tumeric, cloth, thread, camara and candana. One should offer prayers while showing all the articles together, and then offer an arati.

@FOOTNOTE: While saying the appropriate mantra, touch each item to the ghaöa (see Appendix II) which has been installed and worshipped (or if the Deity is present, first touch to His lotus feet and then to the pot), then to the earth, and finally to the heads of the beneficiaries of the rite (e.g. bride and groom if the samskara is a marriage). After presenting all the items, gather them together on a tray and present them before the (the Deity), the pot and the beneficiaries.

· Earth from the Ganga

om bhur-asi bhumirasy aditir asi
vishvadhaya vishvasya bhuvanasya dhatri
prithivim yaccha prithivim drgmha prithivim ma himsih

om anaya ganga-mrittikya shubhadhivasah astu

“You are the earth, the supporter of the worlds, the supporter of the universe, sustaining everything. Control the earth, make the earth firm, do not harm the earth.”

· Gandha (sandalwood paste)

om gandha-dvaram duradharsham nitya pushöam karishinim
ishvarigm sarvabhutanam tvam ihopahvaye shriyam

om anena gandhena shubadhivasah astu

“By gandha you become protected, continually nourished. Abounding in purity, wealth, beauty and prosperity, I call you here.”

Note: gandha may be mixed with other fragrances like musk, aguru, saffron, camphor, etc.

· Stone

om pra-parvatasya vrishabhasya prishöhan navash-caranti svasi-ca iyanah
ta avavritan na dhara gudakta ahim budhnyam anu riyamana
vishnor-vikramanam asi vishnor vikrantam asi vishno krantam asi

om anaya shilaya shubhadhivasah astu

“The streams of water pour spontaneously from the mountain-like hump of the bull. They stream downwards flowing onwards, after Ahibudhnya. You are the lifting of Vishnu’s foot, you are the movement of Vishnu’s foot, you are Vishnu’s step.

@Footnote on ahibudhnya

· Rice paddy

om dhanyam-asi dhinuhi devan
@ dhinuhi yajnam dhinuhi yajnapatim CHANGE!!!
dhinuhi mam yajnanyam

om anena dhanyena shubhadhivasah astu

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

· Durva grass

om kandat kandat prarohanti purushah purushaspari
eva no durve pratanu sahasrena shatena ca

om anaya durvaya shubadhivasah astu

“Piece by piece, joint by joint, durva grass, you manifest offspring. Give us offspring, a hundred, a thousand.”

· Flowers

om shrish-ca te lakshmish ca patnyav
aho ratre parshve
nakshatrani rupam ashvinau vyattam
ishnannishanamum ma ishana
sarvalokam ma ishana

om anena pushpena shubhadhivasah astu

“Piety and prosperity are Your consorts. Day and night are Your sides. The stars are Your form. The heaven and earth are Your open mouth. Bestow what we desire. Bestow the goal in this world. Bestow the highest goal. “

· Fruit

om yah phalinir ya aphala apushpa yashca pushpinih
brihaspati-prasuta-sta no muncantvagm-hasah

om anena phalena shubhadhivasah astu

“May that power that produces the fruit, that makes the flower bloom, which arises through the mantras and through the Lord of mantra, free us from all difficulties.”

· Yoghurt

om dadhikravno akarisham jishnor ashvasya vajinah
surabhi no mukha karat pra nayugmshi tarishat(e)

om anena dadhna shubhadhivasah astu

“I offer myself unto the Lord who gave Himself to the gopis of Vraja in exchange for yoghurt; the killer of the horse-demon, who is swift, who gives fragrance to the face, let Him increase our life span.”

· Ghee

om ghritavati bhuvananam abhi shriyorvi prithvi
madhudughe supeshasa dyava prithivi varunasya
dharmana vishkabhite ajare bhuri retasa

om anena ghritena shubhadhivasah astu

“The broad earth flows with ghee, which is sweet smelling, beautiful 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 no ’cyutanantau
svasti no vasudevo vishnur dadhatu
svasti no narayano naro vai
svasti nah padmanabhah purushottamo dadhatu
svasti no vishvakseno vishveshvarah
svasti no hrishikesho harir dadhatu
svasti no vainateyo harih
svasti no ’njanasuto hanur bhagavato dadhatu
svasti svasti sumangalai kesho mahan
shri krishnah saccidananda ghanah sarveshvareshvaro dadhatu

“May Govinda, Acyuta, Ananta, Vasudeva and Vishnu, give us auspiciousness; may Nara-Narayana, Padmanabha and Purushottama give us auspiciousness; may Vishvaksena, the Lord of the world, Hrishikesha and Hari give us auspiciousness; may Garuda and the great devotee Hanuman, son of Anjana, give us auspiciousness; may the great auspicious Lord Krishna, who is like a transcendental rain cloud full of eternity, knowledge and bliss, give all prosperity and auspiciousness.”

om svasti na indro vriddha shravah
svasti nah pusha vishvavedah
svasti nas tarkshyo arishöanemih
svasti no brihaspatir dadhatu

om anena svastikena shubhadhivasah astu

“May Indra, who hears much praise, give us auspiciousness; may the sun god, who knows all things, give us auspiciousness; may Garuda, with unblemished weapons, give us auspiciousness; may Brihaspati, give us auspiciousness.”

Note: A silver svastika or a svastika drawn in kum-kum on a silver plate is used.

· Sindhura

om sindhoriva pradhvane shughanaso
vatapramiyah patayanti yahvah ghritasya
dhara arusho na vaji kashöha
bhindan nurmibhih pinvamanah

om anena sindhurena shubhadhivasah astu

“Flashing like the sun, like streams of rushing water, strong 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 in waves, dissolving the wood.”

· Conch

om pratishrutkaya artanam ghoshaya bahuvadinam
anantaya mukam shabdaya adamvaraghatam
mahase vinavadam kroshaya tunavadham
aparasparaya shankhadhvam balaya vanam- pato
vanyaya davapam

om anena shankhena shubhadhivasah astu

@TRANSLATION

Kajjala (collyrium)

om samiddhvo-anjan kridaram matinam
ghritam agne madhumat pinvamanah
vaji vahan vajinam jatavedo devanam
vakshi priyam asadhastham

om anena anjanena shubhadhivasah astu

“This anjana, the offering of ghee, a storehouse of intelligence and guidance, flaming, sweet and fragrant, is swelling in the fire. As a horse carries a rider, the fire carries our offering to the place of eternal pleasure. “

· Rocana

om yujanti vradhnat arusham carantam
pari-tasthushah rocante rocana divi

om anena rocanena shubhadhivasah 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

om rakshohanam balagahanam vaishnavimidam aham tam balagamutkirami
yam me nishöyo yamamatyo nicakhanedam aham tam balagamutkirami
yam me samano yamasamano nicakhanedam aham tam balagamutkirami
yam me sabandhur yamasabandhur nicakhanedam aham tam balagamutkirani
yam me sajato yamasajato nicakhanotkrityam kirami

om anena siddharthena shubhadhivasah astu

“O killer of demons, O voice of Vishnu that destoys evil spells, I now destroy any evil magic that any stranger or near-one has buried to do me harm; I now destroy any evil magic buried for me by anyone equal to me or unequal to me; I now destroy any evil charm that has been buried for me by any relative or non-relative; I cast out that magic spell.”

· Gold

om hiranya-garbhah samavarta tagre
bhutasya jatah patir-eka asit
sa dadhara prithivim dyam utemam
kasmai devaya havisha vidhema

om anena kancanena shubhadhivasah astu

“To which Lord should we offer oblations in sacrifice? To He, that in the beginning created the golden womb, who from the beginning was the Supreme Lord of all creation and who held the earth and the heavenly planets firmly.

· Silver

om rupena vo rupam-abhyagam tutho vo vishvaveda vibhajatu ritasya-patha pretacandra dakshina vi svah pashya vyantariksham yatasva sadasyaih

om anena rupena shubhadhivasah astu

“Through your beauty I have become beautiful; may the tutha- priest, Vishvaveda, distribute you. Go forth, giving light, on the path of truth. Look favorably upon the heavenly planets and space. Unite with the priests who keep the yajnashala.”

@FOOTNOTE on tutha priest
· Copper

om asau yas tamro aruna uta babhruh sumangalah ye cainagm rudra abhito dikshu shritah sahasrasho ’vaishagm heda imahe

om anena tamrena shubhadhivasah astu

“The Lord bright like the sun, copper red, all auspcious, also called Rudra, resides in all directions, and expands a thousand fold like the rays of the sun. We approach you to remove our impurities.”

@FOOTNOTE: The thousand headed Purusha manifests the three characteristics of Vishnu, the maintainer, Hiranya Garbha, the creator and Shiva, the destroyer. All these potencies are manifested from Him, though the demigods Brahma and Shiva are designated the position to work under the direction of the Lord. Here the Supreme Lord is being addressed in His aspect of Shiva (auspiciousness), as in this mood, He can remove our misconceptions due to false ego. The poetic language of the Vedas is written as such, so that those whose faith is firm in the modes of passion and ignorance will think these descriptions are referring to the demigods. While in actuality, the Vedas only speak of the Supreme Lord and His activities, manifested through His incarnations, devotees and unlimited potencies.
· Ghee Lamp

om mano jutih jushatam
ajyasya brihaspatih yajnam
imam tanotu arishöam yajnagm imam dadhatu vishve devasa iha madayantam
om pratishöha

om anena dipena shubhadhivasah astu

“Let the alert mind enjoy the ghee. Let the Lord start the sacrifice. Let the Lord bestow a sacrifice free from fault. Let the lords of the universe and sacrificer, enjoy here. Please may you all be present here.”

· Mirror

om krishno vai sac-cid-ananda-ghanah
krishna adi purushah
krishnah purushottamah
krishno ha u karmadi mulam
krishnah saha sarvai-karyah
krishna kasham krid-adisha mukha-prabhu-pujyah
krishno nadis-tasmin-ajandantar bahye
yam-mangalam tal-labhate kriti

om anena darpena shubhadhivasah astu

“Lord Krishna is the color of a new rain-cloud, therefore He is compared to a transcendental cloud full of eternity, bliss and cognizance. He is the original and supreme person. He is the origin of all activities and the one and only Lord of all. He is the worshipful Lord of the best of demigods, the controller of Brahma, Vishnu and Shiva. Krishna is without any beginning. Whatever auspiciousness is found within or beyond this universe the devotee obtains in Krishna alone.”

· Fragrant oil

om tad vishnoh paramam padam
sada pashyanti surayah
diviva cakshur atatam

om anena sugandhi-tailena shubhadhivasah astu

“The devotees continually see the Supreme abode of Vishnu, who like the sun in the sky, spreads His influence and blessings everywhere.”

· Tumeric

om vishnoh vikramanam asi vishnoh vikrantam asi
vishnoh krantam-asi vishnoh krantam-asi
yujyantyasya kamya harih
vipakshasarathe shono ghrishnuh na vahasa

om anena haridriyena shubhadhivasah astu

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

· Cloth

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

om anena vastrena shubhadhivasah astu

“He comes well clothed and youthful with sacred thread. Being twice born he is the best and most attractive. The wise men, desiring the Lord, meditating on him within their minds, are raised up to knowledge.”

Thread

A thread dyed in tumeric and sindhura should be tied around the wrist of the groom nine times by a Vaishnava brahmana. A married women with children should tie a thread around the brides’ wrist seven times. While tying they should chant the following mantras :

om sutranam prithivim dyam anehasam susharmanam aditi supranitam devo naram
surindram anagasam asmaratim aruhe masma syaye

om tad vishnoh paramam padam
sada pashyanti surayah
diviva cakshur atatam

om krishno vai sac-cid-ananda-ghanah
krishna adi purushah
krishnah purushottamah
krishno ha u karmadi mulam
krishnah saha sarvai-karyah
krishna kasham krid-adisha mukha-prabhu-pujyah
krishno nadis-tasmin-ajandantar bahye
yam-mangalam tal-labhate kriti

@FOOT NOTE: For a man, the thread is tied on the right wrist, for a woman, on the left. As the right side of a man’s body is considered auspicious, while for the woman, the left.
This procedure of tying the threads to the wrists of the beneficieries is also applicable in other samskaras whenever the Adhivasa is performed.

· Camara

om vato va mano va gandharvah saptavimshatih
te agre ’shvamayunjaste asminjavamadadhuh

om anena camarena shubhadhivasah astu

“The wind, the mind, the all knowing gandharva, the twenty seven constellations, all gather before You and offer homage unto You.”

· Sandal wood

om kah asi katamah asi kasmai tva kaya tva
sushloka sumangala satya rajan

om anena camarena shubhadhivasah 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 Supreme ruler, the most famous, the most auspicious and pure.”

Note: A piece of sandal wood, not paste, is to be shown.

· All Items

All the items should be gathered together on a tray and offered:

om pratipan 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 continuing the activity I approach You. You are the completion of the activity. For success I approach You.”

The tray of articles should be given (to the yajamana )to touch.

A four-wick, a five-wick, a seven-wick lamp or something similar, should now be offered
(in the same manner as the other items).
Sattvika Vriddhi Shraddha
The performance of Nandi Mukha-Shraddha is not performed by Vaishnavas as it is an offense to the holy name to worship the forefathers. Therefore, this ceremony is replaced by worship of the guru-parampara and the offering of mahaprasadam (Sattvika Vriddhi Shraddha).According to ones’ capacity, one should first offer gifts such as cloth and rice to Vaishnavas and the brahmanas, without hesitation, while meditating on the Lord and doing so only for His pleasure.
Then, one should perform vasudhara and make marks on the wall with ghee. Then in the same place one should worship Maha-Bhagavata Cediraja with mahaprasada, water etc. (For the all the preliminary procedures see Appendix II)

@FOOTNOTE :
Shrila Vishvanatha Cakravarti Thakura in his Madhurya Kadambini describes three devotees as most magnaminous, Shrila Nityananda Prabhu, Jada Bharata and Cediraja Uparicara Vasu. The story of Uparicara Vasu, the great Vaishnava king of Cedi, is described in the Shanti Parva of Mahabharata and in the Vishnu-Dharmottara Purana.

Uparicara was cursed by the rishis to go to Patalaloka but even there he continued to worship Lord Narayana.When the daityas saw him they attacked him with their weapons, but were unable to hurt him.Then they tried preaching atheistic philosophy to him, but to no avail. Finally, seeing the daityas determination, Cediraja Vasu bestowed his mercy upon them, converting them all into devotees. The demigods, seeing the condition of this exalted Vaishnava, blessed him that while residing in Patala the pangs of hunger, thirst, weakness and distress would not affect him. He would drink the streaks of ghee called “vasudhara” that brahmanas offered to him with concentrated minds in sacrifice. Soon after, Lord Vishnu sent His carrier Garuda to bring Cediraja Uparicara Vasu to Vaikunöha.

END FOOTNOTE

Vasudevarcanam

On the day of the wedding, that devotee of Govinda who has accepted panca-samskara initiation from a bona-fide guru, no matter which varna he is from, should take his bath in the morning, perform his standard daily duties (such as sandhya-vandana etc), and in a decorated mandapa or temple of Vishnu, should sit on kusha and perform acamana and vishnu-smaranam (by chanting the mangalacarana prayers).

He should establish a pot in a beautiful mandala and put a copper plate on top. On the plate he should place a shalagrama and then procede to worship the shalagrama with the Purusha Sukta prayers. At a wedding or any other function, Lord Narayana or His shalagrama form should always be worshipped. It is an offence to devotional service and to the holy name to worship Ganesha and the other demigods such as the panca-devatas, Surya and the other planetary deities, Indra and the deities of the directions, Gauri and the matrikas etc. Instead, the Vaishnavas are worshipped. The evidence for this is in Padma Purana:

shuddha-sattvamayo vishnuh
kalyana-guna-sagarah
narayanah parambrahma
vipranam daivatam harih

brahmanyah shripatir-vishnur
vasudevo janardanah
brahmanyah pundarikaksho
govindo harir-acyutah

“Lord Vishnu is made of transcendental goodness, He is an ocean of auspicious qualities. He is Narayana, the Parambrahma, He is the worshippable Deity of the brahmanas. He is the Lord of Lakshmi, the Supreme Lord Vishnu, Janardana, Vasudeva, Pundarikaksha, Govinda, Hari and Acyuta.”

sa eva pujayo vipranam
netare purusha-shabhah
mohad yah pujayedanyam
sa pashandi bhaved dhruvam

“O best of men! He is worshipped by the brahmanas and no one else is to be worshipped. If someone worships other gods due to illusion, he becomes a pashandi.”

smaranadeva krishnasya
vimuktih papanam api
tasya padodakam sevyam
bhuktocchishöanca pavanam

“Those sinful people who meditate upon Lord Krishna attain liberation. They honour the water that has bathed His lotus feet and partake of His remnants.”

svarga-pavargadam nrinam
brahmananam visheshatah
vishnor-niveditam nityam
devebhyo juhuyadvabih

“They can attain the heavenly planets and become freed from the five kleshas that trouble the living entities. That is why the Lord’s prasadam is especially honoured and eaten by the brahmanas, who always offer the remnants of Lord Vishnu in the fire of sacrifice to the demigods.

pitribhyash-caiva tadadyat
sarvam-anantyamashnute
yo na dadyadvarer bhuktam
pitrinam shraddha-karmani

“That person that offers the remnants of the Lord to his forefathers in the shraddha ceremony, recieves infinite rewards and endless gain.”

ashnute pitaras-tasya
vinmutram satatam dvijah
tan-mad vishnoh prasaddo vai
sevitavyo dvijanmana

“O brahmanas! That person who performs shraddha but does not offer Vishnu-prasada to his forefathers, condemns them to continuously eat stool and urine.”

itaresham tu devanam
nirmalyam garhitam bhavet
sakrideva hi yohashnati
brahmano jnana-purvatah

“Therefore, a brahmana must always honour the Lords’ remnants, otherwise if he takes the remnants of the demigods he becomes utterly condemned.”

nirmalyam shankaradinam
sa candalo bhaved dhruvam
kalpa-koöi-sahasrani
pacyate narakagnina

“If a brahmana knowingly partakes of the prasada of Lord Shiva or any other deva even once, he certainly becomes a candala and burns in the fires of hell for one thousand koöi kalpas.”

nirmalyam tu dvija-shreshöa
rudradinam divoikasam
raksho-yaksho-pishacanam
madya-mamsa-surasamam

“O best of the twice-born! The remnants of the demigods such as Shiva etc, rakshasas, yakshas, and pishacas are no different from meat and wine.”

tad brahmanaina bhoktavyam
devanam bhunjitam havih
tasmad-anyam parityajya
vishnum-eva sanatanam

“Therefore, the brahmanas should not honour the remnants of the devas. Because Lord Vishnu is the only eternal Supreme Lord, all others should be rejected.”

pujayadvam dvija-shreshöa
yavajjivamatendratah
arccayen-mantra-ratnena
vidhina purushottamam

“O best of the twice-born! As long as there is life in the body one should enthusiastically worship Lord Purushottama according to scriptural injunctions and with the best of mantras.”

prasadaya vai kuryani-
nityam bhaktimatendritah
tasyavarana pujayam
tridashannarcchayet sudhih

@“ One should always attentively do His service in order to get His mercy. TRANS.???

ananya sharano bhakto
nama mantreshu dikshitah
kada cin narcayed devan
ganeshadims tu vaishnavah

“The devotee interested in pure devotion to the Lord, and initiated with Vaishnava mantra should never worship Ganesha and the other devatas.

yatra yatra surah pujya
ganeshadyas tu karminam
vishnvarcane tatra tatra
vaishnavanam hi vaishnavah

“ Wherever the materialists prescribe worship of Ganesha and the devatas, the Vaishnava should instead worship the pure devotees of Lord Vishnu”

vishvaksenam sa sanakam
sanatana matah param
sananda sanat kumara
pancaitan pujayet tatah

“Thus instead of worshipping Ganesha to remove material obstacles, the devotee should worship Vishvaksena and the four Kumaras to remove obstacles on the spiritual path.”

yasmin-navagraha arcchyas-
tatra kavyadayo nava
yatra yajanti vidhina
dik-paladimstu karminah

tatra prapujayedetan
vidhim bhagavatam shukam
sada-shivam vainateyam
naradam kapilam balim

tato bhagavatam bhishmam
prahlad-anjana-sutam
ambarishamsh ca janakam
mahabhagavatam yamam

manum svayambhuvam vyas-
adikanca vaishnavottamam
yuge yuge ca vikhyatan-
aparan vaishnavanapi

“Whereas the materialist will worship the navagrahas (the nine demigods presiding over the nine planets), the devotee will worship Kavya Muni and the other navayogendras.
When the non devotees worship the deities of the directions (dikpalas), the devotees should worship Brahma, the great devotee Shukhadeva, Sada-Shiva, Garuda, Narada, Kapila, Bali, the great Bhishma, Prahlada, Hanuman, Ambarisha, the great Yama, Svayambhuva Manu, and the great Vaishnava Vyasa.This worship of Lord Vishnu and the Vaishnavas is well known and has been performed age after age,”

harayarcchanai yaje-nityam
na tu devan kadacana
yatra matriganah pujyas-
tatra hyetah prapujayet

sada bhagavati paurna-
masi padmastarangika
ganga kalindatanaya
gopi candravali tatha

gayatri tulasi vani
prithivi gaush-ca vaishnavi
shri yashoda devahutih
devaki rohinimutha

shri sita draupadi kunti
apara ya maharshayah
rukmininyadyas tatha cashöa
mahishya yash-ca ta api

“O great sages! Worship and sacrifice to Lord Hari is eternal, but the worship of the devas is not. Whenever others worship the matriganas, the Vaishnavas instead worship Bhagavati Paurnamasi, Padma, Antarangika, Ganga, Yamuna, Candravali, Gayatri, Tulasi, Sarasvati, Prithivi, Vaishnavi, Go, Yashoda, Devahuti, Devaki, Rohini, Sita, Draupadi, Kunti, Rukmini, and the other eight queens of the Lord.”

gopalopasakash-caiva
shridamadin visheshatah
tatrasyavaranatvena
gopalan paripujayet

“The devotee of Lord Gopala will also worship the cowherd friends of the Lord, in particular Shridama etc.”

shri krishnapasakastva tad-
arcchane sarva-karmani
lalitadyah sahacarih
sa sakhi-rangini yutah

“In every function, the devotee of Shri Krishna will worship Lord Krishna and His dearest sakhis, such as Lalita etc.”

pujayedvidhina karsno
yato vaishnava-daivatah
nanyan kadarcidvibudha-
nupadevamsh ca shuddhabuddhih

“The devotee of Shri Krishna, with great intelligence, should worship these Vaishnavas according to the proper scriptural rules and should never worship the primary or secondary demigods.”

vaishnavanansh karyanam
kriyaisha sattviki yathah
na rajasi na tamasi
pashanda-dharmabhititah

“These rituals that are performed by the devotees are very wonderful because they are in the mode of goodness. They are not in the modes of passion and ignorance unlike the so-called religious books of the atheists (demigod worshippers).”

Also in the Padma Purana, the sage Bhrigu says to the Lord-

aho rupam aho shilam-
aho shastir-aho daya
aho sunirmala kshantir-
aho sattvam guna hareh

“O Hari, Your form, nature, chastisement, mercy, purity, tolerance, munificent qualities are all wonderful.”

naisargikam shubham sattvam
tavaiva gunavaridhe
nanyesham vidyate kincit
sarvesham tridivoikasam

“O ocean of good qualities, Your nature is auspicious and transcendental. When You are in the midst of all the demigods, they become insignificant.”

brahmanyash ca sharanyash ca
tvameva purushottama
brahmananam tvamevesho
nanyah pujah surah kvacit

“O Purushottama! You are the Absolute Truth, the Supreme Shelter, the Lord of the brahmanas. One should never worship any other god at any time.”

yeharcchayanti surananyan
tvam vina purushottamam
te pashanda-tvamapannah
sarva-loka-vigarhitah

“O Purushottama! If someone neglects Your worship and instead worships another deity, that person becomes a candala and is deemed as most abominable in all the worlds.”

vipranam vedavidysham
tvamevejyo janardana
nanyah kashcit suranantam
pujaniyohagrajanmanam

“O Janardana! Those brahmanas well versed in the scriptures worship You. Nobody should worship the multitudes of demigods.”

ashuddha brahma-rudradya
rajas-tamo-vimishritah
tvam shuddha-sattva-gunavan
pujaniyoha-grajanmanam

“Other demigods such as Brahma and Rudra are not completely pure and are tainted by the modes of passion and ignorance. However, You are made up of pure goodness and therefore the brahmanas worship You.”

tvat padasalilam sevyam
pitrinanca divoikasam
sarvesham bhusuranam ca
muktidam kalmashapaham

“By taking the water that has bathed Your lotus feet, all the sins of the pitris, demigods and brahmanas can be destroyed and they can achieve liberation.

tvad-bhuktocchishöa shesham vai
pitrinam ca divoikasam
bhusuranam ca sevyam syat
nanyeshatam tu kadacana

“Your remnants are accepted even by the pitris, demigods and brahmanas, but the remnants of other persons should not be taken.”

itaresham tu devanam
annam pushpam jaladikam
asprishyam tu bhavet sarvam
nirmalyam suraya samam

“Things such as rice, flowers, water and other items that are offered to the demigods should not be touched.”

tasmadaiva brahmano nityam
pujayitva sanatanam
ta tirtham bhuktamannanca
bhaje tairanisham budhah

“Therefore, a knowledgable brahmana always worships the Eternal Lord and respects His mahaprasada and the transcendental water that has bathed His feet.”

nanya-devam niriksheta
brahmano na ca pujayet
nanya prasadam bhunjita
nanya-dayatanam vishet

“A brahmana should not look at the deities of the demigods neither should he worship them. He should not partake of their remnants, nor should he enter their temples.”

taddadati hi yo vipra
pitrinam shraddha-karmani
tad bhuktam annam tirthanca
tat sarvam viphalam bhavet

“That brahmana that honours the forefathers by performing shraddha rites, and who eats the remnants of the devas and drinks the water that has washed their feet, accrues no merit whatsoever.”

kalpa-koöi sahasrani
kalpa-koöi shatani ca
patanti pitaras tasya
narake puyashonite

“That brahmanas’ forefathers remain in the hellish planets, submerged in lakes full of blood and pus for one hundred thousand koöi kalpas.”

niveditam bhava vibho
yo juhoti dadati va
devatanans ca pitrinam-
anastyam dhruvamashnu te

“That person who offers Your remnants in sacrifice to the demigods and to the pitris, certainly recieves infinite benefit.”

tasmatvameva vipranam
pujyo nany’sti kashcana
mohad yah pujayedanyam
sa pashandi bhaved dhruvam

“Therefore, You alone are worshipped by the brahmanas - and no other deity! If anyone, due to illusion offers worship to other gods, he is to be considered as a pashandi.”

@(FOOTNOTE) If one approaches a deva directly, the results are surely inauspicious. Rather one should worship them with the remnants of Lord Vishnu).

tvam hi narayanah shriman
vasudeva sanatanah
vishnuh sarvagato nityah
paramatma maheshvarah

“You are Narayana, the Lord of Lakshmi, Vasudeva, the Eternal One. You are Vishnu, the All-Pervading One, the Super-Soul, the Supreme Controller.”

tvameva sevyo vipranam
brahmanyah shuddhasattvan
pujyatvad brahmananam
vai shuddha sattvagunapi

“You are the Lord of transcendental goodness, the worshippable Lord of the brahmanas. You are worshipped by all the brahmanas and the demigods, By cultivating the quality of pure transcendental goodness, one attains the Supreme and remains fixed in Him.”

sarvesham eva devanam
brahmanatvam vapyate
tvameva hi sada vipro
bhajanti purushottamam
brahmanatve vadhu vuste
nanya tatra na samshayah

“O Purushottama! Since the brahmanas are always engaged in Your worship, they attain the Supreme abode and no other place. Of this there is no doubt.”

It is also stated in the Skanda Purana -

brahmajno brahmanah proktah
shuddha-sattvashayah sada
devadidevam govindam-
mrite nanyat prapujayet

nityo naimitike kamyo
sarva-mangala-karmani
yadi mohat tu vibudhan
sa candalo bhaved dhruvam

“That brahmana who knows the Absolute Truth, and who is eternally situated on the platform of pure goodness, only worships Govinda, the Lord of all the demigods in his nitya, naimitika and kamya pujas. He worships no one else. If he does so due to illusion, he becomes equal to a candala.”

The Brahma Vaivarta Purana says -

mohad yo brahmano bhutva
hyajnanaj jnana-puvatah
arcchaye-dvibudhamsh-caitu
vina vishnum-adho-gatih

“That brahmana who, due to illusion, whether knowingly or unknowingly, worships other deities other than Vishnu, takes birth again in a miserable lower species of life.”

The Uttara Gita states -

vaishnavan bhaja kaunteya
ma bhajastanya devatah
upadevams tatha yaksha-
raksho bhutaganan api

“O Kaunteya, one should only worship Vaishnava Deities; one should never worship primary demigods, secondary demigods, yakshas, rakshasas or ghosts.”

Also in the Brihad Vishnu Purana -

mamriteha nyamsta vibudhan
vaishnavo brahmano tatha
yadyarcchayed vaishnavamsh -
candalatvam avapnuyat

“ If a Vaishnava or a brahmana worships any other deity other than Lord Vishnu, he becomes equal to a candala.”

All this evidence is easy to understand, therefore we have not explained it any further as to do so would increase the size of the book. Further proof is also found in Shrimad Bhagavatam (1.2.26-29) -

mumukshavo ghora-rupan
hitva bhuta-patin atha
narayana-kalah shanta
bhajanti hy anasuyavah

rajas-tamah-prakritayah
sama-shila bhajanti vai
pitri-bhuta-prajeshadin
shriyaishvarya-prajepsavah

vasudeva-para veda
vasudeva-para makhah
vasudeva-para yoga
vasudeva-parah kriyah
vasudeva-param jnanam
vasudeva-param tapah
vasudeva-paro dharmo
vasudeva-para gatih

“Those who are serious about liberation are certainly nonenvious, and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms of Lord Vishnu and His plenary portions.

Those who are in the modes of passion and ignorance worship the forefathers, other living beings and the demigods who are in charge of cosmic activities, for they are urged by a desire to be materially benefited with women, wealth, power and progeny.

In the revealed scriptures, the ultimate object of knowledge is Shri Krishna, the Personality of Godhead. The purpose of performing sacrifice is to please Him. Yoga is for realizing Him. All fruitive activities are ultimately rewarded by Him only. He is supreme knowledge, and all severe austerities are performed to know Him. Religion (dharma) is rendering loving service unto Him. He is the supreme goal of life.”

Therefore, when worshipping Lord Vishnu, one should not begin by worshipping Ganesha and the other devas, rather one should perform “Panca-Mahabhagavata Puja” instead by installing and worshipping Shri Vishvaksena, Sanaka, Sanatana, Sanandana and Sanat Kumara.

Similarly, instead of worshipping the navagrahas, one should worship Shri Kavi, Havya, Antariksha and the other navayogendras.

Instead of doing puja to Indra and the dikpalas, the Vaishnavas should worship the great devotees, namely Brahma, Shukhadeva, Sada-Shiva, Garuda, Narada, Kapila, Bali, Bhishma, Prahlada, Hanuman, Ambarisha, Janaka, Yamadeva, Svayambhuva Manu, Uddhava, and Vyasa.
In Satya Yuga, Treta Yuga, Dvapara Yuga and Kali Yuga, these Maha-bhagavatas are always worshipped.

The devotees of the Lord substitute the worship of Gauri and the matriganas with the worship of the Vaishnavis i.e. Paurnamasi, Lakshmi, Antaranga, Ganga, Yamuna, Gopi, Vrindavati, Gayatri, Tulasi, Sarasvati, Prithivi, Go, Yashoda, Devahuti, Devaki, Rohini, Sita, Draupadi, Kunti, Rukmini, Satyabhama, Jambavati, Nagnajiti, Lakshmana, Kalindi, bhadra, and Mitravinda.

The devotees of Lord Gopala should also worship Shridama and the other cowherd boys. The devotee of Shri Shri Radha-Krishna should also worship the Divine Couples’ intimate associates such as Lalita and the other gopis. The devotees should worship Lord Shriman Narayanas’ expansions such as Matsya etc and His respective parshada devotees.

Like this, Lord Vasudeva and his devotees, should be worshipped with sixteen, twelve, ten, or five items, with the Purusha Sukta prayers or other choice mantras from the Vedas or Agamas. Then, one should perform the adhivasa according to the rules of the shastras.

In this way, the brahmanas and householder Vaishnavas only worship the Supreme Lord in their daily activities, occasional activities, fruitive activities and other auspicious rites. They only worship the Lords’ associates such as Vishvaksena etc. and never worship the demigods, not even in their dreams.

Vivaha Karma
(marriage)
Herein the procedures for weddings are explained.

Jnati Karma (rites performed by relatives):

On the morning of the wedding the bride and groom should be ceremoniously bathed by relatives and friends with scented water at their homes.

The body of the bride should be rubbed with powdered mung, urad, masur and barley for purification.

The name of the groom should be written on a leaf and thrown in a pot of water. A small portion of this water should be poured over the bride’s head with the mantra:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
jnati karmani kanyayah sharira-plavane viniyogah

om vishnu deva shri vishnu namasi
samanaya .......(name of groom)

prahva te abhavat
param-atra janmagneh
tapaso nirmito’sti svaha
“Oh Lord, you are known as Vishnu, the all-pervading. Bring (name of groom) together with the bride. She has been obedient to you and within her body is the supreme fire of creation, made powerful by her austerities.”

A small portion of water should be poured below her navel with the mantra:

om prajapatih vishnu rishih
madhyo-jyotir-jagati chandah
shri vishnuh devata
jnati karmani kanyayah nabheradhodesha-prakshalane viniyogah

om imam adhodesham nabheh madhuna prakshalayami
prajapateh mukham-etat dvitiyam
tena pumso ‘bhibhavasi sarvan
avashan vashini asi rajni svaha
“I wash her below the navel with honey. That is the second face of Prajapati. By that you conquer all uncontrollable men. Your are the ruler, the controller.”

One should then pour a little water on her head, and the rest over the other parts of her body with the mantra:

om prajapatih vishnu rishih
uparishöa-jyotir-trishöup chandah
shri vishnuh devata
jnati karmani kanyayah shira adi pada paryanta sarva-sharira plavane viniyogah

om tad vishnoh paramam padam
sada pashyanti surayah
diviva cakshur atatam
“The devotees continually see the supreme abode of Vishnu, which, like the sun in the sky, spreads its brilliance through the whole universe.”

Sampradanam (giving the bride away)

When the auspicious hour arrives, the ceremony should start with the reception of the groom. A cow should be tied in the North side of the room.

The father of the bride should sit facing North and perform Acamana.
@When the groom enters the room, the father should recite ??????Vishnu Smaranam and Svasti Vacanam (see appendix II)
Then the father says to the groom:

om sadhu bhavan astam
“Welcome, be comfortable.”

The groom replies:

om sadhu aham ase
“I have been well received.”

The father says :

om arcayishyamo bhavantam
“I shall now worship you.”

The groom replies:

om arcaya
“Please perform the worship.”

The father should worship him by offering candana, garland, rings, upavita and upper and lower cloth, saying:

etani gandha-pushpa vasamsi om varaya namah

The groom should accept the items saying:

om svasti

The father should fold his hands and say:

om vishnuh
om tat sat
adya
....mase (month)
....rashi sthe bhaskare (zodiac sign)
....pakshe (fortnight)
....tithau (tithi)
kanyadan artham ebhih gandhadibhih abhyarcya,
bhavantam aham varatvena vrine
“Today, at this time, ........having honored you with gandha etc. I select you as the suitable husband to whom I shall give my daughter.”

The groom replies:

om vrito ‘smi
“I accept.”

The bride, covered up, should be escorted around the standing groom seven times by her women friends. The bride should then be uncovered, and the bride and groom should see each other, and exchange garlands.

The father should say:

om prajapatih vishnu rishih
anushöup chandah
arhaniya goh vishnuh devata
gavopasthapane viniyogah

om arhana putravasa sa dhenur-abhavad yame
sa nah payasvati duha uttaram-uttaram samam
“The worshipable cow gives abundant milk. May he milk her year after year.”

The groom should sit on an asana facing East saying:

om prajapatih vishnu rishih
gayatri chandah
virad vishnuh devata
upavishad arhaniya jape viniyogah

om idam-aham-imam padyam virajam annadyayadhi tishöhami
“I preside over this far reaching step for sustenance.”

The father should take twenty five leaves of kusha wound two and a half times in counter clockwise direction in the palms of this hands with tips pointing North and say:

om vishöaro vishöaro vishöarah prati grihyatam
“Please receive this kusha grass.”

The groom should reply:

om vishöaram pratigrihnami

om prajapatih vishnu rishih
anushöup chandah
aushadhyo vishnuh devata
vishöarasya asanadane viniyogah

om ya oshadhih soma rajnih vahvi shata-vicakshanah
ta mahyam-asmin asane acchidrah sharma yacchata
“I receive it. The great herb, the queen of Soma, being plentiful, faultless, and a hundred times wise, bestow blessings on me as I sit upon you for an asana.”

He should place the tips pointing North and sit on it.

The father should offer kusha again:

vishöaro vishöaro vishöarah pratighriyatam

The groom says:

om vishöaram prati grihnami

om prajapatih vishnu rishih
anushöup chandah
aushadhyo vishnuh devata
vishöarasya padayoradhasta dane viniyogah

om ya oshadih soma rajnih vishöhitah prithivim anu
ta mahyam-asmin padayoh acchidrah sharma yacchata
“Great herb, queen of Soma, growing wherever there is earth, faultless, please bestow blessings on me at my two feet.”

He should place the kusha beneath his feet with tips facing North.

The father should offer water for his feet:

om padyah padyah padyah pratigrihyantam

The groom should reply:

om padyah pratigrihnami

om prajapatih vishnu rishih
virad gayatri chandah
apo vishnuh devata
pada prakshalanarthodakavikshane viniyogah

om yato devih pratipashyamy- apas tato ma riddhir agacchatu
“May prosperity come to me, oh water, from looking at you.”

The groom should receive the water from the father, place it on the earth, gaze at it, then pour water on the left foot, then right foot, then both feet with the following mantras:

om prajapatih vishnu rishih
virad gayatri chandah
apo vishnuh devata
savya-pada prakshane viniyogah

om savyam padam avanenije asmin rashöre shriyam dadhe
“I wash the left foot and bestow wealth in this domain.”

om prajapatih vishnu rishih
virad gayatri chandah
apo vishnuh devata
dakshina-pada prakshane viniyogah

om dakshinam padam avanenije asmin rashöre shriyamaveshayami
“I wash the right foot and take possession of wealth in this domain.”

om prajapatih vishnu rishih
virad gayatri chandah
apo vishnuh devata
ubhaya-pada prakshane viniyogah

om purvam anyam param anyam
ubhaya padau avanenije
rashörasardhya abhayasyavaruddhyai
“I wash one foot then the other. By prosperity of this domain may I attain fearlessness.”

The father should take durva, white rice, etc in a conch and offer arghya, saying:

om arghyam arghyam arghyam pratigrihyatam

The groom should say:

om arghya pratigrihnami

om prajapatih vishnu rishih
arghya-rupo vishnuh devata
arghya-pratigrahne viniyogah

om annasya rashörir-asi
rashöris-te bhuyasam
“You are the ruler of food. May I become your master.”

The father should offer acamaniyam:

om acamaniyam acamaniyam acamaniyam pratigrihyatam

The groom should reply:

om acamaniyam pratigrihnami

om prajapatih vishnu rishih
acamaniyam vishnuh devata
acamaniyacamane viniyogah

om yasho ‘si yasho mayi dhehi
“You are fame. Give fame to me.”

He should sip the water facing North.

The father should take a pot of madhuparka and offer:

om madhuparko madhuparko madhuparkah pratigrihyatam

The groom should take the madhuparka, and place the container on the earth saying:

om madhuparkam pratigrihnami

om prajapatih vishnu rishih
madhuparko vishnuh devata
aharniya madhhuparkam grahane viniyogah

om yashaso yasho ‘si
“You are fame incarnate.”

He should drink three times saying:

om prajapatih vishnu rishih
madhuparko vishnuh devata
aharniya madhuparka prashane viniyogah

om yashaso bhaksho ‘si
mahaso bhaksho ‘si
shrir bhaksho ‘si
shriyam mayi dhehi
“You are the food of fame, the food of greatness. You are the food of virtues. Give me all virtues.”

He should drink once silently.

The groom should now face East; the father of the bride should face North or West.

The groom and bride should perform acamana and then smear kum-kum, gorocana and candana on their right hands.

The groom should take the bride’s right hand and place it on top of his right hand, and a married woman with a son should bind the two hands with kusha and garlands, while auspicious sounds are made by the women.

The father of the bride should take a pot of water mixed with gandha, flowers, tulasi and fruit @and recite vishnu smaranam (see Appendix ???????????).

The father should give the bride, saying:

om vishnu
om tat sat
adya brahmano dvitiya-parardhe,
sveta varaha kalpe, vaivasvatakhya manvantare,
ashöavimshati kali-yugasya prathama sandhyayam
brahma vimshatau vartamanayam
.....samvatsare (year)
.....ayane (course of the sun)
.....ritau (season)
.....masi (month)
.....pakshe (fortnight)
.....rashi sthite bhaskare (sun sign)
.....tithau (lunar day)
.....varanvitayam (day of the week)
.....nakshatra samyutayam (constellation)
jambudvipe bharata khande
medhibhutasya sumeroh dakshine
lavanarnavasyottare kone
gangayah pashcime bhage

shri shalagrama shila go brahmana vaishnava vahni sannidhau

.....sharmanah prapautraya (to the great grandson of....)
.....sharmanah pautraya (to the grandson of....)
.....sharmanah putraya (to the son of....)
shri .....sharmane visishöa varaya (to the groom named...)

.....sharmanah prapautrim (the great grand daughter of ....)
.....sharmanah pautrim (the great granddaughter of....)
.... sharmanah putrim (the daughter of......)
shrimatim....abhidhanam etam kanyam (the bride named....)

sa vastram yatha shakty-alankritam
aroginim apravasinim yatha kalopasthapinim

om prajapati vishnu devatakam
shri shri radha-krishna smarana purvakam
.....sharma dvara [through the agency of .......(father)]
svayam shri shri radha-krishnau dattam
“May Radha and Krishna personally give this bride named....(identified by father’s ancestors), equipped with cloth and ornaments, healthy, of age and fixed residence, to the groom named......(identified by his father’s ancestors) at the time........, at the place......with shalagrama, the cow, the brahmana, vaishnava and fire as witness.”

The father should pour the water over their bound hands.

The groom should say:

om svasti

om narayanaya vidmahe
vasudevaya dhimahi
tanno vishnuh pracodayat(e)

om trailokya-mohanaya vidmahe
kamadevaya dhimahi
tanno vishnuh pracodayat(e)

Then he should meditate upon Shri Shri Radha-Krishna chanting:

hare krishna hare krishna krishna krishna hare hare
hare rama hare rama rama rama hare hare

om kanyeyam om prajapati vishnu devataka
“This bride belongs to Prajapati Vishnu.”

Touching the bride’s heart he should recite the Kama Stuti :

om ka idam kasma adat
kamah kamayadat
kamo data kamah pratigrahita
kamah samudram avishat
kamena tva pratigrihnami
kamaitat te

“Who has given this heart and to whom? Love has given unto love. Love is the giver, love is the receiver. Love has entered the ocean of love. I receive you through love. Oh love, this heart is yours.”

The father should say:

om vishnuh
om tat sat
adya shrimate.....sharmane varaya (name of groom)
kritaitat kanya sampradana supratishöhartham
dakshinam suvarna mulyopakalpitam
shri shri radha krishna smarana purvakam
shri.... dvara (name of father)
shri shri radha krishnau dattam
“May Radha and Krishna, on this day of .... to firmly establish this act of bestowal, present a suitable dowry of valuable items in remembrance of Radha and Krishna, to .....(groom) through the agency of ....(father).”

The groom should say:

om svasti

Then he should recite the Kama Stuti:

om ka idam kasma adat
kamah kamayadat
kamo data kamah pratigrahita
kamah samudram avishat
kamena tva pratigrihnami
kamaitat te

om narayanaya vidmahe
vasudevaya dhimahi
tanno vishnuh pracodayat

om trailokya-mohanaya vidmahe
kamadevaya dhimahi
tanno vishnuh pracodayat(e)

Then he should meditate upon Shri Shri Radha-Krishna chanting:

hare krishna hare krishna krishna krishna hare hare
hare rama hare rama rama rama hare hare

He should then meditate upon his favourite Deitys’ name such as Narayana,
Vishnu, Rama, Nrisimha, Hari, Vamana etc

At this time, the father can give a dowery and gifts to the Deity and the Vaishnavas.

The father or a married woman with sons will then tie the upper cloth of the groom and the veil of the bride with a cloth containing haritaki, betel, gandha, flowers, tulasi, kum-kum, and tumeric.
The following shloka should be recited:

shri lakshmi-pitambarayoh revati-balaramayoh
tatha sita-ramayosh ca shri durga-shivayor yatha
devahuti-kardamayoh shaci-maghavator yatha
shatarupa-svayambhuvayoh-renuka-jamadagnyoh
yatha ‘halya-gautamayor devaki-vasudevayoh
mandodari-ravanayor yashoda-nandayor yatha
shri draupadi-pandavayoh shri taravali-bhubhujoh
damayanti-nalakayoh shri-radha-krishnayor yatha
anayoh kanya varayos tatha syad granthi bandhanam

@TRANSLATION

The father may undo the kusha knot on their hands and seat the bride to the right hand side of the groom.

· Go Moksha (releasing the cow):

A cow should be presented to the groom.

A barber should exclaim:

gauh gauh
“Here is a cow.”

The groom should reply:

om prajapatih vishnu rishih
brihati chando
gorupo vishnuh devata
purva-bandha-gavi-mokshane viniyogah

om munca gam varuna pashad dvishantam me abhidhehi
tam jahi.....(name of father) cobhayor utshrija
gamattu trinani pivatudakam

“Free the cow from the ropes of Varuna. Call the name of he who opposes. Dismiss him on behalf of .....(father). Let the cow free, let her eat grass and drink water.”

While the cow is released the groom will say:

om prajapatih vishnu rishih
trishöup chando
gorupo vishnuh devata
gavanu mantrene viniyogah

om mata rudranam duhita vasunam svasadityanam amritasya nabhih
pra nu vocam cikitushe janaya ma gamana gam aditim vadhishöa
“The cow is the mother of the Rudras, the daughter of the Vasus. She is the sister of the Adityas, the source of nectar. To him who understands I say, “Do not kill the sinless cow, Aditi.”

The cow is then released.

· Acchidra Vacana (words to absolve oneself of faults):

Acchidra vacana is then recited by the father:

om asmin kanya sampradana karmani
anga hinam kriya hinam vidhi hinam ca yad bhavet
astu tat sarvam acchidram krishna karshna prasadatah
“Whatever breach of rules, lack of ingredients or ceremony there has been in this bestowal of the bride, let that be overlooked, by the mercy of Krishna and his associates.”

om tat sat

om adya krite ‘smin kanya sampradana karmani
yat kincit vaigunyam jatam
tad dosha prashamanaya
shri vishnu smaranam aham karomi
“To alleviate any fault which may have been committed in the ceremony of bestowing the bride, I now perform remembrance of Vishnu.”

The father should perform Vishnu Smaranam (see Appendix II) and recite the maha-mantra, followed by kirtana and offering obeisances to the spiritual master, the Vaishnavas, Lord Chaitanya and Gandarvika-Giridhari.

KUShANDIKA (Preliminary rites for the yajna)
The groom should now perform the Kushandika rites according to the scriptural rules, either in the same place where the Sampradana was performed or in the main house. He should install Shri Vishnu’s form as the fire named “Yojaka”
Before building the vedi(yajna kunda) of four hands by four hands (approx. 6ft, by 6ft), he should clean the place of all dirt, hair, husk, charcoal, bones, gravel etc. He should gradually make the North and Eastern sides (of the kunda) level and smear it and the floor of the covered Mandapa with cow dung. He should purify himself according to the scriptural rules, perform acamana and wear two pieces of cloth. Sitting on a kusha-asana facing East,
· Abhyukshana Patra Sthapana (establishing the pot of water):
A copper waterpot should be filled with water, gandha, flowers, tulasi, barley, betel, haritaki, durva, white rice, tumeric and mustard seeds and placed on the North side of the fire. This will be used for purifying items by sprinkling (abhyukshana).

· Panca Rekha Sthapana (drawing five lines in the kunda):
He should face east, on the west side of the fire pit (yajna kunda). Placing the right knee on the ground, and placing the left hand on the ground with palm up, while holding a kusha grass blade of one pradesha length (approx. 9in) in it. Taking another kusha grass blade with the right hand, he should draw in the kunda a line twelve fingers long (one pradesha, 9 inches) and pointing East (see Appendix I), while meditating on the personality of earth. He should say:

@FOOTNOTE: one pradesha = twelve fingers = nine inches

om rekhe tvam prithvi-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 pradesha in the Eastern direction, while meditating on Kalindi. He should say:

om rekhe tvam kalindi-rupa-krishna 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 pradesha in length, while meditating on Lakshmi:

om rekhe tvam shri-rupa-svarna varnasi
“Oh line, your are Shri, 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 pradesha length in the Eastern direction, meditating on Sarasvati. He should say:

om rekhe tvam sarasvati-rupa shukla varnasi
“Oh line, you are Sarasvati, white in color”.

· 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 kunda to a distance of one “aratni“ (distance from elbow to tip of little finger) in the North East direction, saying:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
utkara nirasane viniyogah

om nirastah paravasuh
“The depleter of fortune has been thrown out and destroyed”.

@FOOTNOTE : The viniyogas are not chanted during the yajna, as stated in the Narada Samhita:

homakalas na drishyate prajachandarshi devata

“ The chanting of the application (viniyoga) , the metre, the rishi, or the devata is not observed at the time of yajna”.
END FOOTNOTE

· Rekhabhyukshana (purifying the lines with water):
Taking water from the abhyukshana patra he should sprinkle it on the lines.

· 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 expel the inauspicious elements of the fire:

@Footnote: Fire can either be started by mantra, churned from the arani with proper concentration, started from the sunlight by a magnifying glass focused on camphor placed on a bell-metal plate, brought from a lamp in the Deity room or from a brahmana's house (meaning from his daily household yajna). If none of the above methods are practical, then one can use matches etc.

om prajapatih vishnu rishih
trishöup chandah
shri vishnuh devata
agni-samskara viniyogah

om kravyadam agnim prainomi duram
yamarajyo ‘gacchatu vipravaah

“I cast the inauspicious fire in charge of burning corpses far away. May those who oppose this rite go to the kingdom of death”.

· Agni Sthapana (establishing the fire):
He should take a burning stick from the purified fire and place it on the third line saying:

om prajapatih vishnu rishih
brihati chandah
shri vishnuh devata
agni-sthapane viniyogah

om bhur bhuvah svah om

· Agni Avahana
He should then install the fire for weddings who is named “Yojaka Agni”

om yojaka namagnaye ihagaccha
agne tvam yojaka namasi
shri vishnos-teja evayam
“Oh fire named Yojaka Agni, kindly be present here. O fire of Lord Vishnu please come.”

· Agni Puja (worship of the fire):
Meditating on the fire as Vishnu he should worship the fire with articles beginning with padyam, etc.

@ Footnote: The sweet Form of Krishna is not installed in the fire. Only forms of Lord Vishnu are installed.

· Vishnu Stuti (praise of Vishnu):
With folded hands he should say the names of Vishnu:

@ translations

om krishnananta mukunda madhava hare govinda vamsimukha
shri gopijanavallabha vrajasuhrit bhakta priyedyacyuta
bhakta premavasha kriya phala rasanandaika dinarti hrit
radha kanta duranta samshriti haretyakhyahi jihve sada

om tad vishnoh paramam padam
sada pashyanti surayah
diviva cakshur atatam

“Just as those with ordinary vision see the sun’s rays in the sky, so the wise and learned devotees always see the supreme abode of Lord Vishnu.”

om krishno vai saccidananda ghanah
krishnah adi purushah krishnah purusottamah
krishno ha u karmadi mulam
krishnah sa ha sarvaikaryah
krishnah kasham krit adisha mukha prabhu pujyah
krishno ’nadis tasmin ajandantar bahye
yan mangalam tal labhate kriti

“Lord Krishna is the color of a new rain-cloud, therefore He is compared to a transcendental cloud full of eternity, bliss and cognizance. He is the original and Supreme Person. He is the origin of all activities and the one and only Lord of all. He is the worshipful Lord of the best of demigods, the controller of Brahma, Vishnu and Shiva. Krishna is without any beginning. Whatever auspiciousness is found within or beyond this universe the devotee obtains in Krishna alone.”

om agnim duram purodadhe
havyavaham upabruve
deva ashadayad 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 prajapatih vishnu rishih
trishöup chandah
shri vishnuh devata
agni-sthapane viniyogah

om ihaivayam itaro
jataveda devebhyo
havyam vahatu prajanan
“May the remaining fire here, omniscient Jatavedas, carry the oblations to the gods”.

· Brahma Sthapana (installing and worshipping the brahma ):
He may receive a Vaishnava brahmana conversant with the rituals, alternatively he can make a doll of kusha (kushamaya brahmana) and establish it as the brahma.

@footnote: In the case of receiving the kushamaya brahmana, the hotri (in this case the groom) should recite all the mantras.

He addresses the brahma thus:

“om sadhu bhavan astam”
“May you be comfortable.”

The brahma replies:
“om sadhu aham ase”
“I am comfortable.”

The groom says:

“om arcayishyamo bhavantam”
“I will worship you.”

The brahma replies:

“om arcaya”
“You may honor me.”

Touching the brahma’s knee with gandha, flowers, tulasi, cloth etc the groom should say:

om govinda govinda govinda
om tat sat
adya ...
_______mase (month)
_______pakshe (lunar fortnight)
_______tithau (lunar day)
asya______karmano (function)

homa karmani kritakritavekshana rupa brahma tvena bhavantam aham vrine
“On this day of ______, in the month of ______, in the lunar fortnight of ______, on the lunar day of ______, on the occasion of ______, I choose you as brahma for supervising the proper execution of the rituals.”

The brahma replies:

“om vrito ’smi”
“I have been selected”

The groom says:

“om yatha yatham brahma kama kuru”
“Please perform your activities in a befitting way”

The brahma should reply:

“om yatha jnanam karavam”
“May I perform to the best of my abilities”

· The groom, taking the water vessel, should proceed to the South side of the fire and at a distance of one aratni (distance from elbow to tip of little finger) from the fire, sprinkle water towards the East, and over that he should place kusha grass with tips facing East.

· Then facing West with the strewn kusha in front of him, he should take one blade of that strewn kusha in the thumb and ring finger of the left hand and throw it in the Southwest direction, saying:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
trinanirasane viniyogah

om nirasthah paravasuh
“The depleter of fortune has been thrown away.”

· Facing North with the right foot pressing the left foot, the groom should sprinkle water on the strewn kusha and then seat the brahma on the kusha, facing him towards the North (in the case of a kushamaya brahma, he should face the East). Touching water, he should say to the brahma :

om prajapatih vishnu rishih
trishöup chandah
shri vishnuh devata
vaishnava-brahmo-pareshane viniyogah

om a vasoh sadane sida
“Sit on this seat of wealth.”

The brahma replies:

sidami
“I sit.”

· The groom should offer the Brahma some mahaprasada, candana, kum-kum, fruit, sweets, etc. to honor him. Retracing his steps to the East side of the fire he should sit.

· To nullify any mistakes during the sacrifice, the brahma says:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
ayanjiya vag-vacanimita jape viniyogah

om idam vishnuh vicakrame
tredha nidadhe padam
samudham asya pagmshule
“Vishnu has stridden here. He has placed three pure steps on this earth.”

· Caru Sthapana (Placing the caru or cooked grains):
Caru, having been prepared before the function, should be placed on the North side of the fire at this time.

· Bhumi Japa (prayers to the earth):
Kneeling, and placing both his hands on the earth, palms down, the groom should say:

om parameshöi vishnu rishih
anushöup chandah
shri vishnuh devata
bhumi jape viniyogah

om idam bhumeh bhajamahe
idam bhadram sumangalam
para sapatnan vadhasva
anyesham vindate dhanam

(NB: At night replace the word “dhanam” with “vasum”).
“We receive this auspicious offering from the earth. Repel the enemies, who take the wealth of others”.

· Agni Sanmukhi Karana (respects to the fire):
Facing the fire, he should say:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
agni-sanmukhi-karane viniyogah

om eko ha devah pradisho nu sarvah
purvo ha jatah sa u garbhe antah
sa eva jatah sa janishyamanah
pratyanjanas tishöhati sarvato mukhah
“The Lord is one. By 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”.

· Trinadi Shodhana (cleaning the area, strewing kusha):
He should take kusha grass in his right hand, and starting from the North side of the mandapa, go around, while chanting:

@ Footnote: Placing the kusha grass around the fire is for protection against Rakshasas.

om kautsa rishih
jagati chandah
shri vishnuh devata
prishöasya shadahasya shashöehani agni-marute shastre parisamuhane viniyogah

om kautsah
om imam stomam arhate jatavedase
rathamiva sanmahema manishaya
bhadra hi nah pramatih asya samsadi
agne sakhye ma rishama vayam tava

· Going around the second time, he should chant:

om kautsah
om bharam idhmam krinvama harimshi te
citayantah parvana parvana vayam
jivatave prataram sadhaya dhiyah
agne sakhye ma rishama vayam tava

· While going third time he should chant:

om kautsah
om shakema tva samidham sadhaya dhiyah
tve deva havih adantyahutam
tvamadityan a vaha tan hrusmasi
agne sakhye ma rishama vayam tava

· After he should put the kusha in ishanakona (North –East). Then taking them one by one, the straws should be placed on the floor in 3 lines without chanting mantras. He should start from N.E. corner, and make one line of kusha straws touching each other to the S.E. corner.In the same way he should put 2 more lines next to the first one. The lines are touching at the point where they start. In a similar way he should put kusha in 3 lines, starting from S.E. corner and going to S.W. corner. After that 3 lines from N.W. corner to N.E. corner, and from S.W. corner to N.W. corner.

· Svastika Nivedana (worshipping the directions):
He should offer flowers and candana (which has been offered to the Lord) to the ten directions. saying:

om etan mahaprasada naivedyadi
purvasyam shri naradaya svaha (East)
agneyam shri kapila devaya svaha (South-East)
yamye shri yamabhagavataya svaha (South)
nairrityam shri bhishmadevaya svaha (South-West)
praticyam shri shukadevaya svaha (West)
vayavyam shri janakaya svaha (North-West)
udicyam shri sadashivaya svaha (North)
aishanyam shri praladaya svaha (North-East)
urdhvam shri brahmane svaha (up)
adhah shri balirajaya svaha (down)

· Vimshati Kashöhika Homa (offering twenty sticks into the fire):
He should take twenty sticks of khadira, palasha, or udumbara wood, or kusha grass, which are of two pradeshas (18 inches) in length. He should pour a sruva of ghee over the middle portion and offer into the fire without mantra while meditating on Vishnu.

· Ajya Samskara (purifying the ghee):
Taking two blades of kusha grass with tips intact he should bind them with a third kusha and cut them to the length of one pradesha without using the finger nails, saying:

om prajapatih vishnu rishih
gayatri chandah
pavitre vishnuh devata
pavitrecchadane viniyogah

om pavitre stho vaishnavyau
“Oh pavitras, you are devotees of Vishnu.”

· Sprinkling them with water he should say:

om prajapatih vishnu rishih
gayatri chandah
pavitre vishnuh devata
pavitre marjjane viniyogah

om vishnoh manasa pute sthah
“You are pure through the desire of Vishnu.”

· 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 kushas and with the thumb and ring finger of the left hand he should grasp the root end. The right 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:

om prajapatih vishnu rishih
gayatri chandah
ajyam vishnuh devata
ajyat-plavane viniyogah

om devas tva savitot punatu
acchidrena pavitrena
vasoh suryasya rashmibhih svaha
“May Savita purify you with this faultless kusha, with these rays from the sun.”

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

· Holding the kushas in his left hand, he should sprinkle water on them and then 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 strewn kusha grass.

· Sruva Samskara (purifying the spoon):
The sruva should be made from khadira, palasha or udumbara wood, and of a length of one “aratni“ (distance from elbow to tip of little finger). He should purify the sruva by sprinkling it with water, then by lowering it into the North part of the fire three times.

· Udakanjaliseka (taking blessings for performing the sacrifice):
Keeping 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 prajapatih vishnu rishih
gayatri chandah
shri ananto devata
udakanjaliseke viniyogah

om ananta anumanyasva
“Please allow this rite, Ananta.”

· He should pour on the West side from South to North, saying:

om prajapatih vishnu rishih
gayatri chandah
shri acyuto devata
udakanjaliseke viniyogah

om acyuta anumanyasva
“Please allow this rite, Acyuta.”

· He should pour on the North side from West to East saying:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
udakanjaliseke viniyogah

om sarasvaty anumanyasva
“Please allow this rite, Sarasvati.”

· Agni paryukshana (sprinkling water around the fire):
He should sprinkle water around the fire in clockwise direction:

om prajapatih vishnu rishih
gayatri chandah
shri aniruddho devata
agni-paryukshane viniyogah

om prabho aniruddha prasuva yajnam
pra suva yajnapatim bhagaya
pata sarva bhuta sthah
ketapuh ketam nah punatu
vagishah 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.”

· Virupaksha Japa (prayer to the Lord as Virupaksha):
Raising his right knee from the ground, he should hold fruit, flowers, rice and kusha between his fists, the right fist being above and the left fist being below. He should recite the following:

om prajapatih vishnu rishih
gayatri chandah
rudra-rupo vishnuh devata
shri mahabhagavata virupaksha jape viniyogah

om bhur bhuvah svah

om mahantam virupaksham tvam atmana prapadye,
bhagavata virupaksho ’si dantanjih tasya te shayya parne,
griham antarikshe vimitam hiranmayam /
tad devanam hridayani ayasmae kumbhe ’nthah sannihitani tani /
balabric ca balasac ca raksato ‘pramani animishat(e) /
tat satyam yatte dvadasha putrah,
te tva samvatsare samvatsare kama prena yajnena yajayitva
punah brahma acaryam upayanti /
tam deveshu brahmano ’si, aham manushyeshu, brahmano vai
brahmanam upadhavati, upa tva dhavami,
japantam ma ma pratijapih,
juhvantam ma ma prati haushih,
kurvantam ma ma pratikarshih
tvam prapadye / tvaya prasuta
idam karma karishyami,
tan me radhyatam
tam me samridhyatam,
tan me upapadyatam /

samudro ma vishvavyacah / brahma anujanatu,
tutho ma vishvavedah / brahma anah putro anujanatu,
svatro ma pracetah / maitra varuno anujanatu,
tasmai virupakshaya dantanjaye, samudraya
vishvavyacase, tuthaya vishvavedase, svatraya
pracetase saasrakshaya brahmanah putraya
parama bhagavatottamaya namah /
“I surrender with body, mind and soul to the great, beautiful Personality of Godhead, manifested as Agni, possessed of unlimited eyes and flashing teeth, whose resting place is under a palasha tree, 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 watch 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 best amongst the devas. May I become the best amongst men by becoming Your devotee. He who is part of the Lord, follows after the Lord. May I thus seek after You. May I not offend by my faulty chanting, my faulty offerings, my faulty activities.
I surrender to You; inspired by You, I perform this activity. May it bring me satisfaction. May it bring me spiritual prosperity. May I reach the ultimate goal.
You are the all-pervading Personality, unlimited ocean. Be merciful upon me. You are Tutha, Vishvadeva, 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 priest.

· Then he should say:

om tapash ca tejas ca shraddha ca
hrish ca satyam ca akrodhash ca
tyagash ca dhritish ca dharmash ca sattvan ca
vak ca manash ca atma ca brahma ca
tani prapadye, tani mam avantu
“I surrender to austerity, energy, faith, humility, truth, absence of anger, renunciation, patience, righteousness, goodness, words, mind, soul. May they be merciful upon me.”

· Amantrika Homa (silent homa):
He should throw ghee-soaked wood of pradesha length with flowers and gandha into the fire silently.

· Vastra Paridhapana (putting on new cloth):
After the groom has completed the kushandika rites, one of the friends of the groom should take a pot of water brought from a permanent body of water -- which is covered with a cloth –and pass silently by the East side of the fire to the South side and stand facing North. Another friend should follow him and stand behind him holding a rod for stirring food while cooking.

On the West side of the fire should be placed a winnowing basket filled with four handfuls of popped rice (for prosperity) mixed with sami leaves (representing Agni, for fertility).

Beside the basket should be placed a grinding stone with its pestle, and to the West of that a mat made of birana or kusha grass, covered with cloth.

The groom should present to the bride upper and lower clothes, which are new and washed, which she should accept (and may put on).

Presenting the lower cloth, the groom says:

om prajapatih vishnu rishih
jagati chandah
shri vishnuh devata
adho-vastra paridhapane viniyogah

om ya akrintan avayan ya atanvata yash ca devyo antan abhitah atatantha
tas tva devyo jarasa samvyayanta ayushmatidam paridhatsva vasah
“May the devatas who cut, wove and stretched the cloth and sewed up the hems, clothe you with long life. O Woman, blessed with long life, put on the cloth.”

Presenting the upper cloth, he will say:

om prajapatih vishnu rishih
trishöup chandah
shri vishnuh devata
utariya-vastra paridhapane viniyogah

om pari dhatta dhatta vasasainam shatayushim krinuta dirgham ayuh
shatam ca jiva sharadah suvarca vasuni carye vibhrajasi jivan
“Bestow to her cloth, give her long life, a hundred years. Noble woman, live a hundred autumns, and while you live, bring spiritual wealth to your husband.”

· Sindhura Dana:

He should put sindhura on her forehead saying:

om prajapatih vishnu rishih
anushöup chandah
shri vishnuh devata
sindhura-dane viniyogah

om sindhor-iva pradhavane shughanaso
vata pramiyah patayanti yahvah
ghritasya dhara arusho nah vaji
kashöha bhindan urmibhih pinvamanah

“Flashing like the sun, like streams of rushing water, strong 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 in waves, dissolving the wood.”

The groom should lead the bride to the fire and say:

om prajapatih vishnu rishih
anushöup chandah
shri vishnuh devata
pratyuh kanya-nayana jape viniyogah

om somo dadad gandharvaya gandharvo dadad agnaye
rayim ca putramsh cadadagnirs mahyam atha imam
“Soma gave you to Gandharva, Gandharva gave you to Agni. For the highest wealth and sons, Agni has given you to me.”

The groom should lead the bride to the mat on the West side of the fire so that her right foot touches the border of the kusha mat. He should make her say:

om prajapatih vishnu rishih
dvipajjagati chandah
shri vishnuh devata
kaöapada-pravartane viniyogah

om pra me patiyanah panthah kalpatam shiva arishöa patilokam gameyam
“Let the path my husband treads be prepared for me. May I enter into his house in bliss and safety.”

· Ajya Homa (The grooms oblations for the bride’s welfare):

The bride should sit on the mat facing the fire on the groom’s right side. The groom should put ghee soaked wood into the fire without mantra, then perform Mahavyahriti Homa with ghee:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
mahavyahrti home viniyogah

om bhur svaha - idam vishnave idam na mama

om prajapatih vishnu rishih
ushnik chandah
shri acyuto devata
mahavyahrti home viniyogah

om bhuvah svaha - idam acyutaya idam na mama

om prajapatih vishnu rishih
anushöup chandah
shri narayano devata
mahavyahrti home viniyogah

om svah svaha - idam narayanaya idam na mama

om prajapatih vishnu rishih
brihati chandah
shri ananto devata
mahavyahrti home viniyogah

om bhur bhuvah svah svaha - idam anantaya idam na mama

She should then stand and while touching the right shoulder of the groom with her right hand, the groom should offer six oblations of ghee, saying:

om prajapatih vishnu rishih
atijagati chandah
shri vishnuh devata
ajya home viniyogah

om vishnuh etu prathamo vai sarvebhyah so ‘syai prajam muncatu mrityu pashat
tad ayam prabhuh acyutah anumanyatam yatheyam stri pautram agham na rodat
svaha - idam vishnave idam na mama
“Let Vishnu, go first amongst all beings, Let Him release the bride’s children from the ropes of death. May Lord Acyuta agree to this, so that this woman will never lament the death of a son.”

om prajapatih vishnu rishih
atijagati chandah
shri vishnuh devata
ajya home viniyogah

om imam krishnah trayatam garhapatyah prajam-asyai jaradashöim krinotu
ashunyopahasta jivatam astu mata pautram anandam abhivivudhyatam iyam
svaha - idam krishnaya idam na mama
“May Krishna protect her in household life. May He give her children until old age. May she live without absence of children at her breast. May she be a mother, knowing the bliss of raising children.”

om prajapatih vishnu rishih
shakvari chandah
shri vishnuh devata
ajya home viniyogah

om harih te prishöham rakshatu vishnuh uru nara narayanau
stanadvayamte putran shri krishnabhirakshat-vavasasah -
paridhanad anantah asya avatara-bhirakshantu pashcat
svaha - idam haraye idam na mama
“May Hari protect your back and Vishnu, your thighs. May Nara-Narayana protect your two breasts, and may Krishna protect your sons until they wear cloth. May Ananta and all His avataras protect you from behind.”

om prajapatih vishnu rishih
atijagati chandah
shri vishnuh devata
ajya home viniyogah

om ma te griheshu nishi ghosha utthad-anyatra tvat rudratyah samvishantu
ma tvam rudati ur- a vadhishöha jivapatni pati-loke viraja pashyanti prajam -
su-manasyamanam
svaha - idam krishnaya idam na mama
“May lamentation not arise in your house at night. Let weeping women enter other houses. May you not be weeping, striking your breasts in sorrow. May you be glorious, living as a partner in your husband’s house seeing children, maintaining nobility of body and mind.”

om prajapatih vishnu rishih
upavishöad brihati chandah
shri vishnuh devata
ajya home viniyogah

om aprajasyam pautra-marttyam papmanam utavai agham
shirshnah srajam ivonmucya dvishadbhyah prati-muncami pasham
svaha - idam krishnaya idam na mama
“I free myself from the noose of great sins causing absence of offspring and death of sons. Discarding this garland from the head, I fling it to the enemies of righteous life.”

om prajapatih vishnu rishih
ushnik chandah
shri vishnuh devata
ajya home viniyogah

om paraitu mrityuh amritam magad -vaivasvato no abhayam krinotu
param mrityo anuparehi pantham yatra no anya itaro devayanat
cakshushmate shrinvate te bravimi ma nah prajam ririsho mota viran
svaha - idam krisnaya idam na mama
“May death go elsewhere and may immortality come to me. May Vaivasvata remove all cause of fear. Go, death, upon some distant path, not on the path of saintly men. Death, do not harm my valiant children. I say this to you, who can see and hear.”

· Vyasta Samasta Mahavyhriti Homa:
The groom should offer four oblations of ghee:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
vyasta samasta mahavyahrti home viniyogah

om bhur svaha - idam vishnave idam na mama

om prajapatih vishnu rishih
ushnik chandah
shri acyuto devata
vyasta samasta mahavyahrti home viniyogah

om bhuvah svaha - idam acyutaya idam na mama

om prajapatih vishnu rishih
anushöup chandah
shri narayano devata
vyasta samasta mahavyahrti home viniyogah

om svah svaha - idam narayanaya idam na mama

om prajapatih vishnu rishih
brihati chandah
shri ananto devata
vyasta samasta mahavyahrti home viniyogah

om bhur bhuvah svah svaha - idam anantaya idam na mama

· Laja Homa and Ashmakramana (oblations of popped rice and mounting the stone):

The bride and groom should stand.
The groom, passing behind the bride, should go to the South side (her right side) and face North.
He should hold both her hands in his right hand.
The mother of the bride, her brother or a brahmana should place the grinding stone and pestle in front of the bride and place her right foot on the stone.

The groom should say:

om prajapatih vishnu rishih
anushöup chandah
shri vishnuh devata
ashmakramane viniyogah

om imam ashmanam aroha ashmeva tvam sthira bhava
dvishantam apa vadhasva ma ca tvam dvishatam adhah
“Mount this stone and like a stone be steadfast in devotion at the feet of the Lord. Annihilate those who would harm you. May you never fall under their influence.”

The groom should place two sruvas of ghee in the brides cupped hands and the mother of the bride should place one fifth of the laja over the ghee.
The groom should pour two sruvas of ghee over the laja.
The bride, without separating her hand, should pour the laja into the fire.

The groom should say:

om prajapatih vishnu rishi
uparishöa-jyotishmati chandah
shri vishnuh devata
laja home viniyogah

om iyam nary-upabrute agnau lajan avapatni
dirghayur astu me patih shatam varshani jivatvedhantam nau hari bhaktih
svaha - idam krishnaya idam na mama
“This woman speaks, while offering laja to the fire: May my husband be long lived, may he live a hundred years. May our devotion to the Lord flourish.”

The pair should circumambulate the fire, with the wife in front.

The groom should say:

om prajapatih vishnu rishih
trishöup chandah
shri vishnuh devata
kanya-parinayane viniyogah

om kanyala pitribhyah patilokam yatiyamapa dikshamashashöa
kanya uta tvaya vayam dhara udanya ivati gahemahi dvisha
“The bride is going from her parent’s house, to the house of the groom,
having done her duties well before her betrothal.Oh bride, help us to remove the enemies, as a flood of water cleans the earth.”

Returning to the stone again, the groom, facing North, should take the bride’s hand in his right hand.
The mother should place the bride’s right foot on the stone, and stand with the basket of laja.
The groom will say:

om prajapatih vishnu rishih
anushöup chandah
shri vishnuh devata
ashmakramane viniyogah

om imam ashmanam arohashmeva tvam sthira bhava
dvishantam apa vadhasva ma ca tvam dvishatam adhah

“Mount this stone and like a stone be steadfast in devotion at the feet of the Lord. Annihilate those who would harm you. May you never fall under their influence.”

The bride should receive laja and ghee in her hands and offer into the fire.

The groom will say:

om prajapatih vishnu rishih
uparishöad brihati chandah
shri vishnuh devata
laja home viniyogah

om vishnum nu devam kanya harim ayakshata
sa imam devo vishnuh preto muncatu mam uta
svaha - idam vishnave idam na mama
“The girl has made sacrifice to Vishnu, to Hari. May Vishnu, the Supreme Lord, release her and me.”

Again the groom with the bride will circumambulate the fire, saying:

om prajapatih vishnu rishih
trishöup chandah
shri vishnuh devata
laja home viniyogah

om kanyala pitribhyah patilokam yatiyamapa dikshamashashöa
kanya uta tvaya vayam dhara udanya ivati gahemahi dvisha

“The bride is going from her parent’s house, to the house of the groom,
having done her duties well before her betrothal.Oh bride, help us to remove the enemies, as a flood of water cleans the earth.”

The mother will again put the bride’s right foot on the stone:

om prajapatih vishnu rishih
anushöup chandah
shri vishnuh devata
ashmakramane viniyogah

om imam ashmanam arohashmeva tvam sthira bhava
dvishantam apa vadhasva ma ca tvam dvishatam adhah

“Mount this stone and like a stone be steadfast in devotion at the feet of the Lord. Annihilate those who would harm you. May you never fall under their influence.”

The bride will receive laja and ghee and offer into the fire.
The groom will say:

om prajapatih vishnu rishih
uparishöad brihati chandah
shri vishnuh devata
laja home viniyogah

om vishnum nu devam kanya harim ayakshata
sa imam devo vishnuh preto muncatu mam uta
svaha - idam vishnave idam na mama
“The girl has made sacrifice to Vishnu, to Hari. May Vishnu, the Supreme Lord, release her and me.”

They will again circumambulate:

om prajapatih vishnu rishih
trishöup chandah
shri vishnuh devata
kanya-parinayane viniyogah

om kanyala pitribhyah patilokam yatiyamapa dikshamashashöa
kanya uta tvaya vayam dhara udanya ivati gahemahi dvisha
“The bride is going from her parent’s house, to the house of the groom,
having done her duties well before her betrothal.Oh bride, help us to remove the enemies, as a flood of water cleans the earth.”

The groom should then pour two sruvas of ghee on the edge of the winnowing basket, place the remaining laja there and add two more sruvas of ghee and offer the contents of the basket into the fire, saying:

om svishöi krite shri acyutaya svaha.
“This is an offering unto Acyuta, who makes everything auspicious.”

· Sapta Padi Gamana (taking seven steps):
With rice-flour paste seven small circles should be drawn in a line going in the North-eastern direction. The groom should lead the bride to step into each circle. She should place the right foot first, the left behind. The groom should say:

ma vama-padena dakshina padam akrama
“Don’t let the left foot cross beyond the right.”

With the first step he should say:

om prajapatih vishnu rishih
ekapad virat chandah
shri vishnuh devata
ekapada-kramane viniyogah

om ekamishe vishnus tva nayatu
“May Vishnu lead you to strength.”

With the second step he should say:

om prajapatih vishnu rishih
dvipad virat chandah
shri vishnuh devata
dvipada-kramane viniyogah

om dve urje vishnus tva nayatu
“May Vishnu lead you to power.”

With the third step he should say:

om prajapatih vishnu rishih
tripad virat chandah
shri vishnuh devata
tripada-kramane viniyogah

om trini vrataya vishnus tva nayatu
“May Vishnu led you to uphold your vows. “

With the fourth step he should say:

om prajapatih vishnu rishih
catushpad virat chandah
shri vishnuh devata
catushpada-kramane viniyogah

om catvari mayobhavaya vishnus tva nayatu
“May Vishnu lead you to happiness.”

With the fifth step he should say:

om prajapatih vishnu rishih
pancapad virat chandah
shri vishnuh devata
pancapada-kramane viniyogah

om panca pashubhyo vishnus tva nayatu
“May Vishnu lead you to plenty of cows.”

With the sixth step he should say:

om prajapatih vishnu rishih
shaöpad virat chandah
shri vishnuh devata
shaöpada-kramane viniyogah

om shadrayas poshaya vishnus tva nayatu
“May Vishnu lead you to multiplying spiritual wealth.”

With the seventh step he should say:

om prajapatih vishnu rishih
saptapad virat chandah
shri vishnuh devata
saptapada-kramane viniyogah

om sapta saptabhyo hotrabhyo vishnus tva nayatu
“May Vishnu lead you to maintain the seven sacrifices.”

om prajapatih vishnu rishih
samiki-pankti chandah
shri harih devata
pada-kramanantaram ashasane viniyogah

om sakha saptapadi bhava
sakhyan te gameyam
sakhyan te ma yoshah
sakhyan te ma yoshöhyah
“Be my companion for life, fixed in seven vows. May I attain companionship with you. Do not break this bond.”

The groom should address the assembled guests:

om prajapatih vishnu rishi
anushöup chandah
shri vishnuh devata
vivaha-prekshakajana mantrane viniyogah

om su mangaliriyam vadhurimam samete pashyata
saubhagyam asyai dattva yathastam viparetana
“This wife is most faithful. Come and behold her. Having brought her good fortune, you may now depart.”

The friend holding the water pot should then approach the seven circles by passing on the West side of the fire and sprinkle first the groom’s head, then the bride’s head.
Each time the groom should say:

om prajapatih vishnu rishih
anushöup chandah
shri vasudevasya devata
murdhabhishecane viniyogah

om samanjantu vasudevah samapo hridayami nau
sam matarishva sandhata samudeshöri dadhatu nau
“May Vasudeva and all His expansions anoint us as one. May the water make our hearts one. May the lord of the wind, our maintainer make us one. May her lordship make us one.”

Wih the completion of Sapta Padi Gamana the bride and groom are considered married.

· Pani Grahanam (taking the bride’s hands):

The groom should take the bride’s two hands in his left hand and with his right hand he should grasp the thumb of the upturned right hand of the bride.

The groom should say:

om prajapatih vishnu rishih
trishöup chandah
sanakadayo devata
grihita-kanyapane patyuh jape viniyogah

om gribhnami te saubhagatvaya hastam maya patya jaradashöir yathasah
sanaka-sanatana-sanandana-sanat kumarah mahyam tvaduh garha patyaya karshnah
“For good fortune I hold your hand, so that you may attain old age in the company of your husband. The four kumaras have given you to me for performance of household duties as a devotee of Krishna.”

om prajapatih vishnu rishih
trishöup chandah
shri vishnuh devata
grihita-kanyapane patyuh jape viniyogah

om aghora cakshuh apatighnedhi shiva pashubhyah sumanah suvarcah
virasuh jivasuh krishna kama syona sanno bhava dvipade sam catushpade
“Be gentle-eyed, protecting your husband. Be kind to the animals, be good minded, beautiful. Be the mother of heroes, mother of life, dear to Krishna, bringing the highest happiness. Be good to us, both man and beast.”

om prajapatih vishnu rishih
jagati chandah
shri vishnuh devata
grihita-kanyapane patyuh jape viniyogah

om a nah prajam janayatu vishnuh ajarasaya samanaktu krishnah
adurmangalih patilokam avisha sanno bhava dvipade sam catushpade
“May Vishnu generate progeny for us. May Krishna keep us together until old age. Enter your husband’s house, with auspiciousness. Be good to us, both man and beast.”

om prajapatih vishnu rishih
anushöup chandah
shri vishnuh devata
grihita-kanyapane patyuh jape viniyogah

om imam tvam vishno midhvah suputram subhagam kridhi
dashasyam putran adhehi patim ekadasham kuru
“Oh Vishnu, impregnate her, make fine, strong sons.
Put ten sons in her, make eleven men in the house.”

om prajapatih vishnu rishih
anushöup chandah
shri vishnuh devata
grihita-kanyapane patyuh jape viniyogah

om samranji shvasure bhava
samranji shvashrvam bhava
nanandari ca samranji bhava
samranji adhi devrishu
“Be the ruler of your husband’s father. Be the ruler of your husband’s mother.
Be the ruler of your husband’s sisters. Be the ruler of your husband’s brothers.”

om prajapatih vishnu rishih
trishöup chandah
shri vishnuh devata
grihita-kanyapane patyuh jape viniyogah

om mama vrate te hridayam dadhatu mama cittam anu cittam te ‘stu
mama vac eka mana jushasvashri vishnuh tva niyunaktu mayam
“May your heart be fixed on my life’s goals. May your mind follow after mine.
With body and soul be devoted to my words. May Vishnu join us together.”

· Vyasta Samasta Mahavyahriti Homa:
With the bride on his left the groom should offer ghee:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
vyasta samasta mahavyahrti home viniyogah

om bhur svaha - idam vishnave idam na mama

om prajapatih vishnu rishih
ushnik chandah
shri acyuto devata
vyasta samasta mahavyahrti home viniyogah

om bhuvah svaha - idam acyutaya idam na mama

om prajapatih vishnu rishih
anushöup chandah
shri narayano devata
vyasta samasta mahavyahrti home viniyogah

om svah svaha - idam narayanaya idam na mama

om prajapatih vishnu rishih
brihati chandah
shri ananto devata
vyasta samasta mahavyahrti home viniyogah

om bhur bhuvah svah svaha - idam anantaya idam na mama

He should then offer ghee-soaked wood without mantra, and then perform Shaöyayana Homa, recite the Vamadevya Ganam prayers, perform the other rites of the Udicya Karma, and give dakshina to the brahmanas. But if on the day of the wedding the Cathurthi Homa is performed, the Shaöyayana Homa should be performed after that.

· Uttara Vivaha (subsequent rites):
The groom should establish the fire named “yojaka” in the kunda when the stars are visible in the sky. While the bride sits silently, the groom should throw wood into the fire silently, then perform Vyasta Samasta Mahavyahriti Homa.

Then the groom should offer ghee into the fire six times with the following mantras, sprinkling the remnants from the sruva on the bride’s head.

om prajapatih vishnu rishih
anushöup chandah
shri vishnuh devata
uttara vivahe panigrahanasyajya home viniyogah

om lekha sandhishu pakshmasv-avarteshu ca yanite
tani te purnahutya sarvani shamayamy-aham svaha
“Whatever lies inauspicious in the combinations of markings, in your eyelids, in the curls of your hair, I nullify that by this final sacrifice.”

om kesheshu yac ca papaka nikshite rudite ca yat
tani te purnahutya sarvani shamayamy-aham svaha
“Whatever faults lie in your hair and in your weeping, I nullify that by this final sacrifice.”

om shileshu yac ca papakam bhashite hasite ca yat
tani te purnahutya sarvani shamayamy-aham svaha
“Whatever faults lie in your character, in your words and in your smile, I nullify that by this final sacrifice.”

om arokeshu ca danteshu hastayoh padayosh ca yat
tani te purnahutya sarvani shamayamy-aham svaha
“Whatever faults lie in your glances, in your teeth, in your hands and feet, I nullify that by this final sacrifice.”

om urvor upasthe janghayoh sandhaneshu ca yani te
tani te purnahutya sarvani shamayamy-aham svaha
“Whatever faults lie in your thighs, in your hips, in your ankles and in your joints, I nullify that by this final sacrifice.”

om yani kani ca ghorani sarvangeshu tavabhavan
purnahutibhir ajyasya sarvani tany-ashishamam svaha
“Whatever was inauspicious in the parts of your body, I have nullified by this final sacrifice.”

· Dhruva Darshana (viewing the pole star):
The groom and bride should rise and go outside. The groom should point out the pole star to her and make her vow:

om prajapatih vishnu rishih
anushöup chandah
shri dhruva-priyo devata
dhruva-darshane viniyogah

om druvam asi dhruvaham
pati kule shri vishnu vaishnava sevasu bhuyasam
shri ..... (his name) adhikarinah anugata shri ..... (her name) devy-aham
“You are the pole star, fixed forever. May I be fixed like the pole star in my husband’s house, in the service of Vishnu and his devotees.”

He should show her the constellation Arundhati, situated in the great bear or seven sages, and make her recite the following:

om prajapatih vishnu rishih
anushöup chandah
shri vishnuh devata
arundhati darshane viniyogah

om arundhaty- avaruddhaham asmi
“Oh Arundhati, faithful wife of Vasishöha (one of the seven sages),
as a wife, I also am now fixed, in my husband’s house.”

The groom should look at his wife and say:

om prajapatih vishnu rishih
anushöup chandah
shri vishnuh devata
kanyanu-mantrane viniyogah

om dhruva dyauh dhruva prthivi
dhruvam vishvam idam jagat
dhruvasah parvata ime
dhruva stri pati kule

shri vishnu vaishnava sevasu iyam
“Fixed is the sky, fixed is the earth. Fixed is the world, the universe.
Fixed are these mountains, fixed is this wife, in her husband’s house, in the service of Vishnu and his devotees.”

The bride should say:

........ gotra shri (her name) devi aham
bho bhavantam ........ (husband’s) gotram abhivadaye
“I, being of ........ gotra, salute you, husband, of ........ gotra.”

The groom should respond:

om krishna matih bhava saumye
“Fix your mind in Krishna.”

A woman with husband and child should lead them to a pedestal and sprinkle water over them from a pot using mango leaves.

The husband should go to the fire, perform Vyasta Samasta Mahavyahriti Homa,
and then silently offer ghee-soaked wood of pradesha length into the fire.

He should perform Udicya Karma.

· Bhojana:
The groom should take mahaprasadam rice saying the following mantras:

om prajapatih vishnu rishih
anushöup chandah
shri vishnuh devata
mahaprasadanna bhojane viniyogah

om shri mahaprasadannenanena prana sutrena vishnuna
badhnami satya granthina manash ca hridayam ca te
“By this mahaprasadam, the thread of life, By Vishnu, by the knot of highest truth,
I bind your mind and heart.”

om prajapatih vishnu rishih
anushöup chandah
shri vishnuh devata
shri vishnu-vaishnava-sevana-karmasu dampatyoh hridayaikya-prathane viniyogah

yad etad hridayam tava
tad astu hridayam mama
tad idam hridayam mama
tad astu hridayam tava
“What is your heart, let that be my heart. What is my heart, let that be yours.”

om prajapatih vishnu rishih
dvipajjagati chandah
shri harih devata
annasutoi viniyogah

om annam pranasya panktim shah
tena badhnami tva (wife’s name) asau
“This is nourishment for the five airs of life. By this I bind you, ........devi (wife’s name).”

The groom should eat, then the bride should eat the remnants. For three nights the wife should take mahaprasadam only and maintain brahmacarya, sleeping on the ground, (not on a bed).

· Yanarohana (mounting the vehicle):

On the fourth morning after the wedding, the husband should lead the wife to a vehicle saying:

om prajapatih vishnu rishih
trishöup chandah
shri vishnuh devata
yanarohane viniyogah

om su kimshukam shalmalim vishvarupam suvarna-varnam sukritam sucakram
aroha surye amritasya nabhim syonam patye vahatum krinushva
“Oh effulgent woman, mount this golden well-made carriage, with fine wheels, containing the whole universe, the source of immortality, bright as the sun. Make it carry you to your husband’s house.”

At the crossing of four roads, while travelling he should say:

om prajapatih vishnu rishih
anushöup chandah
shri vishnuh devata
catushpathadya-mantrane viniyogah

om ma vidan paripanthino yasidanti dampati sugebhir durgamatitamp-adrantu
ratayah
“May those that oppose the couple not succeed. May we pass the hard journey pleasantly. May the foes melt away.”

Stepping from the vehicle the groom should sing the Vamadevya Ganam.

He should lead the bride into his house. Some married women with children should seat the bride comfortably and the groom will say:

om prajapatih vishnu rishih
anushöup chandah
shri vishnuh devata
asano-paveshane viniyogah

om iha gavah prajayadhvam ihashva iha purushah
iho premna samarcito shri vasudevo virajatam
“Here may the cows, the horses and the men multiply with offspring. Here may Vishnu, worshipped with love, remain glorious.”

· Dhriti Homa:

Entering his house, the groom should perform Kushandika rites, establishing the fire named “dhriti”, perform silent homa with ghee-soaked wood, and then Vyasta Samasta Mahavyahriti Homa.

He will then offer eight oblations of ghee saying:

om prajapatih vishnu rishih
brihati chandah
shri vishnuh devata
dhriti home viniyogah

om iha dhritih svaha
“May constancy reign in this house”

om iha svadhritih svaha
“May self control reign in this house.”

om iha ratih svaha
“May there be delight here.”

om iha ramasva svaha
“Please enjoy this house.”

om mayi dhritih svaha
“May constancy reign within me.”

om mayi svadhritih svaha
“May self control prevail within me.”

om mayi ramah svaha
“May there be delight for me. “

om mayi ramasva svaha
“May you find pleasure in me.”

He should perform Vyasta Samasta Mahavyahriti Homa, and offer ghee-soaked wood into the fire silently.
The bride should give salutations to his family, stating her father’s gotra:

(father’s gotra) gotrasya shri (her own name) aham bho bhavatah abhivadaye

“I, named......, of........gotra, pay my respects to you.”

He should perform Shaöyayana Homa, recite the Vamadevya Ganam prayers, perform the other rites of Udicya Karma and give gifts to the priests and Vaishnavas.

· Caturthi Homa:
After the Dhriti Homa, on the fourth day after the marriage, the husband should perform Kushandika rites and call the fire named “Shikhi” After silently offering ghee soaked wood into the fire and performing Vyasta Samasta Mahavyahrti Homa the husband should place his wife on his right side and place a pot of water mixed with tulasi, candana, flowers and kusha on the South side of the fire. The husband should offer twenty oblations of ghee into the fire with the following mantras (as prayashcitta to remove any elements in his wife that oppose faith in Lord Vishnu).
After each oblation the remaining drops of ghee in the sruva should be put in the waterpot.

om prajapatih vishnu rishih
gayatri chandah
shri krishno devata
cathurthi home viniyogah

om krishna prayashcitte tvam jivanam prayashcittir asi-
dasastva nathakama upadhavami yasya avaishnavi lakshmis tam asya apajahi

svaha - idam krishnaya idam na mama
“O Krishna, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the misfortune of non-vaishnavic tendencies in her.”

om prajapatih vishnu rishih
gayatri chandah
shri keshavo devata
cathurthi home viniyogah

om keshava prayashcitte tvam jivanam prayashcittir asi-
dasastva nathakama upadhavami yasya avaishnavi lakshmis tam asya apajahi

svaha - idam keshavaya idam na mama

“O Keshava, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the misfortune of non-vaishnavic tendencies in her.”

om prajapatih vishnu rishih
gayatri chandah
shri govindo devata
cathurthi home viniyogah

om govinda prayashcitte tvam jivanam prayashcittir asi-
dasastva nathakama upadhavami ya asya avaishnavi lakshmis tam asya apajahi

svaha - idam govindaya idam na mama

“O Govinda, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the misfortune of non-vaishnavic tendencies in her.”

om prajapatih vishnu rishih
gayatri chandah
shri narayano devata
cathurthi home viniyogah

om narayana prayashcitte tvam jivanam prayashcittir asi-
dasatva nathakama upadhavami yasya avaishnavi lakshmis tam asya apajahi

svaha- idam narayanaya idam na mama

“O Narayana, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the misfortune of non-vaishnavic tendencies in her.”

om prajapatih vishnu rishih
gayatri chandah
shri krishna keshava govinda narayanashcatasro devatah
cathurthi home viniyogah

om krishna keshava govinda narayanah prayashcittayo yuyam jivanam prayashcittayah stha
daso vo nathakama upadhavami yasya avaishnavi lakshmis tamsya apajahi

svaha - idam krishna keshava govinda narayanebhya idam na mama
“O Krishna, Keshava, Govinda, Narayana, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the misfortune of non-vaishnavic tendencies in her.”

The husband should now offer oblations to remove Avaishnava Lakshmi ( the personification of strife and bad luck) if she is present in his wife.

om prajapatih vishnu rishih
gayatri chandah
shri hareh devata
cathurthi home viniyogah

om hare prayashcitte tvam jivanam prayashcittih asi
dasah tva nathakama upadhavami
ya asyah bhaktighni tanuh tam asyah apajahi svaha

idam haraye idam na mama

“O Hari, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles to devotion in her.”

om prajapatih vishnu rishih
gayatri chandah
shri madhavo devata
cathurthi home viniyogah

om madhava prayashcitte tvam jivanam prayashcittih asi
dasah tva nathakama upadhavami
ya asyah bhaktighni tanuh tam asyah apajahi svaha

idam madhavaya idam na mama

“O Madhava, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles to devotion in her.”

om prajapatih vishnu rishih
gayatri chandah
shri ananto devata
cathurthi home viniyogah

om ananta prayashcitte tvam jivanam prayashcittih asi
dasah tva nathakama upadhavami
ya asyah bhaktighni tanuh tam asyah apajahi svaha

idam anantaya idam na mama

“O Ananta, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles to devotion in her.”

om prajapatih vishnu rishih
gayatri chandah
shri madhusudano devata
cathurthi home viniyogah

om madhusudana prayashcitte tvam jivanam prayashcittih asi
dasah tva nathakama upadhavami
ya asyah bhaktighni tanuh tam asyah apajahi svaha

idam madhusudanaya idam na mama

“O Madhusudana, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles to devotion in her.”

om prajapatih vishnu rishih
gayatri chandah
shri hari madhava ananta madhusudanashcatasro devatah
cathurthi home viniyogah

om hari madhava ananta madhusudanah prayashcittyah yuyam jivanam prayashcittyah sta
daso vo nathakama upadhavami
ya asyah bhaktighni tanuh tam asyah apajahi svaha

idam hari madhava ananta madhusudanabhyah idam na mama

“O Hari, Madhava, Ananta, Madhusudana, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles to devotion in her.”

The husband should offer oblations to remove obstacles in begetting sons:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
cathurthi home viniyogah

om vishnu prayashcitte tvam jivanam prayashcittih asi
dasah tva nathakama upadhavami
ya asyah aputrya tanuh tam asyah apajahi svaha

idam vishnave idam na mama

“O Vishnu, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles to begetting sons in her.”

om prajapatih vishnu rishih
gayatri chandah
shri nrisimho devata
cathurthi home viniyogah

om nrisimha prayashcitte tvam jivanam prayashcittih asi
dasah tva nathakama upadhavami
ya asyah aputrya tanuh tam asyah apajahi svaha

idam nrisimhaya idam na mama

“O Nrisimha, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles to begetting sons in her.”

om prajapatih vishnu rishih
gayatri chandah
shri acyuto devata
cathurthi home viniyogah

om acyuta prayashcitte tvam jivanam prayashcittih asi
dasah tva nathakama upadhavami
ya asyah aputrya tanuh tam asyah apajahi svaha

idam acyutaya idam na mama

“O Acyuta, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles to begetting sons in her.”

om prajapatih vishnu rishih
gayatri chandah
shri janardano devata
cathurthi home viniyogah

om janardana prayashcitte tvam jivanam prayashcittih asi
dasah tva nathakama upadhavami
ya asyah aputrya tanuh tam asyah apajahi svaha

idam janardanaya idam na mama

“O Janardana, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles to begetting sons in her.”

om prajapatih vishnu rishih
gayatri chandah
shri vishnu nrisimhacyuta janardanashcatasro devatah
cathurthi home viniyogah

om vishnu nrisimhacyuta janardanah prayashcittyah yuyam jivanam prayashcittyah sta
daso vo nathakama upadhavami
ya asyah aputrya tanuh tam asyah apajahi svaha

idam vishnu nrisimhacyuta janardanabhyah idam na mama

“O Vishnu, Nrisimha, Acyuta, Janardana, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles to begetting sons in her.”

The husband should offer the following oblations to remove obstacles in raising cows:

om prajapatih vishnu rishih
gayatri chandah
shri vasudevo devata
cathurthi home viniyogah

om vasudeva prayashcitte tvam jivanam prayashcittih asi
dasah tva nathakama upadhavami
ya asyah apashavya tanuh tam asyah apajahi svaha

idam vasudevaya idam na mama

“O Vasudeva, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles in raising cows.”

om prajapatih vishnu rishih
gayatri chandah
shri sankarshano devata
cathurthi home viniyogah

om sankarshana prayashcitte tvam jivanam prayashcittih asi
dasah tva nathakama upadhavami
ya asyah aputrya tanuh tam asyah apajahi svaha

idam sankarshanaya idam na mama

“O Sankarshana, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles in raising cows.”

om prajapatih vishnu rishih
gayatri chandah
shri pradyumno devata
cathurthi home viniyogah

om pradyumna prayashcitte tvam jivanam prayashcittih asi
dasah tva nathakama upadhavami
ya asyah aputrya tanuh tam asyah apajahi svaha

idam pradyumnaya idam na mama

“O Pradyumna, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles in raising cows.”

om prajapatih vishnu rishih
gayatri chandah
shri aniruddho devata
cathurthi home viniyogah

om aniruddha prayashcitte tvam jivanam prayashcittih asi
dasah tva nathakama upadhavami
ya asyah aputrya tanuh tam asyah apajahi svaha

idam aniruddhaya idam na mama

“O Aniruddha, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles in raising cows.”

om prajapatih vishnu rishih
gayatri chandah
shri vasudeva sankarshana pradyumnaniruddhah catasro devatah
cathurthi home viniyogah

om vasudeva sankarshana pradyumnaniruddhah prayashcitte tvam jivanam prayashcittih asi
dasah tva nathakama upadhavami
ya asyah aputrya tanuh tam asyah apajahi svaha

idam vasudeva sankarshana pradyumnaniruddhabhyah idam na mama

“O Vasudeva, Sankarshana, Pradyumna, Aniruddha, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the obstacles in raising cows.”

Then a married woman who has children should make the groom and bride stand and should lead them to the North side of the fire taking the water pot with the ghee remnants. She should sprinkle this on the heads of the groom and bride using leaves.The groom should perform Vyasta Samasta Mahavyahrti Homa:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
vyasta samasta mahavyahrti home viniyogah

om bhur svaha - idam vishnave idam na mama

om prajapatih vishnu rishih
ushnik chandah
shri acyuto devata
vyasta samasta mahavyahrti home viniyogah

om bhuvah svaha - idam acyutaya idam na mama

om prajapatih vishnu rishih
anushöup chandah
shri narayano devata
vyasta samasta mahavyahrti home viniyogah

om svah svaha - idam narayanaya idam na mama

om prajapatih vishnu rishih
brihati chandah
shri ananto devata
vyasta samasta mahavyahrti home viniyogah

om bhur bhuvah svah svaha - idam anantaya idam na mama

He should offer ghee-soaked wood into the fire without mantra.

He should perform Shaöyayana Homa, Vamadevya Ganam and the other rites of udicya karma.

Udicya Karma
He should perform Shaöyayana Homa (remedial sacrifice) to allay any faults in the performance, beginning with the Sankalpa.

om vishnuh
om tat sat
______(time and place)
______ karmani (name of ceremony)
yat kincit vaigunya jatam
tad dosha prasamanaya
shri krishna smaranam purvakam
shaöyayana homam aham kurviya

· He should call the fire named “Vidhu“,worship Him as mentioned before and offer ghee and wood of one pradesha length into the fire without mantra, then perform the Mahavyahrti Homa
He should recite the following verse meditating on Krishna:

om krishno vai saccidananda ghanah
krishnah adi purushah krishnah purushottamah
krishno ha u karmadi mulam
krishna sa ha sarvaikaryah
krishnah kasham krit adisha mukha prabhu pujyah
krishno’nadis tasmin ajandantar bahye
yan mangalam tal labhate kriti
“Lord Krishna is the color of a new rain-cloud, therefore He is compared to a transcendental cloud full of eternity, bliss and cognizance. He is the original and Supreme Person. He is the origin of all activities and the one and only Lord of all. He is the worshipful Lord of the best of demigods, the controller of Brahma, Vishnu and Shiva. Krishna is without any beginning. Whatever auspiciousness is found within or beyond this universe the devotee obtains in Krishna alone.”

He should then perform the Prayashcitta Homa:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
prayashcitta home viniyogah

om pahi no ’cyuta enase svaha -
idam vishnave idam na mama
“Oh Acyuta, give us protection from our sins.”

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
prayashcitta home viniyogah

om pahi no vishva vedase svaha -
idam vishnave idam na mama
“Oh Lord, give us protection for the benefit of the universe.”

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
prayashcitta home viniyogah

om yajnam pahi hare vibho svaha -
idam vishnave idam na mama
“Oh Lord of all opulences, protect this yajna.”

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
prayashcitta home viniyogah

om sarvam pahi shriyah pate svaha -
idam vishnave idam na mama
“Oh Lord of Lakshmi, protect everything here.”

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
prayashcitta home viniyogah

om pahi no 'nanto ekaya pahi uta dvitiyaya
pahi urjam trtiyaya pahi girbhis catashribhih vishno svaha -
idam vishnave idam na mama
“Oh Ananta, by this first oblation protect us, and by the second also, preserve our strength by the third, by the four prayers protect us.”

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
prayashcitta home viniyogah

om punah urja nivartasva punah vishnor isa ayusah
punah na pahi ahamsah svaha -
idam vishnave idam na mama
“Strength, come forth, Vishnu come forth with food and long life. Protect us from sin.”

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
prayashcitta home viniyogah

om saha rayya nivartasva vishno pinvasva dharaya
vishvapsya vishvatas pari svaha -
idam vishnave idam na mama
“Come forth with everything good. O Vishnu, increase like streams of milk from a cow, O Vishnu, throughout the universe.”

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
prayashcitta home viniyogah

om ajnatam yad anajnatam yajnasya kriyate mithuh
vishno tad asya kalpaya tvam hi vekha yatha tatham svaha -
idam vishnave idam na mama
“O Vishnu, rectify whatever was performed wrongly, consciously or unconsciously, in this sacrifice. Understand our sincere intention.”

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
prayashcitta home viniyogah

om prajapateh vishno nat tvat etani anyo
vishva jatani pari ta babhuva
yat kamah te juhuma tat no ’stu
vayagm syama patayo rayinam svaha -
idam vishnave idam na mama
“O Vishnu, master of all creatures, there is no one besides You. The Lord has encompassed everything. With desire for You, we have sacrificed unto You. May those desires be fulfilled. May we become the masters of spiritual wealth.”

He should perform Vyasta Samasta Mahavyahrti Homa again and offer wood in the fire.

Vaishnava Homa

He should first offer oblations to the Panca Maha-bhagavatas:

om vishvaksenaya svaha idam vishvaksenaya idam na mama
om sanakaya svaha idam sanakaya idam na mama
om sanatanaya svaha idam sanatanaya idam na mama
om sanandanaya svaha idam sanandanaya idam na mama
om sanat kumaraya svaha idam sanat kumaraya idam na mama

He should then offer oblations to the Nava-Yogendras:

om kavaye svaha idam kavaye idam na mama
om havaye svaha idam havaye idam na mama
om antarikshaya svaha idam antarikshaya idam na mama
om prabuddhaya svaha idam prabuddhaya idam na mama
om pippalayanaya svaha idam pippalayanaya idam na mama
om avihotraya svaha idam avihotraya idam na mama
om drumilaya svaha idam drumilaya idam na mama
om camasaya svaha idam camasaya idam na mama
om karabhajanaya svaha idam karabhajanaya idam na mama

He should offer oblations to the Dasha Maha-bhagavatas:

om naradaya svaha idam naradaya idam na mama
om kapilaya svaha idam kapilaya idam na mama
om yamabhagavataya svaha idam yamabhagavataya idam na mama
om bhishmadevaya svaha idam bhishmadevaya idam na mama
om shukadevaya svaha idam shukadevaya idam na mama
om janakaya svaha idam janakaya idam na mama
om sadashivaya svaha idam sadashivaya idam na mama
om praladaya svaha idam praladaya idam na mama
om brahmane svaha idam brahmane idam na mama
om balirajaya svaha idam balirajaya idam na mama

Then to the following personalities:

om svayam bhuvaya svaha idam svayam bhuvaya idam na mama
om garudaya svaha idam garudaya idam na mama
om hanumate svaha idam hanumate idam na mama
om ambarishaya svaha idam ambarishaya idam na mama
om vyasadevaya svaha idam vyasadevaya idam na mama
om uddhavaya svaha idam uddhavaya idam na mama
om yudhishöhiraya svaha idam yudhishöhiraya idam na mama
om bhimaya svaha idam bhimaya idam na mama
om arjunaya svaha idam arjunaya idam na mama
om nakulaya svaha idam nakulaya idam na mama
om sahadevaya svaha idam sahadevaya idam na mama
om viduraya svaha idam viduraya idam na mama
om vishnurataya svaha idam vishnurataya idam na mama
om vibhishanaya svaha idam vibhishanaya idam na mama

Then he should offer oblations to the following personalities:

om shri krishna chaitanyaya svaha
idam gauraya idam na mama
om shri nityanandaya svaha
idam nityanandaya idam na mama
om shri advaitaya svaha
idam advaitaya idam na mama
om pandita gadadharadibhyah svaha
idam pandita gadadharadibhyah idam na mama
om shrivasadibhyah svaha
idam shrivasadibhyah idam na mama
om shri rupaya svaha
idam rupaya idam na mama
om shri sanatanaya svaha
idam sanatanaya idam na mama
om bhaööa raghunathaya svaha
idam bhaööa raghunathaya idam na mama
om shri jivaya svaha
idam jivaya idam na mama
om gopala bhaööaya svaha
idam gopala bhaööaya idam na mama
om dasa raghunathaya svaha
idam dasa raghunathaya idam na mama
om diksha gurave svaha
idam diksha gurave idam na mama
om shiksha gurubhyah svaha
idam shiksha gurubhyah idam na mama
om shri navadvipa dhamne svaha
idam navadvipa dhamne idam na mama
om mayapura yogapiöhaya svaha
idam mayapura yogapiöhaya idam na mama

He should then offer ahutis to the Krishna Preyasis:

om antarangayai svaha idam antarangayai idam na mama
om paurnamasyai svaha idam paurnamasyai idam na mama
om padmayai svaha idam padmayai idam na mama
om mahalakshmyai svaha idam mahalakshmyai idam na mama
om gangayai svaha idam gangayai idam na mama
om yamunayai svaha idam yamunayai idam na mama
om sarasvatyai svaha idam sarasvatyai idam na mama
om gopyai svaha idam gopyai idam na mama
om vrindayai svaha idam vrindayai idam na mama
om gayatryai svaha idam gayatryai idam na mama
om tulasyai svaha idam tulasyai idam na mama
om prithivyai svaha idam prithivyai idam na mama
om gave svaha idam gave idam na mama
om yashodayai svaha idam yashodayai idam na mama
om devahutyai svaha idam devahutyai idam na mama
om devakyai svaha idam devakyai idam na mama
om rohinyai svaha idam rohinyai idam na mama
om sitayai svaha idam sitayai idam na mama
om draupadyai svaha idam draupadyai idam na mama
om kuntyai svaha idam kuntyai idam na mama
om rukminyai svaha idam rukminyai idam na mama
om satyabhamayai svaha idam satyabhamayai idam na mama
om jambavatyai svaha idam jambavatyai idam na mama
om nagnajityai svaha idam nagnajityai idam na mama
om lakshmanayai svaha idam lakshmanayai idam na mama
om kalindyai svaha idam kalindyai idam na mama
om bhadrayai svaha idam bhadrayai idam na mama
om mitravindayai svaha idam mitravindayai idam na mama

The worshipper of Shri Gopala should offer oblations to Shridama etc

om shridamne svaha idam shridamne idam na mama
om sudamne svaha idam sudamne idam na mama
om stoka-krishnaya svaha
idam stoka-krishnaya idam na mama
om lavangaya svaha idam lavangaya idam na mama
om arjunaya svaha idam arjunaya idam na mama
om vasudamne svaha idam vasudamne idam na mama
om vishalaya svaha idam vishalaya idam na mama
om subalaya svaha idam subalaya idam na mama
om shri ramaya svaha idam shri ramaya idam na mama
om shri krishnaya svaha idam shri krishnaya idam na mama
om narma sakhibhyah svaha
idam narma sakhibhyah idam na mama
om priya narma sakhibhyah svaha
idam priya narma sakhibhyah idam na mama
om sahacarebhyah svaha
idam sahacarebhyah idam na mama
om sarva gopalebhyah svaha
idam sarva gopalebhyah idam na mama

om nandaya svaha idam nandaya idam na mama
om upanandaya svaha idam upanandaya idam na mama
om sunandaya svaha idam sunandaya idam na mama
om mahanandaya svaha idam mahanandaya idam na mama
om shubhanandaya svaha idam shubhanandaya idam na mama
om prananandaya svaha idam prananandaya idam na mama
om sadanandaya svaha idam sadanandaya idam na mama

The devotees of Shri Shri Radha- Krishna should perform Krishnavarana Homa and offer oblations to the priya sakhis, sahacaris, ranginis, Shri Lalita and the other Gopis, beginning with oblations to the spiritual masters:

om gurave svaha idam gurave idam na mama
om sarvebhyo mahanta gurubhyah svaha
idam sarvebhyo mahanta gurubhyah idam na mama
om caitya gurave svaha idam caitya gurave idam na mama

om varshasbhanavi gandharvike kartikadevi shri krishna priye sarveshvari
klim shri vrindavana sevadhikara prade
shrim hrim tubhyam shri radhikayai svaha
idam radhikayai idam na mama

om krishno vai saccidananda ghanah
krishnah adi purushah krishnah purushottamah
krishno ha u karmadi mulam
krishnah sa ha sarvaikaryah
krishnah kasham krit adisha mukha prabhu pujyah
krishno ’nadis tasmin ajandantar bahye
yan mangalam tal labhate kriti

klim krishnaya svaha - idam krishnaya idam na mama

om lalitayai svaha idam lalitayai idam na mama
om syamalayai svaha idam syamalayai idam na mama
om vishakhayai svaha idam vishakhayai idam na mama
om campakalatayai svaha idam campakalatayai idam na mama
om sucitrayai svaha idam sucitrayai idam na mama
om tungavidyayai svaha idam tungavidyayai idam na mama
om indulekhayai svaha idam indulekhayai idam na mama
om rangadevyai svaha idam rangadevyai idam na mama
om sudevyai svaha idam sudevyai idam na mama

om kundalatayai svaha idam kundalatayai idam na mama
om dhanyayai svaha idam dhanyayai idam na mama
om mangalayai svaha idam mangalayai idam na mama
om padmayai svaha idam padmayai idam na mama
om shaibyayai svaha idam shaibyayai idam na mama
om bhadrayai svaha idam bhadrayai idam na mama
om citrotpalayai svaha idam citrotpalayai idam na mama
om palyai svaha idam palyai idam na mama
om tarayai svaha idam tarayai idam na mama
om kunjakalikayai svaha idam kunjakalikayai idam na mama
om nikunjakalikayai svaha idam nikunjakalikayai idam na mama
om sukhakalikayai svaha idam sukhakalikayai idam na mama
om rasakalikayai svaha idam rasakalikayai idam na mama
om pramodayai svaha idam pramodayai idam na mama
om dhanishöhayai svaha idam dhanishöhayai idam na mama
om tulasyai svaha idam tulasyai idam na mama
om ramayai svaha idam ramayai idam na mama
om ramyayai svaha idam ramyayai idam na mama
om vimvoshöhyai svaha idam vimvoshöhyai idam na mama
om rasadayai svaha idam rasadayai idam na mama
om anandadayai svaha idam anandadayai idam na mama
om kalavatyai svaha idam kalavatyai idam na mama

om rupa manjaryai svaha idam rupa manjaryai idam na mama
om ananga manjaryai svaha idam ananga manjaryai idam na mama
om rati manjaryai svaha idam rati manjaryai idam na mama
om guna manjaryai svaha idam guna manjaryai idam na mama
om lavanga manjaryai svaha idam lavanga manjaryai idam na mama
om vilasa manjaryai svaha idam vilasa manjaryai idam na mama
om rasa manjaryai svaha idam rasa manjaryai idam na mama
om karpura manjaryai svaha idam karpura manjaryai idam na mama
om sarva sakhibhyah svaha
idam sarva sakhibhyah idam na mama
om sarva sahacaribhyah svaha
idam sarva sahacaribhyah idam na mama
om sarva sanginibhyah svaha
idam sarva sanginibhyah idam na mama
om sarva ranginibhyah svaha
idam sarva ranginibhyah idam na mama
om vrishabhanubhyah svaha
idam vrishabhanubhyah idam na mama
om vrishabhanu ganebhyah svaha
idam vrishabhanu ganebhyah idam na mama
om kirtidayai svaha idam kirtidayai idam na mama
om sarva karshnebhyah svaha
idam sarva karshnebhyah idam na mama
om sarva vaishnavebhyah svaha
idam sarva vaishnavebhyah idam na mama
om sarva vaishnavibhyah svaha
idam sarva vaishnavibhyah idam na mama

Then he should offer oblations to the following:

om narayanaya svaha idam narayanaya idam na mama
om karanabdhishayine svaha
idam karanabdhishayine idam na mama
om garbhodashayine svaha
idam garbhodashayine idam na mama
om kshirabdhishayine svaha
idam kshirabdhishayine idam na mama
om vaikunöha dhamne svaha
idam vaikunöha dhamne idam na mama
om vasudevaya svaha idam vasudevaya idam na mama
om sankarshanaya svaha
idam sankarshanaya idam na mama
om pradyumnaya svaha
idam pradyumnaya idam na mama
om aniruddhaya svaha
idam aniruddhaya idam na mama
om goloka dhamne svaha
idam goloka dhamne idam na mama
om mathura dhamne svaha
idam mathura dhamne idam na mama
om dvaraka dhamne svaha
idam dvaraka dhamne idam na mama
om matsyaya svaha idam matsyaya idam na mama
om kurmaya svaha idam kurmaya idam na mama
om varahaya svaha idam varahaya idam na mama
om nrisimhaya svaha idam nrisimhaya idam na mama
om vamanaya svaha idam vamanaya idam na mama
om sankarshana ramaya svaha
idam sankarshana ramaya idam na mama
om raghunatha ramaya svaha
idam raghunatha ramaya idam na mama
om jamadagnya ramaya svaha
idam jamadagnya ramaya idam na mama
om buddhaya svaha idam buddhaya idam na mama
om kalkine svaha idam kalkine idam na mama
om sarvebhyo gunavatarebhyah svaha
idam sarvebhyo gunavatarebhyah idam na mama
om sarvebhyo manvantaravatarebhyah svaha
idam sarvebhyo manvantaravatarebhyah idam na mama
om hamsaya svaha idam hamsaya idam na mama
om yajnaya svaha idam yajnaya idam na mama
om dattatreyaya svaha
idam dattatreyaya idam na mama
om prithave svaha idam prithave idam na mama
om danvantarye svaha idam danvantarye idam na mama
om mohinyai svaha idam mohinyai idam na mama
om viraje svaha idam viraje idam na mama
om satya yugavataraya shuklamurtaye svaha
idam satya yugavataraya shuklamurtaye idam na mama
om treta yugavataraya raktamurtaye svaha
idam treta yugavataraya raktamurtaye idam na mama
om dvapara yugavataraya krishnamurtaye svaha
idam dvapara yugavataraya krishnamurtaye idam na mama
om kali yugavataraya pitamurtaye svaha
idam kali yugavataraya pitamurtaye idam na mama
om shri vrindavana dhamne svaha
idam vrindavana dhamne idam na mama
om vrindavanaya svaha
idam vrindavanaya idam na mama
om dvadasha vanebhyah svaha
idam dvadasha vanebhyah idam na mama
om dvatrimshata upavanebhyah svaha
idam dvatrimshata upavanebhyah idam na mama

om shrim klim vrajavasi sthavara jangama saparikara shri radha-krishnabhyah svaha
idam radha-krishnabhyam idam na mama

He should offer wood dipped in ghee of a pradesha length into the fire without mantra and perform udakanjali seka and agni paryukshana:

om prajapatih vishnu rishih
gayatri chandah
shri aniruddho devata
agni paryukshane viniyogah

om prabho aniruddha prasuva yajnam
pra suva yajnapatim bhagaya
pata sarva bhuta sthah
ketapuh ketam nah punatu
vagishah vacam nah svadatu
“O 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.”

With the following mantras, he should perform the udakanjali seka by sprinkling water on the South side from West to East saying:

om prajapatih vishnu rishih
gayatri chandah
shri ananto devata
udakanjali seke viniyogah

om ananta anvamamsthah
“Ananta please sanction this.”

He should sprinkle water on the West side from South to North, saying:

om prajapatih vishnu rishih
gayatri chandah
shri acyuto devata
udakanjali seke viniyogah

om acyuta anvamamsthah
“Acyuta please sanction this.”

He should sprinkle water on the North side from West to East saying:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
udakanjali seke viniyogah

om sarasvaty anvamamsthah
“Sarasvati please sanction this.”

· Darbha Jutika Homa (offering grass into the fire):

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

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
darbha-trna-bhyajane viniyogah

om aktam rihana vyantu vayah
“May this sprinkling of ghee produce blessings.”

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

om prajapatih vishnu rishih
anushtupa chandah
shri vishnuh devata
darbha-jutika-homa viniyogah

om bho vaishnavanam-adhipate vishno
rudrah tanticaro vrisha
pashun asmakam ma himsit
etad astu hutam tava svaha
“Oh Vishnu, Lord of 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 Ahuti (final offering):
Standing up he should make the final offering of mahaprasadam, cloth, thread, gandha, garland, sandalwood, flowers, fruit, and betel, into the fire saying:

om prajapatih vishnu rishih
virad gayatri chandah
shri vishnuh devata
vishnu-dasya yashaskamasya yajaniya-prayoge viniyogah

om purna homam yashase vishnave juhomi
yah asmai vishnave juhomi
sa varam asmai dadati
vishnoh varam vrine
yashasa bhami loke svaha
“I make this final offering to Vishnu, who is fame. Whoever makes an offering to Vishnu gives the most select items as offering. I choose the best for Vishnu. May my stay in this world lead to glory.”

· Shanti Dana (sprinkling prokshana water over the fire):

The hotri should go around the fire and release the knot from the kusha grass brahma, then return to his seat. Sitting, he should sprinkle water from the abhyukshana patra on the North East part of the fire, repeating the Shanti Dana mantras three times:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
shanti-karmani jape viniyogah

om bhur bhuvah svah
kaya nashcitra abhuvaduti sada vridhah sakha
kaya shacishöhaya vrita

om bhur bhuvah svah
kastva satyo madanam mam hishöho matsadandhasah
drida cidaruje vasu

om bhur bhuvah svah
abhi shunah sakhinam avita jaritrinam
shatam bhavasyutaye
“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 pleasurable 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, O .”

om svasti no govindah
svasti no ’cyutanantau
svasti no vasudevo vishnur dadhatu
svasti no narayano naro vai
svasti nah padmanabhah purushottamo dadhatu
svasti no vishvakseno vishveshvarah
svasti no hrishikesho harir dadhatu
svasti no vainateyo harih
svasti no ’njanasuto hanur bhagavato dadhatu
svasti svasti sumangalai kesho mahan
shri krishnah saccidananda ghanah sarveshvareshvaro dadhatu

om dyauh shantih
antarikshag¯ shantih
prithivi shantih
apah shantih
vayuh shantih
tejah shantih
oshadhayah shantih
lokah shantih
brahmana shantih
vaishnava shantih
shantir astu dhritir astu
om shantih om shantih om shantih
“May there be peace in the heavenly planets, in the ether, on the earth, in the water, in the air, in the light, in the herbs, in all the planetary systems, with the brahmanas, with the Vaishnavas. Let there be peace, let there be satisfaction.”

He should give dakshina to the Vaishnavas that have pancaratrika initiation and to the brahmanas present, according to his ability.

The hotri should chant the acchidra-vacana and vaigunyasamadana (to allay any faults)

To the best of his abilitiy, he should serve all the elevated Vaishnavas and other living entities with great care.
The devotees should perform Krishna-samkirtana as nicely as possible. The groom should pay dandavatas to all. This is the udicya karma.

This ends the Vivaha rites.

Garbhadhanam
(Impregnation):
In the morning, the husband after performing acamana and his daily sandhya rites should chant the Purusha Sukta and according to the scriptural rules, worship Lord Narayana and His Vaishnava parshadas. That same evening at an auspicious time, he should mix cow-urine, mud and water and smear it on the ground. He should face a Deity of the Lord or Shri Shalagrama and after reciting the Vishnu Smaranam and Svasti Vacanam, he should offer an arghya1 to the Shalagrama or the Deity of the house in a conch or earthen vessel five times with the following mantras.

om jagannatha mahabaho
sarvopadrava nashana
nava pushpotsave me’rghyam
grihana jagadishvara

etad-arghyam - om shri vishnave namah

om narayana hare rama
govinda garuda-dhvaja
navapushpotsve me ’rghyam
grihana parameshvara

etad-arghyam - om shri vishnave namah

om dinabandho kripa sindho
paramananda madhava
navapushpotsave me’rghyam
grihana madhusudana

etad-arghyam - om shri vishnave namah

om vishvatman vishvabandho
vishvesha vishvalocana
navapushpotsave me’rghyam
grihana syamasundara

etad-arghyam - om shri vishnave namah

om cidananda hrishikesha
bhaktavashya janardana
navapushpotsave me’rghyam
grihana kamalapate

etad-arghyam - om shri vishnave namah
“Oh Supreme Lord, at this festive occasion with fresh flowers please accept the arghya offered by me.”

With the worship of Lord Vishnu and the Vaishnavas completed, he should procede to the place where he will unite with his wife. Before offering the arghya, or just before the act of union, the husband should be clean and decorated with sandalwood pulp and wearing nice cloth.

The husband facing East, should situate himself behind his seated wife. With his right hand reaching over her right shoulder he should touch her yoni saying:

om prajapatih vishnu rishih
anushöup chandah
shri vishnu acyuta hari jagadisha devata
garbhadhane viniyogah

om vishnuh yonim kalpayatu
acyuto rupani pimshatu
asincatu harih garbham
jagadisho dadhatu te
“May Vishnu prepare the yoni; may Acyuta fashion the forms; may Hari carry out the fertilization; may Jagadisha present the child to you.”

om prajapatih vishnu rishih
anushöup chandah
shri garbhodashayi nara-narayano devata
garbhadhane viniyogah

om garbham dhehi garbhodashayin garbham te naranarayanau
adhattam pushkara srajau
“Garbhodashayi Vishnu please bestow the child; Nara-Narayana, bedecked with lotus garlands, please give her the child.”

Touching her navel he should say:

om dirghayusham krishna bhaktam
putram janaya suvrate
“Oh virtuous wife, bear a long-living son, a devotee of Krishna.”

Then they should unite.

This is the Garbhadhana rite according to the followers of the Sama Veda.

Pumsavana
(Rite for making a male child)
In the case of a first pregnancy this rite should be performed during the third month of pregnancy.

@FOOTNOTE:
It may be performed later for other pregnancies, when the signs of pregnancy begin to show. Manu says that it should be performed when the foetus begins to move in the womb. Some commentators say the rite should be performed on the first pregnancy only, and not during the following pregnancies.
It should be performed when the moon is in a male constellation.
The woman should fast, bathe and put on a new cloth.

END FOOTNOTE

The husband having taken his morning bath, should worship Lord Vishnu and worship the guru parampara with Vishnu maha-prasada and caranamritam

He should then set up a yajna, performing Kushandika rites, calling the fire named “Candra,” and ending with virupaksha japa.

He should seat his wife to his own right side on the West side of the fire upon a kushasana. They should both face East.

Silently he should place ghee-soaked wood of one pradesha length into the fire and then perform Vyasta Samasta Mahavyahrti Homa:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
vyasta samasta mahavyahrti home viniyogah

om bhur svaha - idam vishnave idam na mama

om prajapatih vishnu rishih
ushnik chandah
shri acyuto devata
vyasta samasta mahavyahrti home viniyogah

om bhuvah svaha - idam acyutaya idam na mama

om prajapatih vishnu rishih
anushöup chandah
shri narayano devata
vyasta samasta mahavyahrti home viniyogah

om svah svaha - idam narayanaya idam na mama

om prajapatih vishnu rishih
brihati chandah
shri ananto devata
vyasta samasta mahavyahrti home viniyogah

om bhur bhuvah svah svaha - idam anantaya idam na mama

The husband, standing behind his wife, should touch her right shoulder, then her navel, repeating the following mantra three times:

om prajapatih vishnu rishih
brihati chandah
shri mahavishnu vasudevacyutananta govinda vishnavo devatah
pumsavane viniyogah

om pumamsau mahavishnu vasudevau
pumamsau acyutanantau ubhau
puman govindash ca vishnush ca
puman garbhas tavodare
“ May the Supreme Lord, the Supreme Male, Mahavishnu, Vasudeva, Acyuta, Ananta, Govinda and Vishnu, and the male child reside in your womb.”

He should then perform Vyasta Samasta Mahavyahriti Homa, and then throw ghee-soaked wood of pradesha length into the fire silently.

He should then perform Shaöyayana Homa, Vamadevya Ganam and the other rites of Udicya Karma. He should give dakshina to the initiated Vaishnavas.

This is the Pumsavana rite according to the followers of the Sama Veda.

@FOOTNOTE:
According to some texts the juice from crushed banyan leaf sprouts should be poured into her right nostril to give her strength at this time.

During the time of pregnancy she should avoid having sex, sleeping in the daytime, staying awake at night, exerting herself physically, riding in vehicles, taking purgatives, experiencing all types of mental strain, and eating spicy, overly-salty, sour, or heavy foods.
END FOOTNOTE

Simantonnayanam
(Parting the Wife’s Hair)
In the fourth, sixth or eighth month of the first pregnancy, Simantonnayanam should be performed. If the Garbhadhana and Pumsavana ceremonies have not been performed yet, they should be done on this day, followed by the Simantonnayanam ceremony.

@footnote:
According to the Ashvalayana Smriti: “Evil demons, bent on sucking the blood, come to the pregnant woman to devour the feotus. In order to remove them, the husband should perform simantonnayanam. From the fourth month of pregnancy the formation of the mind of the child begins, therefore the pregnant woman is required to take the utmost care to avoid any physical shock to the feotus.”
Markandeya Purana says: “O brahmana, Virupa and Vikriti generally dwell in trees, trenches, ramparts and seas. They are always in search of pregnant women. Therefore, they should not visit these places.”
Padma Purana says: “A pregnant woman should not bathe in a river, go to a deserted house, sit on an ant hill or scratch the earth with her nails. She should not be continually sleeping and dormant, she should avoid exercise, she should not touch husk, coal, ashes and skulls, she should avoid arguing with her family, she should not leave her hair dishevelled and never remain impure. While sleeping she should not have her head facing North, nor should she sleep naked or wet footed. She should not utter inauspicious words, nor laugh too much.”
Matsya Purana says: “A pregnant woman should not take meals during twilight, should not stay under the shade of a tree, she should bathe with warm water mixed with medicinal herbs, give charity, worship Vishnu. She should avoid swift walking, climbing stairs and mountains, keeping awake at night, or eating saline, sour, hot, stale and heavy foods. The son of a woman who observes these rules becomes long-lived and talented; otherwise abortion takes place without a doubt.”

The husband should bathe, perform Vishnu Puja and Sattvika Vriddhi Shraddha. He should prepare the yajna by performing Kushandika, calling in the fire called “Mangala”, and perform all the rites to the end of Virupaksha Japa.

If he has not performed the Garbhadhana or Pumsavana rites he should perform them by chanting the sankalpa beginning with “ om vishnur- “ etc and then perform the Shaöyayana Homa.

He should then perform the Garbhadhana and Pumsavana rites according to the text.

He should then perform the Simantonnayanam samskara as follows:

After taking her bath, the wife should be seated facing East, on the West side of the fire on the right hand side of her husband upon kusha with tips facing North.

The husband should throw ghee-soaked wood of pradesha ltength into the fire silently.

He should perform Vyasta Samasta Mahavyahriti Homa:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
vyasta samasta mahavyahrti home viniyogah

om bhur svaha - idam vishnave idam na mama

om prajapatih vishnu rishih
ushnik chandah
shri acyuto devata
vyasta samasta mahavyahrti home viniyogah

om bhuvah svaha - idam acyutaya idam na mama

om prajapatih vishnu rishih
anushöup chandah
shri narayano devata
vyasta samasta mahavyahrti home viniyogah

om svah svaha - idam narayanaya idam na mama

om prajapatih vishnu rishih
brihati chandah
shri ananto devata
vyasta samasta mahavyahrti home viniyogah

om bhur bhuvah svah svaha - idam anantaya idam na mama

Standing behind his wife and facing East the husband should, with silk string, tie two udumbara fruits (figs) with the stalks still attatched, or barley sprouts, along with nima, mustard and bael, around his wife’s neck, saying:

om prajapatih vishnu rishih
anushöup chandah
shri vishnuh devata
udumbara-phalayugala-bandane viniyogah

om ayam urjavato vriksha
urjiva phalini bhava
parnam vanaspate nutva
nutva ca suyatam rayih
“Like this strong tree, become fruitful and strong. King of trees, having brought forth abundant leaves may she bring forth fruit.”

Holding three pinjalis, he should draw them over the part in her hair from front to back and bind them at the side, saying:

@footnote:
A pinjali is two blades of kusha grass of pradesha length bound together by a third of the same length.

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
darbha-pinjalibhih simattonnayane viniyogah

om bhur

Taking three more pinjalis, he should place it in her hair in the same manner, saying:

om prajapatih vishnu rishih
ushnik chandah
shri vishnuh devata
darbha-pinjalibhih simattonnayane viniyogah

om bhuvah

Taking three more pinjalis, he should again place them in her hair in the same manner saying:

om prajapatih vishnu rishih
anushöup chandah
shri vishnuh devata
darbha-pinjalibhih simattonnayane viniyogah

om svah

Taking a porcupine quill, the husband should pass it over her part, and fix it in her hair, saying:

om prajapatih vishnu rishih
trishöup chandah
shri vishnuh devata
sharena simattonnayane viniyogah

om yena aditeh simanam nayati
prajapatih vishnuh mahate saubhagaya
tena aham asyai simanam nayami
prajam asyai jaradashöim krinomi
“I part her hair with the instrument with which Prajapati Vishnu parts the hair of Aditi, for great fortune. In this way I create long living sons for her.”

Fastening the quill in her hair, he should draw a spindle full of thread over the part of his wife’s hair and fix in the hair saying:

om prajapatih vishnu rishih
jagati chandah
shri ramo devata
sutra-purn-tarkuna simattonnayane viniyogah

om ramam aham suhavam sushöuti huve
krinotu nah subhaga bodhatu atmana
sivyatu apah sucya acchidyamanaya
dadatu viram shatadayamukhyam
“I call the easily approachable Lord with words of praise. May the Lord understand our needs and fulfil our prayers. May the finger stitch with unbroken needle, and may she bestow brave, praiseworthy sons.”

om prajapatih vishnu rishih
jagati chandah
shri ramo devata
trishvetaya shalalya(kashöakaskatikaya) simattonnayane viniyogah

om yaste rama sumatayah supeshaso
yabhih dadasi dasushe vasuni tabhih
nah adya sumana upagahi
sahasra posham subhaga raranah
“Endowed with just mind and beauty, you give results to those who sacrifice. With that generous mind, come to us today to bestow a thousand progeny, oh giver of fortune.”

Sesame, urad and rice should be cooked together and ghee should be poured over it.

The husband should show this to the wife saying:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
vadhuprashne viniyogah

om kim pashyasi
“What do you see?”

The wife should say:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
stalipakavokshane viniyogah

om prajam pashun saubhagyam
dridha krishna bhaktitvam avayoh
dirghayushövam patyuh
“May there be offspring, animals good fortune, firm Krishna-bhakti for the two of us. May there be long life for my husband.”

He should then perform Vyasta Samasta Mahavyahriti Homa and throw ghee-soaked wood of pradesha length in the fire silently.

He should perform Shaöyayana Homa, Vamadevya Ganam and the other rites of Udicya Karma. He should give dakshina to the initiated Vaishnavas and brahmanas.

Then married women who have living children should put the couple on a raised platform and sprinkle them with water from a pot saying:

bhakta virasus tvam bhava
jivashus tvam bhava
jivapatni tvam bhava
“Bring forth strong devotees, bring forth life, be a long-living wife.”

The wife should then eat the cooked rice, sesame and urad dahl.

This is the Simantonnayanam rite according to the followers of the Sama Veda.

@FOOTNOTE:
She should remain silent until the stars appear in the sky. Then, touching a calf, she should break her silence by saying “bhuh bhuvah svah”.

END FOOTNOTE

Shoshyanti Homa
(Rite For the Woman About to Give Birth):
@FOOTNOTE
A few days before the birth of the child, amidst celebration and blowing of conch shells, the wife should be moved to the confinement room (sutika griha) which may be located in the South-West part of the house, facing East.

END FOOTNOTE

When the wife is about to bear the child, the husband should perform this rite for the safe delivery of the child and the wife’s good health.

The husband should bathe, perform worship of Vishnu and Vaishnavas, and Sattvika Vriddhi Shraddha and then recite the sankalpa:

om vishnur
om tat sat
adya
_______mase (lunar month )
_______pakshe ( lunar fortnight)
_______tithau (lunar day )
acyuta gotrah
_______ (name)
_______(name of wife) abhidhanaya madiyapatnyah
sukha prasavartham
shri vishnu smarana purvakam
shoshyanti homam aham kurviya
“On ..........(date), for the safe delivery of child of my wife named ........, I perform this Shoshyanti Homa.”

He should perform Kushandika and call the fire named “Mangala”, performing rites to the end of Virupaksha Japa.

He should throw ghee-soaked wood into the fire silently.

He should perform Vyasta Samasta Mahavyahriti Homa:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
vyasta samasta mahavyahrti home viniyogah

om bhur svaha - idam vishnave idam na mama

om prajapatih vishnu rishih
ushnik chandah
shri acyuto devata
vyasta samasta mahavyahrti home viniyogah

om bhuvah svaha - idam acyutaya idam na mama

om prajapatih vishnu rishih
anushöup chandah
shri narayano devata
vyasta samasta mahavyahrti home viniyogah

om svah svaha - idam narayanaya idam na mama

om prajapatih vishnu rishih
brihati chandah
shri ananto devata
vyasta samasta mahavyahrti home viniyogah

om bhur bhuvah svah svaha - idam anantaya idam na mama

He should offer ghee, Vishnu caranamrita and prasadam into the fire saying:

om prajapatih vishnu rishih
panktih chandah
shri vishnuh devata
shoshyanti home viniyogah

om vishno
ya tirashci nipadyate
aham vidharani iti
tam ghritasya dharaya
yaje samradhanim aham
samradhanyai devyai deshöryai
idam tvat prasadamritam svaha
“O Vishnu, I worship with streams of ghee the Lord’s consort, who is pleased by our worship and who brings forth the child. I offer this nectarean prasadam to the merciful consort of the Lord.”

om prajapatih vishnu rishih
anushöup chandah
shri vipashcin-maha-vishnuh devata
shoshyanti home viniyogah

om vipashcit mahavishnuh puccham abharat
tat dhata punah aharat
pare ehi tvam vipashcit mahavishnuh
puman ayam janishyate (name of future child).dasa sharma
nama svaha
“Lord, perform this sacred rite in the future. My son, named.........., will be born.”
@footnote: It is mentioned in smriti that the name given at this time is a secret name only known to the parents, as a matter of protection for the child. The official name is given at the time of the Nama Karana samskara.

He should them perform Vyasta Samasta Mahavyahriti Homa and should throw wood into the fire without mantra.

He should perform Shaöyayana Homa, Vamadevya Ganam and the other rites of Udicya Karma. He should give dakshina to the initiated Vaishnavas and brahmanas.

This is the Shoshyanti Homa according to the followers of the Sama Veda.

Jata Karma
(Ceremony at Birth):
@footnote:
Jata karma is performed immediately upon the birth of the child, within the sutika griha. This ceremony is also called medha janana, a ceremony to produce intelligence in the child.

When the child emerges from the womb the covering should be removed and the child should be cleaned. The father should say:

ma nabhim krintata stanyan ca ma datta
“Do not cut the umbilical cord. Do not give the breast milk.”

The father should bathe, and then recite prayers to guru parampara and vishnu smaranam(see the mangalacarana at the beginning of the book).

A brahmacari, young girl, pregnant mother,Vaishnava scholar or initiated Vaishnava should, on a washed stone slab, grind rice and barely into a powder using an unused stone. The father should take the powder using the thumb and ring finger of his right hand, saying:

om prajapatih vishnu rishih
anushöup chandah
shri ananto devata
brihiyavacurnena jihva-marjjane viniyogah

om iyam ajna idam annam idam ayuh idam ghritam
“Here is the order. Here is rice (sustenance). Here is long life. Here is ghee.”

He should place the powder and some ghee on the tongue of the newborn child, using a golden spoon, saying:

@footnote:
Ghee is used because, according to Ayurveda it produces beauty, memory, intellect, talent, lustre, strong semen and long life.

om prajapatih vishnu rishih
anushöup chandah
shri madhava-hari-vamanacyutananta devatah
kumarasya sarpih prashane viniyogah

om medham te madhava vamanau
medham harih dadhatu
medham te acyutanantau
adhattam pushkara srajau svaha
“May Madhava, Vamana, and Hari give you intelligence. May Acyuta and Ananta, wearing lotus garlands, bestow intelligence to you.”

He should give ghee again saying:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
kumarasya sarpih prashane viniyogah

om sadasi ati priyam krishnasya kamyam sanim medham ayasisham svaha
“At this place I have attained the most precious boon, intelligence for understanding Krishna.”

He should give permission to cut the cord by saying:

nabhim krintata stanyan ca datta
“Cut the cord, give milk.”

The cord should be tied and cut at the proper place and the child should be washed and fed breast-milk.

The father should again take bath.

This is the Jata Karma rite according to the followers of the Sama Veda,

2FOOTNOTE

Nishkramanam
(Taking the Child Outside For the First Time):
@FOOTNOTE:
The mother and child should leave the room of confinement (sutika griha), at the end of period of impurity after bearing a child (asauca), which is ten days for the wife of a brahmana, twelve for the wife of a kshatriya, fifteen for wife of a vaishya and thirty for the wife of a shudra.
END FOOTNOTE

The mother and child should remain indoors however until the third lunar day of the third waxing moon after the child’s birth.

The child should be bathed in the morning, and at sundown the husband and wife should go with the child to the temple of the Lord. They should stand facing the Deity, the wife on the husband’s left side. The child should be wrapped in a clean cloth.

The wife should give the child into her husband’s hands, and then procede behind the husband and stand on his right side facing the Deity.

The husband should say:

om prajapatih vishnu rishih
anushöup chandah
shri vishnuh sarvatomukho devata
kumarasya shri vishnu darshane viniyogah

om ekah purastat ya idam babhuva
yato babhuva bhuvanasya gopta
yam apyeti bhuvanam samparaye
namami tam aham sarvato mukham
tat prabho sarvato mukham
naham pautram agham nigam
“I pay respects to the all-pervading Lord who existed before the material creation, from whom emerged the protector of the worlds, and into whom the words merge at the time of destruction. O all-pervading Lord, may misfortune not come to my son.”

om prajapatih vishnu rishih
anushöup chandah
shri vishnuh mrityumrityuh devata
kumarasya shri vishnu darshane viniyogah

om ya atmada balada yasay vishve
upasate prashisham yasya devah
yasya chaya amritam yasya mrityuh
kasmai devaya havisha vidhema
tasmat prabho mrityu mrityo
naham pautram agham risham
“The Lord, who is the giver of consciousness, giver of strength, whose order all beings in the universe obey, whose very shadow is immmortality, who is death to death personified, who we should worship with fine offerings. Therefore O Lord, death of death personified, may misfortune not come to my son.”

om prajapatih vishnu rishih
anushöup chandah
shri nara-narayanau devate
kumarasya shri vishnu darshane viniyogah

om nara-narayanau sharma yacchatam
prajayai me prajapati
yathayam na pramiyate
putro janitrya adhi
“May Nara Narayana, the Lords of procreation, bestow to the child and to me, the good fortune that mother and son not be destroyed.”

Saying this he should point out the Deities to his son and offer arghya saying:

om krishna madhavo govinda pundarikaksha vamana
grihitarghyam hrishikesha ramaya sahito mama

He should then give the child to the mother and sing Vamadevya Ganam (see the udicya karma section).

They should then return home with the child.

After three more waxing moons, on the third lunar day, at the evening sandhya, the father should go to the Deity and offer flowers three times saying:

om prajapatih vishnu rishih
anushöup chandah
shri maha-vishnuh devatah
kumarasya bhagavan-murti darshane viniyogah

yasmat na jatah paro anyo asti
ya avivesha bhuvanani vishva
prajapatih prajaya samvidanah
trini jyotimshi sacate sa shodasim
etat vidvan mahavishno
naham pautram agaham rudam
“The Lord, to whom no living being is superior, who has entered the worlds as the living entities, is the Lord of the living entities, but is intimately united with them. The three luminaries with the sixteen phases of light, accompany the Lord. All knowing Vishnu, pervading all, may harm not come to our son.”

He should return home singing Vamadevya Ganam (“ om kaya nah citra etc). He may perform this rite without the son and wife being present.

This ends the Nishkramanam ceremony.
Nama Karana
(Giving a Name to the Child):
The child should be named on the tenth, twelfth, hundred and first day, or one full year from his birth.

The father, having taken his morning bath, worshipped Vishnu and performed Sattvika Vriddhi Shraddha, should perform Kushandika rites to the end of Virupaksha Japa, calling the fire named “Parthiva”.

He should offer ghee-soaked wood of pradesha length into the fire silently.

He should perform Vyasta Samasta Mahavyahriti Homa:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
vyasta samasta mahavyahrti home viniyogah

om bhur svaha - idam vishnave idam na mama

om prajapatih vishnu rishih
ushnik chandah
shri acyuto devata
vyasta samasta mahavyahrti home viniyogah

om bhuvah svaha - idam acyutaya idam na mama

om prajapatih vishnu rishih
anushöup chandah
shri narayano devata
vyasta samasta mahavyahrti home viniyogah

om svah svaha - idam narayanaya idam na mama

om prajapatih vishnu rishih
brihati chandah
shri ananto devata
vyasta samasta mahavyahrti home viniyogah

om bhur bhuvah svah svaha - idam anantaya idam na mama

The mother, holding the child covered in clean cloth, should be situated on the husband’s right side.

She should give the child to her husband and pass behind him and come to his left side. She should sit facing East on kusha grass with tips facing North.

The husband should offer oblations saying:

om tad vishnoh paramam padam
sada pashyanti surayah
diviva cakshur atatam

om shri vishnave svaha - vishnave idam na mama

om ........(tithi, eg. Pratipade) svaha

om tad vishnoh paramam padam
sada pashyanti surayah
diviva cakshur atatam

om ......(eg. Pratipat) tithi devatayai vishnave svaha -
idam vishnave idam na mama

om tad vishnoh paramam padam
sada pashyanti surayah
diviva cakshur atatam

om vaishnavebhyo svaha - idam sarva vaishnavebhyo idam na mama

om......(nakshatra eg. Ashvinyai) svaha

om tad vishnoh paramam padam
sada pashyanti surayah
diviva cakshur atatam

om ..........(eg Ashvini) nakshatra devatayai vishnave svaha -
idam vishnave idam na mama

om tad vishnoh paramam padam
sada pashyanti surayah
diviva cakshur atatam

om vaishnavebhyo svaha
idam sarva vaishnavebhyo idam na mama

The father should touch the mouth, nostrils, eyes, and ears of the child with his right hand and say:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
nama karane viniyogah

om ko ‘si katamo ‘si esho ‘si amrito ‘si’ ahaspatyam masam pravisha shri (name of son) dasa
“You are immortal like the Lord. Oh........(name of son) enter in this solar month.”

om prajapatih vishnu rishih
gayatri chandah
shri madhavo devata
nama karane viniyogah

om sa tva ahne paridadatu
ahah tva ratriyai paridadatu
ratrih tva aho ratrabhyam paridadatu
aho ratrau tva ardha masebhyah paridattam
ardha masah tva masebhyah paridadatu
masah tva ritubhyah paridadatu
ritavah tva samvatsaraya paridadatu
samvatsarah tva ayushe jarayai paridadatu
(name of son) dasa

“May the Lord consign you to the day. May the day consign you to the night. May the night consign you to the day and night. May day and night consign you to half months. May the half month consign you to the full months. May the months consign you to the seasons. May the sasons consign you to the year. May the years consign you to long life, oh.............(name of child).”

The husband should whisper the name in the left ear of his wife saying:

shri (name of child) deva sharma ayam te putra
“...........is your son.”

He should give the child back to his wife’s hands.

He should offer wood silently into the fire.

He should perform Vyasta Samasta Mahavyahriti Homa and offer ghee-soaked wood of pradesha length silently into the fire.

He should perform Shaöyayana Homa, Vamadevya Ganam and the other rites of Udicya Karma. He should give dakshina to the initiated Vaishnavas and brahmanas.

This is the Nama Karana rite according to the followers of the Sama Veda.
Paushöika Karma
(Ceremony For Continuing Health of the Child):

This ceremony should be performed every month on the tithi and paksha (waxing or waning phase of the moon corresponding to the tithi and paksha on which the child was born.3

The father should take his morning bath, perform worship of Lord Vishnu and recite Svasti Vacana (om svasti no govinda etc). He should chant “om tad vishnoh” etc and “om krishno vai saccidanada ghana etc.

He should perform Kushandika ending with Virupaksha Japa, calling the fire named “Balada.”

Then he should offer ghee-soaked wood of pradesha length into the fire silently and perform Vyasta Samasta Mahavyahriti Homa:

He should then offer oblations with the following three mantras:

om acyutanantabhyam svaha -
acyutanantabhyam idam na mama

om damodara purushottamabhyam svaha -
damodara purushottamabhyam idam na mama

om vasudeva vamana vishnu vaikunöhadibhyah svaha -
vasudeva vamana vishnu vaikunöhadibhyah idam na mama

He should then offer oblations to the tithi and nakshatra devatas saying:

om tad vishnoh paramam padam
sada pashyanti surayah
diviva cakshur atatam

om vishnave.....(tithi name eg. dvitiya) tithi devatayai svaha -
idam vishnave idam na mama

om tad vishnoh paramam padam
sada pashyanti surayah
diviva cakshur atatam

om vishnave..........(nakshatra eg. Ashvini) devatayai svaha -
idam vishnave idam na mama

om tad vishnoh paramam padam
sada pashyanti surayah
diviva cakshur atatam

om vaishnavebhyo svaha -
idam sarva vaishnavebhyo idam na mama

The father should offer as many oblations as he can using the mantras “om tad vishnoh -” and “om krishno vai saccidananda-.”

He should then perform Vyasta Samasta Mahavyahriti Homa and offer ghee-soaked wood of pradesha length into the fire silently.

He should perform Shaöyayana Homa, Vamadevya Ganam and the other rites of Udicya Karma. He should give dakshina to the initiated Vaishnavas and brahmanas.

This is the childs’ Paushöik Karma according to the followers of the Sama Veda.

Anna Prashana
(Feeding the First Grains):
In the case of a male child the rite should be performed in the sixth or eigth month, on an auspicious day. In the case of girl, it should be performed in the fifth or seventh month, on an auspicious day.

FOOTNOTE:
This ceremony should not be performed before the fourth month, and not later than a year, for the sake of the child’s health. Signs of teeth are the indication that the child is ready for solid foods4.
END FOOTNOTE

The father, having taken his morning bath and performed Vishnu and Vaishnava arcana and SattvikaVriddhi Shraddha, should perform Kushandika to the end of Virupaksha Japa, calling the fire named “Shuci.”

He should offer ghee-soaked wood of pradesha length into the fire silently and perform Vyasta Samasta Mahavyahriti Homa:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
vyasta samasta mahavyahrti home viniyogah

om bhur svaha - idam vishnave idam na mama

om prajapatih vishnu rishih
ushnik chandah
shri acyuto devata
vyasta samasta mahavyahrti home viniyogah

om bhuvah svaha - idam acyutaya idam na mama

om prajapatih vishnu rishih
anushöup chandah
shri narayano devata
vyasta samasta mahavyahrti home viniyogah

om svah svaha - idam narayanaya idam na mama

om prajapatih vishnu rishih
brihati chandah
shri ananto devata
vyasta samasta mahavyahrti home viniyogah

om bhur bhuvah svah svaha - idam anantaya idam na mama

He should offer an oblation of mahaprasadam rice into the fire, saying:

om prajapatih vishnu rishih
gayatri chandah
shrimad ananto devata
purushadhi-patyarthasya catushpathe agnau anantabhimukhasya ajya home viniyogah

om mahaprasadannam vai ekam chandasyam
tat hi ekam bhutebhyah chandayati svaha -

idam sarva bhutebhyah idam na mama
“This mahaprasada rice is an offering for the bhutas.”

The father should offer oblations of ghee with the following mantras:

om prajapatih vishnu rishih
gayatri chandah
shrimad ananto devata
purushadhi-patyarthasya catushpathe agnau anantabhimukhasya ajya home viniyogah

om shrih vai esha yat sattvano virocano
sankarshano mayi sattvam avadhatu svaha -

idam sankarshanaya idam na mama
“This offering is for prosperity. May Virocana, Sattvana, Sankarshana bestow truth in me.”

om prajapatih vishnu rishih
gayatri chandah
shrimad ananto devata
purushadhi-patyarthasya catushpathe agnau anantabhimukhasya ajya home viniyogah

om annasya ghritam-eva rasah-tejah
sampadartha tad anantaya juhomi svaha -

idam anantaya idam na mama
“Among food ghee is happiness, beauty, strength and nobility. I offer it to Ananta for all success.”

om prajapatih vishnu rishih
gayatri chandah
shrimad ananto devata
mahaprasada-sevana vrittyavicchattyarthasya sayam pratah kshuddhame viniyogah

om vishnave kshudhe svaha - idam vishnave idam na mama
“To Vishnu for hunger.”

om prajapatih vishnu rishih
gayatri chandah
shrimad ananto devata
mahaprasada-sevana vrittyavicchattyarthasya sayam pratah kshuddhame viniyogah

om shri vishnave kshuta pipasabhyam svaha - idam vishnave idam na mama
“To Vishnu for hunger and thirst.”

He should offer oblations to the five life airs, saying:

om pranaya svaha - idam pranaya idam na mama
om apanaya svaha - idam apanaya idam na mama
om samanaya svaha - idam samanaya idam na mama
om udanaya svaha - idam udanaya idam na mama
om vyanaya svaha - idam vyanaya idam na mama

He should then perform Vyasta Samasta Mahavyahriti Homa and throw ghee-soaked wood of pradesha length into the fire silently.

He should perform Shaöyayana Homa, Vamadevya Ganam and the other rites of Udicya Karma. He should give dakshina to the initiated Vaishnavas and brahmanas.

He should then feed the child grains saying:

om prajapatih vishnu rishih
brihati chandah
shri acyuto devata
kumarasya mahaprasadanna-prashane viniyogah

om acyuta
annapate annasya no dhehy-anamivasya shushminah
pradataram tarishah urjam no dhehi dvipade catushpade svaha
om pranaya svaha
“Oh Acyuta master of food, bestow food which gives strength and which is free from disease. You should lead the performer of sacrifice onwards. Give strength to us and the animals. I make this sacrifice to the prana.”

om prajapatih vishnu rishih
gayatri chandah
shri janardano devata
kumarasya mahaprasadanna-prashane viniyogah

om janardana
annapate krinuta annam no dhehi piyusha
asaktam te ‘nnam yad yad yuge no dhehi dvipade catushpade svaha
om apanaya svaha
“Oh Janardana, Lord of sustenance and food, provide our sustenance, bestow Your food of bliss and immortality. At all times bestow upon us, both human and beast. I make this sacrifice to the apana.”

om prajapatih vishnu rishih
gayatri chandah
shri lakshmi-narayanau devate
kumarasya mahaprasadanna-prashane viniyogah

om lakshmi narayanau
annapati annam amritam no dhehi kamala samskritam
te bhukta shesham no dhehi dvipade catushpade svaha
om samanaya svaha

“Oh Lakshmi-Narayana, rulers of sustenance, give us the food of immortality, prepared by Lakshmi herself. Bestow upon us Your remnants, to the humans and the animals alike. I make this sacrifice to the samana.”

om prajapatih vishnu rishih
gayatri chandah
shri yajno devata
kumarasya mahaprasadanna-prashane viniyogah

om annapate yajna annam adhiyajnam tvadiyam
no dhehi sarva durlabham manushyam vai sudhayutam
no dhehi dvipade catushpade svaha
om udanaya svaha
“Oh Lord of sustenance, give us Your principal sacrifice, the food of that sacrifice. Bestow to us the human form and nature so hard ot attain, made eternal. Bestow that to us, humans and animals alike. I make this sacrifice to the udana.”

om prajapatih vishnu rishih
gayatri chandah
shri janardano devata
kumarasya mahaprasadanna-prashane viniyogah

om annapate janardana shad rasam amrita siktam
niveditam te sad annam no dhehi kilbishapaham
no dhehi dvipade catushpade svaha
om vyanaya svaha
“Oh Janardana, give to us, both man and beast, Your eternal food, that which has been offered to You, soaked with the nectar of the six flavors, and capable of destroying all sins. I make this sacrifice to the vyana.”

After the Anna Prashana ceremony, he should give as much dakshina that he possibly can to all the initiated Vaishnavas and to all the vaishnava-brahmanas. He should serve (prasada) to all the devotees, guests and other living entities.
After the Anna Prashana the next samskara is Putra Murdhabhighranam

This ends the Anna Prashana rites.

Putra Murdhabhighranam
(Smelling the Son’s Head):
This may be performed after the Anna Prashana ceremony, while giving blessings, when the father returns from a long journey.

The father should wash his feet, perform acamana and facing East hold the childs’ head (or the eldest son’s head first, if there are more than one son), saying:

om prajapatih vishnu rishih
anushöup chandah
shri padmanabho devata
putrasya murddhanam upasamgrihya jape viniyogah

om angat angat samshravasi
hridayat adhijayase
pranam te pranena samdadhami
jiva me yavad ayusham
“Breath of life, from limb to limb you flow. From the heart you conquer. Oh son, to you by my breathing I give life. Live a long life for me.”

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
putrasya murddhanam upasamgrihya jape viniyogah

om angat angat sambhavasi
hridayat adhijayase
vedo vai putranamasi
samjiva sharadah shatam
“From limb to limb you flow. From the heart you conquer. Your name is the Veda, eternal knowledge. Live a hundred autumns, a hundred harvests.”

om prajapatih vishnu rishih
gayatri chandah
shri narayano devata
putrasya murddhanam upasamgrihya jape viniyogah

om asma bhava parashuh bhava
hiranyam amritam bhava
atmasi putra ma mrithah
samjiva sharadah shatam
“Be like a stone, be like a thunderbolt, be immortal wealth. Oh son, you are my very self. Do not die. Live a hundred autumns.”

He should smell the child’s head, saying:

om prajapatih vishnu rishih
anushöup chandah
shri purushottamo devata
putra murddhabhighrane viniyogah

om pashunam tva himkarena
abhijighrami (name of son)dasa
“Oh ....(name of son), making a sound like the breathing of the cows, I smell your head.”

He should then apologize for any faults in the ceremony (acchidra vacanam):

If the father has not gone on a long journey, the ceremony can be performed when the child can recognize the father. Otherwise it is performed after the Upanayanam ceremony

This ends the Putra Murdhabhighranam.
Cuda Karanam
(Hair Cutting Ceremony):

This should be performed during the third or fifth year5.

Having performed early morning bath, worship of Vishnu and Sattvika Vriddhi Shraddha, the father should perform Kushandika rites, calling the fire called “Satya”.

After completing Virupaksha Japa, on the South side of the fire he should place twenty one pinjalis (A pinjal is composed of two blades of kusha grass of pradesha length tied together by a third blade. These are divided into three groups of seven each). He should also place there a bell metal vessel with warm water, a copper razor or mirror. A barber with an regular razor should be situated there also.

On the North side of the fire he should place bull dung and a pot of kitchuri made of sesame, rice and urad-dhal cooked together.

On the East side of the fire he should place three cups of raw rice and barley, and three cups of uncooked sesame, rice and urad-dhal.

The mother, with the cleanly dressed child in her lap, should sit on kusha grass on the West side of the fire on the left side of her husband, facing East.

The father should offer ghee soaked wood in the fire silently, then perform Vyasta Samasta Mahavyahriti Homa:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
vyasta samasta mahavyahrti home viniyogah

om bhur svaha - idam vishnave idam na mama

om prajapatih vishnu rishih
ushnik chandah
shri acyuto devata
vyasta samasta mahavyahrti home viniyogah

om bhuvah svaha - idam acyutaya idam na mama

om prajapatih vishnu rishih
anushöup chandah
shri narayano devata
vyasta samasta mahavyahrti home viniyogah

om svah svaha - idam narayanaya idam na mama

om prajapatih vishnu rishih
brihati chandah
shri ananto devata
vyasta samasta mahavyahrti home viniyogah

om bhur bhuvah svah svaha - idam anantaya idam na mama

Following this the husband should rise, and facing East, stand behind his wife. Looking towards the barber he should meditate on Vishnu, saying:

om prajapatih vishnu rishih
gayatri chandah
sarveshvarah shri bhagavan devata
cuda karane viniyogah

om a ayam agat sarveshvarah shri bhagavan kuru kumaram
enam avatu vai mundanam mantravashayina kshurena
“May the Lord come here and cut the hair of this child with this blade made potent by mantra.”

Looking at the warm water he should say:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
cuda karane viniyogah

om a ayam agat shri vishnuh, kuru kumaram
enam avatu vai mundanam ushnodakena
“May Vishnu come here and cut the hair of the child using this warm water.”

He should take the warm water in his right hand and apply above the right ear of the child saying:

om prajapatih vishnu rishih
gayatri chandah
shri acyuto devata
cuda karane viniyogah

om apa undantu jivase
“May these waters moisten his hair so that he may live long.”

Looking at the copper razor or mirror he should say:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
cuda karane viniyogah

om vishnoh damstro ‘si kuru kumaram
enam avatu vai vishnuh sakshat mundanam kshura
“You are the teeth of Vishnu. May Vishnu Himself cut the hair of this child.”

He should place a bundle of the kushas, root side up, over the right ear of the child, saying:

om prajapatih vishnu rishih
gayatri chandah
shri acyutananta narayana devatah
cuda karane viniyogah

om acyutananta narayanah kurvantu kumaram
enam cirajivinam aushadhe tryashva enam
“May Acyuta, Ananta and Narayana give this child long life. Oh herbs, protect this child.”

Holding the kusha with his left hand, he should place the copper razor or mirror over the right ear of the child saying:

om prajapatih vishnu rishih
gayatri chandah
shri sankarshano devata
cuda karane viniyogah

om sankarshanah kuru kumaram
enam avatu vai mundanam svadhite ma enam himsih
“May Sankarshana cut the hair of the child without harming him.”

Moving the copper blade without cutting the hair he should say:

om prajapatih vishnu rishih
gayatri chandah
shri purushottamo devata
cuda karane viniyogah

om yena purushottamah vasudeva vishnvoracyutasya cavapat
tena te vapami vaikunöhena jivatave jivanaya dirghayshöaya balaya varcase
“For continued life, long life, for strength, for beauty, I shave you with this harmless blade by which the Supreme Lord cuts hair.”

Silently he should repeat this two more times.

Using the regular blade, hair should be shaved above the right ear and placed on the bull-dung held by a friend of the boy.

The previous seven mantras should be said while shaving the area below the shikha, and again while shaving the hair over the left ear. The cut hair should be placed on the bull-dung.

Holding the child’s head the father should say:

om prajapatih vishnu rishih
ushnik chandah
shri jamadagni kashyapagastyadyo devata
cuda karane viniyogah

om jamadagnes tryayusham
om kashyapasya tryayusham
om agastyasya tryayusham
om yad devanam tryayusham om tat te ‘stu tryayusham
“May there be three lifespans for Jamadagni, for Kashyapa, for Agastya, for the devatas and for the child.”

The father should take the child to the North side of the fire. The barber should be garlanded. The barber should face the child East or North and shave him, leaving a shikha6. The hair should be placed on the dung. This should be placed in a forest or amongst bamboo stalks.

Karna Vedha (piercing the ears) may be performed at this time (see Appendix III).

The father should perform Vyasta Samasta Mahavyahriti Homa, throw ghee soaked wood of one pradesha length into the fire silently.

He should perform Shaöyayana Homa, Vamadevya Ganam and the other rites of Udicya Karma. He should give dakshina to the initiated Vaishnavas and brahmanas.

He should feed the Vaishnavas and guests and give the kitchuri and grains around the fire to the barber.

This ends the Cuda Karanam rites.

Upanayanam
(Taking the Child Back to Godhead):
This ceremony should be conducted counting eight years from conception or eight years from the birth of the son, for brahmanas, on an auspicious day.

Otherwise, the ceremony should take place at least before the sixteenth year of the child has passed. According to the original rules, if there is more delay, the child is not entitled to undergo the ceremony and receive the sacred thread.

(According to some authorities, the brahmana child should take the thread between the ages of five and sixteen; the kshatriya child should take the thread between the ages of six and twenty two; the vaishya should take the thread between the ages of eight and twenty four).

The ceremony should be performed by an authorised acarya.

.
On the morning of the Upanayanam ceremony, the acarya should take bath, perform worship of the Supreme Lord and the Vaishnavas and then perform Sattvika Vriddhi Shraddha.

He should then perform Kushandika rites ending with Virupaksha Japa, calling the fire named “Samudbhava”.

The child should be fed a little prasadam; he should be clean-shaved (with shikha), bathed, decorated, and dressed in one piece of clean silk or cotton cloth.

Passing by the North side of the fire, the child should sit on the right hand side of the acarya, facing East.

The acarya should start by throwing ghee-soaked wood of pradesha length into the fire silently.

He should perform Vyasta Samasta Mahavyahriti Homa:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
vyasta samasta mahavyahrti home viniyogah

om bhur svaha - idam vishnave idam na mama

om prajapatih vishnu rishih
ushnik chandah
shri acyuto devata
vyasta samasta mahavyahrti home viniyogah

om bhuvah svaha - idam acyutaya idam na mama

om prajapatih vishnu rishih
anushöup chandah
shri narayano devata
vyasta samasta mahavyahrti home viniyogah

om svah svaha - idam narayanaya idam na mama

om prajapatih vishnu rishih
brihati chandah
shri ananto devata
vyasta samasta mahavyahrti home viniyogah

om bhur bhuvah svah svaha - idam anantaya idam na mama

The acarya or hotri should offer five oblations of ghee saying:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
upanayana home viniyogah

om vishno vratapate vratam carishyami
tat te prabravimi
tat shakeyam tenardhyasam
idam aham anritat satyam upaimi svaha -

idam vishnave idam na mama
“Oh Vishnu, Lord of scriptural rules. I request that You give mercy so I can perform this Upanayanam rite. By this, may I attain success. To remove illusion I undertake this act of absolute truth.”

om prajapatih vishnu rishih
ushnik chandah
shri acyuto devata
upanayana home viniyogah

om acyuta vratapate vratam carishyami
tat te prabravimi
tat shakeyam tenardhyasam
idam aham anritat satyam upaimi svaha -

idam acyutaya idam na mama

“Oh Acyuta, Lord of scriptural rules. I request that You give mercy so I can perform this Upanayanam rite. By this, may I attain success. To remove illusion I undertake this act of absolute truth.”

om prajapatih vishnu rishih
anushöup chandah
shri narayano devata
upanayana home viniyogah

om narayana vratapate vratam carishyami
tat te prabravimi
tat shakeyam tenardhyasam
idam aham anritat satyam upaimi svaha -

idam narayanaya idam na mama

“Oh Narayana, Lord of scriptural rules. I request that You give mercy so I can perform this Upanayanam rite. By this, may I attain success. To remove illusion I undertake this act of absolute truth.”

om prajapatih vishnu rishih
brihati chandah
shri ananto devata
upanayana home viniyogah

om ananta vratapate vratam carishyami
tat te prabravimi
tat shakeyam tenardhyasam
idam aham anritat satyam upaimi svaha -

idam anantaya idam na mama

“Oh Ananta, Lord of scriptural rules. I request that You give mercy so I can perform this Upanayanam rite. By this, may I attain success. To remove illusion I undertake this act of absolute truth.”

om prajapatih vishnu rishih
panktih chandah
shri sankarshano devata
upanayana home viniyogah

om sankarshana vratanam vratapate vratam carishyami
tat te prabravimi
tat shakeyam tenardhyasam
idam aham anritat satyam upaimi svaha -

idam sankarshanaya idam na mama

“Oh Sankarshana, Lord of scriptural rules. I request that You give mercy so I can perform this Upanayanam rite. By this, may I attain success. To remove illusion I undertake this act of absolute truth.”

The acarya should then stand facing East on the West side of the fire with his hands folded in prayer, upon a kushasana with tips facing North.

The child should stand facing the acarya between the fire and the acarya, upon a kushasana with tips facing North.

A brahmana should stand on the child’s right hand side and give first to the child, then to the acarya, handfuls of water.

The acarya should look at the child and say:

om prajapatih vishnu rishih
anushöup chandah
shri vishnu narayana vasudeva sankarshano devatah
upanayane acaryasya manavakam prekshamanasya jape viniyogah

agantra sam aganmahi
pra sumartyam yuyotana
arishöah sancaremahi
svasti sancaratat ayam
“Oh Lord, we have met with this boy who has come for Upanayanam and testify to his character. Please bestow Your company to this splendid youth. Let us go without obstacles to the supreme goal of life. May the boy attain the ultimate goal.”

He should have the child say:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
upanayane acarayasya manavaka paöane viniyogah

om brahmacaryam agam
upa ma nayasva
“I have come to accept the vow of brahmacaryam. Please initiate me.”

The acarya asks:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
upanayane acarayasya manavaka nama-prashane viniyogah

om ko nama asi
“What is your name?”

The child should say:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
upanayane acarayasya manavaka kathane viniyogah

om...........deva sharma nama asmi
“My name is...........”

The child and the acarya should pour the water from their hands.

The acarya should hold the right hand and thumb of the child in his right hand and say:

om prajapatih vishnu rishih
gayatri chandah
shri vishnu narayana vasudeva sankarshana devatah
upanayane acarayasya manavaka hasta-grahane viniyogah

om devasya te vishnoh prasave
narayana vasudevayoh bahubhyam
sankarshanasya hastabhyam
hastam grihnami.......(name of child)
“In this activity of Vishnu, I grasp your hand with the arms of Narayana and Vasudeva, with the hands of Sankarshana.”

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
upanayane grihitata manavaka hastasya acarayasya jape viniyogah

om vishnuh te hastam-agrahit
narayano mahavishnuh hastam agrahit
mukundo prabhavishnuh hastam agrahit
mitrah tvam asi karmana
vishnuh acaryah tava
“May Vishnu take your hand. May Narayana and Mahavishnu take your hand. May Mukunda and Prabhavishnu take your hand. By this action, you are a friend. Vishnu is your teacher.”

The acarya should then circumambulate the child and then face East while saying:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
manavakasya avarttane viniyogah

om vishnoh vikramanam anvavartasva shri (name of child) deva sharman
“Turn the child following the strides of Vishnu.”

The acarya should then touch the right shoulder of the child with his right hand and then lower the hand to the child’s navel (uncovered) saying:

om prajapatih vishnu rishih
gayatri chandah
shri acyuto devata
upanayane brahmacari nabhideshasparshane viniyogah

om prananam granthih asi
ma vishrasah acyuta
tubhyam idam paridadami shri (name of child) deva sharman
“You are the knot of the life airs. Do not become loosened. Acyuta, to You I give this child.”

Touching above the navel the acarya should say:

om prajapatih vishnu rishih
gayatri chandah
shri narayano devata
upanayane brahmacari nabhideshasparshane viniyogah

om narayana, tubhyam idam paridadami shri (name of child) deva sharman
“Oh Narayana, to You I give this child.”

Touching the child’s heart he should say:

om prajapatih vishnu rishih
gayatri chandah
shri janardano devata
upanayane brahmacari nabhideshasparshane viniyogah

om janardana tubhyam idam paridadami shri (name of child) deva sharman
“Oh Janardana, to You I give this child.”

Touching the child’s right shoulder with his right hand he should say:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
upanayane brahmacari dakshina skandha shasparshane viniyogah

om vishnave prajapataye tva paridadami shri (name of child) deva sharman
“To Vishnu, Prajapati I give You this child”

Touching the child’s left shoulder with his left hand he should say:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
upanayane brahmacari vama skandha sparshane viniyogah

om vishnave damodaraya tva paridadami shri(childs’ name) deva sharman
“To Vishnu, to Damodara I give You this child.”

He should address the child saying:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
upanayane brahmacari sasvodhane viniyogah

om brahmacari asi shri (name of child) deva sharman
“You are a brahmacari.......”

The acarya should order the brahmacari:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
upanayane brahmacari preshane viniyogah

om samidham adhehi
“Put wood on the fire.”

The child should reply :
om vaöam
“I will”

The acarya otrders:
om apah ashana
“Drink water for purification (acamana).”

He child should reply :
om vaöam
“I will”
The acarya orders:

om karma kuru
“Do your work.”

He child should reply:

om vaöam
“I will”
The acarya orders :

om ma diva svapsih
“Refrain from sleeping in the daytime.”

The child should reply :

om vaöam
“I will”

The acarya should go and sit on the North side of the fire facing East upon kusha with tips facing North.

The child should face the acarya, and kneel with right knee touching the ground, upon kusha with tips facing North.

The acarya should wrap the child’s waist three times with a belt of three strands of kusha, by walking around him three times in a clockwise direction.

@footnote:
Varaha Griha Sutras say: “The triple belt symbolises that the brahmacari is always surrounded by the three Vedas.”

He should make the child say:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
upanayane brahmacari mekhala paridhapane viniyogah

om iyam dur uktat pari vadhamana
varnam pavitram punati me agat
pranapanabhyam balam avahanti
svasa devi subhaga mekhala iyam
“This belt is the consort of the Lord, pure and auspicious. Like a sister, freeing and protecting one from bad words and acts. It preserves the purity of ones varna, bringing strength for inhaling and exhaling breath. I have obtained this belt.”

om ritasya goptri tapasah parasvi
ghnati rakshah sahamana aratih
sa ma samantam abhiparyehi bhadre
dhartarah te mekhale ma rishama
“This belt is the protector of truth, the greatest wealth of austerity, which prevents injury, and causes victory over enemies. O secret belt of fortune, please surround me completely. As your wearers may we not bring harm to you.”

The acarya should take the sacred thread saying:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
upanayane yajnopavita dane viniyogah

om yajnopavitam asi yajnasya tva yajnopavitena upanahyami
“You are the sacred thread for sacrifice. I tie you with this thread for the purpose of performing sacrifices.”

He should place the thread on the child’s left shoulder and under the right arm saying:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
upanayane manavakasya yajnopavitam paridhapane viniyogah

om yaMjnoMpaMviMtam paMraMmam paMvitram /
praMjapaÁteMr yat saÁhaMjam puraMstaÁt //
aMyuMshyaÁm agryaMm pratiÁmunca shuMbhram /
yaÁjnopaviMtam balaÁm astu tejaÁh //
“The sacred thread is most pure, born at the time of the appearance of the Lord, long before. Put on this shining white thread bestowing long life. Let there be strength and energy.”

The acarya should place the deer skin in the child’s hands and make him say:

@footnote:
The deer skin was of practical use in forest life. It was used by the brahmacari as an upper garment to keep the rain off, and as an asana to sit and meditate, as snakes would not disturb him as they dislike the subtle smell of the skin, and the hairs of the skin hurt their scales.
Brahmanas would wear the skin of the black buck (which is non-different from Brahman), kshatriyas would wear the skin of a spotted antelope, and vaishyas would wear the skin of a goat. However, some texts substitute the animal skin for a new cloth.

om prajapatih vishnu rishih
trishöup chandah
shri vishnuh devata
upanayane manavakasya ajina paridhapane viniyogah

om mitrasya cakshuh dharunam baliyah
tejo yashasvi sthaviram samidham
anahanasyam vasanam jarishnu pari
idam vaji ajinam dadhe aham
“I am giving you this deer skin, which is the light of the sun, the presiding Lord, strength, energy and fame, eternal and effulgent, chaste, giving valor, giving long life.”

The child should put on the deer skin.

The child, folding his hands, should stand in front of the acarya and say:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
acarya mantrane viniyogah

om adhihi bhoh savitrim me bhavan anubravitu
“Teach me, sir. Please recite to me the Gayatri mantra.”

The acarya should make the child recite each phrase three times:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
upanayane japopanayane viniyogah

om tat savituh varenyam (3x)

om bhargo devasya dhimahi (3x)

om dhiyo yo nah pracodayat(e) (3x)

The acarya should make the child repeat the following two phrases three times each:

om tat savituh varenyam bhargo devasya dhimahi (3x)

om dhiyo yo nah pracodayat (3x)

The acarya should make the child recite the full mantra three times:

om tat savituh varenyam
bhargo devasya dhimahi
dhiyo yo nah pracodayat (3x)

The acarya should make the child recite each of the Mahavyahritis as follows:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
maha-vyahrti paöe viniyogah

om bhur om

om prajapatih vishnu rishih
ushnik chandah
shri vishnuh devata
maha-vyahrti paöe viniyogah

om bhuvah om

om prajapatih vishnu rishih
anushöup chandah
shri vishnuh devata
maha-vyahrti paöe viniyogah

om svah om

The acarya should make the child recite the Gayatri mantra with the Mahavyahritis three times:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
japopanayane viniyogah

om bhur bhuvah svah
tat savitur varenyam
bhargo devasy dhimahi
dhiyo yo nah pracodayat om (3x)

Then the acarya should hand the child a stick of bilva or palasha wood and make him address the stick, saying:

@footnote:
The danda is given for protection and for tending the spiritual master’s cattle. Symbolically it represents the symbol of a traveller, in other words, the brahmacari is a traveller on the road of spiritual life.
The brahmana’s danda should measure up to his hairline, the kshatriya’s up to the place between eyebrows, and the vaishya’s up to the tip of his nose.
The danda should be unbroken, unscratched and with bark. It should be straight, fine looking and not burnt by fire.

om prajapatih vishnu rishih
pankti chandah
shri vishnuh devata
upanayane manavaka dandarpane viniyogah

om sushravah sushravasam
ma kuru yatha tvam sushravah
sushrava deveshu evam
aham sushravah sushrava
brahmaneshu bhuyasam
“You, being glorious with knowledge, make me glorious with the same knowledge. O glorious one, as you are glorious among the devas, may I be glorious among the brahmanas.”

Taking the danda the brahmacari should begin begging, by first going to his mother and saying:

om bhavati bhiksham dehi
“Oh good woman, please give alms.”

@footnote:
In the Dharma shastra it explains that
a brahmana will exclaim “bhavati bhiksham dehi”,
a kshatriya, “bhiksham dehi bhavati”,
and a vaishya, “dehi bhavati bhiksham”.

Receiving alms he should say:

om svasti
“May there be auspiciousness”

In the same manner he should approach women friends of his mother and then thank them on receiving the alms.

He should then go to his father and say:

om bhavan bhiksham dehi
“Oh sir, please give alms.”

@footnote:
The same manner of address will apply as said to the mother.

Receiving alms he should say:

om svasti
“May there be auspiciousness”

He should approach friends of his father in the same way.

He should give all that he receives to the acarya.

The acarya should perform Vyasta Samasta Mahavyahriti Homa and should offer ghee-soaked wood of pradesha length into the fire silently.

He should perform Shaöyayana Homa, Vamadevya Ganam and the other rites of Udicya Karma. The father of the child should give dakshina to the initiated Vaishnavas and brahmanas. He should serve prasada to all the devotees and guests.

The brahmacari should remain at the place of the homa silently until sunset. He should then perform Kushandika rites, drawing the lines and purifying then, establishing the fire and calling the fire called “Samudbhava.” He should fold his hands and say:

om ihaivayam itaro jataveda
devebhyo havyam vahatu prajanan
“May this fire, all knowing Jataveda, carry the offering to the devatas.”

He should perform Udakanjali Seka and Agni-Paryukshana (see the section on Kushandika)

Taking three sticks of ghee-soaked wood of pradesha length, he should offer the first without mantra.

The second he should offer saying:

om prajapatih vishnu rishih
gayatri chandah
shri vishnuh devata
agnau samidadhane viniyogah

om vishno agnaye samidham aharyam
vrihate jatavedase
yatha agnih samidha samidhyati
evam aham ayusha medhaya varcasa
prajaya pashubhih brahmavacasena
dhanena annadyena samedhishiya svaha - idam vishnave idam na mama
“I have brought the wood of the great fire, the knower of all living entities. Just as the fire shines brightly by means of the fuel, may I shine with long life, wisdom, vitality, good offspring, many cows, knowledge of the Vedas, necessary wealth and sustenance.”

He should offer the third stick silently.

He should perform Agni Paryukshana and Udakanjali Seka again.

Identifying himself by gotra he should salute the fire, saying:

om ...... gotrah shri (his own name) deva sharmaham bho ‘bhivadaye
“I .......... of ..... gotra salute you, oh fire.”

He should dismiss the fire saying:

om kshamsva
“Please forgive my offenses.”

After the sun has set, the child should eat the grains that he has begged with ghee but without salt. Before eating he should sprinkle the grains with water, then sip water saying:

om amritopastaranam asi svaha
“You are the sitting place of nectar.”

He should take small particles of food in his ring, middle finger and thumb of his right hand and saying the following five mantras offer the grains five times to the life airs by swallowing them without chewing. Each time some grains should remain in his hand, which he should discard on the earth. The left hand should be touching the plate.

@footnote:
If the rice is prasadam, then the discarded rice should be kept in a corner of the plate. This process of pariseshana (sipping water and an offering of cooked rice to the life airs) is to respect Krishna’s potencies as His manifestation as Vaishvanara, the fire of digestion and the five life airs.

aham vaishvanaro bhutva
praninam deham ashritah
pranapana-samayuktah
pacamy annam catur-vidham

“I am the fire of digestion in the bodies of all living entities, and I join with the air of life, outgoing and incoming, to digest the four kinds of foodstuff.” (Bg 15.14)

om pranaya svaha
om apanaya svaha
om samanaya svaha
om udanaya svaha
om vyanaya svaha

After finishing his meal he should again sip water saying:

om amritapidhanam asi svaha
“You are the water to cover the nectar.”

As long as he lives as a brahmacari, that is up until the Samavartana samskara, the boy should perform the Samidadhanam Homa every morning and evening.

For the rest of his life he should take his meals in this manner.

This is the Upanayanam ceremony.

Savitri Caru Homa

This homa is performed on the fourth day after the Upanayanam rites by the acarya.

After having bathed, he should perform Agni Sthapana calling the fire “Samudbhava”. He should do the rites upto the Brahma Sthapana. Then facing East he should sit down and cook caru in the same fire.

The process (of making caru) is as follows:
On the Western side of the fire he should place kusha with their tips facing East and on top of that he should place a mortar and pestle made of wood. He should also place a bamboo winnowing basket there and a bell-metal bowl with barley grains in it. He should purify all the items with water from a wooden spoon (prokshani). He should chant the following mantra:

om savitre tva yushöam nirvapami

Then he should take a portion of the barley from the bell-metal bowl and place it in the mortar without mantra. The rest of the barley should be divided into two portions. Then holding the pestle in his right hand, he should crush the grains in the mortar and then thresh them with the winnowing basket. Similarly, crush and thresh the other two portions of barley. After doing this thrice, he should wash the grains three times.

Keeping two pieces of kusha on the carusthali (the place where the pot of caru will be kept) with their tips facing North, he should put the washed grains in a pot and slowly add milk and water, a little at a time. Stirring it with a spoon in a clockwise direction, he should cook it on the fire (that he has installed) making sure that it doesn’t become burned or that the water evaporates completely. The spoon he uses for stirring should be made from khadir, palasha or udumbara wood with a flat face on both sides, half an inch thick and of a square shape.

When the caru is ready, he should add two spoons of ghee and keep it on the North side of the fire on top of the kusha. He should then add one more spoon of ghee.

He should then continue with Bhumi Japa and end with the Sruva Samskara. He should keep the ghee on top of kusha on the Western side of the fire, and then perform Udakanjali Seka and finish the Kushandika rites with the Virupaksha Japa.

He should begin the homa by offering ghee-soaked wood of pradesha length into the fire silently.

At the start of the Caru Homa, the Mahavyahrti Homa should not be chanted, but it should be done afterwards.

If the performer of the Caru Homa wishes to make the homa shorter, due to lack of grains, then he can put only one spoon of ghee into the caru and take one spoonful of caru from the carustali and offer it into the fire chanting:

om vishnave savitre svaha

According to Pravara Sankhyanusara, one should make three or five mekhalas. If one wants to get more benefit and there is enough barley grains, then those brahmanas who belong to Bhrigu gotra should put five spoons of ghee and others should put four into the North side of the fire pouring towards the east chanting:

om vishnave svaha

Then they should offer to the Southern side of the fire chanting.

om anantaya svaha

If the brahmacari belongs to the Bhrigu gotra then one should put one spoon of ghee in the
barley grains and one spoon in the caru. Then one should take one spoon of caru and put it in with the barley, then put one spoon of ghee in the Eastern side of the carustali. Take another spoonful of caru and put it with the barley, then again put one spoon of ghee in the carustali on the Western side. Once again take some caru and put it with the barley then offer another spoon of ghee in the caru. Pour a spoonful of ghee onto the barley and offer to the fire chanting:

om vishnave savitre svaha

However, if the brahmacari belongs to another gotra, then one should not pour any ghee in the Western side of the carustali. Pour one spoon of ghee in the caru as explained before, and pour one spoon of ghee on the barley and offer to the fire with the same mantra.

Then the brahmacari from the Bhrigu gotra should pour two spoons of ghee on the barley and one spoon of ghee in the North side of the carustali and put some caru onto the barley. He should put two spoons of ghee on top of the barley and offer it in the North East side of the fire, chanting:

om svasti krite acyutaya svaha

Others from different gotras should put only one spoon of ghee on the barley. The rest of the ritual is the same.

After that, whatever ingrediants are left should be offered in the fire without mantra. Then he should perform Mahavyahrti Homa and offer wood into the fire silently.

He should perform Shaöyayana Homa, Vamadevya Ganam and the other rites of Udicya Karma. The brahmacari should give dakshina to the acarya and to the initiated Vaishnava who officiated as the brahma who arranged the ceremony.

This ends the Savitri Caru Homa.
Samavartana
(Leaving the Gurukula):
This ceremony is performed when the student finishes his Vedic studies.

@FOOTNOTE
The Samavartana samskara is performed for those students (upakurvana brahmacaris) who, after completing their studies, have decided to eventually live as a grihastha or married man, rather than accept the vow of naishöhika (permanent brahmacarya). Because the graduate student is sprinkled with water in this ceremony he is called “snataka”. A snataka is considered ready to teach and he may attend seminars given by others to further his knowledge.
END FOOTNOTE

On the day of the Samavartana, the acarya should perform Vishnu Puja and Sattvika Vriddhi Shraddha.

He should perform Kushandika rites, calling the fire named “Tejah”, and finishing with Virupaksha Japa.

The brahmacari should sit on his right hand side.

The acarya should throw ghee-soaked wood of pradesha length into the fire without mantra and perform Vyasta Samasta Mahavyahriti Homa.

Then he should offer ghee into the fire five times saying each of the followng mantras:

om prajapatih vishnu rishih
gayatri chandah
shri ananto devata
samavartana home viniyogah

om ananta vratapate vratam acarisham
tat te prabravimi
tat ashakam tena aratsam
idam aham anritat satyam upagam svaha -

idam anantaya idam na mama

“Oh Ananta, Lord of vratas, I have undertaken this vrata. I announce to you that I have accomplished the vow and have satisfied You. Overcoming illusion I have arrived at truth.”

om parameshvara rishih
gayatri chandah
shri vasudevo devata
samavartana home viniyogah

om vasudeva vratapate vratam acarisham
tat te prabravimi
tat ashakam tena aratsam
idam aham anritat satyam upagam svaha -

idam vasudevaya idam na mama

“Oh Vasudeva, Lord of vratas, I have undertaken this vrata. I announce to you that I have accomplished the vow and have satisfied You. Overcoming illusion I have arrived at truth.”

om sanaka rishih
gayatri chandah
shri catur-bhujo devata
samavartana home viniyogah

om catur-bhuja vratapate vratam acarisham
tat te prabravimi
tat ashakam tena aratsam
idam aham anritat satyam upagam svaha -

idam catur-bhujaya idam na mama
“Oh Catur-bhuja, Lord of vratas, I have undertaken this vrata. I announce to you that I have accomplished the vow and have satisfied You. Overcoming illusion I have arrived at truth.”

om sanat kumara rishih
gayatri chandah
shri sarveshvaro devata
samavartana home viniyogah

om sarveshvara vratapate vratam acarisham
tat te prabravimi
tat ashakam tena aratsam
idam aham anritat satyam upagam svaha -

idam sarveshvaraya idam na mama
“Oh Sarveshvara, Lord of vratas, I have undertaken this vrata. I announce to you that I have accomplished the vow and have satisfied You. Overcoming illusion I have arrived at truth.”

om ayushman rishih
gayatri chandah
shri acyuto devata
samavartana home viniyogah

om acyuta vratapate vratam acarisham
tat te prabravimi
tat ashakam tena aratsam
idam aham anritat satyam upagam svaha -

idam acyutaya idam na mama
“Oh Acyuta, Lord of vratas, I have undertaken this vrata. I announce to you that I have accomplished the vow and have satisfied You. Overcoming illusion I have arrived at truth.”

The acarya should sit facing North on kusha with tips facing North.
The brahmacari should sit in the North West, facing East, on kusha with tips facing North.

The brahmacari should take a pot of hot and cold water mixed together which also contains rice, barley, urad-dhal, mung-dhal, sarvaushadhi, herbs and candana.

The student should fill his hands with this mixture and pour it on the ground saying:

om shaunaka rishih
gayatri chandah
shri naryananantadayo devata
samavartane brahmacarayudakanjali tyage viniyogah

om apsu antah narayananantadayah pravishöah
gohya upagohya mayukho manohah
khalo virajah tanudushih indriya ha
ati tanat agnin shrijami
“In this water Narayana, Ananta and others have entered. I reject the inauspicious fires which cover, which conceal, which contaminate, which cause pain, and bring destruction to the mind, body and senses.”

The student should take water again and pour on the ground saying:

om yad apam ghoram yad apam kruram yad apam ashantam
ati tat shrijami
“I abandon what is terrible, cruel and violent in this water.”

Directed by the acarya, the student should sprinkle some of the water on himself saying:

om sanatana rishih
gayatri chandah
shri varaho devata
samavartane brahmacaryudakanjali seke viniyogah

om varaha tvam iha bhava
tenaham atmanam abhishancami
“Be present here, Varaha. I sprinkle myself with this water.”

Directed by the acarya, the student should fill his hands with water and sprinkle himself again saying:

om shri narada rishih
brihati chandah
shrimad ananto devata
samavartane brahmacaryudakanjali seke viniyogah

om yashase tejase brahma varcasaya balaya
indriyaya viryaya annadyaya rayas
poshaya tvishöyai apacittai
“This is for fame, for energy, for knowledge, for strength, for the senses, for courage, for sustenance, for wealth and prosperity, for brilliance and respect.”

He should sprinkle himself with water again saying:

om parameshvara rishih
gayatri chandah
shri ananto devata
samavartane brahmacaryudakanjali seke viniyogah

om yena krishna yashoganam
yena shayya yena asanam
yena upanat yena chatram
vyajanam sutram vasanam
yat yat seva yashah te sarvam
tena mam abhishinca tvam
“Bathe me with those things which attain fame by serving you - songs of praise, your bed, seat, shoes, umbrella, fan, sacred thread and cloth.”

The student should sprinkle himself with water once more without mantra.

While standing, facing East, looking at the Deity of Vishnu, he should praise the Deity saying:

om veda vyasa rishih
viraö chandah
shri vishnuh devata
shri narayanopastane viniyogah

narayanah virajan bhrajabhrishnuh indro marudbhih asthat
pratah yavabhih parshadaih
dashashanih asi dashasanim
ma kuru a tva vishamy a ma visa
“Narayana, shining with all pervading light, the King of all forces of nature, stands with the months - His associates - in the morning. You are the bestower of ten gifts. Make me the giver of ten gifts. I go towards You. Please come towards me.”

om vaishampayana rishih
anushöup chandah
shri sahasra-shirsha purusho devata
shri narayanopastane viniyogah

narayanah virajan bhrajabhrishnuh indro marudbhih asthat
diva yavabhih avaranaih
shatasanih asi shatasanim
ma kuru a tva vishamy a ma visa
“Narayana, shining with all pervading light, the King of all forces of nature, stands with the months - His followers - in the daytime. You are the bestower of a hundred gifts. Make me the giver of a hundred gifts. I go towards You. Please come towards me.”

om sanandana rishih
anushöup chandah
shri hrishikesho devata
shri narayanopastane viniyogah

om narayano virajan brajabhrishnuh indro marudbhih asthat
sayam yavabhih shakhibhih
sahasrasanih asi sahasra sanim
ma kuru a tva vishamy a ma visa
“Narayana, the Supreme Lord, shining with all pervading light, stands with the forces of nature, stands with the months - His friends - in the evening. You are the bestower of a thousand gifts. Make such a bestower of me. I am attempting to approach You. Please come towards me.”

om sanatana rishih
trishöup chandah
shri vishvambharo devata
shri narayanopastane viniyogah

om eko devah sarvabhuteshu gudha
sarvavyapi sarva bhutantaratma
karmadhyakshah sarvabhutadhivasah
sakshi ceta kevalo nirgunash ca
“You are the Supreme Lord, in the heart of all living entities. You are the all pervading guide of all souls, the controller of all activities, the Lord of all living entities. You are the witness, the destroyer, the complete whole, transcendental to material nature.”

om nityo nityanam cetanash cetananam
eko bahunam yo vidadhati kaman
tam piöhagam ye anubhajanti dhirah
tesham sukham shashvatam netaresham

om namo namas tubhyam narayanaya
“Only the wise men who surrender unto the Eternal of all eternals, the Consciousness of all consciousnesses, the Lord who fulfills the desires of all living entities, who is situated in His own abode, attain eternal bliss. I pay obeisances again and again to Narayana.”

The student should take off his kusha belt by lowering it to his feet, while saying:

om harih rishih
anushöup chandah
shri vasudevatmajo devata
mekhala mocane viniyogah

om ud uttamam varuna pasham
asmat ava adhamam
vi madhyamam srathaya
athah vishno vrate vayam
tava anagasah shriyai syama
“Slip the noose of Varuna, the impediments in life, from the upper part of my body, from the lower part of my body and from the middle. Then let us, free from sin, be fixed in performing service to You, for the welfare of all.”

The acarya should throw the student’s danda into the fire.

The acarya should perform Vyasta Samasta Mahavyahriti Homa and should throw ghee-soaked wood of pradesha length into the fire silently.

He should perform Shaöyayana Homa, Vamadevya Ganam and the other rites of Udicya Karma

The brahmacari should feed the assembled vaishnavas, then he should take a meal himself.

Shaving his head and face, cutting his nails, he should then bathe, put on two pieces of new cloth and ornaments.

He should put on two yajnopavitas, saying:

om sanandana rishih
gayatri chandah
shri harih devata
samavartane yajnopavita-dharane viniyogah

om yajnopavitam asi yajnasya tva yajnopavitena upanahyami
“You are the thread for yajna. I bind you with this thread for performing yajna.”

He should put on a garland saying;

om karabhajana rishih
gayatri chandah
shri bhagavati devata
srag bandhane viniyogah

om shrih asi mayi bhagavati ramasva
“You are prosperity. Establish that in me.”

He should put on shoes, saying:

om jamadagni rishi
virad gayatri chandah
shri upendracyutau devate
upanata-paridhane viniyogah

om netrau stho nayata mam
“You are my eyes. Please lead me to the Supreme Lord.”

He should receive a bamboo danda of his own height saying:

om parameshvara rishih
gayatri chandah
shri keshavo devata
danda-grahane viniyogah

narayanasyas tvam vihito gandharvo’si upama ava
“You are made by Narayana. You are the revealer of truth. Please be favorable to me.”

He should place (tie) his deerskin and old yajnopavita on the danda.

He should go and look at the acarya, saying:

om sanandana rishih
trishöup chandah
shri ishvaracaryo devata
acaryaparishad bikshane viniyogah

om yaksham iva cakshusah priyo vo bhuyasam
“Let me be graced by you, by your glance upon me.”

He should sit beside the acarya and place the fingers of his right hand in front of his mouth, so that the breath touches his hand. He should say:

om karabhajana rishih
savitri chandah
sanatano devata
mukhya-prana-sparshane viniyogah

om oshöhapidhana nakuli danta parimitah parih
jihve ma vihvalo vacam carum adyeha vadaya
“Oh tongue, covered by fickle lips and surrounded by teeth, do not stray, speak sweet words for me here today.”

The acarya should worship the graduate by washing his feet etc.

The graduate should approach a cart yoked with two cows. He should touch the two poles which fix the yoke to the cart and mount the car, saying the three lines of the verse:

om narada rishih
anushöup chandah
shri vishnuh devata
rathabhimarshane viniyogah

om vanaspate vidvango hi bhuyah
asmatsakha prataranah suvirah
gobhih sannadho’si vidayasva
“Oh Lord of the forest, be steady. Oh friend to us, yoked to the cows, full of strength, you lead us to the Lord. Impart strength to us.”

He should sit on the cart saying the last line of the verse:

om parameshvara rishih
gayatri chandah
shri vishnuh devata
rathabhimarshane viniyogah

om asthata te jayatu jetvani
“May he who has mounted you (the cart) conquer the enemies.”

Driving the cart to the East or North he should go some distance, then turn to the right and return towards the acarya.

The acarya should worship him again with footwash etc.

The father (of the graduate) should offer the acarya and vaishnava brahmanas dakshina. Everyone should be fed. To allay any offenses, the participants should perform Krishna Nama Japa and pay obeisances to Krishna and the Vaishnavas.

This is the Samavartana rite.

Thus ends the book “Sat Kriya Sara Dipika”.

GLOSSARY:

Agnikona - the South-East corner.

Ahuti - the oblation offered in the sacrificial fire.

Akshata - unbroken rice grains mixed with tumeric, used in the svasti vacana.

Caru - oppulent, thick sweet-rice cooked with rice, milk, ghee, raisins, cashews, sugar, etc.; used as oblations in the yajna. Before offering, plenty of warm ghee should be poured on the top.

Dakshina - the donation offered by the yajamana to the priests who perform the sacrifice.

Durva - a type of grass that is considered sacred and is praised throughout the Vedas and Puranas.

Ishanakona - the North-East corner.

Khadira - jackfruit wood.

Kusha - a sacred grass used in Vedic ceremonies. The Puranas mention that kusha is the bodily hair of Yajna-Varaha.

Kushandika - the opening rituals of a yajna.

Pradesha - a measurement of twelve fingers (aprox.nine inches) measured from the tip of the small finger to the tip of the thumb of the out-stretched palm.

Prokshana - pancaratrika method of purifying objects by sprinkling with sanctified water.

Sankalpa - a vow or determination to please the Lord by the performance of a ceremony, in which the reciter promises to complete on a certain month, tithi, day, etc.

Udicya karma - the closing rites of a yajna.

Viniyoga - when uttering any vedic mantra, as a rule one should first identify it by the rishi who preserved it, by the chandah (metre), by the Deity being invoked in the mantra, and by the present application of the mantra. The purpose of this system is to guarantee that one understands the meaning, function, heritage and correct intonation of the mantra. This use of the viniyoga is optionally chanted during a ceremony, however, it will not be recited during performance of a yajna according to the Narada Samhita.
APPENDIX I
Yajna And Its Origins
“Yajna” is the Vedic method of worshipping Vishnu by offerings of ghee, grains, spices, fruit, etc. into the sacred fire accompanied by the chanting of mantras. According to the Amar-kosha, the word “yajna” is derived from the Sanskrit root “yaja” - to worship. In the Purusha Sukta (Rig Veda 10.19.16), we read that when the demigods, after being created by the Lord, desired to worship Him through the system of yajna. By their will and contemplation, they offered the Lord Himself as the first oblation for the creation of the universe; this was the first yajna (“yat purushena havisha deva yajnam atanvata”) and from it emerged the first elements of life (“tani dharmani prathaman ya san”). Furthermore, the Puranas describe how all yajnas have their basis in the Supreme Lord; “yajna varahasya shariram yajnatam agat”, all varieties of yajnas emerged from the body of Yajna-Varaha.
The Fire
Yajna involves the installation and worship of the fire-god, Agni. The first mantra of the Rig Veda addresses him as “Hota” or “the chief sacrificial priest”. It is his service to act as the mouth of Vishnu, the consuming agent, who carries the offerings to the Lord. It is thus described, that the wood of the fire is Agnideva’s ears, the smoke his nostrils, the small flames his eyes, the coals his head and the fully blazing flames his tongue. Thus, the best offering is to Agni’s tongue.
The fire for the yajna , may come from a brahmana's house (meaning from his daily household yajna), from the lamp in the Deity-room, produced by the chanting of mantra, churned from the arani sticks or by placing camphor on a pure bell-metal plate and igniting it by the use of a magnifying glass directing light from the sun.
During the kushandika rites, for various ceremonies and samskaras, different forms of Agni are called to carry the oblations to the Lord -

Vivaha (marriage) - Yojaka Agni
Cathurthi Homa (establishing household yajna) - Shikhi Agni
Dhriti Homa (conclusion of marriage)- Dhriti Agni
Pumsavana (rites to beget a male child) - Candra Agni
Simantonnayanam (parting the wife’s hair) - Mangala Agni
Shoshyanti Homa (rites before childbirth) - Mangala Agni
Nama Karana (name-giving ceremony) - Parthiva Agni
Paushöika Karma (ceremony for the child’s health) - Balada Agni
Anna Prashana (first grains) - Suci Agni
Cuda Karana (hair cutting) - Satya Agni
Upanayanam (sacred thread)- Samudbhava Agni
Samavartana (graduation from the gurukula before marriage)- Tejah Agni

Udicya Karma (concluding rites of the yajna)- Vidhu Agni
Vastu Homa (entering or building a new residence)- Prajapati Agni
Diksha Homa (initiation)- Vaishnavagni
Nitya Homa (daily Deity worship yajna) - Vaishnavagni
The Mandapa
The mandapa is the place where the yajna-kunda is situated and the ceremony will be performed. The mandapa should be sprinkled with pure water, cleaned with a mixture of cow-dung and water and decorated with designs on the floor, banana trees, leaves, garlands, flags and “mangala-ghaöas” (auspicious pots that have been installed by mantra) in the eight directions, and the four Vedas installed in pots in the four cardinal directions.
The Kunda
In the mandapa a square pit is built measuring one “hasta“ (the distance from the elbow to the tip of the middle finger, approx. 18 inches) with a one “mushöi“ (the width of the fist, approx. 3 inches) step on each side. The size of the kunda, according to convenience, may be larger depending upon the area available, the ceremony, number of guests, etc. The pit may be surrounded by one or three step walls. If a kunda cannot be constructed, one can perform the yajna on a bed of sand of the same dimensions (this is known as a “sthandila“). In the Krishna Yajur Veda Samhita it is stated:

vedish ca samamarjanoddananadibhih samskaraih samskrita bhumih
“When a yajna-kunda is built, everything becomes well established - wealth, welfare, energy, health, and spiritual knowledge.”
The Wood
The wood should be cut to the size of the kunda and some should be cut to one “pradesha” length (aprox. 9 inches). One should avoid using any type of second-hand wood (i.e. orange-crates and old chairs etc), wet wood, wood from a dirty place, wood contaminated by impure items, wood eaten by worms, wood with thorns, or wood with bitter, milky or sour sap (such as nim, banyan, or pine-wood).

The Oblations
Normally, the oblations offered into the fire consist of ghee, barley and sesame seeds, although one can also add other ingredients such gur, dry fruit, durva-grass, camphor, lotus-seeds, etc. In some yajnas it is perscribed that one should offer caru. This is made in two ways, one can either make sweet caru which is basically the same as sweet-rice with raisins, cardamon pods etc. or one can make the caru as one makes khichari. In both cases one should add extra ghee so that the offerings burn easily in the fire.
In the final offering (Purna Ahuti) one may offer fruits, new cloth, haritaki, pan, betel nuts, flowers, navaratna, etc. The remnants from the ?urna Ahuti may be accepted as prasadam after the yajna - as this final oblation is an offering to the Lord for His satisfaction. One’s karma does not contaminate the final offering. It is understood that the spiritual master takes on the reactions of his dependents, as explained in the ‘Hari Bhakti Vilasa’ quoting the ‘Niti Shastra’ -

rajanam rastrakritam papam
raja papam purohitam
bharatanam strikritam papam
shishya papam gurum vrajet
“The sins of the citizens are suffered by the king; the king’s sins by the raja-guru; the wife’s sins by the husband and the disciple’s sins by the guru.”
The Priests
A yajna may involve the following four priests (ritviks) -

Hotri: The priest who invokes and worships the Lord, through the medium of the fire.

Udgatri: The priest who is in charge of chanting the mantras.

Advaryu: The priest who prepares and installs the paraphernalia, and ignites the sacred fire. He sees to the smooth running of the ceremony.

Brahma: The master of ceremonies. He sees that all the mantras are recited properly, corrects any errors that occur during the proceedings and sees to the proper stoking of the fire.

If there are only three priests, there will be the adhvaryu, udgatri and the ritvik (the hotri). If only two, the udgatri and hotri, and one, the hotri.
Yajna Paraphernalia
The implements used in the yajna are known as “yajnayudha“ or “the weapons of the yajna“. The reason for this name is given in the Aitareya Brahmana (34.1) of the Rig Veda –
“At the time when the Lord created Yajna, the brahmanas and kshatriyas also came into being. Yajna began running away and the brahmanas and kshatriyas chased it armed with their own weapons. The weapons of the kshatriyas were horses, chariots, swords, bows, etc., and the weapons of the brahmanas were the utensils used in the yajna. When the kshatriyas persued the Yajna, Yajna, being scared, ran faster and the kshatriyas returned in defeat. However, the brahmanas were successful - by showing Yajna their weapons, it recognized them as its’ own weapons, and thus consented to stay with the brahmanas.”
There are innumerable items used in different yajnas, but we will only list the ones that are of major importance:

Sphya: This is a small wooden sword which is used for making the lines during the panca-rekha-sthapana. It is also used for cutting durva-grass and for stirring the caru. Generally, the sphya is one “aratni” long (distance from elbow to tip of little finger = 24 angulas - widths of a finger = aprox. 18 inches) and is sharpened before use with kusha grass.

Sruk: The sruk is a long ladle which has a bowl on top of it at one end with a beak shaped like an elephant's lips for ghee to be poured out. It may also have a cow’s or lion’s face. The sruk may be a bahu (36 angulas - 27 inches), an aratni (24 angulas - 18 inches), or a pradesha (12 angulas - 9 inches) in length. It originally manifest from the snout of Yajna Varaha. The sruk is generally used for offering the purna-ahuti (final oblation).

Sruva: This is a spoon used for offering the main oblations of ghee during the yajna. It is an aratni in length. The depression of the bowl is the width of the first joint of the thumb and is split into two parts, representing the sun and the moon, ida (the breath through the left nostril, controlled by the moon ) and pingala (the breath through the right nostril, controlled by the sun); as the sruva originally manifest from the nostrils of Yajna Varaha.

Prokshani: The prokshani is 12 angulas long (9 inches) with a depression shaped like a lotus leaf or lotus bud. This vessel holds purified water, for sprinkling on the various paraphenalia in order to purify them, and for pouring water around the fire during Kushandika. Blades of durva-grass are placed in the water for sanctification.

Upavesha: The fire is stoked by a wooden stick known as an “upavesha”, the head of which is shaped like a hand. It is of a length of 12 angulas (9 inches) or one aratni (18 inches). It is also used for moving burning wood when it falls out of place.

The Yajamana
The yajamana is the person who sponsors and/or is the benefactor of a particular ceremony: i.e. in the case of the wedding it is the groom; in case of samskaras concerning the wife, it is the husband; and in case of those concerning the child, it is the father. In the case of a brahmana, he may perform his own ceremonies. However, if he is unable to do this, he may invite a Vaishnava brahmana to perform or guide the rites on his behalf (act as ritvik).

Dakshina or Dana
According to Vedic custom, on the completion of the ceremony, the yajamana should satisfy the priests and Vaishnavas with gifts and prasadam. It is said that without pleasing the brahmanas the ceremony has no value. As Shri Krishna says in Bhagavad Gita 17.14:

vidhi-hinam ashrishöannam
mantra-hinam adakshinam
shraddha-viraitam yajnam
tamasam paricakshate
And that sacrifice performed in defiance of the scriptural injunctions, in which no spiritual food is distributed, no hymns are chanted and no remunerations are made to the priests, and which is faithless - that sacrifice is of the nature of ignorance.

APPENDIX II
Add Vishnu smaranam and details on sankalpa (names of the years, nakshatras etc.)
The Common Rites
The night before the samskara proper, one begins with the establishment of the ghaöa, Vishnu puja, and adhivasa. The next morning, one should recite the Svasti Vacana, Sankalpa, establish the ghaöa, worship Lord Vishnu, worship the parampara acaryas (Sattvika Vriddhi Shraddha), and perform Cediraja Puja (Vasudhara).

· Svasti Vacana
@ TRANS from Pratistha Vidhi book
Three brahmanas should chant:

om punantu mam devajanah
punantu manasa dhiyah
punantu vishva bhutani
jatavedah punihi mam

One brahmana chants:

om asya karmanah punyaham bhavanto bhruvantu

At least three brahmanas throw akshata in the air three times, while chanting:

om punyaham om punyaham om punyaham

Together they chant:

om udgat eva shakune sama gayasi
brahma putra iva savaneshu samshasi
vrisheva vaji shishumatirapitya
sarvato nah shakune bhadrama vada
vishvato nah shakune punyama vada

One brahmana chants:

om asya karmanah svasti bhavanto bhruvantu ayushmate svasti

The brahmanas throw akshata in the air three times, while chanting:

om svasti om svasti om svasti

Together:

om svasti na indro vriddhashravah
svasti nah pusha vishvavedah
svasti nas tarkshyo arishöanemih
svasti no brihaspatih dadhatu

One brahmana chants:

om asya karmana riddhim bhavanto bhruvantu

The brahmanas throw akshata in the air three times, while chanting:

om ridhyatam om ridhyatam om ridhyatam

Together:

om ridhyama stomam sanuyama vaja ma no
mantram sara thehopa yatam
yasho na pakvam madhu goshvanta ra
bhutamso ashvinoh kamamaprah

om svasti no govindah
svasti no ’cyutanantau
svasti no vasudevo vishnur dadhatu
svasti no narayana naro vai
svasti nah padmanabhah purushottamo dadhatu
svasti no vishvakseno vishveshvarah
svasti no hrishikesho harir dadhatu
svasti no vainateyo harih
svasti no ’njanasuto hanur bhagavato dadhatu
svasti svasti sumangalaikesho mahan
shri krishnah saccidananda ghanah sarveshvareshvaro dadhatu

The brahmanas should throw the remainder of the akshata.

The mangalacarana prayers may be recited at this point.

Sankalpa
Sankalpa should be performed using a small 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 kusha (with root and tip intact), flowers, and haritaki or banana.

One should chant the sankalpa:

om vishnur
om tat sat
adya
_______mase (lunar month )
_______pakshe ( lunar fortnight)
_______tithau (lunar day )
acyuta gotrah
(name of sponsor) dasa
(name of function) karmabhuyadayartham
shri krishna prityartham
shri bhagavatarcana vasudhara sampatanayusha sukta japabhyudaika shraddha karmamyaham karishye

@translation:

One should then throw some of the water in the North-East direction, pour the balance water on the ground (or into a visarjana patra placed on the floor) turn the vessel upside down and place gandha and pushpa on it.

Then recite Sama Vediya Sankalpa Sukta

om devo vo dravinodah purnam vivashövasicam
udhva sincadhva mupa va prinadhva deva uhate

om sankalpitarithasya siddhirastu
@translation:

GHATA STHAPANA
The ghaöa or water pot, by assembling with the proper 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 ghaöa (pot) may be made of gold, silver, copper, bell metal, stone or clay. Those made of clay are suitable for all purposes, but should be unbroken, clean and should only be used once.

One should place either nava-ratna (pearl, cat’s eye, gomed, diamond, coral, yellow sapphire, emerald, blue sapphire, ruby), panca-ratna (pearl, cat’s seye, diamond, sapphire, ruby), or a piece of gold in the water within the pot.

The leaves used may be banyan, pippal, mango, or udumbara. Mango leaves are the most commonly used.

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

The ghaöa should be established in the North-East part of the mandapa, 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) with paddy in the centre and place the ghaöa on top of the grains.

Avahana (calling the Deity into the pot):

One may call Shri Chaitanya Mahaprabhu first and worship with 16 upacaras, and then call Shri Shri Radha and Krishna and worship them with appropriate upacaras and mantras.

shri krishna -
iha vaha iha vaha (avahani mudra)
iha tishöha iha tishöha (sthapani mudra)
iha sannidehi iha sannidehi (sannidhapani mudra)
iha sannirudhyasva iha sannirudhyasva (sannirodhani mudra)
iha sanmukho bhava iha sanmukho bhava (sanmukhikarana mudra)

@ PUT REST OF INSTALLATION MANTRAS FROM DEITY BOOK
Ghaöa Puja
Worship the Deity(s) in the pot with five, ten or sixteen items (upacaras) using the Deity mula mantras. Instead of offering the worship to the Lord in the pot, one may worship a shalagrama or a murti directly.

esha pushpanjali + deity mula mantra

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
esha madhuparkah + deity mula mantra
idam acamaniyam + deity mula mantra
idam snaniyam + deity mula mantra
idam vastram + deity mula mantra
imani abharanani + deity mula mantra
esha gandhah + deity mula mantra
idam sugandha pushpam + deity mula mantra
esha dhupah + deity mula mantra
esha dipah + deity mula mantra
idam naivedyam + deity mula mantra

Deity stuti and Pranamas (optional)
(chant stutis and pranamas for Shri Chaitanya and Radha-Krishna)

Sattvika Vriddhi Shraddha ( Abhyudayika Shraddha)

Worship of the Acaryas and Maha Bhagavatas
One should install the acarya parampara in the same pot as used in the ghaöa sthapana:

om sarva sampradayacarye-

iha vaha (show avahani mudra)
iha tishöa (show sthapana mudra)
iha sannidehi (show sannidhapani mudra)
iha sannirudhyasva (show sannirodhani mudra)
iha sanmukho bhava (show sanmukhikarana mudra)
@put nyasa

Then one should worship them with candana and flowers:

om ete gandha-pushpe-

om gurave namah
om ISKCON pratishöacaryaya namah
om parama gurave namah
om parapara gurave namah
om maha gurave namah
om parameshöhi gurave namah
om sarvebhyo mahanta-gurubhyoh namah
om sarva-vaishnavebhyoh namah

One should then install the five Maha Bhagavatas in the pot:

om vishvaksenadi panca maha-bhagavate

iha vaha (show avahani mudra)
iha tishöa (show sthapana mudra)
iha sannidehi (show sannidhapani mudra)
iha sannirudhyasva (show sannirodhani mudra)
iha sanmukho bhava (show sanmukhikarana mudra)
@put nyasa

Then one should worship them with candana and flowers:

om ete gandha-pushpe -

om vishvaksenaya namah
om sanakaya namah
om sanatanaya namah
om sanandanaya namah
om sanat kumaraya namah

One should then install the dikpalas in the pot

om naradadi sarva dikpale-

iha vaha (show avahani mudra)
iha tishöa (show sthapana mudra)
iha sannidehi (show sannidhapani mudra)
iha sannirudhyasva (show sannirodhani mudra)
iha sanmukho bhava (show sanmukhikarana mudra)
@nyasa

Then one should worship them with candana and flowers:

om ete gandha-pushpe -

om naradaya namah
om kapilaya namah
om yamabhagavataya namah
om bhishmadevaya namah
om shukadevaya namah
om janakaya namah
om sadashivaya namah
om prahladaya namah
om brahmane namah
om balirajaya namah
om svayam bhuvaya namah
One should then install the Navayogendras in the pot:
om kavayadi navayogendrah -

iha vaha (show avahani mudra)
iha tishöa (show sthapana mudra)
iha sannidehi (show sannidhapani mudra)
iha sannirudhyasva (show sannirodhani mudra)
iha sanmukho bhava (show sanmukhikarana mudra)
@nyasa
Then one should worship them with candana and flowers:

om ete gandha pushpe -

om kavaye namah
om havaye namah
om antarikshaya namah
om prabuddhaya namah
om pippalayanaya namah
om avihotraya namah
om drumilaya namah
om camasaya namah
om karabhajanaya namah

One should then install the Bhakti Shaktis in the pot:

om paurnamasyadi bhakti-shaktayah -

iha vaha (show avahani mudra)
iha tishöa (show sthapana mudra)
iha sannidehi (show sannidhapani mudra)
iha sannirudhyasva (show sannirodhani mudra)
iha sanmukho bhava (show sanmukhikarana mudra)
@nyasa

Then one should worship them with candana and flowers:

om ete gandha pushpe -

om paurnamasyai namah
om padmayai namah
om antarangayai namah
om gangayai namah
om yamunayai namah
om candravalyai namah
om gayatrai namah
om tulasyai namah
om sarasvatyai namah
om prithivyai namah
om vaishnavyai namah
om gave namah
om yashodayai namah
om devahutyai namah
om devakyai namah
om rohinyai namah
om sitayai namah
om draupadyai namah
om kuntyai namah
om rukminyai namah
One should then install Krishna’s Sakhas in the pot:
om shridamadi sarva-gopal-ganah

iha vaha (show avahani mudra)
iha tishöa (show sthapana mudra)
iha sannidehi (show sannidhapani mudra)
iha sannirudhyasva (show sannirodhani mudra)
iha sanmukho bhava (show sanmukhikarana mudra)
@nyasa

Then one should worship them with candana and flowers:

om ete gandha pushpe

om shridamne namah
om sudamne namah
om stoka-krishnaya namah
om lavangaya namah
om arjunaya namah
om vasudamne namah
om vishalaya namah
om subalaya namah
om shri ramaya namah
om shri krishnaya namah

One should then install Krishna’s Sakhis in the pot:

om lalitadi sarva-sakhyah
iha vaha (show avahani mudra)
iha tishöa (show sthapana mudra)
iha sannidehi (show sannidhapani mudra)
iha sannirudhyasva (show sannirodhani mudra)
iha sanmukho bhava (show sanmukhikarana mudra)

Then one should worship them with candana and flowers:

om ete gandha-pushpe -

om lalitayai namah
om syamalayai namah
om vishakhayai namah
om campakalatayai namah
om sucitrayai namah
om tungavidyayai namah
om indulekhayai namah
om rangadevyai namah
om sudevyai namah

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

idam mahaprasadam nirmalyadikam-
om gurave namah
om sarvebhyo mahanta-gurubhyoh namah
om sarvebhyo mahabhagavatebhyoh namah

Vasudhara

One should draw with sindhura on the East or North wall (in the room in which the puja is being performed) of the building a half moon, a triangle (with the point at the top), and a svastika. Under these drawings make seven dots with the sindhura starting from left to right. The drawings should be on the same level as one’s navel. Taking a piece of kusha grass with the tip dipped in ghee, touch each dot so that the ghee runs down the wall towards the floor. While touching the dots with ghee one should chant:

om yad varccho hiranyasya
yadva varccho gavamuta
satyasya brahmano varcchas-
tena ma sam shrijamasi

@translation

One should then install Cediraja in the pot:

om cediraja vasave-
iha vaha (show avahani mudra)
iha tishöa (show sthapana mudra)
iha sannidehi (show sannidhapani mudra)
iha sannirudhyasva (show sannirodhani mudra)
iha sanmukho bhava (show sanmukhikarana mudra)
@nyasa
Offer five upacaras that have all been offered to Krishna first:

esha gandhah - om cediraja vasave namah
etani pushpani - om cediraja vasave namah
esha dhupah - om cediraja vasave namah
esha dipah - om cediraja vasave namah
idam naivedyam - om cediraja vasave namah

Chant the following pranama mantra:

om cediraja namastubhyam
shapagrasta mahamate
kshuta-pipasandade danta
cediraja namo’stu te

@translation

om cediraja vaso kshamasva

@translation

One should chant the Ayushya Sukta:

om ayurvishvayurvashvam vishvamayurasimahi
prajastvashöaradhinidhe hyasmai shatam jivema sharado vayante

om ayusho me pavasva varcaso me pavasva vidhuh prithivya divo janitrayah
shrinvstvapohadah ksharanti somo hodagaya mamayushe
mama brahmavarcasaya yajamanasyardhhya shri(name of sponsor) (name of function)
karmano rajaya

@translation

bhojapatra Utsarga

One should prepare a large plate with uncooked rice, dahl, ghee, salt, uncut fruits and vegetables, betal nuts, sweets and cloth.
The yajamana should put his right hand turned upwards on the plate and with his left hand take some water from the acamana cup and sprinkle the items after reciting each of the following mantras:

om etasmai sopakarna amanna bhojaya namah (sprinkle with water)

om idam adhipate - shri vishnave namah (sprinkle with water)

om etat sampradanaya - sattvata brahmanaya namah (sprinkle with water)

@translation

Then taking water again in the left hand he should chant:

om vishnur
om tat sat
adya
_______mase (lunar month )
_______pakshe ( lunar fortnight)
_______tithau (lunar day )
shri krishna priti kama
( name of yajamanas” gotra) gotrasya
shri (name of yajamana)
shubhe (name of function) karmabhuyadayartham
( name of forefathers’ gotra) gotranam nandi-mukhanam pitrinam
parama-pritaye idam shopakarna amanna bhojyamarcitam shri vishnu daivatam yatha
nama gotrasya shri (name of forefather) sattvika brahmanayaham dadani
@translation

Dakshina (in the form of money) should be offered to the Vaishnava brahmana on a plate. Before offering, the yajamana should offer gandha-pushpa to the dakshina saying:

om ete ganda-pushpe - etasmai kancana mulyaya namah

om etat adhipataye - om bhagavate shri vishnave namah
@translation

He should chant the following sankalpa:

om vishnur
om tat sat
adya
_______mase (lunar month )
_______pakshe ( lunar fortnight)
_______tithau (lunar day )
shri krishna priti kama
( name of yajamanas’ gotra) gotrasya
shri (name of yajamana)
shubhe (name of function) karmabhuyadayartham
sopakarna amanna bhojya-dan karmanah sangatartham dakshinamidam
kancana mulyam shri vishnu daivatam yatha nama gotraya sattvata brahmanayaham
dadani

@translation
He should now offer the dakshina to the Vaishnava brahmana.

APPENDIX III

Karna Vedha
(Boring the Ears):
According to Sushruta, this ceremony should be performed in the sixth or seventh month after birth, though it may be performed along with the Cuda Karana ceremony or at Upanayanam.
@footnote:
Sushruta says: “The ears of a child should be pierced for protection from diseases and for decoration.”
Other Ayur-vedic texts describe how when the nerves in the ear are pierced at this time in the child’s life, lust is decreased in later years.

It should be performed during the waxing phase of the moon on an auspicious day, before noon.

The child should be held on the lap of the mother.

Using a gold, silver or iron needle, the surgeon should take the right ear of the boy or left ear of a girl first, and pierce the ears with a single stroke.
@footnote:
The Viramitrodaya Samskara Prakasha says: “A gold needle gives elegance, but one can use silver or even iron needles according to his means.”
Other texts say that a brahmana and a vaishya should use silver needles, a kshatriya, gold, and a shudra, iron.

Gifts should be given to the vaishnavas, and surgeon.

Vidyarambha
(Learning the Alphabet):
This is performed when the child is five, or at the same time as the hair cutting ceremony, but before Upanayanam. An auspicious day should be chosen when the sun is in the Northern course.

The child should be bathed, dressed in fresh cloth and decorated. The parents should perform Vishnu Arcana. The teacher should face East, and the child should face him.

On a silver plate kum-kum should be sprinkled and with a gold pen the words “om namo bhagavate vasudevaya” or “hare krishna” should be written and read three times by the child, with the help of the teacher. If silver and gold are not available other materials may be used, such as kusha grass or tulasi.

The child should pay his obeisances to the teacher, present the teacher with cloth and ornaments and circumambulate the Deities. Brahmanas should give blessings. Women who have husbands and children alive should wave lamps in front of the child. Dakshina should be presented to the brahmanas and prasadam should be distributed.

Bhaktivedanta Academy - Gurukula Mayapur

Sat Kriya Sara Dipika