SHANNAVATHI SHRADHA

A) MANVAADI-14 DAYS
[Link] SUKLA TRITIYA AND POURNAMI

[Link] SUKLA POURNAMI

[Link] SUKLA DASAMI AND POURNAMI

[Link] BAHULA ASTAMI

[Link] SUKLA TRITIYA

[Link] SUKLA NAVAMI

[Link] SUKLA DWADASI AND POURNAMI

[Link] SUKLA EKADASI

[Link] SUKLA SAPTHAMI

[Link] SUKLA POURNAMI AND AMMAVASYA

B)YUGAADI –-4 DAYS

[Link] SUKLA TRITIYA-KRITA YUGAM

Akshaya Trutiya (3rd day within the bright fortnight of Vaishakh)

Akshayya Trutiya indicates the start of the Kruta era. The benefits derived by performing rituals
like Shraddha, Tarpan for deceased ancestors’ souls and donations on this date is everlasting.
Therefore one should at least perform Apinda Shraddha or Tarpan for their deceased ancestors’
souls.

The holy texts of Puranas say that, on the day of Akshaya Trutiya one should donate uncooked
food (aamanna), a water pot, a fan made of mint grass, an umbrella, footwear etc with the
intension of offering them to the deceased ancestors’ souls. It is mentioned in Garud Puran that,
once the donations are made with the intention of offering them to deceased ancestors’ souls on
this day, the messengers of DeityYama do not cause distress to the ancestors’ souls.

यययययय यययययययययय यययययय यययययययययययययय य

य ययययययय ययययययययययययययययययय यययययययय यय
Meaning : When clothes and ornaments are donated, the dark, brown eyed, cruel messengers of
Deity Yama having sharp and long teeth do not cause distress to the deceased ancestors’ souls.

[Link] BAHULA TRAYODASI-KALI YUGAM

[Link] SHUKLA NAVAMI-TRETHA YUGAM

[Link] BAHULA AMMAVASYA-DWAPARA YUGAM

C)PURVEDYU (THISROSHTAKKA) DAYS

[Link],PUSHYA,MAGHA,PHALGUNA KRISHNA SAPTAMI

D)ASHTAKA DAYS
1. MARGASHIRA,PUSHYA,MAGHA,PHALGUNA KRISHNA ASTHAMI

D)ANVASHTAKAA DAYS

1. MARGASHIRA,PUSHYA,MAGHA,PHALGUNA KRISHNA NAVAMI

E)AMMAVASYA DAYS-12

F)SURYA SANKRAMANAM DAYS-12

G)VYATHIPAATAM YOGAM-12

H)VAIDHRUTHI YOGAM-12

I)MAHALAYA PAKSHAM-16
(ARDHODAYA(MOST MERITORIOUS DAY THAN A CRORE OF SURYA ECLIPSE)-
-SUNDAY+AMMAVASYA+SRAVANA NAKSHATRA+VYATHAPEETA
YOGA+LUNAR MONTH OF PUSYA ORMAAGHA )

SUNDAY+AMMAVASYA+SRAVANA NAKSHATRA OR ASWINI OR AVITTAM OR

THIRUVADIRAI OR ASHLESHA---VYATIPATA YOGA EQUAL TO 100 SOLAR
ECLIPSE)

VYATHEEPATHA YOGA IN DHANUR MASAM-1000 ARDHODAYA

27 YOGAS-[Link] [Link] [Link] [Link]

[Link] [Link] [Link] [Link] [Link] 10. DHRUVA

[Link] [Link] [Link] [Link] 15. VYATIPATA

[Link] [Link] [Link] [Link] [Link] [Link]

[Link] [Link] [Link] [Link] [Link] [Link]

96 specific days are as follows...
 14 Manvanthara (Manvaadi)
 04 Yugaadi days (Krutha/Thretha/Dwapara/Kali Yuga)
 12 Sankramana (Sun’s transit days)
 12 Amaavaasya days (Darsha)
 15 Mahalaya Paksha (Bhadrapada Masam)
 12 Vyatheepatha Yoga days
 12 Vaidruthi Yoga days
 05 Poorvedyu days
 05 Ashtaka days
 05 Anvashtaka days

All put together the total comes to 96

On all the above days one who is eligible to perform Pithru tharpana
should offer Thila Tharpana with proper sankalpa to his forefathers
with black sesame seeds and water except during Mahalaya Paksha
when, one is required to perform a regular Sraaddha also along with
Thila Tharapna as per the laid down procedure. It is said that by
performing Shannavathi sraaddha, Pithrus gets pleased for 2000
years.

Apart from the above, one should also offer Thila Tharpana to
forefathers during Parvakaala viz. on Eclipse (Grahana) days (Surya
and Chandra Grahana); on the days of Uttaraayana and
Dakshinaayana; on the days of Ardhodhaya and Mahodaya. One has
to refer to the Panchanga to know the exact days of their
occurrence.

If any of the above mentioned Shannavathi (96) days are coinciding

with the days of Parvakala, Tharpana need not be given twice as the
later one (Parvakala) supersedes the former in the ascending order
of Amavaasya, Uttarayana/Dakshinayana, Eclipse (Grahana),
Ardhodhaya/Mahodaya in order of importance. Vyatheepatha Yoga
during Dhanurmasam is said to be equivalent to 1000 Ardhodhaya in
terms of merits. If any of the above mentioned 96 days excluding
Amaavaasya; Poorvedyu; Ashtaka; Anvashtaka falls on Ekaadasi day,
tharpana should not be performed.
Pithru Yagna (performing sacred rites to forefathers) is one of the
best traditions of Hindu philosophy that is being followed since Vedic
days. Having taken birth on this sacred and celestial Karma Bhoomi
Bharatha, it becomes an ardent duty and responsibility of a son to
perform Pithru Yagna. It is considered as the best way to get
discharged from Pithru Runa by performing Pithru Yagna as long as
one is alive.

Annexure

Manvantharas (Manvaadi) are...

Swayambhuva, Swarochisha, Outtama, Tamasa, Raivatha,
Chakshuva, Vaivaswatha, Savarni, Daksha Savarni, Brahma Savarni,
Dharma Savarni, Rudra Savarni, Deva Savarni, and Indra Savarni.

Fourteen (14) Manvaadi days as per lunar calendar are as follows...

 Chaitra Sukla Thrutheeya and Pournami -2

 Jyesta Sukla Pournami –1
 Aashada Sukla Dasami and Pournami –2
 Sraavana Bahula Ashtami -1
 Bhaadrapada Sukla Thrutheeya -1
 Aaswayuja Sukla Navami -1
 Kaartheeka Sukla Dwadasi, Pournami -2
 Pushya Sukla Ekadasi -1
 Maagha Sukla Sapthami -1
 Phalguna Sukla Pournami, Amaavaasya -2

Yugaadi days are...

 Vaisakha Sukla thrutheeya (Thretha Yugaadi)
 Bhaadrapada Bahula Trayodasi (Kali Yugaadi)
 Kaartheeka Sukla Navami (Krutha Yugaadi)
 Maagha Bahula Amaavasya (Dwapara Yugaadi)

Poorvedyu days are... five (5) Sapthami thithi days in Bahula

Paksha (dark fortnight) of the lunar months Bhaadrapada,
Maargasira, Pushya, Maagha and Phalguna.

Ashtaka days are... five (5) Ashtami thithi days in Bahula paksha
(dark fortnight) of the lunar months Bhaadrapada, Maargasira,
Pushya, Maagha and Phalguna.
Anvashtaka days are... five (5) Navami thithi days in Bahula paksha (dark fortnight) of the lunar
months Bhaadrapada, Maargasira, Pushya, Maagha and Phalguna.

Ardhodhaya is considered to be a very sacred day; a parvakala

that occurs very rarely which is more meritorious than an eclipse. A
day is considered as Ardhodhaya when it is coinciding with Sunday
associated with Amaavaasya + Sravana Nakshatra + Vyatheepatha
Yoga + lunar month of Pushya or Maagha. When any one of the
conditions is missing it is known as Mahodaya but still sacred and
meritorious.

26 SHRAADDHA PRAKARANA
Shraaddha Shabdaartha: Pretaan Pitrunapyuddhishya bhojyam
yatpriyamaatmanah, Shraddhayaa deeyatey yattu tacchaadram parikeertiyam/
That was how Marichi Maharshi defined the shabda of Shraaddha.
Pitraadinmrutaanuddhishya vihitey kaaley deshey Pakkannaamaanna
hiranyaananyata mudrayasya vidhaanaa daanam Shraaddham/ (Shraddha is
denoted as the offerings to a dead parent at the prescribed time of death by way of
Cooked rice and Suvarna- Dravya daana). Homascha Pinda daanam cha tathaa
Brahmana Bhojanam, Shraddha shabdaadidheyam
syaadekaminnoupachaarikam/ (In this Karma, the significant parts are
Agnoukarana, Pinda daana and Brahmana Bhojana. These are the integral and
formal parts). Even if there is some deficiency of Sankalpa Vidhi and Pinda
Daanas, Bhojanaadis are indeed the essentials. Brahmanaarchana is very important
to Rigvedis, Pinda Daana is essential to Yajurvedis and Saama Vedis. In any case :
Ashraddhayaa Pitaro nasanteeti matwaa Shraddha kurvaanasya riktam Pitarah
pibanti/ (Those who have Naastika Buddhi and Ashraddha or dis-belief and
intolerance ignoring the Shraaddha Karma would be targetted by Pitru Devatas by
drinking their blood eventually!) Shraaddha Bhedas: Shraddhas are of four types:
Paarvana, Ekoddhishta, Naandi Shraaddha and Sapindeekarana. The Paarvana
vidhis are of three categories: One is performed to the dead father-mother etc.
called Pratyaabda or done on the Tithi annually and this involves only one
Paarvana; those which are performed on Amaavasayaadis of ninety six times a
year as Nitya Shraddhaas as also of Mahalaya and Anvashtaka Shraddhaas
involve two Parvanas since they are addressed to Sapatneeka Pitaadis and
Sapatneeka Maataadis; and the Third Parnava is for those involving Sapatneeka
Mataa mahaadis. Ekoddhishta:This has one ‘Uddeshya’( target) of one Pinda
[Link] is of three kinds viz. Nava Sanjnaka, Nava Mishra Sanjnaka and Purana
Sanjnaka. The Nava Sanjnaka or Ahnika Shraddha is as per the count of the day of
death to that of the Tenth and thus called the Nava Sanjnaka / Ahnika Ekoddhishta;
the Nava Mishra Sanjnika or Ahnika as per the count from the Ekadasha to the
Nunaabda Paryanta is called Nava Mishraka /Ahnika Ekoddhishta; this is without
Vishvadeva. The Purana Sanjnaka Shraadda is in reference to the younger
brother’s death by Shastras and is held on the Chaturdashi Tithi of the death by
way of Ekoddhista nature. Some call it ‘Sapindaananta Parvana Purana Sanjnaka’.
Nandi Shraaddha: This is performed on the auspicious occasions of Putra Janma,
Vivaahaas etc. and is called Vriddhi Shraaddha. This is also performed in
connection with Pumsavana- Seemantaas, Aadhaana and Soma Yaga and such
other Karmaanga or Ishti Shraddhaas in which Kratu Daksha Sanjnikaas are
Vaishva Devas; this is of Vriddhi Sanjnaka in which Satya and
Vasu Vishvedevaas. In this, one has Parvana Trayaas. This is because of another
reason viz. that on the twelfth day of the dead one has to perform Arghya and
Sapindeekarana and here too there would be Shraddha by way of Parvana and
Ekoddhishta. Now to three kinds of Shraddhaas,viz. Nittya-Naimittika-Kaamyaas.
Nitya is a daily routine and in this case Parvana Dwaya and Vishva devas are not
involved as explained above. The Naimittika Shraddha is what is performed at the
Solar and Lunar Eclipses and this involves Shad Devatas; and the Kaamya
Shraddha is what is peformed out of volition and desire seeking a benefit like the
Vratas on the Panchamis and in the Nakshatras like Krittika. Shraaddha
Deshaas:Shraddhas are to be performed in the Dakshina Disha on a clean, cow
dung washed, and without unclean material like worms, hair, bones and other
doshas. This could preferably be done in Tirtha Pradeshaas like Kuru Kshektra,
Prabhasa, Pushkara, Prayaga, Kashi, Ganga, Yamuna, Narmadaanadi Teeraas;
Naimisha Vana, Ganga Dwara, Gaya Seersha, Akshaya Vata and such illustriuous
Places. It is stated: Shamipatra pramaanena Pindamdayadgayaa shirey,
Uddareytsapta gotraani Kulamekottaram shatam/ (In Gaya, even if a small
Shami-Patra sized Pinda is given away Seven Generations-full of Pitrus would get
liberated!) Pitaa Maaaaaatacha Bharyaacha Bhagini Duhitaa tathaa, Pitru
Maatrushvasaa chaiva Sapta Gotraanivai Viduh/ (The Seven Gotraas of Father,
Mother, Sister, Aunt and Mother’s Sister are of Sapta Gotras; once counted, these
Gotras respectively consitute twenty four, twenty, sixteen, twelve, eleven, ten, and
eight male members totalling one hundred and one and indeed all these would be
liberated. Of these, the members of the Pitru Kula would be twenty four ie twelve
of them in the Poorva and another twelve in the Paraa generations! Moreso: Tulasi
kaanaanacchaayaa Shaalagraaasya Sannidhih, Chakraanchitasya
Saannidhyameshu yatkriyatey Nareh/ Snaanam Daanam Tapah Shraaddham
Sarvamakshayyataam vrajet/ (The cool shades of Tulasi Gardens, the propitious
Manifestation of Shalagrama Shilas signifying Bhagavan Himself, and the
Presence of Chakraankita, besides the countless Snaana-Daana-Tapa and Shraddha
Karmas would indeed bestow an Endless Auspiciousness!) Such indeed is the
Signficance of Shraaddhas! ShraaddhaNishiddha Desha-Kaalaas: Places occupied
by Cows, Horses, Elephants and other animals or where Persons like Mlecchaas
visit frequently are certainly prohibited to perform Shraaddhas. If performed in
other’s houses, then the Pitruganas of that house would claim part of the Phala. If
need be, the house owner be given compensation before hand. Forests, mountains,
River Beds, Siddha Grihaas, Caves and such uninhabited Places are convenient for
the purpose. Shraddha should never be performed with Eka Vastra, or Jala
Madhya, or in a House Top; in fact any Karma involving Shruti-Smriti Karyas are
forbidden in such circumstances. As regards the Shraaddha Timings, it is well
known and as mentioned in the previous pages, the appropriate Shraaddha Kaalaas
include Amavasyas, Sankrantis, Yugaadis, Manvaadis, and Mahalayaas;
additionally the following are being added: Maha Tirthas, Vyatipata Yoga,
Chandra-Surya Grahana Dinaas, availability of Shrotriya and Pandita Brahmanas,
Ardhodaya, Kapila Shashthi, Alabhya Yogaas, Graha peeda, Dusswapna darshana,
Navaanna Praapti Dina, Nutana Jala Labhyata and such other Nimitta-Shraddha
Kaalaas. Shraaddhaas in the PadmaYoga or the time-junction of Vishti-
Vyatipaata-Ravi -Vaaraas are stated to be more fruitful-ie. four times more- than
even Uttaraayana Kaala Karyas. In fact, Sharaaddhaas are to be observed in every
Krishna Paksha; one view is that in the Paksha, Shraddha be done daily; others say
Panchami onward Shraddha Karma is fruitful; another view is that in the Krishna
Paksha at least on Darsha Shradda be done. Darsha Shraaddha: In the event of
inability of performing Darsha Shraaddha every day in the month, it may be done
at least on the days when Surya is not present in Kumbha-Kanya-Vrisha ie on three
days, at least without Homaagni and with Pinda Pitru Yagna; in that way, only
Brahmana Bhojana and dhana- dhanya daanas are required. Further, in Krishna
Pakshaas in a year, Mahalaya Paksha is stated to be of far reaching significance. In
this connection, attention on Mahalaya Pakshas in the Bhadrapada Maasa be drawn
in the previous pages of the Dwiteeya Pariccheda of this very Script). If during the
fifteen day period of Mahalayas, be there an occurrence of Ashoucha
unfortunately, there might be a Mahalaya Viphalata or failure. Hence, after the
Ashoucha period and of Shuddhi, even one day’s Mahalaya Shraddha be observed.
Likewise, if there is inability to observe the Mahalaya Paksha Shraaddhas from
Panchami onward due to any reason, one could perform the Shraddhas through a
representative rather than fully losing the opportunity of a Year! In the event of a
dead paternal uncle or elder brother having no sons, it would be opportune that
during the Mrita Tithis of the concerned departed ones, Mahalaya Shraddhaas be
performed by assuming the role of a Jeeva Pitra and offering a Paarvana
only. Also one could perform Shraddhas on any of the twelve Purnimas occuring
in a Year, especially the Maagha, Shaavana, Bhadrapadaas. Also, Shraddhas could
be executed on any Krishna Praatipadaas or during Krittika upto Bharani days, or
during Vishkam -bhaadi Yogas or during ‘Babaadi’ Karanaas. Thus several Maasa-
Paksha-Dina-Nakshatra Yogas are among the fruitful timings to perform
Shraddhaas, provided one’s desire and determination is assured!

Saamvatsarika – Maasika Shraddha Nirnaya: Having given an account of the

meaning of Shraddha, Shraaddha Bheda-Nishiddhas and Shraaddha Desha-
Kaalaas, now would be a decision of Yearly and monthly Shraddhaas. To facilitate
that decision, one might divide a day into fifteen Muhurtas while three Muhurtas
each comprise five sections of a day, viz. Praatah Kaala, Sangava kaala,
Madhyaahna, Aparaahna, and Sayaahna. Of a Muhurta, the Fifteenth Part of a Day,
the Saptama Muhutra is Gandharva Sanjnika, the eighth Muhurtha is of Kutapa,
and the Ninth Muhurta is Rohina Sanjnika. Darshaadi Shraddha Nirnayas are often
in these Time-Slots. Since Katyayanadi Saagjnikas decided to carry out the three
Karmas viz. Anvaadhana, Pinda Pitru Yagna and Darsha Shraaddha on the same
day, then the day has to devote itself to the three Karmas and as such the turn of
Darsha Shraddha would necessarily have to occupy the third slot of the day ie.
during the Aparaahna. Hence the Ekoddhshta has to be performed during the
Saptama-Ashtama-Navama Muhurtas that is in the Madhyana or in the Kutapa-
Rouhina Sanjnas or the Ashtama-Navama Muhurthas as these are the Mukhya
Kaalaas for the purpose. This Tithi has therefore to be considered as of Purva Dina
although it has spread out to Para Dina technically. In the context of Purva-Para
Dina, the determinant factor is Madhyahna Sparsha or Madhyahna Vyapti and thus
the Dina Dwaya argument is decided in favour of the Purva Dina. In any case,
Paarvana Shraddha has to be of Aparaahna Praapti. In fact, this Kshaya Dina
Nirnaya dispute is common in most of the Pratyabdika,Maasika, [Link]
in Shraaddhas, Bharanyadi Nakshatra and Vyatipata yogas, the Parana Shraaddhas
have got to be of Aparahna Vyapti. Some say that a Nakshatra of Shukla Paksha be
a ‘UdayaVyapi’and should be extended to Krishna Paksha’s ‘Astama Vyapi’and
the Yoga be taken as of Kutapaadi Kaala and as such Parvana Shraddha be within
the Kutapaadi Pancha Muhurtas. But Parvana should in any case be forbidden at
Saayaahna and Raatri nor at the Praatah or Sangava Muhurtas. However Parvana in
respect of Pinda Pitru Yagna could be done at the Saayaahna too. If for any
definite reason, there might be obstacles to complete the Saamvatsarika Shraaddha,
then as a very distinct exception it could be accompished latest by the First
Prahara of the Raatri, since any extension of the Marana Dina of the person whose
Shraaddha is under reference would be fraught with ‘Chandalatwa dosha’! And
this has to be kept in view by all the concerned participants of the Shraddha
Karma! Shraaddhas in connection with Grahanas, Darshaas, Maasikas, Vaarshikas
and so on need to be performed on the same day either by way of Anna Shraaddha
or Dravya or Hiranya but not on the next day. Prathamaabdika may even be
performed in the Trayodhashika Mala Maasa. The Dwadashika Maasika would be
in Shudda Maasa and thus the Prathamaabdika be reckoned as in the Trayodashika
Mala Maasa. If Adhika Maasa occurs in Dwadasha Maasas, then the Chaturdasha
Shuddha Maasa be considered as Prathamaabdika. In Dwiteeyaadi or Mala
Maasaas too dwiraavritti be performed and the Pratyabdika in Shuddha Maasa
only. In the same way, Mahalaya Shraddha be performed in Shuddha Maasa and
not in Adhika Maasa. In case the death occurred in Mala Maasa then again when
that Mala Maasa recurs, the Pratyabika would be performed in that Adhika Maasa
only and not in Shuddha Maasa. If on the Darsha Dina itself, the Vaarshika dina
falls, the latter be done first and then the Pinda Pitru Yagna and then Darsha
Shraadha with Anna Paaka. Alternatively, first perform Pinda Pitru Yagna and then
Paaka Yukta Darsha Shraaddha. In respect of the Maasikaadi Shraddhaas too, the
same procedure be followed. This is the Prathama Vaarshika Vichaara. After
Sapindeekarana, for three years the ‘Shraaddha-Maatra Bhojana should not be
consumed: Sapindeekaranaa dvurdhvam Yaavadabda trayam bhavet, Taava Deva
na bhoktavyam tadeeye Shraaddha Maatrakam/ Prathamaabdesthyaadi bhojee
dwiteeye Maamsa bhakshakah Triteeye Rakta bhojeesya- cchuddham Shaddham
chaturthakey/ ( For the first three Shraarthaas, Shraaddha Maatra Prasada should
not be consumed for three years successively since that bhojana is to be considered
as that of the departed Soul’s bones, the second year as his ‘maamsa’and the third
like his blood; there after in the Chaturtha Shradda, the Bhojana would have been
purified and eatable). Paarvana Shraadha consists of two parts, one is
Suvaranaanna and Aamaanna or the Golden half and the Ordinary half and thus the
first part be considered as suitable for the Shraaddha purpose. For all types of
Shraaddha, the Time and Tithis are specified. Vriddhi Shraaddhaas: The specified
time is in Praatah Kaala or Sangava Kaala; Madhyahna Kaala is stated to be Gouna
Kaala and Aparagna Kaala is forbidden. If a Vivaha is scheduled in the night, the
Vriddhi Shraaddha which needs to be done in Pratah Kaala could as well be done
in the night. ‘Grahana nimitta Parvana Shraaddha’ and ‘Putrajanma nimittika-Jaata
karmaanga Vriddhi Shraaddha’ could also be performed in the night. Pitru
Shraddhaas: These are performed by Putras addressed to Pitru-Maataas by
specifically detailing the Naama- Gotraas by Mantras as these are instantly
responded; Pitraadis present themselves in different forms as Devatas in Deva
Swarupa; as Gandharvas in Bhogyata Rupa; Pashutwa in Trina / Grass Swarupa;
Sarpatwa in Vayu Rupa; Yakshtaswa as Paana Rupa, Danavatwa in Maamsa Rupa,
Preatatwa in Rudhira Roopa, Manushyas in Anna Rupa and so on. Tasyatey
Pitarasshrutwaa Shraddha Kaalamupasthitam, Anyonyam Manasaadhwaataa
Sampatanti Manojavaah,Tey Brahmanaih Sahaashnanti Pitaro Vaayu rupinah/
(As soon as the Shaaddha Karta invokes the Pitru Devatas at the Shraaddha Kaala
in his own mind, the latter would arrive instantly by the speed of wind and eat the
Shraddha Bhojana along with Brahmanas.) This is how, it is stated that when Shri
Rama performed Shraddha, Devi Sita witnessed Dasharatha in the form
of Brahmanas! At the end of the Rainy season, the belief is that Yama Raja
empties the Yama Loka and allows the Pretas and Pitru Devatas to line up to Bhu
Loka who await the opportunity to enjoy the Payasa-Madhu Bhojana and having
waited till such time Surya is in Kanya Raashi at the Putra dwaara till that time
upto Amavasya and in the event of no offer for Shraddha being made by the
Putras return back to Yama Loka with immense disappointment and curses to the
Putras! That is why the Putras need to perform Shraddha as per one’s own ability
by offering even Kanda-Moola-Phalas or at least Jala Tarpanas! The Bhuta
Prapancha from Brahma to Krimi-Keetakas would be contented by such Shraddha
Karmas, since what is significant is to make the Shraaddha with Shraddha. Preta-
Pitrus as Pischaacha Swarupas are satisfied with even Vikiraanna, Vrikshaadi
Swarupas are satisfied with Snaana-Vastrodakaas, and other Pitras crave even for
Ucchishta Pindaas! Shraaddha Devata Vichara: The Karta should meditate Pitru
Pitamaha Parapitaamahaas in Vasu-Rudra Aaditya Swarupa by way of each
Paarvana and in Ekoddhisdhta Prakaara perform Sarva Shaartha in the formof
Vasu Rupa. Some consider Pitru-Pitamaha- Prapitaamahas as Pradyumna-
Sankarshana- Vaasu Deva Swarupas. Some others pray to them as Varuna-
Prajapati-Agni Rupaas. Still others consider as Maasa-Ritu-Vatsara Rupas.
Pitraadi parvanam yatra tatra Maataa Mahaadayah, Sarvatraivahi
Kartavyaanaabdikey Maasikeshucha/ Maasikeshu twaabdikey cha Tri Daivatyam
prakeertitam, Vriddhou Teertheynvashtakaasu Gayaayaamcha Mahaalaye/
Tripaarva -naka matreshtam shesha shat pourusham viduh/ ( Wherever Pitraadi
Parvana is done then always Maataamahaadis are always to be included; however,
in Masikas and Vaarshikas the Mataamahadis are not required since on these
occasions there is the concept of Tri Daivatwa only. In Vriddhi Shraaddha, Tirtha
Shraaddha, Anvashtaka Shraddha, Gaya Shraddha and Mahalaya Shraddha, the
TriParvanaka Shraddha is preferred. In respect of the rest Shatpourusha Shraddha
is understood;) Sapatnika Pitaadi, Sapatnika Maataadi would total
Shatpourushas. Kshayaaham varjiyitwaikam Streenaam naasti
Prithakkriya, Anvashtakaasu Vriddhou cha Gayaayaamcha Kshayehani, Atra
mMaauh Pruthak Shraaddha manyatra Patinaasaha/ (The basic rule is that
excepting when the Shraddha of a mother is performed exclusively on her Mrita
Tithi, otherwise Strees have no role in any of the Mantras of the Shraddha
Proceedings; they however figure again in the case of Anvashtaka -Vriddhi-Gaya
Shraaddhas); in other words, the mention of Strees is the only way of Saptneeka-
Ucchaarana otherwise.

Vishwa Devas: Unless specified in the context of Parvana Shraaddhas, the Vishwa
Devas are of the Pururava-Ardrava Sanjnikas. In Kaamya Shraaddhaas, the Vishwa
Devas are known as Dhuri-Vilochanaas. In the Naimittika Shraaddhaas and in
Ashtakaa Shaaddhas done on Ashtami Tithis, the Vishwa Devas are called of
Kaama-Kaala Sanjnikas. In Ekoddishta-Sapindikarana-Naimittika Shraaddhaas, the
Vishwa Devas are of Satya Vasu Sanjnikas. In respect of Naandi Shraaddha as the
Anga or Component of Garbhaa daana-Pumsavana-Seemantonnayana Samskaaras
as also the Ishti Shraadha Sanjna Naandi Shraddhas as the Anga in Agnyaadhaana
Soma Yaagaas, the Vishwa Devas are called of Kratu- Daksha Sanjnikas. In the
eventuality of one’s father and maternal grand father being alive but not his
mother, then the Nandi Shraddha is to be done only addressed to Maatru Parvana,
then there would not be the need for Vishwa Deva at all. Similarly in the case of
Pitraadi Paarvana Traya, if Maatru Paarvana Shraaddha is also coincidental, then
too the Naandi Shraaddha would not have any Vishwa Deva. But Naandi Shraadha
is required to be done with three Parvanas on three days in the exigency;
alternatively three Parvanas be done on the same day but separately.

Brahmanas for Shraddhas: Uttama Brahmaanas are considered as experts in Veda-

Vedaanga-Meemaamsa-Purana-Dharma Shastra-Karma- Tapo-Yoga-Nityagnis and
Pitru Maatru Guru Sevaka-Shiva Vishnu Bhaktas. Madhyama Brahmanaas are
Bandhus, Sagotras and Mitras otherwise qualified as among the Utaama
Brahmanas to a good [Link] Varjita Brahmanas are Rogis, Anga viheenaas,
Nastikas and of questionable conduct and background.

Shraaddhaarha Dravyaas: Kushaa Mukhyaajha, Kushaabhaavey Kaasha

Durvousheera Trunaadayah,Tatra Kaashou Durvaarbhivaa kruta Pavitra
hastonaachamet/ (Kushas are indeed important but in their absence Kaasa or
Durva be used but cannot perform Achamana by wearing Pavitra). Two Pavitraas
of Darbhaas be worn on the right Anaamika Finger. All the Karyas like Snaana-
Daana-Homa- Swaadhyaaya-PitruKarmaadis must be accompanied with the
Pavitra and not otherwise. The requirement is that in the Asana there should be two
kushas, in Pitru Karma one should have moola-sahita chaturdarbhaas and in Daiva
KarmaAgraYukta Darbhas of small size. It is said that all the Pitru Karmaas upto
Sapindikarana stand proof by the darbhas worn by the Karta as prescribed. The
Prescription states: Yecha Pindaashritaa Darbhaayaihkrutam PitruTarpanam,
Mala Mootrotsarga kaley Mala Mutraadya medhaaa Maargeybidaa Yangabhumou
sthitaaye starana -asaney, Brahma Yagnenaye darbhaastyaa gaa haassarva
yevátey/ ( Darbhaas as recycled after use on the Pindaas, after Pitru Tarpanaas,
picked up at or handled by the self or others at the Bahirbhumis or otherwise, say
at Smashanas or Yagna Bhumis or discarded after Brahma Yagnas should never
ever be utilised again). It is stated that the Pavitras made of Kushas and Durvas are
not even of the worth of sixteenth of those made of Gold!

Shraaddha Havi/Bhojana Padaartha:Vreehi Yava Tila Maasha

Godhumashyaamaakapriyangu mrudaga sarshapaah prashastaa, chanako
vikalpitha, Yaavanaalopi vikalpitah/ ( Dhanya, yava, tila, maasha, wheat, chaama,
mustard are essential, while Chanakaadi are also useful).
Agodhumancha yacchhaartham Musha mudgavi varjitam, Taila pakvena rahitam
krutamapya krutam bhavet/ ( Shraaddha is considered as a waste
without the products of Godhuma, Musha, Mudgavi and cooked padardhas in oils).
Patolam badarama amalakam Kharjuriphalam chichaadrakam shunthi moolakam
Draaksha Lavgangailaa patrakaani jeerakam hingu daadimaphalamikshuh
sharkaraa gudam karpuram Saindhava Saamudrey Lavaney
poogiphalamTaambula patramiti Shraaddhey proktaani haveemshi, Gavey Dadhi
dugdhey Ghritam Gavyam Mahishamcha/ ( Cucumber, jujubi fruit, Myrobalan,
Date fruit, tamarind, ginger, radish, draksha or grapes, cloves, cardamom, jeera,
hing or asafoetida, poagranate, sugar cane, sugar, jaggery, camphor, Sea Salt, arica
nut / betel nut, betel leaves, cow / buffalo’s milk- curd- ghee etc. Such is the
illustrative list of materials that could be offered as Havish to Agni in the
Shraaddha Karmas). In all the Ishta Purti Karyas, Mrita Tithis, Darsha-Vriddhi
and Ashtaka Shraaddhhaas, Yogya Brahmanas can never be offered ‘Dushta
Bhojana’. Such Bhojanas must include ideal Bhakshya- Bhojya-Lehya- Choshya-
Rasa-Paaneeyas. Kathamchidyaadi Viprebhypona dattam bhojaney Madhu,
Pindaastu naiva daatavyaah kadaachin -madhunaa bina/ ( In whatever way if
honey is not offered in Brahmana Bhojana or on Pindas the offering is utterly
inadequate). Referring to the quality of drinking water, it is stated: Durgandhi
phenilam kshaaram pankilam pallavodakam, Nabhaveydyatra Gotruptirnaktam
yacchaapahritam Nagraahyam tajjalam Shraaddhey yacchaa bhojyani paanajam/
(The water which suffers from foul smell, frothy, pungent to drink, muddy, and
from a small pond which could not satisfy even a cow, stored overnight is indeed
undrinkable in Shraaddhas). Daaturyadyat priyantatthaddeyam nindyam na
cheddhitam, Ajaavi Mahishi kheeram tad vikaaraam cha varjyayet/ (Whichever
material is normally longed for might all be offered and whatever is not liked be
avoided!) Dharma Sindhu gives a very comprehensive and meticulous list of
the do’s and don’ts of the Shraaddha Bhojana!

Shraaddha Dina Krityaas: The Shraaddha Pradesha has to be purified with Gomaya
and water and readied in all respects to facilitate proper seating arrangements to
Brahmanas and the Karta(s). There should not be any eating allowed in the house
till the act of Pinda Daana and Brahmana Bhojana; this has to be ensured as even
Devatas, Yatis, Brahmacharis and even children; to very young kids, there has to
be provision of food service in a neighbour hood or so. The entire place of
Shraddha should be spread over with Tilas. The Anna Paaaka is to be cooked
preferably by the a Karta or wife or close relatives. The cooking of the Paaka
should be of any metal excepting iron or preferably in new earthen pots. Excepting
iron vegetable cutter and cooking utensils, the cooking place has to be non-
cluttered. Grihyaagnoutu pachedannam Shraadheeyam Loukikepivaa,
Yasminnagnou pachedannam tasmin homo vidheeyati/ (Shraaddha Paaka could be
cooked in Gruhyaagni or Lokaagni but the homa has to be made to the same Agni.)
Cooking in the Aouposhanaagni is in fact the best possibility. Further to the Pratah
kaala homa, some Agni is added to the Agni in which the Shraaddha Paaka is
cooked. After the Paaka is cooked, some Agni is added to the Gruhyaagni
and ‘Agnoukarana Vaishwa Devaadika’ performed. This is the method followed
by the Kaatyaayanas of cooking the Gruhyaagni Paaka. Ashvaalaayanas however
make the Paaka in the Upachayaagni itself. Now the Kartru Bhoktru niyamas: Both
the Karta and the Bhoktas have the regulations of avoidance of Stree Sangama on
the Shraddha Dina and the Purva Dina, Punar bhojana, Anruta bhashana, Kshavara,
and Taambula Bhakshana. Shraaddha krucchuklavaasaasayaan mouneecha
vijitendriyah, Upavaasam Paraa na mcha Aoushadham cha vivarjatet/ ( Shraaddha
Karta wear clean clothing, keep silent, exercise Self-Control, discard outside
Bhojana and avoid medicines). Both the Karta and the Bhoktas must follow a dress
code : Avastram Malavadvastram Koupeenatvam kaccha heenatwam Anuttaree -
yatwam Kaashaaya vastratwamaar dravastratwam dwiguna Vastratwam Rakta
Vastratwam Dagdha –vastratwam Syuta vastratwamititye kaadashaavam ardha
nagnatwam Katrtru bhoktuyaam Varjyem/ (Thefollowing Eleven ways of dress
code viz. Vastra heenata, impure vastra, koupeena, kaccha heenatwam,
anuttareeyam, Kashaaya Vastra, wet clothing, double vastra, red clothing, burnt
clothing, and sewn clothing should be discarded.) Kartha’s Urthwa Pundraadika
Tilaka and Bhokta’s Tilaka are [Link] Tilakas are however forbidden
to Karta. Aamantritastuyo viprou bhoktumanyatra gacchati, Narakaanaam shatam
gatwaa chandaaleshwabhijaayetey/ Aamantritastu yasshraaddhey vilambam
kurutey dwijah Devadrohi Pitru drohi pachyatey narakeshu sah/ (If the Brahmana
Bhokta who has accepted the invitation to a Shraaddha goes away to another
Shraddha would be punished in several Narakaas and gets repeated births of
Chandalatwa). Similarly, the invited Brahman arrives late for the Shraaddha too
would be punished like wise. Both the Karta and Bhoktaas should strictly observe
the regulation of fasting on the previous and the same night besides restraint from
stree sangama. They should not quarrel but practise refrain from loud and loose
talk. The women engaged in the Shraddha Karma especially in the cooking should
also observe quietness in all respects, lest the visiting Pitru Devatas are bound to
get disappointed with the visit to the Shraaddha.

Shraaddha Brahmana Sankhya: While the requirement of Brahmanas might be nine

( Two to represent Vishva Devas+ three for the representation of Pitru Devas of
three generations + four for Pitru Parvanas), there might be a dispensation of three
Brahmanas minimum in view of the following viz. Satkriyaam Desha Kaalou cha
drayva Braahmana sampadam, Shoucham cha vistaaro hanti, Iti Pakshye
Ashaktou vaa Devai Ekah Pitru parvaney chaika iti Dwou Viprou/ (Keeping in
view the Satkara, Desha, Kaala, Dravya, availability of Brahmanas and limitations
of Shoucha, there could be one in Deva Sthaana and one for Pitru Sthana).
Bhagavata Purana also confirmed as follows: Dwou Daivey Pitru karye Tri
nekaikamubhayatravaa, Bhojayetsusamruddhyopi na kuryaacchaadra vistaram/
(Representation of Vishwa Devaas could be two or one, and for Pitru Parvana one
might replace three Brahmanas; even if a Karta could afford, one should not extend
it beyond). ‘Vishwa Devaartha dwaya’ Brahmanas be seated Purvamukha and the
Pitru Parvanas as Uttaraamukha and offer the Anna to Agni meant for
[Link] Pitru Parvana, one Vipra is adequate. In case of the limitation
of Brahmanas, then Brahmacharis wearing Kushas might state ‘Presha’ and once
the reply of Anupresha is secured from the Brahmanas, then Bramahmacharis
might as well participate in the Shraaddha proceedings further till the end. Thus
the problem of Brahmana Sankyha could be overcome. Having made the selection,
the Karta addresses the Brhmanas as follows: Akrodhanai ssoucha paraissatatam
Brahma vaadibhih, Bhavitavyam bhavadbhis chamaya cha
Shraaddha kaarinaa/ (Hey Brahmanas! As I should be, you too should kindly be
with maximum cleanliness and more importantly, without anger and peacefulness
in the various Karyaas ahead).

Some basic precautions in the Shraddhas:While performing Archana to

Vaishwadevas, the Karta has to bend his knee and at the Pitru Sthaana the left
knee. All concerned Daiva Kriyas are to be performed with ‘Pradakshina’ from left
to right and the Pitru Karyas with ‘Apradikshina’. Darbhas being given at the Pitru
Sthaana be so done that they are in twos that too twisted, while in Deva Sthana
there is no need for doing the twist of darbhas. While leaving water at the Deva
Sthaana the Karta should be ‘Uttaraabhimukha’ or facing the North but at the Pitru
Sthaana he should be ‘Dakshinaamukha’. While making Sankalpa, offering Padya-
Asana- Avahana-Arghyadaana- and Aacchaadana viz. the Panchopachaaras to Pitra
Devatas as also at Anna daana-Pinda daana-Anjanaabhyanjana, Akhshaya
Vaachaka and Swadhaa Vachana, the Karta has to state the Pitra Sambandha-Gotra
–Namas clearly and separately in respect of the generations; Sakaarena tu
vaktavyam gotram sarvatra dheemata/ Hence the Karta would have to utter as
example: Haridasa Gotra/ In respect of Brahmanas the suffix of Sharma be added
to the concerned name of the [Link] the Karta does not remember the names of
the further generations at least the ‘Uccharana’of Pitru-Patamaha-Prapitamaha
designations be stated clearly. In respect of Ashwalaayanaas the concerned three
generations are given as Prithivishat-Antarikshasat-Divishat/ In the case of Strees
the suffixes to the concerned names are Savitri Da-Devidaa-Devidaa again. It is
stated that the Shraaddha Karmas are fructified only when the Uccharanaas of the
concerned Pitras are given with not only the name but also with Vibhakti
[Link] Nirnaya is as follows: Shashti vibhaktyaa Sankalpah
Kshaanaaschakashayya Karmacha, Shasthyaa vaasyaccaturthyaa vaasana
daanaam Dwijataye/ Dwiteeyayataya vavaahanamsyaadwi Baktistu Chaturthikaa,
Anna Daaney Pinda puja Swadaa swastiti Vaachaney/Pinda daaney tu
Sambuddhiryechatvettetwaaditah puraa, Tatah Param Chaturdhicheytyubhayam
Sarva sammatam/ Sheshaani Sarva Karmaani sambuddhyam tairyadha -ayudham,
Idantey Idamvovaa prayujjaaiva samaacharet/ ( Shashthi Vibhakti is used in
respect of Sankalpas and Kshana and Akshya Karmas; Chaturthi Vibhakti is used
for Asanaa and other Services; Dwiteeya Vibhakti for Avaahana; Chaturthi
Vibhakti is used in Anna daana, Pinda Puja, Swadhaa Vachana and Swasti
Vachana. In the case of Pinda Daana Sambuddhi, the Prathma Vibhakti is used
before the expression of Ye cha twaa and that would be followed by the Chaturthi
Vibhakti. In case of other Karyas, the concerened Services would be as per the
exigency stating : Sambudhyam [Link] Kriyas are offered in Savya
Position of the Upaveeta, but the Pitru Karyas with ‘Anupaveeta’ or
‘Praacheenaaveeti’ position. However, all the tasks intended for Vipraas are to be
performed in the Savya position only. Savyena Daivam kramasyaadapasavyena
Paitrukam, Vipra pradakshinam Vipra Swaagatam chaarghyadaanakam/
Suktastotra japonnasya Paatreshu pariveshanam, Aahwaanamanna
syaaghraanam tathaa cha Swasti Vaachanam/ Taambula Daana maaabhyaa
Samaapteyriti Paitrukam, Pradakshinaadyetaduktam Savyenaivasamaacharet/ (
While all the Deva Karyaas are to be executed in the Upaveeta position, the Paitru
Karyas are in Anupaveeta position. But all the Pitru Karyas addressed to
Brahmanas right from Pradakshina-Swagata-Arghya daana-Anna Sukta Stotra
Japa-Patrapariveshana-Aahvaana- Anna Ghraana-Swasti Vaachana- and
Taamboola Daana should be performed in Savya itself. A few other precautions in
the Shraaddhas are that while doing ‘Pitraadyarchana’ the Karta has to commence
the Archana from the head to shoulders to knees to feet where as the
‘Devaarchana’ should be the other way round ie. from feet to knees to shoulders to
head. All the Pitru Kriyas -excepting Akshayya, Aasana, and Arghya Daana- are
required to be done with ‘Swadha Shabda’; in the case of Deva Pujas or oblations,
the Swaha Shabda should be resounding! Yet another requirement is that Deva
Tirtha is to be offered to Vaishwa Devas, while Pitru Tirtha is provided to
Pitraadikas.

Aachamana Vidhi: At the commencement of the Shraddha, the Karta should do

Aachamana twice, wash the feet of the Vipras and of the Self and do
punarachamana. The Achamana Vidhi as prescribed is once each after Devarchana
and Pitraarchana, Annaaghraana, Vikira daana; twice on ‘Paada Prakshaalana’ at
Shraaddhanta, once each at Bhasma kriyantara kara shuddi, Ucchintaraantara, and
Bhojanaantara. Aachamana is also done when earlier darbha are replaced with
fresh ones at the time of all the Karyas like Devatarchanas etc as mentionedas also
at each Darbha Tyaga.

Uha Mantra (Sentimental Feeling for to whom the Shaddha is performed for) :
The Pitru Shabda is all comprehensive as it covers the Three Generations of
Pitrus and also implies the mother if dead and even if her Shraddha is to be done
separately; that is why it is enough to leave water in the Arghya Patra by the
Mantra Pitroonimaan preenaya. Even in the Shundhana Mantra of Shundhantaam
Pitarah Sundhantaam Pitaamaha Shundhatamm Pra-Pitaamaha, then the Karta
would have to imply: Shundhantaam Maatarah/ Also while doing Pinda Daana
even for the Karta’s mother only, the Mantra is stated to be Yechatwaa
manuteybhyaschah and not Yaaschatwaa manutaabhyascha/ This is due to the
clarification of Panani Sutra of Pumaan Striyaam/ However there has been the
practice in some parts of the Country that when the Shraddha of Mother is only
performed separately then the Mantra is indeed used viz. Yaaschatwaa
manutaabhyascha as the Uha Mantra as also the Shundhantaam Maatarah/ Then
the invocation is: Asmaan Matarah Pitamahi Prapitaamahi/ In any case, the Uha
Mantra Prakarana requires that Vishnu Mantra is to be recited at the beginning,
midway and the end of Shraddha: Daivey Pitrecha sarvatra japa homaadi
karmasu, Mounam kuryaatprayat- nena sakalam phalamaampuyaat/
YadiMounasyua lopasyaajjapa homaarchanaadishu, Vyaahaareyd-
VaishnavamMantram smeredwaa Vishnumavyayam/ ( In the context of Deva
Karyaas, Pitru Karyaas, Japa-Homa-Archanas, one should concentrate and be
silent while seeking to bridge gaps of deficiencies and perform Vishnu Japa!). The
Sentiments being expressed within the mind of the Shraaddha Karta further seek
the Shield of Vishnu even before the Shraddha is initiated to accomplish the Sacred
Karya so that the possibilities of deficiencies in the Shraddha Karma ahead are
covered up by his Grace in the following supplication: Yasya smrutyaacha
naamoktaam tapo homa kriyaadishu, Nuunam sampurnataam yaati sadyo
vandetamachyutam/ ( I salute the Ever Lasting Vishnu by way of Naamoccharana,
Smriti, Tapo homa kriyaas to ignore the blemishes and insufficiencies of the
Shraddha Karya that is being launched).

Shraddha Prayoga: The Shraaddha Karta would prepare himself by commending

Pitru Devatas as he changes quickly into the positions of Savya and Apasavya of
his Yagnopapeeta and makes a firm Sakalpa stating Etesha mamuka shraaddham
Sa Daivam Sa Pindam Parvana Vidhinaa Ekoddhishteynavaa Annenaamena vaa
hiranyena vasvassadyo vaa karishye/ ( I hereby resolve to perform the Shraaddha
of the concerned Pitraas of my Kula Gotra Naamas of three generations by way of
Sa Daiva-Sa Pinda-Parvana Vidhi or Ekoddhishta Vidhi through the means of
Anna or Hiranya Rupaas at once). Then the Brahmanas present would assuringly
accord ready approval replying kurushva/ Then the Karta bends his right knees as
prescribed above and commences the Shraaddha instantly: Amuka Pitrunamuka
Shraaddhey Amuka Vishwa Devartham twayaa kshanah kriyataam/ The Vipras
would respond with Om Tathaa/ Then the Karta would bend his left knee and
address the Pitru Devatas saying Amuka Shraaddhey Amukasya sthaaney twayaa
kshananah kriyataam/ In case there is one Brahmana representing the three Pitru
Sthaannas of Pitru Pitamaha Prapitaamahaanaam Sthaaneykshanah / The Karta
requests the Brahmana with Akrodha naih Shloka. The further proceedings include
Brahmana Snaana; Tilodaka / Yavodaka Shuddhi as per family Aachaara or
tradition; with Savya perform Shuddhi to the Brahmana with Prayaschittratha Sukti
Japa and Karta’s pradakshina; namaskara with Samasta sampat sama;
Aachamana;Praanaayama; and individual announcements of Bhavataam
Swaagatam to both the Brahmanas,one representing the Three Generations of
Pitruganaas on one hand and the representative(s) of Devaas on the other.

Padya: Either in the court yard or the back yard of the house or near the Shraddha
Desha dwaara, there should be two planks- one as a square in the northern
direction as a Deva Mandala and another in ‘vartulaakaara’ or in a circular shape
the Southern direction as Pitru Mandala to enable the ‘Padya’ to the feet of the
Brahmanas designated for Deva and Pitru Devatas. To the Deva-Brahmana the
Karta would sanctify with Gomaya the plank with Savya position and to the Pitru
Place in the opposite direction with [Link] the Brahmanas the Karta
would worship the Brahmana Padaas with darbha-Yava or sorghum or millets / tila
or sesame -gandha-pushpa-ghrita by turns in the appropritae Sayva-Apasavya
positions in the respective directions and stations. The Sankalpas would vary: To
Devas as Amuka sanjnika Vishwa Deva Idamvah paadyam swaahaa namah
followed by washing with Shuddha Jala the upper part of the feet of the Brahmana
stating shannodevi ; and to Pitru Devas as Pitah Amuka naama rupa gotra Pitru
Pitamaha Prapitaamah indavah paadyam swadhaanamah followed by washing
the feet with Tila Gandhodaka stating Shanno devi again. While washing the
Deva-Paada the Kartha would utter Idam vah and to Piru Paada the shabda
Idamtey/ The Pavitra should be set aside from the Karta’s right hand while washing
the feet of the Brahmanas. After the ‘Paadya’ the Karta too should wash his feet
too and without mixing that water, perform Aachamana twice and conduct the
Brahmanas to their respective seats saying Bhurbhuvasswaha samaadhwam/ The
Daiva Vipra should face East of the Karta and the Pitru Vipra be
‘Uttaraabhimukha’ always. The same procedure is followed for Matru Shraddha
also.

Aasana: The Shraddha Bhoktas are seated on the Asasanas with Poorva-Dakshina
Samaaptis or ending with East and South directions. ‘Devartha-Aasana’ should
have two darbhas with Poorvaagra and ‘Pitrarthya-Aasana’ should have a single
[Link] has to be a Ghrita / Taila Deepa on the right-left sides of the Deva-
Pitru Vipras. Beside the Deva Sthaan

a there should be a Vishnu Sthaana with an anticipation of the arrival of a Guest in

Vishnu Swarupa. That Sthaana should be worshipped in Savya position chanting
Apavitrah PavitrovaVaishnavyanamah,Kashyapainamah, Kshamaayai namah;
Medini loka Maataatwam – the last prayer being to Bhu Devi; and to Gadadhara at
Gaya Shraaddha Kshetra with: Tadvishnoh Paramam pradam tadvipraaso/ in
Praacheenaa veeti. Later on the Karta chants Gayatri Mantra in Savya, does
Praanayama, Tithi Keertana, and Sankalpa in Apasavya as follows:Amuka Pitruna
mupakraantamamuka Shraaddham karishye and recite Devataabhyah
Pitrubhyascha, Aamuktaanaancha Moortaanaam, Chaturbhischa yasya smritwaa/
thrice [Link] Apasavya there would be tila prokshana with Apahataa and Akshata
Prokshana with Uddeerata in Savya. Further acts include Paavani Mantra Pathana,
Paaka dravya prokshana with the Mantras Tadvishno / Ya ddeavaa; Vaishwa
Devaarchana, Devarchanaa, and Pitryarchana. This would be followed by the
Asana Grahana of the Vipras: first to the DevaVipra accepting two Darbhas from
the Karta with Amukeshaam Vishweshaam Devaanaam Bhurbhuvasswa-rida
maasanam/ and next to the Pitru Brahmana with the Mantra: Aasaneyshwaasanam
dadyaannatu paanoukadaachana, Pitrukarmani vaamecha Daivey dadyaattu
Dakshiney/ Then the Vipra accepts saying swaasanam/
Arghya Kalpana: There should be only two Arghya Paatraas in view of Daivey
Pitreyai chakaikamva/ These Deva Paatras which were kept upside down are
straightened by the Karta who places two Darbha-Pavitras, fills up with
Shuddhodaka reciting Shanno Devi and ya vosi and with Gandha Pushpas. Some
offer Gandha-Pushpaas with Gandha dwaaraam, Ouoshadhih prati
medadhwam/Then Vipra’s reply would be Devaarghya paatrey sampanney, su
sampanney/ The Karta touches the right leg of the Deva Vipra with his left hand
and sprinkle Yavaas all over his body from knee-shoulders-head stating: Amuka
Vishwaan Devaan bhavatsaavaaha ishye and after receiving the reply
viz. Aavaahanaaya, the he continues the sprinkling stating Vishwa Devaasa
Aagata/ He further prays to Bhumi with the Ruk Vishwa Devaashrunnuta and
sprinkles on the Bhumi. Hiranya keshiyas and others perform Deva Pitraavaahana
after Arghya pradaana as above and while doing Agnoukarana to the Dakshina
of Agni stating Yedey Vaasah and Ayata Pitarah/ (HoweverKaatiyaas perform
Deva Pitraavaahana even before Arghya Kalpana).Thus having done the Arghya
Prapatti and stating Swaahaarghyah, the karta hands over Arghya Pavitra to the
Brahmanas stating Vishswa devaa idam vo Arghyam/ Then in the Arghya Patraas
are filled up with the Arghya and milk,curd, ghee, tilas, Akshatas, Mustard,
Darbhagras and Pushpas, ready for Arghya Saadhana.

Dhupa Deepa Vastra Yagnopaveetaas: To the Vipras, the Karta offers Dhupa-
Guggula and Chanadana, possibly with Agaru mixed with ghee, honey and
Karpura saying Ayam vo dhupa/ Deepa has to be with ghee or tila oil offering with
the statements Idam vo Jyotih or Ayamvo Deepa Prakaashah/ The Vastra has to be
made of silk or [Link] daatavyam Vastraabhaavey
vijaanata,Nishkrayovaa yathaa shakti Vastraalaabhey pradeeyatey/Pitrun
sakkrutya vaa so bhirdadyaaryagnopaveetakam, Yagnopaveeta daanena vinaa
shraaddham tu nishphalam/( In case Vastra is not available, Yagnopaveeta must be
surely provided or atleast its equivalent monetary value; in Pitraarchana,
Yagnopaveeta also must be provided.

Arghya Saadhana: To the Southern side of the Pitru Vipra, three Pitru Arghya
Paatras are kept in a row and the Arghya as filled up with three darbhas are handed
over to the the Vipra with the Shanno devi Mantra with Karta being
Dakshinaamukha. The Aavahana of the Pitru-Pitamaha-Prapitamahas is made:
Amuka mamuka naama-gotra-Rupa mavayaahayaami; then one by one
the Arghyas are given with the Mantras: Pitaridantey Arghyam,
Pitaamahaadantey Arghyam, Prapitaamahaadantey : Swadhaanamah; Ya Divyaa/
The seshajala or the left out water is utilised for the Karta’s Mukhanjana or face-
wash especially the eyes for Ayush Vriddhi. The Pitru Sthaana is cleaned up with
Bhasma and Shuddhodaka and Gandhaadi Upachaaraas or Services are made
saying Amuka Sharman yadha naama gotra ayantey gandhah/ All the tasks
involved in the Argha Pradaana are to be made in Praacheenaaviti position and all
the services like Gandha Deepas be accompanied with ‘Swadhaanamah’excepting
Arghya Saadhana.

Agnoukarana : Ashvalaayanas prefer Agnoukarana in Shraddhaas in Gruhyaagni.

Apastambaadis and Shroutaagnis prefer Dakshinagni. Those who have no Nityagni
would create Lokagni and after homa, do Agni Tyaaga. Rig Vedis perform
Agnoukaranaa in the Gruhyagni, cook Pakvaanna charu, make two halves of it,
spread portions of the Uttara Bhaga of the Charu around the Homagni in Apasavya
reciting Somaaya Pitrumatey Swadhaanamah, Somaaya Pitrumata idam na mama/
and similarly from the Dakshina Bhaga perform Swaahanta-Aahutis in Savya
stating Agnaye Kavyavaahanaaya sdwaahaa, Somaaya Pitrumatey swaahaa
namah/ Kaatiyaas use Gruhaagni and after Paristarana, perform three Ahutis of
Samidhas with ghee stating in Savya: Agnaye Kavyavaahanaaya swaaha; and two
darbha wooden pieces stating: Somaaya Pitrumatey swaahaa/ In the case of
Apastambaas, at the ‘Ajyabhaaganta’ have a dialogue:
Uddhreeyataam Agnoukriyataam/ and as a reply: Kaamaa -muddhreeyataam
Kaamamagnou kriyataam/ In the case of Hiranyaakeshiyas, the Prashna or the
query would be : Uddhrishyaamyagnou karishyaami/ In reply, there would be the
recital of Yanmey maataa [Link] saptaahutis and six Aajyaahutis totalling thirteen
Ahutis. At the ‘Aajya bhaagaanta’, the Hiranyakeshis perform ten Aajyaahutis and
sixteen Annahutis while reciting Somaaya Pitrumatey.

Paani Homa. The procedure is the same for both Ashvalaayanas as also Kaakatiyas
viz. by way of ‘Prashnottaraas’ or Question-Replies: Vipra paanaavagnou
karanam karishye// Kriyataam/ But Ashwalaayana Sutries do not like the dialogue
method. The procedure however is that the karta touches the Prityartha Vipra, does
jalaprokshana and makes two Aahutis reciting the earlier said Somaaya Mantra in
savya, but before that in Apasaya picks up darbha by left hand, performs
Upastarana of Anna by his right hand, does Abhikarana with ghee by the left hand.
On homaanta, the Karta would do ‘Parisamuhna’ and ‘Paryakshana’. Vipras would
retain the remaining homaanna in the in the context of Paani Homa would deposit
in their respective paatras with the Amaanupakva Mantra. While retaining the
Agnoukarana sesha along with the Pinda Patra, then the service of Sarvaanna be
taken up but the Agnoukarana sesha should not be mixed up with Deva Patras. But
Kakatiyas think otherwise and mix up the homa sesha mix up with all the Patras on
the plea : Annam Paanouhutam yaccha yacchaasyatpariveshitam, Yekeekrutyaiva
Bhoktavyam prudhabhaksho na vidyatey/ ( The Anna Sesha of the Paani Homa or
that which is offered to Agni as well as what is to be served has to be taken
together and not otherwise!)

Anna Pariveshana and Bhokta- Bhojana Vidhaana: After ‘ghritaabhikarana’, the

havishanna’ could be served to Brahmanas either by Kartha, his wife or any body
but with utmost Shuchi. Naapavitrena naikena hastena vinaa kusham,
Naayaseynaapi paatrena shaddeshu pariveshayet/ ( The service should be done
with cleanliness, without darbhas, not with one hand, and not in iron vessels).
Anna, Ghee and other items should be served with laddles, but water and Pakvaana
with hands. Salt must be served with spoon and never ever by hand. All uncooked
or fried ‘padaardhas’ could be served by [Link] vessels should not touch
Bhojana Paatras. Service of items to all a line should be uniform although
whatever extras are required by a person could be served [Link], hing,
pepper, sonthi etc. should not be served in raw form but as bye products. Whatever
items are cooked for the Pindas must be served to Brahmanas. Then being in
Upaveeta position the Karta should spray Kushas and Yavas around the Deva Patra
with right hand and Tilas around the Pitru Patra with left hand, recite Gayatri
Mantra, do prokshana on the Anna, parishechana without Mantra, touch the Deva
Patra with the right hand and Pitru Patra with the left hand in ‘Swastikaakara’
reciting the following Mantra: Prithiveetey Patram dyorapidhyaanam
Brhamanastwaa Mukhemritam juhomi Brahmanaanaam vaa Vidyaavataam
Praanaapaanahorju homyaksita masivbaamaishaam ksheshthaa Amutraamushmin
lokey/ This Mantra is prescribed by Apastamba Katyaayanaadis as a rule. Later
after ‘Abhimantrana’, the Karta holds the Deva Pitra’s right thumb with his
inverted hand and without touching the nails makes him perform a Pradakhshina of
the Anna with the Mantras : Ato deva, Idam Vishnuh, Vishno havyam rakshaswa;
similarly the Karta would enable the Piru Brahmana to perform ‘Apradakshina’ of
the Anna by the former’s left hand with the Mantra: Apahataa/ Then the Mantra:
Aamukey Vishvey Devaa Devaa Idamannam havyamayam Brahmana
Aahavaneeyardhye iyam bhurgayaa ayam bhoktaa Gadaadhara idamannam
souvarna paatram Akshayya vatacchaayeyam Amuka Devebhyah idamannam
sopaskaram amrutarupam parivishtam pariveshyamaanam chaa truptey swahh
havyam namo na mama; om tatsat/ Then leave Yavayukta jala with the right hand
on the leftside of the Deva Patra saying Ye Devaasa/ Then in the case of Pitru
Brahmana, touch the Pitru Paatra and repeat the action stating: Pitru Pitamahodayo
yatha naama gotraa Devataa; idamannam kavyam ---Idam
Raajatampaatramakshayya vatacchaayeyam—Asmatpitra Pitaamaha
Prapitaamahebhyah Amuka Naama Gotra Rupebhyah idamannam
sopaskaramamruta rupam parivishtam pariveshyamaanam chaa tripteh swadhaa
kavyam namo namama Om tatsat/ Then the ‘Kusha tila yukta Pitru Tirtha’is
dropped on Bhumi from the left hand into the right hand. In the Daiva Sthala, the
mantra is Sweshta Devataayai idamannam;and Upasthaana with: Ye Devaasa/ In
Pitru Sthala with Apasavya Tilodakas are left down with the Mantra:
Devataabhyah Pitrubhyascha, Saptavya, Amurtaanam, Brahma –arpanam,
Havirdaataa, Chaturbhischa, Om Tatsat Brahmaarpanamastu, Yeshaamiddhistam
teshaam -akshayya preetirastu/ In Savya position: it is said: Eko VishnuhAnn
heenam kriyaa heenam Mantra heenam cha yadbhavet,Tatsarva macchidram
jaayataam/ --Jaayataam Sarvamacchidram/---Anena Pitru Yagmena Pitrurupee
Janaardana,Vaasudevah preeyataam/ and Tila kusha Jalaas are left down. Vipras
are forbidden to touch the Anna till that Sankalpa. The Karta would make Pitru-
Poorvaka salutations saying Ishana Vishnu,Gayaayi namah,
Gadaadharaayanamah,Pundarikaakshaaya namah/ give hasta jala to the Vipras
and make final prokshana thrice with Gayatri. At Pitru Sthaana he would then offer
Aouposhanaartha Jala and utter the three Ruks of Madhuvaataa---ending Madhu
Madhu Madhu—Om tatsat yathaa sukhamjushadhwam/ Vipras without performing
Bali daana would then make Aouposhana and the Karta would recite:
Shraddaayaam praaneni vishtomrutam juhomi, Shivomaavishaa pradaahaaya
praanaaya swaahaa/ while the Vipras make Pancha Praana-Aahutis with
Brahmanima Aatmaamritatwaaya/ and finally the sixth Aahuti. Then the Karta
requests the Brahmanas to eat peacefully without hurry discarding whatever is not
of liking but consuming curd, ghrita and payasa fully. While performing
Aouposhana, if the Vipras indulge in loose talk, the Pitru Devas would be
disappointed; like wise without doing the Auoposhana the Vipras are forbidden to
commence eating. Vipras are also forbidden to touch the Bhojana with left hand
nor the feet; they are also barred from asking for more services of any item without
being asked for by the Karta or his representatives. Karta on his part should be
alert to ascertain as to what ever is even remotely liked for by the Vipras and put
them at ease; incidentally, salt must be preserved and the Vipras should never have
to ask fot it, lest the Pitras might go away in disgust. While the Brahmanas are thus
eating in peace and ease, there should be the Shravana of Purusha Sukta,
Rakshoghna Mantras like Krunushwa paajo rakshohanam; Indresha Soma Sukltas
which are of Pitru Linga orientation; Paavamaani Sukta, Vishnu-Brahma-Rudra-
Arka Stotras and so on. Also Veenaam Vamshadhwanimchaapi Viprebhya-
ssannivedayet, Mandala Brahmanam Paathyam Naachiketa trayam tathaa/
Trimadhu Trisuparnam cha paavamaana yajumshicha, Aashussishaana Suktam
cha Agnaye Kavya vaahanam/ (Besides mild Veena vaadaanaadi music or hand fan
dhwani, there should be the Shravana of Mandala Brahmana, Trinaachiketa-Tri
Madhu-Tri Suvarna-Pavamaana Sukta, Aashussishaana Sukta, Agnaye Kavya
vaahana Shukta to delight the Brahmanas in the course of their [Link]
Bhoktas should also follow proper seating regulations of not exposing arm pits,
resting arms on the knees or thighs, eating with four fingers without the thumb,
making sounds of the mouth, drinking half of water in the patra and drinking again
and again, biting halves and eating the rest in turns, etc as such deficiencies would
land them in ‘Adhogati’ or downward trend of life. A vipra in the ‘Pankti’or the
eating line should not touch another as that would call for Dasha Gayatri soon
after the Bhojana; if any padartha from one Bhojana Patra to another falls then the
affected Brahmana should discard the item and after Bhojana take bath and
perform two hundred Gayatris. If any other improprieties occur, the Bhokta should
be replaced! After the‘Vipra bhojana’, the Karta should politely ask the Bhoktas in
Praacheenaaveeti: Triptaasthah! Then the Vipra’s reply should normally
be:Triptaasmaha/ The Karta would ask the Bhoktas: Shraadham Sampannam? The
Bhokta’s reply would be: Susampannam/ The Karta would query: Anna seshaih
kim kaaryam! The Bhokta’s reply would be as follows : Ishtaissaha bhoktavyam/
Then the Bhoktas would then perform Uttaraaposhana stating Amritaasi
dhaanamasi/

Pinda Daana and Pinda Nisheddhas: Pinda Daana is stated as the sixth step viz.
Archanaantara, Agnou Karana, Bhojanottara, Vikirottara, Swadhaa
Vachanottara, and Vipra Visarjanottara. To Apastamba Hiranya Keshiyas, Pinda
Daana is after Vipra Visarjana while Ashwalaayanaas consider it as before
Bhoktaachamaniya or later and so do Kakatiyas too. To the North of the Dwija-
Ucchishtha Sthaana and nearby the Paani-Homagni, the Pinda Daana Sthala is
allotted with a hand-long of straight line with Darbhas spread out with tilodakas
with the Mantra of Shumdhantaam Pitarah Pitamaha Prapitamaha so that three
round Pindas, representing three generations of father-grand father and Great rand
Father, as prepared by the Karta’s wife, or brother or a close relative could be
placed in the distinct squares one by one as lifted by ‘Angushthangula Madhyama’
or between the thumb and the forefinger; these Pindas that are offered to the Pitras
are made of the Agnoukarana seshaanvita Sarvaana with Ghrita, Madhu, Tilas. The
Pindas are offered to the Pitru Devas with Mantras like Yetattesmat pitarathyaa
naama gotra rupaye cha twaamanu/ Pitrey Amuka naama gotra rupaayaayam
pindaswadhaa namasteybhyas cha Gayaayaam Shri Rudra Paadey dattamastu/
Then for the satisfaction of the Karta, the Pindas are then made to contact the
darbhas again and he performs ‘Anumantrana’ from the left to North stating Atra
Pitaromaadayadhyam Yadhaa bhaaga maavrushaayadhwam, does Praanaayamaas
possible and would do ‘Abhimantrana’ reciting Shundha -taam etc Mantr leaving
water all around. The Pindas are worshipped with Gandha- Dhupa-Deepa-Sarva
Prakaara Naidedya Taamboola-Puja. Yat kinchitpachyatey Bhakshyam
Bhojyamannama garhitakam, Anivedyana bhoktavyam Pinda muley
kathamchana/(None should eat without performing Naivedya of all the Bhakshya
Bhojyas to the Pindatraya.) Further to this, Pinda Stuti be done with Namovaha
Pitarah—Paretana—Agneytamadyaashwa—Yadantariksha and such other
Mantras. Then as per Apastambaas, the middle Pinda is lifted stating:
Apaamtvousha dheenaamrasam praashayaami Bhuta kritam garbham dhatswa/
;this Madhyama Pinda is to be given to the Karta’s wife for Santaana Prapti.
Alternatively, these Pindas are given to Go-Brahmana-Agni-Jalas. Vikiraanna is to
be segregated to be given away to crows with the fond hope of fulfilling the
unfulfilled desires of the near and dear Pitru Devatas. Pinda Nisheddhaas: It is
stated that Pinda Daana, Mrittikaa Snaana, Nitya Tarpana and Shraddhaanga
Tarpanas are not to be done with Tilas, for a year after the performance of Vivaha,
six months after Upanayana, three months after Choodaa Karmas, and one month
after Garbha daana samskaaraas and Vriddhi Shaaddhas. But Pinda Daana has to
be performed at Mahalayas, Gaya Shraddha, Maatru-Pitru Nityabdikaas,
Sapndikaranas, and ‘Shodasha maasa paryanta Preta krityas’. In respect of Jeeva
Pitrukarta and Garbhinisraava, Pinda Pradaana is not approved. Anukalpa
Shraaddhas: In case adequate number of Brahmanas are not available , then in the
Deva Sthaana the services of one Vipra be utilised: Aneka Vipraalaabhey Deva
sthaaney Shaalagraamaadikam sthaapayitvaika Viprey Pitraaditrayam Maataa
mahaadisahita Devataa -shtakam chaavaahana Sarvam Shraaddham
kaaryamityuktam/ Sarvathaa Vipraalaabhye Darbha Vatu
shraaddhamityaadyapyutam/ (In the absence of Brahmanas, one could keep one
Vipra at the Deva sthaana and perform Avahana to the Pitra traya and consider
Darbha as the Vatu and accomoplish the Sarva Shraddha).

Hiranyaadi Shraddha-Anukalpaas: If for any reason, the Pratyaabdi Shraddha is not

possible to be performed, then Hiranya Shraddha be made. The Karta would make
the Sankalpa: Amuka Shraaddha maamena Havisha hiranyena vaa
sakalpavidhaana karishye/ In this case, the prokshana is made to hiranya or gold
instead of Anna. In the Sankalpa, the seven Karyas of Avahana, Arghya, Agnou -
karana, Pibnda Daana,Vikira, Akshayya, Swadhaa vaachana and Prashnaas are
absent, but Suvarna would be present as much as of the value of Shraddha or its
multiples according to the considerations of the Karta.

Seshaanukalpas:Alternatives to Shraaddha include Pakvaanna Homa with Pitru

Sukta etc.; sincere Upavaasa; offering Jala Purna Ghatas to Brahmanas, grass to
cows, Pitru Tarpana with Tilodakas, Swalpa Daana of Dhanya-Tila-Dakshinas,
Pathana or Shravana of Sankalpaadi-Sarva Shraddha prayogas, or as a last resort
perform: Namesti Vittam na dhanam nachaanyacchhaadropayogiswa
pitrunnatosmi, Tripyantu Bhaktyaa Pitaro mayaitou bhujaikrutou vartmani
Marutasya/(Pitru Devataas! I am unable to muster money, nor material worthy of
performing Shraaddha. I can only lift up my hands with sincerity and complete
veneration and faith to the [Link] you accept my inability to perform Pitru
Shraddha and condone my non-performance and may my three generations of
Pitru Devatas be contented!

Shraaddha Vighnas: Nimantranottaram Viprasya Sutakey mrutakewaa praaptey

Ashouchanam na/ In case a Brahmana gets the Karta’s ‘Samantrika Nimantrana’
at a Shraadha, he would at once become immune from any Ashoucha due to birth
or death and this is confirmed in Brahma Purana too. Further: Karthustu Paaka
parikriyottora maashou chaabhaavah, Paaka pari kriyaa cha samantrakam Paaka
prokshana –mityaahuh/ (Once the Shraddha Karta has done Paaka Parikriya or
cooking the Shraaddha Paaka or Mantra Purvaka Prokshana of the Paaka then he
would not be subject to Ashoucha) However if bhojana has aleady begun when the
Karta receives the news of his Ashoucha, then has to leave the Bhojana and repeat
the Shraddha only after the Ashuchi is [Link] if both Karta and Bhokta were
ignorant of the Ashuchi till Bhojana, then the Prayaschitta would be ‘Panchagavya
praashana’or consumption of Panchagavyas. If they were aware of the Ashuchi but
still continue the Bhojana, then the Prayaschitta would be intensified. In respect of
Maasikas, the Karta when encounters the problem of Ashoucha has the option of
redoing the current Maasika along with the next Maasika: Maasikamchoda
kumbhamcha yadya dantaritam bhavet, Tattaduttarasaam tantraya danushtheyam
prachakshasey/ Some experts opine that if there is a Vighna of a Pratyaabdika,
then on the same tithi of the next month the Pratyabdika could be re-done.

Tila Tarpana : When any Shraddha is addressed to Pitrus, Tila Tarpana is part of
the same. In the case of Darsha Shraddha, Tila Tarpana is done before it. In Ugadi-
Manvantara-Samkranti-Vaidhruti-Vyateepaata and such other Shraddhas too Tila
Tarpana is done likewise. In Vaarshika Shraddha, Tila Tarpana addressed to Pitru
traya is preferred on the following day as also on Mahalayas. But: Vriddhi
Shraaddhey sa pindyaancha pretashraaddheshu Maasikey, Samvatsara vimokecha
na kuryaattila tarpanam/ (In the case of Vriddhi Shraaddha, Sapindi, Preta
Shraaddha, Anumasika and Varsha Samaapti, Tila Tarpana is not to be done). In
that case, Tarpana is to be on next morning after Snaana, Tarpana be done after or
even before Sandhya Vandana. Then, after announcing Sambandha-Naama- Gotras
and recite: Swadhhanamat sarpayaami and offer Tarpanas either by right hand in
case of Rigvedis or in the Anjalis three times by others. This is the Nitya Tarpana
Vidhi. As a component of Brahma Yagna, Tila Tarpana is forbidden on Sundays-
Tuesdays and Fridays and on Pratipada, Shashthi, Saptami, Ekadashi and
Trayodashi as also in Bharani, Kritthika and Magha; in Ratri Sandhyas, in the
houses, in Janma Nakshatras, Shubha Karyas. However,Tila Tarpana is in order at
Gaya Shraddha as in Mahalyaas.

Nandi Shraaddha Prayoga: As already referred to in the previous pages, Naandi

Shraddha Prayoga is performed in various Karyas ranging from Jaata Karma,
Upanayana and so on. In Upanayana, this is done on the previous day itself while
in Swalpa Karyas like Jaata Karma this is done on the same day. The Sankalpa for
this after detailing Desha-Kaalaas states: Satya vasu Sanjnikaa Vishwa Devaah
Naandi Mukhaah Matru Pitaamahi Papitaamahyo Naandi Mukhyaha Pitru
PitamahaPrapitaamahaa Naandi Mukhaa MaataamahaMaatuh Naandi Mukhaa
Etaanuddishya paarvana vidhaanena sapinda Naandi shraddham karishye/ At the
Arghya kaala, nine paatras are arranged, place two darbhas in each, recall the
previous Mantra stating Usham tastwaa,keep Yavasin the Paatras, perform
Aavahana by turns with the Mantra: Amuka Vishwey Devaah preeyantaam/--
Naandi mukhaa Maatara Idam vorghya, provide Gandha twice, address the Devas
with swaahaa hravyam na mama,keep Annadaana at the Deva Sthaana and keep
two each Pindas totalling eighteen to the Pitrus by way of Pinda daana with the
Mantra : Naandi mukhaabhyo Maatrubhya swaha, Nandi Mukabhyah Pitaamahi
Swaahaa/ This would be followed by Anumantras also. Thus Sarva Pitru Karmaas
are required to be performed in Savyopaneeta position only as a Deva Dharma
[Link] conludes the Shraaddha Prakarana.

Ashoucha Nirnaya: Garbha Naasha and Janana: Within four months of ‘Garbha
Naasha’ or abortion is called ‘Sraava’, within six months it is called ‘Garbha
Paata’ and thereafter the ‘Prashuti’; the Ashoucha is determined accordingly. If the
Sraava is within three months, the mother, father and the progeny
have ‘Asprushyata’/ Untouchability or Ashuchi for three days; for four months
then four days and so on, as Shuddhi is accorded after Snaana. From seven months
onward, the ‘Janana -ashoucha’ or birth for all the Sapindas would be for ten days
to Vipras, twelve days of Kshatriyas, fifteen days for Vaishyas and one month for
others. To the mother of the new born, there should be ‘Karmaadhi- kaara’ or the
eligibility to perform ‘Karyas’ only after forthy days in respect of Vipra Strees.
The father of the child or the sapindas could however move about freely after
Sachela Snaana but would be eligible for performing Danaas, Pujas etc on the fifth,
sixth and tenth days. If a child is born in the Stree’s Pitru Griha, then her parents,
brothers, her uncle have to observe Janana-Ashoucha for a day but if the delivery is
in her father in law’s house then the stree’s parents have no Ashoucha but her
husband’s parents and brothers in law would attract the Ashoucha for a [Link] a
child is still born, then there would be no Janana /Mrita- Ashoucha, but if dead
before the child’s navel-cut then three days and after the cut then would be ten
days of Janana Ashoucha but no Mritaashoucha; the mother of the deal child too
need not observe Mritaashoucha. Mritaaashoucha Nirnaya: Those who have this
Ashoucha, they should neither be touched nor possess Karmaadhikaara. The
child’s death during the the first ten days and Namakarana, then the parents only
need to observe three days of Asuchi for three nights provided the child is a boy
but otherwise for one day in the case of a girl child. In both the cases of a boy or a
girl, the dead child be buried upto Nama Karana. There after upto chooda karma or
three years, the dead child has to be either buried or burnt. If a boy is dead before
naama karana and the sprouting of teeth then the Sapindas should observe one
day’s Mritaashoucha but the parents must observe for three nights. In the case of a
girl, the Mritaashoucha would be for one day. As the Nama karana is to be
performed on the twelfth day and Dantotpatti by three months, the death of a child
upto the sixth month attracts Mritaashoucha for one day. From the seventh month
to three years, the parents should observe three nights of Ashuchi while Sapindas
for one night in respect of a male child; but for a girl child the rule is the same as in
the case of parents but to Sapindaas the Shuddhi is snaana. From three years up to
Upanayana in the case of a Putra or upto Vivaha in the case of a Putri, the
Mritaashoucha would be for Tri Dinas. After Chooda Karma or upto the
completion of three years, Pinda Daana on Bhumi is required. Death before
Dantotpatthi then there should be Dugdha Daana to Samvayaska Sishus. Death
upto three years or Choulaanta Samskaara, the daana prescribed is Payasa daana
and upto Upanayana Bhojana Daana. In the case of the death of females and
Brahmanetaraas from three to sixteen years, the Mritaashoucha is for one day to
Tripurusha Sapindaas but to the parents three days. If a girl is dead after Vivaha
Vaagdaana but before Vivaha, then the Mritaashoucha it would be for three days to
Pitru-Bhartru Sapindaas. As regards ‘Atikranataashoucha’, or Deshantara-
Kaalaantara Maranas or deaths at outside places and timings such as of
Anupaneeta boy whose Gayatri Upadesha has not been done or a Kanya whose
Vivaha has not been performed of one’s own parents, there would be
Dasaahaashoucha or Ashuchi for ten days followed by immediate snaana.
Upanayanaantahara marana attracts Dashaaha for Sapindaas. In case a married
daughter dies in the Parents’ house, then the parents and her brothers should
observe Triratraas of Ashoucha. To the married daughter the death of a parent
attracts Ashuchi for Three Nights if known within ten days or later ‘Pakshini’ ie. a
day and half. Deaths of Upaveeta Bhraata/brother or Vivahita Bhagini or sister
attact Triraatra Ashoucha. Deaths of married sisters require snaanaas. Vivahita
Kanyas require snaana at the deaths of paternal grand father or paternal [Link]
mother’s brother dies or sister’s son/ daughter dies, then Pakshini is observed. If
maternal grand father dies, the Douhitras should observe Ashoucha for three
[Link] maternal grand mother’s death be observed by the douhitras by
Pakshini. But anupaneeya douhitras should observe pakshini only. Son in law at
the death of his parents in law should obeserve three nights if the death has taken
place before him otherwise one night only. Son in law’s death to parents- in- law
warrants one night and snana. But his death in their own house should be observed
by the parents in law with Tri Raatras. Death of Syalaka or wife’s brother
attracts onbe day’s Ashoucha but if his is Anupaneeta then only snaana. Snaana at
the death of Syalaka Putra. Loss of wife’s sister too gives one day’s Ashuchi.
Death of mother’s sister involves pakshini. Loss of paternal aunt calls for pakshini
for the children-both sons and daughters-of father. Paternal aunt would however
get Shuddhi by snaana by the progeny of her [Link] either paternal aunt or
mother’s sister dies in Swagriha then the progeny should observe three days of
Ashoucha. Among the Bandhu Traya ie. Atma Bandhu Traya, Matru Bandhu
Traya, Pitru Bandhu Traya totalling nine the minimum Ashoucha is Pakshini in
respect of Upaneeta and one day for [Link] Atma Bandhus are the sons
of Paternal aunt, mother’s younger sister’s sons, and the sons of maternal uncle;
Pitru Bandhus are father’s aunt, father’s mother’s yunger sister, and father’s
maternal uncle’and mother’s paternal aunt, grand mother’s younger sister and
mother’s maternal uncle and their sons. In the case of Dutta Putra’s death, the
Janakapalaka parents should observe Tri-Ratraas and vice versa, but the Palaka
Matru-Pitas should ‘dashaaha’. Achaarya’s death demands Tri Ratras but if out of
town only pakshini; Acharya is defined as he who conducted Upanayana and
Vedadhyayana; it is he who teaches the ‘nirvahana’or the conduct of Smarta
[Link]’s Patni-Putra mrithyu,also demands one day’s Ashuchi. In
reverse too, the death of a Sishya calls for Tri Ratras and so [Link] death
requires pakshini. A Sanyasi’s death requires snaanantara Shuddhi. Death of
a household cow requires ‘Grihaasoucha’ till the body is cleared followed by
Griha Suddhi. A house hold dog of a Vipra entails ten days of Ashoucha. Jaati
Bhrashta mrityu’ demands two months of Ashuchi to the house.‘Shastra ghata
Mrityu’in battles involves only Snana without ‘Antya Kriyas’ excepting on
Dashaaha Karma. [As an Over-view, Ashoucha for Three Days should be observed
for the deaths of Mother’s father-mother-sisters-brothers; daughter or her sons;
Father’s sisters, parents in law, own sisters, sister’s husband / son; Pakshini for
daughter-in-law, daughters in laws of maternal uncles/ sisters/ their progeny;
daughters of father’s sisters; daughters of sons/ sisters/ brothers; daughters of
paternal uncle, daughters of daughter and daughters of maternal uncle. Married
women have to observe Pakshini in the deaths of mother’s father or mother,
maternal uncle / wife/ son / daughter, mother’s sister or son or daughter; father’s
brother/ son/ daughter; own sister / son / daughter; own brother/ son / daughter;
daughter’s daughter; father’s father; father’s mother; uncle’s wife, brother’s wife,
sister’s daughter in law etc. In all these cases, the principle of reciprocity be
observed].

Krantaashoucha or Lapsed Ashoucha: Krantaashoucha denotes the death of

person in a distant Land and the Impuriy ascribed to it. There is no Jananashoucha
in this case and a father would get Shuddhi on the news of a birh. But there are
regulations governing deaths of Krantaashoucha. The deaths of parents to a distant
son involves ‘Purnaaha’ or fullfledged twelve days followed by Antya Kriyas. So
is the case of wife and husband. A married daughter needs to observe Pitru Marana
for three days during the Dashaaha on learning of the news, but beyond that
period, pakshini is to be observed . In the case of paternal uncle, news after ten
days upto three months then observance of Ashoucha for three days; upto six
months then Pakshini; upto a year one day and after a year then only a bath for
Shuddhi . To a mother’s brother or maternal uncle as in the case of Anya
Gotreeyas, the Ashouchi is for a pakshini. To Samanodakaas, news of death before
ten days would involve three nights of Ashoucha, but upto one year threafter it
would be one day and beyond one year only snaana for Shuddhi. In fact much
depends of the time of receiving the news of deaths in the case of Deshantara and
Kaalaantara conditions and decisions taken as per the normal code detailed
above. Pancha Bheda-Ashoucha: Sa Panchaghaa: Kartrutah, Karmatah,
Dravyatah, Mritadoshatah, Vighaanatah / ( The five kinds of Ashouchas are on
account of Kartru Bheda, Karma Bheda, Dravya Bheda, and Vidhana Bheda.
‘Kartru Bhedaashouchaas’ are related to Sanyasis and Brahmacharis; Sanyasis are
immune from Ashoucha in reference to the births and deaths of anybody excepting
however only the Parents. As regards Brahmachaaris they have to observe
Ashoucha respect of the deaths of Parents as also of sapindas, as they not only
participate in treating the dead bodies of the Parents but in the Antya Kriyas also.
Now in the case of Karma Bheda, Kings who are involved in
various administrative tasks like punishments to wrong doers including even
deaths have no Ashoucha; those performing Shanti Karyas to offset fears from
Kings or from illnesses have no ashoucha; to a Vaidya who examines the body
parts of a patient to check diseases has no Ashoucha; those Brahmanas who
perform Naandi Shraddha for tasks like Devata Pratishtha, Upanayana or Vivaha
have no Ashuchi; and Grahana nimitta or Sankrantaadi Shraddha Karmas including
Daanas do not attract Ashoucha. Dravya Bheda due to Kraya Vikraya like buying a
host of material ranging from flowers and fruits, food materials, clothes [Link] a
person with Ashoucha would not invite Asouchya. Instances of Vidhana Bhedas
are plenty as they could be Sparsha Dosha, Mrita Dosha and so on. In respect of
the last two doshas which are the worst, several prayaschittthas are prescribed to
atone the Asuchis from Para Stree gamana, Maha Paataka Karana, Shava
Sparshana, Preta Karya Karana etc. and such prayaschittas include Chandrayana
Vratas, Krucchra Vratas, Go-Bhu-Dravya-Vastu Danaas etc.

Antya Karma Prakarana: Narayana Bali: Before initiating a gist of Antya

Karmas, Dharma Sindhu describes Narayana Bali which is stated to follow forced
and cruel deaths like in water, fire, falls from heights, suicides , attacks by wild
animals or by snake bites. To offset the evil effects of such unnatural deaths,
Prayaschittha Daanaas and Narayana Balis are performed with the Sankalpa:
Amuka Gotraamuka Sharmanomuka durmarana doshanaa
shaardhamourdhvadaihika sampradantwa yogataa sidhyartham cha Naraayana
Balim Karishye/ After installing two Kalashas and the Pratimas of Vishnu and
Vaivaswata, performing Aavahana by Purusha Sukta, Yamaaya Soma Mantra and
Puja with Shodashopacharas, invoking the Preta in the Swarupa of Dakshinaagra
Darbhas with the Mantra Sumdhamtaam Vishu Rupyamuka Pretah and offering
water at ten sthaanas, placing ten Anna Pindas soaked with Madhu- Ghrita-Tilas
and offering them with the Mantra: Amuka Gotraamuka Sharman Preta Vishnu
Devataayantey pindah in prachhenaaveeti position of Yagnopaveeta. Then the
Vipra or the Karta would give Tilaanjali to the Preta Swarupa darbha stating:
Amuka gotraayamuka Sharmaney Vishnu rupiney Pretaayaayam Tilatoyaanjali/
Then Brahmanas would have to assure : Anena Narayana bali karmana Bhagavan
Vishnuramukam pretam Shuddhamapaapamarham karotu/ In the case of Sarpa
Marana, the Karta has to observe Upavasa on each Shukla Panchamis for twelve
months, prepare five-hood Sarpas with rice or wheat flour named Ananta Vasuki,
Shankha, Padma, Kambala, Ashwatara, Dhritaraashtra, Shankhapaala, Kaaliya,
Takshaka and Kapila; worship them with the Mantra: Namo astu Sarpebhyaha
with three Aajyaahutis in Agni, give Paayasa as Naivedya, provide Brahmana
bhojana, give a Suvarna Naaga and a Pratyaksha Dhenu as Daana and finally
perform Narayana Bali; this is the ‘Sarpahata Prayaschitta Vrata’. Palaasha Vidhi
Dahana: In the case of death at a far off place and only the ‘Asthikaas’ were made
available, the Asthikas are to be first washed with Pancha Gavya; if even Asthikas
are not available a ‘Preta’ or dead body needs to be improvised by spreading three
hundred sixty darbhas over a ‘Krishnaajina’or the skin of a deer by arranging from
the Southern direction with forty darbhas at the ‘Shira Sthaana’, ten at Kantha
Sthaana, fifty eacha at ‘Baahu Sthaana’, ten each as fingers, twenty at the Hridaya,
thirty at the belly, four at Sishna, four at the ‘Andaas’, fifty each as thighs, hundred
asknees down to feet, and thirty as the fingers of the feet. Then by washing with
Panchagavyaas and Panchaamritas, the body is to be seemingly revived with Prana
Pratishtha with the Mantra: Punarno Asu, Asuneetey or with the Suktaas
Yatteyam—Shukramasi—Aksheebhya, touch the body, perform Snaana, apply
chandana, cover with Vastra, provide Yagnopaveeta, touch with Idamchaana and
Syopaasa Dhyaana and formally execute Daahaadika. The Karta should then
observe Dashaahna- Ashoucha. In the event of Ateeta- Pratyaksha Preta
Samskaara: there is no need of ascertaining the suitable day but during the
Asoucha days a day be selected for the Samskaara after the tenth day, failing which
at the Annual or there after preferably in the Uttaraayana, excepting Krishna
Paksha-Nandaa Tithis of Pratipada,Shashthi and Ekadashis; Trayodashi and
Chaturdashi-dina kshayaas and not on Tuesdays. Also specified Nakshatras are to
be forbidden.

Pitraadi Mrita kaala Daana Vidhis: The sons have the duty of anticipating the
nearness of death of the old parents and make them perform Moksha dhenu
daanaas or even Dasha Daanaas if possible. Gavaa mangeshu tishtthanti is the Go
daana Mantra; Sarva Bhutaashrayaa Bhumirvaraahena samuddhrutaa, Ananta
Sasya phala daata tasshgaantim prayacchamey/ is the Bhu Daana Mantra;
Maharshey Gotra sambhutah Kaashyapasya tilaasmrutaah, Tasmaadeshaam
pradaanena mama paapam vyapohatu/ is the Tila Daana Mantra; Hiranya garbha
garbhastam/ is the Hiranya daana Mantra; Kaama dhenu shusam bhutam Sarva
Kratishu samsthitam,
Devaanaamaajyamaahaara

manasshhaantim prayacchamey/ is the Aajya daana mantra; Sharanam

Sarva likaanaam lajjaaya -arakshanam param, Suvesha dhaari
vastratwamatasshaantim prayacchamey/ is the Vastra Daana Mantra; Sarva
Devamayam Dhanyam Sarvotpatti karam mahat, Praaninaam jeevanopaaya
matasshaantam prayacchamey/is the Dhanya Daana Mantra; Tadaarasaanaam
pravarassadaiveykshu rasomatah, Mamtasmaatparaam Lakshmim dadaswa guda
sarvadaa/ is the Guda/ Jaggery daana Mantra; Preetiryatah Pitrunaam cha Vishnu
Shankarayossadaa, Shiva netrorbhavam rupyamata -sshaantam prayacchamey/ is
the Rajata daana Mantra; Yasmaadannarasaa ssarveynotkrushtaa Lavanam vinaa,
Shambhoh Preetikaram nitya matasshaantim prayacchamey/ is the Lavana Daana
Mantra. It is stated clearly that even without performing Praayaschittas, a dying
person recites or even thinks of Shiva-Vishnu Naamaas would achieve total
purging of sins and Moksha: Yasyaavataara Gunakarma vidambanaani
Naamaaniye sugamey vivashaa grunanti, Teynaika janmasha malam sahasaiva
hitvaasam yaantyapaavrutamrutam tamajam prapadye/ ( Those who are at the
edge of death remember Bhagavan’s Avataara Guna Karmas and die in that
ecstasy would terminate the sins of all the previous births and take refuge in that
Unknown!) Further a son who enables his parents facing death to perform
Daanas would secure Gaya Shraddha Phala and over hundred Ashwamedha Yagna
Phalaas! Mumurshum Pitaram Putro yadi daanam pradaapayet, Tadvishitam
Gayaa Sraaddhaa dashwamedha shataadapi/ In addition to the Danaas
aforementioned, at the extreme brink of death the following Daanas are of
immense value: Taani Tilapatra Daanam, Runa Dhenu Moksha Dhenu Paapa
Dhenu Vaitarani Dhenutkraanti Dhenu daanaani/ (These Daanas are Tila
Paatraadi Dana, Runa Dhenu, Moksha Dhenu, PaapaDhenu, Vaitarani Dhenu, and
Utkranti Dhenu).The Sankalpas and brief procedure of Daana to Vipras are as
follows: Tila Patra Daana: Sankalpa:-Mama Janma prabhruti maranaanta krita
naanaa vidha pranaashaartham Tila Paatra Daanam karishye/Hasta jala to
Vipra:-Mama Janma Prabhruti maranaanta krita paapapranaashaartha midam
Tila Paatram Sasuvarna dakshinam Amuka Sharmaney tubhyam sampradadey,
Tilaah Punyaaha Pavitraascha Tilaassarva Karaasmrutaah, Shuklavaa yadi vaa
Krishnaa Rushi gotra Samudbhavaah, Yaanikaanicha paapaani Brahma hatyaa
samaanicha, Tila paatra pradaanena mama Paapam vyapohatu namama/Runa
Dhenu Daana Mantra:Ihikaamushmikam yaccha Sapta janmaarjitam runam,
Tatsarvam shuddhi maayaatu Gaamekaadadato mama/ Moksha Dhenu Daana
Mantra: Moksham dehi Hrishikesha Moksham dehi Janaardana,Moksham Dhenu
pradaanerna Mukundah preeyataam mama/ Paapa Dhenu Daana Mantra:
Aajanmopaarjitam paapam Mano vaakkaaya -karmabhih, Tatsarvam naasha
maayaatu Go pradaanena Keshava/ Vaitarani Daana: Sankalpa: Amukasya mama
Yama dwaara sthita Vaitaranyaakhya Nadyuttaranaartham Go daanam karishye/
Vipra Pujaanantara-Hasta jala Pradaana- Goprokshana Jala-Vipra daana Mantras
respectively are: Shivaa Aaapassantu Sowmanasya mastu Akshataam
chaarishtamchaastu yacchreyadasu yatpaapam tatpratihatamastu; Dhenukatvam
pratikshaswa yamadwaarey Mahaa Pathey , Uttiteershuraham Devi Vaitarinyai
namostutey; Vishnurupa Dwija sreshtha Bhudeva Dwijapaavana, Tartum
Vaitarani -metaam Krisnangaam pradadaamyaham;Vaitarani
sanraatanaarthamimaangaam Krishna Vastra rakta kulyaadyalankrutaam
Yathyaa shakti dakshinaayutaam tubhyamaham sampradadey/ Yamadwaara
pathey ghorey ghoraavaitarani Nadi, Taantartu Kaamo yacchaami Krishnaam
Vaitaranim tu gaam na mama/ Utkraanti Dhenu Daana: Amukasya sukhena
praanotkramana pratibandhaka Sakala paapa kshaya dwaaraa sukhena
praanotkramanaaya yathaashaktyalamkritaa mimaamutkraanti dhenum Rudra
Daivatyaamamu Sharmaney tubhyam sampradadey Gavaamangeshu tishthanti na
mama/ This is how the Putra provides Daanas.

Anthya Kriyaas: After the death, the Son has to secure the ‘Antya
Karmaadhikaara’ or the eligibility to perform the Last Rites by way of observing
Tri Krucchhaas and all the Kartas should go in for ‘Mundana’ which is a must in
respect of the death of parents, paternal uncles and elder brothers. However the
main Karta who would be pioneering the Preta Karmaas should not have Mundana,
but some opine that he has the option. The wife of the departed Soul is required to
perform Mundana either on the first ot the tenth day of the death. Kumbhey
Salilamaadaaya Pancha -gavyam tathaivacha, Sumantrairabhimantraapastena
Samsnaapyadaahayet/ Various kinds of Prayaschittas are prescribed in the context
of Shava Sparsha: If the dead body has Mutra-Pureeshas, or if dead on a cot, at a
far off place, or in a flight, in a prison, if touched by a washerman, or in a state of
Ashoucha, in an accident, a battle, in a hospital with illness and on. The body has
to face Dakishna Disha on a Gomaya Bhumi on darbhas, with Chandana Tilakas as
Stotras, Bhagavad Gita and Punya Suktas are read out or recited; Amrutatwa
praapyartham Punya Sukta Stotraadeenaam paatham shravanam vaa karishye/ In
case there is Gruhyagni or Shroutaagni, the prescriptions of death in the day or in
the night become relevant as these are bound by distinct regulations. Ahead of the
Preta, the Agni created at the house as a part of the ‘Pretaadhaana’ process, should
be carried by some body preferably the Karta as the Sapindas in the order of
seniority walk along / behind the body. The hair and nails of the Preta are to be
removed, the final Snaana be performed and applied with chandana pushpas before
burning. The Preta should be burnt in naked condition without Vastra which should
be given away or left in the Smashaana. Relevant Mantras are recited to relieve
the ‘Preta daaha’ or to quench the thirst of the Preta and at the ‘Daahaanta’ karma,
the Karta would perform ‘Ghata Sphotaka Karma’ or the breaking of the Ghata
carried earlier and the Karta would light up the funeral pyre. Following the ‘Mrita
Dehaahuti’ the close relatives who are of Sagotra-Sapinda description would make
a Pradaksina of the Agni that consumed the body and take Snaanas reciting the
Mantra : Apanasho shucha dagdhaa . Then they would offer Tilaajalis to the
‘Paashaana’ or ‘Shila’ with the Mantra: Amuka Gotra---Naamaa
Pretastrupyatu/ The women folk need not recite the Mantra while takling bath.
Udaka daana is optional for father in law, maternal uncle, nephews and even
friends even belonging to the Community. But Brahmacharis are forbidden
excepting in the case of parents, grand fathers or Acharyas. The Udaka daana has
to be done in Eka Vastra and in Apasavya condition. After the Udaka Daana, the
concerned persons should take bath again, drench out water from their Vastras, eat
neem leaves , perform Achamana, touch and view pure water or Lamp or Gomaya,
view the picture of Bhagavan, press the stone at the Dwara and then enter the
house in a line with the youngers in the lead. On that day, every body is to be on
Upavasa in deference of the departed soul. If some body however is unable to
overcome the hunger, then he or she might search for a neighbour’s house and try
to secure some Havishaanna and be contented with it. In fact during the Ashoucha
period the Bhojana has to be without salt, sugar, oil, ghee, milk, and Taamboola.
There should be no consumption of Kshaara Padardhaas; Tila mudgaadritey
shoumbyam sasye Godhumako dravou, Dhanyaakam Deva dhaanyancha shami
dhaanyam ta daiva cha/ Swinna dhaanyam tathaa panyam moolam khaaragana
smritah/ (Tila, moong, shambi dhaanya, sasya with godhuma, dhaniya,yava, shami
dhanya, mula etc). Using mirrors, Stree prasanga, dyuta, laughing, crying, loud
talk, high seats, are forbidden too. Every body should sleep separately on mats
without beds excepting children, aged and patients. ‘Asthi Sanchayana’ or
collection of the bones of the body be done on the first, second, third,
fourth,seventh or ninth day as per the family custom, but excepting on the
Karta’s janma nakshatra avoiding Sunday, Tuesday and Saturday. Asthika
Sanchayana: should be done only at the time of Palaasha Daaha or at the time of
immersion of Asthis in rivers or Seas. Alternatively, the Asthis be buried deep in
forests under trees. The Asthis should not come into contact by dogs, pigs or low
class persons and if so touched then they should be washed in Pancha Gavya,
Saalagrama tirtha or Tulasi Tirtha. Ashoucha Kaala Vidhis: In the Ashoucha
Period, Sagotras should have bhojana together that too only in the day time in
earthen plates or leaves but not in metal plates. During the Daaha Dinas or in the
ten days, the Kartahas to give away pindas without Mantras. If for any reason
during the Daashaaha like illness or wife’s menses period, he might depute
Sagotras but to the extent possible, the Ekaadasha Karmas must preferably done by
the Karta himself. In the Pindas, the main ingredient should be cooked rice mixed
with Tilas, permissible vegetables and fruits. In the Preta Shraaddha, the words of
Pitra / or Matra as the case that may be as also of Swadha must be heard often and
then only the Gotra naamas of the departed soul. During the Gandha-Dhupa-Deepa
daanaas, no Mantras be involved. During the ‘Tryaaha Ashoucha’ or the first three
days, one Pinda be only given to the Pretaatma on the first day, four on the Second
day and five on the Third day. But there would be Dashaaha-Ashoucha in all and
on these days, and during these days, the Preta Sharira formation would be as
follows: the first pinda provides head, the second pinda gives eyes, nose and ears;
the third pinda gives the neck, hands, shoulders and chest; the fourth the navel,
linga and guhya; the fifth gives knees, ankles and feet; the sixth pinda imparts the
Marmaavayas; the seventh the Naadis / nervous system; the eighth pinda provides
teeth and body hairs; the ninth bestows veerya and the tenth pinda one grants
‘Purnatwa’ or the completion of the Preta deha which secures Tripti or
Satisfaction. On all the ten days, the Preta should be provided with Snaana and
Daaha or quench of thirst with the relevant Mantras viz. Pretaatra Snaahi addessed
to Jala-Akashaas and milk with Pretotra piba to be deposied in an earthen vessel.
During all these ten day-nights there should be provision of ‘Akhanda Jyoti’ in an
earthen plate with lasting supply of oil and vicks: Tatah pretopakritaye Dasha
raatramakhanditam, Kuryaatpradeepakam thailey vaari paatram cha maartikam/
Bhojyaadbhojana kaaletu bhaktamushtincha nitvapet, Naama gotrena sambudhya
dharitryam Pitru Yagnavat/ Bhulikaatpretalokam tu gantum Shraaddham
samaacharet, Tatpaa -dheyam hi bhavati mritasya Manujasyacha/( There should
be an Akhanda Deepa and a constant Jala dhaaraa from pinholed pot full of water
on all the ‘Dashaaha Dina Raatraas’. At the Bhojana Kaala, a Pinda be provided to
the Preta by addressing it by the Naama Gotraas. It is also considered essential to
place at the ‘Mrita Sthaana’ some cash to defray the travel expenses as the
Pretaatma travels from Bhu loka to Para Loka!) Antya Dainandina Shraaddha
Vidhi : The Karta is required to execute ‘Nava Shraddhaas’ on the first, third, fifth,
seventh, ninth and eleventh [Link] Nava Shraddhas are prescribed by Rigvedis
as also Apastamba Shutraites. It is stated that within the ten day period Nava
Shraddhas be performed and Nava mishra shraddha be done in the year long
period. Akrutwaatu Navashraaddham Pretatvaa- nnaiva muchyatey, Nava
Shraaddhgam Tri Pakshamcha shaanmaasika Maasikaanicha/ Nakaroti Suto yastu
tasyaadhaha Pitarogataah/ (Pretatwaa would not be liberated if Nava Shraddhas
are not performed by Putras and what would be worse if besides Nava Shraaddha,
the Tripakshika and Shaanmaasikaare not done, then the Pitraadis would definitely
go down to ‘Adhogati’or the lower abodes.). Now the ‘Preta Shraddha
Vidhi’Mantra states: Arghya heenam dhupam cha Gandhamaalya vivarjitam,
NavaShraaddha mamantrasyaadavanejana varjitam/ Aashodwigunaa Darbhaa
Japaasheeh Swasti Vaachanam, Pitru shabdasswa sambandhassharma
Shabdastathaivacha/PaatraalambhovagaahaschaUlmukollekanaadikam,Truptipra
shnaschavikirassesha prashnastathaiva cha/Pradakshinaa Visargascha Seemaanta
gamanam tathaa, Ashtaadasha Padaarthaamscha Pretasshraaddhey Vivarja- yet/
(In Nava Shraaddhas, the following Karyas are forbidden viz. Arghya, Dhupa,
Gandha and Maalaas. In Preta Shraaddha the following are also forbidden viz.
Ashirvaada, Dwi Kushas, Japa, Swasti Vaachana, Pitru Shabda, Swayam Shabda,
Sharma Shabda, Paatraalambana, Dwijaangushtha Nivedana,Ulmukha or burnt
wood, Ullukha Lekhana, Tripti Prashna, Vikira or scattering, Sesha Prashna,
Pradakshina, Visarjana and Seemaanata-Anusarama or polite way of sending
off.) Also, in the Tilosi Mantra the Shabda of Swadhaanamah should be avoided
but by mentally imagining of the Preta Shabda tilas be just kept in silence.
Similarly, Arghya be also simply provided . While Rigvedis take the name of the
Preta and perform Paani homa with the Mantra: Amushmai Swaahaa, other
Shaakheeyas leave one Pinda thinking in mind but not uttering the Ninayana
Mantra; the Pinda is merely left saying Abhiramyataam and do the Visarjana. In
other words, Nava Shraaddha is Mantraheena. Now, in Ekoddhishta Shraddha the
Paatrais required to be kept open since placing thePatra upside down is done only
in Parvana Shraaddha; Darbhas be kept in the Paatra. On the tenth day Mundana is
required to be done especially in respect of parents and Acharya. In the case of the
death of husband, mundana is prescribed to the wife on the tenth day. To all the
Putras mundana is done on the first and tenth day but this depends on the tradition.
In case the death occurred in the night then munadana is stated to be due at the
Deha Dahana itself. On the tenth day: Dashamehani Purva Vastra Shuddhim Griha
Shuddhim cha krutwaa Goura sarshapa tilakalena sashirah snaanam krutwaa
Nava Vastrey paridhaaya parihita vastraani Preta vastraani chaantya -jebhya
Aashriteybhyascha datwaa Suvarnaadeeni Mangala vastuni sprushtwaa Griham
pravishewt/ (On the tenth day, there should be the discarding of the earlier vastras
and performing of Shuddhi of the house, and the karta(s) should smear white
sarasa/mustard powder on the body and take head bath, adorn new clothes and
after touching gold and other auspicious materials, enter the home afresh). Asthika
Samkshepana Vidhi: Having done the Asthi Sanchayana as referred to above, the
son or douhitra (daughter’s son) or the Karta’s brother ie any body of the Maatru-
Pitru Vamsa should carry the Asthis for immersion in the Sacred Waters like
Ganga; any one other than the Vamsheeyas performing the immersion should do
prayaschitta of Chandrayana Vrata. If done properly, the Asthi Samkshepana
would achieve Brahma Loka: Gangaa toyeshu yasyaasthi kshipyatey Shubha
karmanah, Natasya punaraavritti Brahma lokaatsanaatanaat/ But the immersion
should not take place on the evenings of Thursdays and Fridays and in Adhika
Maasaas. Dashaahaabhyantareyyasya Gangaa thoyesthimajjati, Gangaayaam
maranam yaadruktaa-drukphala mavaapnuyaat/ ( If during the Dashaaha or the
Ten day period of death the Asthis of the dead are immersed in Ganga, their Souls
would surely accomplish Moksha). As regards the Vidhi: The Place where the
Asthis were kept originally should be cleaned up with Gomaya Mutra with Gayatri
Mantra followed by Pancha Snaanaas of Gandha dwaaraa; Aapyaayasya;
Didhikravrunney; Ghritam mimikshirey/ washing respectively with Gomaya,
Ksheera, Dadhi an Ghrita; and four Ruks commencing with Upasarpa/ This would
be followed by Asthi grahana Karma by the viniyoga of Rishi Chhanda viz.
Shankhah Pitarastrishthup Bhu praarthana Khanana Mriduddharanaasthi
grahaneshu kramena viniyogah/ Asthi Shuddhi is then performed with Yetonvindra
and three Ruks; Pancha Snaanas more with Devasyatwaa with kushodakas;
Manastokey with Bhasma; Ashvakraantey Radha kraantey with Mritthika;
Madhuvaataa with Madhu; and Apohishtha with Shuddhodaka. After the Dasha
Snaanaas as above, next Karma would be Asthi Maarjana with the Mantraas: Ato
deva and Sapta Suktaas; Yetonvindra; Shuchivo; Natamam hona-Ashta Suktas;
Itivaa-Trayodasha Suktas; Swaadishtayaa- Dasa Sutras;
Mamaagnevarchovihavey- Nava Sutras; Kadrudraaya prachasey-Nava Sutraas/
As a part of ‘Asthi kshepa’, there would be a Sapindeekarana, Parvana Vidhi,
Hiranya Shraaddha; Pinda Daana; Tila Tarpana; Pancha Gavya-Panchaamruta-
Shoddhodaka Snaanaof the Asthis; Pushpa-Patra Puja; Dwadasha Karshas with
Chandana-Kumkuma-Karpura- Kasturi-Swarna-Rajata- Mukta-Neelaadi;
Ashtottara Shata Tilaajyaahutis; Sankalpa of Amuka gotrasyaamuka Sharmano
Brahma lokaadi Praaptayemuka Trthey Kshipra kshepamaham karishye/; and
finally uttering Namostu Dharmaaya---Namo Preetostu perform the Asthi
Kshipana followed by Surya Darshana. Ekaadasha Dina Karya: After Griha
Shuddhi and ‘Sachela Praatah Snaana’, the Karta and Sapindaas would secure
‘Adhikaara’ or eligibility of performing Sandhyaa Pancha Maha Yagnas and
Darsha vaarshika Shraaddhaas. However Naandi Shraadha cannot be executed by
the Karta and Sapindas unless Sapindeekarana is done to the ‘Chatushpurusha’ ie
the four generations. The next Karya would be Vrishotsarga or donation of a bull:
Ekaadashaahey Pretasya yasyanot –srudjyatey Vrishah, Pretatwam
Susthiram tasya datthai sshraaddha shatairapi/ ( If donation of a bull is not done
preferably on the eleventh day of a parent’s death, then even hundred Shraaddhas
would not yield the same effect!) Mahaikoddishta: Quite different from Shodasha
Shraaddhaas and distinct from‘Sarvaikoddishtaas’, this is done with ‘Paaka’and
if possible with a provision of bhojana to two Vipras or of Agni Homa since the
Vachana is: Brahmanam bhojayedaadye hotavyamana- lethavaa/ In this case, the
Vipra is provided with a Mundana, Nakhaccheda, ‘Snaanaabhyanjana’; Arghya-
Padya-Aasana-Gandha-Pushpa-Vastras without Dhupa-Deepas without Mantras.
This kind of Ekoddhishta Shraaddha is devoid of Devas and as such only one
Brahmana is engaged. There should not be any of the Swadha Shabda, Nama
Shabda and Pitru Shabda. In this the Arghya Patra is imaginary and Abhishravana
[Link] Karmaas are all performed with Praacheenaaveeti position ,
sinnce Vishwa Deva Karya is not involved. Agnoukarana is optional. In that case,
in Paani Homa there should not be any bhakshana of the ‘Paaka’ but should be
consigned to Agni. There should be only one pinda. Thereafter, the Karya ends up
with Snaana as the Nava Shraaddha is without Mantra. Maasika Prakarana: At the
end of the month of the death of the Parent when the apprehension of Ashoucha is
long ended, the Prathama Shraaddha becomes due as the Sapindeekarana of the
Preta Swarupa would be the sole objective in the mind of of the Karta and the
initial step the Prathama Shraddha is to be observed by treating Brahmanas to
hearty Bhojanas and kindling the Homaagni. However, depending on
the determination at the Ekaadasha Dina Karmas, the Karta resolves whether the
‘Apakarshana’ or lessening and postponing the pace of Sapindikarana be done in
the eventual monthly Shraaddhas numbering as many as Sixteen in the Prathama
Varsha. Thus the intensity of the Prathama Maasika is decided on that decision.
Teshaamekaadashaaha eva karana pakshey tu Shodasha maasikaanaam
Shodashaavrittaya nekam mahaikodidushtamati Sapta Dashaa- Vrityaapatyaa
dwiraavrutirbhaveydi hetyukteyrasangatey/ Tathaa cha
Sapindyadhikaaraarthaapa- krishyaanaam maasikaanaam dwaadashey karana
‘Ekaadashaahey Mahaikoddhushtottaramati kraantammaadya maasikam karishye’
iti Sankalpamaadya maasikamaatra mannenaamena vaa Viprey Darbha vatou vaa
pretamaavaahya kaaryam, na twaadyamaasikasyaagnou homah; Punascha
bhojayedwipamiti vishesha vachanaat/ Ityam cha Mahaikoddhishtameka maadya
maasikamityeko-ddishtasya dwiraavrittih spashtaiva/ (If the intention at
Ekaadashaa is to execute Sixteen Maasikaas, then sixteen Aavrittis’ or slow downs
be performed with an extra seventeenth one for Ekoddishta ‘Aavritti’ or
recurrences or repeats too. Thus the Sankalpa at the Ekadashaha would be that
after the Maha Ekoddhishta, I shall perform Atikranta Adya Maasika. Then at the
Adya Maasika, only Paakaanna would be served to a Brahmana or a ‘Kusha Vatu’
or a Preta in the form of a Kusha Vatu which would be invited by the ‘Aavaahana’.
Thus there would neither by an imagined Brahmana and need for Homa; since
Brahmana Bhojana would be repeated again and again). Some experts opine that a
the Ekaadasha time itself, a Sankalpa be made to perform the Prathama Maasa as
also Prathama Vaarshika while others feel that a Sanakalpa could be made that the
Prathamaabdika would be done after the Masika Shraddhas are completed one by
[Link] any case, it is clear that after the Dwadhasaah sixteen Masikaas be
performed viz. Aadya Masika, Unmaasika, Tripaakshika, Triteeya Maasika,
Chatrutha-Panchama-Shashtha Maasikaas, Unshashtaa Maasika, Saptama-
Ashtama-Navama -Dashama- Ekadasha-Dwaadasha and Unaabdika). Rudra Gana
Shraaddha: On the Prathama Maasika itself, there should be Ekaadasha Rudra
Shraaddha to be performed by addressing Rudra Rupi Preta. The worship of Rudra
Deva is required to be done with Savyopaneeta while that of the Ekadasha Preta
Rupaas of Rudra Ganaas be addressed in Apasavya position. The Preta Swarupa
Rudra Ganaas are called Veerabhadra, Shambhu, Gireesha, Ajaikapaat,
Aahirdjyudhna, Pinaki, Aparaajita, Bhuvanaadheeshwara, Kapali, Upasthaanu and
Bhaga. If the Karta has the ability then he could commission eleven Brahmanas to
represent each of the Rudras or otherwise one Brahmana be engaged to deputise in
the place to be treated for normal Bhojana. In this Shraddha there would neither
Agnoukarana nor Pinda daana. Ashtaavasu Shraaddha: This is basically an
Ekaadashaaha Kaarya which is purely optional but provides ‘Sukha Gamana’ or
comfortable passage to the Preta on way to the Para Loka: Aasanopaanaha
cchatram Mudrikaacha Kamandaluhu, Yagnopaveetaajya Vastram
bhojanaamchanna bhaajanam/Dashakam padameytatsya –at
padaanyevantrayodasha, Deyaanivaa Yathaa shakti teynaasou preenito bhavet/ (
The Preta would be delighted at the comfort provided by the daanaas of footwear,
umbrella, ring, kamandalu, yagnopa -veeta, Aajya or Ghee, Vastra, Bhojana and
Anna Paatras.) Additionally, fourteen Upadaanaas viz. a Kumbha or Pot with
Anna or Cooked Rice, Paada rakshas, water carrier, Chhatra, Clothing, walking
stick and a Metallic Rod, a Burnt wooden piece to light up the way, a
Deepa, Tilas, Tamboola, Chandana and a Flower garland would turn the
Preta’s trans-world journey worthwhile. If not already done at the Avasaana
Kaala of the Jeeva by the assistance of children and other family members, then the
Vaitarani-Dhenu Kraanti- Dhenu Moksha-Dhenvaadi daanaas, Go-Bhu-Tilaadi
‘Dasha Daanaas’and Tila Paatra Daanas be done as thefinal opportunity. On this
occasion, the other Daanaas be also given away the the comfort of the Pretatma
viz. Ashvam Ratham Gajam Dhenum Mahishim Shibikaadikam, Daasi Ratnam
Bhushanaadi Shayyaam Chatram cha Chaamaram, Dadyaa-Vittaanu saarena
pretattat sukham labhet/ Besides Shayaadi Daanaas, the Karta’s Deepa daana is
stated to bestow year-long contentment: Pratyaham Deepakodeyo Margetu
vishamey Naraih, Yaavatsamvatsaram vaapi Pretasya sukha lipasayaa/
Praangmukhota mukham Deepam Pitrai Adbhi-ssankalpya susthiram/ (The year
long ‘prati dina’ deepa would provide to the Preta Swarupa ample illumination
and indeed that would facilitate the safe passage of the Preta). Deepa should be
placed in the Eastern or Northern sides at the house of a Brahmana or Devaalaya,
while in Pitru Karmas he should face Dakshina Mukha. Shayyaa Daana: The
requirement of Shayya Daana on the Eleventh day of the death needs to be
fulfilled along with comforts of vastra-vessel-and other material by keeping the
Preta Purusha on the bed. There should be the puja of a good Brahmana couple on
the Shayya along with Gandha-Pushpa-Vastra-Tambulaadi and give a new bed.
Swargey Purandara purey Loka Paalaalaye tathaa,Sukheva satya
soujantusshaayya daanaprabahavatah/ (This kind of Shayyaa Dana addressed to
the Preta would make him happy in Swarga and in the Cities of Dikpaalakaas till
Pralaya time!) Kumbha Daana and Kumbha Shraaddha: Right from the Eleventh
Day of the death, the Karta should arrange for a Kumbha or Earthen Pot with water
and Anna so quench the thirst and hunger of the Preta for a year even if
Sapindeekarana has been done earlier; Ekaadadashaahaat prabhuti Ghatasto -
yaanna samyutah, Diney Dineypradaatavyo yaavatsam vatsaramsutaih/ Yasya
samvatsaraadarvaak Sapindeekaranam bhavet,Maasikamchoda kumbhamcha
deyantasyaapi Vatsaram/ Apishrouddha Shatairdatteyrudakumbham vinaa
Naraah, Daridra duhkhinastaata bhramanticha bhavaarnavey/
Yaavatabdamchayo dadyaaduda kumbham vimatsarah, Pretaayaanna samaa
yuktam soshwamedha phalam labhet/ ( Thus the year long provision of Kumbha is
not provided and Uda Kumbha Shraadda is not done then it would be a negation of
the phala of hundred Shraadhaas and worse still the dead Souls would be lost
without moorings in the huge Oceans of Samsaara!) If the Karta were to have
executed the Kumbha Shraaddha then he would reap the fruit of Ashwamedha
[Link] Kumbha Shraaddha is to be done before Sapindeekarana in
Ekoddhishta Vidhi followed by Paarana Vidhi. As per Bhatta the expert, this
needs to be done daily from the thirteenth day onward; this is with or without
Pinda daana and also Deva Heena or without the restriction of Deva Puja and could
be done on daily basis without Sankalpa-Kshana Daana-Paadyaasana
Gandhaacchaada tamboola dakshinas. Only some small quantity of Anna is kept on
Bhumi with the simple Mantra of Ptithvitey Paatra---Yesha Uda Kumbha
idamannam duttam cha/ and leave it. As Kumbha Shraddha is only a Preta
Shraaddha, this could be done daily and if inconvenient, then adequate ‘Nishkriaya
Dravya’ be apportioned for the purpose to be given away. Sapindeekarana: In
case any one of the three generations of father or mother has left, then the normal
requirement is to proceed with Sapindeekarana on the twelfth day and perform
Pinda Pitru Yagna at the ensuing Darsha Shraadha day. This requirement is alike
for ‘Saagnikas’ or ‘Niragnikaas’; Saagni-kastu yadaa Kartaa
Pretovaapyagnimaan bhavet, Dwaadashaahey tadaa kuryaat Sapindeekaranam
Pituh/ (In case both the Karta and Preta are Saagnikaas then Sapindeekarama is
done on Dwadasha.) However in the event of neither Kartha nor the Preta being
Saagnikaas, then there could be many alternatives: Sapindikaranam kuryaad
yajamaanastwa nagnimaan, Anaahitaagneyh Pretasya purney Samvatsarethavaa/
Ekaadashey Maasi Shashthey Trimaasevaa Tripakshakey, Maasaantey Dwaada -
shye Vaahni kuryaadekaadasheyhani/ Yadaharvriddhiraapanna tadahaareti
nischitam/ (If both the Preta and Karta are not ‘Aahitaagnis’, then Sapindeekarana
could be done at the Samvatsa -raanta, or in the eleventh month, or sixth month or
in the third paksha or at the end of the month or the twelfth day or even in the
eleventh day itself. ) If Sapindeekarana is not done on the twelfth and other
alternative days as mentioned, it could also be performed other wise:
Sapindeekarana Shraaddha-muktakaaley kritam na chet, Hastaardraa
Rohinibhevaanuraathaa yamcha taccharet/( If not, it could be done in the
Nakshatras of Hasta, Ardra, Rohini, and Anuraadha.) If the elder son is abroad the
younger sons are forbidden to perform Sapindikarana, although the latter could do
Shodasha Shraaddhaas. In that case on return from elsewhere, the elder need not
repeat the Shodhasha Shraaddhas. But if the younger brother happens to be
‘Aahitaagni’ then he could be qualified to perform Sapindikarana. Further,
Deshaantarastha putraanaam shrutwaatu vapanam bhavet, Dashaaham Sutakam
chaia tadantecha Sapindanam/ (As soon as the news of the death reaches the
Deshaantara Putraas , they should at once get Mundana and Snaana besides
observe Ashuchi for ten days and then only be qualified for performing
Sapindana.) Prathamaabda Nishiddhaas: During the first year of the death of
Parents till the Prathamaabda, the Karta has to following tasks are forbidden:
Eating outside the house, Gandha Maalya and such luxuries, Abhyangana Snaanas
or oil baths, Ritwik Karmaas, Laksha Homas, Maha Daanas, Kaamya Karmas,
Tirtha Yatras, Vivaahaadi Shubha Karyas, Shiva Puja. Sandhyo paasana Deva
Pujaa Pancha Mahaa yagnaatirikta karmamaatram varjyayem/ Prameetou
Pitarouyasya Dehastasyaashuchir bhavet, Na Daivam naapi vaapitryam
yaavatpurno na Vatsarah/ ( Barring Sandhyopaasana, Deva Pujas, and Pancha
Mahaa Yagnas, all other Karyas are forbidden. This is so beacause a person’s body
suffers from impurities for one year as the parents are dead). Tirtha Yatras and
Upavaasa-Vratas are also forbidden during the Prathama Vaarshika; Gayaa
Shraaddham Shraaddhamanyaccha Paitrukam, Abda madhye na kurveeta Mahaa
Guru pipattishu/ (Even Gayaa Shraaddah which is basically of Paitruka nature
should not be performed before the Prathama Vaarshika. Besides Tirtha
Shraaddhas, Mahaalayaadi Paitruka Shraaddhaas too are barred during this
period. As regards Vriddhi Shraaddhas are concerned, even if Sapindeekarana is
done on the twelfth day itself, the Paitruka Deha would still not be achieved till the
Prathama Vaarshika is over; thus Vriddhi Shraaddhaas are forbidden till the end.
Panchaka Mriti: Mrityu during the Panchaka Nakshatra viz. during the first of
Dhanishtha till Revati and the four intervening Nakshatras and since ‘daaha’ is not
favourable to Vamshaabhi Vridddhi, the Karta has to materialise a ‘Putali’ or an
effigy made of darbhas, smear it the the paste of yava dhanya powder surrounded
with woollen threads, apply Gandha Pushpaas with prokshana and at the time of
daaha consign it along with the Preta’s body to flames with the Sankalpa:
Amukasya Dhanishtaa panchakaadi marana suchita vamshaarishta
vinaashaartham Panchaka Vidhim karishye/ The process of keeping the Putali or
doll first on the Preta’s head, followed by the eyes, the belly on the left side, then
the navel and finally on the body’s feet pouring Ajyaahutis addressing the Putali (
image) as Preta Vaaha, Preta Sakha, Pretapa, Preta bhumipu, and Preta harta; the
Mantras to be recited at this Karma would be Yamaaya Somam; Traiyambakam /
Then a Pratima of Yama already kept inside the Kumbha be taken out and be
worshipped by way of Aajyaahutis saying Yamaaya Swaha, Dharmaraajaaya,
Mrittavey, Antakaaya, Vaivaswataaya, Kaalaaya, Sarva Bhuta kshayaaya,
Aoudumburaaya, Dadhnaaya, Neelaya, Parameshthiney, Vrikodaraaya, Chitraaya
and Chitra guptaaya swaaha/ At the end of the Shanti Prakriya make daana of a
black cow for Shanti saying Yamomey preeyataam/ Like wise, Shanti be
performed at the Mrityu of Tripaada Nakshatraas viz. Punarvasu, Uttaraashaadha,
Krittika, Uttara Phalguni, Purbaabhaadra and Vishakha; or during the Dwipaada
Nakshatra of Mrigasirsha, Chitra and Dhanishtha; or Bhadraa Tithi of Bhanu-
Bhouma and Shani Vaara Dinas.

Sanyaasa Prakarana: Brahmacharyaa Deva pravrajeydgrihaadvaa vanaadwaa

Atha punaravrativa snaatakovaa Utsanaagniranagnikovaa yada hareva
virajettada hareva pravrajet/ (Be it a Brahma –chaari or who has done samavarta
or returned home after studies or a Snaataka, Grihsta, Saagnika, Anagnika, or
Vanastha- any person could get Vairagya and take to Sanyaasa on that very day).
Any body who is anxious, on the threshold of death, or highly disturbed in mind or
other-worldly wise, is qualified to assume Sanyaasa. In taking ‘Aatura Sanyasa’ or
in a restless mind, there would not be duties to observe except declaring
themselves as Sanyasis. But in the case of those Brahmanas who are in the quest
of ‘Atma jnaana’ and are ready for ‘Danda Grahana’and such formalities are
only eligible and are called Vividisha Sanyasis. ‘Vidwat Sanyasa’ is open to
Kshatriyas and Vaishyas too. Basically there are four classifications of genuine
Sanyasis viz. Kuteecha, Bahoodaka, Hamsa and Parama Hamsa. Kuteecha is the
one who stays away aloof from normal life in a seperated Kuteera or an abode,
wearing Yagnopaveeta and Shikha as also Kaashaya Vastra and Tridanda, eating
from relatives and observing Atma Nishta. Bahoodaka is the one who deserts
family members, observes the niyamaas of Kaashaya Vastra etc. and receives alms
and Bhojana from among seven houses while being fully engaged in absorbing
Tatwa Jnaana. Hamsa Sanyasi is similar to Bahoodaka but also wears a single
Danda. Parama Hamsa is distinguished without Shikha-Yagnopaveeta and is a
concentrated version of a Superior Sanyasi to whom it is immaterial to wear
Kaashaya vastra or not but does adorn with Danda Dharana. Eka Dandam
samaashritya Jeevanti bahavo Naraah, Narakey Rouravey Ghorey Karma
tyaagaatpatamtitey,Kaashtha Dando Dhrutey yena Sarvaashi Jnaana varjityah
sayaati Narakam ghoram/ ( Those who have no Vairagya but assume the ‘Vesha’
or outfit of a Sanyasi for his livelihood would indeed visit Narakas; Sriti Vachana
states: by merely adorning with Danda without Karma Tyaaga those who who
show off as Sanyasis would definitely visit Ghora Narakas.)

Sanyaasa Grahana Vidhi: Uttaraayana is stated to be the preferred time for

initiating into Sanyasa, especially for those who have Grihyaagni. Having located a
Sadguru who possesses Shanti and Danti or Placidity and Self Restraint, the
aspirant Sanyasi should learn Sanyasi Dharmas from the tutelage and keep on
practising Gayatri Japa, Rudra Japa and Kushmanda Homa for three months and
after attaining Bahyaantara Shuchi on one Rikta Tithi make the Sankalpa:
Amukasya Mama karishya -maana Sanyaaseneydhikaaraartham Chatuh
krucchaatmakam praayaschittam Pratikruccham tatprachyamnaayaika
Gonishkriyadwaaraaha maacharishye Krucchaprtayaamnaaa Gonishkraya
dravyam Viprebhyo daatumahamtsrujey/ Thus having given Go-
Pratyaamnaaya,commence series of Shraaddhas on Ekadashi or Dwadashi at
Brahma Ratri. Ashramasastha has to perform ChatuhKruccha followed by Ashta
Shraddhas; Aapastambas and Hiranyakeshiyas follow the Saankalpa Vidhi without
Agnoukarana Pindaas and by Sankalpa Vidhi only. But Ashwalaayanaadis follow
Sapinda Paravana Prayoga; in this in Savya position they perform Shraddhaanga
Tarpana with Yava mishra jala in rivers and waterflows stating: Brahmaanam
Tarpayaami, Vishnum--; Maheshwaram--; Devarsheen--; Brahmarsheen--
;Kshatrarsheen--; Vasoon--;Rudraan--;Adityaan--; Sanakam--;Sanandanam--;
Sanaatanam--;Pancha Maha Bhutaani--; Chakshuraadi Karanaani--
;Bhutagraamam--; Pitaram--; Pitaamaham--;Prapitaamaham--; Aatmaanam-/
Having returned home the Karta would then announce Desha Kaalaadi and make
the Sankalpa: Karishyamaana Sanyaaasaangatvey noushtaa shraadhhani
paarvana vidhinaannenaameynavaa karishye/ This would be like Naandi
Shraaddha and hence in Savya positionitself by using yavaas in place of Tilas. The
opening Shraaddha is meant for Satya Vasu Sanjnika Vishwa Devas involving two
Naandi Mukha Brahmanaas and naming (Vaana) of one of them to organise
the Eight Shraaddhas. In the Prathama Deva Shraaddha, the ‘Ucchaarana’ or
recital would be Brahma Vishnu Maheshwaraa Naandi Mukhaah Sthaanekshanah
priyataam/ The Second one is Rishi Shraaddha with the Uccharana of Deveshi
Brahmarshi Kshatrarshi yo naandi –mukhaah Sthaanekshana priyataam/ The third
one is Divya Shraddha addressed to Vasu Rudraa- ditya Rupaa naandhi
mukhaaya--/ The fourth one is Manushya Shraddha to Sanaka Sanandana
Sanaatanaadi----; the fifth one is Bhuta Shraaddha to Prithivyaadi pancha Mahaa
bhutaan –yekaadasha chakshuraadi karanaadi chaturvidha bhutagraamaa naandi
mukha;the sixth one is Pitra Shraaddha to Pitru Pitaamaha Prapitaamahi naandi
mukha----; the Seventh Shraaddha is directed to Maatru Pitaamahi Prapitaamahyo
naandi mukha---; and finally the Eighth Shraaddha being Atma Shraaddha and the
Uccharana is: Atmaantaraatma Paramaatmaanah Naandi mukha----.

After the Naandimukha, Padya is given to Vishwa Devas with the Mantra :
Sanyaasaartha maham Shraaddham kurvey bruta Dwijottamaah, Anugnaam
praapya ushmaakam siddhim praapyaami shasvateem/ Then one Vishwa Deva
Patra and Ashta Patras for are arranged for Deva-Rishi-Divya-Manushya-Bhuta-
Pitru-Maatru-Atma to provide Aasana-Gandhaadi Ahutis are offered. This
method is by way of Sankalpa in the case of Apastambaas but Ashvaayanas
perform with ‘Arghyapaatraa- sadana’. Pinda-daanaadikas also are not applicable
to Apastambaas. After the Ashta Shraddha on the first day, the Sanyasa Karmas on
the following day include kesha khandana , Nadi Snaana, koupeena dharana, danda
dharana, kamandalu dharana, Achhadana Vastra dhaaranaadi karmas. Then the
Sanyasa Grahana Karya is followed by the Maha Sankalpa : Asesha duhkha
nivrutti niratishaya -ananda praapti rupa Parama Purushaartha praaptaye
Parama Hamsa Sanyaasa grahanam karishye/ Tadangatayaa Ganapati pujana
punyaahvachana Maatrukaa pujana Naandhi Shraaddhaani karishye/ The
procedure is as follows: Recite the Mantra viz. Brahmaney namah, Vishnavey
namah, Rudraaya namah, Suryaaya, Somaaya, Atmaney, Antaratmaney,
Agnimeeley, Ishetvorjetwaa, Agna Aayaahi Shannodevi etc.; take three fistfuls of
‘Satthu Pishta’ or mix of cereals, millets and pulses, eat the Sattu thrice and touch
the naabhi ; recite again the Mantra: Atmaney swaha Antaraatmaney swaaha
Paramatmaney Prajaapataye swaaha; eat the mix of milk-curd-ghee-water by the
Mantras of trivridasi once, pravridasi twice, divrudasi thrice, then drink water
saying Aapah punantu and finally state: Upavaasam karishye/

Savitri Pravesha: The Karta would recite : Om Bhuh Savitrim pravishaami; Om Tat
Savaturvarenyam Om Bhuvah Savitrim pravishaami; Bhargodevasya dheemahi;
Om Swaha Savitrim pravishaami; Dhiyoyonah prachodayat Om Bhurbhuvaswah
Savitrim praveshayaami; Tatsavatur varenyam Bhargo Devasya dheemahi
dhiyoyonah prachodayat/ Before Suryastamaya, the Karta would secure
‘Prajjvalitaagni’ or fully blown up Agni and perform Brahma-Anvaadhaana with
the Sankalpa: Sanyaasam kartum Brahmaan- vaadhaanam karishye/
Brahmaanvaadhaanma’s procedure is to invoke Agni first , perform Ajya
Samskaara, take ‘sruk’/ladle-fuls of Ajya four times, carry out the Homa with Om
Swaahaa Paramatmaney idam and do the ‘Agni Parishechanadi’. Then follows
Sayam Sandhya homa, Vaishva Deva and Ratri Jaagarana. Next morning, the
Karta would resume Nitya Homa, Vaishva Deva, Sthaalipaaka, Agni Dhyaana with
Chakshu- Aajyena and Pradhaana Homa. Thus concluding the Homas, the Karta
would do japa with taratsammadi and perform Snaana with ‘Suvarna Rajita
Kusha-Yukta jala’ or water with gold, silver and Kushas. Then he would perform
the Sankalpa: Sanyaasaanga bhutam Praanaadi homam Purusha Sukta homam
Virajaa homam cha tantrena karishye/ After the Sankalpa and Anvaadhaana,
Pancha Praana Devatas are pleased with Samidha-Charu-Ghrita Homa; Purusha
Suktaanvitha shodasha Samidhaadi homa, and Virajaa Mantranvita Prajapati homa
with special ‘dravyas’ were also excecuted . This is followed by hundred and eight
Mouna(Silent) Homas with Aajya, perform Praanaaya Swahaadi Pancha Prana
Homa and conclude with Sahasra Sirsha Purushaadi sixteen Ruchas utilising
distinct three materials in the homa stating Purushaayedam na mama at the end.

Viraja Homa: This is a highlight Homa in the context of Sanyasa Grahana Vidhana
and is more or less the conclusive component of the Vidhana. Viraja Mantra :
It is with this Mantra that forty climactic Ahutis to Agnideva are executed with a
wide variety of Dravyas : Praanaapaana vyaanodaana samaanaamey
shudhyantaam jyotiraham Virajaa Vipaasmaa Bhuyaasam swaahaa-
Praanaadibhya idam/ Vaagmanaschakshusshrotra jihvaa ghraanareto buddhyaa
kuti sankalpaamey shudhyantaam jyotiraham swaahaa-Vaagaadibya idam/
Twakcharma Maamsa rudhiramedo majjaa snaayavostheenimey shuddhyantaam
jyotiraham swaahaa-Shira Aadibhya idam/ Uttishta Purusha harita pingala
lohitaaksha dehi dehidadaapayitaamey shudhyam, Purushaadibhya
idam/ Prithivyaapatejo vaayu raakaasho shudhyantaam swaaha-Prithivyaadi
idam/ Shabda sprasha rupa rasa gandhaameyshudhyantaam swaahaa- Shabdaa –
dibhya idam/ Mano vaakkaaya karmaani mey Shuddhyantaam Jyotiraham
swaahaa- Mana Adi Karmabhya idam/ Avyakta bhaavairahankaarair jyotiraham
swaahaa-Avyaktaadibhya idam/ Aatmaamey shuddhyantaam swaahaa-
Antaraatmana idam/ Paramaatmaamey shudhytantaam swaahaa-Paramatmana
idam/ Kshudey swaahaa-Kshuda idam/ Kshutpipaasaaya swaaha-Kshut
pipaasaayedam/ Vinidyai swaahaa-Vinidyaa idam/ Rukvidhaanaaya karshotkaaya
swaaha/ Kshut-pipaasaamalaam Jyeshthaamalaamalakshim naashamaamyaham,
Abhutimasamriddhimcha Sarvaam nirnudamey paapmaanam swaaha-Agnayam
ida/ Annamaya Praanamaya Manomaya Vignaana mayaanandamaya Aatmaamey
Shuddhyantaam swaaha-Annamaadibhya idam/ After the forty Ajyaahutis thus,
the Karta would offer the final Ahuti to Prajapati: Prajaapatou tanmanasi juhomi
Muktoham Deva kilbishaat swaahaa-Prajaapata idam/ ; recite Purusha Sukta;
perform ‘swishtakrut’ to the Homa Sesha; give awaytheLoha Patraas to Guru; burn
the six patraas that have been the aids in the Grihaagni Homaas; donate Go hiranya
vastraadi to Brahmanas; pray to Guhaagni; do Agni Samaropa, recite the Yajus
thrice : Yaatey Agney yajniyaa tanustayehyaarohatmaana/ ; consume by his mouth
the Agni Jwaala; bless the sons family members stating: Sarvey
bhavantuVedaadyaa –ssarvye bhavantu Somapaah, Sarvey Putra mukham
drushtwaaSarvey bhavantu bhikshukaah/; reach a water-body for handful of
Jalagrahana with the ‘Abhimantrana’ by the Sukta of Aashushishana/; and leave
the water in the Flow saying: Sarvaabhyo Devataabhyah Swaahaa/

Sarva Tyaaga Vidhi’ : Total Renunciation starts with the recital of the Maasa-
Tithi-kaalas by the Karta as he would leave three handfuls of water in a Jalaashaya
: Aparoksha Brahmaavaaptaye Sanyaasam Karomi/--Yeshahavaa Agnissurayah
praanam gacchaswaa, Om swaamyonimgaccha swaahaa/ He would then perform
Jala-prokshana providing ‘Abhaya’ to all present: Putreyshanaa Vitteshanaa
Lokeshanaa Sarveshanaa mayaatyaktaa/ Abhayam Sarvatebhyo matta
swaaha/ This would follow the Karta’s Vachana to all concerned as a
Final Expression of Acknowledgement : Yatkinchidgrandhanam
Karmakritamagjnaana to mayaa,Pramaadaalasya doshottham tatsarvam
santyajaamyaham/ Tyakta sarvo Vishuddhatma gata sneha shubhashubhah, Esha
twajaamyaham Sarvam Kaama Bhoga Sukhaadikam/ Rosham Tosham Vivaadam
cha Gandha maayaanulepanam, Bhushanam Nartanam geyam
daanaamaadaanamevacha/ Namaskaaram Japam homam yaascha nityaah kriyaa
mama, Nityam Naimittikam kaamyam Varnadharmaarthaschamaas-chaye,
Sarvameva Parityajya dadaamabhaya dakshinaam/ Padbhyaam Karaabhyaam
viharannaham Vaakkaaya maanasaih, Karishye Praanimaam peedaam raaninhah
santu nirbhayaah/ (I now leave behind all my Karma Bandhas or the shackles of
my previous actions performed by ignorance, or accidents or carelessness or even
with full consciousness. Having repudiated my erstwhile actions of blemish totally,
I now resolve with my Conscience that here-onward I shall leave all comforts and
luxuries, disengage from controversies, quarrels, and questionable actions; Gandha
Maalya Chandanaadi Alankaras and Ornamentations, Nritya-Gaana- Daana-
Sweekaara-Namaskaraas; Jala-Homa-Nitya Naimittiaka Kamya Karmas,
Varnashrama Dharmaabhimaanas and soon. I shall provide refuge to the weak and
disabled beings including animals and other beings and offer help by way of
physical, mental, vocal and heartfelt actions) Having announced the resolve by
swearing before Suryaadi Devatas and keeping Vipras and others as witnesses, the
Sanyasi would then descend into waters navel-deep with East face and enter Savitri
Pravesha and leave waters with the resolve: Putreshanaaya Vitteshanaayaa
Lokeshanaayaascha vyutthitoham bhikshaacharyam charaami/ and leave water in
the Water Flow.

Praishocchaara: The terminal acts of Sanyasa Vidhaana of Praishocchaara of the

new Sanyasi are as follows: First with leaving water in the Flow with the Mantras
thrice in three tones of low-medium and loud voice: Om Bhuh Samnyastam
mayaa, Om Bhuvah Samnyastam mayaa, Om Swaha Samnyastam mayaa, Om
Bhurbhuvaswah Samnyastam mayaa/ Then the Shikha is unfurled and cut; the
Yagnopaveeta is taken out by the raise of his hands above the shoulders and kept in
his hands reciting the Mantra: Aapovai Sarva Devataah Sarvaabhyo Devataabhyo
juhomi swaayaa, Om Bhu Swaahaa/ Then he should offer both the Shikha and
Yagnopaveeta to the waterflow as though the Samidhjaajyaas are provided to
Agni in a homa. Subsequently, the new Sanyaasi would pray to Purushottama:
Traahimaam Sarva Lokesha Vaasudeva Sdanaatana, Sanyastam mey Jagadyoney
Pundarikaaksha Mokshada/ Ushmaccharana maapannam traahi maam
Purushottama! So saying he should walk five steps in complete nakedness. Then
as he greets the Acharya requesting the latter to bestow Atma Gyaana to him, the
Acharya would provide a Koupeena and a Up Vastra . The latter also donates a
Danda to the Nava Sanyasi with the instruction that the latter should never
ever leave the Sacred Danda as a Grand and Unique Symbol of Purity, Piety and
Integrity. The Sanyasi would accept the Isignia saying: Om Indrasya Vajrosi
sakhemaam Gopaaya/ The Acharya futher bestows a Kamandalu
stating:Vaartaghna Sharmamey bhavayatpaapam tannivaaraya/ As the Sanyasi
squats on the ground before the Acharya wth folded knees and hands, he requests
the Acharya to teach the intricacies and nuances of Vedanta and Traayaswabho
Jagannatha Guro Samsaara vahnina, Dagdham maam Kalaadashtam cha twa
maham Shranam gatah/ Yo Brahmanam Vidadhaatipurvam yo vai Vedaamscha
Prahinoti tasmai, Tam ha Devamatma Buddhi prakaasham Mumukshurvai
sharana maham prapadye/ The Acharya would keep his hand on the Sanyasi’s
head , recites Purusha Sukta stating: Mama vratey hridayamtey dadhaami/ and
bestows his Upadesha into the ears of Pranava, its Pancheekarana followed by
Pragnaanam Brahma, Ayamatma Brahma, Tatwamasi, Aham Brahmaasmi and so
on as well as the ‘Goodhaarthaas’ or the Concealed Meaning and Implications!

Sanyaasi Dharmas: Following the early morning Japa of Brahmanaspatey,

observance of extreme clealiness in ablutions by four times more than in the case
of others , Aachamana, Dantadhavana with Pranava excepting on Dwadasis,
Mrittikaa Snaana without Jala Tarpana, Vastra Dharana, Keshavaadi naama
smarana, tarpana with Bhustarpayaami, Bhuvasstarpayami etc. and dwikaala
Vishnu Puja. Then the Sanyasi should visit well after Aparahna either five or seven
houses for Bhiksha after the Grihastis should have by then eaten their food; the
Yati who seeks Atma gyana has necessarily to secure Maadhukara Bhiksha. It is
stated that even of he is quite unconcerned of Danda Vastras, he has to necessarily
care for Bhiksha Paatra. Having thus secured the Bhiksha, he should do prokshana
with Bhusswaddaanamah along with the Samasta Vyahrutis, offer portions of the
Bhiksha toSuryadi Devas, some to Bhumi, some to Vishnu, perform nivedana to
Chandi-Vinayakaas, consume the rest, do Achamana and finally resort to sixteen
Pranayamas. It is said: Yati hastey jalam dadyaacchi -kshaam dadyaatpunarjalam,
Bhaiksham Parvata maatram syaattajalam Saagaropamam/ ( If the Grihastis offer
Bhiksha then that should be deemed as it were a mountain and the water that is
provided by the Grihasti be compared to Maha Sagara!). Eka raatram
VasedgraameyNagarey Pancha Raatrakam, Varshaabhyo nyatra Varshaasu
Maasaamstu Chaturobvasdet/ Ashtamaasa anvihaara -syaadya teenaam
Samyataatmanaam, Mahaa Kshetra pravishtaanaam Vihaarastu na
Vidyatey/ (Excepting the ‘Chaatur maasaas’ or the four months of the monsoon
season, the Yati is required to tour eight months a year; while on the Sanchara, he
could stay overnight in a Village, five nights in a town, and as many days as he
wishes in a Kshetra. )Bhikshaatanam Japa Snaanam Dhyaanam Shoucham
Suraarchanam, Kartavyaani shadeytaani sarvadhaa Nripa dandavat/ Manchakam
Shukla Vastramcha Stree kathaa loulyamevacha, Divaaswaapasha yaanam cha
Yateenaam patanaanisha/ Vridhaa jalpam Paarta lobham sanchayam Sishya
sangraham, Havyam Kavyam tathaannancha varjayeccha Sadaa
Yatih/ (Bhikshaatana, Japa, Snaana, Dhyana, Shuddhi and Devarchana are the six
major duties by Law. But Shayaa nidra, Shuddha vastraas, Stree related matters,
storing of materials, sleep during the day time and travel by vehicles are the causes
of a Sanyasi’s downfall. Also, Vridha Sambhashana, Parta lobha, Dravya
Sanchayana, Sishya Sangrahana and Havya-Kavya Bhojana are forbidden. Yati
patraani mridwenu darvalaa bumayaanicha, Na Tirtha Vaasi
Nityamsyaannopavaasa paroyatih/ Nachaa dhya –yana sheelasyaannavyakhyaana
parobhavet/ (Yatis are to retain wooden or earthen vessels only; they should
always observe Tirtha Nivasa, Deergha kaala Upavasaas and engage
themselves in the studies of Vedarttha Granthas and related discussions only ).

Aatura Sanyasa Vidhi: In thiscase, the procedure in brief involves Sankalpa,

Preshocchaarana and Abhaya Daana. The Karta would take Mantra Snaana and
Sankalpa: Jnaana Prapti dwaaraa Moksha Sidhyartha maatura Vidhina
Sanyasamaham karishye/ Following the Sankalpa, he would go in for Kshavara
except for six hairs on his sikha , take Snaana again, and after Aoupsosana, Agni
Prajaparthya, Purnahuti, perform Udaka Homa or Ahutis with water in a water
body itself with the Mantra: Yeshahavbaa Agneryoniryaha Praanaha Praanam
gaccha swaaha, Apovaisarvaa Devataassarpaabhyo Devataabhyo juhomi swaahaa
Bhu swaahaa/ There after, the Karta performs Abhimantrana of the remaining
water from the palmful, the Karta makes the resolve: Putreshanaa Vitteshanaa
Lokeshanaa mayaatyaktaa/ sips some water, recites another Mantra Abhayayam
Sarva bhutebhyo mattha swaahaa/ consumes some more water and finally drinks
full reciting Sanyastam mamaayaa/ He would face Eastward, lifts up his hands to
perform Priashocchaara as above, discards Yagnopaveeya with the final Bhu
Swaaha, takes up the danda and thus becomes an Atura Sanyasi while the Mentor
would give Maha Vakyopadesha as he takes over as an Atura Sanyasi; the Do’s
and Don’t’s of a Sanyasi mentioned above would become operative instantly.

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Essence Of
Dharma Sindhu

26 SHRAADDHA PRAKARANA
Shraaddha Shabdaartha: Pretaan Pitrunapyuddhishya bhojyam
yatpriyamaatmanah, Shraddhayaa deeyatey yattu tacchaadram parikeertiyam/
That was how Marichi Maharshi defined the shabda of Shraaddha.
Pitraadinmrutaanuddhishya vihitey kaaley deshey Pakkannaamaanna
hiranyaananyata mudrayasya vidhaanaa daanam Shraaddham/ (Shraddha is
denoted as the offerings to a dead parent at the prescribed time of death by way of
Cooked rice and Suvarna- Dravya daana). Homascha Pinda daanam cha tathaa
Brahmana Bhojanam, Shraddha shabdaadidheyam
syaadekaminnoupachaarikam/ (In this Karma, the significant parts are
Agnoukarana, Pinda daana and Brahmana Bhojana. These are the integral and
formal parts). Even if there is some deficiency of Sankalpa Vidhi and Pinda
Daanas, Bhojanaadis are indeed the essentials. Brahmanaarchana is very
important to Rigvedis, Pinda Daana is essential to Yajurvedis and Saama Vedis. In
any case : Ashraddhayaa Pitaro nasanteeti matwaa Shraddha kurvaanasya riktam
Pitarah pibanti/ (Those who have Naastika Buddhi and Ashraddha or dis-
belief and intolerance ignoring the Shraaddha Karma would be targetted by Pitru
Devatas by drinking their blood eventually!) Shraaddha Bhedas: Shraddhas are of
four types: Paarvana, Ekoddhishta, Naandi Shraaddha and Sapindeekarana. The
Paarvana vidhis are of three categories: One is performed to the dead father-
mother etc. called Pratyaabda or done on the Tithi annually and this involves only
one Paarvana; those which are performed on Amaavasayaadis of ninety six times
a year as Nitya Shraddhaas as also of Mahalaya and Anvashtaka Shraddhaas
involve two Parvanas since they are addressed to Sapatneeka Pitaadis and
Sapatneeka Maataadis; and the Third Parnava is for those involving Sapatneeka
Mataa mahaadis. Ekoddhishta:This has one ‘Uddeshya’( target) of one Pinda
[Link] is of three kinds viz. Nava Sanjnaka, Nava Mishra Sanjnaka and Purana
Sanjnaka. The Nava Sanjnaka or Ahnika Shraddha is as per the count of the day of
death to that of the Tenth and thus called the Nava Sanjnaka / Ahnika
Ekoddhishta; the Nava Mishra Sanjnika or Ahnika as per the count from the
Ekadasha to the Nunaabda Paryanta is called Nava Mishraka /Ahnika
Ekoddhishta; this is without Vishvadeva. The Purana Sanjnaka Shraadda is in
reference to the younger brother’s death by Shastras and is held on the
Chaturdashi Tithi of the death by way of Ekoddhista nature. Some call it
‘Sapindaananta Parvana Purana Sanjnaka’. Nandi Shraaddha: This is performed
on the auspicious occasions of Putra Janma, Vivaahaas etc. and is called Vriddhi
Shraaddha. This is also performed in connection with Pumsavana- Seemantaas,
Aadhaana and Soma Yaga and such other Karmaanga or Ishti Shraddhaas in
which Kratu Daksha Sanjnikaas are Vaishva Devas; this is of Vriddhi Sanjnaka in
which Satya and Vasu Vishvedevaas. In this, one has Parvana Trayaas. This is
because of another reason viz. that on the twelfth day of the dead one has to
perform Arghya and Sapindeekarana and here too there would be Shraddha by
way of Parvana and Ekoddhishta. Now to three kinds of Shraddhaas,viz. Nittya-
Naimittika-Kaamyaas. Nitya is a daily routine and in this case Parvana Dwaya and
Vishva devas are not involved as explained above. The Naimittika Shraddha is
what is performed at the Solar and Lunar Eclipses and this involves Shad Devatas;
and the Kaamya Shraddha is what is peformed out of volition and desire seeking a
benefit like the Vratas on the Panchamis and in the Nakshatras like Krittika.
Shraaddha Deshaas:Shraddhas are to be performed in the Dakshina Disha on a
clean, cow dung washed, and without unclean material like worms, hair, bones
and other doshas. This could preferably be done in Tirtha Pradeshaas like Kuru
Kshektra, Prabhasa, Pushkara, Prayaga, Kashi, Ganga, Yamuna, Narmadaanadi
Teeraas; Naimisha Vana, Ganga Dwara, Gaya Seersha, Akshaya Vata and such
illustriuous Places. It is stated: Shamipatra pramaanena Pindamdayadgayaa
shirey, Uddareytsapta gotraani Kulamekottaram shatam/ (In Gaya, even if a
small Shami-Patra sized Pinda is given away Seven Generations-full of Pitrus
would get liberated!) Pitaa Maaaaaatacha Bharyaacha Bhagini Duhitaa tathaa,
Pitru Maatrushvasaa chaiva Sapta Gotraanivai Viduh/ (The Seven Gotraas of
Father, Mother, Sister, Aunt and Mother’s Sister are of Sapta Gotras; once
counted, these Gotras respectively consitute twenty four, twenty, sixteen, twelve,
eleven, ten, and eight male members totalling one hundred and one and indeed all
these would be liberated. Of these, the members of the Pitru Kula would be twenty
four ie twelve of them in the Poorva and another twelve in the Paraa generations!
Moreso: Tulasi kaanaanacchaayaa Shaalagraaasya Sannidhih, Chakraanchitasya
Saannidhyameshu yatkriyatey Nareh/ Snaanam Daanam Tapah Shraaddham
Sarvamakshayyataam vrajet/ (The cool shades of Tulasi Gardens, the propitious
Manifestation of Shalagrama Shilas signifying Bhagavan Himself, and the
Presence of Chakraankita, besides the countless Snaana-Daana-Tapa and
Shraddha Karmas would indeed bestow an Endless Auspiciousness!) Such indeed
is the Signficance of Shraaddhas! ShraaddhaNishiddha Desha-Kaalaas: Places
occupied by Cows, Horses, Elephants and other animals or where Persons like
Mlecchaas visit frequently are certainly prohibited to perform Shraaddhas. If
performed in other’s houses, then the Pitruganas of that house would claim part of
the Phala. If need be, the house owner be given compensation before hand.
Forests, mountains, River Beds, Siddha Grihaas, Caves and such uninhabited
Places are convenient for the purpose. Shraddha should never be performed with
Eka Vastra, or Jala Madhya, or in a House Top; in fact any Karma involving
Shruti-Smriti Karyas are forbidden in such circumstances. As regards the
Shraaddha Timings, it is well known and as mentioned in the previous pages, the
appropriate Shraaddha Kaalaas include Amavasyas, Sankrantis, Yugaadis,
Manvaadis, and Mahalayaas; additionally the following are being added: Maha
Tirthas, Vyatipata Yoga, Chandra-Surya Grahana Dinaas, availability of Shrotriya
and Pandita Brahmanas, Ardhodaya, Kapila Shashthi, Alabhya Yogaas, Graha
peeda, Dusswapna darshana, Navaanna Praapti Dina, Nutana Jala Labhyata and
such other Nimitta-Shraddha Kaalaas. Shraaddhaas in the PadmaYoga or the time-
junction of Vishti- Vyatipaata-Ravi -Vaaraas are stated to be more fruitful-ie. four
times more- than even Uttaraayana Kaala Karyas. In fact, Sharaaddhaas are to be
observed in every Krishna Paksha; one view is that in the Paksha, Shraddha be
done daily; others say Panchami onward Shraddha Karma is fruitful; another view
is that in the Krishna Paksha at least on Darsha Shradda be done. Darsha
Shraaddha: In the event of inability of performing Darsha Shraaddha every day in
the month, it may be done at least on the days when Surya is not present in
Kumbha-Kanya-Vrisha ie on three days, at least without Homaagni and with
Pinda Pitru Yagna; in that way, only Brahmana Bhojana and dhana- dhanya
daanas are required. Further, in Krishna Pakshaas in a year, Mahalaya Paksha is
stated to be of far reaching significance. In this connection, attention on Mahalaya
Pakshas in the Bhadrapada Maasa be drawn in the previous pages of the Dwiteeya
Pariccheda of this very Script). If during the fifteen day period of Mahalayas, be
there an occurrence of Ashoucha unfortunately, there might be a Mahalaya
Viphalata or failure. Hence, after the Ashoucha period and of Shuddhi, even one
day’s Mahalaya Shraddha be observed. Likewise, if there is inability to observe
the Mahalaya Paksha Shraaddhas from Panchami onward due to any reason, one
could perform the Shraddhas through a representative rather than fully losing the
opportunity of a Year! In the event of a dead paternal uncle or elder brother
having no sons, it would be opportune that during the Mrita Tithis of the
concerned departed ones, Mahalaya Shraddhaas be performed by assuming the
role of a Jeeva Pitra and offering a Paarvana only. Also one could perform
Shraddhas on any of the twelve Purnimas occuring in a Year, especially the
Maagha, Shaavana, Bhadrapadaas. Also, Shraddhas could be executed on any
Krishna Praatipadaas or during Krittika upto Bharani days, or during Vishkam -
bhaadi Yogas or during ‘Babaadi’ Karanaas. Thus several Maasa-Paksha-Dina-
Nakshatra Yogas are among the fruitful timings to perform Shraddhaas, provided
one’s desire and determination is assured!

Saamvatsarika – Maasika Shraddha Nirnaya: Having given an account of the

meaning of Shraddha, Shraaddha Bheda-Nishiddhas and Shraaddha Desha-
Kaalaas, now would be a decision of Yearly and monthly Shraddhaas. To
facilitate that decision, one might divide a day into fifteen Muhurtas while three
Muhurtas each comprise five sections of a day, viz. Praatah Kaala, Sangava kaala,
Madhyaahna, Aparaahna, and Sayaahna. Of a Muhurta, the Fifteenth Part of a
Day, the Saptama Muhutra is Gandharva Sanjnika, the eighth Muhurtha is of
Kutapa, and the Ninth Muhurta is Rohina Sanjnika. Darshaadi Shraddha Nirnayas
are often in these Time-Slots. Since Katyayanadi Saagjnikas decided to carry out
the three Karmas viz. Anvaadhana, Pinda Pitru Yagna and Darsha Shraaddha on
the same day, then the day has to devote itself to the three Karmas and as such the
turn of Darsha Shraddha would necessarily have to occupy the third slot of the day
ie. during the Aparaahna. Hence the Ekoddhshta has to be performed during the
Saptama-Ashtama-Navama Muhurtas that is in the Madhyana or in the Kutapa-
Rouhina Sanjnas or the Ashtama-Navama Muhurthas as these are the Mukhya
Kaalaas for the purpose. This Tithi has therefore to be considered as of Purva
Dina although it has spread out to Para Dina technically. In the context of Purva-
Para Dina, the determinant factor is Madhyahna Sparsha or Madhyahna Vyapti
and thus the Dina Dwaya argument is decided in favour of the Purva Dina. In any
case, Paarvana Shraddha has to be of Aparaahna Praapti. In fact, this Kshaya Dina
Nirnaya dispute is common in most of the Pratyabdika,Maasika, [Link]
in Shraaddhas, Bharanyadi Nakshatra and Vyatipata yogas, the Parana Shraaddhas
have got to be of Aparahna Vyapti. Some say that a Nakshatra of Shukla Paksha
be a ‘UdayaVyapi’and should be extended to Krishna Paksha’s ‘Astama
Vyapi’and the Yoga be taken as of Kutapaadi Kaala and as such Parvana
Shraddha be within the Kutapaadi Pancha Muhurtas. But Parvana should in any
case be forbidden at Saayaahna and Raatri nor at the Praatah or Sangava
Muhurtas. However Parvana in respect of Pinda Pitru Yagna could be done at the
Saayaahna too. If for any definite reason, there might be obstacles to complete the
Saamvatsarika Shraaddha, then as a very distinct exception it could be
accompished latest by the First Prahara of the Raatri, since any extension of the
Marana Dina of the person whose Shraaddha is under reference would be fraught
with ‘Chandalatwa dosha’! And this has to be kept in view by all the concerned
participants of the Shraddha Karma! Shraaddhas in connection with Grahanas,
Darshaas, Maasikas, Vaarshikas and so on need to be performed on the same day
either by way of Anna Shraaddha or Dravya or Hiranya but not on the next day.
Prathamaabdika may even be performed in the Trayodhashika Mala Maasa. The
Dwadashika Maasika would be in Shudda Maasa and thus the Prathamaabdika be
reckoned as in the Trayodashika Mala Maasa. If Adhika Maasa occurs in
Dwadasha Maasas, then the Chaturdasha Shuddha Maasa be considered as
Prathamaabdika. In Dwiteeyaadi or Mala Maasaas too dwiraavritti be performed
and the Pratyabdika in Shuddha Maasa only. In the same way, Mahalaya Shraddha
be performed in Shuddha Maasa and not in Adhika Maasa. In case the death
occurred in Mala Maasa then again when that Mala Maasa recurs, the Pratyabika
would be performed in that Adhika Maasa only and not in Shuddha Maasa. If on
the Darsha Dina itself, the Vaarshika dina falls, the latter be done first and then
the Pinda Pitru Yagna and then Darsha Shraadha with Anna Paaka. Alternatively,
first perform Pinda Pitru Yagna and then Paaka Yukta Darsha Shraaddha. In
respect of the Maasikaadi Shraddhaas too, the same procedure be followed. This
is the Prathama Vaarshika Vichaara. After Sapindeekarana, for three years the
‘Shraaddha-Maatra Bhojana should not be consumed: Sapindeekaranaa
dvurdhvam Yaavadabda trayam bhavet, Taava Deva na bhoktavyam tadeeye
Shraaddha Maatrakam/ Prathamaabdesthyaadi bhojee dwiteeye Maamsa
bhakshakah Triteeye Rakta bhojeesya- cchuddham Shaddham chaturthakey/ ( For
the first three Shraarthaas, Shraaddha Maatra Prasada should not be consumed for
three years successively since that bhojana is to be considered as that of the
departed Soul’s bones, the second year as his ‘maamsa’and the third like his
blood; there after in the Chaturtha Shradda, the Bhojana would have been purified
and eatable). Paarvana Shraadha consists of two parts, one is Suvaranaanna and
Aamaanna or the Golden half and the Ordinary half and thus the first part be
considered as suitable for the Shraaddha purpose. For all types of Shraaddha, the
Time and Tithis are specified. Vriddhi Shraaddhaas: The specified time is in
Praatah Kaala or Sangava Kaala; Madhyahna Kaala is stated to be Gouna Kaala
and Aparagna Kaala is forbidden. If a Vivaha is scheduled in the night, the
Vriddhi Shraaddha which needs to be done in Pratah Kaala could as well be done
in the night. ‘Grahana nimitta Parvana Shraaddha’ and ‘Putrajanma nimittika-
Jaata karmaanga Vriddhi Shraaddha’ could also be performed in the night. Pitru
Shraddhaas: These are performed by Putras addressed to Pitru-Maataas by
specifically detailing the Naama- Gotraas by Mantras as these are instantly
responded; Pitraadis present themselves in different forms as Devatas in Deva
Swarupa; as Gandharvas in Bhogyata Rupa; Pashutwa in Trina / Grass Swarupa;
Sarpatwa in Vayu Rupa; Yakshtaswa as Paana Rupa, Danavatwa in Maamsa
Rupa, Preatatwa in Rudhira Roopa, Manushyas in Anna Rupa and so on. Tasyatey
Pitarasshrutwaa Shraddha Kaalamupasthitam, Anyonyam Manasaadhwaataa
Sampatanti Manojavaah,Tey Brahmanaih Sahaashnanti Pitaro Vaayu rupinah/
(As soon as the Shaaddha Karta invokes the Pitru Devatas at the Shraaddha Kaala
in his own mind, the latter would arrive instantly by the speed of wind and eat the
Shraddha Bhojana along with Brahmanas.) This is how, it is stated that when Shri
Rama performed Shraddha, Devi Sita witnessed Dasharatha in the form
of Brahmanas! At the end of the Rainy season, the belief is that Yama Raja
empties the Yama Loka and allows the Pretas and Pitru Devatas to line up to Bhu
Loka who await the opportunity to enjoy the Payasa-Madhu Bhojana and having
waited till such time Surya is in Kanya Raashi at the Putra dwaara till that time
upto Amavasya and in the event of no offer for Shraddha being made by the
Putras return back to Yama Loka with immense disappointment and curses to the
Putras! That is why the Putras need to perform Shraddha as per one’s own ability
by offering even Kanda-Moola-Phalas or at least Jala Tarpanas! The Bhuta
Prapancha from Brahma to Krimi-Keetakas would be contented by such Shraddha
Karmas, since what is significant is to make the Shraaddha with Shraddha. Preta-
Pitrus as Pischaacha Swarupas are satisfied with even Vikiraanna, Vrikshaadi
Swarupas are satisfied with Snaana-Vastrodakaas, and other Pitras crave even for
Ucchishta Pindaas! Shraaddha Devata Vichara: The Karta should meditate Pitru
Pitamaha Parapitaamahaas in Vasu-Rudra Aaditya Swarupa by way of each
Paarvana and in Ekoddhisdhta Prakaara perform Sarva Shaartha in the formof
Vasu Rupa. Some consider Pitru-Pitamaha- Prapitaamahas as Pradyumna-
Sankarshana- Vaasu Deva Swarupas. Some others pray to them as Varuna-
Prajapati-Agni Rupaas. Still others consider as Maasa-Ritu-Vatsara Rupas.
Pitraadi parvanam yatra tatra Maataa Mahaadayah, Sarvatraivahi
Kartavyaanaabdikey Maasikeshucha/ Maasikeshu twaabdikey cha Tri Daivatyam
prakeertitam, Vriddhou Teertheynvashtakaasu Gayaayaamcha Mahaalaye/
Tripaarva -naka matreshtam shesha shat pourusham viduh/ ( Wherever Pitraadi
Parvana is done then always Maataamahaadis are always to be included; however,
in Masikas and Vaarshikas the Mataamahadis are not required since on these
occasions there is the concept of Tri Daivatwa only. In Vriddhi Shraaddha, Tirtha
Shraaddha, Anvashtaka Shraddha, Gaya Shraddha and Mahalaya Shraddha, the
TriParvanaka Shraddha is preferred. In respect of the rest Shatpourusha Shraddha
is understood;) Sapatnika Pitaadi, Sapatnika Maataadi would total
Shatpourushas. Kshayaaham varjiyitwaikam Streenaam naasti
Prithakkriya, Anvashtakaasu Vriddhou cha Gayaayaamcha Kshayehani, Atra
mMaauh Pruthak Shraaddha manyatra Patinaasaha/ (The basic rule is that
excepting when the Shraddha of a mother is performed exclusively on her Mrita
Tithi, otherwise Strees have no role in any of the Mantras of the Shraddha
Proceedings; they however figure again in the case of Anvashtaka -Vriddhi-Gaya
Shraaddhas); in other words, the mention of Strees is the only way of Saptneeka-
Ucchaarana otherwise.

Vishwa Devas: Unless specified in the context of Parvana Shraaddhas, the Vishwa
Devas are of the Pururava-Ardrava Sanjnikas. In Kaamya Shraaddhaas, the
Vishwa Devas are known as Dhuri-Vilochanaas. In the Naimittika Shraaddhaas
and in Ashtakaa Shaaddhas done on Ashtami Tithis, the Vishwa Devas are called
of Kaama-Kaala Sanjnikas. In Ekoddishta-Sapindikarana-Naimittika Shraaddhaas,
the Vishwa Devas are of Satya Vasu Sanjnikas. In respect of Naandi Shraaddha as
the Anga or Component of Garbhaa daana-Pumsavana-Seemantonnayana
Samskaaras as also the Ishti Shraadha Sanjna Naandi Shraddhas as the Anga in
Agnyaadhaana Soma Yaagaas, the Vishwa Devas are called of Kratu- Daksha
Sanjnikas. In the eventuality of one’s father and maternal grand father being alive
but not his mother, then the Nandi Shraddha is to be done only addressed to
Maatru Parvana, then there would not be the need for Vishwa Deva at all.
Similarly in the case of Pitraadi Paarvana Traya, if Maatru Paarvana Shraaddha is
also coincidental, then too the Naandi Shraaddha would not have any Vishwa
Deva. But Naandi Shraadha is required to be done with three Parvanas on three
days in the exigency; alternatively three Parvanas be done on the same day but
separately.

Brahmanas for Shraddhas: Uttama Brahmaanas are considered as experts in

Veda-Vedaanga-Meemaamsa-Purana-Dharma Shastra-Karma- Tapo-Yoga-
Nityagnis and Pitru Maatru Guru Sevaka-Shiva Vishnu Bhaktas. Madhyama
Brahmanaas are Bandhus, Sagotras and Mitras otherwise qualified as among the
Utaama Brahmanas to a good [Link] Varjita Brahmanas are Rogis, Anga
viheenaas, Nastikas and of questionable conduct and background.

Shraaddhaarha Dravyaas: Kushaa Mukhyaajha, Kushaabhaavey Kaasha

Durvousheera Trunaadayah,Tatra Kaashou Durvaarbhivaa kruta Pavitra
hastonaachamet/ (Kushas are indeed important but in their absence Kaasa or
Durva be used but cannot perform Achamana by wearing Pavitra). Two Pavitraas
of Darbhaas be worn on the right Anaamika Finger. All the Karyas like Snaana-
Daana-Homa- Swaadhyaaya-PitruKarmaadis must be accompanied with the
Pavitra and not otherwise. The requirement is that in the Asana there should be
two kushas, in Pitru Karma one should have moola-sahita chaturdarbhaas and in
Daiva KarmaAgraYukta Darbhas of small size. It is said that all the Pitru
Karmaas upto Sapindikarana stand proof by the darbhas worn by the Karta as
prescribed. The Prescription states: Yecha Pindaashritaa Darbhaayaihkrutam
PitruTarpanam, Mala Mootrotsarga kaley Mala Mutraadya medhaaa
Maargeybidaa Yangabhumou sthitaaye starana -asaney, Brahma Yagnenaye
darbhaastyaa gaa haassarva yevátey/ ( Darbhaas as recycled after use on the
Pindaas, after Pitru Tarpanaas, picked up at or handled by the self or others at the
Bahirbhumis or otherwise, say at Smashanas or Yagna Bhumis or discarded after
Brahma Yagnas should never ever be utilised again). It is stated that the Pavitras
made of Kushas and Durvas are not even of the worth of sixteenth of those made
of Gold!

Shraaddha Havi/Bhojana Padaartha:Vreehi Yava Tila Maasha

Godhumashyaamaakapriyangu mrudaga sarshapaah prashastaa, chanako
vikalpitha, Yaavanaalopi vikalpitah/ ( Dhanya, yava, tila, maasha, wheat, chaama,
mustard are essential, while Chanakaadi are also useful).
Agodhumancha yacchhaartham Musha mudgavi varjitam, Taila pakvena rahitam
krutamapya krutam bhavet/ ( Shraaddha is considered as a waste
without the products of Godhuma, Musha, Mudgavi and cooked padardhas in
oils). Patolam badarama amalakam Kharjuriphalam chichaadrakam shunthi
moolakam Draaksha Lavgangailaa patrakaani jeerakam hingu
daadimaphalamikshuh sharkaraa gudam karpuram Saindhava Saamudrey
Lavaney poogiphalamTaambula patramiti Shraaddhey proktaani haveemshi,
Gavey Dadhi dugdhey Ghritam Gavyam Mahishamcha/ ( Cucumber, jujubi fruit,
Myrobalan, Date fruit, tamarind, ginger, radish, draksha or grapes, cloves,
cardamom, jeera, hing or asafoetida, poagranate, sugar cane, sugar, jaggery,
camphor, Sea Salt, arica nut / betel nut, betel leaves, cow / buffalo’s milk- curd-
ghee etc. Such is the illustrative list of materials that could be offered as Havish to
Agni in the Shraaddha Karmas). In all the Ishta Purti Karyas, Mrita Tithis,
Darsha-Vriddhi and Ashtaka Shraaddhhaas, Yogya Brahmanas can never be
offered ‘Dushta Bhojana’. Such Bhojanas must include ideal Bhakshya- Bhojya-
Lehya- Choshya- Rasa-Paaneeyas. Kathamchidyaadi Viprebhypona dattam
bhojaney Madhu, Pindaastu naiva daatavyaah kadaachin -madhunaa bina/ ( In
whatever way if honey is not offered in Brahmana Bhojana or on Pindas the
offering is utterly inadequate). Referring to the quality of drinking water, it is
stated: Durgandhi phenilam kshaaram pankilam pallavodakam, Nabhaveydyatra
Gotruptirnaktam yacchaapahritam Nagraahyam tajjalam Shraaddhey yacchaa
bhojyani paanajam/ (The water which suffers from foul smell, frothy, pungent to
drink, muddy, and from a small pond which could not satisfy even a cow, stored
overnight is indeed undrinkable in Shraaddhas). Daaturyadyat
priyantatthaddeyam nindyam na cheddhitam, Ajaavi Mahishi kheeram tad
vikaaraam cha varjyayet/ (Whichever material is normally longed for might all
be offered and whatever is not liked be avoided!) Dharma Sindhu gives a very
comprehensive and meticulous list of the do’s and don’ts of the Shraaddha
Bhojana!

Shraaddha Dina Krityaas: The Shraaddha Pradesha has to be purified with

Gomaya and water and readied in all respects to facilitate proper seating
arrangements to Brahmanas and the Karta(s). There should not be any eating
allowed in the house till the act of Pinda Daana and Brahmana Bhojana; this has
to be ensured as even Devatas, Yatis, Brahmacharis and even children; to very
young kids, there has to be provision of food service in a neighbour hood or so.
The entire place of Shraddha should be spread over with Tilas. The Anna Paaaka
is to be cooked preferably by the a Karta or wife or close relatives. The cooking of
the Paaka should be of any metal excepting iron or preferably in new earthen pots.
Excepting iron vegetable cutter and cooking utensils, the cooking place has to be
non-cluttered. Grihyaagnoutu pachedannam Shraadheeyam Loukikepivaa,
Yasminnagnou pachedannam tasmin homo vidheeyati/ (Shraaddha Paaka could
be cooked in Gruhyaagni or Lokaagni but the homa has to be made to the same
Agni.) Cooking in the Aouposhanaagni is in fact the best possibility. Further to
the Pratah kaala homa, some Agni is added to the Agni in which the Shraaddha
Paaka is cooked. After the Paaka is cooked, some Agni is added to the Gruhyaagni
and ‘Agnoukarana Vaishwa Devaadika’ performed. This is the method followed
by the Kaatyaayanas of cooking the Gruhyaagni Paaka. Ashvaalaayanas however
make the Paaka in the Upachayaagni itself. Now the Kartru Bhoktru niyamas:
Both the Karta and the Bhoktas have the regulations of avoidance of Stree
Sangama on the Shraddha Dina and the Purva Dina, Punar bhojana, Anruta
bhashana, Kshavara, and Taambula Bhakshana. Shraaddha
krucchuklavaasaasayaan mouneecha vijitendriyah, Upavaasam Paraa na mcha
Aoushadham cha vivarjatet/ ( Shraaddha Karta wear clean clothing, keep silent,
exercise Self-Control, discard outside Bhojana and avoid medicines). Both the
Karta and the Bhoktas must follow a dress code : Avastram Malavadvastram
Koupeenatvam kaccha heenatwam Anuttaree -yatwam Kaashaaya vastratwamaar
dravastratwam dwiguna Vastratwam Rakta Vastratwam Dagdha –vastratwam
Syuta vastratwamititye kaadashaavam ardha nagnatwam Katrtru bhoktuyaam
Varjyem/ (Thefollowing Eleven ways of dress code viz. Vastra heenata, impure
vastra, koupeena, kaccha heenatwam, anuttareeyam, Kashaaya Vastra, wet
clothing, double vastra, red clothing, burnt clothing, and sewn clothing should be
discarded.) Kartha’s Urthwa Pundraadika Tilaka and Bhokta’s Tilaka are
[Link] Tilakas are however forbidden to Karta. Aamantritastuyo
viprou bhoktumanyatra gacchati, Narakaanaam shatam gatwaa
chandaaleshwabhijaayetey/ Aamantritastu yasshraaddhey vilambam kurutey
dwijah Devadrohi Pitru drohi pachyatey narakeshu sah/ (If the Brahmana Bhokta
who has accepted the invitation to a Shraaddha goes away to another Shraddha
would be punished in several Narakaas and gets repeated births of Chandalatwa).
Similarly, the invited Brahman arrives late for the Shraaddha too would be
punished like wise. Both the Karta and Bhoktaas should strictly observe the
regulation of fasting on the previous and the same night besides restraint from
stree sangama. They should not quarrel but practise refrain from loud and loose
talk. The women engaged in the Shraddha Karma especially in the cooking should
also observe quietness in all respects, lest the visiting Pitru Devatas are bound to
get disappointed with the visit to the Shraaddha.

Shraaddha Brahmana Sankhya: While the requirement of Brahmanas might be

nine ( Two to represent Vishva Devas+ three for the representation of Pitru Devas
of three generations + four for Pitru Parvanas), there might be a dispensation of
three Brahmanas minimum in view of the following viz. Satkriyaam Desha
Kaalou cha drayva Braahmana sampadam, Shoucham cha vistaaro hanti, Iti
Pakshye Ashaktou vaa Devai Ekah Pitru parvaney chaika iti Dwou Viprou/
(Keeping in view the Satkara, Desha, Kaala, Dravya, availability of Brahmanas
and limitations of Shoucha, there could be one in Deva Sthaana and one for Pitru
Sthana). Bhagavata Purana also confirmed as follows: Dwou Daivey Pitru karye
Tri nekaikamubhayatravaa, Bhojayetsusamruddhyopi na kuryaacchaadra
vistaram/ (Representation of Vishwa Devaas could be two or one, and for Pitru
Parvana one might replace three Brahmanas; even if a Karta could afford, one
should not extend it beyond). ‘Vishwa Devaartha dwaya’ Brahmanas be seated
Purvamukha and the Pitru Parvanas as Uttaraamukha and offer the Anna to Agni
meant for [Link] Pitru Parvana, one Vipra is adequate. In case of the
limitation of Brahmanas, then Brahmacharis wearing Kushas might state ‘Presha’
and once the reply of Anupresha is secured from the Brahmanas, then
Bramahmacharis might as well participate in the Shraaddha proceedings further
till the end. Thus the problem of Brahmana Sankyha could be overcome. Having
made the selection, the Karta addresses the Brhmanas as follows: Akrodhanai
ssoucha paraissatatam Brahma vaadibhih, Bhavitavyam bhavadbhis chamaya cha
Shraaddha kaarinaa/ (Hey Brahmanas! As I should be, you too should kindly
be with maximum cleanliness and more importantly, without anger and
peacefulness in the various Karyaas ahead).

Some basic precautions in the Shraddhas:While performing Archana to

Vaishwadevas, the Karta has to bend his knee and at the Pitru Sthaana the left
knee. All concerned Daiva Kriyas are to be performed with ‘Pradakshina’ from
left to right and the Pitru Karyas with ‘Apradikshina’. Darbhas being given at the
Pitru Sthaana be so done that they are in twos that too twisted, while in Deva
Sthana there is no need for doing the twist of darbhas. While leaving water at the
Deva Sthaana the Karta should be ‘Uttaraabhimukha’ or facing the North but at
the Pitru Sthaana he should be ‘Dakshinaamukha’. While making Sankalpa,
offering Padya-Asana- Avahana-Arghyadaana- and Aacchaadana viz. the
Panchopachaaras to Pitra Devatas as also at Anna daana-Pinda daana-
Anjanaabhyanjana, Akhshaya Vaachaka and Swadhaa Vachana, the Karta has to
state the Pitra Sambandha-Gotra –Namas clearly and separately in respect of the
generations; Sakaarena tu vaktavyam gotram sarvatra dheemata/ Hence the
Karta would have to utter as example: Haridasa Gotra/ In respect of Brahmanas
the suffix of Sharma be added to the concerned name of the [Link] the Karta
does not remember the names of the further generations at least the ‘Uccharana’of
Pitru-Patamaha-Prapitamaha designations be stated clearly. In respect of
Ashwalaayanaas the concerned three generations are given as Prithivishat-
Antarikshasat-Divishat/ In the case of Strees the suffixes to the concerned names
are Savitri Da-Devidaa-Devidaa again. It is stated that the Shraaddha Karmas are
fructified only when the Uccharanaas of the concerned Pitras are given with not
only the name but also with Vibhakti [Link] Nirnaya is as follows: Shashti
vibhaktyaa Sankalpah Kshaanaaschakashayya Karmacha, Shasthyaa
vaasyaccaturthyaa vaasana daanaam Dwijataye/ Dwiteeyayataya
vavaahanamsyaadwi Baktistu Chaturthikaa, Anna Daaney Pinda puja Swadaa
swastiti Vaachaney/Pinda daaney tu Sambuddhiryechatvettetwaaditah puraa,
Tatah Param Chaturdhicheytyubhayam Sarva sammatam/ Sheshaani Sarva
Karmaani sambuddhyam tairyadha -ayudham, Idantey Idamvovaa prayujjaaiva
samaacharet/ ( Shashthi Vibhakti is used in respect of Sankalpas and Kshana and
Akshya Karmas; Chaturthi Vibhakti is used for Asanaa and other Services;
Dwiteeya Vibhakti for Avaahana; Chaturthi Vibhakti is used in Anna daana, Pinda
Puja, Swadhaa Vachana and Swasti Vachana. In the case of Pinda Daana
Sambuddhi, the Prathma Vibhakti is used before the expression of Ye cha twaa
and that would be followed by the Chaturthi Vibhakti. In case of other Karyas, the
concerened Services would be as per the exigency stating : Sambudhyam
[Link] Kriyas are offered in Savya Position of the Upaveeta, but the Pitru
Karyas with ‘Anupaveeta’ or ‘Praacheenaaveeti’ position. However, all the tasks
intended for Vipraas are to be performed in the Savya position only. Savyena
Daivam kramasyaadapasavyena Paitrukam, Vipra pradakshinam Vipra
Swaagatam chaarghyadaanakam/ Suktastotra japonnasya Paatreshu
pariveshanam, Aahwaanamanna syaaghraanam tathaa cha Swasti Vaachanam/
Taambula Daana maaabhyaa Samaapteyriti Paitrukam,
Pradakshinaadyetaduktam Savyenaivasamaacharet/ ( While all the Deva Karyaas
are to be executed in the Upaveeta position, the Paitru Karyas are in Anupaveeta
position. But all the Pitru Karyas addressed to Brahmanas right from Pradakshina-
Swagata-Arghya daana-Anna Sukta Stotra Japa-Patrapariveshana-Aahvaana-
Anna Ghraana-Swasti Vaachana- and Taamboola Daana should be performed in
Savya itself. A few other precautions in the Shraaddhas are that while doing
‘Pitraadyarchana’ the Karta has to commence the Archana from the head to
shoulders to knees to feet where as the ‘Devaarchana’ should be the other way
round ie. from feet to knees to shoulders to head. All the Pitru Kriyas -
excepting Akshayya, Aasana, and Arghya Daana- are required to be done with
‘Swadha Shabda’; in the case of Deva Pujas or oblations, the Swaha Shabda
should be resounding! Yet another requirement is that Deva Tirtha is to be offered
to Vaishwa Devas, while Pitru Tirtha is provided to Pitraadikas.

Aachamana Vidhi: At the commencement of the Shraddha, the Karta should do

Aachamana twice, wash the feet of the Vipras and of the Self and do
punarachamana. The Achamana Vidhi as prescribed is once each after
Devarchana and Pitraarchana, Annaaghraana, Vikira daana; twice on ‘Paada
Prakshaalana’ at Shraaddhanta, once each at Bhasma kriyantara kara shuddi,
Ucchintaraantara, and Bhojanaantara. Aachamana is also done when earlier
darbha are replaced with fresh ones at the time of all the Karyas like
Devatarchanas etc as mentionedas also at each Darbha Tyaga.

Uha Mantra (Sentimental Feeling for to whom the Shaddha is performed for) :
The Pitru Shabda is all comprehensive as it covers the Three Generations of
Pitrus and also implies the mother if dead and even if her Shraddha is to be done
separately; that is why it is enough to leave water in the Arghya Patra by the
Mantra Pitroonimaan preenaya. Even in the Shundhana Mantra of Shundhantaam
Pitarah Sundhantaam Pitaamaha Shundhatamm Pra-Pitaamaha, then the Karta
would have to imply: Shundhantaam Maatarah/ Also while doing Pinda Daana
even for the Karta’s mother only, the Mantra is stated to be Yechatwaa
manuteybhyaschah and not Yaaschatwaa manutaabhyascha/ This is due to the
clarification of Panani Sutra of Pumaan Striyaam/ However there has been the
practice in some parts of the Country that when the Shraddha of Mother is only
performed separately then the Mantra is indeed used viz. Yaaschatwaa
manutaabhyascha as the Uha Mantra as also the Shundhantaam Maatarah/ Then
the invocation is: Asmaan Matarah Pitamahi Prapitaamahi/ In any case, the Uha
Mantra Prakarana requires that Vishnu Mantra is to be recited at the beginning,
midway and the end of Shraddha: Daivey Pitrecha sarvatra japa homaadi
karmasu, Mounam kuryaatprayat- nena sakalam phalamaampuyaat/
YadiMounasyua lopasyaajjapa homaarchanaadishu, Vyaahaareyd-
VaishnavamMantram smeredwaa Vishnumavyayam/ ( In the context of Deva
Karyaas, Pitru Karyaas, Japa-Homa-Archanas, one should concentrate and be
silent while seeking to bridge gaps of deficiencies and perform Vishnu Japa!).
The Sentiments being expressed within the mind of the Shraaddha Karta further
seek the Shield of Vishnu even before the Shraddha is initiated to accomplish the
Sacred Karya so that the possibilities of deficiencies in the Shraddha Karma ahead
are covered up by his Grace in the following supplication: Yasya smrutyaacha
naamoktaam tapo homa kriyaadishu, Nuunam sampurnataam yaati sadyo
vandetamachyutam/ ( I salute the Ever Lasting Vishnu by way of Naamoccharana,
Smriti, Tapo homa kriyaas to ignore the blemishes and insufficiencies of the
Shraddha Karya that is being launched).

Shraddha Prayoga: The Shraaddha Karta would prepare himself by commending

Pitru Devatas as he changes quickly into the positions of Savya and Apasavya of
his Yagnopapeeta and makes a firm Sakalpa stating Etesha mamuka shraaddham
Sa Daivam Sa Pindam Parvana Vidhinaa Ekoddhishteynavaa Annenaamena vaa
hiranyena vasvassadyo vaa karishye/ ( I hereby resolve to perform the Shraaddha
of the concerned Pitraas of my Kula Gotra Naamas of three generations by way of
Sa Daiva-Sa Pinda-Parvana Vidhi or Ekoddhishta Vidhi through the means of
Anna or Hiranya Rupaas at once). Then the Brahmanas present would assuringly
accord ready approval replying kurushva/ Then the Karta bends his right knees as
prescribed above and commences the Shraaddha instantly: Amuka Pitrunamuka
Shraaddhey Amuka Vishwa Devartham twayaa kshanah kriyataam/ The Vipras
would respond with Om Tathaa/ Then the Karta would bend his left knee and
address the Pitru Devatas saying Amuka Shraaddhey Amukasya sthaaney twayaa
kshananah kriyataam/ In case there is one Brahmana representing the three Pitru
Sthaannas of Pitru Pitamaha Prapitaamahaanaam Sthaaneykshanah / The Karta
requests the Brahmana with Akrodha naih Shloka. The further proceedings
include Brahmana Snaana; Tilodaka / Yavodaka Shuddhi as per family Aachaara
or tradition; with Savya perform Shuddhi to the Brahmana with Prayaschittratha
Sukti Japa and Karta’s pradakshina; namaskara with Samasta sampat sama;
Aachamana;Praanaayama; and individual announcements of Bhavataam
Swaagatam to both the Brahmanas,one representing the Three Generations of
Pitruganaas on one hand and the representative(s) of Devaas on the other.

Padya: Either in the court yard or the back yard of the house or near the Shraddha
Desha dwaara, there should be two planks- one as a square in the northern
direction as a Deva Mandala and another in ‘vartulaakaara’ or in a circular shape
the Southern direction as Pitru Mandala to enable the ‘Padya’ to the feet of the
Brahmanas designated for Deva and Pitru Devatas. To the Deva-Brahmana the
Karta would sanctify with Gomaya the plank with Savya position and to the Pitru
Place in the opposite direction with [Link] the Brahmanas the Karta
would worship the Brahmana Padaas with darbha-Yava or sorghum or millets /
tila or sesame -gandha-pushpa-ghrita by turns in the appropritae Sayva-Apasavya
positions in the respective directions and stations. The Sankalpas would vary: To
Devas as Amuka sanjnika Vishwa Deva Idamvah paadyam swaahaa namah
followed by washing with Shuddha Jala the upper part of the feet of the Brahmana
stating shannodevi ; and to Pitru Devas as Pitah Amuka naama rupa gotra Pitru
Pitamaha Prapitaamah indavah paadyam swadhaanamah followed by washing
the feet with Tila Gandhodaka stating Shanno devi again. While washing the
Deva-Paada the Kartha would utter Idam vah and to Piru Paada the shabda
Idamtey/ The Pavitra should be set aside from the Karta’s right hand while
washing the feet of the Brahmanas. After the ‘Paadya’ the Karta too should wash
his feet too and without mixing that water, perform Aachamana twice and conduct
the Brahmanas to their respective seats saying Bhurbhuvasswaha samaadhwam/
The Daiva Vipra should face East of the Karta and the Pitru Vipra be
‘Uttaraabhimukha’ always. The same procedure is followed for Matru Shraddha
also.

Aasana: The Shraddha Bhoktas are seated on the Asasanas with Poorva-Dakshina
Samaaptis or ending with East and South directions. ‘Devartha-Aasana’ should
have two darbhas with Poorvaagra and ‘Pitrarthya-Aasana’ should have a single
[Link] has to be a Ghrita / Taila Deepa on the right-left sides of the Deva-
Pitru Vipras. Beside the Deva Sthaana there should be a Vishnu Sthaana with an
anticipation of the arrival of a Guest in Vishnu Swarupa. That Sthaana should be
worshipped in Savya position chanting Apavitrah
PavitrovaVaishnavyanamah,Kashyapainamah, Kshamaayai namah; Medini loka
Maataatwam – the last prayer being to Bhu Devi; and to Gadadhara at Gaya
Shraaddha Kshetra with: Tadvishnoh Paramam pradam tadvipraaso/ in
Praacheenaa veeti. Later on the Karta chants Gayatri Mantra in Savya, does
Praanayama, Tithi Keertana, and Sankalpa in Apasavya as follows:Amuka Pitruna
mupakraantamamuka Shraaddham karishye and recite Devataabhyah
Pitrubhyascha, Aamuktaanaancha Moortaanaam, Chaturbhischa yasya smritwaa/
thrice [Link] Apasavya there would be tila prokshana with Apahataa and
Akshata Prokshana with Uddeerata in Savya. Further acts include Paavani Mantra
Pathana, Paaka dravya prokshana with the Mantras Tadvishno / Ya ddeavaa;
Vaishwa Devaarchana, Devarchanaa, and Pitryarchana. This would be followed
by the Asana Grahana of the Vipras: first to the DevaVipra accepting two Darbhas
from the Karta with Amukeshaam Vishweshaam Devaanaam Bhurbhuvasswa-
rida maasanam/ and next to the Pitru Brahmana with the Mantra:
Aasaneyshwaasanam dadyaannatu paanoukadaachana, Pitrukarmani vaamecha
Daivey dadyaattu Dakshiney/ Then the Vipra accepts saying swaasanam/

Arghya Kalpana: There should be only two Arghya Paatraas in view of Daivey
Pitreyai chakaikamva/ These Deva Paatras which were kept upside down are
straightened by the Karta who places two Darbha-Pavitras, fills up with
Shuddhodaka reciting Shanno Devi and ya vosi and with Gandha Pushpas. Some
offer Gandha-Pushpaas with Gandha dwaaraam, Ouoshadhih prati
medadhwam/Then Vipra’s reply would be Devaarghya paatrey sampanney, su
sampanney/ The Karta touches the right leg of the Deva Vipra with his left hand
and sprinkle Yavaas all over his body from knee-shoulders-head stating: Amuka
Vishwaan Devaan bhavatsaavaaha ishye and after receiving the reply
viz. Aavaahanaaya, the he continues the sprinkling stating Vishwa Devaasa
Aagata/ He further prays to Bhumi with the Ruk Vishwa Devaashrunnuta and
sprinkles on the Bhumi. Hiranya keshiyas and others perform Deva Pitraavaahana
after Arghya pradaana as above and while doing Agnoukarana to the Dakshina
of Agni stating Yedey Vaasah and Ayata Pitarah/ (HoweverKaatiyaas perform
Deva Pitraavaahana even before Arghya Kalpana).Thus having done the Arghya
Prapatti and stating Swaahaarghyah, the karta hands over Arghya Pavitra to the
Brahmanas stating Vishswa devaa idam vo Arghyam/ Then in the Arghya Patraas
are filled up with the Arghya and milk,curd, ghee, tilas, Akshatas, Mustard,
Darbhagras and Pushpas, ready for Arghya Saadhana.
Dhupa Deepa Vastra Yagnopaveetaas: To the Vipras, the Karta offers Dhupa-
Guggula and Chanadana, possibly with Agaru mixed with ghee, honey and
Karpura saying Ayam vo dhupa/ Deepa has to be with ghee or tila oil offering
with the statements Idam vo Jyotih or Ayamvo Deepa Prakaashah/ The Vastra
has to be made of silk or [Link] daatavyam Vastraabhaavey
vijaanata,Nishkrayovaa yathaa shakti Vastraalaabhey pradeeyatey/Pitrun
sakkrutya vaa so bhirdadyaaryagnopaveetakam, Yagnopaveeta daanena vinaa
shraaddham tu nishphalam/( In case Vastra is not available, Yagnopaveeta must
be surely provided or atleast its equivalent monetary value; in Pitraarchana,
Yagnopaveeta also must be provided.

Arghya Saadhana: To the Southern side of the Pitru Vipra, three Pitru Arghya
Paatras are kept in a row and the Arghya as filled up with three darbhas are
handed over to the the Vipra with the Shanno devi Mantra with Karta being
Dakshinaamukha. The Aavahana of the Pitru-Pitamaha-Prapitamahas is made:
Amuka mamuka naama-gotra-Rupa mavayaahayaami; then one by one
the Arghyas are given with the Mantras: Pitaridantey Arghyam,
Pitaamahaadantey Arghyam, Prapitaamahaadantey : Swadhaanamah; Ya
Divyaa/ The seshajala or the left out water is utilised for the Karta’s Mukhanjana
or face-wash especially the eyes for Ayush Vriddhi. The Pitru Sthaana is cleaned
up with Bhasma and Shuddhodaka and Gandhaadi Upachaaraas or Services are
made saying Amuka Sharman yadha naama gotra ayantey gandhah/ All the tasks
involved in the Argha Pradaana are to be made in Praacheenaaviti position and all
the services like Gandha Deepas be accompanied with ‘Swadhaanamah’excepting
Arghya Saadhana.

Agnoukarana : Ashvalaayanas prefer Agnoukarana in Shraddhaas in Gruhyaagni.

Apastambaadis and Shroutaagnis prefer Dakshinagni. Those who have no
Nityagni would create Lokagni and after homa, do Agni Tyaaga. Rig Vedis
perform Agnoukaranaa in the Gruhyagni, cook Pakvaanna charu, make two halves
of it, spread portions of the Uttara Bhaga of the Charu around the Homagni in
Apasavya reciting Somaaya Pitrumatey Swadhaanamah, Somaaya Pitrumata
idam na mama/ and similarly from the Dakshina Bhaga perform Swaahanta-
Aahutis in Savya stating Agnaye Kavyavaahanaaya sdwaahaa, Somaaya
Pitrumatey swaahaa namah/ Kaatiyaas use Gruhaagni and after Paristarana,
perform three Ahutis of Samidhas with ghee stating in Savya: Agnaye
Kavyavaahanaaya swaaha; and two darbha wooden pieces stating: Somaaya
Pitrumatey swaahaa/ In the case of Apastambaas, at the ‘Ajyabhaaganta’ have a
dialogue: Uddhreeyataam Agnoukriyataam/ and as a reply: Kaamaa -
muddhreeyataam Kaamamagnou kriyataam/ In the case of Hiranyaakeshiyas, the
Prashna or the query would be : Uddhrishyaamyagnou karishyaami/ In reply,
there would be the recital of Yanmey maataa [Link] saptaahutis and six
Aajyaahutis totalling thirteen Ahutis. At the ‘Aajya bhaagaanta’, the
Hiranyakeshis perform ten Aajyaahutis and sixteen Annahutis while reciting
Somaaya Pitrumatey.

Paani Homa. The procedure is the same for both Ashvalaayanas as also
Kaakatiyas viz. by way of ‘Prashnottaraas’ or Question-Replies: Vipra
paanaavagnou karanam karishye// Kriyataam/ But Ashwalaayana Sutries do not
like the dialogue method. The procedure however is that the karta touches the
Prityartha Vipra, does jalaprokshana and makes two Aahutis reciting the earlier
said Somaaya Mantra in savya, but before that in Apasaya picks up darbha by left
hand, performs Upastarana of Anna by his right hand, does Abhikarana with ghee
by the left hand. On homaanta, the Karta would do ‘Parisamuhna’ and
‘Paryakshana’. Vipras would retain the remaining homaanna in the in the context
of Paani Homa would deposit in their respective paatras with the Amaanupakva
Mantra. While retaining the Agnoukarana sesha along with the Pinda Patra, then
the service of Sarvaanna be taken up but the Agnoukarana sesha should not be
mixed up with Deva Patras. But Kakatiyas think otherwise and mix up the homa
sesha mix up with all the Patras on the plea : Annam Paanouhutam yaccha
yacchaasyatpariveshitam, Yekeekrutyaiva Bhoktavyam prudhabhaksho na
vidyatey/ ( The Anna Sesha of the Paani Homa or that which is offered to Agni as
well as what is to be served has to be taken together and not otherwise!)

Anna Pariveshana and Bhokta- Bhojana Vidhaana: After ‘ghritaabhikarana’, the

havishanna’ could be served to Brahmanas either by Kartha, his wife or any body
but with utmost Shuchi. Naapavitrena naikena hastena vinaa kusham,
Naayaseynaapi paatrena shaddeshu pariveshayet/ ( The service should be done
with cleanliness, without darbhas, not with one hand, and not in iron vessels).
Anna, Ghee and other items should be served with laddles, but water and
Pakvaana with hands. Salt must be served with spoon and never ever by hand. All
uncooked or fried ‘padaardhas’ could be served by [Link] vessels should not
touch Bhojana Paatras. Service of items to all a line should be uniform although
whatever extras are required by a person could be served [Link], hing,
pepper, sonthi etc. should not be served in raw form but as bye products.
Whatever items are cooked for the Pindas must be served to Brahmanas. Then
being in Upaveeta position the Karta should spray Kushas and Yavas around the
Deva Patra with right hand and Tilas around the Pitru Patra with left hand, recite
Gayatri Mantra, do prokshana on the Anna, parishechana without Mantra, touch
the Deva Patra with the right hand and Pitru Patra with the left hand in
‘Swastikaakara’ reciting the following Mantra: Prithiveetey Patram
dyorapidhyaanam Brhamanastwaa Mukhemritam juhomi Brahmanaanaam vaa
Vidyaavataam Praanaapaanahorju homyaksita masivbaamaishaam ksheshthaa
Amutraamushmin lokey/ This Mantra is prescribed by Apastamba Katyaayanaadis
as a rule. Later after ‘Abhimantrana’, the Karta holds the Deva Pitra’s right thumb
with his inverted hand and without touching the nails makes him perform a
Pradakhshina of the Anna with the Mantras : Ato deva, Idam Vishnuh, Vishno
havyam rakshaswa; similarly the Karta would enable the Piru Brahmana to
perform ‘Apradakshina’ of the Anna by the former’s left hand with the Mantra:
Apahataa/ Then the Mantra: Aamukey Vishvey Devaa Devaa Idamannam
havyamayam Brahmana Aahavaneeyardhye iyam bhurgayaa ayam bhoktaa
Gadaadhara idamannam souvarna paatram Akshayya vatacchaayeyam Amuka
Devebhyah idamannam sopaskaram amrutarupam parivishtam
pariveshyamaanam chaa truptey swahh havyam namo na mama; om tatsat/ Then
leave Yavayukta jala with the right hand on the leftside of the Deva Patra saying
Ye Devaasa/ Then in the case of Pitru Brahmana, touch the Pitru Paatra and repeat
the action stating: Pitru Pitamahodayo yatha naama gotraa Devataa; idamannam
kavyam ---Idam Raajatampaatramakshayya vatacchaayeyam—Asmatpitra
Pitaamaha Prapitaamahebhyah Amuka Naama Gotra Rupebhyah idamannam
sopaskaramamruta rupam parivishtam pariveshyamaanam chaa tripteh swadhaa
kavyam namo namama Om tatsat/ Then the ‘Kusha tila yukta Pitru Tirtha’is
dropped on Bhumi from the left hand into the right hand. In the Daiva Sthala, the
mantra is Sweshta Devataayai idamannam;and Upasthaana with: Ye Devaasa/ In
Pitru Sthala with Apasavya Tilodakas are left down with the Mantra:
Devataabhyah Pitrubhyascha, Saptavya, Amurtaanam, Brahma –arpanam,
Havirdaataa, Chaturbhischa, Om Tatsat Brahmaarpanamastu, Yeshaamiddhistam
teshaam -akshayya preetirastu/ In Savya position: it is said: Eko VishnuhAnn
heenam kriyaa heenam Mantra heenam cha yadbhavet,Tatsarva macchidram
jaayataam/ --Jaayataam Sarvamacchidram/---Anena Pitru Yagmena Pitrurupee
Janaardana,Vaasudevah preeyataam/ and Tila kusha Jalaas are left down. Vipras
are forbidden to touch the Anna till that Sankalpa. The Karta would make Pitru-
Poorvaka salutations saying Ishana Vishnu,Gayaayi namah,
Gadaadharaayanamah,Pundarikaakshaaya namah/ give hasta jala to the Vipras
and make final prokshana thrice with Gayatri. At Pitru Sthaana he would then
offer Aouposhanaartha Jala and utter the three Ruks of Madhuvaataa---ending
Madhu Madhu Madhu—Om tatsat yathaa sukhamjushadhwam/ Vipras without
performing Bali daana would then make Aouposhana and the Karta would recite:
Shraddaayaam praaneni vishtomrutam juhomi, Shivomaavishaa pradaahaaya
praanaaya swaahaa/ while the Vipras make Pancha Praana-Aahutis with
Brahmanima Aatmaamritatwaaya/ and finally the sixth Aahuti. Then the Karta
requests the Brahmanas to eat peacefully without hurry discarding whatever is not
of liking but consuming curd, ghrita and payasa fully. While performing
Aouposhana, if the Vipras indulge in loose talk, the Pitru Devas would be
disappointed; like wise without doing the Auoposhana the Vipras are forbidden to
commence eating. Vipras are also forbidden to touch the Bhojana with left hand
nor the feet; they are also barred from asking for more services of any item
without being asked for by the Karta or his representatives. Karta on his part
should be alert to ascertain as to what ever is even remotely liked for by the
Vipras and put them at ease; incidentally, salt must be preserved and the Vipras
should never have to ask fot it, lest the Pitras might go away in disgust. While the
Brahmanas are thus eating in peace and ease, there should be the Shravana of
Purusha Sukta, Rakshoghna Mantras like Krunushwa paajo rakshohanam;
Indresha Soma Sukltas which are of Pitru Linga orientation; Paavamaani Sukta,
Vishnu-Brahma-Rudra-Arka Stotras and so on. Also Veenaam
Vamshadhwanimchaapi Viprebhya-ssannivedayet, Mandala Brahmanam
Paathyam Naachiketa trayam tathaa/ Trimadhu Trisuparnam cha paavamaana
yajumshicha, Aashussishaana Suktam cha Agnaye Kavya vaahanam/ (Besides
mild Veena vaadaanaadi music or hand fan dhwani, there should be the Shravana
of Mandala Brahmana, Trinaachiketa-Tri Madhu-Tri Suvarna-Pavamaana Sukta,
Aashussishaana Sukta, Agnaye Kavya vaahana Shukta to delight the Brahmanas
in the course of their [Link] Bhoktas should also follow proper seating
regulations of not exposing arm pits, resting arms on the knees or thighs, eating
with four fingers without the thumb, making sounds of the mouth, drinking half of
water in the patra and drinking again and again, biting halves and eating the rest in
turns, etc as such deficiencies would land them in ‘Adhogati’ or downward trend
of life. A vipra in the ‘Pankti’or the eating line should not touch another as that
would call for Dasha Gayatri soon after the Bhojana; if any padartha from one
Bhojana Patra to another falls then the affected Brahmana should discard the item
and after Bhojana take bath and perform two hundred Gayatris. If any other
improprieties occur, the Bhokta should be replaced! After the‘Vipra bhojana’, the
Karta should politely ask the Bhoktas in Praacheenaaveeti: Triptaasthah! Then
the Vipra’s reply should normally be:Triptaasmaha/ The Karta would ask the
Bhoktas: Shraadham Sampannam? The Bhokta’s reply would be: Susampannam/
The Karta would query: Anna seshaih kim kaaryam! The Bhokta’s reply would be
as follows : Ishtaissaha bhoktavyam/ Then the Bhoktas would then perform
Uttaraaposhana stating Amritaasi dhaanamasi/

Pinda Daana and Pinda Nisheddhas: Pinda Daana is stated as the sixth step viz.
Archanaantara, Agnou Karana, Bhojanottara, Vikirottara, Swadhaa
Vachanottara, and Vipra Visarjanottara. To Apastamba Hiranya Keshiyas,
Pinda Daana is after Vipra Visarjana while Ashwalaayanaas consider it as before
Bhoktaachamaniya or later and so do Kakatiyas too. To the North of the Dwija-
Ucchishtha Sthaana and nearby the Paani-Homagni, the Pinda Daana Sthala is
allotted with a hand-long of straight line with Darbhas spread out with tilodakas
with the Mantra of Shumdhantaam Pitarah Pitamaha Prapitamaha so that three
round Pindas, representing three generations of father-grand father and Great rand
Father, as prepared by the Karta’s wife, or brother or a close relative could be
placed in the distinct squares one by one as lifted by ‘Angushthangula Madhyama’
or between the thumb and the forefinger; these Pindas that are offered to the Pitras
are made of the Agnoukarana seshaanvita Sarvaana with Ghrita, Madhu, Tilas.
The Pindas are offered to the Pitru Devas with Mantras like Yetattesmat
pitarathyaa naama gotra rupaye cha twaamanu/ Pitrey Amuka naama gotra
rupaayaayam pindaswadhaa namasteybhyas cha Gayaayaam Shri Rudra Paadey
dattamastu/ Then for the satisfaction of the Karta, the Pindas are then made to
contact the darbhas again and he performs ‘Anumantrana’ from the left to North
stating Atra Pitaromaadayadhyam Yadhaa bhaaga maavrushaayadhwam, does
Praanaayamaas possible and would do ‘Abhimantrana’ reciting Shundha -
taam etc Mantr leaving water all around. The Pindas are worshipped with
Gandha- Dhupa-Deepa-Sarva Prakaara Naidedya Taamboola-Puja. Yat
kinchitpachyatey Bhakshyam Bhojyamannama garhitakam, Anivedyana
bhoktavyam Pinda muley kathamchana/(None should eat without performing
Naivedya of all the Bhakshya Bhojyas to the Pindatraya.) Further to this, Pinda
Stuti be done with Namovaha Pitarah—Paretana—Agneytamadyaashwa—
Yadantariksha and such other Mantras. Then as per Apastambaas, the middle
Pinda is lifted stating: Apaamtvousha dheenaamrasam praashayaami Bhuta
kritam garbham dhatswa/ ;this Madhyama Pinda is to be given to the Karta’s wife
for Santaana Prapti. Alternatively, these Pindas are given to Go-Brahmana-Agni-
Jalas. Vikiraanna is to be segregated to be given away to crows with the fond
hope of fulfilling the unfulfilled desires of the near and dear Pitru Devatas. Pinda
Nisheddhaas: It is stated that Pinda Daana, Mrittikaa Snaana, Nitya Tarpana and
Shraddhaanga Tarpanas are not to be done with Tilas, for a year after the
performance of Vivaha, six months after Upanayana, three months after Choodaa
Karmas, and one month after Garbha daana samskaaraas and Vriddhi Shaaddhas.
But Pinda Daana has to be performed at Mahalayas, Gaya Shraddha, Maatru-Pitru
Nityabdikaas, Sapndikaranas, and ‘Shodasha maasa paryanta Preta krityas’. In
respect of Jeeva Pitrukarta and Garbhinisraava, Pinda Pradaana is not approved.
Anukalpa Shraaddhas: In case adequate number of Brahmanas are not available ,
then in the Deva Sthaana the services of one Vipra be utilised: Aneka
Vipraalaabhey Deva sthaaney Shaalagraamaadikam sthaapayitvaika Viprey
Pitraaditrayam Maataa mahaadisahita Devataa -shtakam chaavaahana Sarvam
Shraaddham kaaryamityuktam/ Sarvathaa Vipraalaabhye Darbha Vatu
shraaddhamityaadyapyutam/ (In the absence of Brahmanas, one could keep one
Vipra at the Deva sthaana and perform Avahana to the Pitra traya and consider
Darbha as the Vatu and accomoplish the Sarva Shraddha).

Hiranyaadi Shraddha-Anukalpaas: If for any reason, the Pratyaabdi Shraddha is

not possible to be performed, then Hiranya Shraddha be made. The Karta would
make the Sankalpa: Amuka Shraaddha maamena Havisha hiranyena vaa
sakalpavidhaana karishye/ In this case, the prokshana is made to hiranya or gold
instead of Anna. In the Sankalpa, the seven Karyas of Avahana, Arghya, Agnou -
karana, Pibnda Daana,Vikira, Akshayya, Swadhaa vaachana and Prashnaas are
absent, but Suvarna would be present as much as of the value of Shraddha or its
multiples according to the considerations of the Karta.

Seshaanukalpas:Alternatives to Shraaddha include Pakvaanna Homa with Pitru

Sukta etc.; sincere Upavaasa; offering Jala Purna Ghatas to Brahmanas, grass to
cows, Pitru Tarpana with Tilodakas, Swalpa Daana of Dhanya-Tila-Dakshinas,
Pathana or Shravana of Sankalpaadi-Sarva Shraddha prayogas, or as a last resort
perform: Namesti Vittam na dhanam nachaanyacchhaadropayogiswa
pitrunnatosmi, Tripyantu Bhaktyaa Pitaro mayaitou bhujaikrutou vartmani
Marutasya/(Pitru Devataas! I am unable to muster money, nor material worthy of
performing Shraaddha. I can only lift up my hands with sincerity and complete
veneration and faith to the [Link] you accept my inability to perform Pitru
Shraddha and condone my non-performance and may my three generations of
Pitru Devatas be contented!

Shraaddha Vighnas: Nimantranottaram Viprasya Sutakey mrutakewaa praaptey

Ashouchanam na/ In case a Brahmana gets the Karta’s ‘Samantrika Nimantrana’
at a Shraadha, he would at once become immune from any Ashoucha due to birth
or death and this is confirmed in Brahma Purana too. Further: Karthustu Paaka
parikriyottora maashou chaabhaavah, Paaka pari kriyaa cha samantrakam
Paaka prokshana –mityaahuh/ (Once the Shraddha Karta has done Paaka
Parikriya or cooking the Shraaddha Paaka or Mantra Purvaka Prokshana of the
Paaka then he would not be subject to Ashoucha) However if bhojana has aleady
begun when the Karta receives the news of his Ashoucha, then has to leave the
Bhojana and repeat the Shraddha only after the Ashuchi is [Link] if both Karta
and Bhokta were ignorant of the Ashuchi till Bhojana, then the Prayaschitta would
be ‘Panchagavya praashana’or consumption of Panchagavyas. If they were aware
of the Ashuchi but still continue the Bhojana, then the Prayaschitta would be
intensified. In respect of Maasikas, the Karta when encounters the problem of
Ashoucha has the option of redoing the current Maasika along with the next
Maasika: Maasikamchoda kumbhamcha yadya dantaritam bhavet,
Tattaduttarasaam tantraya danushtheyam prachakshasey/ Some experts opine
that if there is a Vighna of a Pratyaabdika, then on the same tithi of the next month
the Pratyabdika could be re-done.

Tila Tarpana : When any Shraddha is addressed to Pitrus, Tila Tarpana is part of
the same. In the case of Darsha Shraddha, Tila Tarpana is done before it. In
Ugadi-Manvantara-Samkranti-Vaidhruti-Vyateepaata and such other Shraddhas
too Tila Tarpana is done likewise. In Vaarshika Shraddha, Tila Tarpana addressed
to Pitru traya is preferred on the following day as also on Mahalayas. But: Vriddhi
Shraaddhey sa pindyaancha pretashraaddheshu Maasikey, Samvatsara
vimokecha na kuryaattila tarpanam/ (In the case of Vriddhi Shraaddha, Sapindi,
Preta Shraaddha, Anumasika and Varsha Samaapti, Tila Tarpana is not to be
done). In that case, Tarpana is to be on next morning after Snaana, Tarpana be
done after or even before Sandhya Vandana. Then, after announcing Sambandha-
Naama- Gotras and recite: Swadhhanamat sarpayaami and offer Tarpanas either
by right hand in case of Rigvedis or in the Anjalis three times by others. This is
the Nitya Tarpana Vidhi. As a component of Brahma Yagna, Tila Tarpana is
forbidden on Sundays- Tuesdays and Fridays and on Pratipada, Shashthi, Saptami,
Ekadashi and Trayodashi as also in Bharani, Kritthika and Magha; in Ratri
Sandhyas, in the houses, in Janma Nakshatras, Shubha Karyas. However,Tila
Tarpana is in order at Gaya Shraddha as in Mahalyaas.

Nandi Shraaddha Prayoga: As already referred to in the previous pages, Naandi

Shraddha Prayoga is performed in various Karyas ranging from Jaata Karma,
Upanayana and so on. In Upanayana, this is done on the previous day itself while
in Swalpa Karyas like Jaata Karma this is done on the same day. The Sankalpa for
this after detailing Desha-Kaalaas states: Satya vasu Sanjnikaa Vishwa Devaah
Naandi Mukhaah Matru Pitaamahi Papitaamahyo Naandi Mukhyaha Pitru
PitamahaPrapitaamahaa Naandi Mukhaa MaataamahaMaatuh Naandi Mukhaa
Etaanuddishya paarvana vidhaanena sapinda Naandi shraddham karishye/ At the
Arghya kaala, nine paatras are arranged, place two darbhas in each, recall the
previous Mantra stating Usham tastwaa,keep Yavasin the Paatras, perform
Aavahana by turns with the Mantra: Amuka Vishwey Devaah preeyantaam/--
Naandi mukhaa Maatara Idam vorghya, provide Gandha twice, address the Devas
with swaahaa hravyam na mama,keep Annadaana at the Deva Sthaana and keep
two each Pindas totalling eighteen to the Pitrus by way of Pinda daana with the
Mantra : Naandi mukhaabhyo Maatrubhya swaha, Nandi Mukabhyah Pitaamahi
Swaahaa/ This would be followed by Anumantras also. Thus Sarva Pitru Karmaas
are required to be performed in Savyopaneeta position only as a Deva Dharma
[Link] conludes the Shraaddha Prakarana.

Ashoucha Nirnaya: Garbha Naasha and Janana: Within four months of ‘Garbha
Naasha’ or abortion is called ‘Sraava’, within six months it is called ‘Garbha
Paata’ and thereafter the ‘Prashuti’; the Ashoucha is determined accordingly. If
the Sraava is within three months, the mother, father and the progeny
have ‘Asprushyata’/ Untouchability or Ashuchi for three days; for four months
then four days and so on, as Shuddhi is accorded after Snaana. From seven months
onward, the ‘Janana -ashoucha’ or birth for all the Sapindas would be for ten days
to Vipras, twelve days of Kshatriyas, fifteen days for Vaishyas and one month for
others. To the mother of the new born, there should be ‘Karmaadhi- kaara’ or the
eligibility to perform ‘Karyas’ only after forthy days in respect of Vipra Strees.
The father of the child or the sapindas could however move about freely after
Sachela Snaana but would be eligible for performing Danaas, Pujas etc on the
fifth, sixth and tenth days. If a child is born in the Stree’s Pitru Griha, then her
parents, brothers, her uncle have to observe Janana-Ashoucha for a day but if the
delivery is in her father in law’s house then the stree’s parents have no Ashoucha
but her husband’s parents and brothers in law would attract the Ashoucha for a
[Link] a child is still born, then there would be no Janana /Mrita- Ashoucha, but if
dead before the child’s navel-cut then three days and after the cut then would be
ten days of Janana Ashoucha but no Mritaashoucha; the mother of the deal child
too need not observe Mritaashoucha. Mritaaashoucha Nirnaya: Those who have
this Ashoucha, they should neither be touched nor possess Karmaadhikaara. The
child’s death during the the first ten days and Namakarana, then the parents only
need to observe three days of Asuchi for three nights provided the child is a boy
but otherwise for one day in the case of a girl child. In both the cases of a boy or a
girl, the dead child be buried upto Nama Karana. There after upto chooda karma
or three years, the dead child has to be either buried or burnt. If a boy is dead
before naama karana and the sprouting of teeth then the Sapindas should observe
one day’s Mritaashoucha but the parents must observe for three nights. In the case
of a girl, the Mritaashoucha would be for one day. As the Nama karana is to be
performed on the twelfth day and Dantotpatti by three months, the death of a child
upto the sixth month attracts Mritaashoucha for one day. From the seventh month
to three years, the parents should observe three nights of Ashuchi while Sapindas
for one night in respect of a male child; but for a girl child the rule is the same as
in the case of parents but to Sapindaas the Shuddhi is snaana. From three years up
to Upanayana in the case of a Putra or upto Vivaha in the case of a Putri, the
Mritaashoucha would be for Tri Dinas. After Chooda Karma or upto the
completion of three years, Pinda Daana on Bhumi is required. Death before
Dantotpatthi then there should be Dugdha Daana to Samvayaska Sishus. Death
upto three years or Choulaanta Samskaara, the daana prescribed is Payasa daana
and upto Upanayana Bhojana Daana. In the case of the death of females and
Brahmanetaraas from three to sixteen years, the Mritaashoucha is for one day to
Tripurusha Sapindaas but to the parents three days. If a girl is dead after Vivaha
Vaagdaana but before Vivaha, then the Mritaashoucha it would be for three days
to Pitru-Bhartru Sapindaas. As regards ‘Atikranataashoucha’, or Deshantara-
Kaalaantara Maranas or deaths at outside places and timings such as of
Anupaneeta boy whose Gayatri Upadesha has not been done or a Kanya whose
Vivaha has not been performed of one’s own parents, there would be
Dasaahaashoucha or Ashuchi for ten days followed by immediate snaana.
Upanayanaantahara marana attracts Dashaaha for Sapindaas. In case a married
daughter dies in the Parents’ house, then the parents and her brothers should
observe Triratraas of Ashoucha. To the married daughter the death of a parent
attracts Ashuchi for Three Nights if known within ten days or later ‘Pakshini’ ie. a
day and half. Deaths of Upaveeta Bhraata/brother or Vivahita Bhagini or sister
attact Triraatra Ashoucha. Deaths of married sisters require snaanaas. Vivahita
Kanyas require snaana at the deaths of paternal grand father or paternal [Link]
mother’s brother dies or sister’s son/ daughter dies, then Pakshini is observed. If
maternal grand father dies, the Douhitras should observe Ashoucha for three
[Link] maternal grand mother’s death be observed by the douhitras by
Pakshini. But anupaneeya douhitras should observe pakshini only. Son in law at
the death of his parents in law should obeserve three nights if the death has taken
place before him otherwise one night only. Son in law’s death to parents- in- law
warrants one night and snana. But his death in their own house should be
observed by the parents in law with Tri Raatras. Death of Syalaka or
wife’s brother attracts onbe day’s Ashoucha but if his is Anupaneeta then only
snaana. Snaana at the death of Syalaka Putra. Loss of wife’s sister too gives one
day’s Ashuchi. Death of mother’s sister involves pakshini. Loss of paternal aunt
calls for pakshini for the children-both sons and daughters-of father. Paternal aunt
would however get Shuddhi by snaana by the progeny of her [Link] either
paternal aunt or mother’s sister dies in Swagriha then the progeny should observe
three days of Ashoucha. Among the Bandhu Traya ie. Atma Bandhu Traya, Matru
Bandhu Traya, Pitru Bandhu Traya totalling nine the minimum Ashoucha is
Pakshini in respect of Upaneeta and one day for [Link] Atma Bandhus
are the sons of Paternal aunt, mother’s younger sister’s sons, and the sons of
maternal uncle; Pitru Bandhus are father’s aunt, father’s mother’s yunger sister,
and father’s maternal uncle’and mother’s paternal aunt, grand mother’s younger
sister and mother’s maternal uncle and their sons. In the case of Dutta Putra’s
death, the Janakapalaka parents should observe Tri-Ratraas and vice versa, but the
Palaka Matru-Pitas should ‘dashaaha’. Achaarya’s death demands Tri Ratras but if
out of town only pakshini; Acharya is defined as he who conducted Upanayana
and Vedadhyayana; it is he who teaches the ‘nirvahana’or the conduct of Smarta
[Link]’s Patni-Putra mrithyu,also demands one day’s Ashuchi. In
reverse too, the death of a Sishya calls for Tri Ratras and so [Link]
death requires pakshini. A Sanyasi’s death requires snaanantara Shuddhi. Death of
a household cow requires ‘Grihaasoucha’ till the body is cleared followed by
Griha Suddhi. A house hold dog of a Vipra entails ten days of Ashoucha. Jaati
Bhrashta mrityu’ demands two months of Ashuchi to the house.‘Shastra ghata
Mrityu’in battles involves only Snana without ‘Antya Kriyas’ excepting on
Dashaaha Karma. [As an Over-view, Ashoucha for Three Days should be
observed for the deaths of Mother’s father-mother-sisters-brothers; daughter or
her sons; Father’s sisters, parents in law, own sisters, sister’s husband / son;
Pakshini for daughter-in-law, daughters in laws of maternal uncles/ sisters/ their
progeny; daughters of father’s sisters; daughters of sons/ sisters/ brothers;
daughters of paternal uncle, daughters of daughter and daughters of maternal
uncle. Married women have to observe Pakshini in the deaths of mother’s father
or mother, maternal uncle / wife/ son / daughter, mother’s sister or son or
daughter; father’s brother/ son/ daughter; own sister / son / daughter; own brother/
son / daughter; daughter’s daughter; father’s father; father’s mother; uncle’s wife,
brother’s wife, sister’s daughter in law etc. In all these cases, the principle of
reciprocity be observed].

Krantaashoucha or Lapsed Ashoucha: Krantaashoucha denotes the death of

person in a distant Land and the Impuriy ascribed to it. There is no Jananashoucha
in this case and a father would get Shuddhi on the news of a birh. But there are
regulations governing deaths of Krantaashoucha. The deaths of parents to a distant
son involves ‘Purnaaha’ or fullfledged twelve days followed by Antya Kriyas. So
is the case of wife and husband. A married daughter needs to observe Pitru
Marana for three days during the Dashaaha on learning of the news, but beyond
that period, pakshini is to be observed . In the case of paternal uncle, news after
ten days upto three months then observance of Ashoucha for three days; upto six
months then Pakshini; upto a year one day and after a year then only a bath for
Shuddhi . To a mother’s brother or maternal uncle as in the case of Anya
Gotreeyas, the Ashouchi is for a pakshini. To Samanodakaas, news of death
before ten days would involve three nights of Ashoucha, but upto one year
threafter it would be one day and beyond one year only snaana for Shuddhi. In
fact much depends of the time of receiving the news of deaths in the case of
Deshantara and Kaalaantara conditions and decisions taken as per the normal code
detailed above. Pancha Bheda-Ashoucha: Sa Panchaghaa: Kartrutah, Karmatah,
Dravyatah, Mritadoshatah, Vighaanatah / ( The five kinds of Ashouchas are on
account of Kartru Bheda, Karma Bheda, Dravya Bheda, and Vidhana Bheda.
‘Kartru Bhedaashouchaas’ are related to Sanyasis and Brahmacharis; Sanyasis are
immune from Ashoucha in reference to the births and deaths of anybody
excepting however only the Parents. As regards Brahmachaaris they have to
observe Ashoucha respect of the deaths of Parents as also of sapindas, as they not
only participate in treating the dead bodies of the Parents but in the Antya Kriyas
also. Now in the case of Karma Bheda, Kings who are involved in
various administrative tasks like punishments to wrong doers including even
deaths have no Ashoucha; those performing Shanti Karyas to offset fears from
Kings or from illnesses have no ashoucha; to a Vaidya who examines the body
parts of a patient to check diseases has no Ashoucha; those Brahmanas who
perform Naandi Shraddha for tasks like Devata Pratishtha, Upanayana or Vivaha
have no Ashuchi; and Grahana nimitta or Sankrantaadi Shraddha Karmas
including Daanas do not attract Ashoucha. Dravya Bheda due to Kraya Vikraya
like buying a host of material ranging from flowers and fruits, food materials,
clothes [Link] a person with Ashoucha would not invite Asouchya. Instances of
Vidhana Bhedas are plenty as they could be Sparsha Dosha, Mrita Dosha and so
on. In respect of the last two doshas which are the worst, several prayaschittthas
are prescribed to atone the Asuchis from Para Stree gamana, Maha Paataka
Karana, Shava Sparshana, Preta Karya Karana etc. and such
prayaschittas include Chandrayana Vratas, Krucchra Vratas, Go-Bhu-Dravya-
Vastu Danaas etc.

Antya Karma Prakarana: Narayana Bali: Before initiating a gist of Antya

Karmas, Dharma Sindhu describes Narayana Bali which is stated to follow forced
and cruel deaths like in water, fire, falls from heights, suicides , attacks by wild
animals or by snake bites. To offset the evil effects of such unnatural deaths,
Prayaschittha Daanaas and Narayana Balis are performed with the Sankalpa:
Amuka Gotraamuka Sharmanomuka durmarana doshanaa
shaardhamourdhvadaihika sampradantwa yogataa sidhyartham cha Naraayana
Balim Karishye/ After installing two Kalashas and the Pratimas of Vishnu and
Vaivaswata, performing Aavahana by Purusha Sukta, Yamaaya Soma Mantra and
Puja with Shodashopacharas, invoking the Preta in the Swarupa of Dakshinaagra
Darbhas with the Mantra Sumdhamtaam Vishu Rupyamuka Pretah and offering
water at ten sthaanas, placing ten Anna Pindas soaked with Madhu- Ghrita-Tilas
and offering them with the Mantra: Amuka Gotraamuka Sharman Preta Vishnu
Devataayantey pindah in prachhenaaveeti position of Yagnopaveeta. Then the
Vipra or the Karta would give Tilaanjali to the Preta Swarupa darbha stating:
Amuka gotraayamuka Sharmaney Vishnu rupiney Pretaayaayam Tilatoyaanjali/
Then Brahmanas would have to assure : Anena Narayana bali karmana
Bhagavan Vishnuramukam pretam Shuddhamapaapamarham karotu/ In the case
of Sarpa Marana, the Karta has to observe Upavasa on each Shukla Panchamis for
twelve months, prepare five-hood Sarpas with rice or wheat flour named Ananta
Vasuki, Shankha, Padma, Kambala, Ashwatara, Dhritaraashtra, Shankhapaala,
Kaaliya, Takshaka and Kapila; worship them with the Mantra: Namo astu
Sarpebhyaha with three Aajyaahutis in Agni, give Paayasa as Naivedya, provide
Brahmana bhojana, give a Suvarna Naaga and a Pratyaksha Dhenu as Daana and
finally perform Narayana Bali; this is the ‘Sarpahata Prayaschitta Vrata’. Palaasha
Vidhi Dahana: In the case of death at a far off place and only the ‘Asthikaas’ were
made available, the Asthikas are to be first washed with Pancha Gavya; if even
Asthikas are not available a ‘Preta’ or dead body needs to be improvised by
spreading three hundred sixty darbhas over a ‘Krishnaajina’or the skin of a deer
by arranging from the Southern direction with forty darbhas at the ‘Shira
Sthaana’, ten at Kantha Sthaana, fifty eacha at ‘Baahu Sthaana’, ten each as
fingers, twenty at the Hridaya, thirty at the belly, four at Sishna, four at the
‘Andaas’, fifty each as thighs, hundred asknees down to feet, and thirty as the
fingers of the feet. Then by washing with Panchagavyaas and Panchaamritas, the
body is to be seemingly revived with Prana Pratishtha with the Mantra: Punarno
Asu, Asuneetey or with the Suktaas Yatteyam—Shukramasi—Aksheebhya, touch
the body, perform Snaana, apply chandana, cover with Vastra, provide
Yagnopaveeta, touch with Idamchaana and Syopaasa Dhyaana and formally
execute Daahaadika. The Karta should then observe Dashaahna- Ashoucha. In the
event of Ateeta- Pratyaksha Preta Samskaara: there is no need of ascertaining the
suitable day but during the Asoucha days a day be selected for the Samskaara after
the tenth day, failing which at the Annual or there after preferably in the
Uttaraayana, excepting Krishna Paksha-Nandaa Tithis of Pratipada,Shashthi and
Ekadashis; Trayodashi and Chaturdashi-dina kshayaas and not on Tuesdays. Also
specified Nakshatras are to be forbidden.

Pitraadi Mrita kaala Daana Vidhis: The sons have the duty of anticipating the
nearness of death of the old parents and make them perform Moksha dhenu
daanaas or even Dasha Daanaas if possible. Gavaa mangeshu tishtthanti is the Go
daana Mantra; Sarva Bhutaashrayaa Bhumirvaraahena samuddhrutaa, Ananta
Sasya phala daata tasshgaantim prayacchamey/ is the Bhu Daana Mantra;
Maharshey Gotra sambhutah Kaashyapasya tilaasmrutaah, Tasmaadeshaam
pradaanena mama paapam vyapohatu/ is the Tila Daana Mantra; Hiranya garbha
garbhastam/ is the Hiranya daana Mantra; Kaama dhenu shusam bhutam Sarva
Kratishu samsthitam,
Devaanaamaajyamaahaara

manasshhaantim prayacchamey/ is the Aajya daana mantra; Sharanam

Sarva likaanaam lajjaaya -arakshanam param, Suvesha dhaari
vastratwamatasshaantim prayacchamey/ is the Vastra Daana Mantra; Sarva
Devamayam Dhanyam Sarvotpatti karam mahat, Praaninaam jeevanopaaya
matasshaantam prayacchamey/is the Dhanya Daana Mantra; Tadaarasaanaam
pravarassadaiveykshu rasomatah, Mamtasmaatparaam Lakshmim dadaswa guda
sarvadaa/ is the Guda/ Jaggery daana Mantra; Preetiryatah Pitrunaam cha
Vishnu Shankarayossadaa, Shiva netrorbhavam rupyamata -sshaantam
prayacchamey/ is the Rajata daana Mantra; Yasmaadannarasaa
ssarveynotkrushtaa Lavanam vinaa, Shambhoh Preetikaram nitya matasshaantim
prayacchamey/ is the Lavana Daana Mantra. It is stated clearly that even without
performing Praayaschittas, a dying person recites or even thinks of Shiva-Vishnu
Naamaas would achieve total purging of sins and Moksha:
Yasyaavataara Gunakarma vidambanaani Naamaaniye sugamey vivashaa
grunanti, Teynaika janmasha malam sahasaiva hitvaasam
yaantyapaavrutamrutam tamajam prapadye/ ( Those who are at the edge of death
remember Bhagavan’s Avataara Guna Karmas and die in that ecstasy would
terminate the sins of all the previous births and take refuge in that Unknown!)
Further a son who enables his parents facing death to perform Daanas would
secure Gaya Shraddha Phala and over hundred Ashwamedha Yagna Phalaas!
Mumurshum Pitaram Putro yadi daanam pradaapayet, Tadvishitam Gayaa
Sraaddhaa dashwamedha shataadapi/ In addition to the Danaas aforementioned,
at the extreme brink of death the following Daanas are of immense value: Taani
Tilapatra Daanam, Runa Dhenu Moksha Dhenu Paapa Dhenu Vaitarani
Dhenutkraanti Dhenu daanaani/ (These Daanas are Tila Paatraadi Dana, Runa
Dhenu, Moksha Dhenu, PaapaDhenu, Vaitarani Dhenu, and Utkranti Dhenu).The
Sankalpas and brief procedure of Daana to Vipras are as follows: Tila Patra
Daana: Sankalpa:-Mama Janma prabhruti maranaanta krita naanaa vidha
pranaashaartham Tila Paatra Daanam karishye/Hasta jala to Vipra:-Mama
Janma Prabhruti maranaanta krita paapapranaashaartha midam Tila Paatram
Sasuvarna dakshinam Amuka Sharmaney tubhyam sampradadey, Tilaah
Punyaaha Pavitraascha Tilaassarva Karaasmrutaah, Shuklavaa yadi vaa
Krishnaa Rushi gotra Samudbhavaah, Yaanikaanicha paapaani Brahma hatyaa
samaanicha, Tila paatra pradaanena mama Paapam vyapohatu namama/Runa
Dhenu Daana Mantra:Ihikaamushmikam yaccha Sapta janmaarjitam runam,
Tatsarvam shuddhi maayaatu Gaamekaadadato mama/ Moksha Dhenu Daana
Mantra: Moksham dehi Hrishikesha Moksham dehi Janaardana,Moksham Dhenu
pradaanerna Mukundah preeyataam mama/ Paapa Dhenu Daana Mantra:
Aajanmopaarjitam paapam Mano vaakkaaya -karmabhih, Tatsarvam naasha
maayaatu Go pradaanena Keshava/ Vaitarani Daana: Sankalpa: Amukasya mama
Yama dwaara sthita Vaitaranyaakhya Nadyuttaranaartham Go daanam karishye/
Vipra Pujaanantara-Hasta jala Pradaana- Goprokshana Jala-Vipra daana Mantras
respectively are: Shivaa Aaapassantu Sowmanasya mastu Akshataam
chaarishtamchaastu yacchreyadasu yatpaapam tatpratihatamastu; Dhenukatvam
pratikshaswa yamadwaarey Mahaa Pathey , Uttiteershuraham Devi Vaitarinyai
namostutey; Vishnurupa Dwija sreshtha Bhudeva Dwijapaavana, Tartum
Vaitarani -metaam Krisnangaam pradadaamyaham;Vaitarani
sanraatanaarthamimaangaam Krishna Vastra rakta kulyaadyalankrutaam
Yathyaa shakti dakshinaayutaam tubhyamaham sampradadey/ Yamadwaara
pathey ghorey ghoraavaitarani Nadi, Taantartu Kaamo yacchaami Krishnaam
Vaitaranim tu gaam na mama/ Utkraanti Dhenu Daana: Amukasya sukhena
praanotkramana pratibandhaka Sakala paapa kshaya dwaaraa sukhena
praanotkramanaaya yathaashaktyalamkritaa mimaamutkraanti dhenum Rudra
Daivatyaamamu Sharmaney tubhyam sampradadey Gavaamangeshu tishthanti na
mama/ This is how the Putra provides Daanas.

Anthya Kriyaas: After the death, the Son has to secure the ‘Antya
Karmaadhikaara’ or the eligibility to perform the Last Rites by way of observing
Tri Krucchhaas and all the Kartas should go in for ‘Mundana’ which is a must in
respect of the death of parents, paternal uncles and elder brothers. However the
main Karta who would be pioneering the Preta Karmaas should not have
Mundana, but some opine that he has the option. The wife of the departed Soul is
required to perform Mundana either on the first ot the tenth day of the death.
Kumbhey Salilamaadaaya Pancha -gavyam tathaivacha,
Sumantrairabhimantraapastena Samsnaapyadaahayet/ Various kinds of
Prayaschittas are prescribed in the context of Shava Sparsha: If the dead body has
Mutra-Pureeshas, or if dead on a cot, at a far off place, or in a flight, in a prison, if
touched by a washerman, or in a state of Ashoucha, in an accident, a battle, in a
hospital with illness and on. The body has to face Dakishna Disha on a Gomaya
Bhumi on darbhas, with Chandana Tilakas as Stotras, Bhagavad Gita and Punya
Suktas are read out or recited; Amrutatwa praapyartham Punya Sukta
Stotraadeenaam paatham shravanam vaa karishye/ In case there is Gruhyagni or
Shroutaagni, the prescriptions of death in the day or in the night become relevant
as these are bound by distinct regulations. Ahead of the Preta, the Agni created at
the house as a part of the ‘Pretaadhaana’ process, should be carried by some body
preferably the Karta as the Sapindas in the order of seniority walk along / behind
the body. The hair and nails of the Preta are to be removed, the final Snaana be
performed and applied with chandana pushpas before burning. The Preta should
be burnt in naked condition without Vastra which should be given away or left in
the Smashaana. Relevant Mantras are recited to relieve the ‘Preta daaha’ or to
quench the thirst of the Preta and at the ‘Daahaanta’ karma, the Karta would
perform ‘Ghata Sphotaka Karma’ or the breaking of the Ghata carried earlier and
the Karta would light up the funeral pyre. Following the ‘Mrita Dehaahuti’ the
close relatives who are of Sagotra-Sapinda description would make a Pradaksina
of the Agni that consumed the body and take Snaanas reciting the Mantra :
Apanasho shucha dagdhaa . Then they would offer Tilaajalis to the ‘Paashaana’
or ‘Shila’ with the Mantra: Amuka Gotra---Naamaa Pretastrupyatu/ The women
folk need not recite the Mantra while takling bath. Udaka daana is optional for
father in law, maternal uncle, nephews and even friends even belonging to the
Community. But Brahmacharis are forbidden excepting in the case of parents,
grand fathers or Acharyas. The Udaka daana has to be done in Eka Vastra and in
Apasavya condition. After the Udaka Daana, the concerned persons should take
bath again, drench out water from their Vastras, eat neem leaves , perform
Achamana, touch and view pure water or Lamp or Gomaya, view the picture of
Bhagavan, press the stone at the Dwara and then enter the house in a line with the
youngers in the lead. On that day, every body is to be on Upavasa in deference of
the departed soul. If some body however is unable to overcome the hunger, then
he or she might search for a neighbour’s house and try to secure some
Havishaanna and be contented with it. In fact during the Ashoucha period the
Bhojana has to be without salt, sugar, oil, ghee, milk, and Taamboola. There
should be no consumption of Kshaara Padardhaas; Tila mudgaadritey shoumbyam
sasye Godhumako dravou, Dhanyaakam Deva dhaanyancha shami dhaanyam ta
daiva cha/ Swinna dhaanyam tathaa panyam moolam khaaragana smritah/ (Tila,
moong, shambi dhaanya, sasya with godhuma, dhaniya,yava, shami dhanya, mula
etc). Using mirrors, Stree prasanga, dyuta, laughing, crying, loud talk, high seats,
are forbidden too. Every body should sleep separately on mats without beds
excepting children, aged and patients. ‘Asthi Sanchayana’ or collection of the
bones of the body be done on the first, second, third, fourth,seventh or ninth day
as per the family custom, but excepting on the Karta’s janma nakshatra avoiding
Sunday, Tuesday and Saturday. Asthika Sanchayana: should be done only at the
time of Palaasha Daaha or at the time of immersion of Asthis in rivers or Seas.
Alternatively, the Asthis be buried deep in forests under trees. The Asthis should
not come into contact by dogs, pigs or low class persons and if so touched then
they should be washed in Pancha Gavya, Saalagrama tirtha or Tulasi Tirtha.
Ashoucha Kaala Vidhis: In the Ashoucha Period, Sagotras should have bhojana
together that too only in the day time in earthen plates or leaves but not in metal
plates. During the Daaha Dinas or in the ten days, the Kartahas to give away
pindas without Mantras. If for any reason during the Daashaaha like illness or
wife’s menses period, he might depute Sagotras but to the extent possible, the
Ekaadasha Karmas must preferably done by the Karta himself. In the Pindas, the
main ingredient should be cooked rice mixed with Tilas, permissible vegetables
and fruits. In the Preta Shraaddha, the words of Pitra / or Matra as the case that
may be as also of Swadha must be heard often and then only the Gotra naamas of
the departed soul. During the Gandha-Dhupa-Deepa daanaas, no Mantras be
involved. During the ‘Tryaaha Ashoucha’ or the first three days, one Pinda be
only given to the Pretaatma on the first day, four on the Second day and five
on the Third day. But there would be Dashaaha-Ashoucha in all and on these
days, and during these days, the Preta Sharira formation would be as follows: the
first pinda provides head, the second pinda gives eyes, nose and ears; the third
pinda gives the neck, hands, shoulders and chest; the fourth the navel, linga and
guhya; the fifth gives knees, ankles and feet; the sixth pinda imparts the
Marmaavayas; the seventh the Naadis / nervous system; the eighth pinda provides
teeth and body hairs; the ninth bestows veerya and the tenth pinda one grants
‘Purnatwa’ or the completion of the Preta deha which secures Tripti or
Satisfaction. On all the ten days, the Preta should be provided with Snaana and
Daaha or quench of thirst with the relevant Mantras viz. Pretaatra Snaahi
addessed to Jala-Akashaas and milk with Pretotra piba to be deposied in an
earthen vessel. During all these ten day-nights there should be provision
of ‘Akhanda Jyoti’ in an earthen plate with lasting supply of oil and vicks: Tatah
pretopakritaye Dasha raatramakhanditam, Kuryaatpradeepakam thailey vaari
paatram cha maartikam/ Bhojyaadbhojana kaaletu bhaktamushtincha nitvapet,
Naama gotrena sambudhya dharitryam Pitru Yagnavat/ Bhulikaatpretalokam tu
gantum Shraaddham samaacharet, Tatpaa -dheyam hi bhavati mritasya
Manujasyacha/( There should be an Akhanda Deepa and a constant Jala dhaaraa
from pinholed pot full of water on all the ‘Dashaaha Dina Raatraas’. At the
Bhojana Kaala, a Pinda be provided to the Preta by addressing it by the Naama
Gotraas. It is also considered essential to place at the ‘Mrita Sthaana’ some cash
to defray the travel expenses as the Pretaatma travels from Bhu loka to Para
Loka!) Antya Dainandina Shraaddha Vidhi : The Karta is required to execute
‘Nava Shraddhaas’ on the first, third, fifth, seventh, ninth and eleventh [Link]
Nava Shraddhas are prescribed by Rigvedis as also Apastamba Shutraites. It is
stated that within the ten day period Nava Shraddhas be performed and Nava
mishra shraddha be done in the year long period. Akrutwaatu Navashraaddham
Pretatvaa- nnaiva muchyatey, Nava Shraaddhgam Tri Pakshamcha shaanmaasika
Maasikaanicha/ Nakaroti Suto yastu tasyaadhaha Pitarogataah/ (Pretatwaa
would not be liberated if Nava Shraddhas are not performed by Putras and what
would be worse if besides Nava Shraaddha, the Tripakshika and Shaanmaasikaare
not done, then the Pitraadis would definitely go down to ‘Adhogati’or the lower
abodes.). Now the ‘Preta Shraddha Vidhi’Mantra states: Arghya heenam dhupam
cha Gandhamaalya vivarjitam, NavaShraaddha mamantrasyaadavanejana
varjitam/ Aashodwigunaa Darbhaa Japaasheeh Swasti Vaachanam, Pitru
shabdasswa sambandhassharma
Shabdastathaivacha/PaatraalambhovagaahaschaUlmukollekanaadikam,Truptipr
ashnaschavikirassesha prashnastathaiva cha/Pradakshinaa Visargascha
Seemaanta gamanam tathaa, Ashtaadasha Padaarthaamscha Pretasshraaddhey
Vivarja- yet/ (In Nava Shraaddhas, the following Karyas are forbidden viz.
Arghya, Dhupa, Gandha and Maalaas. In Preta Shraaddha the following are also
forbidden viz. Ashirvaada, Dwi Kushas, Japa, Swasti Vaachana, Pitru Shabda,
Swayam Shabda, Sharma Shabda, Paatraalambana, Dwijaangushtha
Nivedana,Ulmukha or burnt wood, Ullukha Lekhana, Tripti Prashna, Vikira or
scattering, Sesha Prashna, Pradakshina, Visarjana and Seemaanata-Anusarama or
polite way of sending off.) Also, in the Tilosi Mantra the Shabda of
Swadhaanamah should be avoided but by mentally imagining of the Preta
Shabda tilas be just kept in silence. Similarly, Arghya be also simply provided .
While Rigvedis take the name of the Preta and perform Paani homa with the
Mantra: Amushmai Swaahaa, other Shaakheeyas leave one Pinda thinking in
mind but not uttering the Ninayana Mantra; the Pinda is merely left saying
Abhiramyataam and do the Visarjana. In other words, Nava Shraaddha is
Mantraheena. Now, in Ekoddhishta Shraddha the Paatrais required to be kept open
since placing thePatra upside down is done only in Parvana Shraaddha; Darbhas
be kept in the Paatra. On the tenth day Mundana is required to be done especially
in respect of parents and Acharya. In the case of the death of husband, mundana is
prescribed to the wife on the tenth day. To all the Putras mundana is done on the
first and tenth day but this depends on the tradition. In case the death occurred in
the night then munadana is stated to be due at the Deha Dahana itself. On the tenth
day: Dashamehani Purva Vastra Shuddhim Griha Shuddhim cha krutwaa Goura
sarshapa tilakalena sashirah snaanam krutwaa Nava Vastrey paridhaaya parihita
vastraani Preta vastraani chaantya -jebhya Aashriteybhyascha datwaa
Suvarnaadeeni Mangala vastuni sprushtwaa Griham pravishewt/ (On the tenth
day, there should be the discarding of the earlier vastras and performing of
Shuddhi of the house, and the karta(s) should smear white sarasa/mustard powder
on the body and take head bath, adorn new clothes and after touching gold and
other auspicious materials, enter the home afresh). Asthika Samkshepana Vidhi:
Having done the Asthi Sanchayana as referred to above, the son or douhitra
(daughter’s son) or the Karta’s brother ie any body of the Maatru-Pitru Vamsa
should carry the Asthis for immersion in the Sacred Waters like Ganga; any one
other than the Vamsheeyas performing the immersion should do prayaschitta of
Chandrayana Vrata. If done properly, the Asthi Samkshepana would achieve
Brahma Loka: Gangaa toyeshu yasyaasthi kshipyatey Shubha karmanah, Natasya
punaraavritti Brahma lokaatsanaatanaat/ But the immersion should not take
place on the evenings of Thursdays and Fridays and in Adhika Maasaas.
Dashaahaabhyantareyyasya Gangaa thoyesthimajjati, Gangaayaam maranam
yaadruktaa-drukphala mavaapnuyaat/ ( If during the Dashaaha or the Ten day
period of death the Asthis of the dead are immersed in Ganga, their Souls would
surely accomplish Moksha). As regards the Vidhi: The Place where the Asthis
were kept originally should be cleaned up with Gomaya Mutra with Gayatri
Mantra followed by Pancha Snaanaas of Gandha dwaaraa; Aapyaayasya;
Didhikravrunney; Ghritam mimikshirey/ washing respectively with Gomaya,
Ksheera, Dadhi an Ghrita; and four Ruks commencing with Upasarpa/ This
would be followed by Asthi grahana Karma by the viniyoga of Rishi Chhanda viz.
Shankhah Pitarastrishthup Bhu praarthana Khanana Mriduddharanaasthi
grahaneshu kramena viniyogah/ Asthi Shuddhi is then performed with
Yetonvindra and three Ruks; Pancha Snaanas more with Devasyatwaa with
kushodakas; Manastokey with Bhasma; Ashvakraantey Radha kraantey with
Mritthika; Madhuvaataa with Madhu; and Apohishtha with Shuddhodaka. After
the Dasha Snaanaas as above, next Karma would be Asthi Maarjana with the
Mantraas: Ato deva and Sapta Suktaas; Yetonvindra; Shuchivo; Natamam hona-
Ashta Suktas; Itivaa-Trayodasha Suktas; Swaadishtayaa- Dasa Sutras;
Mamaagnevarchovihavey- Nava Sutras; Kadrudraaya prachasey-Nava Sutraas/
As a part of ‘Asthi kshepa’, there would be a Sapindeekarana, Parvana Vidhi,
Hiranya Shraaddha; Pinda Daana; Tila Tarpana; Pancha Gavya-Panchaamruta-
Shoddhodaka Snaanaof the Asthis; Pushpa-Patra Puja; Dwadasha Karshas with
Chandana-Kumkuma-Karpura- Kasturi-Swarna-Rajata- Mukta-Neelaadi;
Ashtottara Shata Tilaajyaahutis; Sankalpa of Amuka gotrasyaamuka Sharmano
Brahma lokaadi Praaptayemuka Trthey Kshipra kshepamaham karishye/; and
finally uttering Namostu Dharmaaya---Namo Preetostu perform the Asthi
Kshipana followed by Surya Darshana. Ekaadasha Dina Karya: After Griha
Shuddhi and ‘Sachela Praatah Snaana’, the Karta and Sapindaas would secure
‘Adhikaara’ or eligibility of performing Sandhyaa Pancha Maha Yagnas and
Darsha vaarshika Shraaddhaas. However Naandi Shraadha cannot be executed by
the Karta and Sapindas unless Sapindeekarana is done to the ‘Chatushpurusha’ ie
the four generations. The next Karya would be Vrishotsarga or donation of a
bull: Ekaadashaahey Pretasya yasyanot –srudjyatey Vrishah, Pretatwam
Susthiram tasya datthai sshraaddha shatairapi/ ( If donation of a bull is not done
preferably on the eleventh day of a parent’s death, then even hundred Shraaddhas
would not yield the same effect!) Mahaikoddishta: Quite different from
Shodasha Shraaddhaas and distinct from‘Sarvaikoddishtaas’, this is done with
‘Paaka’and if possible with a provision of bhojana to two Vipras or of Agni Homa
since the Vachana is: Brahmanam bhojayedaadye hotavyamana- lethavaa/ In this
case, the Vipra is provided with a Mundana, Nakhaccheda, ‘Snaanaabhyanjana’;
Arghya-Padya-Aasana-Gandha-Pushpa-Vastras without Dhupa-Deepas without
Mantras. This kind of Ekoddhishta Shraaddha is devoid of Devas and as such only
one Brahmana is engaged. There should not be any of the Swadha Shabda, Nama
Shabda and Pitru Shabda. In this the Arghya Patra is imaginary and Abhishravana
[Link] Karmaas are all performed with Praacheenaaveeti position ,
sinnce Vishwa Deva Karya is not involved. Agnoukarana is optional. In that
case, in Paani Homa there should not be any bhakshana of the ‘Paaka’ but should
be consigned to Agni. There should be only one pinda. Thereafter, the Karya ends
up with Snaana as the Nava Shraaddha is without Mantra. Maasika
Prakarana: At the end of the month of the death of the Parent when the
apprehension of Ashoucha is long ended, the Prathama Shraaddha becomes due
as the Sapindeekarana of the Preta Swarupa would be the sole objective in the
mind of of the Karta and the initial step the Prathama Shraddha is to be observed
by treating Brahmanas to hearty Bhojanas and kindling the Homaagni. However,
depending on the determination at the Ekaadasha Dina Karmas, the Karta
resolves whether the ‘Apakarshana’ or lessening and postponing the pace of
Sapindikarana be done in the eventual monthly Shraaddhas numbering as many as
Sixteen in the Prathama Varsha. Thus the intensity of the Prathama Maasika is
decided on that decision. Teshaamekaadashaaha eva karana pakshey tu Shodasha
maasikaanaam Shodashaavrittaya nekam mahaikodidushtamati Sapta Dashaa-
Vrityaapatyaa dwiraavrutirbhaveydi hetyukteyrasangatey/ Tathaa cha
Sapindyadhikaaraarthaapa- krishyaanaam maasikaanaam dwaadashey karana
‘Ekaadashaahey Mahaikoddhushtottaramati kraantammaadya maasikam
karishye’ iti Sankalpamaadya maasikamaatra mannenaamena vaa Viprey Darbha
vatou vaa pretamaavaahya kaaryam, na twaadyamaasikasyaagnou homah;
Punascha bhojayedwipamiti vishesha vachanaat/ Ityam cha
Mahaikoddhishtameka maadya maasikamityeko-ddishtasya dwiraavrittih
spashtaiva/ (If the intention at Ekaadashaa is to execute Sixteen Maasikaas, then
sixteen Aavrittis’ or slow downs be performed with an extra seventeenth one for
Ekoddishta ‘Aavritti’ or recurrences or repeats too. Thus the Sankalpa at the
Ekadashaha would be that after the Maha Ekoddhishta, I shall perform Atikranta
Adya Maasika. Then at the Adya Maasika, only Paakaanna would be served to a
Brahmana or a ‘Kusha Vatu’ or a Preta in the form of a Kusha Vatu which would
be invited by the ‘Aavaahana’. Thus there would neither by an imagined
Brahmana and need for Homa; since Brahmana Bhojana would be repeated again
and again). Some experts opine that a the Ekaadasha time itself, a Sankalpa be
made to perform the Prathama Maasa as also Prathama Vaarshika while others
feel that a Sanakalpa could be made that the Prathamaabdika would be done after
the Masika Shraddhas are completed one by [Link] any case, it is clear that after
the Dwadhasaah sixteen Masikaas be performed viz. Aadya Masika, Unmaasika,
Tripaakshika, Triteeya Maasika, Chatrutha-Panchama-Shashtha Maasikaas,
Unshashtaa Maasika, Saptama-Ashtama-Navama -Dashama- Ekadasha-
Dwaadasha and Unaabdika). Rudra Gana Shraaddha: On the Prathama Maasika
itself, there should be Ekaadasha Rudra Shraaddha to be performed by addressing
Rudra Rupi Preta. The worship of Rudra Deva is required to be done with
Savyopaneeta while that of the Ekadasha Preta Rupaas of Rudra Ganaas be
addressed in Apasavya position. The Preta Swarupa Rudra Ganaas are called
Veerabhadra, Shambhu, Gireesha, Ajaikapaat, Aahirdjyudhna, Pinaki, Aparaajita,
Bhuvanaadheeshwara, Kapali, Upasthaanu and Bhaga. If the Karta has the ability
then he could commission eleven Brahmanas to represent each of the Rudras or
otherwise one Brahmana be engaged to deputise in the place to be treated for
normal Bhojana. In this Shraddha there would neither Agnoukarana nor Pinda
daana. Ashtaavasu Shraaddha: This is basically an Ekaadashaaha Kaarya which is
purely optional but provides ‘Sukha Gamana’ or comfortable passage to the Preta
on way to the Para Loka: Aasanopaanaha cchatram Mudrikaacha Kamandaluhu,
Yagnopaveetaajya Vastram bhojanaamchanna bhaajanam/Dashakam
padameytatsya –at padaanyevantrayodasha, Deyaanivaa Yathaa shakti teynaasou
preenito bhavet/ ( The Preta would be delighted at the comfort provided by the
daanaas of footwear, umbrella, ring, kamandalu, yagnopa -veeta, Aajya or Ghee,
Vastra, Bhojana and Anna Paatras.) Additionally, fourteen Upadaanaas viz. a
Kumbha or Pot with Anna or Cooked Rice, Paada rakshas, water carrier, Chhatra,
Clothing, walking stick and a Metallic Rod, a Burnt wooden piece to light up the
way, a Deepa, Tilas, Tamboola, Chandana and a Flower garland would turn the
Preta’s trans-world journey worthwhile. If not already done at the Avasaana
Kaala of the Jeeva by the assistance of children and other family members, then
the Vaitarani-Dhenu Kraanti- Dhenu Moksha-Dhenvaadi daanaas, Go-Bhu-
Tilaadi ‘Dasha Daanaas’and Tila Paatra Daanas be done as thefinal opportunity.
On this occasion, the other Daanaas be also given away the the comfort of the
Pretatma viz. Ashvam Ratham Gajam Dhenum Mahishim Shibikaadikam, Daasi
Ratnam Bhushanaadi Shayyaam Chatram cha Chaamaram, Dadyaa-Vittaanu
saarena pretattat sukham labhet/ Besides Shayaadi Daanaas, the Karta’s Deepa
daana is stated to bestow year-long contentment: Pratyaham Deepakodeyo
Margetu vishamey Naraih, Yaavatsamvatsaram vaapi Pretasya sukha lipasayaa/
Praangmukhota mukham Deepam Pitrai Adbhi-ssankalpya susthiram/ (The year
long ‘prati dina’ deepa would provide to the Preta Swarupa ample illumination
and indeed that would facilitate the safe passage of the Preta). Deepa should be
placed in the Eastern or Northern sides at the house of a Brahmana or Devaalaya,
while in Pitru Karmas he should face Dakshina Mukha. Shayyaa Daana: The
requirement of Shayya Daana on the Eleventh day of the death needs to be
fulfilled along with comforts of vastra-vessel-and other material by keeping the
Preta Purusha on the bed. There should be the puja of a good Brahmana couple on
the Shayya along with Gandha-Pushpa-Vastra-Tambulaadi and give a new bed.
Swargey Purandara purey Loka Paalaalaye tathaa,Sukheva satya
soujantusshaayya daanaprabahavatah/ (This kind of Shayyaa Dana addressed to
the Preta would make him happy in Swarga and in the Cities of Dikpaalakaas till
Pralaya time!) Kumbha Daana and Kumbha Shraaddha: Right from the Eleventh
Day of the death, the Karta should arrange for a Kumbha or Earthen Pot with
water and Anna so quench the thirst and hunger of the Preta for a year even if
Sapindeekarana has been done earlier; Ekaadadashaahaat prabhuti Ghatasto -
yaanna samyutah, Diney Dineypradaatavyo yaavatsam vatsaramsutaih/ Yasya
samvatsaraadarvaak Sapindeekaranam bhavet,Maasikamchoda kumbhamcha
deyantasyaapi Vatsaram/ Apishrouddha Shatairdatteyrudakumbham vinaa
Naraah, Daridra duhkhinastaata bhramanticha bhavaarnavey/
Yaavatabdamchayo dadyaaduda kumbham vimatsarah, Pretaayaanna samaa
yuktam soshwamedha phalam labhet/ ( Thus the year long provision of Kumbha is
not provided and Uda Kumbha Shraadda is not done then it would be a negation
of the phala of hundred Shraadhaas and worse still the dead Souls would be lost
without moorings in the huge Oceans of Samsaara!) If the Karta were to have
executed the Kumbha Shraaddha then he would reap the fruit of Ashwamedha
[Link] Kumbha Shraaddha is to be done before Sapindeekarana in
Ekoddhishta Vidhi followed by Paarana Vidhi. As per Bhatta the expert, this
needs to be done daily from the thirteenth day onward; this is with or without
Pinda daana and also Deva Heena or without the restriction of Deva Puja and
could be done on daily basis without Sankalpa-Kshana Daana-Paadyaasana
Gandhaacchaada tamboola dakshinas. Only some small quantity of Anna is kept
on Bhumi with the simple Mantra of Ptithvitey Paatra---Yesha Uda Kumbha
idamannam duttam cha/ and leave it. As Kumbha Shraddha is only a Preta
Shraaddha, this could be done daily and if inconvenient, then adequate
‘Nishkriaya Dravya’ be apportioned for the purpose to be given
away. Sapindeekarana: In case any one of the three generations of father or
mother has left, then the normal requirement is to proceed with Sapindeekarana on
the twelfth day and perform Pinda Pitru Yagna at the ensuing Darsha Shraadha
day. This requirement is alike for ‘Saagnikas’ or ‘Niragnikaas’; Saagni-kastu
yadaa Kartaa Pretovaapyagnimaan bhavet, Dwaadashaahey tadaa kuryaat
Sapindeekaranam Pituh/ (In case both the Karta and Preta are Saagnikaas then
Sapindeekarama is done on Dwadasha.) However in the event of neither Kartha
nor the Preta being Saagnikaas, then there could be many
alternatives: Sapindikaranam kuryaad yajamaanastwa nagnimaan,
Anaahitaagneyh Pretasya purney Samvatsarethavaa/ Ekaadashey Maasi
Shashthey Trimaasevaa Tripakshakey, Maasaantey Dwaada -shye Vaahni
kuryaadekaadasheyhani/ Yadaharvriddhiraapanna tadahaareti nischitam/ (If both
the Preta and Karta are not ‘Aahitaagnis’, then Sapindeekarana could be done at
the Samvatsa -raanta, or in the eleventh month, or sixth month or in the third
paksha or at the end of the month or the twelfth day or even in the eleventh day
itself. ) If Sapindeekarana is not done on the twelfth and other alternative days as
mentioned, it could also be performed other wise: Sapindeekarana Shraaddha-
muktakaaley kritam na chet, Hastaardraa Rohinibhevaanuraathaa yamcha
taccharet/( If not, it could be done in the Nakshatras of Hasta, Ardra, Rohini, and
Anuraadha.) If the elder son is abroad the younger sons are forbidden to perform
Sapindikarana, although the latter could do Shodasha Shraaddhaas. In that case on
return from elsewhere, the elder need not repeat the Shodhasha Shraaddhas. But if
the younger brother happens to be ‘Aahitaagni’ then he could be qualified to
perform Sapindikarana. Further, Deshaantarastha putraanaam shrutwaatu
vapanam bhavet, Dashaaham Sutakam chaia tadantecha Sapindanam/ (As soon
as the news of the death reaches the Deshaantara Putraas , they should at once get
Mundana and Snaana besides observe Ashuchi for ten days and then only be
qualified for performing Sapindana.) Prathamaabda Nishiddhaas: During the first
year of the death of Parents till the Prathamaabda, the Karta has to following tasks
are forbidden: Eating outside the house, Gandha Maalya and such luxuries,
Abhyangana Snaanas or oil baths, Ritwik Karmaas, Laksha Homas, Maha
Daanas, Kaamya Karmas, Tirtha Yatras, Vivaahaadi Shubha Karyas, Shiva Puja.
Sandhyo paasana Deva Pujaa Pancha Mahaa yagnaatirikta karmamaatram
varjyayem/ Prameetou Pitarouyasya Dehastasyaashuchir bhavet, Na Daivam
naapi vaapitryam yaavatpurno na Vatsarah/ ( Barring Sandhyopaasana, Deva
Pujas, and Pancha Mahaa Yagnas, all other Karyas are forbidden. This is so
beacause a person’s body suffers from impurities for one year as the parents are
dead). Tirtha Yatras and Upavaasa-Vratas are also forbidden during the Prathama
Vaarshika; Gayaa Shraaddham Shraaddhamanyaccha Paitrukam, Abda madhye
na kurveeta Mahaa Guru pipattishu/ (Even Gayaa Shraaddah which is basically
of Paitruka nature should not be performed before the Prathama Vaarshika.
Besides Tirtha Shraaddhas, Mahaalayaadi Paitruka Shraaddhaas too
are barred during this period. As regards Vriddhi Shraaddhas are concerned,
even if Sapindeekarana is done on the twelfth day itself, the Paitruka Deha would
still not be achieved till the Prathama Vaarshika is over; thus Vriddhi
Shraaddhaas are forbidden till the end. Panchaka Mriti: Mrityu during the
Panchaka Nakshatra viz. during the first of Dhanishtha till Revati and the four
intervening Nakshatras and since ‘daaha’ is not favourable to Vamshaabhi
Vridddhi, the Karta has to materialise a ‘Putali’ or an effigy made of darbhas,
smear it the the paste of yava dhanya powder surrounded with woollen threads,
apply Gandha Pushpaas with prokshana and at the time of daaha consign it along
with the Preta’s body to flames with the Sankalpa: Amukasya Dhanishtaa
panchakaadi marana suchita vamshaarishta vinaashaartham Panchaka Vidhim
karishye/ The process of keeping the Putali or doll first on the Preta’s head,
followed by the eyes, the belly on the left side, then the navel and finally on the
body’s feet pouring Ajyaahutis addressing the Putali ( image) as Preta Vaaha,
Preta Sakha, Pretapa, Preta bhumipu, and Preta harta; the Mantras to be recited at
this Karma would be Yamaaya Somam; Traiyambakam / Then a Pratima of Yama
already kept inside the Kumbha be taken out and be worshipped by way of
Aajyaahutis saying Yamaaya Swaha, Dharmaraajaaya, Mrittavey, Antakaaya,
Vaivaswataaya, Kaalaaya, Sarva Bhuta kshayaaya, Aoudumburaaya, Dadhnaaya,
Neelaya, Parameshthiney, Vrikodaraaya, Chitraaya and Chitra guptaaya swaaha/
At the end of the Shanti Prakriya make daana of a black cow for Shanti saying
Yamomey preeyataam/ Like wise, Shanti be performed at the Mrityu of Tripaada
Nakshatraas viz. Punarvasu, Uttaraashaadha, Krittika, Uttara Phalguni,
Purbaabhaadra and Vishakha; or during the Dwipaada Nakshatra of Mrigasirsha,
Chitra and Dhanishtha; or Bhadraa Tithi of Bhanu-Bhouma and Shani Vaara
Dinas.

Sanyaasa Prakarana: Brahmacharyaa Deva pravrajeydgrihaadvaa vanaadwaa

Atha punaravrativa snaatakovaa Utsanaagniranagnikovaa yada hareva
virajettada hareva pravrajet/ (Be it a Brahma –chaari or who has done samavarta
or returned home after studies or a Snaataka, Grihsta, Saagnika, Anagnika, or
Vanastha- any person could get Vairagya and take to Sanyaasa on that very day).
Any body who is anxious, on the threshold of death, or highly disturbed in mind
or other-worldly wise, is qualified to assume Sanyaasa. In taking ‘Aatura Sanyasa’
or in a restless mind, there would not be duties to observe except declaring
themselves as Sanyasis. But in the case of those Brahmanas who are in the quest
of ‘Atma jnaana’ and are ready for ‘Danda Grahana’and such formalities are
only eligible and are called Vividisha Sanyasis. ‘Vidwat Sanyasa’ is open to
Kshatriyas and Vaishyas too. Basically there are four classifications of genuine
Sanyasis viz. Kuteecha, Bahoodaka, Hamsa and Parama Hamsa. Kuteecha is the
one who stays away aloof from normal life in a seperated Kuteera or an abode,
wearing Yagnopaveeta and Shikha as also Kaashaya Vastra and Tridanda, eating
from relatives and observing Atma Nishta. Bahoodaka is the one who deserts
family members, observes the niyamaas of Kaashaya Vastra etc. and receives
alms and Bhojana from among seven houses while being fully engaged in
absorbing Tatwa Jnaana. Hamsa Sanyasi is similar to Bahoodaka but also wears a
single Danda. Parama Hamsa is distinguished without Shikha-Yagnopaveeta and
is a concentrated version of a Superior Sanyasi to whom it is immaterial to wear
Kaashaya vastra or not but does adorn with Danda Dharana. Eka Dandam
samaashritya Jeevanti bahavo Naraah, Narakey Rouravey Ghorey Karma
tyaagaatpatamtitey,Kaashtha Dando Dhrutey yena Sarvaashi Jnaana varjityah
sayaati Narakam ghoram/ ( Those who have no Vairagya but assume the ‘Vesha’
or outfit of a Sanyasi for his livelihood would indeed visit Narakas; Sriti Vachana
states: by merely adorning with Danda without Karma Tyaaga those who who
show off as Sanyasis would definitely visit Ghora Narakas.)

Sanyaasa Grahana Vidhi: Uttaraayana is stated to be the preferred time for

initiating into Sanyasa, especially for those who have Grihyaagni. Having located
a Sadguru who possesses Shanti and Danti or Placidity and Self Restraint, the
aspirant Sanyasi should learn Sanyasi Dharmas from the tutelage and keep on
practising Gayatri Japa, Rudra Japa and Kushmanda Homa for three months and
after attaining Bahyaantara Shuchi on one Rikta Tithi make the Sankalpa:
Amukasya Mama karishya -maana Sanyaaseneydhikaaraartham Chatuh
krucchaatmakam praayaschittam Pratikruccham tatprachyamnaayaika
Gonishkriyadwaaraaha maacharishye Krucchaprtayaamnaaa Gonishkraya
dravyam Viprebhyo daatumahamtsrujey/ Thus having given Go-
Pratyaamnaaya,commence series of Shraaddhas on Ekadashi or Dwadashi at
Brahma Ratri. Ashramasastha has to perform ChatuhKruccha followed by Ashta
Shraddhas; Aapastambas and Hiranyakeshiyas follow the Saankalpa Vidhi
without Agnoukarana Pindaas and by Sankalpa Vidhi only. But Ashwalaayanaadis
follow Sapinda Paravana Prayoga; in this in Savya position they perform
Shraddhaanga Tarpana with Yava mishra jala in rivers and waterflows stating:
Brahmaanam Tarpayaami, Vishnum--; Maheshwaram--; Devarsheen--;
Brahmarsheen--;Kshatrarsheen--; Vasoon--;Rudraan--;Adityaan--; Sanakam--
;Sanandanam--; Sanaatanam--;Pancha Maha Bhutaani--; Chakshuraadi
Karanaani--;Bhutagraamam--; Pitaram--; Pitaamaham--;Prapitaamaham--;
Aatmaanam-/ Having returned home the Karta would then announce Desha
Kaalaadi and make the Sankalpa: Karishyamaana Sanyaaasaangatvey noushtaa
shraadhhani paarvana vidhinaannenaameynavaa karishye/ This would be like
Naandi Shraaddha and hence in Savya positionitself by using yavaas in place of
Tilas. The opening Shraaddha is meant for Satya Vasu Sanjnika Vishwa Devas
involving two Naandi Mukha Brahmanaas and naming (Vaana) of one of them to
organise the Eight Shraaddhas. In the Prathama Deva Shraaddha, the
‘Ucchaarana’ or recital would be Brahma Vishnu Maheshwaraa Naandi Mukhaah
Sthaanekshanah priyataam/ The Second one is Rishi Shraaddha with the
Uccharana of Deveshi Brahmarshi Kshatrarshi yo naandi –mukhaah
Sthaanekshana priyataam/ The third one is Divya Shraddha addressed to Vasu
Rudraa- ditya Rupaa naandhi mukhaaya--/ The fourth one is Manushya Shraddha
to Sanaka Sanandana Sanaatanaadi----; the fifth one is Bhuta Shraaddha to
Prithivyaadi pancha Mahaa bhutaan –yekaadasha chakshuraadi karanaadi
chaturvidha bhutagraamaa naandi mukha;the sixth one is Pitra Shraaddha to
Pitru Pitaamaha Prapitaamahi naandi mukha----; the Seventh Shraaddha is
directed to Maatru Pitaamahi Prapitaamahyo naandi mukha---; and finally the
Eighth Shraaddha being Atma Shraaddha and the Uccharana is: Atmaantaraatma
Paramaatmaanah Naandi mukha----.

After the Naandimukha, Padya is given to Vishwa Devas with the Mantra :
Sanyaasaartha maham Shraaddham kurvey bruta Dwijottamaah, Anugnaam
praapya ushmaakam siddhim praapyaami shasvateem/ Then one Vishwa Deva
Patra and Ashta Patras for are arranged for Deva-Rishi-Divya-Manushya-Bhuta-
Pitru-Maatru-Atma to provide Aasana-Gandhaadi Ahutis are offered. This
method is by way of Sankalpa in the case of Apastambaas but Ashvaayanas
perform with ‘Arghyapaatraa- sadana’. Pinda-daanaadikas also are not applicable
to Apastambaas. After the Ashta Shraddha on the first day, the Sanyasa Karmas
on the following day include kesha khandana , Nadi Snaana, koupeena dharana,
danda dharana, kamandalu dharana, Achhadana Vastra dhaaranaadi karmas. Then
the Sanyasa Grahana Karya is followed by the Maha Sankalpa : Asesha duhkha
nivrutti niratishaya -ananda praapti rupa Parama Purushaartha praaptaye
Parama Hamsa Sanyaasa grahanam karishye/ Tadangatayaa Ganapati pujana
punyaahvachana Maatrukaa pujana Naandhi Shraaddhaani karishye/ The
procedure is as follows: Recite the Mantra viz. Brahmaney namah, Vishnavey
namah, Rudraaya namah, Suryaaya, Somaaya, Atmaney, Antaratmaney,
Agnimeeley, Ishetvorjetwaa, Agna Aayaahi Shannodevi etc.; take three fistfuls of
‘Satthu Pishta’ or mix of cereals, millets and pulses, eat the Sattu thrice and touch
the naabhi ; recite again the Mantra: Atmaney swaha Antaraatmaney swaaha
Paramatmaney Prajaapataye swaaha; eat the mix of milk-curd-ghee-water by the
Mantras of trivridasi once, pravridasi twice, divrudasi thrice, then drink water
saying Aapah punantu and finally state: Upavaasam karishye/

Savitri Pravesha: The Karta would recite : Om Bhuh Savitrim pravishaami; Om

Tat Savaturvarenyam Om Bhuvah Savitrim pravishaami; Bhargodevasya
dheemahi; Om Swaha Savitrim pravishaami; Dhiyoyonah prachodayat Om
Bhurbhuvaswah Savitrim praveshayaami; Tatsavatur varenyam Bhargo Devasya
dheemahi dhiyoyonah prachodayat/ Before Suryastamaya, the Karta would secure
‘Prajjvalitaagni’ or fully blown up Agni and perform Brahma-Anvaadhaana with
the Sankalpa: Sanyaasam kartum Brahmaan- vaadhaanam karishye/
Brahmaanvaadhaanma’s procedure is to invoke Agni first , perform Ajya
Samskaara, take ‘sruk’/ladle-fuls of Ajya four times, carry out the Homa with Om
Swaahaa Paramatmaney idam and do the ‘Agni Parishechanadi’. Then follows
Sayam Sandhya homa, Vaishva Deva and Ratri Jaagarana. Next morning, the
Karta would resume Nitya Homa, Vaishva Deva, Sthaalipaaka, Agni Dhyaana
with Chakshu- Aajyena and Pradhaana Homa. Thus concluding the Homas, the
Karta would do japa with taratsammadi and perform Snaana with ‘Suvarna Rajita
Kusha-Yukta jala’ or water with gold, silver and Kushas. Then he would perform
the Sankalpa: Sanyaasaanga bhutam Praanaadi homam Purusha Sukta homam
Virajaa homam cha tantrena karishye/ After the Sankalpa and Anvaadhaana,
Pancha Praana Devatas are pleased with Samidha-Charu-Ghrita Homa; Purusha
Suktaanvitha shodasha Samidhaadi homa, and Virajaa Mantranvita Prajapati
homa with special ‘dravyas’ were also excecuted . This is followed by hundred
and eight Mouna(Silent) Homas with Aajya, perform Praanaaya Swahaadi Pancha
Prana Homa and conclude with Sahasra Sirsha Purushaadi sixteen Ruchas
utilising distinct three materials in the homa stating Purushaayedam na mama at
the end.

Viraja Homa: This is a highlight Homa in the context of Sanyasa Grahana

Vidhana and is more or less the conclusive component of the Vidhana. Viraja
Mantra : It is with this Mantra that forty climactic Ahutis to Agnideva are
executed with a wide variety of Dravyas : Praanaapaana vyaanodaana
samaanaamey shudhyantaam jyotiraham Virajaa Vipaasmaa
Bhuyaasam swaahaa-Praanaadibhya idam/ Vaagmanaschakshusshrotra jihvaa
ghraanareto buddhyaa kuti sankalpaamey shudhyantaam jyotiraham swaahaa-
Vaagaadibya idam/ Twakcharma Maamsa rudhiramedo majjaa
snaayavostheenimey shuddhyantaam jyotiraham swaahaa-Shira Aadibhya idam/
Uttishta Purusha harita pingala lohitaaksha dehi dehidadaapayitaamey
shudhyam, Purushaadibhya idam/ Prithivyaapatejo vaayu raakaasho
shudhyantaam swaaha-Prithivyaadi idam/ Shabda sprasha rupa rasa
gandhaameyshudhyantaam swaahaa- Shabdaa –dibhya idam/ Mano vaakkaaya
karmaani mey Shuddhyantaam Jyotiraham swaahaa- Mana Adi Karmabhya idam/
Avyakta bhaavairahankaarair jyotiraham swaahaa-Avyaktaadibhya idam/
Aatmaamey shuddhyantaam swaahaa-Antaraatmana idam/ Paramaatmaamey
shudhytantaam swaahaa-Paramatmana idam/ Kshudey swaahaa-Kshuda idam/
Kshutpipaasaaya swaaha-Kshut pipaasaayedam/ Vinidyai swaahaa-Vinidyaa
idam/ Rukvidhaanaaya karshotkaaya swaaha/ Kshut-pipaasaamalaam
Jyeshthaamalaamalakshim naashamaamyaham, Abhutimasamriddhimcha
Sarvaam nirnudamey paapmaanam swaaha-Agnayam ida/ Annamaya
Praanamaya Manomaya Vignaana mayaanandamaya Aatmaamey
Shuddhyantaam swaaha-Annamaadibhya idam/ After the forty Ajyaahutis thus,
the Karta would offer the final Ahuti to Prajapati: Prajaapatou tanmanasi juhomi
Muktoham Deva kilbishaat swaahaa-Prajaapata idam/ ; recite Purusha Sukta;
perform ‘swishtakrut’ to the Homa Sesha; give awaytheLoha Patraas to Guru;
burn the six patraas that have been the aids in the Grihaagni Homaas; donate Go
hiranya vastraadi to Brahmanas; pray to Guhaagni; do Agni Samaropa, recite the
Yajus thrice : Yaatey Agney yajniyaa tanustayehyaarohatmaana/ ; consume by his
mouth the Agni Jwaala; bless the sons family members stating: Sarvey
bhavantuVedaadyaa –ssarvye bhavantu Somapaah, Sarvey Putra mukham
drushtwaaSarvey bhavantu bhikshukaah/; reach a water-body for handful of
Jalagrahana with the ‘Abhimantrana’ by the Sukta of Aashushishana/; and leave
the water in the Flow saying: Sarvaabhyo Devataabhyah Swaahaa/

Sarva Tyaaga Vidhi’ : Total Renunciation starts with the recital of the Maasa-
Tithi-kaalas by the Karta as he would leave three handfuls of water in a Jalaashaya
: Aparoksha Brahmaavaaptaye Sanyaasam Karomi/--Yeshahavaa Agnissurayah
praanam gacchaswaa, Om swaamyonimgaccha swaahaa/ He would then perform
Jala-prokshana providing ‘Abhaya’ to all present: Putreyshanaa Vitteshanaa
Lokeshanaa Sarveshanaa mayaatyaktaa/ Abhayam Sarvatebhyo matta
swaaha/ This would follow the Karta’s Vachana to all concerned as a
Final Expression of Acknowledgement : Yatkinchidgrandhanam
Karmakritamagjnaana to mayaa,Pramaadaalasya doshottham tatsarvam
santyajaamyaham/ Tyakta sarvo Vishuddhatma gata sneha shubhashubhah, Esha
twajaamyaham Sarvam Kaama Bhoga Sukhaadikam/ Rosham Tosham Vivaadam
cha Gandha maayaanulepanam, Bhushanam Nartanam geyam
daanaamaadaanamevacha/ Namaskaaram Japam homam yaascha nityaah kriyaa
mama, Nityam Naimittikam kaamyam Varnadharmaarthaschamaas-chaye,
Sarvameva Parityajya dadaamabhaya dakshinaam/ Padbhyaam Karaabhyaam
viharannaham Vaakkaaya maanasaih, Karishye Praanimaam peedaam raaninhah
santu nirbhayaah/ (I now leave behind all my Karma Bandhas or the shackles of
my previous actions performed by ignorance, or accidents or carelessness or even
with full consciousness. Having repudiated my erstwhile actions of blemish
totally, I now resolve with my Conscience that here-onward I shall leave all
comforts and luxuries, disengage from controversies, quarrels, and questionable
actions; Gandha Maalya Chandanaadi Alankaras and Ornamentations, Nritya-
Gaana- Daana- Sweekaara-Namaskaraas; Jala-Homa-Nitya Naimittiaka Kamya
Karmas, Varnashrama Dharmaabhimaanas and soon. I shall provide refuge to the
weak and disabled beings including animals and other beings and offer help by
way of physical, mental, vocal and heartfelt actions) Having announced the
resolve by swearing before Suryaadi Devatas and keeping Vipras and others as
witnesses, the Sanyasi would then descend into waters navel-deep with East face
and enter Savitri Pravesha and leave waters with the resolve: Putreshanaaya
Vitteshanaayaa Lokeshanaayaascha vyutthitoham bhikshaacharyam
charaami/ and leave water in the Water Flow.

Praishocchaara: The terminal acts of Sanyasa Vidhaana of Praishocchaara of the

new Sanyasi are as follows: First with leaving water in the Flow with the Mantras
thrice in three tones of low-medium and loud voice: Om Bhuh Samnyastam
mayaa, Om Bhuvah Samnyastam mayaa, Om Swaha Samnyastam mayaa, Om
Bhurbhuvaswah Samnyastam mayaa/ Then the Shikha is unfurled and cut; the
Yagnopaveeta is taken out by the raise of his hands above the shoulders and kept
in his hands reciting the Mantra: Aapovai Sarva Devataah Sarvaabhyo
Devataabhyo juhomi swaayaa, Om Bhu Swaahaa/ Then he should offer both the
Shikha and Yagnopaveeta to the waterflow as though the Samidhjaajyaas are
provided to Agni in a homa. Subsequently, the new Sanyaasi would pray
to Purushottama: Traahimaam Sarva Lokesha Vaasudeva Sdanaatana,
Sanyastam mey Jagadyoney Pundarikaaksha Mokshada/ Ushmaccharana
maapannam traahi maam Purushottama! So saying he should walk five steps in
complete nakedness. Then as he greets the Acharya requesting the latter to bestow
Atma Gyaana to him, the Acharya would provide a Koupeena and a Up Vastra .
The latter also donates a Danda to the Nava Sanyasi with the instruction that the
latter should never ever leave the Sacred Danda as a Grand and Unique Symbol
of Purity, Piety and Integrity. The Sanyasi would accept the Isignia saying: Om
Indrasya Vajrosi sakhemaam Gopaaya/ The Acharya futher bestows a Kamandalu
stating:Vaartaghna Sharmamey bhavayatpaapam tannivaaraya/ As the Sanyasi
squats on the ground before the Acharya wth folded knees and hands, he requests
the Acharya to teach the intricacies and nuances of Vedanta and Traayaswabho
Jagannatha Guro Samsaara vahnina, Dagdham maam Kalaadashtam cha twa
maham Shranam gatah/ Yo Brahmanam Vidadhaatipurvam yo vai Vedaamscha
Prahinoti tasmai, Tam ha Devamatma Buddhi prakaasham Mumukshurvai
sharana maham prapadye/ The Acharya would keep his hand on the Sanyasi’s
head , recites Purusha Sukta stating: Mama vratey hridayamtey dadhaami/ and
bestows his Upadesha into the ears of Pranava, its Pancheekarana followed by
Pragnaanam Brahma, Ayamatma Brahma, Tatwamasi, Aham Brahmaasmi and
so on as well as the ‘Goodhaarthaas’ or the Concealed Meaning and Implications!

Sanyaasi Dharmas: Following the early morning Japa of Brahmanaspatey,

observance of extreme clealiness in ablutions by four times more than in the case
of others , Aachamana, Dantadhavana with Pranava excepting on Dwadasis,
Mrittikaa Snaana without Jala Tarpana, Vastra Dharana, Keshavaadi naama
smarana, tarpana with Bhustarpayaami, Bhuvasstarpayami etc. and dwikaala
Vishnu Puja. Then the Sanyasi should visit well after Aparahna either five or
seven houses for Bhiksha after the Grihastis should have by then eaten their food;
the Yati who seeks Atma gyana has necessarily to secure Maadhukara Bhiksha. It
is stated that even of he is quite unconcerned of Danda Vastras, he has to
necessarily care for Bhiksha Paatra. Having thus secured the Bhiksha, he should
do prokshana with Bhusswaddaanamah along with the Samasta Vyahrutis, offer
portions of the Bhiksha toSuryadi Devas, some to Bhumi, some to
Vishnu, perform nivedana to Chandi-Vinayakaas, consume the rest, do
Achamana and finally resort to sixteen Pranayamas. It is said: Yati hastey jalam
dadyaacchi -kshaam dadyaatpunarjalam, Bhaiksham Parvata maatram
syaattajalam Saagaropamam/ ( If the Grihastis offer Bhiksha then that should be
deemed as it were a mountain and the water that is provided by the Grihasti be
compared to Maha Sagara!). Eka raatram VasedgraameyNagarey Pancha
Raatrakam, Varshaabhyo nyatra Varshaasu Maasaamstu Chaturobvasdet/
Ashtamaasa anvihaara -syaadya teenaam Samyataatmanaam, Mahaa Kshetra
pravishtaanaam Vihaarastu na Vidyatey/ (Excepting the ‘Chaatur maasaas’ or the
four months of the monsoon season, the Yati is required to tour eight months a
year; while on the Sanchara, he could stay overnight in a Village, five nights in a
town, and as many days as he wishes in a Kshetra. )Bhikshaatanam Japa
Snaanam Dhyaanam Shoucham Suraarchanam, Kartavyaani shadeytaani
sarvadhaa Nripa dandavat/ Manchakam Shukla Vastramcha Stree kathaa
loulyamevacha, Divaaswaapasha yaanam cha Yateenaam patanaanisha/ Vridhaa
jalpam Paarta lobham sanchayam Sishya sangraham, Havyam Kavyam
tathaannancha varjayeccha Sadaa Yatih/ (Bhikshaatana, Japa, Snaana, Dhyana,
Shuddhi and Devarchana are the six major duties by Law. But Shayaa nidra,
Shuddha vastraas, Stree related matters, storing of materials, sleep during the day
time and travel by vehicles are the causes of a Sanyasi’s downfall. Also, Vridha
Sambhashana, Parta lobha, Dravya Sanchayana, Sishya Sangrahana and Havya-
Kavya Bhojana are forbidden. Yati patraani mridwenu darvalaa bumayaanicha,
Na Tirtha Vaasi Nityamsyaannopavaasa paroyatih/ Nachaa dhya –yana
sheelasyaannavyakhyaana parobhavet/ (Yatis are to retain wooden or earthen
vessels only; they should always observe Tirtha Nivasa, Deergha kaala
Upavasaas and engage themselves in the studies of Vedarttha Granthas and
related discussions only ).

Aatura Sanyasa Vidhi: In thiscase, the procedure in brief involves Sankalpa,

Preshocchaarana and Abhaya Daana. The Karta would take Mantra Snaana and
Sankalpa: Jnaana Prapti dwaaraa Moksha Sidhyartha maatura Vidhina
Sanyasamaham karishye/ Following the Sankalpa, he would go in for Kshavara
except for six hairs on his sikha , take Snaana again, and after Aoupsosana, Agni
Prajaparthya, Purnahuti, perform Udaka Homa or Ahutis with water in a water
body itself with the Mantra: Yeshahavbaa Agneryoniryaha Praanaha Praanam
gaccha swaaha, Apovaisarvaa Devataassarpaabhyo Devataabhyo juhomi
swaahaa Bhu swaahaa/ There after, the Karta performs Abhimantrana of the
remaining water from the palmful, the Karta makes the resolve: Putreshanaa
Vitteshanaa Lokeshanaa mayaatyaktaa/ sips some water, recites another Mantra
Abhayayam Sarva bhutebhyo mattha swaahaa/ consumes some more water and
finally drinks full reciting Sanyastam mamaayaa/ He would face Eastward, lifts
up his hands to perform Priashocchaara as above, discards Yagnopaveeya with
the final Bhu Swaaha, takes up the danda and thus becomes an Atura Sanyasi
while the Mentor would give Maha Vakyopadesha as he takes over as an Atura
Sanyasi; the Do’s and Don’t’s of a Sanyasi mentioned above would become
operative instantly.

UPASAMHARANA(RETROSPECTIV
UTTARAARTHA BHAAGA E) OF DHARMASINDHU

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1 Hiranya srungam varunam prapadye tirtham me dehi yacitah.

yanmaya bhuktam asadhunam papebhyasca pratigrahah.

(I seek shelter in Varuna. Oh Varuna! Please give me sanctity as I implore for the
water I use for bath and make it a sacred healing and medicinal water). Please
remove all my sins (dirt) and such of those (infectious substances on my person). I
enjoyed which are not admissible (asadhu) to the health of my person. Also that’
you count into the count and destroy the sin and turn me pure.)

2 Yanme manasa vacaa karmanaa va dushkrutam krutam

tanna indro varunao brihaspath savitaaca punantu punah punah,

3. Namognaye apsumate nama indraya namo varunaya

namo varunyai [Link] kruram

yada amedhyam yadasantam tadapa gacchatat

Salutations to Agni, the child of Waters (apam garbhah), Indra,

Varuna,[Link] Waters. Whatever inauspicious, alarming, infectious, may all
that get away from me. Also the deities Indra, Varuna,Bruhaspati,Savita, remove
my duscarita, bad conduct committed either by speech or through action and
behavior. These deities are requested to cleanse and remove all contaminations
visibly and invisibly contained in the water kept for use of bath or other purposes
of [Link] mantra could be purificatory mantras.

4. atyasanadatipanat yacca ugrat pratigrahat

5. anno varuno raja paninahyavamarsatu

May Varuna the king relieve me with his hand all that sin accrued owing to over
drinking, overeating and from receiving gifts, not permitted for being accepted

5 soham apaapo virajo nirmukto mukta kilbishah

nakasya prishtham aruhya gacchet brahma salokatam

That I thus got cleansed, I would become free from sin and dust (fallies) and
unpopularity. May I after climbing the heights of the heaven, reach the brahmaloka
and be a resident there at. Here the terms virajah, nirmukta and mukta kilbishah
draw our special attention. Viraja means free from mistakes and [Link]
those sins sticking to body from the level of outer skin and going upto the bone
level of the body. Nirmukta means wholly relieved of the sins residue less and the
word’ mukta kilbishah ‘refers to the removal of impediments and obstructions to
grow famous in right manner. Actually kilbisha as the Veda commentator
Mahidhara says it is a kirtibhedakam papam.

6 .Yacapsu sa varunah sa punatv aghamarahanah.

(That Varuna seated within the waters and be remover of my sins in order to
sanctify mephysically both internally and [Link] comes the mantra

Prayer to Rivers, Divine.

7. Imam me gange yamune sarasvati sutudristomagum sacata

parushniya asakniyama rud vrdhe vitastayarjikiye srunuhya sushomaya.

(May the rivers by names Ganga, Yamuna, Sarasvati, Sutudri and Parukshni
protect and santify me. May they grant us prosperity and enviable growth and luck.
May they make me comfortable to us.).Then the mantra:
Prayer to the Mother Earth (Bhumi prarthana) wherein the waters stored and
flow:

It is said while bath one should smear mud over the body and rubthe entirety of the
limbs which would help to remove the dirt settled over the outer skin and the body
becomes pure and shining. It is said the mud underneath of the a rivers like
Ganges,Yamuna etc., is highly medicinal and hence healing. It is a cure for many
ailements of the body. It is in other words called as Mud Bath scientifically
recommended in the Ayurveda system of Medicine. Anybody who smears the mud
and dips in the waters, he would be freed from pains and [Link] body gets
lustre and brilliance. It is also a part of general treatment .Such earth, full of mud
(mruttika) is being deified and praised. A prayer is submitted to Mruttika devata
which is onceagain mother Earth onlyin the following stanza.

8. Asvakrante rathakrante vishnukrante vasundhara

sirasa dharayishyami rakshasvamam pade pade

(THIS IS PRAYER FOR VASUNDHARA (the mother Earth.)

Oh Earth! You are being trodden by horses’ chariots and lord MahaVishnu
himself. I keep you on my head. Kindly protect me again and again. Here Asva
also refers to Sri devi, ratha(car) refers to the vehicle used by the Lord Vishnu to
give a sense of sanctity more to the mud of the earth. Earth is named as
vasundhara since she bears, rather contains all gifts to sustain to beings the
journey.)

9. Mrittike hana me paapam yanmaya dushkrutam kritam

mrittike brahma dattasi kasyapenabhi mantrita.

(Oh mud, please destroy my sins and that what ever bad I have committed. Oh
Mrittika! you are given (created) by Brahma and the kashyapa prajapati has
sanctified you. He filled the same earth upon the earth and made her plenty.)

10 Mrittike dehi me pushtim tvayi sarvam pratishthitam

tanme nirnuda mrittika taya hatena papena gacchami paramam gatim

(Oh Mud, please bestow on me health and prosperity. In you everything is

established. When all powers are vested in you, please guide me and quell all my
sins. When thus all my sins are destroyed by you I will get on into the highest
world and the state of liberation and [Link] the mantra referring to

Durva prarthana

It is in praise of Durva Grass. It could be the kind of brush to use to wash the dirt.
But it is a Divinity again in the context of religious bath or such religious
observance. Durva is a variety of grass which has the quality to cleanse when
rubbed to the body with that. In bath durva serves like the brush and the mud,
mruttika like the soap and of course water to cleanse both. So the bath ( snana) is a
composite unit of water , mruttika and the Durva grass. Then only the bath is
hygienic and complete according to our implication.

Durva also is deity and accordingly its mahat is enlisted hereunder as a part of
sampling. In fact we have many mantras where these two are addressed and the
benefits got enumerated in the Yajur veda .Durva is a nitya pavitra [Link] has
ability magically to sanctify other things too. ‘Atha suddhena pavitrena puta emi’
is one of the mantras of the YV to cite.

11. Kandatkandat prarohanti parushah parusah pari

evano dureve pratnu sahasrena satena ca ya satenapratanoshi sahasrena virohasi

tayahatena papena gacchami paramam gatim.

(This is a Prayer to DURVA GRASS which runs as follows..

Oh Durva grass! You as grow from branch to branch and knot to kno: also in
multiple ways from hundreds to thousand branches, in the same manner you help
us to grow in prosperity in thousand and hundred fold. In view of this I can attain
liberation having thus my all sins washed off. When sins are cleared, the purusha
becomes suddha . A suddha is eligible for Moksha rather freedom from rebirth.

Veda mantras in general focus on cleansing of sins and remain pure always making
oneself eligible for divine activities. In such strain the Aghamarshan sukta and the
mantras in it are the path finders to that end.

Thus in the Aghamarshana sukta there is the involvement of prayers for the
Waters, the Mud and the durva grass. The deities related to these tools for bath are
submitted with prayers implying description and abilities.
Hereby it is to be noted that in our Vedic life every event we do for ourselves is
divine and the divinities stay along with us and help the being to cover the full
healthy and active and purooseful life.

In the entire mantras of the Vedas which number to more than 15000 now
available there is effort to make the being grow lucky long lived happy and
prosperous and ultimately attain the paramartha. If to say in the words of Valmiki,
we repeat.

Vedavedyae pare pumsi jate dasarathatmaje

vedah pracetasadacit sakshat ramayanatmana.

This is quoted to remember that the object and goal of life is to get on to the path
of purity and enter into the better regions through the gate removed of obstacles.
This sukta is a gateway unto the end meaning purity and [Link] is so because
the upasaka becomes a mukta kilbisha and it is primarily a status of eligibility for
growth and peace.