Becoming and Being A Hindu
(A Ritual
To Becoming and Being a Hindu)
Becoming a Hindu is entering in to the portals of Veda-Dharma.
Being a Hindu is living the values of Veda-Dharma. It is a way to experience and enjoy
Truth, Knowledge, Beauty (Satya Ŝhiva Sundara) three attributes of the Supreme
Divine (Brahman) in this life and life beyond.
A ritual is a proper procedure for becoming and being a Hindu.
Why Become and Be a Hindu? Consider what Hinduism stands for in these aspects and
recommends for adoption in life-style: (1) Freedom for Spiritual quest, not limited at
any border of any text or faith (2) Freeing God –Guru-Institutions from the
responsibility of individuals actions and sins; I am responsible for my Karma (3) Yoga
as a fair and open path for
teachings of the ultimate
all to investigate and have experiential validation of
Truths of life
(4)
Practice aimed to achieve the goals
universal human welfare, peace, prosperity, protection, freedom from fear and misery
(4) Pluralistic accommodation of faiths with more than one form of God/s (5) Gender
tolerant worship modes to get connected to the Divine, with options of having
customized prayer and worship formats to suits individual needs and contexts ( with
an option for formless Divine also) (5) Guidance to lead a truly ethical life, guided by
Dharma standards, yielding benefits of spiritual progress in a larger frame beyond
one life-one death-one judgement (6) Enhannced set of family relations which
seamlessly integrate and bind the families of present with the past and next
generations in the bonds of spiritual, ethical obligation.
-Dr. B.V. Venkatakrishna Sastry
A Ritual to Become and Be a Hindu
Becoming a Hindu means entering in to the portal of Vedic religions (Veda-Dharma
Pravesha). Being a Hindu means to practice the principles of Vedic Religion/s (VedaDharma Abhyaasa).
A ritual is a practical necessity to mark the beginning of a new religious identity. This book
provides such a generic ritual, in the global format- to become and be a Hindu. The
traditional rule books and rituals of Vedic tradition don’t have any specific named ritual for
this goal. This is a practical ritual of 60 minutes that may be administered by a qualified
person for an individual, family or a group. A stipulation of three days of religious-review
audit in the first year of this ritual is recommended to ensure that the individual becoming
a Hindu will remain to be a Hindu by practice also. A daily prayer of ten minutes
maximum is recommended as a part of daily routine. The document explains the rights,
duties and privileges of Hindu Religious Identity and the standard by which this may be
evaluated.
Hinduism is a name given to a basket of religions, which accept fully or selectively the
values anchored in the transcendental mystic of Vedic documents and historic
redefinitions of Vedas. The modern format of colonial Hinduism studies cover a period of
three hundred years since 17th century. The traditional format of Hinduism as the Sanatana
Veda Dharma-Shastra has a historicity of three thousand years plus in Bharath.
The present document constructs a contemporary format of ritual, centered around
‘Bhagavad-Gita’ (the next most widely circulated book to Holy Bible) as the anchor text of
Hinduism. ‘Bhagavad-Gita’ meets several expectations as a reference for such an endeavor
as: A Book of God’s direct spoken word, Historic work preceding Moses, Distilled essence
of Vedic Values, A book of yoga instructions, a book of religious and ethical instructions,
a source of philosophical traditions, a sacred reading. It is also the work which provides a
national identity to Bharat that is India and makes it a sacred Holy land for global Hindus.
This book serves another purpose of renewal of understanding Hinduism as a religion and
religious identity, by a revisit to the value system of ‘ veda-dharma-shastra’.
Hinduism as a world major religion, in contrast to the models of Abrahamic traditions, is
characterized by a plurality and diversity of organized and unorganized, institutional and
individual hierarchy of religious authorities. While each Hindu religious authorities provide
a path of acquiring a specific brand of Hindu religious identity, there appears to be a need
for defining what is ‘generic, global Hindu Religious Identity’; and a ritual to mark
educational steps for the embracing of this identity. The guiding thought is ‘Become a generic
global Hindu’, Be a Hindu and take the next step to pursue a specific/ choice flavor of Hinduism.
- Dr. B. V. Venkatakrishna Sastry
2
© Author
Year of publication: 2007
ISBN:
3
FOREWORD
4
ACKNOWLEDGEMENT
I express my gratitude to all those who have contributed directly, indirectly through
interactions and asking focused questions, suggestive responses on the topic of Hinduism.
The development of this understanding in me is a result of interaction with the student community
in the distance / on campus / online education model; the interaction with scholars in many
conferences and forums. I offer this book in service of the veda-dharma-shastra traditions.
I offer this work at the feet of my teachers and parents who groomed me to a better understanding
of the subject through direct and indirect teaching, illustrations, practices and their personal living.
I am obligated to my family wife and children, who have permitted me to do a quiet deliberation on
several of these issues and keep me clutter free from the chores of family routines.
I express my gratitude to the institution of my work Hindu University of America for having
provided me an opportunity to deliberate on such a topic of contemporary relevance. I can not fail
to express my gratitude to late Prof. K.C.Gupta, President of Hindu University of America who
groomed me in this atmosphere.
I have been immensely personally benefited in writing this document, and I feel a better confidence
in my teaching topics of Hinduism.
Nov 2007
5
B V Venkatakrishna Sastry
CONTENT
Foreword
Acknowledgement
Contents
Introduction
About the Book and Design of the Book
Certificate - Becoming a Hindu
Diary for follow up – Being a Hindu
Checklist for ritual
Pre-consult
Ritual –Becoming a Hindu
FAQ’s
Daily Pooja /Nitya Pooja –Three models
Ishta Devata Divas - Personal Deity Day
Veda Dharma Divas - Community Day
Additional Resources
Index
6
About the Book and Design of the Book
‘Religious Identity’ is the major crisis of human societies and nations in the Twenty first century.
Several reasons can be identified for this situation. A select list of such reasons being: (a) The
imbalanced presentation of concept of religion (b) Expected role and relevancy of religion in
individual’s life style, family and national administration (c) Educational models followed in
presenting religion in a spectrum sans spirituality in the windows of historicity, sociology,
psychology, anthropology (d) Isolation of religion and science paradigms in addressing health and
welfare holistically (e) unequal distribution and flowing accumulation of public wealth in to religious
institutions, making them unaccountable, unquestioned alternate power centers, remotely
influencing all levels of the state and national administration, public relations, economies and global
political equations, having a bearing on world peace. (f) corruption and unethical practices in the
centers which are believed and expected to be the public spokes persona of highest religious values
on morality, ethics, equality, spirituality and justice (g) Intra and Inter religious groups fights in the
name of religious faiths for socio-political gains (h) Pursuit of evangelical religious aggression and
war model approach in the name of ‘humanitarian mission and democracy, welfare of the ’ for
bloodless coup on target nations through the sky-ways of internet and satellite entertainment
channels (i) unholy nexus of politics and religion impacting the religious sensitivity of society (j)
media sensationalism to play with religious themes and characters for market gains (i) concept of
sacred and holy tourism yielding to comfort tourism (j) block buster movie themes with technology
arm creating ridiculing entertainment of religion (k) associating religion with terrorism brand. The
outcome of this is a society where religious identity is a casualty.
Hinduism is recognized as a world major religion, with a billion followers across the globe, anchored
to ‘Vedas’ recognized as the most ancient mystic and Indian cultural records of human spirituality.
In contrast to the Abrahamic traditions which come in the format of organized religions,
characterized by oneness umbrella in the form of one Book, one last prophetic religious authority,
one institution, one life model, Hinduism is a basket of several religions defying these features! It is
not possible to bring all religions in the basket of Hinduism under any one single umbrella authority
of individual or institution! In this backdrop, the challenging question stands: What is Hindu
Religious Identity? How is it to be recognized? How is it to be maintained? How is it to be passed
on?
These questions have been responded to by each of my student in the classes I have taught and it
has helped me to improve my own understanding of the issue. The inputs received from several
learned scholars in many conferences, discussion forums, group posts and the like have fine tuned
this understanding. This deliberation over five years has made me look at the need of a ritual for
becoming and being a Hindu, as a response from the Dharma-Shastra / smriti -prayoga traditions
models. The author is aware that there are rituals adopted by Arya Samaj and some other temple
institutions in welcoming individuals to Hinduism. I am also aware of the technicalities of deeksha
followed in Tantra, religious institutions guiding the seekers on the path of various ashrama
paradigms in the sanatana dharma. What prompted me to look for a new direction is the debate
related to (a) the use of veda mantras in such a rite (b) the guidelines and restrictions that are deeply
entrenched in the smriti works for entering in to the varna-ashrama portals (c) the concessions
provided in the puranas and the usage of these concessions indiscriminately by several modern
institutions teaching Hinduism related topics of yoga, ayurveda, Tantra, astrology and the like (d)
the practicality in current society beyond India and global scenario (e) the extended definition of
Hinduism beyond the ‘varna-jati-mata-kula’ limited scenario in which the earlier rites were
formulated. The deliberations on these lines made me land in to the zone of design of a ritual (yajna),
7
as per guidelines provided in the vedic tradition. Once this understanding emerged, rest was easy.
Looking at the dynamic adoption of the vedic ritual administration format as provided in the source
texts, a reference text was to be chosen. The preferred choice was Bhagavad-Gita over purana’s and
Upanishads. The language of the ritual has been retained as Sanskrit, for the advantage it provides in
continuity of traditions and social acceptance.
The next topic to be addressed was the formatting of the ritual in a socially and culturally acceptable
way for the current period. The practicing models adopted by other religions in welcoming a new
entrant to the congregation has provided the inspiration here. Using the template noticed in the
current day practices by other religions, a comparable practical format with the flavors of the vedic
tradition has been drafted. The ritual format and the chants needed for administration of the ritual
have been drawn mostly from Bhagavad-Gita and the current documents of temple worship.
This ritual would not be useful, unless it addresses several questions that come in the mind of the
reader and provide practical guidance. A large part of the text addresses such questions of practical
nature and provides an understanding of Hinduism.
It is easier to get the first client; but to retain the client, it needs a follow up! This is the challenge of
every religion: how to maintain the numbers and retain congregational membership? The answer is
‘Keep together’, the inspiration from the word ‘Yoga’ ( another name for Sahatva= togetherness,
belongingness, family) ! The way to maintain togetherness has been addressed in three models:
Daily prayer for individual-personal deity; Deeksha Divas for individual and the officiating priest;
Ishta devataa divas for individual and community on the plank of personal deity devotion; Dharma
divas for the congregation of members of the society. This also serves as a platform for giving the
right education, follow up and creating a pride of carrying on the religious identity. As every one is
not head-oriented persons, there has to be different models / thing that satisfies the heart-needs in
the practice. The inclusion of the ‘personal deity prayer’ component, the community participation
components are built for this purpose. This togetherness brings in new dimensions of interaction
and satisfaction. These models are not new inventions by this author. These are redefinitions of the
purpose of earlier traditional practices and the inspirational guidance from the words in BhagavadGita.
Education - continuing model of religious education /summer schools/ resorts is another good way
for improving the religion and the faith related traditions clearly distinct from the spirituality. From
this perspective, it is hoped that the debate points made here will stir the interest of the initiate to
take some kind of education classes and improve upon the understanding of Hinduism.
It is easier to answer a question ‘Who is a Brahmin’ ? how to become a Brahmin? What are the
duties of a Brahmin? and the like. There are rule books, period, practice and context specific for
reliable reference; the answers can always be substantiated based on a text line. But to answer: Who
is a Hindu? How to become Hindu? How to be Hindu? – there are no fall backs in traditional texts.
Reason: the concept of ‘Hindu’ as used in the current society is a hazy concept with a mix up of :
(a)traditional ‘Varna-Avarna, jati, mata, kula’ understanding
(b) unspecified mix of practices of cultural-social, ritual, spiritual natures across a vertical cross
section of society from elite to the eccentric,
(c ) ‘nationality-parentage-self declaration’ lee-ways.
Added to this, the three hundred years post colonial writing pitching the meaning of Hinduism in
unspecified ways –some positive, some negative, some mystical and some historical, some
philosophical and some regional, some classical and some contemporary – creates more problems.
This difficulty becomes more aggravated by the contemporary teachings of several religious
authorities of Hinduism, who loose the distinction of ‘Generic Hinduism’ and specific flavors of
Hinduism’! Every Brahmin, Kshatriya, Vaishya, Shudra is a Hindu; but Every Hindu is not
8
necessarily an exclusive Brahmin or Kshatriya or Vaishya or Shudra ! Or one who can be easily
ported across the privileges of each one of these identities! This is the key point that has been
missed in the colonial model of understanding Hinduism.
In teams of traditional dharmashastra debate, the mapping of Hindu identity in the Varna –jatimata-kula schema does not work. These words are technically defined in tradition and are used as
such. If one asks a question: what is your ‘Varna’ , in a traditional context, no one would respond
with the ‘jati’ identity! and vice-versa! If a rite is prescribed for a ‘jati’ as a jati dharma, it is specific to
that context. It is not extendable as ‘Varna dharma’ or kula-dharma!
What then is the source of error of this understanding? The enthusiasm of the colonial writers of
17th century to have an understanding of the religio-dharmic administration of Bharat as a part of
colonial rule, with the tools of classical Sanskrit dictionary and literal translation in the biased frame
of ‘Veda as the inferior tribal religion of cow grazing nomads, who invaded India’ is responsible for
this error. This deep rooted error has continued unchallenged / meekly heard for three hundred
years ending in the present crisis as for Hindu Religious Identity. The word Hindu, alien as it is in its
model meaning to the Dharma-shastra traditions, was defined in several ways during Indian freedom
struggle, with a purpose to integrate the national consensus and consciousness. The word ‘Hindu’
thus would translate in traditional terms of Sanskrit as ‘Prajaa’ of ‘Bhaarata-Raashtra’. This is the
integration of ‘nationality and plurality of religions of a land’. In the period of globalization, when
the ‘nationality component of religious denomination word Hindu’ needs to be separated, the
difficulty comes in the perspective of historicity. But in terms of dharmashastra, there is no
difficulty. The question for Dharmasahstrakara is: what is the common feature of all religions that
are anchored to Vedic traditions? The answer for this comes out by analyzing the basic issues
addressed by each of the religions under the umbrella of Hinduism and the solutions provided by
them. If we leave out the unique analysis in each religion and only pick the core questions, core
ethical values and core spirituality, we have the Dharmashastra definition of ‘Who is a Hindu’. When
such a hindu picks additional tabs, he/she becomes a hindu of specific flavor identified as varna, jati,
mata, kula. This problem is due to the nature of definition of ‘Religion’ for which there is no
concept word in Vedic traditions. Religion, in its contemporary usage and analysis covers a belief
system extending its arms to god, ethics, cultural practices, faith-historicity, institutional authority,
text, prayer language and the like. In this way, religion is a complex term covering several meanings!
The way the understanding of religion gets identified in traditional text is by picking out each of
these concepts and find the guidance. For this purpose, in Hinduism, Bhagavad-Gita is the ideal
resource.
Some of the traditional quotes worth remembering at this point are as follows:
‘ Janmanā jāyate śhūdraḥ saṃskārāt dvija uchyate’ - Birth status of a religious identity is same for
every being born; it is the rites of passage, called saṃskāra that marks the elevated status worthy of a
designantion called brāhmaṇa.
Āchāra-hīnaṃ na punanti vedāḥ — Vedas will not bring forth the purification for one who fails the
prescribed guidelines of religious observances. Āchārā is the code of conduct, putting Dharmic
principles in to practice.
Āchāraḥ prathamo Dharmaḥ, Dharmasya prabhurachyutaḥ — Adoption of ideals in practical life is the
primary dictum of practicing Dharma. And Lord Vishnu is the supreme judge of this issue.
Āchāryaḥ Āchārāt — The status of Master is by the observance of the code of conduct āchāra –
sampradāya, the religious traditions.
Sarvam khalvidam Brahma - Purusṣha evedam sarvam : All that is here and There is one essence of the
Supreme Brahman— Puruṣha.
9
Why Become and Be a Hindu? These are points for contemplation, which are offshoots of
Hinduism investigations on the spiritual quest : Who am I? Who is God? What is all this around
me? How can I live in a harmony of togetherness (sahatva), peace (śhānti), prosperity (bhadram,
samṛuddhiḥ) and protection (shivaṃ, abhayaṃ) with the cosmos?
These questions, are having their roots in Vedas, Upaniṣhads and carried on in Bhagavad-Gīā,
brahma sūtra’s and find extensive analysis in the religions and philosophies covered under
Hinduism. The religious literature – Ramayana, Mahabharata, puranas presen a faith –mystic symbolic portrayal this logical exploration. The paths of yoga, agama, Tantra provides the practical
paths for experiential exploration. The works called upaveda (in which Ayurveda is covered),
Dharma-shastra, artha shastra, kama shastra provide the path to consolidate the benefits of these
investigations to the worldly life for the celebration of Living the Divine. This is the path of the
‘family’, the royal monk, the warrior monk who does not reject the world, yet is not attached to the
world! This is the model of Lord Sri Krishna as a Yogeswara and Lord Shiva presented in various
forms.
(1) Expanded vision of life-actions beyond the constricted window of one birth-one death –one
chance, one judgement ( ati-mṛutyu jijñāsā-punarjanma/janmāntara/ lokāntara)
(2) Openness for Investigation of Ultiamte Truth beyond faith without any fear of apostasy (Satya
/ Brahma /Dharma jijñāsā)
(3) Search for ultimate solutions of all misery (-yogo bhavati dukha hā ; dukhta-traya abhighāta
jijñāsā ; jīvanmukti)
(4) Open door to get a direct acces and experience of revelation (Deva /Veda-darśhana)
(5) Options of having customized prayer and worship formats that suits individual needs and
contexts
(6) Lead a truly ethical life yielding benefits of spiritual progress.(Dharmiṣhṭha)
Taking
responsibility for ones own action freeing God-Guru-Institution from the consequences of ones
deeds and intentions
(7) A new set of family relations which connects the generations of past and present with next
generations in the bonds of spiritual obligation (ṛiṇa, vaṃsha- gotra –pitṛus)
(8) Freedom from common inheritance of sin.
These are critical issues that need to be considered when the current world is torn between two
models of religious identity:
(a) those who are caught up in the frame of one birth-one death-one judgement model and are
constricted in their spiritual growth. This is almost 85% of world population. This ‘bottled state’ of
inner spiritual quest is finding its outlet in the swelling number of followers of yoga.
(b) those who are forgetting the larger vision and goals of vedic traditions and are entering in to the
narrow lane of ‘faith by god-guru-worship places’ . This is the asina /Indian population caught up
in the web of globalization, loosing the next generation for the ‘cultural, religious, spiritual heritage’
due to the continuing erosion and loss of prayer languages / cultural models of entertainment literature on the onslaught of technology. The pointer is in the endangered position of the scholars
of the prayer languages of Asia and Vedic traditions. Erosion and Loss of language is a serious issue
that needs attention here.
Both these teams need a redefinition of the traditions in a way they can get connected in their
present state. This document is intended to address this area of need.
A note on (a) the design of the book (b) selection of the ritual chants
10
The design of the book has several sections addressing varying perspectives of debates in relation to
Hinduism. The core part is the ritual; the explanation and analysis related to this is placed around in
various sections.
The selection of the chants are primarily anchored to the text of Bhagavad-Gita. The rest comes
from the vedic ritual tradition and the popular temple prayers in Sanskrit languages, widely used in
Hindu temples. The accented Vedic chants, though desirable, are carefully avoided and scheduled
for a later / advanced phase.
The reason for preferring the classical paninian Sanskrit (also known as vedic Sanskrit with out
accent) as the primary religious language of primacy in this ritual is to stay on course with the main
stream. The other Sanskrit derived /Sanskrit influenced Brahmi language family documents of
religion can come as a part of study or a later phase requirement. For example, learning of prakrit
for jain and Buddhist stream, learning of Gurumukhi for sikh traditions, learning of tamil for saivavaishnava streams need not be positioned upfront.
The initial bath is made in to a visible ritual component, as seen in the pilgrimage or the ‘avabhruta’purifying/sanctifying/blessings shower. The name of ‘Ganga-snan’ is given in the traditional style as
a purifying sanctifying bath.
The structure of the ritual modality is anchored to the primary model of Vedic yajna format and
daily worship in practice seen in the temple. This gives a look and feel of familiarity for the
procedure and the items used.
The inclusion of a ‘fire ritual’ – havan is to bring in the vedic format of yajna. The component of
personal deity worship – Ishta devataa poojaa is the Purana element component and a pointer to the
temple model of worship.
The instruction set of ‘Veda-Vrata’ is a composite set of ethics and spiritual directives.
The identification tags of Gotra, is as per the Gotra-pravara rules; the nakshatra, rashi details come
from the casting of the horoscope of the individual.
The book itself has pages for making notes, follow up days and is customized for the individual.
There is a certificate to be signed by the ritual administrator, and a copy maintained as a personal
record of the event. This model of record keeping is a lost tradition in the hindu priest practices.
The practice has been revived and contemporized.
What this book
is NOT !
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1. This is NOT a book of any form of proselytization.
2. This is NOT a book of converting any one to any specific ‘VarnaCaste – Jāti-Mata- Kula generally understood with Hinduism.
3. This is NOT promoting-recommending any specific Guru’ s –
GOD/s– Institution/s faith.
4. This book is NOT against any mode of recognizing and worshipping
God/s and Master/s in any institutions –churches –temples or private
places.
5. This book is NOT recommending any prioritization of any one
scriptural / religious languages over others.
What is this
book ABOUT
6. This book is a ritual which helps to endorse and widen the vision of
current cycle of life from the frame / window of one life-one birthone death-one faith– one God– one book– one final Judgment to a
larger frame of cycles of life, plurality of expressions of One Supreme
Divine, diversity of worship.
7. This is reference book intended to be used by qualified and trained
Āchārya’ s /Priests for a religious identity / faith affiliation
endorsement.
For whom this
This is addressed to every one who intends to have a ritual for endorsing
book is addressed their affiliation with a Hindu Religious Identity, continuity with Hindu
to
Religious Identity. The ritual brings out the significance, rights and
obligations of a Hindu’ Religious Identity ’.
How to use this
book
Who can
administer
the ritual How and
Where?
1. The basic frame work is intended as a global format. The qualified
and trained Āchārya’ s /Priests can make local amendments without
giving out any of the steps in the book and without imparting the
specific colorations of a faith. Such activities and amends can be
handled separately.
2. The steps of administering the ritual falls in to three parts:
(A)Pre-Ritual administration Consults. (B) Ritual administration (C )
Follow up of ritual for one year, on three specific days.
3. This can also be used to RE-AFFIRM the FAITH OF BEING A
HINDU in a periodic way.
1. This is reference book is to be used by qualified and trained Āchārya’
s /Priests. for a religious identity / faith affiliation endorsement.
2. The place of administration can be : Individuals house /place of
choice appropriate for the purpose ; Temple; Public auditorium.
3. The ritual can be administered to one individual, one family, one
group as the case may be.
What NEXT after This is a first ritual to bring the individual to the first gate of
Hinduism. The further choice of pursuing the preferred branch of
this ritual?
faith, philosophy, worship, institutional affiliation is completely
open to the discretion of individual. This is moving from ‘Hindu
Identity’ to a ‘Specific flavor of Hindu Religious Identity’.
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Is this a book an 1. This is NOT a book of proselytization or invitation for
invitation directly
conversion. This is a book which introduces the ‘Sanatana Veda
or covertly for
Dharma’ based LARGER EXPANDED Vision of key issues
conversion –
related to LIFE, GOD, SEARCH OF PURPOSE IN LIFE,
proselytization ?
CONCEPTS OF GOOD - BAD - EVIL - SIN - SUFFERING
according to the Vedic tradition, which is the foundation of all
flavors of Hindu Religious Identity.
2. There is TOTAL FREEDOM to ACCEPT /NOT ACCEPT
specific forms of GOD/s, Membership of specific religious
institution and affiliation with specific church/Guru /schools.
3. This ritual is open to all humans, irrespective of gender, race,
age, nationality, previous faith affiliations, professions and the
like.
Is this ritual a one The technical word for this ritual is ‘ Vaidiaka Hindu Samskara
way process or is Vidhi’. This ritual, like all ‘ vaidika samskara’ s are responsible for a
there a retrace
providing specific models of EXPANDED VISION on the
back possibility? progressive journey of seeking—understanding– living the
understanding of the Supreme.
IF some one wants to revert back to a different window of
Faith/religious identity after this ritual, they are free to make their
choice to revert back, subject to the views of other receiving
institution /faith.
As for as the stand of Hindu Vedic traditions are concerned, this
does not take away the once bestowed Hindu ‘Religious’ Identity.
How the state looks at this as a ‘NUMBER OF MEMEBERS ’ in a
`brand of religious category’ is NOT an issue for debate here.
How does one get
training to
administer this
ritual?
There are special training programs for learning the
administration of this ritual. This ritual is NOT a ‘one
time’ program. There is a responsibility to monitor and
support for three days for one year. Only those who are
open to undertake this responsibility need to pursue this
program further.
You are here,
presumably in
an area not
identified as a
Hindu
Religious
Identity
13
You have the choice to
Through the present
Æ ritual you are brought to Æ further move and choose
your preferred flavor of
this area, which is the
Hinduism. These may
first gate of acquiring
involve additional custom
Hindu Religious
rituals. This is progress to a
Identity.= HINDU
HINDU of a SPECIFIC
FLAVOR.
14
ॐ
On this day
__________________________
Has Become ordained a
Hindu
By voluntarily accepting the covenants coming
as a part of the ritual administered today by the
undersigned at the address mentioned below.
Consequent of this, he/she can proudly claim
belongingness to all the general privileges open
to members of
Hindu Religious Identity
(which does not violate any of the special religious requirements of each of the
religions under the broad umbrella of Hinduism).
Issued under my hand, who has conducted this ritual
Date:
Place:
Officiating Priest
* General privileges open to all Hindus are the following: entry in to public hindu temples, holy places,
pilgrimage centers, admittance to the services according to Hindu traditions through a qualified priest,
right to seek the chaplaincy and spiritual health care services as per Hindu traditions.
15
A Ritual to Become and Be a Hindu
Important Dates to Follow up
From Today:
Personal Deity Day
Ishta Devata Divas
(Within One calendar year date of initial induction and
a convenient day as determined per Hindu calendar)
Community Identity Day
Veda-Dharma Divas
(This is the standard day called Bhagavad-Gita jayanti,
believed to be the day when Gita was spoken by Lord
Sri Krishna to Arjuna; determined as per Hindu
calendar and celebrated at the convenient week end,
as per community )
Birth Date
Deeksha Janma Divas
(One calendar year after the date of initial induction)
My Hindu Name
Sri
Su.Sri.
My Lineage – Gotra
My Birth Star – Nakshatra
My Birth sign – Rashi
My Contacts
My guide
My community
My Congregation
16
A Ritual to Become and Be a Hindu
Important Dates to Follow up Diary
YEAR
1st year
2nd
3rd
4th
5th
6th
7th
8th
9th
10th
Notes:
17
Personal Deity
day
Community
Identity Day
Birth Date
A Ritual to Become and Be a Hindu
This is the personalized book of:
Important Dates to Follow up
From Today:
Personal Deity Day
Ishta Devata Divas
Community Identity Day
– Veda-Dharma Divas
Birth Date
Deeksha Janma Divas
My Hindu Name
Sri
Su.Sri.
My Lineage – Gotra
My Birth Star – Nakshatra
My Birth sign – Rashi
My Contacts
My guide
My community
My Congregation
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A Ritual to Become and Be a Hindu
Check list
Becoming a Hindu (ritual)
Pre-Consult
Preperation
Ritual
Be a Hindu ( Post ritual Follow up)
Birth Date –
Deeksha Janma Divas
Personal Deity Day
Ishta Devata Divas
Community Identity Day
Veda-Dharma Divas
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A Ritual to Become and Be a Hindu
PRE-CONSULT
Welcome to this proconsul session where you are free to seek all
clarifications you need before embracing the Hindu Religious Identity through a ritual.
This document provides you the following information. (a) FAQ’s about
Hinduism (b) What are the expectations from having a Hindu religious identity
through a ritual for becoming a Hindu (c) What is the nature of the ritual that will be
administered? (d) What are the religious vows you will be undertaking? (e) What are
the factors / borders of religious, social, spiritual, legal issues that you need to
deliberate as the ones involved in your making this decision for yourself, your family,
your current status - to embrace Hindu Religious Identity.
If you want to have some information about the following, please feel free
to ask: (i) Hinduism (ii) Bharat that is India (iii) Hindu Ethics (iv) Hindu community
around your place and globally (v) Hindu place of worship (vi) Hindu Gods and
Prayers (vii) Yoga (viii) Ayurveda (ix) Bhagavad-Gita (x) Vedic Ritual.
A ritual is a practical necessity to mark the beginning of a new religious
identity. This book provides such a generic ritual, in the global format- to become and
be a Hindu. The traditional rule books and rituals of Vedic tradition don’t have any
specific named ritual for this goal. This is a practical ritual of 60 minutes that may be
administered by a qualified person for an individual, family or a group. A stipulation
of three days of religious-review audit in the first year of this ritual is recommended to
ensure that the individual becoming a Hindu will remain to be a Hindu by practice
also. The text explains the rights, duties and privileges of Hindu Religious Identity and
the standard by which this is evaluated.
What ever be the nature of current practical rituals that are being followed in the
name of ‘welcoming to Hinduism, reentry to Hinduism, becoming a monk, giving the
sacred thread, giving a new name and chant along with colored robes’ are flavored
versions of specific systems intended for a specific purpose in the tradition. Generally
these seem to be ending up in the lap of a Guru based institution or one of the
specific flavored compartments of exclusive religiosity within the umbrella of
Hinduism, thus loosing the original broadness and freedom of exploration of Vedic
goals of life. This text draws out a ritual format, which provides a portal to become
and be a ‘generic Hindu’, also called as a Global Hindu. This is a point from where
the individual is having the freedom to choose the directions of further exploration.
Hindu Religious Identity is marked with a pride of unique value systems
and expanded vision about: Ones own body and mind, Spirituality in Life, God,
Guru, Prayer, Relations in family and society, ethical obligations to be discharged,
responsibility for actions in the form of rites of passage samskara and purification
prayaschitta which may influence the course of next generations, respectful
acceptance of plurality and diversity of faiths and worship traditions, and the like.
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Much of these values are anchored to the directives in Bhagavad-Gita, the most
respected book of Hinduism.
Compared to other major world religions, which present an organized model of ritual
for ‘entry and entrenchment in to specific religious identities’ , Hinduism is an
amorphous amalgam of several religions, which are anchored to Vedic traditions by
full or partial acceptance. With the growing number of debates on what is ‘Hinduism
and Hindu Religious Identity’- a debate which is not a topic of the traditional
‘Dharma-shastra’ rule books, it becomes imperative on the part of current thinkers
from Dharma-shastra tradition to respond to this question and provide a practical
contemporary guidance.
Becoming a Hindu means entering in to the portal of Vedic religions. VedaDharma Pravesha.
Being a Hindu means to practice the principles of Vedic Religion/s VedaDharma Abhyaasa.
Irrespective of the special features of individual religions under the braod
spectrum of Hinduism, anchored to Vedic religions, all these concur on the
following points:
- 1. Extended vision beyond one life, where current life-relations-actions are in
a continuum of past to future (janmantara ).
- 2. Acceptance of Dharma as the guiding principle and Punya-Papa as
evaluation criterion of all actions
-3. Acceptance of Karma as the Inviolable Cosmic Law; thus freeing God/sGuru from the responsibility for individuals sins and salvation.
- 4. Importance of rites of passage for refinement of impurities of Body-MindSpeech matter Guna shuddhi through Yajna-Dana – Tapas
-5 . Leading a life of Paramartha - Purushartha Yoga balance for the goals
of peace and prosperity, Truth seeking, God realization
- 6. Respectful recognition of plurality of God’s forms for worship (in gender
and form tolerant way) and diversity of paths for faith- worship Vishvaroopa
Shraddhaa
-7. Recognition of authority of transcendental revelation Shaastra Pramaana
-8. Essential permeation of Supreme Divine as essence in all manifestations
and transformations Sarva gata Para-Brahma Tatva
-9. Guidance of God/s for human welfare Avatara Tatva
-10. Freedom with responsibility for choice of life styles and spiritual progress
Svaatantrya - Loka samgraha
-11. No compulsion for conversion or causing confusion in the faith of any
other individual ; an open path and access for all seekers to Supreme Divine
-12. Transcendent supersedes mortal historicity without any conflict. Or
binding Desha-Kaala ateeta tatva.
The Place where the ritual is conducted is preferably a Hindu place of worship, like a
temple. This can also be done with suitable preparations in the houses and in the open
places, publicly. The open places include beaches, proximate palces to a river and the
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like, subject to facilities. This ritual can be administered for individuals, families and
groups, with suitable preparations. This is NOT a secretive ritual.
For providing your Hindu religious identity, it is necessary to prepare your cosmic
birth chart using the Vedic astrology guidelines. For this, your date of birth, place of
birth and time of birth are needed. The sky chart showing the position of planets in
the backdrop of cosmic sky are used to make a recommendation of personal deity
suitable for your spiritual and material welfare needs.
We will be using this book from this stage to mark all or interactions and updates.
There will be three days in the first year of your becoming a Hindu, when the
officiating priest will be in close touch with you – on matters of personal practices,
personal deity worship and community meeting get together.
What is the unique about Hinduism ? Are there any common grounds between
Hinduism and other world religions?
This issue can be analyzed in the following way:
Common ground:
1. All religions seek freedom from suffering. (Dukha-naasha)
2. All religions seek peace and harmony ( sukha-shanti).
3. All religions recognize a power beyond the human limitations, by what ever name
called. (God)
4. Every religion has a perception of the boundary of life –death. What happens
beyond this border is explained differently. ( asti- naasti charchaa)
5. Organization of religious principles and tenets through a validation document and
tradition, considered as authority ( pramana grantha).
6. Recognition of a sacred language for prayer ( Daivee bhaashaa)
7. Recognition of Divine in a land setting/ family generations, as of a higher order
compared to the other places/ people . (Pavitra bhoomi / punya bhoomi / punya
jana)
8. Power of deliverance associated with the Sacred word of god/ Master (Upadesha,
Mantra)
9. Importance of an agency to take responsibility of maintaining the religious
traditions and pronounce what is valid –authentic-efficacious ( Guru- paramparaa).
10. Compassion to help the co-habitats (dayaa)
11. Power of Grace and mercy, which only can save the humans from the follies /
base weakness of flesh and feeling. ( karunaa, krupaa as papa-naashaka-upaaya)
12. Need of some kind of ritual / rite of passage for turning every being from worldly
direction to the direction of Divine and align their worldly life style in accordance
with the higher principle. ( dharma-abhyasa)
13. Need to promote a sense of fear, sin, fallen ness of self /generations and shame
for violation of religious /spiritual directives ( patita bhaavanaa)
14. Power of God and Master to save the soul of the individual.
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What is the unique about Hinduism? Are there any
common grounds between Hinduism and other world
religions?
This issue can be analyzed in the following way:
Common ground:
1. All religions seek freedom from suffering. (Dukha-naasha)
2. All religions seek peace and harmony ( Sukha-Shanti).
3. All religions recognize a power beyond the human limitations, by what ever
name called. (God)
4. Every religion has a perception of the boundary of life –death. What happens
beyond this border is explained differently. (asti- naasti charchaa)
5. Organization of religious principles and tenets through a validation document
and tradition, considered as authority (pramana grantha).
6. Recognition of a sacred language for prayer ( Daivee bhaashaa)
7. Recognition of Divine in a land setting/ family generations, as of a higher order
compared to the other places/ people . (Pavitra bhoomi / punya bhoomi / punya
jana)
8. Power of deliverance associated with the Sacred word of God/ Master
(Upadesha, Mantra)
9. Importance of an agency to take responsibility of maintaining the religious
traditions and pronounce what is valid –authentic-efficacious ( Guru- paramparaa).
10. Compassion to help the co-habitats (Dayaa)
11. Power of Grace and mercy, which only can save the humans from the follies /
base weakness of flesh and feeling. ( karunaa, krupaa as papa-naashaka-upaaya)
12. Need of some kind of ritual / rite of passage for turning every being from
worldly direction to the direction of Divine and align their worldly life style in
accordance with the higher principle. (Dharma-abhyasa)
13. Need to promote a sense of fear, sin, fallen ness of self /generations and shame
for violation of religious /spiritual directives ( patita bhaavanaa)
14. Power of God and Master to save the soul of the individual.
What is unique to Hinduism on these points?
1. Bigger Window in which this issue is seen and debated:
All religions seek freedom from suffering. (Dukha-naasha).
Hindusim looks at this issue in a larger window of cycles of birth-death, called
samsaara. This is a result of clarity of thinking on I being separate from Body. When
at the moment of death, this physical body becomes dysfunctional, I don’t become
dysfunctional; I don’t cease to exist; I don’t end up in waiting for eternity for a
judgement to be delivered.
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The postulation of the nature of Self comes from the vedic tradition as follows:
Every being, is a unique type of manifestation of the Supreme Divine. In essence, the
Supreme Divine is the common essence of all beings. Therefore, there is no
postulation on the lines of (a) separation from Supreme Divine (b) No eternal
separation, or condemnation of being from Supreme Divine.
The final salvation is the dissolving of all uniqueness of individual being in to the
Supreme Divine. That is the absolute freedom from all pain. The traces of this
‘uniqueness separating being from the Supreme Divine are given technical names like
‘nescience (maayaa)’ , ignorance (ajnana) and the like in philosophical schools. The
techniques of obliterating the traces of separation are called yoga. Different levels and
concentration-complications of ‘unique identities’ demand unique postulation and
practice of unique yoga’s.
2. All religions seek peace and harmony ( sukha-shanti).
The vedic prayers are unalloyed, unconditional, unidirectional spiritual aspirations
seeking peace, protection and prosperity for one and all, even while progressing on
the journey to the realization of the Supreme Divine. This aspiration of absolute
peace, protection and prosperity is extended universally without any limitation of a
chosen land and people. In view of this universality, there is no space for any element
of hatred, separation which triggers the wars amongst humans, using the name of
religion. This unconditional aspiration for peace, protection and prosperity for all
reflected in the prayers makes Hinduism a unique tradition.
3. All religions recognize a power beyond the human limitations, by what ever name
called. (God)
Hinduism recognizes the border of human limitations and the unbound expanse of
the Supreme Divine. In between these two extremes – several larger packaged frames
of the Supreme Divine are provided as ‘God/s’. This is analogous to the number of
steps a ladder has between the bottom ground point and the top most point. Thus,
the paradigm of God/s in Hinduism in relation to the individual would be:
Each Individual - unique expressions of Supreme Brahman in historic –time scale –
place constraints of manifestation-transformation process desiring to realize true
essence of Supreme Brahman.
Gods/s – unique expressions of Supreme Brahman in cosmic –time scale –place
constraints of manifestation-transformation process desiring to realize true essence of
Supreme Brahman.
Supreme Brahman – Single Unique source and sustenance of each being and God/s,
the manifestation - transformation processes, permeating individuals and God/s, the
source of energies of time and space.
This model sets how the relation between individual and the God/s is presented in
Hinduism. God/s are as much finite and bound as humans. God/s and humans are
different levels of finiteness. The god/s interact with the humans on two grounds:
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First one is facilitating the realization of the Supreme Brahman. This is called the Ishta
devataa model = God/s as personal deity for individual worship / spirituality model.
An extension of this is seen in the worship rituals in Hindu temples, prayers. Second
one is regulating the activities of the humans and maintaining the law and order,
peace-prosperity and balance of the cosmic processes. This is called the Maha-prakruti
= cosmic nature model. This aspect is seen in the philosophical debates, the sciences
of yoga-ayurveda –Tantra and mysticism.
The common nomenclatures and overlaps of worship techniques need to be carefully
analyzed and understood.
Both models have specific purpose of addressing alleviation of ‘suffering’ at different
layers of existence. Philosophical ‘god’s concept is used for the purpose of
transcending boundaries and spiritual progress. The material, tangible formats of
Gods are used for worldly healing. Each presentation has a place and purpose.
It would be inappropriate and of no use to talk of philosophical –spiritual dimensions
of god for alleviating a suffering of emotional nature, or vice versa.
In this way, God/s in Hinduism are different from the God in Abrahamic traditions.
This difference gets reflected in several aspects of practices, mythology and sacred art
traditions. The mapping of God in Abrahamic traditions is partially close to the
concept of a god like ‘ Indra or vishnu’ . It is not any where closer to the concept of
Supreme Brahman.
4. Every religion has a perception of the boundary of life –death. What happens
beyond this border is explained differently. ( asti- naasti charchaa)
In Abrhamic traditions, this debate, stops at the border of one death, and places the
individual at the wait list for the judgement day.
In Hinduism, this topic is addressed in two clear segments. First segment is a
continuing cycle of births and deaths. Second segment is a freedom from the forces
holding the individuals to the wheel of life’s and deaths.
The first segment is an interim stop in the cycle of fill-empty-refill:: birth-deathbirth. The second segment in contrast to this can be called an exhausting process! The
individual passes through the frames of death-birth, where the intermediary space of
two births or two deaths is the place to fill or empty the ‘karma’ deeds. At every
transition, there is a check point ; there is an audit of what was filled; what was
emptied; and what is being carried forward! This check-point position is called the
world ruled by the God of Death. This is the model of final day of judgement in
Hinduism, which in reality is the day of death in each cycle of life-death. This
judgement will cease when one jumps out of the bondage of life-death cycles.
The judgement delivered by the God of death for each individual is based on the
karma record of the individual. God of death is like a judge, bound by the rule. The
account of the individual is presented instantly on reaching the gates of the other
world; and the judgement passed. Good deeds deliver the good experience (Svarga,
heaven); bad deeds deliver suffering ( naraka, hell) .
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The individual who experiences these good-bad experiences is in a ‘subtle state of
transcendence. This subtle state of transcendent existence is also a bound, finite form,
beyond what we know as ‘material tangible physical body’ on this earth. This is the
significance of the serious debate on the question: Who am I ? Am I this body of
elemental material? Am I some thing more?
The answer from the Vedic traditions for this is the following: Each individual has a
three layered body of existence. The middle layer is the subtle transcending supraelemental body of the individual which moves across the borders of deaths and births.
This is called sookshma shareera or jiva. This is the unique bound form of expression
of the Supreme Divine. This jiva, having limited freedom, exercises its choices for
interaction with the cosmos, other bound entities and accumulates Karma. This
acquisition of karma of good, bad and neutral nature continues, as long as jiva is out
bound in its interactions. This outbound vision and nature of activities is called
‘bandha = bondage’ which continues to keep the jiva separated from the Supreme
Divine essence. In this outbound vision, the jiva interacts with the Gods also, seeking
interim pleasures, peace and prosperity. This is the worship of god/s. this is called the
faith model of religion.
When jiva acquires the ‘ gross body’ over the subtle transcending body, it is called
birth of the individual. The instrument of gross physical body is used by the jiva to
progress towards the final goal of self realization. When the original intention is
forgotten / masked / wrongly prioritized, the result is a continuation in the maze of
the birth-death cycle.
The physical gross body (sthoola shareera / paarthiva shareera / earth body) as seen
in the reference points of birth-death is the surface layer. This body has growth,
decay, experiences of sensation through interaction. When death occurs, the
separation of the subtle transcending unit gets separated from the attachment of the
gross body. Once this separation takes place, the gross body decays and needs to be
handled in an environmentally suitable way.
The second segment is the real philosophy –spirituality zone of Hinduism. This is a
serious segment for each individual to seek ones liberation. This is called the path to
Full realization of the essence of the Self. This is called by various names, depending
upon the analytical approach adopted: ‘atma-jijnaasaa, brahma –jijnaasaa, dharma
jijnaasaa. The goal is named as : Buddha-hood/ Bodhisatva, State of Arhat /Kevalin,
Jeevan-mukta and the like. Each path has unique terminology, which is difficult to
translate in other languages. The final goal of Salvation /Self liberation / moksha is
different from the level of ‘god realization’!
In short, the Abrahamic tradition model is limited to the one cycle model of birthdeath-judgement; Hindusim model is a larger one of several cycles and potential
release from the wheel of bondage itself.
Through this model, the relation and responsibility of god/s to the individual
becomes different in Hinduism.
(a) Each individual is responsible for own Karma acquisition, exhausting and carry
forward. This frees god/s from being responsible for my acts, my salvation and /or
suffering. (b) God/s can facilitate and help in providing favorable guidance and
environment for all those who seek final salvation and real liberation from the wheel
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of bondage. (c ) When the model of interaction of individuals with the god/s is in the
outbound vision and aspiration mode, God/s function as the powers of cosmos,
bound by the laws of nature. The god/s are obligated by the cosmic rules and give
results as deployed. The fire, can be deployed for good or bad. This does not alter the
nature of fire. The karma is accumulated by the user with an intention. Fire itself does
not get tainted with any karma!
These are vital differences of relation between god/s and individuals, which have a
bearing on faith issues. The question of god helping me to get a lottery winning ticket
is a ‘Karma’ issue in Hinduism, totally dependent upon twin factors of what each
individual has got till that moment and what is going to be done now. The outcome is
always a resultant of the forces of internal nature and external nature. In other words,
God/s are freed from the burden of interfering in to our lives and guide the good and
bad. The god/s facilitate what we wish and if it is in the larger interest of the cosmic
welfare! It also means each individual starts taking responsibility for own act, as it is
going to influence the self, surrounding, the gods and the nature alike.
5. Organization of religious principles and tenets through a validation document and
tradition, considered as authority ( pramana grantha).
In Abrahamic traditions, the spoken words of God through Moses are taken as the
ultimate authority. And there is a finality on the final savior / last prophet. There is a
freeze of the transcendent on the historic time-place coordinate.
In Hinduism, the model is different. The transcendent document set is called Vedas;
and they remain in a realm beyond the touch of the mortal time and space influences.
It is precisely because of this feature, the transcendent Veda is always accessible at all
times to all seekers, if they open up to that layer of knowledge. This is the primary
document of authority, open for access to any one for verification when they reach
the higher level of consciousness. This transcendent document, is believed to be the
eternal Truth, even beyond the God/s. Therefore, Vedas are trans-historic,
transcendent mystic documents. They remain the primary source of authority as for
the solutions of realizing the Supreme Brahman and final solution for all suffering.
Apart from this, there are several documents of derived nature, secondary nature used
in Hindusim as authority. These are broadly classifiable as: (a) Redefined form of
Vedas by the realized souls. These are Ramayana, Mahabharata, Puranas (b) Direct
word of God/s: these are works like Puranas, Agamas, Tantras, Bhagavad-Gita, yoga
directives (c) Words of Masters from time to time. These are called smriti, sadachara.
These carry the wisdom and welfare of Vedas in an appropriate way to the society
context. All these carry different power of authority. Traditional scholars know which
rule book to use in which context for what purpose. For the beginners, this whole lot
may look a little intimidating. There is no need to start the study of Vedas for
knowing the authority models of Hinduism. A good place to start would be
Bhagavad-Gita chapters: 16,17 and 18. The study of Ishavasya Upanishad is another
recommendation. The study of the four shanti-mantras, Gayatri mantra, are also
recommended here.
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The prayers of gods and Gurus bring the essence of Veda in a faith appealing way.
Because of the plurality of faiths, these prayers appear different.
In its present state of availability as a historic/ practicing tradition, the documents are
classified in to four blocks: Rig-Veda, Yajur-veda, Sama veda, Atharva veda. Each
Veda has its classified sections as Samhita, Braahmana, aaranayaka and Upanishads.
Upanishads are deliberations addressing the final liberation from the bondage of birth
and death. This is called the darshana or the philosophy of Vedas. The other three
sections deliberate on how to live in the frame of worldly life and get peaceprosperity and protection. The socio-ethical regulation of life derived in a way to
balance the value system of entirety of vedas is called Shaastra. The science portion of
Vedas is called Upa-Vedas. The right tools of language and liturgy for understanding
Vedas are called the Vedangas. Jyotisha, popularly known as Vedic astrology, is one of
the Vedangas.
The practical deployment of Veda through a fire ritual or yajna for seeking a desired
result is a special liturgical religious process. The living and practice of these vedic
documents in specific periods and communities for realizing the benefits of freedom
from suffering, health-wealth benefits as stated in the text is the religious heritage of
Hinduism.
6. Recognition of a sacred language for prayer ( Daivee bhaashaa)
The language of God/s – Cosmos- Brahman, or the language of the scripture /prayer
in Hinduism is an issue to be understood in a time-space transcendent model and also
historic model. The name for the language of the transcendent vedas is called
‘Chandas’. In the current period, this is brought under the language title of Sanskrit
/Vedic Sanskrit. Vedic prayers are to be invoked in very strict conditions as per rule
books.
The time-space bound explanation of Vedas comes in three streams. One is called the
Bhasshaa = Vedic/Paninian Sanskrit. This is a language bound by the rule set of
Sanskrit grammar, as provided by the three sages Panini, Katyayayana, Patanjali. The
prayers in Sanskrit have a relatively greater freedom compared to vedas; yet these are
bound by strict rules of grammar and syntax. These form the bulk of traditional
technical hindu prayers used in temples, yoga and main stream worship.
The second of the time-space bound explanation of Vedas comes as a derivative set
of languages from Sanskrit. These are called prakrits. These are also the stock of
languages in the Indian land. The early form of these languages were used by
Buddhism and Jainism to reach out the message of spirituality and healing to the
masses. These prakrits have transformed over a time to become modern indian
languages. The third of the time-space bound explanation of Vedas comes in a set of
languages which carry an influence of Sanskrit. these are called Tamils; other name for
this being Dravidian languages, though inaccurate. There is a large body of text in
these languages also used by Hindus for prayers.
Each of these languages have a three tier model. In the classical model, when used for
prayers, there is a strict conformity with the grammar rules. In the mystic mode of
deployment, called the mantra mode, which need to be learnt from a qualified master,
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all the languages have the power to deliver the experience of mystic Supreme
Brahman. In the practical communication model, the languages have a variety of
population being served. With the process of globalization, the global languages are
also looking at this three tier model potential for spirituality and healing. This is the
scope of a topic called ‘Vak-yoga’ spiritual linguistics which comes under a special
study of Sanskrit grammar.
7. Recognition of Divine in a land setting/ family generations, as of a higher order
compared to the other places/ people . (Pavitra bhoomi / punya bhoomi / punya
jana)
In Abrahamic religious traditions, one piece of land is recognized as the most sacred
place of pilgrimage. There is no other place on earth that can match this status. This
makes the land sanctity a locked block, which may become an object of possession or
target of attack!
In Hinduism, every bit of creation is as sacred as any other place. Thus gradation of a
piece of land or space is to be looked at from the perspective of historicity, other
association, ease of Divine-energy access to the seeker and the like. Apart from this,
there is a ritual process that makes reset to its original level of sacred ness, through a
process of ‘removal of impurity’ by the use of sacred chants in an intentional way and
carrying on of a ritual by a qualified person. This unlocks the attachment of any
specific land with the divinity in any special way! Thus Hinduism is not locked to any
one specific land.
Another model that one sees in Hinduism for the sacred places is an association of
the place with the God/s and Gurus. These are informations provided in the religious
texts. Thus, Ayodhya is a place associated with Sri Rama as a God; and therefore, it is
sacred place from a faith perspective. Dwaraka is a place associated with Sri Krishna;
Kurukshetra is a place associated with the teaching of Bhagavad-Gita; Himalaya is the
abode of Lord Shiva. Saranath, Bodh-Gaya are associated with Buddha; Amritsar is
associated with Guru Govind Singh. Like this, every bit of land in Bharath is
associated with sacredness by an association with a religious faith instance, masters
association or special sanctification process. This leads to a wide variety of
proliferation of sacred places, used for pilgrimage, worship and meditation.
When a Hindu is beyond Bharath, the recommendation is to treat the place of living
as sacred as mother land /holy land.
8. Power of deliverance associated with the Sacred word of god/ Master (Upadesha,
Mantra)
In Hinduism, the sacred word is as important as the process of chanting it. The
technique of chanting the sacred word for deriving the benefit of utmost spiritual
content, is a part of yoga instructions and training for chanting vedas.
9. Importance of an agency to take responsibility of maintaining the religious
traditions and pronounce what is valid –authentic-efficacious ( Guru- paramparaa).
29
Due to the plurality of the streams in which vedic wisdom flows, there are several
agencies, called Guru-Paramparaa / Acharya paramparaa who guard select segments
of tradition. This plurality of traditions maintenance teams have an invisible binding
thread through the schools which preserve the vedic tradition as Vedanta stream. The
heads of these schools are called the Shankaracharyas. Unlike one Single Pope,
controlling the interpretation of the text and being the voice of the tradition
presenting the official face, there are several masters, who speak on different aspects
of tradition in one unified way.
10. Compassion to help the co-habitats (dayaa)
The concept of mercy –dayaa comes in the larger picture of cycles of births. What
may apparently appear as an act of war /killing, may be a process of setting right an
imbalance. The concept of ‘non-violence’ does not end up with meek surrender in
Hinduism. The right model of non violence, grace , compassion is connected with the
ultimate healing and release from the bondage of wheel of suffering. Failure to
understand this principle may lead to confusion in the understanding of the acts of
the God/s as presented in the sacred stories.
In the ordinary worldly sense, the practice of dayaa –compassion in Hinduism is
almost same as in Abrahamic traditions.
11. Power of Grace and mercy, which only can save the humans from the follies /
base weakness of flesh and feeling. ( karunaa, krupaa as papa-naashaka-upaaya)
The concept of grace- mercy comes in the larger picture of cycles of births. What
may apparently appear as an act of curse, may be a process of setting right an
imbalance or a future good. The concept of grace – mercy does not end up with
meek wishing or feeling good in Hinduism. The right model of grace- mercy is
connected with the ultimate healing and release from the cycle of birth-death
ignorance. Failure to understand this principle may lead to confusion in the
understanding of the acts of the God/s and Gurus as presented in the sacred stories.
In the ordinary worldly sense, the practice of grace - mercy in Hinduism is almost
same as in Abrahamic traditions.
12. Need of some kind of ritual / rite of passage for turning every being from worldly
direction to the direction of Divine and align their worldly life style in accordance
with the higher principle. ( dharma-abhyasa)
There is a common concurrent understanding on this point. The expanded meaning
of Dharma needs to be educated in the practice of a ritual.
13. Need to promote a sense of fear, sin, fallen ness of self /generations and shame
for violation of religious /spiritual directives ( patita bhaavanaa)
30
There is a common concurrent understanding on this point. The expanded meaning
of Dharma needs to be educated in the practice of a ritual. This model is used only as
a small motivator in Hinduism.
14. Power of God and Master to save the soul of the individual.
There is a common concurrent understanding on this point. The expanded meaning
of Karma –yoga - Tapas needs to be educated in the practice of a ritual. God and
Master are only facilitating the progress through providing of proper surrounding,
help and protection. They don’t do the work for the devotee.
Here is a list of some comparative beliefs in Hinduism, Christianity, and Judaism as
found in a book:
Hinduism
There is but one
Supreme Being. Who is
absolute existence,
knowledge, and bliss.
He is both immanent
and transcendent, and
both Creator and
Unmanifest Reality.
There is no duality of
God and his world, but
only unity.
Christianity
There is but one God,
Who reveals Himself as
Father, Song and Holy
Ghost. God is the
Creator, Sustainer, and
Redeemer of the world,
but is distinct from His
creation. There is
duality of God and the
world.
There is no absolute
beginning or end of the
universe. The universe
has existed eternally and
undergoes cycles of
creation, preservation,
and dissolution.
Each soul is potentially
divine. Sin is of the
mind and not of the
soul. Man commits sin
because of the ignorance
of his own true nature.
Self-knowledge destroys
ignorance, just as fire
burns fuel to ashes.
The ultimate goal of
The world was created
once by God, but was
corrupted by sin. Under
a divine scheme, the
world moves towards
God for final perfection.
31
Judaism
There is but one God,
Yahweh, Who is
incorporeal, and
transcendent, beyond the
limitation of form. God
is the Creator of the
world, which He rules
and guides. He is
distinct from His
creation. There is
duality of God and the
world.
The universe is not
eternal, but was created
by God and will be
destroyed by Him.
As a result of the
Original Sin (Adam’s
Sin) the human race was
spiritually corrupted and
thereby alienated from
God. Thus man is born
a sinner.
None is born a sinner.
Man has two natural
impulses: good and evil.
He can either follow
God’s law, or rebel and
be influence by Satan.
The goal of Christianity
The goal of Judaism lies
Hinduism is the personal
and direct experience of
God, which frees the
soul from the cycle of
birth and death.
Each soul evolves
toward union with God
by his own effort. No
savior can achieve this
for him. No soul will be
eternally deprived of
union with God. The
soul suffers in the world
only until it frees itself
from the cycle of birth
and death (samsara).
The soul incarnates,
evolving through many
births, until all its karmas
have been resolved and
liberation attained.
The soul is not created
by God, but is a part of
God. It suffers in the
world due to maya, the
cosmic ignorance.
A spiritually awakened
master (guru) is essential
to realize the
Transcendent Absolute,
as are personal
discipline, good conduct,
purification, self-inquiry,
yoga, and meditation.
Hinduism believes that
there is no one religion
that teaches an exclusive
way to salvation. All
genuine spiritual paths
are valid and all great
religions are equally true.
The different religions
are life the branches of a
tree – the tree of
32
is eternal life with God
in heaven by accepting
Christ as savior and
living life according to
his teachings.
Salvation is only through
the savior, Jesus Christ,
God’s only begotten
son. Those who obey
God’s commands will
have eternal life. Those
who persist in rebellion
will be lost eternally.
in obedience to the
Torah, which can
alleviate the plight of the
individual and of society.
It is ordained by God
that human beings die
once and after that face
judgment.
It is ordained by God
that human beings die
once and after that face
judgment/
The soul is created by an
act of God. It suffers in
the world because of the
Original Sin.
God is creator of the
Soul. As the spirit of
God in man, the soul is
immortal.
God has given revelation
of Himself in Jesus and
the sacred scripture.
Prophets, apostles,
evangelists, and pastors
are empowered by God
to guide individuals.
No one can intervene in
the relationship of man
and God, nor can God
be represented in any
form, nor can any being
be worshipped other
than the God, Yahweh.
Christianity believes that
it is the only true
religion, and the only
path to salvation. It also
believes that the Bible is
the only word of God.
Judaism believes that
God has established a
unique spiritual covenant
with the Hebrew people.
Jews thus consider
themselves a chosen
people apart from all
other peoples on the
earth.
Man’s spiritualization is
only possible through
adherence to the Torah,
God’s only immutable
law. God punishes
those who rebel against
His law.
religion.
The Law of Karma, the
law of cause and effect,
is the divine law of
justice by which an
individual creates his
own destiny through
thoughts, words, and
deeds.
Hell and heaven are not
physical places, nor are
they eternal. They exist
only in the astral realm,
with hell being the lower
astral region. Hell and
heaven exist as periods
of karmic intensity or
suffering, a state of mine
in life between lives.
Through God’s grace
and favor, lost sinners
are rescued from the
guilt and eternal
consequences of their
evil thoughts, words, and
deeds.
Proof of God’s love and
promise to man comes
from obedience to the
Torah, which pleases
God, Yahweh.
On Judgment Day the
physical body of every
soul that ever lived will
be brought to life. The
pure souls will be
consigned by God to
heaven to enjoy the
everlasting life, and
sinners to hell, a physical
place where the soul
suffers eternally.
Upon death the soul
Upon death the soul
enters the astral world
enters Heaven or Hell,
and remains there until it depending upon its
reincarnates in
quality of life on earth.
accordance with the Law On the Judgment Day
of Karma. In Hinduism the dead are brought
God neither judges nor
back to life and the
punishes the soul, and as redeemed are rewarded
such there is no
eternal life with God in
Judgment Day for the
Heaven. The sinners are
soul. The soul is borne consigned to Hell by
again and again on earth God, where they suffer
to reap the fruits of its
eternally.
own past actions until all
its karmas have been
resolved.
Hinduism believes that
There is indeed genuine
there is neither any
evil in the world. The
intrinsic evil in Nature
evil is embodied in Satan
nor any evil force in the (Devil), who opposes
world to oppose God.
God’s will and is
Man commits evil due to personification of evil,
Cosmic Ignorance
deception, and darkness.
(maya) and remains
O being God’s law
brings rewards in the
future life when the
Messiah will come to
overthrow evil and
reward the righteous in
God’s kingdom on earth,
the Day of the Lord.
Thereafter the soul will
enjoy God’s presence
and love.
Upon death the soul
migrates to Heaven or to
Hell, depending upon its
quality of life on earth.
One day the Messiah will
appear on earth and
there will be a Day of
Judgment, and the dead
shall arise to everlasting
life.
33
There is indeed genuine
evil in the world. The
evil is embodied in Satan
(Devil), who caused
God’s creation to go
astray.
separated from God,
suffering in the world
until he attains salvation.
Proof of God’s existence
lies in direct
communication with
Him, through the grace
of a guru, who guides an
individual on a spiritual
path.
Jesus is God incarnate,
and therefore the only
sure path to salvation.
Other religions may
offer spiritual insights,
but only Jesus is the
Way, the Truth, and the
Life.
Worship of God is in the Worship of God is
form of a deity (a
congregational with
particular manifestation simple rituals centering
of God) and is both
around the place of
ritualistic and meditative, worship in the church.
centering around the
temple and home shrine.
Moses was God’s
foremost prophet, who
delivered the
Commandments, man’s
highest law, revealed to
him by God on Mount
Sinai.
Worship of God is
through devotion,
rituals, and prayers
centering around the
synagogue and home.
Notes Space: (The following space is deliberately left for your notes).
34
35
Check list of materials needed for the ritual.
Sacred Bell, Ganga water, Sacred earth called gopichandana,
Sandal paste, Turmeric, red powder to apply on face as facial
mark, Thread to tie as the rakshaa, yellow colored rice,
leaves of basil (tulsi), other sacred trees leaves as available –
neem, mango, Ashwattha, Kusha-Darbha grass, betel-supari
leaves.
Sacred items like Saligrama shilaa, yantra, conch,
milk, honey loose flowers, small garland to beautify and mark the
initiate uniquely,
Ganesha, Personal deity photo /moorthy,Supari, betel leaves,
betel nut,
Water pot (kalasha), small lamp for lighting- cotton wickoil,match box/lighter, incense sticks,
fruits, sweets,
Aarti plate, Fire pot, camphor, Havan samagri, Samidha, clarified
butter, Vessel for clarified butter,
hand towels, fruits and sweets for prasad and distribution,
Trays for offering pooja, honoring materials to the officiating
priest.
Water tub, Towels for body-wipe, drying, new clothes to wear
after sacred bath, the chair to sit if needed, Place preparation for
worship, seat
Horoscope prepared for the Nakshatra, Rashi,
The certificate of induction in to Hindu Religious Identity
Personal copy of the book with marked entries.
Bhagavad-Gita book,
36
A Ritual to Become and Be a Hindu
RITUAL
Becoming a Hindu (ritual)
Date:
Name
Officiating Priest
Commencement of the Sixteen Step ritual – (Sixty minutes):
Step: 01 – Assembly – Samkalpa – Sabha Pooja Declaration
of Intent – Permission ( 2 minutes ) – balance 60 minutes
Priest :
AÉåqÉç AÉåqÉç AÉåqÉç (bÉhOûÉ lÉÉSÇ M×üiuÉÉ)
iÉSåuÉ sÉalÉÇ xÉÑÌSlÉÇ iÉSåuÉ, iÉÉUÉoÉsÉÇ cÉlSìoÉsÉÇ iÉSåuÉ |
ÌuÉ±É oÉsÉÇ SæuÉoÉsÉÇ iÉSåuÉ sɤqÉÏmÉiÉå iÉåÅÎXçbÉërÉÑaÉÇ xqÉUÉÍqÉ ||
xÉÑsÉalÉÉ xÉÉuÉkÉÉlÉÉ xÉÑqÉÑWÕûiÉÉï xÉÉuÉkÉÉlÉÉ | sɤqÉÏlÉÉUÉrÉhÉkrÉÉlÉÉÈ xÉÉuÉkÉÉlÉÉÈ |
lÉqÉÈ xÉSxÉå, lÉqÉÈ xÉSxÉxmÉiÉrÉå, lÉqÉÉå qÉWûSèprÉÉå lÉqÉ AÉxÉÏlÉåprÉÈ
ArÉÇ qÉÑWÕûiÉïÈ xÉÑqÉÑWÕûiÉÉåïÅxiÉÑ
AxrÉ SåuÉS¨ÉxrÉ uÉæÌSMü kÉqÉÉïkrÉrÉlÉ-mÉëuÉåzÉ –rÉÉåarÉiÉÉ ÍxÉSèkrÉjÉïÇ , ´É®É̲eÉiuÉ
ÎxjÉUÏMüUhÉÉjÉïÇ, ÌWûlSÒ-mÉS –EmÉÉÍkÉrÉÉåarÉiÉÉ ÍxÉSèkrÉjÉïÇ Ì¢ürÉqÉÉhÉ MüqÉÉï…¡ûiÉrÉÉ iɧÉÉSÉæ SåuÉS¨É
zÉUÏUzÉÑSèkrÉjÉïÇ qÉ×SÉxlÉÉlÉÇ AÍpÉqÉÎl§ÉiÉ qÉ…¡ûsÉeÉsÉxlÉÉlÉÇ, lÉÔiÉlÉ uÉx§É kÉÉUhÉZrÉÇ MüqÉï
MüÉUÌrÉwrÉå |
Transliteration:Om, Om, Om (ghanṭā nādam kṛtvā)
Tadeva lagnam sudinam tadeva, tārābalam chandrabalam tadeva
Vidyābalam daivabalam tadeva, lakṣmīpate teñghriyugaṃ smarāmi
Sulagnā sāvadhānā, sumuhūrtā sāvadhānā, sulagnā sāvadhānā,
lakṣhmīnārāyaṇadhyānāh sāvadhānā,
namah sadase, namassadasaspataye, namo mahadbhyo, nama
āsīnebhyaḥ
ayam muhūrtaḥ sumuhūrtostu
asya devadattasya vaidika dharmādhyayana-pravesha-yogyatā
siddhyarthaṃ , śhraddhā-dvijatva sthirīkaranārthaṃ, hindu-padaupādhi-yogyatā siddhyartham, kriyamāṇa karmāñgatayā tatrādau
devadatta śharīra-śhuddhyarthaṃ mṛudāsnānaṃ abhimantrita
mañgalajalasnānaṃ nūtana-vastra-dhāraṇākhyaṃ karma kārayiṣhye
Action: Ringing of bell (Calling attention)
37
Priest: Namaste, I welcome you to this auspicious ritual occasion where Devadatta is
voluntarily and willfully accepting to be recognized as a member of Hindu Community
(Hindu samaaja) in your august presence.
I, (name) am the authorized person to administer this ritual.
This is a formal ritual, which will empower Devadatta to explore and experience Sanatana
Veda Dharma traditions, also known as Hinduism.
The ritual takes about sixty minutes and I request you to be cooperative for this duration.
The hand outs are provided explaining the significance of the ritual steps.
Now I welcome Devadatta to come here and make his intent a public declaration.
(Welcome to the initiate; Priest presents the initiate; The initiate shows respect to the Priest
and comes up on stage and says: )
Initiate: I , Devadatta, am present here on my own voluntary desire and free will to
become a member of Hindu religious community. I am not under any compulsion, duress or
enticement. I have made studies enough to appreciate the importance of becoming and being a
Hindu. I am requesting Sri (Priest name) to conduct the ritual that empowers me to be
recognized as a Hindu and explore Sanatana Veda Dharma. I agree to abide by all the
Dharmic responsibilities and obligations that come along with this empowerment by going
through this ritual.
Priest: Thank you Devadatta. I am honored by your request and allowing me to conduct
this ritual for you. Now, do I have the permission and concurrence of the august audience
here to proceed with the ritual?
Audience: Yes
Priest: Thank you. We start the first step of the ritual with a sacred shower, called the
Ganga snanam. Let us proceed.
Explanation: Purity of Body is the stepping stone to the purity of mind. A
bath using sacred waters, in which Divine energy is invokd through the sacred
chants purifies the gross and subtle body elements. The water used here is
invoked with the sacredness of the Ganga River at Holiest of the places
Varanasi in India. Ganga is the river which has three streams in heaven, earth
and underworlds. The river springs from the Himalayan mountains. Ganga is
the sacred water that mythically surrounds the entire cosmos, born out of the
feet of Lord Mahavishna and is held in the locked hairs of Lord Shiva. We
remember the name sof the holy rivers of Bharath and invoke the purifying
energies of great oceans. This act of taking a dip in these waters /bath be
equivalent to a bath in the river ganges.Let his time be the most auspicious one
by all counts. The acceptance of new clothes after the bath is symbolic of a
‘second birth’ with an expanded vision on the values of life, religiosity and
spirituality. Let the audience adore this program and ensure the smooth
completion and success of this ritual. This ritual empowers the initiate to
acquire Hindu Religious Identity through an education and affirmation of the
Veda-Dharma guidance for incorporation in personal life style. On completion
of this ritual, this (initiate) will be inducted as a member of the Global Hindu
Community.
38
Step: 02 – Ganga Snanam – Purification bath ( 5 minutes +
3 minutes) balance 58 minutes
Priest: AÉåqÉç AjÉ eÉsÉÉÍpÉqÉl§ÉhÉqÉç – ( zÉ„¡ûÇ ESMåülÉ mÉÔUÌrÉiuÉÉ, iÉ‹sÉålÉ
pÉÉhQûmÉɧÉeÉsÉÇ mÉÌuɧÉÏM×üiuÉÉ , pÉÉhQåû iÉÑsÉxÉÏ, WûËUSìÉ aÉlkÉ aÉÉåmÉÏcÉlSlÉqÉ×iÉç mÉÑwmÉ ¤ÉÏU SÍkÉ
ÌlÉqoÉ AÉqÉëÉÌS ÌlÉͤÉmrÉ, rÉl§ÉÇ rÉjÉÉ xÉÉæMürÉïÇ rÉjÉÉ xÉÑlSUÇ xjÉÉmÉÌrÉiuÉÉ )
xlÉÉlÉ xÉÇMüsmÉÈ – AÉåqÉç MüsÉzÉÇ xmÉ×wOèuÉÉ
MüsÉzÉxrÉ qÉÑZÉå ÌuÉwhÉÑÈ MühPåû ÂSìÈ xÉqÉÉÍ´ÉiÉÉÈ | qÉÔsÉå iÉ§É ÎxjÉiÉÉå oÉë¼É qÉkrÉå qÉÉiÉ×aÉhÉÉÈ
xqÉ×iÉÉÈ | MÑü¤ÉÉæ iÉÑ xÉÉaÉUÉÈ xÉuÉåï xÉmiɲÏmÉÉ uÉxÉÑlkÉUÉ | GauÉåSÉåÅjÉ rÉeÉÑuÉåïSÈ xÉÉqÉuÉåSÉå
½jÉuÉïhÉÈ | A…¡æû¶É xÉÌWûiÉÉÈ xÉuÉåï MüsÉzÉÉqoÉÑ xÉqÉÉÍ´ÉiÉÉÈ | AÉrÉÉliÉÑ SåWûzÉÑSèkrÉjÉïÇ
SÒËUiɤÉrÉMüÉUMüÉÈ | aÉ…¡åû cÉ rÉqÉÑlÉå cÉæuÉ aÉÉåSÉuÉUÏ xÉUxuÉiÉÏ | lÉqÉïSå ÍxÉlkÉÑ MüÉuÉåËU
eÉsÉåÅÎxqÉlÉç xÉͳÉÍkÉÇ MÑü || CÌiÉ qÉl§ÉåhÉ eÉsÉÇ AÍpÉqÉl§rÉ – xÉcÉæsÉÇ xlÉmÉlÉqÉç
aÉ…¡ûÉÌS xÉuÉïiÉÏjÉåïprÉÈ AÉWØûiÉæUqÉsÉæeÉïsÉæÈ | xlÉÉlÉÉiÉç pÉuÉiÉÑ iÉå SåWåû xÉuÉïmÉÉmÉmÉëhÉÉzÉlÉqÉç ||
qÉ×̨ÉMåü WûlÉ mÉÉmqÉÉlÉÇ zÉÉUÏUÇ SÒwM×üiÉÇ M×üiÉqÉç | AS¨ÉÉlÉÉqÉÑmÉÉSÉlÉÇ ÌWÇûxÉÉ cÉæuÉÉÌuÉkÉÉlÉiÉÈ |
mÉUSÉUÉåmÉxÉåuÉÉ cÉ MüÉÌrÉMÇü ̧ÉÌuÉkÉÇ xqÉ×iÉqÉç | mÉÉÂwrÉÇ AlÉ×iÉÇ cÉæuÉ mÉæzÉÑlrÉÇ cÉÉÌmÉ xÉuÉïzÉÈ |
AxÉÇoÉ®mÉësÉÉmÉ¶É uÉɉrÉÇ xrÉÉiÉç cÉiÉÑÌuÉïkÉqÉç | mÉUSìurÉåwuÉÍpÉkrÉÉlÉÇ qÉlÉxÉÉÌlɹÍcÉliÉlÉqÉç |
ÌuÉiÉjÉÉÍpÉÌlÉuÉåzÉ¶É qÉÉlÉxÉÇ Ì§ÉÌuÉkÉÇ xqÉ×iÉqÉç || LiÉÉÌlÉ SzÉmÉÉmÉÉÌlÉ xlÉÉiÉÑxiuÉÇ WûU eÉÉ»ûÌuÉ | (kÉqÉïÍxÉlkÉÑ – erÉå¸ M×üirÉ-aÉ…¡ûÉxiÉÉå§ÉÇ) - (̧ÉuÉÉUÇ rÉÉuÉiÉç zÉUÏUÇ xÉuÉïÇ AÉSìïÇ pÉuÉÌiÉ)
Transliteration: Om, atha jalābhimantraṇam – (śhankham udakena
pūrayitvā, tajjalena bhāṇda-pātra-jalam pavitrī-kṛtvā, bhāṇde tulasīharidrā-gandha-gopīchandana-mṛt- puṣhpa-kṣhīra-dadhi-nimbaāmrādi nikṣhipya, yantram yahtā saukaryam yathā sundaram
sthāpayitvā), snāna samkalpah- Om kalaśham spṛuṣhṭvā
Kalaśhasya mukhe viṣhnuh, kaṇṭhe rudrah samāśhritāh
Mūle tatra sthito brahmā, madhye mātṛugaṇāh smṛtāh
Kukṣhau tu sāgarāh sarve, sapta-dvīpā vasundharā
Ṛigvedotha yajurvedo, sāmavedo hyatharvaṇah
Añgaiścha sahitāh sarve kalaśhāmbu samāśhritāh
Āyāntu deha-shuddhyarthaṃ, duritakṣhayakārakāh
Gañge ca yamune chaiva godāvarī sarasvatī, narmade sindhu cauverī
jalesmin sannidhim kuru –iti mantreṇa jalaṃ abhimantrya, sachailaṃ
snapanaṃ
Gañgādi sarvateerthebhyo āhṛutairamalairjalaih
Snānāt bhavatu te dehe Sarva-pāpa praṇāśhanam
Mṛuttike hana pāpmānaṃ śhārīraṃ duṣhkṛutaṃ kṛutaṃ
Adattānām upādānaṃ, himsā chaivāvidhānatah,
Para-dāropasevā ca kāyikaṃ trividhaṃ smṛutaṃ
Pāruṣhyaṃ anṛutaṃ chaiva paiśhunyaṃ chāpi sarvaśhah
Asambaddha-pralāpaścha vāñgmayaṃ syāt chaturvidhaṃ
39
Paradravyeshvabhidhyānaṃ manasāniṣhta-chintanaṃ
Vitathābhiniveśhaṣcha mānasaṃ trividham smṛutam
Etāni daśha pāpāni snātustvaṃ hara jāhnavi
(Dharma sindhu jyeṣhṭa kṛutya gañgā stotram)
(Trivāraṃ yāvat śharīram sarvam ārdram bhavati)
Action: (Ringing of Bell)
The initiate is made to have a full body dip in the water. While the dip is made,
there will be chanting. If the tub is not there, then water can be poured on the
initiate, over the head, so that the body is completely wet. The water can be
comfortably warm. The water will carry the leaves of Tulsi, colored with
Turmeric, sandal paste, drops of milk and honey, neem if available, as the
sacred items. Where available, the water may also be sanctified with the sacred
deity (yantra / saligrama shila / Moorthy).
After the bath, the initiate is asked to go in; have a change in to a ritual cloth,
new, and come out at the earliest.
Explanation: Let these waters be purified by the materials, herbs and
medicinal plants placed in it and invoked with the energy of the deities
associated with it. This pot is symbolic of the universe, carrying the energies of
Brahma Vishnu, Rudra, - the Gods of Trinity responsible for creation,
maintenance and dissolution. The womb of this pot is the cosmos where exists
the multiple worlds, seven oceans, four vedas, the sacred rivers of Bharatnamed Ganga, yamuna, sarasvati, Godavari, narmada, Sindhu, Kaveri. Let these
energies invoked in to the water in this container, the power of Ganga, purify
his initiate from the following sins Body- Mind –Speech: 1. Acceptance of sintainted items 2. Violence caused in innumerable ways 3. Adulterous volition
with others wife 4. Harsh talk 5. Lying 6. Imprudence in compensating for
goods and services received 7. Blabbering and gossiping 8. Unethical
covetousness for others wealth 9. Thinking evil for others 10. Badmouthing
others.
Step: 03 – Aasana Grahana, Tilaka Dharana, Raksha
bandhana ( 3 minutes) balance 50 minutes
Priest AÉåqÉç AÉåqÉç AÉåqÉç AÉxÉlÉaÉëWûhÉÇ M×üiuÉÉ, bÉhOûÉlÉÉSÇ M×üiuÉÉ
AmÉxÉmÉïliÉÑ rÉå pÉÔiÉÉÈ rÉå pÉÔiÉÉÈ pÉÔÍqÉxÉÇÎxjÉiÉÉÈ| rÉå pÉÔiÉÉÈ ÌuÉblÉMüiÉÉïUÈ iÉå lÉzrÉliÉÑ ÍzÉuÉÉ¥ÉrÉÉ ||
rÉeÉqÉÉlÉÇ EmÉÌuÉzrÉ, qÉÑZÉå ÌiÉsÉMÇü M×üiuÉÉ || (U¤ÉÉ xÉÔ§ÉqÉç ) –
AÉåqÉç rÉålÉ oÉ®Éå oÉsÉÏ UÉeÉÉ SÉlÉuÉålSìÉå qÉWûÉoÉsÉÈ| iÉålÉ iuÉÉÇ mÉëÌiÉoÉklÉÉÍqÉ U¤Éå qÉÉcÉsÉ qÉÉcÉsÉ ||
(U¤ÉÉ xÉÔ§ÉÇ SͤÉhÉMüUå oÉSèkuÉÉ) (kÉqÉïÍxÉlkÉÑ -´ÉÉuÉhqÉÉxÉÈ)
Om, Om, Om āsana grahaṇam kṛtvā, ghaṇṭā nadaṃ kṛtvā
Apasarpantu ye bhūtāh, ye bhūtāh bhūmisaṃsthithāh
Ye bhūtāh vighna-kartāraḥ te nashyantu śhivājñayā
Yajamānaṃ upaviśhya, mukhe tilakaṃ kṛtvā, (rakṣhā sūtraṃ)
Om yena baddho balī rājā, dānavednro mahābalaḥ tena tvām
40
pratibadhnāmi rakṣhe māchala mā chala
(rakṣhāsūtraṃ dakṣhṇakare badhvā ) ( dharmasindhu – śhrāvaṇa
māsaḥ)
Action: The initiate is now ready to sit before the priest.
The priest rings the bell; Applies the Facial decorative paste; Ties the colored thread marking
the commencement of the ritual. There will be chants; and sprinkling of yellow colored rice;
flower petals; or even a garland. If the initiate has a difficulty in sitting, the chair is also fine.
Explanation: Let the initiate take position here, on this seat. Let all the evils
go away from this place. Let the Order passed by Shiva be obeyed. Now this
protection thread is being tied on the right arm /writst of the initiate. I
command this protection to stay firm. Let this protection-thread have the same
power which was used by gods to bind the great demon king Bali.
Step: 04 – Karma Samkalapa - Ganapati Poojaa ( 3
minutes) balance 47 minutes
Priest AÉåqÉç AxrÉ SåuÉS¨ÉxrÉ uÉæÌSMü kÉqÉÉïkrÉrÉlÉ-mÉëuÉåzÉ –rÉÉåarÉiÉÉ ÍxÉSèkrÉjÉïÇ ,
´É®É̲eÉiuÉ ÎxjÉUÏMüUhÉÉjÉïÇ, ÌWûlSÒ-mÉS –EmÉÉÍkÉrÉÉåarÉiÉÉ ÍxÉSèkrÉjÉïÇ Ì¢ürÉqÉÉhÉ MüqÉÉï…¡ûiÉrÉÉ
qÉWûÉaÉhÉmÉÌiÉ mÉÔeÉlÉÇ MüÉUÌrÉwrÉå
(bÉhOûÉlÉÉSÇ M×üiuÉÉ) MÑüxÉÑqÉɤÉiÉÉlÉç aÉ×WûÏiuÉÉ –
AÉåqÉç ´ÉÏ qÉWûÉaÉhÉmÉiÉrÉå lÉqÉÈ krÉÉrÉÉÍqÉ krÉÉlÉÇ xÉqÉmÉïrÉÉÍqÉ,
AÉuÉÉWûrÉÍqÉ, AÉxÉlÉÇ xÉqÉmÉïrÉÉÍqÉ,
mÉɱ - AbrÉï –-AÉcÉqÉlÉÏrÉ – xlÉÉlÉ –aÉlkÉ-uÉx§É –kÉÔmÉ SÏmÉ mÉÔeÉÉÇ xÉqÉmÉïrÉÉÍqÉ |
lÉÉqÉmÉÔeÉÉÇ xÉqÉmÉïrÉÉÍqÉ – ( lÉÉqÉ §ÉrÉåhÉ mÉgcÉuÉÉUÇ mÉÑwmÉÉÍhÉ xÉqÉmrÉï)
xÉÑqÉÑZÉÉrÉ lÉqÉÈ, LMüSliÉÉrÉ lÉqÉÈ, MüÌmÉsÉÉrÉ lÉqÉÈ,
aÉeÉMühÉïMüÉrÉ lÉqÉÈ, sÉqoÉÉåSUÉrÉ lÉqÉÈ, ÌuÉMüOûÉrÉ lÉqÉÈ,
ÌuÉblÉUÉeÉrÉ lÉqÉÈ, aÉhÉÉÍkÉmÉÉrÉ lÉqÉÈ, kÉÔqÉMåüiÉuÉå lÉqÉÈ,
aÉhÉÉkrɤÉÉrÉ lÉqÉÈ,TüÉsÉcÉlSìÉrÉ lÉqÉÈ,aÉeÉÉlÉlÉÉrÉ lÉqÉÈ,
DzÉmÉѧÉÉrÉ lÉqÉÈ, MÑüqÉÉUaÉÑUuÉå lÉqÉÈ, qÉÔwÉMüuÉÉWûlÉÉrÉ lÉqÉÈ,
uÉ¢üiÉÑhQûÉrÉ lÉqÉÈ, zÉÔmÉïMühÉïMüÉrÉ lÉqÉÈ, xMülkÉmÉÔuÉïeÉÉrÉ lÉqÉÈ,
AÉåqÉç qÉWûÉaÉhÉÉÍkÉmÉiÉrÉå lÉqÉÈ
lÉæuÉå±Ç xÉqÉmÉïrÉÉÍqÉ
mÉëirÉ¤É SÏmÉÇ SzÉïrÉÉÍqÉ
lÉqÉxMüÉUÉlÉç xÉqÉmÉïrÉÉÍqÉ
Om asya devadattasya vaidika dharmādhyayana – pravesha –yogyatā
siddhyarthaṃ, śhraddhā-dvijatva-sthirīkaraṇārthaṃ hindu-padaupādhi siddhyarthaṃ, kriyamāṇa karmāñgatayā mahāgaṇapati
pūjanaṃ kārayiṣhye
(Ghaṇṭānādam kṛtvā), kusumākṣhatān gṛuhītvā,
Om śhrī mahāgaṇapathaye namaḥ, dhyāyāmi, dhyānaṃ
41
samarpayāmi,
Āvāhayāmi, āsanaṃ samarpayāmi, pādya-arghya-āchamanīya-snānagandha-vastra-dhūpa-dīpa- pūjāṃ samarpayāmi
Nāma pūjāṃ samarpayāmi – (nāma trayeṇa pañchavāraṃ puṣhpāni
samarpya
Sumukhāya namaḥ, ekadantāya namaḥ,kapilāya namaḥ,
gajakarṇakāya namaḥ, lambodarāya namaḥ, vikaṭāya namaḥ,
Vighnarājāya namaḥ, gaṇādhipāya namaḥ, dhūmaketave namaḥ,
Gaṇādhyakṣhāya namaḥ, phālachandrāya namaḥ, gajānanāya
namaḥ, Īśhaputrāya namaḥ, kumāragurave namaḥ, mūṣhaka
vāhanāya namaḥ, vakra tuṇḍāya namaḥ, śhūrpakarṇāya namaḥ,
skandhapūrvajāya namaḥ, Om mahāgaṇapathaye namaḥ,
Naivedyaṃ samarpayāmi , pratyakṣa dīpaṃ darśhayāmi, namaskārān
samarpayāmi
Action: The Priest marks the next step of Ganapati Pooja; the lamp is lighted;
the flowers and the yellow colored rice are offered to Ganesha; Offer water and
light a incense stick.
Explanation: Now, we are going to invoke the protection of Lord
Ganesha, so that this ritual will go on without any hindrance.
Step: 04 - Agni pratishtaa - Havanam - Shuddih 5 minutes
balance 44 minutes
Priest: AÉåqÉç AxrÉ SåuÉS¨ÉxrÉ uÉæÌSMü kÉqÉÉïkrÉrÉlÉ-mÉëuÉåzÉ –rÉÉåarÉiÉÉ ÍxÉSèkrÉjÉïÇ ,
´É®É̲eÉiuÉ ÎxjÉUÏMüUhÉÉjÉïÇ, ÌWûlSÒ-mÉS –EmÉÉÍkÉrÉÉåarÉiÉÉ ÍxÉSèkrÉjÉïÇ Ì¢ürÉqÉÉhÉ MüqÉÉï…¡ûiÉrÉÉ
´ÉÏqÉ°aÉuɪÏiÉÉqÉl§ÉæÈ zÉÑήWûÉåqÉÇ mÉëÉrÉͶɨÉWûÉåqÉÇ MüÉUÌrÉwrÉå
sÉÉæÌMüMü-AÎalÉÇ mÉëeuÉÉsrÉ, AÎalÉqÉÔÌiÉïÇ krÉÉiuÉÉ
AÉåqÉç pÉÔÈ xuÉÉWûÉ, pÉÑuÉÈ xuÉÉWûÉ, xuÉÈ xuÉÉWûÉ, AÉåqÉç pÉÔpÉÑïuÉÈxuÉÈ xuÉÉWûÉ –CirÉÉWÒûÌiÉ §ÉrÉqÉç
AÉåqÉç aÉÇ aÉhÉmÉiÉrÉå lÉqÉÈ xuÉÉWûÉ CÌiÉ Ì§ÉuÉÉUÇ qÉWûÉaÉhÉmÉÌiÉ qÉl§ÉåhÉÉWÒûÌiÉÇ S¨uÉÉ
iuÉqɤÉUÇ mÉUqÉÇ uÉåÌSiÉurÉÇ iuÉqÉxrÉ ÌuɵÉxrÉ mÉUÇ ÌlÉkÉÉlÉqÉç |
iuÉqÉurÉrÉÈ zÉɵÉiÉ-kÉqÉï aÉÉåmiÉÉ, xÉlÉÉiÉlÉxuÉÇ mÉÑÂwÉÉå qÉiÉÉå qÉå || (11-18)
AlÉÉÌSqÉkrÉÉliÉqÉlÉliÉuÉÏrÉïÇ AlÉliÉoÉÉWÒÇû zÉÍzÉxÉÔrÉïlÉå§ÉqÉç |
mÉzrÉÉÍqÉ iuÉÉÇ SÏmiÉ-WÒûiÉÉzÉ-uÉY§ÉÇ xuÉiÉåeÉxÉÉ ÌuɵÉÍqÉSÇ iÉmÉliÉqÉç || (11-19)
CÌiÉ mÉëjÉqÉÉWÒûÌiÉÇ WÒûiuÉÉ
AWÇû ¢üiÉÑUWÇû rÉ¥ÉÈ xuÉkÉÉWûqÉWûqÉÉæwÉkÉqÉç | qÉl§ÉÉåÅWûqÉWûqÉåuÉÉerÉÇ AWûqÉÎalÉUWÇû WÒûiÉqÉç || (9-16)
AlÉlrÉÉͶÉliÉrÉliÉÉå qÉÉÇ rÉå eÉlÉÉÈ mÉrÉÑïmÉÉxÉiÉå | iÉåwÉÉÇ ÌlÉirÉÉÍpÉrÉÑ£üÉlÉÉÇ rÉÉåaɤÉåqÉÇ uÉWûÉqrÉWûqÉç ||
(9-21) CÌiÉ Ì²iÉÏrÉÉWÒûÌiÉÇ WÒûiuÉÉ
rÉåmrÉlrÉ SåuÉiÉÉ pÉ£üÉÈ, rÉeÉliÉå ´ÉSèkrÉÉÎluÉiÉÉÈ | iÉåÅÌmÉ qÉÉqÉåuÉ MüÉæliÉårÉ rÉeÉlirÉÌuÉÍkÉmÉÔuÉïMüqÉç ||
42
(9-23) AWÇû ÌWû xÉuÉï rÉ¥ÉÉlÉÉÇ pÉÉå£üÉ cÉ mÉëpÉÑUåuÉ cÉ | lÉ iÉÑ qÉÉqÉÍpÉeÉÉlÉÎliÉ
iɨuÉålÉÉiɶrÉuÉÎliÉ iÉå || (9-24) CÌiÉ iÉ×iÉÏrÉÉWÒûÌiÉÇ WÒûiuÉÉ
pÉÔÍqÉUÉmÉÉåÅÌlÉsÉÉå uÉÉrÉÑÈ ZÉÇ qÉlÉÉå oÉÑήUåuÉ cÉ | AWÇûMüÉU CiÉÏrÉÇ qÉå ÍpɳÉÉ mÉëM×üÌiÉU¹kÉÉ || ( 74) rÉiMüUÉåÌwÉ rÉSzlÉÉÍxÉ rÉ‹ÑWûÉåÌwÉ SSÉÍxÉ rÉiÉç | rɨÉmÉxrÉÍxÉ MüÉæliÉårÉ, iÉiMÑüÂwuÉ qÉSmÉïhÉqÉç
|| (9-26) CÌiÉ cÉiÉÑjÉÉïWÒûÌiÉÇ WÒûiuÉÉ
xÉqÉÉåÅWÇû xÉuÉïpÉÔiÉåwÉÑ lÉ qÉå ²åwrÉÉåÎxiÉ lÉ ÌmÉërÉÈ| rÉå pÉeÉÎliÉ iÉÑ qÉÉÇ pÉYirÉÉ qÉÌrÉ iÉå, iÉåwÉÑ
cÉÉmrÉWûqÉç || ( 9-28) lÉÉS¨Éå MüxrÉÍcÉimÉÉmÉÇ lÉ cÉæuÉ xÉÑM×üiÉÇ mÉëpÉÑÈ | A¥ÉÉlÉålÉÉuÉ×iÉÇ ¥ÉÉlÉÇ iÉålÉ
qÉѽÎliÉ eÉliÉuÉÈ || (5-15) CÌiÉ mÉgcÉqÉÉWÒûÌiÉÇ WÒûiuÉÉ
A¥É¶ÉÉ´É®kÉÉlÉ¶É xÉÇzÉrÉÉiqÉÉ ÌuÉlÉzrÉÌiÉ | lÉÉrÉÇ sÉÉåMüÉåÅÎxiÉ lÉ mÉUÉå lÉ xÉÑZÉÇ xÉÇzÉrÉÉiqÉlÉÈ ||
(4-40) rÉåwÉÉÇ iuÉliÉaÉiÉÇ mÉÉmÉÇ eÉlÉÉlÉÉÇ mÉÑhrÉMüqÉïhÉÉqÉç | iÉå ²l²qÉÉåWûÌlÉqÉÑï£üÉÈ pÉeÉliÉå qÉÉÇ
SØRûuÉëiÉÉÈ || (7-28) CÌiÉ wɸÉWÒûÌiÉÇ WÒûiuÉÉ
AÌmÉ cÉåiÉç xÉÑSÒUÉcÉÉUÉå pÉeÉiÉå qÉÉqÉlrÉpÉÉMçü | xÉÉkÉÑUåuÉ xÉ qÉliÉurÉÈ xÉqrÉaurÉuÉÍxÉiÉÉå ÌWû xÉÈ ||
(9-29) ͤÉmÉëÇ pÉuÉÌiÉ kÉqÉÉïiqÉÉ zɵÉiÉç zÉÉÎliÉÇ ÌlÉaÉcNûÌiÉ | MüÉæliÉårÉ mÉëÌiÉeÉÉlÉÏÌWû lÉ qÉå pÉ£üÈ
mÉëhÉzrÉÌiÉ || (9-30) CÌiÉ xÉmiÉqÉÉWÒûÌiÉÇ WÒûiuÉÉ
AlÉlrÉcÉåiÉÉÈ xÉiÉiÉÇ rÉÉå qÉÉÇ xqÉUÌiÉ ÌlÉirÉzÉÈ | iÉxrÉÉWÇû xÉÑsÉpÉÈ mÉÉjÉï ÌlÉirÉrÉÑ£üxrÉ SåÌWûlÉÈ||
(8-13) qÉÉqÉÑmÉåirÉ mÉÑlÉeÉïlqÉ SÒÈZÉÉsÉrÉqÉzÉɵÉiÉqÉç | lÉÉmlÉÑuÉÎliÉ qÉWûÉiqÉÉlÉÈ xÉÇÍxÉ먂 mÉUqÉÉÇ
aÉiÉÉÈ || (8-15) CÌiÉ A¹qÉÉWÒûÌiÉÇ WÒûiuÉÉ
SæuÉÏ ½åwÉÉ aÉÑhÉqÉrÉÏ qÉqÉ qÉÉrÉÉ SÒUirÉrÉÉ | qÉÉqÉåuÉ rÉå mÉëmɱliÉå qÉÉrÉqÉåiÉÉÇ iÉUÎliÉ iÉå || (7-14)
AÉoÉë¼pÉÑuÉlÉÉssÉÉåMüÉÈ mÉÑlÉUÉuÉÌiÉïlÉÉåÅeÉÑïlÉ | qÉÉqÉÑmÉåirÉ iÉÑ MüÉæliÉårÉ mÉÑlÉeÉïlqÉ lÉ ÌuɱiÉå || (816) CÌiÉ lÉuÉqÉÉWÒûÌiÉÇ WÒûiuÉÉ
MüÉqÉÉåÅMüÉwÉÏïiÉç lÉqÉÉå lÉqÉÈ | MüÉqÉÉåÅMüÉwÉÏïiÉç MüÉqÉÈ MüUÉåÌiÉ lÉÉWÇû MüUÉåÍqÉ MüÉqÉÈ MüiÉÉï lÉÉWÇû
MüiÉÉï MüÉqÉÈ MüÉUÌrÉiÉÉ lÉÉWÇû MüÉUÌrÉiÉÉ LwÉ iÉå MüÉqÉMüÉqÉÉrÉ xuÉÉWûÉ |
qÉlrÉÑUMüÉwÉÏïiÉç lÉqÉÉå lÉqÉÈ | qÉlrÉÑUMüÉwÉÏïiÉç qÉlrÉÑÈ MüUÉåÌiÉ lÉÉWÇû MüUÉåÍqÉ qÉlrÉÑÈ MüiÉÉï lÉÉWÇû MüiÉÉï
qÉlrÉÑÈ MüÉUÌrÉiÉÉ lÉÉWÇû MüÉUÌrÉiÉÉ LwÉ iÉå qÉlrÉÉå qÉlrÉuÉå xuÉÉWûÉ |
A³ÉqÉrÉ-mÉëÉhÉqÉrÉ-qÉlÉÉåqÉrÉ –ÌuÉ¥ÉÉlÉqÉrÉqÉÉlÉlSqÉrÉqÉÉiqÉÉ qÉå zÉÑkrÉliÉÉÇ erÉÉåÌiÉUWÇû ÌuÉUeÉÉ
ÌuÉmÉÉmqÉÉ pÉÔrÉÉxÉaaÉç xuÉÉWûÉ |
oÉë¼ÉmÉïhÉÇ oÉë¼ WûÌuÉÈ oÉë¼ÉalÉÉæ oÉë¼hÉÉ WÒûiÉqÉç | oÉë¼æuÉ iÉålÉ aÉliÉurÉÇ oÉë¼ MüqÉï xÉqÉÉÍkÉlÉÉ
||(4-24) CÌiÉ SzÉqÉÉWÒûÌiÉÇ WÒûiuÉÉ - mÉëhÉqrÉ
Om asya devadattasya vaidika dharmādhyayana – pravesha –yogyatā
43
siddhyarthaṃ, śhraddhā-dvijatva-sthirīkaraṇārthaṃ hindu-padaupādhi siddhyarthaṃ, kriyamāṇa karmāñgatayā śhrīmadbhagavadgītāmantraih śhuddhihomaṃ prāyaśchittahomam kārayiṣhye
Laukikāgniṃ prajvālya, agnimūrtiṃ dhyātvā,
Om bhūḥ svāhā bhuavaḥ svāhā svaḥ svāhā Om bhurbhuvaḥ svāhā –
ityāhutitrayaṃ,
Om gaṃ gaṇapathaye namaḥ svāhā – iti trivāraṃ mahāgaṇapati
mantreṇāhutiṃ datvā
Tvamakṣharaṃ paramaṃ veditavyaṃ tvamasya viśhvasya paraṃ
nidhānaṃ | tvamavyayaḥ śhāshvata dharma goptā, sanātanastvaṃ
puruṣho mato me || (Gītā 11-18) anādimadhyāntamananta-vīryaṃ,
anatabāhuṃ śhaśhisūryanetraṃ | paśhyāmi tvām dīptahutāśhavaktraṃ svatejasā viśhvamidaṃ tapantaṃ || (11-19)
Iti prathamāhutim hutvā
Ahaṃ kraturahaṃ yajñaḥ svadhāhamahamauṣhadhaṃ |
mantrohamahamevājyaṃ, ahamagnirahaṃ hutaṃ || (9-16)
Ananyāśchintayanto māṃ, ye janāḥ paryupāsate | teṣhāṃ
nityābhuyuktānām, yoga-kṣhemaṃ vahāmyaham || (9-21) iti
dvitīyāhtim hutvā
Yepyanya devatā bhaktāḥ, yajante śhraddhyānvitāh| tepi māmeva
kaunteya yajantyavidhi pūrvakam || (9-23) ahaṃ hi sarvayajñānāṃ
bhoktā cha prabhureva cha | na tu māmabhij1ananti
tatvenātaśchyavanti te || 9-24) iti Trutīyāhutiṃ hutvā
Bhūmirāponilo vāyuḥ kham mano buddhireva cha | ahaṃkāra itīyaṃ
me bhinnā prakṛturaṣhtadh’a || (7-4) yatkaroṣhi yadaśhnāsi,
yajjuhoṣhi dadāsi yat | yattapasyasi kaunteya, tatkuruṣhva
madarpaṇam || (9-26) iti chaturthāhutiṃ hutvā
Samohaṃ Sarva bhūteṣhu na me dveṣhyosti na priyaḥ, Ye bhajanti tu
māṃ bhaktyā, mayi te, teṣhu chāpyahaṃ || ( 9-28) nādatte kasyachit
pāpaṃ na chaiva sukṛutaṃ prabhuḥ | ajñānenāvṛutaṃ jñanaṃ tena
muhyanti jantavaḥ|| ( 5-25 ) iti panchamāhutiṃ hutvā
Ajñaśchāśhraddhadānaścha saṃshayātmā vinaśhyati | nāyaṃ lokosti
na paro na sukhaṃ saṃśhayātmanaḥ || (4-40) yeṣhāṃ tvantagataṃ
pāpaṃ janānām puṇyakarmaṇām | te dvandvamoha nirmuktāḥ
bhajante māṃ dṛuḍhavratāḥ || (7-28) || iti ṣhaṣhṭhāhutiṃ hutvā
Api chet sudurāchāro bhajate māmananyabhāk | sādhureva sa
mantavyo, samyak vyavasito hi yaḥ || (9-30) || kṣhipraṃ bhavati
dharmātmā śhaśhvat śhāntim nigacchati |kaunteya pratijānīhi, na me
44
bhaktaḥ praṇaśhyati || (9-30)|| iti saptamāhutiṃ hutvā
Ananyachetāḥ satataṃ yo māṃ smarati nityaśhaḥ | tasyāhaṃ
sulabhaḥ pārtha, nityyuktasya dehinaḥ || (8-23) māmupetya
punarjanma duḥkhālayamaśhāśhvataṃ | nāpnuvanti mahātmānaḥ
saṃsiddhim paramāṃ gatāḥ || (8-25)|| iti aṣhṭamāhutiṃ hutvā
Daivī hyeṣhā guṇamayī mama māyā duratyayā | māmeva ye
prapadyante māyāmetāṃ taranti te || (7-14)|| Ābrahmabhuvanāllokāt punarāvartinorjuna | māmupetya tu kaunteya
punarjanma na vidyate || (8-16) || iti navamāhutiṃ hutvā
Kāmokārṣhīt namo namaḥ| kāmokārṣhīt kāmaḥ karoti nāhaṃ karomi
kāmaḥ kartā, nāhaṃ kartā, kāmaḥ kārayitā nāhaṃ kārayitā, eṣha te
kāmakāmāya svāhā |
manyrakārṣhīt namo namaḥ | manyurakārṣhīt manyuḥ karoti nāhaṃ
karomi manyuḥ kartā, nāhaṃ kartā, manyuḥ kārayitā nāhaṃ
kārayitā, eṣha te manyo manyave svāhā |
annamaya –prāṇamaya-manomaya- vijñāna mayam- ānanda mayam
– ātmā me śhuddhyantāṃ jyotirahaṃ virajā vipāpmā bhūyāsaggu
svāhā
brahmārpaṇaṃ brahma haviḥ brahmāgnau brahmaṇā hutam |
Brahmaiva tena gantavyam brahma karma samādhinā || (4-24 ) ||
iti daśhamāhutiṃ hutvā –praṇamya
Action: The priest lights the fire in the fire pot.
The priest sanctifies the pot. Invokes the fire God.
Using the chants, the initiate offers some aahuti’s. There are totally ten aahutis.
This makes for three rounds of fire. The aahutis are offered on each quarter
round from four sides.
Goes round the fire as a part of the shuddhi process. Returns to the original
place.
Explanation: Now we are going to do the Vedic fire ritual. There will be
lighting of the fire, worship of the fire, followed by ten oblations which will be
made by the priest. The chants used for oblation are from Bhagavad-Gita. Each
chant brings out specific aspect of the Glory of the Divine and stands for
special Yoga instructions for meditation. The ten oblations glorify the
following : 1. Purusha as God in the Fire 2. Gods assurance for protection and
Welfare 3. Gods approval of plurality of forms and paths of worship 4. Cosmic
form of God in the macro and micro dimensions 5. Bhakti-Jnana 6. Freedom
from sin and doubt to end suffering 7. Dharma 8. Freedom from cycle of birth
and death 9. Wheel of creation and Ultimate release 10. Power of Brahman to
free the individual from the downpulling influences of lust and anger.
45
Step: 05 – Hindu- Naama Karanam - 5 minutes - balance
39 minutes
Priest: AÉåqÉç AxrÉ SåuÉS¨ÉxrÉ uÉæÌSMü kÉqÉÉïkrÉrÉlÉ-mÉëuÉåzÉ –rÉÉåarÉiÉÉ ÍxÉSèkrÉjÉïÇ ,
´É®É̲eÉiuÉ ÎxjÉUÏMüUhÉÉjÉïÇ, ÌWûlSÒ-mÉS –EmÉÉÍkÉrÉÉåarÉiÉÉ ÍxÉSèkrÉjÉïÇ Ì¢ürÉqÉÉhÉ MüqÉÉï…¡ûiÉrÉÉ
uÉëiÉ-WûÉåqÉ –ÌlÉirÉMüqÉÉïÌSwÉÑ, aÉÑÂSåuÉiÉÉ uÉlSlÉÉÌSwÉÑ xuÉlÉÉqÉÌlÉSåïzÉ mÉÔuÉïMü - xuÉaÉÉå§É- xuÉeÉlqÉ
lÉ¤É§É – xuÉeÉlqÉUÉÍzÉ - AÍpÉ¥ÉÉlÉÉjÉïÇ qÉ…¡ûsÉzÉoSuÉÉcÉMü – ´ÉÏ / ( xÉÑ´ÉÏ) mÉÔuÉïmÉS rÉÑ£ü
xuÉÎxiÉlÉÉqÉMüUhÉÌlÉSåïzÉÇ MüÉUÌrÉwrÉå
‘ AÉåqÉç iÉixÉÌSÌiÉ ÌlÉSåïzÉÉå oÉë¼hÉÈ Ì§ÉÌuÉkÉÈ xqÉ×iÉÈ | oÉëɼhÉÉxiÉålÉ uÉåSÉ¶É rÉ¥ÉÉ¶É ÌuÉÌuÉkÉÉÈ
xqÉ×iÉÉÈ || (17-23) qÉ×irÉÑÈ xÉuÉïWûU¶ÉÉWûqÉÑ°uÉ¶É pÉÌuÉwrÉiÉÉqÉç | MüÐÌiÉïÈ ´ÉÏÈ uÉÉMçü cÉ lÉÉUÏhÉÉÇ
xqÉ×ÌiÉqÉåïkÉÉ kÉ×ÌiÉÈ ¤ÉqÉÉ || ( 10-33)
AÉåÇMüÉU¶ÉÉjÉ zÉoS¶É ²ÉuÉåiÉÉæ oÉë¼hÉÈ mÉÑUÉ | MühPÇû ÍpɨuÉÉ ÌuÉÌlÉrÉïïiÉÉæ iÉxqÉÉlqÉÉ…¡ûÍsÉMüÉuÉÑpÉÉæ ||
pÉÉå SåuÉS¨É, A± mÉëpÉ×ÌiÉ iÉuÉ xuÉÎxiÉlÉÉqÉ - ´ÉÏ SåuÉS¨É / xÉÑ´ÉÏ SåuÉS¨ÉÉ CÌiÉ (̧ÉuÉÉUqÉç)
Om asya devadattasya vaidika dharmādhyayana – pravesha –yogyatā
siddhyarthaṃ, śhraddhā-dvijatva-sthirīkaraṇārthaṃ hindu-padaupādhi yogyatā siddhyarthaṃ, kriyamāṇa karmāñgatayā vratahoma-nityakarmādiṣhu , guru-devatā vandanādiṣhu svanāma
nirdeśha pūrvaka-svagotra –sva janma nakṣhatra- svajanmarāśhi –
abhijṅārthaṃ mañgala śhabda vāchaka – śhrī / (Su śhrī) pūrvapada
yukta svastināmakaraṇa nirdeśhaṃ kārayiṣhye
Om tatsaditi nirdesho Brahmaṇaḥ trividhaḥ smṛutaḥ |
brāhmaṇāstena vedāścha yajñāścha vividhāḥ smṛutāḥ || (17-23)
Mṛtyuḥ sarvaharaśchāhaṃ udbhavaścha bhaviṣhyatāṃ |
Kīrtiḥ śhrīḥ vāk cha nārīṇāṃ smṛutirmedhā dhṛutiḥ kṣhamā || (1033)||
Omkāraśchātha śhabdaścha dvāvetau brahmaṇaḥ purā |
Kaṇṭhaṃ bhitvā viniryātau tasmānmāñgalikāvubhau ||
Bho Devadatta, adya prabhṛuti tava svasti nāma – śhrī devadatta /Su
śhrī devadattā iti (trivāraṃ)
Action: The priest invokes the deity of Sarasvati in the fire; Makes preparation
for the naming.
The initiate seeks: Master, what shall be my Hindu name?
Priest: From now on, you add Sri ( for male) / (Su.Sri for female) to your
name and that shall be your first Hindu name. You will be given a fully new
name when you have sufficiently advanced in this path and are ready to move
to the next step. That will involve another specific ritual. At that time, you may
have to drop your previous name/s and use the new name for spiritual practice.
Do you agree ?
46
Initiate: yes.
Priest: Please repeat after me: From now on, My hindu name is Sri / Su Sri
Devadatta (Repeat three times).
Priest: Thank you. From now on you are recognized as a family member in the
succession lineage of the great sage Kashyapa. This will be your Gotra for the
religious ritual purposes.
Your cosmic coordinates will be : your birth star:
Your Birth planet / Rashi:
These are the information’s you will be needing when you want any vedic ritual
that needs to be conducted on your name and for your benefit. Now using this
information, I am going to firm up this name through the next step of the
ritual.
Explanation: This is the preparation for giving the first Hindu name of the
initiate. Following the guidance in Bhagavad-Gita (10-33, 17-23), the name of
the person is permeated by the power of the name of God. The first Hindu
name, the identification of the Gotra Rishi lineage, Rashi-Nakshatra the cosmic
religious identity as per vedic astrology are being formally delivered to the
initiate.
Step: 06 - Religious and Spiritual name identity Gotra
nirdeshah – Jaata karma (Horoscope) 5 minutes
balance 34 minutes
Priest : pÉÉå SåuÉS¨É iÉuÉ aÉÉå§ÉÇ – MüÉzrÉmÉ- ÌuÉwhÉÑ- ÍzÉuÉ- qÉÉlÉuÉ aÉÉå§ÉqÉç
iÉuÉ eÉlqÉ UÉÍzÉÈ iÉuÉ eÉlqÉ lɤɧÉÇ -,
A± mÉëpÉ×ÌiÉ - ´ÉÏ SåuÉS¨É / xÉÑ´ÉÏ SåuÉS¨ÉÉ MüzrÉmÉ aÉÉå§ÉÉåÅÍxÉ aÉÉå§ÉÉÅÍxÉ (̧ÉuÉÉUqÉç)
pÉÉå SåuÉS¨É, A± mÉëpÉ×ÌiÉ iÉuÉ qÉåwÉÉÌS eÉlqÉ UÉÍzÉÈ pÉÉå SåuÉS¨É, A± mÉëpÉ×ÌiÉ iÉuÉ A͵ÉlrÉÉÌS eÉlqÉ lɤɧÉÇ Bho Devadatta, Tava gotram - (kāśhyapa / Viṣhṇu /Shiva /Mānava)
gotram
Tava janma rāśhiḥ Tava janma nakṣhatraṃ Adya prabhṛuti śhrī devadata /su śhrī devadattā ..... gotrosi /gotrāsi.
(trivāraṃ)
Bho Devadatta, Adya prabhṛuti tava meṣhādi janma rāśhiḥ:
Bho Devadatta, Adya prabhṛuti tava aśhvinyādi janma nakṣhatraṃ:
Action: Priest conducts the hindu naamakarana - the new name of the initiate.
Explanation: This is an extension of the earlier step. A fire ritual follows.
Step: 07 - Veda – Vratopadesha Havanam- Agni
Parikramana 10 minutes balance 29 minutes
47
Priest
AÉåqÉç AxrÉ SåuÉS¨ÉxrÉ ( MüzrÉmÉ - . . . ) aÉÉå§ÉxrÉ , .. UÉzÉÉæ ... lɤɧÉå eÉÉiÉxrÉ uÉæÌSMü
kÉqÉÉïkrÉrÉlÉ-mÉëuÉåzÉ –rÉÉåarÉiÉÉ ÍxÉSèkrÉjÉïÇ , ´É®É̲eÉiuÉ ÎxjÉUÏMüUhÉÉjÉïÇ, ÌWûlSÒ-mÉS –
EmÉÉÍkÉrÉÉåarÉiÉÉ ÍxÉSèkrÉjÉïÇ Ì¢ürÉqÉÉhÉ MüqÉÉï…¡ûiÉrÉÉ uÉåSÉåmÉÌlÉwÉiÉç- uÉëiÉ-ÌlÉSåïzÉÇ MüËUÌrÉwrÉå |
MüqÉïhÉÉå½ÌmÉ oÉÉå®urÉÇ oÉÉå®urÉÇ cÉ ÌuÉMüqÉïhÉÈ | AMüqÉïhÉ¶É oÉÉå®urÉÇ aÉWûlÉÉ MüqÉïhÉÉå aÉÌiÉÈ ||
(4-17) AÌmÉcÉåSÍxÉ mÉÉmÉåprÉÈ xÉuÉåïprÉÈ mÉÉmÉM×ü¨ÉqÉÈ | xÉuÉïÇ ¥ÉÉlÉmsÉuÉålÉæuÉ uÉ×ÎeÉlÉÇ
xÉÇiÉËUwrÉÍxÉ || (4-36) lÉ ÌWû ¥ÉÉlÉålÉ xÉSØzÉÇ mÉÌuɧÉÍqÉWû ÌuɱiÉå | iÉixuÉrÉÇ rÉÉåaÉxÉÇÍxÉ®È
MüÉsÉålÉÉiqÉÌlÉ ÌuÉlSÌiÉ || (4-38) A¥É¶ÉÉ´É®kÉÉlÉ¶É xÉÇzÉrÉÉiqÉÉ ÌuÉlÉzrÉÌiÉ | lÉÉrÉÇ sÉÉåMüÉåÅ
ÎxiÉ lÉ mÉUÉå lÉ xÉÑZÉÇ xÉÇzÉrÉÉiqÉlÉÈ || (4-40) E®UåiÉç AÉiqÉlÉÉiqÉÉlÉÇ lÉÉiqÉÉlÉqÉuÉxÉÉSrÉåiÉç |
AÉiqÉæuÉ ½ÉiqÉlÉÉå oÉlkÉÑUÉiqÉæuÉ ËUmÉÑUÉiqÉlÉÈ || (6-5) oÉlkÉÑUÉiqÉÉiqÉlÉxiÉxrÉ rÉålÉÉiqÉæuÉÉiqÉlÉÉ
ÎeÉiÉÈ | AlÉÉiqÉlÉxiÉÑ zɧÉÑiuÉå uÉiÉåïiÉÉiqÉæuÉ zɧÉÑuÉiÉç || (6-6)
(1) mÉëjÉqÉqÉç – xÉuÉï§É SåuÉÈ
DzÉÉuÉÉxrÉÍqÉSÇ xÉuÉïÇ rÉÌMügcÉ eÉaÉirÉÉÇ eÉaÉiÉç | iÉålÉ
irÉ£åülÉ pÉÑgeÉÏjÉÉÈ qÉÉ aÉ×kÉÈ MüxrÉÎxuÉ®lÉqÉç || (DzÉÉuÉÉxrÉÉåmÉÌlÉwÉSè) rÉÉå qÉÉÇ mÉzrÉÌiÉ xÉuÉï§É,
xÉuÉïÇ cÉ qÉÌrÉ mÉzrÉÌiÉ | iÉxrÉÉWÇû lÉ mÉëhÉÉzrÉÉÍqÉ xÉ cÉ qÉå lÉ mÉëhÉÉzrÉÌiÉ || (6-30)
(2) ̲iÉÏrÉqÉçç – MüqÉÉåïmÉSåzÉÈ MÑüuÉï³ÉåuÉåWû MüqÉÉïÍhÉ, ÎeÉeÉÏÌuÉwÉåiÉç zÉiÉÇ xÉqÉÉÈ | LuÉÇ iuÉÌrÉ,
lÉÉlrÉjÉåiÉÉåÅÎxiÉ lÉ MüqÉï ÍsÉmrÉiÉå lÉUå | (DzÉÉuÉÉxrÉÉåmÉÌlÉwÉSè)
(3) iÉ×iÉÏrÉqÉçç – kÉqÉÉåïmÉSåzÉÈ
lÉ eÉÉiÉÑ MüÉqÉÉiÉç lÉ pÉrÉÉiÉç lÉ sÉÉåpÉÉiÉç, kÉqÉïÇ irÉeÉåiÉç
eÉÏÌuÉiÉxrÉÉÌmÉ WåûiÉÉåÈ | kÉqÉÉåï ÌlÉirÉÈ, xÉÑZÉ – SÒÈZÉå iuÉÌlÉirÉå, eÉÏuÉÉå ÌlÉirÉÈ WåûiÉÑUxrÉiuÉÌlÉirÉÈ
|| ( pÉÉUiÉ xÉÉÌuɧÉÏ –kÉqÉï ÍxÉlkÉÑÈ)
(4) cÉiÉÑjÉïqÉçç – xÉirÉqÉç - xÉirÉÇ uÉS | kÉqÉïÇ cÉU | xuÉÉkrÉÉrÉÉlqÉÉ mÉëqÉSÈ |
xÉirÉÉ³É mÉëqÉÌSiÉurÉqÉç | kÉqÉÉï³É mÉëqÉÌSiÉurÉqÉç | SåuÉ-ÌmÉiÉ×MüÉrÉÉïprÉÉÇ lÉ mÉëqÉÌSiÉurÉqÉç | MçÑzÉsÉɳÉ
mÉëqÉÌSiÉurÉqÉç | pÉÔirÉæ lÉ mÉëqÉÌSiÉurÉqÉç | xuÉÉkrÉÉrÉ –mÉëuÉcÉlÉÉprÉÉÇ lÉ mÉëqÉÌSiÉurÉqÉç ||
(5) mÉgcÉqÉqÉçç – sÉÉåMü urÉuÉWûÉU-EmÉSåzÉÈ
qÉÉiÉ× SåuÉÉå pÉuÉ | ÌmÉiÉ× SåuÉÉå pÉuÉ | AÉcÉÉrÉï
SåuÉÉå pÉuÉ | AÌiÉÍjÉ SåuÉÉå pÉuÉ | rÉÉlrÉuɱÉÌlÉ MüqÉÉïÍhÉ iÉÉÌlÉ xÉåÌuÉiurÉÉÌlÉ lÉÉå CiÉUÉÍhÉ |
(6) wɸqÉçç – SÉlÉ-´É®É- EmÉSåzÉÈ
´É®rÉÉ SårÉqÉç | A´É®rÉÉ ASårÉqÉç | Í´ÉrÉÉ SårÉqÉç
| ̾ûrÉÉ SårÉqÉç | ÍpÉrÉÉ SårÉqÉç | xÉÇÌuÉSÉ SårÉqÉç | LwÉ AÉSåzÉÈ LwÉ EmÉSåwÉÈ LwÉÉ uÉåSÉåmÉÌlÉwÉiÉç
LiÉSlÉÑzÉÉxÉlÉqÉç LuÉqÉÑmÉÉÍxÉiÉurÉqÉç LuÉqÉÑcÉæiÉSÒmÉÉxrÉqÉç ||
(7) xÉmiÉqÉqÉç – qÉ×irÉÑÈ - xÉÇxÉÉUÈ eÉÉiÉxrÉ ÌWû kÉëÑuÉÉå qÉ×irÉÑÈ, kÉëÑuÉÇ eÉlqÉ qÉ×iÉxrÉ cÉ |
iÉxqÉÉSmÉËUWûÉrÉåïÅ jÉåï lÉ iuÉÇ zÉÉåÍcÉiÉÑqÉWïûÍxÉ || ( 2-27 )
(8) A¹qÉqÉçç – rÉÉåaÉÈ- xÉÇxÉÉUiÉUhÉÉåmÉÉrÉÈ rÉÉåaÉxjÉÈ MÑü MüqÉÉïÍhÉ xÉ…¡Çû irYiuÉÉ kÉlÉgeÉrÉ
| ÍxÉSèkrÉÍxÉSèkrÉÉåÈ xÉqÉÉå pÉÔiuÉÉ xÉqÉiuÉÇ rÉÉåaÉ EcrÉiÉå || (2-48)
(9) lÉuÉqÉqÉçç – mÉÉmÉ-mÉÑhrÉ-MüsrÉÉhÉMüqÉï : ÌlÉrÉiÉÇ MÑü MüqÉï iuÉÇ MüqÉï erÉÉrÉÉå ½MüqÉïhÉÈ
| zÉUÏU rÉɧÉÉÌmÉ cÉ iÉå lÉ mÉëÍxÉSèkrÉåiÉç ÌWû AMüqÉïhÉÈ || (3-8) mÉÉjÉï lÉæuÉåWû lÉÉqÉѧÉ
ÌuÉlÉÉzÉxiÉxrÉ ÌuɱiÉå | lÉ ÌWû MüsrÉÉhÉM×üiÉç MüͶÉiÉç SÒaÉïÌiÉÇ iÉÉiÉ aÉcNûÌiÉ || ( 6-40)
48
mÉërɦÉɱiÉqÉÉlÉxiÉÑ rÉÉåaÉÏ xÉÇzÉÑ® ÌMüÎsoÉwÉÈ | AlÉåMü eÉlqÉ xÉÇÍxÉ®È iÉiÉÉå rÉÉÌiÉ mÉUÉÇ aÉÌiÉqÉç ||
(6-45) oÉWÕûlÉÉÇ eÉlqÉlÉÉqÉliÉå ¥ÉÉlÉuÉÉlÉç qÉÉÇ mÉëmɱiÉå | uÉÉxÉÑSåuÉÈ xÉuÉïÍqÉÌiÉ xÉ qÉWûÉiqÉÉ xÉ
SÒsÉïpÉÈ || (7-19)
(10) SzÉqÉqÉçç – rÉ¥É-MüqÉï : rÉ¥ÉÍzɹÉÍzÉlÉÈ xÉliÉÉå qÉÑcrÉliÉå xÉuÉï ÌMüÎsoÉwÉææÈ | pÉÑgeÉiÉå iÉå
iuÉbÉÇ mÉÉmÉÉÈ rÉå mÉcÉlirÉÉiqÉMüÉUhÉÉiÉç | (3-13)
(11) LMüÉSzÉqÉçç – AÉcÉÉU-MüqÉï : rɱSÉcÉUÌiÉ ´Éå¸È iɨÉSåuÉåiÉUÉå eÉlÉÈ| xÉ rÉimÉëqÉÉhÉÇ MÑüÂiÉå
sÉÉåMüxiÉSlÉÑuÉiÉïiÉå || (3-21)
(12) ²ÉSzÉqÉçç – CÎlSìrÉxÉÇrÉqÉ-ÌlÉaÉëWû-MüqÉï iÉxqÉÉiÉç iuÉÍqÉÎlSìrÉÉhrÉÉSÉæ ÌlÉrÉqrÉ pÉUiÉwÉïpÉ |
mÉÉmqÉÉlÉÇ mÉëeÉÌWû ½ålÉÇ ¥ÉÉlÉ ÌuÉ¥ÉÉlÉ lÉÉzÉlÉqÉç || ( 3-41) AxÉÇzÉrÉÇ qÉWûÉoÉÉWûÉå qÉlÉÉå SÒÌlÉïaÉëWÇû
cÉsÉÇ | AprÉÉxÉålÉ iÉÑ MüÉæliÉårÉ uÉæUÉarÉåhÉ cÉ aÉ×½iÉå ||(6-35)
(13) §ÉrÉÉåSzÉqÉçç – ÌlÉirÉ-MüqÉï rÉÑ£üÉWûÉU –ÌuÉWûÉUxrÉ rÉÑ£ücÉå¹xrÉ MüqÉïxÉÑ | rÉÑ£ü
xuÉmlÉÉuÉoÉÉåkÉxrÉ rÉÉåaÉÉå pÉuÉÌiÉ SÒÈZÉWûÉ || (6-17)
(14) cÉiÉÑSïzÉqÉç – pÉaÉuÉlqÉÌWûqÉÉ
xÉuÉïxrÉ cÉÉWÇû WØûÌS xÉͳÉÌuɹÉå qɨÉÈ xqÉ×ÌiÉÈ
¥ÉÉlÉqÉmÉÉåWûlÉÇ cÉ | uÉåSæ¶É xÉuÉæïUWûqÉåuÉ uÉå±Éå uÉåSÉliÉM×üiÉç uÉåSÌuÉSåuÉ cÉÉWûqÉç || (15-15)
(15) mÉgcÉSzÉMÇü – qÉÉå¤É MüqÉï SæuÉÏ xÉÇmÉ̲qÉÉå¤ÉÉrÉ ÌlÉoÉlkÉÉrÉÉxÉÑUÏ qÉiÉÉ | qÉÉ zÉÑcÉÈ xÉÇmÉSÇ
SæuÉÏqÉÍpÉeÉÉiÉÉåÅÍxÉ mÉÉhQûuÉ || (16-5) rÉÈ zÉÉx§É ÌuÉÍkÉqÉÑixÉ×erÉ uÉiÉïiÉå MüÉqÉMüÉUiÉÈ | lÉ xÉ
ÍxÉήqÉuÉÉmlÉÉåÌiÉ lÉ xÉÑZÉÇ lÉ mÉUÉÇ aÉÌiÉqÉç || (16-23) iÉxqÉÉiÉç zÉÉx§ÉÇ mÉëqÉÉhÉÇ iÉå
MüÉrÉÉïMüÉrÉïurÉuÉÎxjÉiÉÉæ| ¥ÉÉiuÉÉ zÉÉx§ÉÌuÉkÉÉlÉÉå£Çü MüqÉï MüiÉÑïÍqÉWûÉWïûÍxÉ ( 16-24)
Om asya devadattasya (kaśhyapa.. ) gotrasya , .. rāśhau…
nakṣhatre .. jātasya, vaidika dharmādhyayana – pravesha –yogyatā
siddhyarthaṃ, śhraddhā-dvijatva-sthirīkaraṇārthaṃ hindu-padaupādhi yogyatā siddhyarthaṃ, kriyamāṇa karmāñgatayā
vedopaniṣhat-vrata-nirdeśhaṃ kārayiṣhye.
Karmanohyapi boddhavyaṃ boddhavyaṃ cha vikarmaṇaḥ |
Akarmaṇaścha boddhavyaṃ gahanā karmano gatiḥ || (4-17)
Api cedasi pāpebhyo sarvebhyo pāpakṛuttamaḥ |
Sarvaṃ jñānaplavenaiva, vṛujinaṃ santariṣhyasi || ( 4-36) ||
Na hi jñānena sadṛuśhaṃ pavitramiha vidyate |
Tatsvayaṃ yoga saṃsiddhaḥ kālenātmani vindati || ( 4-38) ) ||
Ajñaśchāśhraddhadhānaścha saṃśhayātmā vinaśhyati |
Nāyaṃ loksit na paro na sukhaṃ saṃśhayātmanaḥ || (4-40)||
Uddharet ātmanātmānaṃ nātmānamavasādayet |
Ātmaiva hyātmano bandhurātmaiva ripurātmanaḥ || (6-5) ||
Bandhurātmātmanastasya, yenātmaivātmanā jitaḥ |
Anātmanastu śhatrutve, vartetātmaiva śhatryvat || (6-6) ||
49
(1) Prathamam – sarvatra devaḥ : Īśhāvāsyamidaṃ sarvaṃ yatkiñcha
jagatyāṃ jagat, tena tyaktena bhuÑjīthāḥ, mā grudhaḥ kasya-svid
dhanaṃ|| (Īśhāvāsyopaniṣhad ) yo māṃ paśhyati sarvatra, sarvaṃ
cha mayi paśhyati | tasyāhaṃ na praṇaṣhyāmi, sa ca me na
praṇaṣhyati || (6-30)
(02) Dvitīyam – karmopadeśhaḥ : kurvanneveha karmāṇi, jijīviśhet
śhataṃ samāḥ, evam tvayi nānyatheosti, na karma lipyate nare |
(Īśhāvāsyopaniṣhad )
(03) Trutīyam – Dharmopadeśhaḥ : na jātu kāmat, na bhayāt, na
lobhāt, dharmaṃ tyajet jīvitasyāpi hetoḥ | dharmo nityaḥ sukha
dukhe tvanitye , jīvo nityaḥ, tasya hetustvaniyaḥ|| (Bhārata sāvitrī –
dharma sindhuḥ)
(04) Chaturtham – satyam : Satyam Vada, Dharmaṃ chara,
svādhyāyānmā pramadaḥ, satyānna pramaditavyaṃ, dharmāṇna
pramaditavyaṃ, deva-pitṛu-kāryābhyām na pramaditavyaṃ,
kuśhalānna pramaditavyaṃ, bhūtyai na pramaditavyaṃ, svādhyāyapravachanābhyāṃ na pramaditavyaṃ,
(05) Pañchamam – loka vyavahāra upadeśhaḥ : mātṛu devo bhava,
pitṛu devo bhava, āchārya devo bhava, athiti devo bhava,
yānyanavadyāni karmāṇi tāni sevitavyāni, no itarāṇi
(06) Ṣhaṣhṭham – dāna-śhraddhā upadeśhaḥ : śhraddhayā deyam,
aśhraddhayā devam, śhriyā deyaṃ, hriyā deyaṃ, bhiyā deyaṃ,
saṃvidā deyaṃ, eṣha ādeśhaḥ, eṣha upadeśhaḥ, eṣhā vedopaniṣhat,
etadanuśhāsanaṃ, evvamuchaitadupāsyam
(07) Saptamam – mṛtyuḥ saṃsāraḥ : jātasya hi dhruvo mṛtyuḥ
dhruvaṃ janma mṛutasya cha | tasmādaparihāryerthe, na tvaṃ
śhochitumarhasi ||(2-27)
(08) Aṣhtamam – yogaḥ saṃsārataraṇopāyaḥ: yogasthaḥ kuru
karmāṇi, sañgaṃ tyaktvā dhanañjaya, siddhyasiddhyossamo bhūtvā
samatvaṃ yoga uchyate ||(2-48)||
(09) Navamam – pāpa puṇya kalyāṇa karma : niyataṃ kuru karma
tvaṃ karma jyāyo hyakarmaṇaḥ | śharīra yātrāpi cha ten a
prasiddhyet hyakarmaṇaḥ || (3-8) Pārtha naiveha nāmutra,
50
vināśhastasya vidyate, na hi kalyāṇakṛut kaśchit durgatiṃ tāta
gacchati ||(6-40)|| prayatnādyatamānastu, yogi saṃśhuddha
kilbiṣhaḥ | aneka janma saṃsiddhaḥ tato yāti parāṃ gatim || (6-45 )
|| bahūnāṃ janmanāmante, jñānavān mām prapadyate | vāsudevaḥ
sarvamiti, sa mahātmā sudurlabhaḥ || (7-11) ||
(10) Dashamam – yajña-karma : yajña-śhiṣhṭāśhinaḥ santo
muchyante Sarva kilbiṣhaiḥ | bhuñjate te tvaghaṃ pāpāḥ, ye
pachantyātma kāraṇāt || 3-13 ||
(11) Ekādaśham – Āchāra –karma : yadyadācharati śhreṣhṭaḥ
tattadevetaro janaḥ | sa yatpramāṇaṃ kurute, lokastadanuvaratate ||
(3-11) ||
(12) Dvādaśham – indriya saṃyama nigraha karma : tasmāt
tvamindriyāṇyādau, niyamya bharataṛṣhabha | pāpmānaṃ prajahu
hyenaṃ, jñāna-vijñāna-nāśhana’m || (3-41) || asṃśhayaṃ
mahābāho, mano durnigrahaṃ chalam | abhyāsena tu kaunteya,
vairāgyeṇa cha gṛuhyate || (6-35) ||
(13) Trayodasham – nitya –karma : yuktāhāra-vihārasya, yukta
cheṣhṭasya karmasu | yukta svapnāvabodhasya yogo bhavati dukhhā
|| 6-17||
(14) Chaturdaśham – Bhagavanmahimā : sarvasya chāhaṃ hṛudi
sanniviṣhṭo mattaḥ smṛitirjñānamapohanaṃ cha | vedaiścha
sarvairahameva vedyo vedāntakṛit vedavideva chāhaṃ ||15-15||
(15) Pañchadashkam – Mokṣha karma : daivī sampad vimokṣhāya,
nibandhāyāsurī matā | mā śhuchaḥ saṃpadaṃ daivīmabhijātosi
pāṇḍava || 16-5 || yaḥ śhāstra-vidhimutsṛujya, varatate kāmakārataḥ| na sa siddhimavāpnoti, na sukhaṃ na parāṃ gatiṃ||16-23||
Tasmāt śhāstraṃ pramāṇaṃ te, kāryākārya vyavasthitau | jñātvā
śhāstra-vidhānoktaṃ karma kartumihārhasi || 16-24||
Action: Now you are going to be given the guidance and instruction on the
vedic values of life. Please repeat after me. The initiate may be able to repeat;
other wise, the initiate is made to go round the fire; and after each unit of
instruction, the initiate says ‘I agree’. There are total of 15 instructions. The
initiate offers the oblation in to the fire after each 45 degree turn, from each of
the eight corners. Thus first round covers eight instructions. Second round
51
covers four instructions. The third round covers three instructions. Totally
8+4+3 = 15. The initiate returns to the place where he started and salutes the
fire. Alternatively, after the Sanskrit reading, the initiate may read the English /
local language translation so that the instruction is clearly understood.
Explanation: Here fifteen vedic instructions which characterize the essence
of Sanatana Dharma are given to the initiate. The text from Upanishats and
Bhagavad-Gita are used here. The fifteen instructions address the following: 1.
God is all pervasive. 2. Instructions on Karma- the right action 3. Instructions
on Dharma – the guiding principle 4. Truth 5. Worldly Relations and Ethical
life style 6. Charity 7. Nature of World and Death 8. Yoga as the vehicle for
crossing through the wheel of bondage, suffering 9. Punya, Papa, Noble action
10. Yajna 11. Standards of worldly action and role model ethical behavior 12.
Discipline and control over senses 13. Daily religiosity and spirituality 14. Glory
of Divine 15. Liberating action and Final surrender to the Divine.
Step: 08 - Ishta Devata Varanam one minute balance
19 minutes
Priest : AÉåqÉç AxrÉ SåuÉS¨ÉxrÉ uÉæÌSMü kÉqÉÉïkrÉrÉlÉ-mÉëuÉåzÉ – rÉÉåarÉiÉÉ ÍxÉSèkrÉjÉïÇ ,
´É®É̲eÉiuÉ ÎxjÉUÏMüUhÉÉjÉïÇ, ÌWûlSÒ-mÉS –EmÉÉÍkÉrÉÉåarÉiÉÉ ÍxÉSèkrÉjÉïÇ Ì¢ürÉqÉÉhÉ MüqÉÉï…¡ûiÉrÉÉ
pÉÉuÉlÉÉ zÉÑSèkrÉjÉïÇ uÉæÌSMü mÉgcÉÉrÉiÉlÉ mÉÔeÉÉÌuÉkÉÉlÉÉliÉaÉïiÉ xuÉå¹SåuÉiÉÉuÉUhÉÇ MüÉUÌrÉwrÉå |
rÉÉå rÉÉå rÉÉÇ rÉÉÇ iÉlÉÑÇ mÉëÉmrÉ ´É®rÉÉÍcÉïiÉÑÍqÉcNûÌiÉ | iÉxrÉ iÉxrÉÉcÉsÉÉÇ ´É®ÉÇ iÉÉqÉåuÉ ÌuÉSkÉÉqrÉWûqÉç |
( 7-21) xÉ iÉrÉÉ ´É®rÉÉ rÉÑ£üÈ iÉxrÉÉUÉkÉlÉqÉÏWûiÉå | sÉpÉiÉå cÉ iÉiÉÈ MüÉqÉÉlÉç qÉrÉæuÉ
ÌuÉÌWûiÉÉlÉç ÌWû iÉÉlÉç || ( 7-22) CcNûÉ ²åwÉ xÉqÉÑijÉålÉ ²l² qÉÉåWåûlÉ pÉÉUiÉ | xÉuÉïpÉÔiÉÉÌlÉ xÉÇqÉÉåWÇû
xÉaÉåï rÉÉÎliÉ mÉUliÉmÉ|| (7-27) rÉåwÉÉÇ iuÉliÉaÉiÉÇ mÉÉmÉÇ eÉlÉÉlÉÉÇ mÉÑhrÉMüqÉïhÉÉqÉç | iÉå ²l²qÉÉåWû
ÌlÉqÉÑï£üÉÈ pÉeÉliÉå qÉÉÇ SØRûuÉëiÉÉÈ || ( 7-27) eÉUÉ- qÉUhÉ- qÉÉå¤ÉÉrÉ qÉÉqÉÉÍ´ÉirÉ rÉiÉÎliÉ iÉå |
iÉå oÉë¼ iÉ̲SÒÈ M×üixlÉqkrÉÉiqÉÇ MüqÉï cÉÉÎZÉsÉqÉç || (7-29) AlÉlrÉcÉåiÉÉÈ xÉiÉiÉÇ rÉÉå qÉÉÇ
xqÉUÌiÉ ÌlÉirÉzÉÈ | iÉxrÉÉWÇû xÉÑsÉpÉÈ mÉÉjÉï ÌlÉirÉrÉÑ£üxrÉ rÉÉåÌaÉlÉÈ || ( 8-14 )
AlÉlrÉÉͶÉliÉrÉliÉÉå qÉÉÇ rÉå eÉlÉÉÈ mÉrÉÑïmÉÉxÉiÉå | iÉåwÉÉÇ ÌlÉirÉÉÍpÉrÉÑ£üÉlÉÉÇ rÉÉåaɤÉåqÉÇ uÉWûÉqrÉWûqÉç ||
(9-22)
AÉÌSirÉqÉÎqoÉMüÉÇ ÌuÉwhÉÑÇ aÉhÉlÉÉjÉÇ qÉWåûµÉUqÉç | mÉgcÉæiÉÉlÉç mÉÔeÉrÉåiÉç ÌuÉmÉëÈ mÉgcÉrÉ¥É mÉUÉrÉhÉÈ ||
Om asya devadattasya vaidika dharmādhyayana – pravesha –yogyatā
siddhyarthaṃ, śhraddhā-dvijatva-sthirīkaraṇārthaṃ hindu-padaupādhi yogyatā siddhyarthaṃ, kriyamāṇa karmāñgatayā bhāvanā
śhuddhyartham vaidika-pañchāyatana pūjāvidhānāntargata sveṣṭadevatā –varaṇaṃ kārayiṣhye.
Yo yo yām yām tanum prāpya śhraddhayārchitumicchati | tasya
tasyāchalāṃ śhraddhāṃ tāmeva vidadhāmyahaṃ || 7-21 || sa tayā
śhraddhyā yukto tasyārādhanamīhate |labhate cha tataḥ kāmān
52
mayaiva vihitānhitān || 7-22 || Icchādveṣha samutthena,
dvandvamohena bhārata | sarvabhūtāni samṃoham sarge yānti
parantapa || 7-27|| jarā-maraṇa-mokṣhāya, māmāśhrutya yatanti te
| te brahma tadviduḥ kṛutsnamadhyātmaṃ karma chākhilaṃ||7-21 ||
anannychetāḥ satataṃ yo māṃ smarati nityaśhaḥ | tasyāhaṃ
sulabhaḥ pārtha, nitya yuktasya yoginaḥ || 8-24||
ananyāśchintayanto māṃ ye janāḥ paryupāsate | teṣhāṃ
nityābhiyuktānāṃ yoga-kṣhemaṃ vahāmyahaṃ|| 9-22||
Ādityamambikāṃ Viṣhṇuṃ gaṇanāthaṃ mahesvaraṃ |
Pañchaitān pūjayed vipraḥ pañchayajña parāyaṇaḥ ||
Action: Now I am going to give guidance on the subject of your personal deity,
to meet the faith needs and provide a balance on the intellectual aspect.
Your personal deity will be
(Dhayana Shloka; handing over the devata murthy); making the initiate receives
the same. Position it in front of Havan kunda; Ishta devataa poojaa with
flowers.
Explanation: The instructions leading to the selection and worship of
personal deity for worship is given here. The selection of personal deity is made
during the pre-consult sessions.
Step: 09 - Ishta devataa poojaa – Dhyanam two minutes
balance 18 minutes
Priest :AÉåqÉç SåuÉS¨ÉxrÉ qÉqÉÉiqÉlÉÈ qÉlÉÈmÉëxÉÉS ÍxÉSèkrÉjÉïÇ, SåuÉS¨ÉxrÉ pÉÑÌ£ü-qÉÑÌ£ü ÃmÉ
– cÉiÉÑÌuÉïkÉ mÉÑÂwÉÉjÉïTüsÉ mÉëÉÎmiÉMüÉqÉlÉrÉÉ C¹SåuÉiÉÉmÉÔeÉÉÇ MüÉUrrÉwrÉå | C¹SåuÉiÉÉprÉÉå lÉqÉÈ
krÉÉrÉÉÍqÉ - krÉÉlÉÇ xÉqÉmÉïrÉÉÍqÉ , AÉuÉÉWûrÉÉÍqÉ - AÉxÉlÉÇ xÉqÉmÉïrÉÉÍqÉ, mÉÉSrÉÉåÈ - mÉɱÇ
xÉqÉmÉïrÉÉÍqÉ, WûxiÉrÉÉåÈ AbrÉïÇ xÉqÉmÉïrÉÉÍqÉ , qÉÑZÉå AÉcÉqÉlÉÏrÉÇ xÉqÉmÉïrÉÉÍqÉ, xlÉmÉrÉÉÍqÉ-xlÉÉlÉÇ
xÉqÉmÉïrÉÉÍqÉ, ÌSurÉuÉx§ÉÇ xÉqÉmÉïrÉÉÍqÉ, rÉ¥ÉÉåmÉuÉÏiÉÇ xÉqÉmÉïrÉÉÍqÉ, aÉlkÉÉlÉç xÉqÉmÉïrÉÉÍqÉ, A¤ÉiÉÉlÉç
xÉqÉmÉïrÉÉÍqÉ, AÉpÉUhÉÉÌlÉ xÉqÉmÉïrÉÉÍqÉ, qÉ…¡ûsÉSìèurÉÉÍhÉ xÉqÉmÉïrÉÉÍqÉ, lÉÉqÉmÉÔeÉÉÇ xÉqÉmÉïrÉÉÍqÉ
Om devadattasysa mama, ātmanaḥ manaḥ-prasāda siddhyarthaṃ,
devadattasya bhukti-mukti-rūpa chaturvidha puruṣhārtha phalaprāptikāmanayā iṣhṭ-devatā pūjāṃ kārayiṣhye | iṣhṭadevatābhyo
namaḥ, dhyāyāmi- dhyānaṃ samarpayāmi, āvāhayāmi āsanaṃ
samarpayāmi, pādayoḥ pādyaṃ samarpayāmi, hastayoḥ arghyaṃ
samarpayāmi, mukhe āchamanīyaṃ samarpayāmi, snapayāmi
snānaṃ samarpayāmi, divya-vastraṃ samarpayāmi, yajñopavītaṃ
samarpayāmi, gandhān samarpayāmi, akṣhatān samarpayāmi,
ābharaṇāni samarpayāmi, mañgala dravyāṇi samarpayāmi, nāmapūjāṃ samarpayāmi,
53
Action: Priest guides for sixteen step worship with the names appropriate of
the deity. There will be some aahutis. An alternative is offering the milk
oblations at the feet of the deity.
Explanation: The worship of the personal deity is made here, either as a fire
oblation or using flowers or as milk oblation (Ksheera tarpana). This is the
shortened version that will be used by the initiate for the daily worship. This is
the standard sixteen step worship of vedic worship of deities.
Step: 10 - Pushpa – naama - Archanaa - five minutes
balance 16 minutes
Priest AÉåqÉç lÉÉqÉ mÉÔeÉÉÇ xÉqÉmÉïrÉÉÍqÉ
Om …. Namaḥ nāma pūjāṃ samarpayāmi
Action: The flower worship with ashtottara model of names.
Explanation: This detailing depends upon the time and the number of
persons involved. Depending upon the case the list of names can be ranging
from 108 maximum to 12 minimum. The choice of names depends upon the
personal deity chosen.
Step: 11 – Dhoopa / Naivedya - Three minutes balance 11
minutes
Priest
AÉåqÉç xuÉå¹ SåuÉiÉÉrÉæ lÉqÉÈ
kÉÔmÉÇ xÉqÉmÉïrÉÉÍqÉ,
SÏmÉÇ xÉqÉmÉïrÉÉÍqÉ,
lÉæuÉå±Ç xÉqÉmÉïrÉÉÍqÉ,
iÉÉqoÉÔsÉÇ qÉÑZÉuÉÉxÉlÉÇ xÉqÉmÉïrÉÉÍqÉ,
AÉcÉqÉlÉÏrÉÇ xÉqÉmÉïrÉÉÍqÉ,
MüUÉå²iÉïlÉMÇü xÉqÉmÉïrÉÉÍqÉ,
AÉUÉÌiÉïYrÉÇ xÉqÉmÉïrÉÉÍqÉ –
lÉqÉÈ mÉÑUxiÉÉiÉç AjÉ mÉ׸iÉxiÉå lÉqÉÉåÅxiÉÑ iÉå xÉuÉïiÉ LuÉ xÉuÉï | AlÉliÉ uÉÏrÉÉïÍqÉiÉÌuÉ¢üqÉxiuÉÇ
xÉuÉïÇ xÉqÉÉmlÉÉåÌwÉ iÉiÉÉåÅÍxÉ xÉuÉïÈ || (11-40) uÉÉrÉÑrÉïqÉÉåÅÎalÉÈ uÉÂhÉÈ zÉzÉɃ¡ûÈ mÉëeÉÉmÉÌiÉxiuÉÇ
mÉëÌmÉiÉÉqÉWû¶É | lÉqÉÉå lÉqÉxiÉåÅxiÉÑ xÉWûxÉëM×üiuÉÈ mÉÑlÉ¶É pÉÔrÉÉåÅÌmÉ lÉqÉÉå lÉqÉxiÉå || (11-39)
iuÉqÉÉÌSSåuÉÈ mÉÑÂwÉÈ mÉÑUÉhÉÈ iuÉqÉxrÉ ÌuɵÉxrÉ mÉUÇ ÌlÉkÉÉlÉqÉç | uÉå¨ÉÉÍxÉ uÉå±Ç cÉ mÉUÇ cÉ kÉÉqÉ
iuÉrÉÉ iÉiÉÇ ÌuɵÉqÉlÉliÉÃmÉ || (11-38)
Om sveṣhṭa – devatāyai namaḥ , dhūpam samarpayāmi, dīpaṃ
samarpayāmi, naivedyaṃ samarpayāmi, tāmbūlaṃ mukhavāsanaṃ
samarpayāmi, āchamanīyam samarpayāmi, karodvartanakaṃ
samarpayāmi, ārārtikyaṃ samarpayāmi,
Namaḥ puruastāt atha pṛuṣhṭhataste, namostu te sarvata eva Sarva |
54
ananta vīryāmita vikramastvaṃ sarvaṃ samāpnoṣhi tatosi sarvaḥ ||
11-40 || vāyuryamogniḥ varunaḥ śhaśhāñkaḥ, prajāpatistvaṃ
prapitāmahaścha | namo namastestu sahasrakṛutvaḥ punaścha
bhūyopi namo Namaste || (11-39)||
Tvamādidevaḥ puruṣhaḥ purāṇaḥ, tvamasya viśhvasya paraṃ
nidhānam | vettāsi vedyaṃ cha paraṃ cha dhāma, tvayā tataṃ
viśhvamananta rūpa ||11-38 ||
Action : Incense, prasad,
Explanation: This is formal completion of the previous steps of the
worship.
Step: 12 Pradakshinam Two minutes balance 8 minutes
Priest : AÉåqÉç DµÉUÈ xÉuÉïpÉÔiÉÉlÉÉÇ WØû¬åzÉåÅeÉÑïlÉ ÌiɸÌiÉ | pÉëÉqÉrÉlÉç xÉuÉïpÉÔiÉÉÌlÉ rÉl§ÉÉÃRûÉÌlÉ
qÉÉrÉrÉÉ|| (18-61) iÉqÉåuÉ zÉUhÉÇ aÉcNû xÉuÉïpÉÉuÉålÉ pÉÉUiÉ | iÉimÉëxÉÉSÉiÉç mÉUÉÇ zÉÉÎliÉÇ xjÉÉlÉÇ
mÉëÉmxrÉÍxÉ zÉɵÉiÉqÉç || ( 18-62)
Om, Īśhvaraḥ Sarva bhūtānāṃ hṛuddeśherjuna tiṣhṭhati , bhrāmayan
Sarva bhūtāni, yantrārūḍhāni māyayā || 18-61 || tameva śharaṇaṃ
gaccha, sarvabhāvena bhārata| tatprasādāt parāṃ śhāntim sthānaṃ
prāpsyasi śhāśhvataṃ || 18-62||
Action: going round the fire and moorthi; salutation.
Explanation: This is getting ready to wind up the previous step.
Step: 13 - Acharya sanmananam - two minutes balance 6
minutes
Priest: Initiate honors the priest; Priest says that you have the obligation to
follow three special days when I will be with you and guide you and supervise
you.
AÉåqÉç
rÉxqÉɳÉÉå̲eÉiÉå sÉÉåMüÉå sÉÉåMüɳÉÉå̲eÉiÉå cÉ rÉÈ| WûwÉÉïqÉwÉïpÉrÉÉå²åaÉæqÉÑï£üÉå rÉÈ xÉ cÉ qÉå ÌmÉërÉÈ ||
(12-15)
rÉå iÉÑ kÉqrÉÉïqÉ×iÉÍqÉSÇ rÉjÉÉåY¨ÉÇ mÉrÉÑïmÉÉxÉiÉå | ´É®kÉÉlÉÉÈ qÉimÉUqÉÉÈ pÉ£üÉxiÉåÅiÉÏuÉ qÉå ÌmÉërÉÉÈ ||
(12-20)
xÉqÉÇ xÉuÉåïwÉÑ pÉÔiÉåwÉÑ ÌiɸliÉÇ mÉUqÉåµÉUqÉç | ÌuÉlÉzrÉixuÉÌuÉlÉzrÉliÉÇ rÉÈ mÉzrÉÌiÉ xÉ mÉzrÉÌiÉ || (
13-27)
xÉqÉÇ mÉzrÉlÉç ÌWû xÉuÉï§É xÉqÉuÉÎxjÉiÉ cÉåiÉxÉqÉç | lÉ ÌWûlÉxirÉÉiqÉlÉÉiqÉÉlÉÇ iÉiÉÉå rÉÉÌiÉ mÉUÉÇ aÉÌiÉqÉç
|| ( 13-29)
Om yasmānnodvijate lokaḥ, lokānnodvijate cha yaḥ | harṣhāmarṣha
bhayodvegaiḥ mukto yaḥ sa ca me priayaḥ || 12-15 ||
Ye tu dharmyāmṛutamidaṃ yathoktaṃ paryupāsate |
55
śhraddhadhānāḥ matparamāḥ, bhaktāstetīva me priyāḥ || 12-20 ||
Samaṃ sarveṣhu bhūteṣh tiṣhṭhanthaṃ parameśhavaraṃ |
vinaśhyatsvavinaśhyantaṃ yaḥ paśhyati sa paśhayti || 13-27||
samaM paśhyan hi sarvatra, samavasthita chetasaṃ | na
hinastyātmanātmānaṃ, tato yāti parāṃ gatiṃ || 13-29 ||
Action: Initiate honors the officiating priest and salutes.
Explanation: Respecting the Master, the Officiating priest as the leader of
religious and spiritual guidance in the community is an important part of the
ritual. A society’s state of religiosity and spirituality can be directly gauged by
(a) the way the priests of that religion make their living (b) the way the society
respects them and provides for them and (c) the way the next generation sesires
to pursue the education appropriate to qualify for the profession of a priest in
the community. Unless this is as good a coveted position as any other lucrative
profession and respectable profession in society, the next generation makes
greater resistance to the tradition, religion and fial to get the gift of spirituality
in early grooming. The generic ratio of priest to community is around one
qualified priest family for a population of four hundred members (maximum)
in the community. The responsibility of maintaining the priest is not just by
inviting the priest for religious work and paying the service charges. It goes
more than that. The entire system of education and reseach, community reach
of religion and spiritual traditions, in a dynamic way responding to the needs
of the society and carrying on the past inheritance through sustained education
needs to be supported. This is a holistic social responsibility and community
responsibility. It is not enough to build big churches; they need to be infused
with the live spirit of education and research and practiciality.
Step: 14 - Aarati - two minutes balance 4 minutes
Priest AÉåqÉç qÉlqÉlÉÉ pÉuÉ qÉ°£üÉå qɱÉeÉÏ qÉÉÇ lÉqÉxMÑü | qÉÉqÉåuÉæwrÉÍxÉ xÉirÉÇ iÉå
mÉëÌiÉeÉÉlÉå ÌmÉërÉÉåÅÍxÉ qÉå || (18-64) xÉuÉïkÉqÉÉïlÉç mÉËUirÉerÉ qÉÉqÉåMÇü zÉUhÉÇ uÉëeÉ | AWÇû iuÉÉ
xÉuÉïmÉÉmÉåprÉÉå qÉÉå¤ÉÌrÉzrÉÉÍqÉ qÉÉ zÉÑcÉÈ || (18-65)
Om manmanā bhava madbhakto, madyājī mām namaskuru|
māmevaishyasi satyaṃ te pratijāne priyosi me ||18-64||
Sarvadharmān parityajya, māmekaṃ śharaṇaṃ vraja | ahaṃ tvā
Sarva-pāpebhyo mokṣhayiṣhyāmi mā śhuchaḥ || 18-65 ||
Action: Final aarti
Explanation: Completion of Ritual.
Step: 15 - Teertha Prasada grahanam –one minute balance
3 minutes
56
Priest AÉåqÉç A…¡Óû¸qÉɧÉÈ mÉÑÂwÉÈ A…¡Óû¸Ç cÉ xÉqÉÉÍ´ÉiÉÈ | DzÉÈ xÉuÉïxrÉ eÉaÉiÉÈ mÉëpÉÑÈ
mÉëÏhÉÉÌiÉ ÌuɵÉpÉÑMçü || mÉëÉhÉÉlÉÉÇ aÉëÎljÉUÍxÉ ÂSìÉå qÉÉ ÌuÉzÉÉliÉMüÈ | iÉålÉɳÉålÉÉmrÉÉrÉxuÉ | lÉqÉÉå
ÂSìÉrÉ ÌuÉwhÉuÉå qÉ×irÉÑqÉåï mÉÉÌWû |
rÉ¥ÉSÉlÉ iÉmɶÉæuÉ lÉ irÉÉerÉÇ MüÉrÉïqÉåuÉ iÉiÉç | rÉ¥ÉSÉlÉiÉmɶÉæuÉ mÉÉuÉlÉÉÌlÉ qÉlÉÏÌwÉhÉÉqÉç || (18-5)
MüÉrÉïÍqÉirÉåuÉ rÉiMüqÉï ÌlÉrÉiÉÇ Ì¢ürÉiÉåÅeÉÑïlÉ | xÉ…¡Çû irÉYiuÉÉ TüsÉÇ cÉæuÉ xÉ irÉÉaÉÈ xÉÉÎiuÉMüÈ
xqÉ×iÉÈ || (18-9)
MüqÉïhrÉåuÉÉÍkÉMüÉUxiÉå qÉÉ TüsÉåwÉÑ MüSÉcÉlÉ | qÉÉ MüqÉï TüsÉ WåûiÉÑpÉÔïÈ qÉÉiÉå xÉ…¡ûÉåÅxiuÉMüqÉïÍhÉ ||
(2-47) rÉÉåaÉxjÉÈ MÑü MüqÉÉïÍhÉ xÉ…¡Çû irYiuÉÉ kÉlÉÇeÉrÉ | ÍxÉSèkrÉÍxÉSèkrÉÈ xÉqÉÉå pÉÔiuÉÉ
xÉqÉiuÉÇ rÉÉåaÉ EcrÉiÉå || (2-48) iÉxqÉÉiÉç mÉëhÉqrÉ mÉëÍhÉkÉÉrÉ MüÉrÉÇ mÉëxÉÉSrÉå
iuÉÉqÉWûqÉÏzÉqÉÏžqÉç | ÌmÉiÉåuÉ mÉѧÉxrÉ xÉZÉåuÉ xÉZrÉÑÈ ÌmÉërÉÈ ÌmÉërÉÉrÉÉWïûÍxÉ SåuÉ xÉÉåRÒûqÉç ||
(11-44)
Om añguṣhṭha mātraḥ puruṣhaḥ, añguṣhṭhaṃ cha samāshritaḥ |
Īśhaḥ sarvasya jagataḥ prabhuḥ prīṇāti viśhvabhuk | prāṇānāṃ
granthirasi rudro mā viśhāntakaḥ | tenānnenāpyāyasva | namo
rudrāya viṣhṇave mṛutyr me pāhi
Yajña-dāna-tapaśchaiva, na tyājayṃ kāryameva tat | Yajña-dānatapaśchaiva pāvanāni manīṣhiṇāṃ || 18-5 ||
Kāryamityeva yat karma niyataṃ kriyate arjuna | sañgaṃ tyaktvā
phalaṃ chaiva sa tyāgaḥ sātvikaḥ smṛitaḥ || 18-9 ||
Karmaṇyevādhikāraste, mā phaleṣhu kadāchana | mā karma phala
heturbhūḥ mā te sangostvakarmaṇi || 2-47 ||
Tasmāt pranamya praṇidhāya kāyaṃ prasādaye
tvāmahamīśhamīḍhyaṃ | piteva putrasya sakheva sakhyuḥ priya
priyāyaarhasi deva soḍhuṃ || 11-44||
Action: Priest blesses the initiate
Explanation: final Blessings
Step: 16 – Kshamaa prarthanaa - one minute balance 2
minutes
Priest
AÉåqÉç rÉSÉ rÉSÉ ÌWû kÉqÉïxrÉ asÉÉÌlÉpÉïuÉÌiÉ pÉÉUiÉ | AprÉÑijÉÉlÉqÉkÉqÉïxrÉ iÉSÉiqÉÉlÉÇ xÉ×eÉÉqrÉWûqÉç
|| (4-7) mÉËU§ÉÉhÉÉrÉ xÉÉkÉÔlÉÉÇ ÌuÉlÉÉzÉÉrÉ cÉ SÒzM×üiÉÉqÉç | kÉqÉïxÉÇxjÉÉmÉlÉÉrÉ xÉÇpÉuÉÉÍqÉ rÉÑaÉå
rÉÑaÉå || lÉ ÌWû ¥ÉÉlÉålÉ xÉSØzÉÇ mÉÌuÉUÍqÉWû ÌuɱiÉå | iÉixuÉrÉÇ rÉÉåaÉ xÉÇÍxÉ®È MüÉsÉålÉÉiqÉÌlÉ ÌuÉlSÌiÉ
|| ( 4-38)AjÉæiÉSmrÉzÉ£üÉåÅÍxÉ MüiÉÑïÇ qɱÉåaÉqÉÉÍ´ÉiÉÈ | xÉuÉïMüqÉïTüsÉirÉÉaÉÇ iÉiÉÈ MÑüÂ
rÉiÉÉiqÉuÉÉlÉç || (12-11) AmÉUÉkÉ xÉWûxÉëÉÍhÉ Ì¢ürÉliÉåÅWûÌlÉïzÉÇ qÉrÉÉ | iÉÉÌlÉ xÉuÉÉïÍhÉ xÉÇrÉqrÉ
¤ÉqÉxuÉ mÉÑÂxwÉÉå¨ÉqÉ ||
ÌuÉwhÉÑÈ ÌuÉwhÉÑÈ ÌuÉwhÉÑÈ WûËUÈ AÉåqÉç iÉixÉiÉç oÉë¼ÉmÉïhÉqÉxiÉÑ
Om yadā yadā hi dharmasya glānirbhavati bhārata,
57
abhyutthānamadharmasya tadātmānaṃ sṛujāmyahaṃ || 4-7 ||
Paritrāṇāya sādhūnāṃ vināśhāya cha duṣhkṛutāṃ |
Dharma-saṃsthāpanārthāya, sambhavāmi yuge yuge ||
Na hi jñānena sadṛuśhaṃ pavitramiha vidyate |
Tatsvayaṃ yoga samsiddhaḥ kālenātmani vindati || 4-38 ||
Athaitadapyashaktosi, kartuṃ madyogamāśhritaḥ |
Sarvakarma phala tyāgaṃ tataḥ kuru yatātmavān || 12-11)
Aparādha sahasrāṇi, kriyante aharniśhaṃ mayā |
Tāni sarvāni saṃyamya kṣhamasva puruṣhottama ||
Viṣhṇuḥ Viṣhṇuḥ Viṣhṇuḥ hariḥ Om tatsat, brahmārpaṇamastu
Action: Conclusion of ceremony – seeking pardon of the God
Explanation: Final act of seeking pardon from the God for
any errors of omission and commission in the ritual.
FAQ’s
(The responses to each question have more explanation and information, along with
Sanskrit words/ quotes as appropriate. It is believed that this section will be referred
not only in the beginning and by beginners; but repeatedly by the individual, over a
period of time; and by scholarly professionals also for getting a clarity on the issue.
Therefore, the notes are little more extensive than what a normal FAQ would have.
It is not expected that every word provided as an explanation will be of immediate use
or application in the first reading. It is hoped that this list of FAQ’s would grow as
new life situations keep coming. This document, as it is intended to be a personal
document, a personal diary, a personal prayer book, it also serves a personal note
maker of the individual and family traditions and get passed on from generation to
generation. A space is provided in anticipation of such a need and facilitate easy notes
making.)
1
2
3
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Will there be a legal change of my name?
To become a Hindu, Is a release from earlier faith needed?
Personal god? Can I continue with my previous rituals, god and practices ?
Sabbath, Christmas? Ramadan? Wearing a cross? What if I don’t want any
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
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‘god’?
How is my personal deity recommended? Guidelines for selection of personal
deity?
If I am Hindu, are there any special needs of my last rites? Hospital care and
chaplaincy?
What about my children? Can this ritual be used for babies? young kids ?
Am I expected to be affiliated to any particular Church, Temple, God/s,
Guru / Institution, Philosophy?
What about my inherited / previous / current faith?/ My wife’s faith ?
What about my community involvement?
Can I marry a non-Hindu? Can my wife have a different faith? What if my
parental faith has been different? Can I have more than one wife? Can I
divorce my wife if she is from a different faith?
What about my religious prayers and when-how I do it ?
Is there any restrictions on what I eat - drink because I choose to be Hindu ?
Am I compelled to do YOGA ?
Who maintains my Hindu religious identity record ?
Can I get a release from Hindu Identity? (Earlier or after this ritual?)
Do I have any learning obligations?
Do I have my options to go to one or more Gurus ?
Do I have to wear any special clothes as a mark of Hinduism?
I want to become a Hindu Sanyasi. Does this ritual suffice?
What am I supposed to learn – special language, special prayers and the like?
Who maintains my record of Religious identity?
How to become a brāhmana ?
How to become a Jain?
How to become a Buddhist?
How to become a Sikh
How to become a sanyasin?
How to become a yogi ?
How to become a Hindu temple priest?
How to become a member of a specific institution—follower of a Guru?
What are my expected obligations after this ritual?
You may add more questions and make notes, in case of need and as
per your requirements. This space is deliberately provided for meeting
such a need.
Do you give me a Veda / Gayatri mantra ? Sacred thread?
What is the meaning of Dharma ? What is Veda –Dahrma?
Why is a different order of the text of Bhagavadga followed here?Some time
mixing it with upanishats? Where is the authority for such a mix and
definition of a new ritual?
Can I choose more than one personal deity?
36
37
1. Will there be need to make a legal change of my name?
NO. At this point, there will be no new name given and there is no need to make any
change of name in any legal Identity document. Only a sacred sound is added to the
beginning of the present name. Therefore, there is no issue related to social business
and legal documentations.
This guidance is based on the technicality in giving a vedic name for every being
through the process of ‘namakarana samskara’. The business –worldly name
(vyavahara nama) is technically different from the religious name after initiation
(deekshaa nama).
The sacred sound ‘Sri’ is added to the male name.
The sacred sound ‘Su-Sri is added to the female name.
These name appendages are very honorific and popular in Indic language- cultural –
social -religious usage. The popular word ‘saubhagyavati’ for females is avoided due
to two reasons. One, this word is reserved specifically for a status of married life of
women. Second, the abbreviation of `sow’/sau - used in many wedding invitations
lends itself to an unintended inappropriate linguistic meaning of pig, swine, hog, adult
female swine; adult female of various other animals (as a bear) .
The different identities and name affixes in a gender specific way are recommended
for recognizing the intelligent, purposive, complementary expressions Supreme
Divine in Nature, through which the continuity of creation goes on.
Sri means every one who is having the most sacred masculine essence enshrined in
this form in the body-mind-soul shell, identified by a worldly name for business
purposes.
Su-Sri means every one who is having the most sacred feminine essence enshrined in
this form in the body-mind-soul shell, identified by a worldly name for business
purposes.
When one moves from a generic Hindu to a next circle of specific flavor of
Hinduism, thee could be a possibility of a new name giving.
2. To become a Hindu, Is a release from earlier faith needed?
This ritual is NOT A FAITH CONVERSION process. This ritual does not touch
on your faith issue.
This is a formal ritual which is intended to provide a larger vision of life as envisaged
by Sanatana Veda dharma traditions in response to the scientific inquiry on the
following questions and at the basis of cluster of religions and philosophies
originating from Bharatha-India as the sacred land in the last three thousand year
plus: (a) Who am I—Koham (b) What is there beyond my shell of Body –Mind
vision and experience? - kimidam jagat (c ) What is the ultimate TRUTH Satyam kim
(d) What sustains Me and this Universe ? yena idam dharyate Dharmah-Ritam (e) What
is beyond Death ? Ati-mruthyu, amrutatvam (f) How can I and my surrounding be free
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from all suffering and be at peace—harmony ? Dukha traya abhighaata jijnaasaa ,
shanti—samruddhikaamanaa.
3. Personal god? Can I continue with my previous rituals, god and practices?
Sabbath, Christmas? Ramadan? Wearing a cross? What if I don’t want any
God?
In response to this question, one needs to understand the purpose of a ritual and the
relevance of it in the social and spiritual sense.
The focused answer is: Hinduism allows several formats of choice on personal god,
guru, sacred symbols, observance of rituals. The observance needs to meet the needs
of personal spirituality, social harmony and faith relevance. By following a different
format of religious custom, you may end up as one more flavor of practice in
Hinduism.
This kind of scenario is seen where ever the conversion / evangelical activity has
taken place. For example, when Hindus got converted under dire life threat to Islam
in medieval period, they followed the customs of the new religion and continued the
earlier customs to which they were used. The result was a mixed new flavor of HinduMuslim culture, art, music and the like. Historically, when sanatana dharma
practitioners embraced Buddhism, the new nomenclature ‘brahmana –shramnaka’- a
Buddhist monk who was earlier a Brahmin, emerged and was absorbed in to the wider
fold of Hinduism. A similar phenomenon has taken place in the diasporas and interreligious marriage scenarios. Religious taboos are different from the socio-religious
taboos! We have exceptional masters like Sri Ramakrishna Paramahamsa, GuruNanak
who did go through different religious practices to get a self experience, before
advising the Hindu path.
As long as any ritual of any format promotes the right understanding of the
VALUES-VISIONS of VEDIC SANATANA DHARMA, the observances have a
relevance in the individual life. The socialization of RITUAL for COMMUNITY
CONSOLIDATION is a different perspective. As long as this format of observance
does not cause harm to the primary values, cause social concerns and confusions, they
appear to be fine.
For example, observing RAMADAN as a strict ritual of ‘fasting-food regulation /
charity / good thoughts– reading the sacred text– doing the prayers for disciplining
body and mind, emotions, promotion of faith in God is fine. It may come under a
‘Vrata’ category in the ritual practices of Hinduism. But limiting it to the ‘strictly
Muslim/Islamic identity, Islamic prayers, Islamic format’ and isolation of other
religious identities is a violation of the basic principles of the ritual itself.
This is a sensitive issue and needs to be handled in the right perspective, especially in
the present social scenario, where fanatic ideas run rampant. Freedom of choice does
not mean freedom to trigger confusion and violence!
In short, a Hindu Religious Identity provides a greater freedom on the choice of
worship of God/s, ritual observance formats, wearing of religious symbols (as long as
they are not causing confusion and trigger violence in the fanatics of religion! One can
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not think of Sri Rama wearing a Turban and wielding a cross on his chest, even in an
art form, with all freedom allowed, even if a temple of Sri Rama were to be made in a
totally Islamic nation! This is a violation of the basic principles of PEACE – Faith
respect– community Harmony maintenance).
Coming to the question of ‘What if, If I don’t want any God/s’? – The following is
the suggestion made here. The initiate is not willing to accept any ‘faith affiliated
divine’ as a part of daily worship-connect to religiosity-spirituality. So a new format
needs to be provided. The individuals in this group are of two types:
-Those who accepts a formless Supreme Divine ( by rejecting all forms and
expressions for the Supreme Divine).
- Those who accept a Value system as Supreme Divine.
Now we can draw a diagram showing how different groups relate to the issue of
‘personal deity’ as below:
1. Those who accept a Supreme Divine and want a Form for worshipping. ( Moorta
svaroopa - aaraadhaka)
2. Those who accept a Supreme Divine and want NO Form for worshipping.
(Amoorta svaroopa – aaraadhaka / Niraakar, niranjan)
3. Those who accept a Supreme Divine and want it as an energy maintaining Law and
Cosmic order, where the ethical values rule the final goal of peace-prosperity (Dharma
–Satya-Ruta svaroopa – aaraadhaka )
4. Those who trust only Self abilities and want the Supreme Divine as a goal to be
investigated ( Jnana svaroopa - aaraadhaka).
Due to the temperament of each of these teams, they are given clear technical names
and worship paths-modes in Bhagavad-Gita ( 7-16 ).
The first team Moorta svaroopa - aaraadhaka) are also called (Aastika – Prateeka
upaaska) = (believers in God and specific form of God). These members depend on
a specific preferred form/format of worship. A rule book is a mandatory thing. For
these people, god/s speak and guide. These teams look at God/s in several relations
like father –mother-coborn-friend-master et al. Another technical name for these
people is: prateeka upaasakas. The Supreme Divine is the source of all forms. All
forms lead to the same Supreme. This team accommodates Pluralistic faith and
formats of worship. At least 70% of Hinduism comes in this group.
The second team (Amoorta Niraakar, niranjan svaroopa – aaraadhaka) is also called
(Aastika – Prateeka nirapeksha upaaska = Amoorta Devataa svaroopa upaasakas) =
(believers in One Supreme God and NO form For This God). These members use a
specific preferred form/format to represent the Supreme Divine for worship. This
can be a formless space, a concept, a value system, a sound, a book, a sacred diagram
like yantra, Nature, luminaries in the Cosmos and the like. A rule book is a mandatory
for study and endorsement of One God, No form, rejection of plurality of forms and
formats of worship! For these people, God speaks Only through the Master or
Cosmic phenomenon. These teams look at God as the Supreme Commander or
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Emperor who need to be implicitly obeyed. Technical name for these people is:
Brahma- upaasaka/ Paraa Devataa upaasaka. The Supreme Divine is the source of all
forms. There is no form which can truly represent the Supreme Divine. Any such
effort is blasphemy!
The third team (Dharma –Satya-Ruta svaroopa – aaraadhaka) is also called (Naastika –
Prateeka nirapeksha upaaska = Amoorta Devataa svaroopa upaasakas) = (believers in
One Cosmic Law and Order controlling energy and NO - God). These members do
NOT use any specific preferred form/format to represent the Supreme Divine. These
are atheists, but ethicists. These respect a concept, a value system, Nature. Their
value is peace, prosperity and ethics. Justice is a part of the value set. No rule book of
religious order beyond the ethical binding is a needed. For these people, the Human
values are of highest order. These are tolerant of God/s, but these don’t need God/s
to run /maintain their system. The sole stress is on human endeavor. These teams
look at God/s as impediments for free enquiry. Technical name for these people is:
Brahma- upaasak. They have faith in the system and value sans a over riding authority.
The fourth team ( Jnana svaroopa - aaraadhaka) is called (Aastika Jijnaasu = Serious
investigators of Truth). These members use logic and reasoning for investigation of
Truth of nature and phenomenon. What ever outcome comes out of this is good.
There is no need for a postulated god/s or faith. The system is believed. Adherence
to the objective format of investigation is critical; the result itself is not of any
consequence. Therefore, all rule books, all proposals about god/s are subject to truth
investigation and experimental verification / experiential validation. In one stroke,
the entire need for God/s, tradition, faith, rule books is dispensed with. What is
trusted is the power of the intellect and the laws of nature, which can be investigated
through experiment-experience. These are proof seekers. Technical name for these
people is: Brahma- jijnaaasu/ Yogi. All proposals on God/s is welcome and are
subjected to experiment-experience based verification-validation!
Thus, the worship format for these four groups are of different nature. In the Ishta
devataa recommendation, the mainstream tradition is followed. If the individual
initiate falls in to other model, a different model of the ‘Worship’ format is given.
Instead of calling it as ‘worship’, the new name is ‘Nitya-Jijnaasaa’. The heart-oriented
people follow the Ishta devataa worship model. The head oriented people follow one
of the three Nitya-Jijnaasaa model. The time recommended is still ten minutes as a
discipline. The contemplative meditation is an extended part of the discipline of
mediation.
Amoorta svaroopa –
(Dharma –Satya-Ruta
Jnana svaroopa aaraadhaka / Niraakar,
svaroopa – aaraadhaka )
aaraadhaka) (Aastika
Niranjan; (Amoorta
(Naastika – Prateeka
Jijnaasu
Niraakar, niranjan
nirapeksha upaaska =
Technical name for these
svaroopa – aaraadhaka) is
Amoorta Devataa
people is: Brahmaalso called (Aastika –
svaroopa upaasakas)
jijnaaasu/ Yogi. ‘Nitya63
Prateeka nirapeksha
upaaska = Amoorta
Devataa svaroopa
upaasakas) Brahmaupaasaka/ Paraa Devataa
upaasaka
atheists, but ethicists
Brahma- upaasaka.
Jijnaasaa’
4. How is my personal deity recommended? Guidelines for selection of
personal deity?
A personal deity – Ishta devataa is an intermediary point between the two ends:
boundary of limitation and finiteness of the individual and the boundless Supreme
Divine. The steps of growth are from the finiteness of individual limits to the level of
personal deity (Ishta Devataa); and then transcend from there to the unbound
Supreme Divinity (Para-Brahman).
Ishta Devataa is a higher level manifestation of the One Supreme Divinity in
comparison to the individual. In many schools, the distinction of Ishta Devataa and
ParaBrahma is not highlighted. There are schools which speak of ‘Ishta Devataa’ is
the ultimate Para-Brahman. This is seen in some schools of Vaishnavism and Saivism.
In some other schools, Ishta Devataa is the full and final inviolable limit for worship.
Thinking beyond God –Ishta devataa is a heresy and sin. In such schools, the rigid
adherence to the form and name of the Ishta Devataa makes the following appear as
if they are ‘fanatics of religion’.
In the tradition of Acharya Shankara, personal Deity -Ishta Devataa worship is
advised as a gate way leading to Supreme Divine- ParaBrahma. Five forms of
personal deity - Ishta Devataa, identified by relational features to the devotee, are
available to choose. These are:
- Sun (aaditya): Sky God and luminary, Pure energy – Also covering Planets, Time
and Space.
- Mother goddess (Ambika): Mother Goddess, Feminine form of energy
- Vishnu : Protective energy of the Universe; Vishnu – covers Krishna, Sri Rama
(epic gods) and several forms from Purana’s; this includes the famous deity of
Tirupati Tirumal temples called as Sri Bala ji, Sri Venkataeshwara.
- Gananatha : Lord of the groups of deities; also explained as Ganesha. Popularly
known as elephant head god.
- Maheswara : Shiva and shiva family of deities.
Though traditional explanation identifies these deities with specific worshipful forms,
sacred stories called puranas, provide more wider choice in the worship forms of
these deities. These deities are redefinitions of vedic Gods. Each family of these gods
have several sub families and forms of manifestations. These are seen in the art forms,
temples all over India and in Hindu temples. Many special forms are associated with
holy pilgrimage places.
The generic selection-recommendation of personal deity is made based on what
connects to the individuals temperament, emotional needs of refinement and spiritual
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progress. More customized recommendation is made by the officiating priest in preconsult, based on the individuals horoscope related details. Once this selection is
made, it is recommended that the devotee stays with this form for a reasonable period
before venturing in to a change or review.
A word of caution is advised here. There are several writings on Hindu Gods and
Goddesses, which look at their sacred stories, mythology and sacred forms from a
profane angel, psycho-analytical perspective describing them as ‘tribal /village gods
story models’ and explain Hinduism in a dismal light. These writings, supposed to be
from highly decorated academia, in the twentieth century, have several limitations
inherited in to their thought process / writings from colonial period writings on
Indian religions. Such writings have failed to recognize the living traditional and the
spiritual dimensions of Hinduism.
When a personal deity is recommended, a visual form of the deity in the form of a
photo / moorthi is given to the individual for a respectful daily worship. Again, the
Ishta-Devataa, technically is a choice form and modality of the expression of Supreme
Divine, as preferred by the individual. Hinduism has allowed worship of these forms
and symbols to be in multiple formats – like male-female, human, animal, trees (Tulsi,
Ashwattha), rivers (Ganga, Sarasvati, Kaveri), mountains (Ramanachala, Himalaya),
tangibly defined forms and abstract forms (linga, Saligram, diagrams (yantra). This
being the case, a new format included to this list technically should not make a
difference. The guiding factor will be the social sensitivity.
5. If I am Hindu, are there any special needs of my last rites? Hospital care and
chaplaincy?
The current practices of spiritual care in hospitals provides a freedom to the patients
to voice out their needs of spiritual care. The individual is free to specify these things
and seek appropriate care.
Regarding the last rites of a Hindu, if there be no specific sub-religious identity
involved, there is a recommended generic model of last rites (- generally cremation,
conducted under the supervision of a Vedic / Hindu priest). This model has been in
practice in the military services for a long time and well known in the practicing
religious institutions.
6. What about my children? Can this be used for babies ? young kids ?
This ritual is an address to the individual.
The grooming / education of children and administering of rites of passage up to a
certain period is the responsibility of parents / teachers /masters of religion. Beyond a
certain point, this hand held guidance needs to be stopped and the grown up child
should be allowed to take responsibility and work out the best path suited for self.
This shift in the role from hand held guidance to one of model-consultantinspirational role play needs to be recognized by the family.
This ritual can also be used for kids and babies. For babies, it is not so much
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recommended, for they don’t understand the significance of this. This is not a
substitution of traditional rituals or baptizing model of induction to a religion. This is
primarily addressing a slightly mature audience, adolescent age on wards. [ This
thinking is based on the guidance in the taittiriya Upanishad: yatha te tatra varteran,
tatha teshu varthethah; Bhagavad-Gita: Yathecchasi tatha kuru. There is no thrusting,
apostasy-authority issues.]
The issue of ‘inheritance of religious identity’ by parentage, schooling is of a lesser
order compared to the one by ordination through a ritual / rite of passage. These are
the gifts of parent and society to the individual to keep it and grow OR search for
own models! The individual has no control on the parentage and early grooming; but
making right choice when in the right age is an intelligent preference. This is why the
meaning of the word samskara. This model of guidance is derived from the debates
on the upa-nayana samskara, mantropadesha deekshaa sections of tradition. In this
investigation, there have been solutions which provide different understandings of
God/s, faith specific practices and paths that may be pursued. Different schools and
masters provide a customized blend of solutions on this topic, as suited for the given
time and context. Each of these customizations of historic nature has a specific name
under the broad umbrella of Sanatana Veda dharma based Hinduism. The present
ritual is intended to bring the individual to the platform from where this larger vision
of Vedic traditions are seen, before getting on to a choice block combination of faithphilosophy-practice clusters.
7. Am I expected to be affiliated to any particular Church, Temple, God/s,
Guru / Institution, Philosophy?
This ritual does not expect you or obligate you to any preferred affiliation with a
church /temple/god/s / Guru/s/institution or philosophy. The choice is left open
to you. The current practices of spiritual care in hospitals provides a freedom to the patients to voice
out their needs of spiritual care. The individual is free to specify these things and seek appropriate
care. Regarding the last rites of a Hindu, if there be no specific sub-religious identity involved, there
is a recommended generic model of last rites, conducted under the guidance of a vedic priest. This
model has been in practice in the military services for a long time and well known in the practicing
religious institutions.
Initiations, when one has previously taken a vow to serve a guru for a life time and the like. Here
also, there are exit paths that can be chosen according to prescribed rules observance.
• The current intertwining of religious faith-social and national identity are being unwound. Then
the primary question of faith having several underlying assumptions based on theology, historicity,
mysticism, unquestioned belief, fear, social and family inheritances of grooming conditions are being
segregated.
• True religion, which is a serious investigation of primary human aspirations are listed as presented
in the Sanatana Veda dharma and a review process is set in motion.
• The ritual is a beginning of this review process set in motion. The further outcome is dependent
upon the pace of individuals pursuit of this process. The review at the end of the first year can lead to
the next course of action.
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The outcome of review at the end of the first year is an open end. The extremes can be: the
individual can just revert back to an earlier faith! The individual may seek a longer time for a review
! Or the individual may progress out and make further choice out of the several options available in
the open house of Hinduism. Which ever path is followed, the induction to the expanded vision of
primary issues on religion, adopted in life style will mark the individual as a ‘HINDU’. Once a
Hindu, always a Hindu. There is no falling out of it. Faith changes, institutional affiliation change,
Guru change are not going to be of any consequence on the ’Hindu Religious Identity’.
If the individual reverts to a narrower vision on the primary issues of religion, that is the time to help
the individual through spiritual counseling ( and not faith argumentation or logical philosophical
confrontation!).
•
8. What about my inherited / previous / current faith? / My wife’s faith ?
This ritual is more focused on expansion of vision rather than discarding a faith and
embracing a new faith! This does not impact what faith and religious identity others
are currently having or had in the past! In a sense, it is a revisiting of the basis of all
models of religious faith.
This ritual helps to recognize where you are in terms of your religious faith with
respect to a set of basic questions addressed by all religions and promising a solution,
based on embracing a specific religious identity for social purposes.
9. What about my community involvement?
This ritual does not impact any of your previous commitments /activities of
community involvement. If you acquire one more Masters degree in another
discipline, that does not change the family relations or social relations or obligations.
This ritual does not expect you or obligate you to any preferred affiliation with a church
/temple/god/s / Guru/s/institution or philosophy. The choice is left open to you to pursue and
choose from this point as a next step.
•
10.Can I marry a non-Hindu ? Can my wife have a different faith? What if my
parental faith has been different? Can I have more than one wife? Can I divorce
my wife if she is from a different faith?
A hindu marrying a hindu is an advise recommended for compatible peaceful family
life. The Hindu marriage vows guide on these issues. The rule regarding more than
one wife and divorce is a combined question of religious law and national laws. These
need to be addressed case by case.
The general guideline is as follows: Monogamy is a preferred model of Hindu family
life. Divorce is not recommended unless circumstances are of a dire nature. The
religious procedure for dissolution of hindu marriage is independent of the legalities
of divorce. The procedure for remarriage/ multiple marriages are decided on the
merit of each case.
Adultery need not end up in divorce or death punishment; there are religious
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atonement paths for both men and women which can lead to reunion and restoration
of marriage status. On the same line of analysis, in case of marriages with multiple
faith backdrops, the religious law operates on independent course, as if there were no
other law in operation.
11. What about my religious prayers and when-how I do it ?
This ritual provides options to have several formats of religious prayers—which can
meet several shades and blends of pure philosophical investigation to pure faith
devotional prayers! There is also an option for ‘NO PRAYERS—ALL LOGIC’
approach! There is several choice models from which you may choose your best fit
based on consultation for best comfort.
At the start up stage, a daily worship of ten minutes in a recommended format for
the personal deity is recommended. The details are provided in a different section of
this document.
12. Is there any restrictions on what I eat-drink because I choose to be Hindu?
Technically, the Hindu Religious Identity and personal food habits are separate
issues. The food habit is guided by the following logic:
Food input through body, impacts the mind-functionality of emotional balances and
logical clarity. This impacts spiritual progress.
Food input to the body is considered as an offering to the God dwelling in this
body, for maintenance of this body as the abode worthy of God’s living, a body
which remains fit to bring forth holistically healthy next generation.
Therefore, the regulations on food and entertainment parts of life style needs are
drawn from the directives of spiritual progress. There are always preferred and
recommended guidelines on food habits addressing the goal of spiritual health.
The individual is free to set the pace of spiritual progress and make appropriate
amends on the pleasures of food and entertainment.
The recommendation of tradition has been the following: Follow Vegetarianism and
foods which promote the Satvic quality-functionality. Avoid Meat (especially beef,
pork), intoxicants like wine, drugs which are not classified under satvic food
category. What promotes satva in a given individual is a consultation from the
Ayurveda and Yoga disciplines. Cultural life styles and practices have adopted these
guidelines over a large tract of land and time in history.
13. Am I compelled to do YOGA ?
Technically you are not compelled to do any yoga, if the understanding of this term is
‘physical posture related body work’! That comes under the fitness and fat burning
programs.
If yoga means some kind of mediation, contemplation, singing, chanting, mediation
resort attendance and the like, then there are several choices which you can pick up
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over a period of time after a thorough review and verification, to suit your progress
needs. As earlier, there is always a list of recommendations and no compulsions!
14. Who maintains my Hindu religious identity record ?
There is no single apex religious organization model who maintains any list of
membership by religious faith and identity in Hindu traditions. The national records
intend to seek the religious faith population distribution balance in a given land and
they are the ones who publish these records. Therefore, it is individuals responsibility
to maintain and declare this Hindu Religious Identity for the society and the nation.
The state and national laws related to the regulation of a religious identity
community is a matter falling beyond the scope of this debate. If change of identity
and related declaration has some implications connected with property rights,
inheritance and the like in specific countries/families, the same needs to be
investigated by the individual in the pre-consult sessions with the officiating priest and
also with an attorney.
Can I get a release from Hindu Identity? (earlier or after this ritual?)
In short, once a Hindu, always a Hindu is the dictum. This is similar in some sense
to the statements from all other religions. But there is a major difference of principle
in understanding this dictum.
The release from a ‘Hindu’ Identity is a reversion back from the expanded vision of
life issues to a narrower window. This is a question of individuals choice and the way
other receiving religious institutions make it a conditionality. Generally, the entry
back in to other religious identity / congregational membership have a ceremonial
part where other / previous religious identities are marked as obsolete and
denounced by a declaration form the appropriate religious authority. This kind of
membership is a need for certain social and community services, offered by the
church/ pastor. In Hinduism, and this specific ritual, there is no such thing asked
for.
The process of growing ‘BIG’ is an act of inclusion through expansion, an act of
assimilation and growth. Therefore, there is no inconvenience in a new Hindu
continuing to observe the socio-religious acts, participations and observances of
previous phase. This model of Hindu-Muslim-Christian blends are seen in the
cultural observances of India, several countries of Asia and diasporas. The
‘acculturization / in-culturization model of expansion of Christian church has
accepted this approach as a valid religious model for proselytization ! And this has
the approval of the highest authorities!
Once the bigger picture is stabilized, the life style and practices also change.
Obviously, growth and change are interlinked. When the Space shuttle is on the
ground, the tones of fuel (-similar to rituals) are integrally attached to the payload,
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which is the real thing to end up in space. As the rockets get fired and fuel burns, the
lift off takes place; the load of fuel does what it is supposed to do. The shells which
held the fuel as stage boosters drop off allowing the smooth upward transmission of
the payload. The shells have served their purpose. Now, if the payload, once in the
space, wants to reacquire the shells it dropped off, it needs to come back to ground
and call for all that process. The astronaut who traveled in the shuttle has the
freedom to stay with the expansive vision experienced in the space and live a life of
appropriate order or get back to a life of earlier ordinary model. The return to the
earlier model, once having experienced the vision of the fuller space, never goes out.
In such cases, the receiving religion may have issues to seek.
If one just wants to fall out of all religious identities, the path is called ‘Sanyasa’ in
Hindu tradition. It is seeking freedom from all religious and social identities, just to
live as an ‘individual’!
The individual, while seeking a special flavor of Hinduism, as an advancement over
the generic hindu identity, there may be additional constraints that come in to
operation.
16. Do I have any learning obligations?
Yes, there is a learning obligation of the daily prayers. And to some extent, the
language of the prayers. These are to be learnt with meaning, for chanting in a
linguistically and culturally appropriate way. These prayers are more on universal
aspirations and spirituality in relation to Dharma, Value system and less focused
on personal deity and faith. The faith needs of prayer are handled differently. The
learning part is supported by other institutional models of instruction.
17. Do I have my options to go to one or more Gurus ?
Yes. This freedom is absolute and can not be restricted. There are special conditions
when one can not change the ‘guru’, such as: in between specific religious
denominations.
18. Do I have to wear any special clothes as a mark of Hinduism?
No. Special clothes and colored clothes are meant for special occasions and identities.
The cultural and ethnic dress need not be mixed up with the ritual dress codes or the
work dress.
19.I want to become a Hindu Sanyasi. Does this ritual suffice?
This is NOT a ritual to make any one a person a member of special orders of religious
vocation under Hinduism. There are several other requirements that need to be
fulfilled before that state is achieved. This ritual is a first step in that direction, if that
is one of the goals intended to be achieved.
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20. What am I supposed to learn – special language, special prayers and the
like?
There is certain amount of basic learning of prayers from Vedic tradition that need to
be learnt in the original language, to chant. This is to an extant of about 10%. Rest
90% is an introductory understanding of: sacred texts and traditions of Sanatana
Dharma, Philosophical traditions, Prayer languages, Culture, Masters of Hinduism,
Bharatha - Sacred land of Hinduism, Food practices, Yoga, Art forms, Places of
worship and pilgrimage, Religious and social orders of Hindus, Global Hinduism.
The support for this is provided by the educational program and schools focused on
this work.
21. Who maintains my record of Religious identity?
There is NO single institution which does this work. It is individuals declaration when
asked for the same. Congregational membership records are maintained in individual
congregations to provide specific services based on membership subscription.
22. How to become a brāhmaṇa ?
This ritual is a first step on the long journey of becoming a ‘brahmana varna’. The
physical outward symbols of the sacred thread, the color clothes, the stick and the like
are not given at this moment. When you get qualified for that phase, your master will
assess and give the needful instructions.
This ritual need not be confused with the ‘upanayana samskara’ which is a sequential
special rite of passage observed according to guidelines in the rule book of Dharma
shastras for appropriate varna’s. As of date, there is no Dharmashastra update for the
rule books which provides guidelines on administering vedic samskara for A-varna
society. Over a period of time, this issue has been debated and several masters have
provided contemporary solutions, scaling down the full model provided in the Gruhya
sutra texts. A major part of this survives as community memory, sacred stories, and
undocumented practices. Within the tradition, this debate has also been responsible
for what is called the ‘purana mantra based administration of vedic rites of passage’.
This is also a popular part of the main stream Hindu Priest training and practice. The
qualified priest makes a contextual decision of how to blend the Vedic and puranic
traditions in a given service.
This issue of ‘becoming /making a brahman’ has been degraded to the level of farce
in many cases, by a vulgar display of dispensing the ‘sacred /cotton thread, giving a
new name, doing a fire ritual and advising the chant of the vedic gayatri mantra’. The
pre-requisite training, the post-rite monitoring and periodic review of the vows taken
are almost neglected. This is due to the mis-understanding that once a Brahmin,
always a Brahmin! That is not correct. The status of Brahmin needs to be maintained
by the regular practices and maintenance of a standard marked by the dharmashastra
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rule books.
According to traditional documents, the categorization branding nomenclature of
brahmana ( and Kshatriya –vaishya – shudra) is based on a combination of several
factors covering parental gift for the making of the body ( brahmana shareera as a gift
of parental brahmana status; an inheritance of genetic nature) PLUS refinement of
birth body through a series of rites of passage called the samskaras up to upanayana
PLUS a status maintenance of the brahmana nature by living in conformity with the
vows associated with this life style – as a student (vidyarthi), as a post student –pre
marriage (snaataka), married (Gruhastha), advanced in marriage and age (
vaanaprastha) and then up to sanyasa. When the life style of sanyasa is officially
embraced, the tag of all /including brahmana varna, is also dropped; and a new set of
vows comes in to operation. The change in faith, change in profession, change in
marital status,change of name, change of facial marks and wears, institutional
affiliation by guru basis, change in nationality does not impact brahmana status.
In short, if some crisp statements can be drawn, it looks like this:
All Brahmins are Hindus; but all Hindus are not Brahmins! In fact, the numerical
strength of Brahmins in any and every period of hindu society has been less than ten
percent. There has never been any thing like hundred percent brahminical hindu
society or a nation! The typical composition for a vedic society would look like:
Brahmins (5%), Kshatriyas (20%), Vaishyas (30%), Shudras (40%), Others
unclassified (5%).
In the traditional classification and design, Brahmins are the portfolio of knowledgeresearch-ritual resources; Kshatriayas are the portfolio of state administration and
military managers for law
and order, protection – law enforcement;
Vaishyas are portfolio of trade –resources, services and wealth managers; Shudras are
portfolio of support services. Others are unclassified resources and reserve services.
These include two categories: one from the higher end of sadhus-sanyasins who
are beyond the Varna organization; and other team, who are not evolving to the
paradigm of Varna model civilization.
This is an integral composition, where no individual team is higher or lower,
menial or royal! Each has a job to do and serve a purpose. This religico-social order
has been historically mutilated under duress of aggression and wars; and interpreted as
a tribal culture. The errors of social management of historic contexts are loaded on
the design. In its true purpose, and intent-practice, Dharma guided society is a
democratic society where self discipline under the spiritual value guidance takes
supremacy over the state guided constitution or the faith specific theocracy or
individual power driven autocracy or administration driven bureaucracy.
One can become a Hindu, be a Hindu by adoption of VEDA-DHARMA. But
induction of any one to any specific Varna –Caste-Jati-Mata- Ashrama within
Hinduism demands a second phase of activity.
One can opt to be a HINDU, and still be beyond any specific Varna-Caste –Jati tags –
GOD / GURU /Institution affiliation! Or retaining the HINDU Religious Identity,
prefer to keep the plurality of GOD / GURU /Institution affiliation and pursue.
One can use a ritual to become a Hindu / Be a Hindu, even the born ones by way of
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periodic reaffirmation of faith –value vision expansion. But one can not be made to
become a Brahmin! For a full Brahmin identity demands a refinement of the parental
gift of body to be purified through a set of rites of passage, starting from intent of
parents to have a child (garbhadana) to initiation in to vedic tradition (upanayana).
While the Vedic /ayurvedic technologies do provide procedural details to ‘refine the
potential of body through a purification procedure’ (-prayaschitta vidhi / divya
shareera siddhi /yoga), the practical delivery of such a transformation-refinement is
not in the reach of ordinary members of the community; it needs the help of some
one who is adept in veda, vedanga and yoga to administer and authorize it. For the
normal operations, the safe path for parents is to observe the ‘brahmana Varna values’
and pass on that refinement as an inheritance / generational gift to the next of their
life.
23. How to become a Jain?
Jain traditions, like Buddhist have specific rituals and vows for passing through the
layers of ordainment and ministries. One can choose the path of a monk - renunciate
or household, with a limited set of vows. The present ritual sets the foundation for
further advancement on this path if chosen.
24. How to become a Buddhist?
Buddhist traditions have specific rituals and vows for passing through the layers of
ordainment and ministries. The present ritual sets the foundation for the further
advancement on this path if chosen.
25. How to become a Sikh
Sikh traditions have specific rituals and vows for accepting a new entrant to the faith
path. The needful ritual has to be conducted by the masters of the tradition. There
could be a new naming. The present ritual sets the foundation for the further
advancement on this path if chosen.
26. How to become a sanyasin?
The life style of sanyasa is a special model, where the practice of the principles is more
intense. The model of ‘sanyasa’ varies in different streams of Hinduism. Thus a
Buddhist monk may have a different presentation, outfit, vows compared to a jain
monk or vedic sanyasin. The permission to take to the life style of sanyasa is not just
wearing colored robes. It is a heart and mind, relations and vocations transformation
and expansion of vision. It is a process of intensifying the pursuit of a process which
frees the individual from the wheel of suffering and life cycles. The paths differ, the
terminology and philosophies differ; but the goal is same. Therefore, the desire to
become a sanyasin is a question of qualifying for it and evaluation by the master to
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give the needful initiation. There are responsibilities and constraints associated with
the acceptance of this order of life. Loose usage of the term found very commonly is
not correct.
27. How to become a yogi ?
The goal of yoga is realization of ultimate Truth through a process which heals.
Traditionally yoga has been considered an ‘instruction’; it is not a matter of selection
or deliberation. Therefore, once you are able to have a dialogue with your master, and
make the case, the master will decide which form of yoga is best for you and give the
instructions. This is the traditional process of becoming a yogi, a practitioner of yoga.
If one carries a different definition of yoga in mind, or different purpose of yoga
practice, then that need to be properly addressed.
28.How to become a Hindu temple priest?
A temple priest is a special avocation –profession demanding a set of special
skills and training. Many times, a specified parental lineage and passing through rites
of passage are a necessary condition. The training is of varied nature depending upon
the choice of the deity, the nature of the ritual and the temple. There are special
training schools which provide education in various aspects of hindu priesthood.
These may be contacted for more information and guidance.
29. How to become a member of a specific institution—follower of a Guru ?
For this, please check with the religious institutions/orders of the Guru/s you prefer
to be associated with.
30. What are my expected obligations after this ritual ?
What is expected of you is the following and is explained in the pre-consult sessions:
In short:
A daily Prayer-worship for your choice personal deity (not exceeding ten minutes a
day)
Adoption of the guideline value set characteristic of Sanatana Dahrma traditions.
These get reflected as ethical standards in life style and value set to live by.
Observance of three days of review, which is marked from this reference date in the
year. The three days are: 1. One day is for a self review of progress. 2. One day is for
an interaction with your choice Personal deity /God/s—Guru. 3. One day is for a
community based contribution and interaction. Rest all is a matter of your preferential
life style and choice.
The stress is on: SELF REFORMATION ( Atma—Samskara yoga ) SELF REVIEW
SELF EVALUATION ( Atma-Darshana yoga) SELF DISCIPLINE through
INTERNAL REGULATION FOR MOVING TOWARDS A FREEDOM FROM
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ALL PAIN—BONDAGE OF IGNORANCE. (Atma-Samyama yoga, Jnana yoga,
Moksha-yoga ).(The Sanskrit terms are marked in the parenthesis above. )
31. Do you give me a Veda / Gayatri mantra ? Sacred thread?
No. There is no giving of what is traditionally classified as Veda. This is not a ‘upanayana
samskara’ where a sacred thread –yajnopavita and Gayatri mantra are mandatory along with other
restrictions. Bhagavad-Gita is equal to Veda and being a part of Gods words in Mahabharata, open
for all. The chants selected from this work and the resource based guidance is the first step to become
eligible for exploring vedic religious traditions.
32. What is the meaning of Dharma ? What is Veda –Dahrma?
Dharma is a technical word from Vedic resources. In its primary semantic sense, it means that which
supports. There are several shades of meaning associated with this technical word and presented in
several disciplines. In the context of understanding religion in the Vedic context, the definition given
by Manu, the respected writer on the code of cnduct needs to be followed. According to Manu, the
word Dharma covers ten primary attributes: 1.Patience 2.Forbearance 3. Self control 4. Non-stealing
5. Purity 6. Control over senses 7. Intelligence 8. Knowledge 9. Truth 10. Non anger. This list is
also called the highest common factor for all definitions of Dharma and all religions. The special rules
can never violate these primary principles. If there be a difficulty in prioritizing the issue amongst these
values, the guidance of the learned should be taken; and this advise is called shaastra.
Adoption of these values in life is the primary requsitie to be identified as a follower of vedic
traditions. This is the primary list of attributes used here, in this ritual and under the guidance of
Bhagavad-Gita text.
Bhagavad- Gita referes to Vaivasvata Manu as a great personality of yore and as a Rajarshi – a
realized person in the royal lineage.
The common usage of the word dharma across several platforms should not be used to justify carrying
of the meaning across platforms inappropriately!
Veda means Knowledge. Veda-Dharma means that which supports knowledge; that which is
supported by knowledge.
33. Why is a different order of the text of Bhagavadga followed here?Some
time mixing it with upanishats? Where is the authority for such a mix and
definition of a new ritual?
A ritual is a practical construction where in the revelation / sacred instruction is used for the goals of
– relief from pain, healing, protection, prosperity. The technical name for ritual is yajna.
The format of yajna is vividly described in Gita. Several options for formulating custom yajnas are
provided, under the guidance of the tradition. This kind of design of yajñas is seen in several Purana
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texts ad described in mimaamsaa shastra, Tantra works, vrata works and smriti’s.
As late as up to nineteenth century, this model of newer and contemporary formats of vrata –yajña –
vidhi –prayaschtta have dynamically emerged in the land of bhratha. This is a well acknowledged
system in the priestly traditions. Such a design needs a deep study of tradition, a dedicated life for
religion to understand the implications of any changes /modifications and awareness of contemporary
society.The holy institutions run under the leadership of the Shankaracharyas still carry this
authority with them. Several modifications in the vedic ritual administration has been brought in with
the approaval of contemporary realized souls.
In nineteeth century, the book of annual vrata-kathas followed in Maharashtra shows a tradition of
blending one verse from Bhagavad-Gita with one verse from another document called Devi-saptashati
and a new ritual emerges. In vedic traditions also, the twining of one vedic mantra with one in
classical Sanskrit is seen. The intertwining has also been noticed in the Sanskrit-regional language
documents. The currently well known prayer: Jaya Jagadeesha Hare is a Sanskrit-Prakrit (gujrati)
twined language document.
To explain why a different order of the text of bhagavad-gita by a pick and choose model is used
here, the original text of Gita is not a document of the ritual; it is a document of yoga, dharma
shastra, upanishat. The adoption of the appropriate mantras for the ritual needs this reordering ,
suiting the concept.
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Can I choose more than one personal deity?
One is free to choose and worship any number of deities. The concept of a personal deity is a
prioritization of this choice by a personal preference and comfort. This preference is not a grading
system for the Divine. It is more like the ‘comfort of the dress, food – which does not make other
dresses and foods any less in value.
Space for your Additional FAQ/ NOTES
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A Ritual to Become and Be a Hindu
DAILY POOJA /NITYA POOJA
A ritual is a practical necessity to mark the beginning of a new religious identity. It is
also a practical necessity for continuing the journey towards the goal of spirituality
and dialy purification.
The daily worship is the daily dose of religiosity and spirituality. The personal deity
suitable to the individuals welfare needs has been already recommended. The prayer
for the invocation of the deity is given separately.
Rest of the worship steps are as below:
Rituals connect us to our humanity, reminding us of the meaningful in every day.
Chanting Om in the beginning of the prayer, ringing the bell at the commencement of
the worship, sipping the blessed water at the end of the worship- all are rituals,
meaningful to us either individually or collectively. The idea of a ritual is associated
with religious ceremonies or major life transitions. Rituals are a way of bringing
conscious awareness, connection and sense of sacred in routine of life. An important
meaning and defining characteristic of ritual is that the act itself survives through the
meaning associated with it and the goal it delivers, even though the format may
change over time. In a religious life style or tradition, ritual has become an integral
routine of living, thinking, interaction and expression. Ritual, by insistence on a
discipline, brings a structure, albeit flexible in practitioners life.
The meaning of a ritual comes in layers and is personalized to the practitioner. Rituals
may have a varied mix of the mystic, spiritual, religious, family and cultural
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significances. The design of a ritual is guided by a core thought on the deliverance
expected and cover thought of making it contemporarily adaptable. Rituals are the
best way to observe religiosity, honor life transitions and pass on the mystic
spirituality to the next generations. A variety of rituals are used to mark milestones
of living and relations, lending a color and flavor to the religious identity in a
community. In designing the ritual, engaging the body in a rule book way is important
to feel the experience and consolidate the solidarity of the intention. This gets
reflected as a dress code, the posture, the facial marks, the food specifications and the
like. The do’s and don’ts , the preferred ways and taboos are important to note, as it
influences the relations and sensitivity. One of the ways rituals find their passage
through the shield of time and cultures retaining their relevance is by a redefined
association of meaning to the act itself; or, finding a new act for the meaning. Such
changes some times go with a new terminology to mark the transition. This exercise is
done in several ways. Some times a ritual format from some other religion-context is
taken; break it down to units; and create a new mix and form to suit the current
needs. Some times, the old ritual is revived with a new dress! In short, dynamic ritual
is the daily show of the eternal spirituality. The element of philosophy, devotion and
the like are scalble to suit the needs of the individual.
In the daily worship presented below, the focus is mainly on deviotion, addressing the
emotional refienement and re-connect with the God. For those, who are not the
‘heart-worship’ model people, three different formats are presented separately with a
detailed explanation.
Which ever way, the daily practice discipline of worship – self introspection is
important in a Hindu way of life.
Daily Worship of Personal deity (10 minutes Bhakti Pracice)
The daily worship of personal deity is an important routine performed by a
Hindu. The technical name for this is Devataa Poojaa / Aaraadhanaa. This is a daily
spiritual connection with personal deity, mainly for: (a) daily spiritual purification and
growth (nitya guna – svabhaava shuddhi)(b) restoration of emotional balance through the
infusion of devotion (bhakti-yoga) (c) a technique of looking out of the binding frames
of time-space-relations limitations to a transcendent dimension for energy (divya deshakaala ateeta tatva). (d) a daily reminder of purpose of life (Purushartha- Paramarha) (e) the
reminder that ‘Body-Mind’ are the gifts of Divine for us and they can not be abused
(Deha-Devaalaya) (f) that Lord resides in this body and similar bodies which need to be
respected (sarva-bhootastha maheswara) (g) reminder that only god has the power to give
life and no other has the right or power to take away life / harm others. (Ahimsaa satva
shuddhi) (h) use of prayer language (vak-yoga, nama-sankeertana yoga, svaadhyaaya). (i) Selfreview of days routine in the presence of Divine and practice of surrender (Sarva
karma phala samarpana yoga). (j) A way of invoking the protection of higher energy,
seeking freedom from fear (deva rakshaa).
Several poojaa models of practices are built in hindu families, to suit the life style
needs, the material resource availability, the individual needs, the bundling of the
highest philosophies in to the unit practices in order to achieve these basic objectives.
The diversity of these practices provide a rich diversity of religious worship in
Hinduism. Practice of yoga, meditation reading of sacred texts are built together with
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these basics; and this has served as a good model of transmitting the spiritual
traditions in the family to the next generations.
For the practical requirements, this pooja is compacted to the following
recommended model of ‘daily practice’. For an average practitioner, the practice of
the complete ritual should take less than ten minutes. The material requirement is
dependent upon the preference of the practitioner; the recommendation is lighting a
lamp, offering a flower, offering of some food, offering a spoonful of water. Even if
none of these items are available, the main requirement is slow chanting with an
attitude of devotion. It is entirely up to the individual to spend more time on
occasions, in elaborating the pooja ritual, take to meditation, expand on the individual
units of pooja. Such eleaborations are not advised to be taken, if they come with a tag
of time pressure disturbing the ‘peace’ objective of doing the ‘pooja’. If the need for
such elaboration is really felt, it is advised to take further guidance of the more
informed persons. If for reasons of contingencies and unavoidable circumstances, the
daily service is forced to be occasionally skipped, it does not have to be a point of
‘mental agony’! While it is preferable as a matter of discipline and respect for the
sacred to keep an ear marked place of worship, free from the intrusion of pets,
emotionally disturbing objects and the like, this is not a compulsion. Pooja does not
demand any tattoing of symbols and images on the body, making body a bill board!
The wearing of rosary-bead garlands, sacred marks on face and body, wearing of
sacred jewellery, special kinds of dress code depend upon the specifics of poojaa
traditions. It is advisable to take the guidance of the officiating preist in these matters.
The following chants are advised to be said in Sanskrit language, the prayer language
of Vedic traditions. The reason being that these prayers are built on the foundation of
‘Vak-yoga’- spiritual lingusitcs, which energises and elevates ordinary speech to the
‘mantra’ level. It would be good to know the generic meaning of the words used in
prayer and do the prayer with a reasonably good understanding of the prayer. These
prayers don’t stop at the literal meaning-action level. These elements of worship
represent various steps of yoga advancement towards realization and union with the
Divine.
The following is the dialy pooja instructional guidance.:
(Choose your personal deity. After the formal oblutions, Body purification, come to a
position in front of the personal deity. Light the lamp. Depending on your
convenience, you may sit down or stand.)
Personal Deity Worship
Om, Om, Om, Viṣhṇuh,Viṣhṇuh, Viṣhṇuh.
Ring the bell, Light the lamp, Take a flower in hand.
Apavitrah pavitro vā
sarvāvasthāṃ gatopi vā |
80
Yah smaret puṇdarīkākṣhaṃ
sa bāhyābhyantaraḥ śhuchih ||
- ( mention your gotra ) Gotraḥ,
- ( mention your rāśhi )Rāshau
jātaḥ (-male) / jātā (-female)
- mama āyuh-ārogya-sarva bhāgya – shubha-śhānti –yoga-kṣhema –
puruṣhārtha chatuṣhṭaya siddhyarham, devatā kṛupā-kaṭākṣha
siddhyarham, iṣhṭa devatā pūjām kariṣhye.
Offer flower to the deity; Recite the invocation prayer of the personal deity.
1
AÉåqÉç AÉåqÉç AÉåqÉç
Om Om Om
2
SÏmÉÇ mÉëeuÉÉsrÉ
3
mÉÑwmÉÉgeÉÍsÉÈ
krÉÉlÉ zsÉÉåMüqÉç krÉÉlÉÇ
xÉqÉmÉïrÉÉÍqÉ
Dīpaṃ
prajvālya
Puṣhpānjaliḥ
4
5
AÉuÉÉWûlÉÇ xÉqÉmÉïrÉÉÍqÉ
6
AÉxÉlÉÇ xÉqÉmÉïrÉÉÍqÉ
7
mÉÉSrÉÉåÈ mÉɱÇ
xÉqÉmÉïrÉÉÍqÉ
WûxiÉrÉÉåÈAbrÉïÇxÉqÉmÉïrÉÉÍqÉ
8
9
10
qÉÑZÉå AÉcÉqÉlÉÏrÉÇ
xÉqÉmÉïrÉÉÍqÉ
xlÉÉlÉÇ xÉqÉmÉïrÉÉÍqÉ
11
uÉx§ÉÇ xÉqÉmÉïrÉÉÍqÉ
12
aÉlkÉÇ xÉqÉmÉïrÉÉÍqÉ
81
Chant Om three
times
Light the Lamp
Offer the flower.
Dhyānaśhlokaṃ
dhyānaṃ
samarpayāmi
Āvāhanaṃ
samarpayāmi
Āsanaṃ
samarpayāmi
Pādayoḥ
pādyaṃ
samarpayāmi
Prayer sloka for the
deity as per advise
Hastayoḥ
arghyaṃ
samarpayāmi
Mukhe
āchamanīyaṃ
samarpayāmi
Offer one spoon of
water
Snānaṃ
samarpayāmi
Vastraṃ
samarpayāmi
Gandhaṃ
samarpayāmi
Sprinkle water using
a flower on deity
Offer a flower
Offer a flower
Offer a flower
Offer one spoon of
water
Offer one spoon of
water
Offer a flower
13
AÉpÉUhÉÇ xÉqÉmÉïrÉÉÍqÉ
14
rÉ¥ÉÉåmÉuÉÏiÉÇ xÉqÉmÉïrÉÉÍqÉ
15
xÉMüsÉqÉ…¡ûsÉSìèurÉÉÍhÉ
xÉqÉmÉïrÉÉÍqÉ
16
lÉÉqÉmÉÔeÉÉÇ xÉqÉmÉïrÉÉÍqÉ
17
kÉÔmÉÇ xÉqÉmÉïrÉÉÍqÉ
18
SÏmÉÇ xÉqÉmÉïrÉÉÍqÉ
19
lÉæuÉå±Ç xÉqÉmÉïrÉÉÍqÉ
20
iÉÉqoÉÔsÉ-AÉcÉqÉlÉÏrÉÇ
xÉqÉmÉïrÉÉÍqÉ
lÉÏUÉeÉlÉÇ xÉqÉmÉïrÉÉÍqÉ
21
22
mÉëÉjÉïlÉÉÇ xÉqÉmÉïrÉÉÍqÉ
23
¤ÉqÉÉmÉëÉjÉïlÉÉÇ xÉqÉmÉïrÉÉÍqÉ
xÉuÉïMüqÉïTüsÉÇ xÉqÉmÉïrÉÉÍqÉ
Ābharaṇaṃ
samarpayāmi
Yajñopavītaṃ
samarpayāmi
Sakalamañgaladravyāṇi
samarpayāmi
Nāma-pūjāṃ
samarpayāmi
Dhūpaṃ
samarpayāmi
Dīpaṃ
samarpayāmi
Naivedyaṃ
samarpayāmi
Tāṃbūlaāchamanīyaṃ
samarpayāmi
Offer a flower
Offer a flower
Offer a flower
Offer names
respectfully (Same
name 12 times or as
recommended
different names)
Offer a lighted
incense stick
Offer a flower
Offer food
Offer a spoonful of
water
Nīrājanaṃ
samarpayāmi
Offer lighted lamp
Prārthanāṃ
samarpayāmi
Offer prayer
Kṣhamāprārthaṅāṃ
samarpayāmi
Sarvakarma –
phalaṃ
samarpayāmi
Seek Blessings –
Offer one spoon of
water /flower
How do Vedic traditions recommend a daily worship for one
who does not believe in a personal deity? How is this
reflected in Bhagavad-Gita?
82
Three models of daily worship under this category are provided. The
appropriate one may be chosen in consultation and direction provided by the
officiating priest. The notes below helps to understand the design logic of this model
of worship.
Generally, it is presented that ‘Hinduism’ is a polytheistic religion accommodating
pluralistic faith formats. It is assumed that ‘atheists’ and nihilists are outside the
boundary of Vedic Hindu religions. This is not the complete Truth.
Exploration of Truth (Satya jijnaasaa) is the primary foundation on
which vedic traditions rest. The defining line for this ‘Satyam Jnanam anatham
Brahma’ (Taittiriya Upanishat) connected to the Brahma Sutra (1-1) reading Athato
Brahma Jijnaasaa. The popular understanding about the nature of God is ‘God
isTruth’. The worship of Lord Vishnu as ‘Satyanarayana’- God of Truth is a Hindu
mode of worship pointing to this understanding. This exploration of Truth and
practice of Truth is for the ultimate goal of True knowledge (= Satya-Jnana) of the
Self (Jeeva), Supreme (Brahma) and the Surroundings (Jagat, Samsara) for Peace
(Shanti) and Protection (Bhadram, Raksha).
This primary directive, applied to different frames of thinking, gets unique
technical names in tradition. The directive of Truth exploration means that the goal
and means of exploration-analysis should also comply with the satandards of Truth =
Satya. The realization (= Drushti) of Truth (=Satya as the goal) through exploration
of Truth (=Satya as a means, a tool, a process) bringing out the True properties of the
domain explored (=Loka-Satya) is called ‘Dharma’ of that domain. The domain ( =
Loka) is a bounded entity. The bounded entities are an outcome from the unbound,
infirnite.This is the meaning of the expression ‘Satya-Dharmaaya drushtaye’ in the
prayer in Ishavasya upanishad, guiding us to Supreme Divine.
The domain (=Loka) as a bounden entity can be a set of several smaller bound
entities. The bigger set, made out of the diverse smaller entities is called samsaara.
Jeeva is the unit life-bound entity in a samsaara. As each Jeeva is a ‘domain, each jeeva
has a samsaara. All Samsaara is a bound relation. Therefore it is finite. It has a
beginning and end. Therefore it is not unbound, infinite. Everything that is finite is
having the duality of pleasure and pain. Freedom from ‘samsaara’ is salvation
(=Moksha).
Action (=Karma) can be of two types. One which keeps the wheel of samsaara
moving and bound nature intact. This is called ‘bandhaka karma’. The other type of
Karma, which breaks the wheel of samsaara and the bound nature is called ‘mukta
/mukti karma’. Both are karmas, but with different objectives.
The bandhaka karma’s and mukti karmas have a set of common properties:
They have to give relief from suffering. (dukha naasha). They have to comply with the
laws of the domain (= Loka dharma rakshana). They have to advance peace and
protection (Shanti, rakshaa). They should help he performer to progress towards the
realization of Truth. (=Satya Jnana).
The bandhaka karma’s and mukti karmas have different directives for
action, based on the doer ( jeeva-kartaa), the time –space context (kaala-desha
dharma) and goal sought (phaloddesha). In gita 7-16, this point is clearly mentioned.
83
The debate of recommending a worship practice for those who do not believe in a
‘God/s’, ‘Personal deity’ stems from this reference.
Those who do not believe in the traditional format of ‘god/s with a form and
format of worship’ also recognize the finite and bound nature of the individuals; they
also recognize the need for pursuit of Truth; they also recognize the values of peace,
prosperity, protection and ethics. They also recognize that excellence in these goals
can be achieved only through a process of refinement, education, training and honest
search for the ultimate truth and holistic welfare. This is a common goal for the
believers and others. The means pursued for this goal differ in the groups; the
terminology used differs. Bhagavad-Gita provides appropriate terminology and
technique-guidance for these teams.
The daily prayer which may also be called the daily review of the progress in
Truth Exploration and Compliance comes from Gita. The recommendation is that for
not more than ten minutes, these text lines be recited with an understanding of the
meaning of the chants. In this case, there is no recommendation of ‘physical worship’
as in the other case. The people who follow this path are more of ‘head people’ than
‘heart people’. For this reason, those opting for this model of daily worship should
seek advise on the ways to satisfy the needs of the ‘heart’ and balance the emotions
aspect of mind-refinement. Other wise, this line may lead such practitioners to a land
of dry logic, ruthless truth without the softening of ‘emotions, love, devotion’. This is
a land of ‘loneliness’; a phrase for that would be ‘I below the Sky’! Is the Truth of sky
the god, Is the Truth of sea and air around me the God? Will be an issue of relations
and bonding in the society. It is advised that those who want to really pursue this path
take proper advise and always keep some one as their guide and advisor-supervisor!
Model – 01
Amoorta svaroopa –
aaraadhaka / Niraakar,
Niranjan; (Amoorta
Niraakar, niranjan svaroopa –
84
Model – 02
(Dharma –Satya-Ruta
svaroopa – aaraadhaka )
(Naastika – Prateeka
nirapeksha upaaska =
Model - 03
Jnana svaroopa aaraadhaka) (Aastika
Jijnaasu
Technical name for these
aaraadhaka) is also called
(Aastika – Prateeka
nirapeksha upaaska =
Amoorta Devataa svaroopa
upaasakas) Brahmaupaasaka/ Paraa Devataa
upaasaka
AqÉÔiÉï mÉëiÉÏMü ÌlÉUmÉå¤É
oÉë¼- EmÉÉxÉMü
Amūrtha pratīka
nirapekṣha brahma
upāsaka
Amoorta Devataa svaroopa
upaasakas) atheists, but
ethicists Brahma- upaasak.
people is: Brahmajijnaaasu/ Yogi. ‘NityaJijnaasaa’
kÉqÉï-xÉirÉ GiÉ EmÉÉxÉMü ¥ÉÉlÉ EmÉÉxÉMü rÉÉåaÉÏ
Dharma-satya-Ṛuta
upāsaka
Jñāna upāsaka yogī
One may ask a question here: How is it that the same book presents
support to diametrically opposite views? The answer is simple.
The diametrically opposite dichotomy comes to those who live in a linear
model of understanding. For those who live in the circular and the cyclic
models, the same goal is attained in pursuing both the directions!
Model - 01
Amoorta svaroopa – aaraadhaka / Niraakar, Niranjan; (Amoorta Niraakar, niranjan
85
svaroopa – aaraadhaka) is also called (Aastika – Prateeka nirapeksha upaaska =
Amoorta Devataa svaroopa upaasakas) Brahma- upaasaka/ Paraa Devataa upaasaka
AqÉÔiÉï mÉëiÉÏMü ÌlÉUmÉå¤É oÉë¼- EmÉÉxÉMü
6-5
Importance of Self
effort
E®UåiÉç AÉiqÉlÉÉiqÉÉlÉÇ lÉÉiqÉÉlÉqÉuÉxÉÉSrÉåiÉç |
AÉiqÉæuÉ ½ÉiqÉlÉÉå oÉlkÉÑÈ AÉiqÉæuÉ ËUmÉÑUÉiqÉlÉÈ || 6-5
Uddharet ātmanātmānaṃ nātmānaṃ avasādayet
Ātmaiva hyātmano bandhuḥ ātmaiva ripurātmanaḥ
6-6
oÉlkÉÑUÉiqÉÉiqÉlÉxiÉxrÉ rÉålÉÉiqÉæuÉÉiqÉlÉÉ ÎeÉiÉÈ |
AlÉÉiqÉlÉxiÉÑ zɧÉÑiuÉå uÉiÉåïiÉÉiqÉæuÉ zɧÉÑuÉiÉç || 6-6
Bandhurātmātmanastasya yenātmaivātmanā jitaḥ
Anātmanastu śhatrutve vartetātmaiva śhatruvat
4-24
All Pervasive
Brahman
oÉë¼ÉmÉïhÉÇ oÉë¼ WûÌuÉÈ oÉë¼ÉalÉÉæ oÉë¼hÉÉ WÒûiÉqÉç |
oÉë¼æuÉ iÉålÉ aÉliÉurÉÇ oÉë¼-MüqÉï-xÉqÉÉÍkÉlÉÉ || 4-24
Brahmārpaṇaṃ brahma haviḥ brahmāgnau brahmaṇā
hutuaṃ | brahmaiva tena gantavyaṃ brahma-karma
samādhinā ||
4-34 Guru-Means to
Know Brahman
iÉ̲ή mÉëÍhÉmÉÉiÉålÉ mÉËUmÉëzlÉålÉ xÉåuÉrÉÉ |
EmÉSå¤rÉÎliÉ iÉå ¥ÉÉlÉÇ ¥ÉÉlÉÌlÉkÉÔïiÉMüsqÉwÉÉÈ || 4-34
Tadviddhi praṇipātena paripraśhnena sevayā |
Upadekṣhyanti te jñānaṃ jñāninastatva-darśhinaḥ ||
4-35 Assurance of
freedom from sin
and Goal of
Salvation through
Knowledge
4-38
Yoga is the tool
for Knowledge
AÌmÉ cÉåSÍxÉ mÉÉmÉåprÉÈ xÉuÉåïprÉÈ mÉÉmÉM×ü¨ÉqÉÈ|
xÉuÉïÇ ¥ÉÉlÉmsÉuÉålÉæuÉ uÉ×ÎeÉlÉÇ xÉliÉËUwrÉÍxÉ || 4-35
Api chedasi pāpebhyaḥ sarvebhaḥ pāpakṛuttamaḥ
Sarvaṃ jñāna-plavenaiva vṛujinaṃ santariṣhyasi
lÉ ÌWû ¥ÉÉlÉålÉ xÉSØzÉÇ mÉÌuɧÉÍqÉWû ÌuɱiÉå |
iÉixuÉrÉÇ rÉÉåaÉxÉÇÍxÉ®È MüÉsÉålÉÉiqÉÌlÉ ÌuÉlSÌiÉ || 4-38
Na hi jñānena sadṛuśhaṃ pavitramiha vidyate
Tatsvayaṃ yogasaṃsiddhaḥ kālenātmani vindati
5-10
How to perform
act free from Sin
86
oÉë¼hrÉÉkÉÉrÉ MüqÉÉïÍhÉ xÉ…¡Çû irÉYiuÉÉ MüUÉåÌiÉ rÉÈ |
ÍsÉmrÉiÉå lÉ xÉ mÉÉmÉålÉ mÉ©mɧÉÍqÉuÉÉqpÉxÉÉ|| 5-10
Brahmaṇyādhāya karmāṇi sañgaṃ tyaktvā karoti yaḥ
Lipyate na sa pāpena Padma-patramivāṃbhasā
5-15
God is not
responsible for
individuals Sin
5-29
How to get Peace
lÉÉS¨Éå MüxrÉÍcÉimÉÉmÉÇ lÉ cÉæuÉ xÉÑM×üiÉÇ ÌuÉpÉÑÈ|
A¥ÉÉlÉålÉÉuÉ×iÉÇ ¥ÉÉlÉÇ iÉålÉ qÉѽÎliÉ eÉliÉuÉÈ || 5-15||
Nādatte kasyachi pāpaṃ na chiava sukṛutaṃ vibhuḥ
Ajñānenāvṛutaṃ jñānaṃ tena muhyati jantavaḥ
pÉÉå£üÉUÇ rÉ¥É-iÉmÉxÉÉÇ xÉuÉïsÉÉåMüqÉWåûµÉUqÉç |
xÉÑWØûSÇ xÉuÉïpÉÔiÉÉlÉÉÇ ¥ÉÉiuÉÉ qÉÉÇ zÉÉÎliÉqÉ×cNûÌiÉ || 5-29
Bhoktāraṃ yajña-tapasāṃ sarvaloka maheśhvaraṃ
Suhṛudaṃ sarvabhūtānāṃ jñātvā māṃ śhāntimṛucchati
7-4 Glory of Lord
pÉÔÍqÉUÉmÉÉåÅlÉsÉÉå uÉÉrÉÑÈ ZÉÇ qÉlÉÉå oÉÑήUåuÉ cÉ |
AWÇûMüÉU CiÉÏrÉÇ qÉå ÍpɳÉÉ mÉëM×üÌiÉU¹kÉÉ || 7-4
Bhūmirāponilo vāyuḥ khaṃ mano buddhireva cha
Ahaṃkāra itīyaṃ me bhinnā prakṛutiraṣhṭadhā
7-5
Lord is in Me.
AmÉUårÉÍqÉiÉxiuÉlrÉÉÇ mÉëM×üÌiÉÇ ÌuÉή qÉå mÉUÉqÉç |
eÉÏuÉpÉÔiÉÉÇ qÉWûÉoÉÉWûÉå rÉrÉåSÇ kÉÉrÉïiÉå eÉaÉiÉç || 7-5
Apareyamitastvanyāṃ prakṛutiṃ viddhi me parāṃ
Jīvabhūtāṃ mahābāho yayedaṃ dhāryate jagat
7-6
God is responsible
for cosmic order
LiɱÉålÉÏÌlÉ pÉÔiÉÉÌlÉ xÉuÉÉïhÉÏirÉÑmÉkÉÉUrÉ |
AWÇû M×üixlÉxrÉ eÉaÉiÉÈ mÉëpÉuÉÈ mÉësÉrÉxiÉjÉÉ ||7-6
Etadyonīni bhūtāni sarvānītyupadhāraya
Ahaṃ kṛutsnasya jagataḥ prabhavaḥ pralayastathā
7-29
Freedom from
suffering of
decay, aging is
the object of
worshipping Lord.
3-3
Plurality of paths
to seek Lord
eÉUÉ-qÉUhÉ-qÉÉå¤ÉÉrÉ qÉÉqÉÉÍ´ÉirÉ rÉiÉÎliÉ rÉå |
iÉå oÉë¼ iÉ̲SÒÈ M×üixlÉqÉkrÉÉiqÉÇ MüqÉï cÉÉÎZÉsÉqÉç ||7-29
Jarā-maraṇa mokṣhāya māmāśhritya yatanti ye
Te braḥma tadviduḥ kṛutsnaṃ adhyātmaṃ karma
chākhilaṃ
sÉÉåMåüÅÎxqÉlÉç ̲ÌuÉkÉÉ ÌlÉ¸É mÉÑUÉ mÉëÉå£üÉ qÉrÉÉlÉbÉ |
¥ÉÉlÉrÉÉåaÉålÉ xÉÉÇZrÉÉlÉÉÇ MüqÉïrÉÉåaÉålÉ rÉÉåÌaÉlÉÉqÉç | 3-3
Lokesmin dvividhā niṣhṭhā purā proktā mayānagha
87
Jñāna yogena sāñkhyānāṃ karma yogena yoginām
3-4
lÉ MüqÉïhÉÉqÉlÉÉUqpÉÉiÉç lÉæwMüqrÉïÇ mÉÑÂwÉÉåzlÉÑiÉå |
lÉ cÉ xÉÇlrÉxÉlÉÉSåuÉ ÍxÉ먂 xÉqÉÍkÉaÉcNûÌiÉ || 3-4
Na karmaṇāmanārambhāt naiṣhkarmyam
puruṣhośhnute
Na cha sannyasanādeva siddhiṃ samadhigacchati
3-5
Karma
lÉ ÌWû MüͶÉiÉç ¤ÉhÉqÉÌmÉ eÉÉiÉÑ ÌiɸirÉMüqÉïM×üiÉç |
MüÉrÉïiÉå ½uÉzÉÈ MüqÉï xÉuÉïÈ mÉëM×üÌiÉeÉæaÉÑïhÉæÈ || 3-5
na hi kaṣchit kṣhaṇamapi jātu tiṣhṭatyakarmakṛut
kāryate hyavaśhaḥ karma sarvaḥ prakṛtijairguṇaiḥ
6-17
Yogic life style
rÉÑ£üÉWûÉUÌuÉWûÉUxrÉ rÉÑ£ücÉå¹xrÉ MüqÉïxÉÑ |
rÉÑ£üxuÉmlÉÉuÉoÉÉåkÉxrÉ rÉÉåaÉÉå pÉuÉÌiÉ SÒÈZÉWûÉ || 6-17
Yuktāhāravihārasya, yuktacheṣhṭasya karmasu
Yukt-svapnāvabodhasya yogo bhavati duḥkhahā
6-29
Equanimity of
values
xÉuÉïpÉÔiÉxjÉqÉÉiqÉÉlÉÇ xÉuÉïpÉÔiÉÉÌlÉ cÉÉiqÉÌlÉ|
D¤ÉiÉå rÉÉåaÉrÉÑ£üÉiqÉÉ xÉuÉï§É xÉqÉSzÉïlÉÈ || 6-29
Sarvabhūtasthamātmānaṃ sarvabhūāni chātmani
Īkṣhate yogayuktātmā sarvatra sama-darśhanaḥ
6-30
Seeing Lord every
where
rÉÉå qÉÉÇ mÉzrÉÌiÉ xÉuÉï§É, xÉuÉïÇ cÉ qÉÌrÉ mÉzrÉÌiÉ |
iÉxrÉÉWÇû lÉ mÉëhÉzrÉÉÍqÉ xÉ cÉ qÉå lÉ mÉëhÉzrÉÌiÉ ||6-29
Yo mām paśhyati sarvatra, sarvaṃ cha mayi paśhyati
Tasyāhaṃ na praṇaśhyāmi, sa cha me na praṇśhyati
16-21
Paths of sin
leading to
suffering
16-5
Life style of Godly
culture
̧ÉÌuÉkÉÇ lÉUMüxrÉåSÇ ²ÉUÇ lÉÉzÉlÉÉqÉÉiqÉlÉÈ |
MüÉqÉÈ ¢üÉåkÉÈ iÉjÉÉ sÉÉåpÉÈ iÉxqÉÉSåiÉi§ÉrÉÇ irÉeÉåiÉç||16-21
Trividham narakasyedaṃ dvāraṃ nāśhanamātmanaḥ
Kāmaḥ krodhaḥ tathā lobhaḥ tasmādetattrayaṃ tyajet
SæuÉÏ xÉÇmÉ̲qÉÉå¤ÉÉrÉ ÌlÉoÉlkÉÉrÉÉxÉÑUÏ qÉiÉÉ |
qÉÉ zÉÑcÉÈ xÉÇmÉSÇ SæuÉÏqÉÍpÉeÉÉiÉÉåÍxÉ mÉÉhQûuÉ || 16-5
Daviī saṃpadvikoṣhāya nibandhāyāsurī matā
Mā śhuchaḥ saṃpadaṃ daivīṃ abhijātosi pāṇḍava
17-14
Purification Path
for Body
88
SåuÉ̲eÉ aÉÑÂmÉëÉ¥É-mÉÔeÉlÉÇ zÉÉæcÉqÉÉeÉïuÉqÉç|
oÉë¼cÉrÉïqÉÌWÇûxÉÉ cÉ zÉÉUÏUÇ iÉmÉ EcrÉiÉå || 17-14
Devadvija guru-prājña pūjanaṃ śhauchamārajavaṃ
Brahmacharyaṃ ahimsā cha śhārīraṃ tapa uchyate
17-15 Purification
Path for Mind
AlÉѲåaÉMüUÇ uÉÉYrÉÇ xÉirÉÇ ÌmÉërÉÌWûiÉÇ cÉ rÉiÉç |
xuÉÉkrÉÉrÉÉprÉxÉlÉÇ cÉæuÉ uÉÉXçaqÉrÉÇ iÉmÉ EcrÉiÉå || 17-15
Anudvegakaraṃ vākyaṃ satyaṃ priyahitaṃ cha yat
Svādhyāya-abhyasanaṃ chaiva vāÑgmayaṃ tapa
uchyate
17-16
Purification Path
for Speech
qÉlÉÈmÉëxÉÉSÈ xÉÉæqrÉiuÉÇ qÉÉælÉqÉÉiqÉÌuÉÌlÉaÉëWûÈ |
pÉÉuÉxÉÇzÉÑήËUirÉåiɨÉmÉÉå qÉÉlÉxÉqÉÑcrÉiÉå || 17-16
Manaḥprasādaḥ saumyavaṃ maunaṃ ātma-vinigrahaḥ
Bhāvasaṃśhuddhirityetat tapo mānasamuchyate
18-54
Surrender to Lord.
oÉë¼ÉmÉïhÉÇ oÉë¼ WûÌuÉÈ oÉë¼ÉalÉÉæ oÉë¼hÉÉ WÒûiÉqÉç |
oÉë¼æuÉ iÉålÉ aÉliÉurÉÇ oÉë¼MüqÉïxÉqÉÉÍkÉlÉÉ || 18-54
Brahmārpaṇaṃ brahma haviḥ brahmāgnau brahmaṇā
hutam
Brahmaiva tena gantavyaṃ brahma karma samādhinā
Model – 02
(Dharma –Satya-Ruta svaroopa – aaraadhaka ) (Naastika – Prateeka nirapeksha
upaaska = Amoorta Devataa svaroopa upaasakas) atheists, but ethicists Brahmaupaasak.
kÉqÉï-xÉirÉ GiÉ EmÉÉxÉMü
18-14
AÍkɸÉlÉÇ iÉjÉÉ MüiÉÉï MüUhÉÇ cÉ mÉ×jÉÎauÉkÉqÉç |
ÌuÉÌuÉkÉÉ¶É mÉ×jÉacÉå¹ÉÈ SæuÉÇ cÉæuÉÉ§É mÉgcÉqÉqÉç || 18-14
Adhiṣhṭhānaṃ tathā kartā karaṇaṃ cha pṛuthagvidham
Vividhāścha pṛuthag-cheśhṭāḥ daivaṃ chaviaātra
pañchamam
89
18-15
zÉUÏU-uÉɉlÉÉåÍpÉrÉïiMüqÉï mÉëÉUpÉiÉå lÉUÈ |
lrÉÉrrÉÇ uÉÉ ÌuÉmÉUÏiÉÇ uÉÉ mÉgcÉæiÉå iÉxrÉ WåûiÉuÉÈ || 18-15
Śharīra-vāñg-manobhiḥ yatkarma prārabhate naraḥ
Nyāyyaṃ vā viparītaṃ vā, pañchaite tasya hetavaḥ
18-47
´ÉårÉÉlÉç xuÉkÉqÉÉåï ÌuÉaÉÑhÉÈ mÉUkÉqÉÉåï pÉrÉÉuÉWûÈ |
xuÉpÉÉuÉÌlÉrÉiÉÇ MüqÉï MÑüuÉï³ÉÉmlÉÉåÌiÉ ÌMüÎsoÉwÉqÉç || 18-47
Śhreyān svadharmo viguṇaḥ paradharmo bhayāvaḥ
Svabhāva niyataṃ karma kurvanāpnoti kilbiṣham
6-5
E®UåiÉç AÉiqÉlÉÉiqÉÉlÉÇ lÉÉiqÉÉlÉqÉuÉxÉÉSrÉåiÉç |
AÉiqÉæuÉ ½ÉiqÉlÉÉå oÉlkÉÑÈ AÉiqÉæuÉ ËUmÉÑUÉiqÉlÉÈ || 6-5
Uddharet ātmanātmānaṃ nātmānaṃ avasādayet
Ātmaiva hyātmano bandhuḥ ātmaiva ripurātmanaḥ
6-6
oÉlkÉÑUÉiqÉÉiqÉlÉxiÉxrÉ rÉålÉÉiqÉæuÉÉiqÉlÉÉ ÎeÉiÉÈ |
AlÉÉiqÉlÉxiÉÑ zɧÉÑiuÉå uÉiÉåïiÉÉiqÉæuÉ zɧÉÑuÉiÉç || 6-6
Bandhurātmātmanastasya yenātmaivātmanā jitaḥ
Anātmanastu śhatrutve vartetātmaiva śhatruvat
2-27
eÉÉiÉxrÉ ÌWû kÉëÑuÉÉå qÉ×irÉÑÈ kÉëÑuÉÇ eÉlqÉ qÉ×iÉxrÉ cÉ |
iÉxqÉÉSmÉËUWûÉrÉåïÅjÉåï lÉ iuÉÇ zÉÉåÍcÉiÉÑqÉWïûÍxÉ|| 2-27
Jātasya hi dhruvo mṛtyuḥ dhruvaṃ janma mṛutasya cha
Tasmādaparihāryerthe na tvaṃ śhochitumarhasi
2-28
AurÉ£üÉSÏÌlÉ pÉÔiÉÉÌlÉ urÉ£üqÉkrÉÉÌlÉ pÉÉUiÉ |
AurÉ£üÌlÉkÉlÉÉlrÉåuÉ iÉ§É MüÉ mÉËUSåuÉlÉÉ || 2-28
Avyakt`dīni bhūtāni, vykata madhyāni bhārata
Avyakta nidhanānyeva, tatra kā paridevanā
2-47
MüqÉïhrÉåuÉÉÍkÉMüÉUxiÉå qÉÉ TüsÉåwÉÑ MüSÉcÉlÉ |
qÉÉ MüqÉïTüsÉWåûiÉÑpÉÔïÈ qÉÉ iÉå xÉ…¡ûÉåÅxiuÉMüqÉïÍhÉ || 2-47
Kramṇyevādhikāraste mā phaleṣhu kadāchana
Mā karma phala heturbhūḥ mā te sañgostvakaramaṇi
2-48
rÉÉåaÉxjÉÈ MÑü MüqÉÉïÍhÉ xÉ…¡Çû irYiuÉÉ kÉlÉgeÉrÉ |
ÍxÉSèkrÉÍxÉkrÉÉåÈ xÉqÉÉå pÉÔiuÉÉ xÉqÉiuÉÇ rÉÉåaÉ EcrÉiÉå || 2-48
Yogasthaḥ kuru karmāṇi sañgaṃ tyaktvā Dhananjaya
Siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga uchyate
90
2-50
oÉÑήrÉÑ£üÉå eÉWûÉiÉÏWû EpÉå xÉÑM×üiÉ-SÒwM×üiÉå |
iÉxqÉɱÉåaÉÉrÉ rÉÑerÉxuÉ rÉÉåaÉÈ MüqÉïxÉÑ MüÉæzÉsÉqÉç || 2-50
Buddhiyukto jahātīha ubhe sukṛuta-duṣhkṛute
Tayorna vaśhamāgacchet tau hyasya paripanthinau
3-34
CÎlSìrÉxrÉåÎlSìrÉxrÉÉjÉåï UÉaɲåwÉÉæ urÉuÉÎxjÉiÉÉæ |
iÉrÉÉålÉï uÉzÉqÉÉaÉcNåûiÉç iÉÉæ ½xrÉ mÉËUmÉÎljÉlÉÉæ || 3-34
Indriyasyendriyasyārthe rāgadevśhau vyavasthitau
Tayornavaśhamāgacchet tau hyasya paripanthinau
3-41
iÉxqÉÉiÉç iuÉÍqÉÎlSìrÉÉhrÉÉSÉæ ÌlÉrÉqrÉ pÉUiÉwÉïpÉ |
mÉÉmqÉÉlÉÇ mÉëeÉÌWû ½ålÉÇ ¥ÉÉlÉÌuÉ¥ÉÉlÉlÉÉzÉlÉqÉç || 3-41
Tasmāt tvamindriyāṇyādau niyamya bharatarṣhabha
Pāpmānaṃ prajahi hyenaṃ jñāna-vijñāna nāśhanaṃ
5-15
lÉÉS¨Éå MüxrÉÍcÉimÉÉmÉÇ lÉ cÉæuÉ xÉÑM×üiÉÇ ÌuÉpÉÑÈ|
A¥ÉÉlÉålÉÉuÉ×iÉÇ ¥ÉÉlÉÇ iÉålÉ qÉѽÎliÉ eÉliÉuÉÈ || 5-15||
Nādatte kasyachit pāpaṃ na chaiva sukṛutaṃ vibhuḥ
Ajñānenāvṛutaṃ jñānaṃ tena muhyanti jantavaḥ
5-29
pÉÉå£üÉUÇ rÉ¥É-iÉmÉxÉÉÇ xÉuÉïsÉÉåMüqÉWåûµÉUqÉç |
xÉÑWØûSÇ xÉuÉïpÉÔiÉÉlÉÉÇ ¥ÉÉiuÉÉ qÉÉÇ zÉÉÎliÉqÉ×cNûÌiÉ || 5-29
Bhoktāraṃ yajña-tapasāṃ sarvaloka maheśhvaraṃ
Suhṛudaṃ sarvabhūtānāṃ jñātvā māṃ śhāntimṛucchati
6-17
rÉÑ£üÉWûÉUÌuÉWûÉUxrÉ rÉÑ£ücÉå¹xrÉ MüqÉïxÉÑ |
rÉÑ£üxuÉmlÉÉuÉoÉÉåkÉxrÉ rÉÉåaÉÉå pÉuÉÌiÉ SÒÈZÉWûÉ || 6-17
Yuktāhāravihārasya, yuktacheṣhṭasya karmasu
Yukt-svapnāvabodhasya yogo bhavati duḥkhahā
6-40
mÉÉjÉï lÉæuÉåWû lÉÉqÉÑ§É ÌuÉlÉÉzÉxiÉxrÉ ÌuɱiÉå |
lÉ ÌWû MüsrÉÉhÉM×üiÉç MüͶÉiÉç SÒaÉïÌiÉÇ iÉÉiÉ aÉcNûÌiÉ || 6-40
Pārtha naiveha nāmutra vināśhastasya vidyate
Na hi kalyāṇakṛut kaśchit durgatiṃ tāta gacchati
10-4
oÉÑή¥ÉÉïlÉqÉxÉÇqÉÉåWûÈ ¤ÉqÉÉ xÉirÉÇ SqÉÈ zÉqÉÈ |
xÉÑZÉÇ SÒÈZÉÇ pÉuÉÉåÅpÉÉuÉÉå pÉrÉÇ cÉÉpÉrÉqÉåuÉ cÉ || 10-4
Buddhirjñānamasammohaḥ kṣamā satyaṃ damaḥ śhamaḥ
Sukhaṃ dukhaṃ bhavo- (a)abhāvo bhayaMchābhayameva
cha
91
10-5
AÌWÇûxÉÉ xÉqÉiÉÉ iÉÑÌ¹È iÉmÉÉå SÉlÉÇ rÉzÉÉåÅrÉzÉÈ |
pÉuÉÎliÉ pÉÉuÉÉ pÉÔiÉÉlÉÉÇ qÉ¨É LuÉ mÉ×jÉÎauÉkÉÉÈ ||10-5
Ahiṃsā samatā tuṣhṭiḥ tapo dānaṃ yaśho (a) yaśhaḥ
Bhavanti bhāvā bhūtānāṃ matta eva pṛuthagvidhāḥ
10-8
AWÇû xÉuÉïxrÉ mÉëpÉuÉÉå qɨÉÈ xÉuÉïÇ mÉëuÉiÉïiÉå |
CÌiÉ qɨuÉÉ pÉeÉliÉå qÉÉÇ oÉÑkÉÉ pÉÉuÉxÉqÉÎluÉiÉÉÈ || 10-8
Ahaṃ sarvasya prabhavo mattaḥ sarvaṃ pravartate
Iti mattvā bhajante māṃ budhāḥ bhāvasamanvitāḥ
10-41
rɱ̲pÉÔÌiÉqÉiÉç xɨuÉÇ rɨÉSÕÎeÉïiÉqÉåuÉ uÉÉ |
iɨÉSåuÉÉuÉaÉcNû iuÉÇ qÉqÉ iÉåeÉÉåÇzÉxÉÇpÉuÉqÉç || 10-41
Yadyadvibhūtimat satvaṃ yattadūrjitameva vā
Tattadevavāgacchaṃ mama tejoṃśhasaṃbhavam
13-22
EmÉSì¹ÉÅlÉÑqÉliÉÉ cÉ pÉiÉÉï pÉÉå£üÉ qÉWåûµÉUÈ |
mÉUqÉÉiqÉåÌiÉ cÉÉmrÉÑ£üÉå SåWåûÎxqÉlÉç mÉÑÂwÉÈ mÉUÈ || 13-22
Upadraṣhṭānumantā cha bhartā bhoktā maheśhvaraḥ
Paramātmeti chāpyukto dehesmin puruṣhaḥ paraḥ
17-3
xɨuÉÉlÉÑÃmÉÉ xÉuÉïxrÉ ´É®É pÉuÉÌiÉ pÉÉUiÉ |
´É®ÉqÉrÉÉåÅrÉÇ mÉÑÂwÉÉå rÉÉå rÉcNíû®È xÉ LuÉ xÉÈ || 17-3
Satvānurūpā sarvasya śhraddhā bhavati bhārata
Śhraddhāmayo(a)yaṃ puruṣhaḥ yo tacchraddhaḥ sa eva saḥ
16-21
̧ÉÌuÉkÉÇ lÉUMüxrÉåSÇ ²ÉUÇ lÉÉzÉlÉÉqÉÉiqÉlÉÈ |
MüÉqÉÈ ¢üÉåkÉÈ iÉjÉÉ sÉÉåpÉÈ iÉxqÉÉSåiÉi§ÉrÉÇ irÉeÉåiÉç||16-21
Trividham narakasyedaṃ dvāraṃ nāśhanamātmanaḥ
Kāmaḥ krodhaḥ tathā lobhaḥ tasmādetattrayaṃ tyajet
16-5
SæuÉÏ xÉÇmÉ̲qÉÉå¤ÉÉrÉ ÌlÉoÉlkÉÉrÉÉxÉÑUÏ qÉiÉÉ |
qÉÉ zÉÑcÉÈ xÉÇmÉSÇ SæuÉÏqÉÍpÉeÉÉiÉÉåÍxÉ mÉÉhQûuÉ || 16-5
Daviī saṃpadvikoṣhāya nibandhāyāsurī matā
Mā śhuchaḥ saṃpadaṃ daivīṃ abhijātosi pāṇḍava
17-14
SåuÉ̲eÉ aÉÑÂmÉëÉ¥É-mÉÔeÉlÉÇ zÉÉæcÉqÉÉeÉïuÉqÉç|
oÉë¼cÉrÉïqÉÌWÇûxÉÉ cÉ zÉÉUÏUÇ iÉmÉ EcrÉiÉå || 17-14
Devadvija guru-prājña pūjanaṃ śhauchamārajavaṃ
Brahmacharyaṃ ahimsā cha śhārīraṃ tapa uchyate
92
17-15
AlÉѲåaÉMüUÇ uÉÉYrÉÇ xÉirÉÇ ÌmÉërÉÌWûiÉÇ cÉ rÉiÉç |
xuÉÉkrÉÉrÉÉprÉxÉlÉÇ cÉæuÉ uÉÉXçaqÉrÉÇ iÉmÉ EcrÉiÉå || 17-15
Anudvegakaraṃ vākyaṃ satyaṃ priyahitaṃ cha yat
Svādhyāya-abhyasanaṃ chaiva vāÑgmayaṃ tapa uchyate
17-16
qÉlÉÈmÉëxÉÉSÈ xÉÉæqrÉiuÉÇ qÉÉælÉqÉÉiqÉÌuÉÌlÉaÉëWûÈ |
pÉÉuÉxÉÇzÉÑήËUirÉåiɨÉmÉÉå qÉÉlÉxÉqÉÑcrÉiÉå || 17-16
Manaḥprasādaḥ saumyavaṃ maunaṃ ātma-vinigrahaḥ
Bhāvasaṃśhuddhirityetat tapo mānasamuchyate
Model - 03
Jnana svaroopa - aaraadhaka) (Aastika Jijnaasu
Technical name for these people is: Brahma- jijnaaasu/ Yogi. ‘Nitya-Jijnaasaa’
¥ÉÉlÉ EmÉÉxÉMü rÉÉåaÉÏ
6-5
E®UåiÉç AÉiqÉlÉÉiqÉÉlÉÇ lÉÉiqÉÉlÉqÉuÉxÉÉSrÉåiÉç |
AÉiqÉæuÉ ½ÉiqÉlÉÉå oÉlkÉÑÈ AÉiqÉæuÉ ËUmÉÑUÉiqÉlÉÈ || 6-5
Uddharet ātmanātmānaṃ nātmānaṃ avasādayet
Ātmaiva hyātmano bandhuḥ ātmaiva ripurātmanaḥ
6-6
oÉlkÉÑUÉiqÉÉiqÉlÉxiÉxrÉ rÉålÉÉiqÉæuÉÉiqÉlÉÉ ÎeÉiÉÈ |
AlÉÉiqÉlÉxiÉÑ zɧÉÑiuÉå uÉiÉåïiÉÉiqÉæuÉ zɧÉÑuÉiÉç || 6-6
Bandhurātmātmanastasya yenātmaivātmanā jitaḥ
Anātmanastu śhatrutve vartetātmaiva śhatruvat
2-12
lÉ iuÉåuÉÉWÇû eÉÉiÉÑ lÉÉxÉÇ lÉ iuÉÇ lÉåqÉå eÉlÉÉÍkÉmÉÉÈ |
lÉcÉæuÉ lÉ pÉÌuÉwrÉÉqÉÈ xÉuÉåï uÉrÉqÉiÉÈ mÉUqÉç || 2-12
Na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ
Na chaiva na bhaviṣhyāmo sarve vayamataḥ param
93
2-13
SåÌWûlÉÉåÅÎxqÉlÉç rÉjÉÉ SåWåû MüÉæqÉÉUÇ rÉÉæuÉlÉÇ eÉUÉ |
iÉjÉÉ SåWûÉliÉU-mÉëÉÎmiÉkÉÏïUxiÉ§É lÉ qÉѽÌiÉ || 2-13
Dehinosmin yathā dehe, kaumāraṃ yauvanaṃ jarā
Tathā dehāntara-prāptiḥ dhīrastatra na muhyati
2-14
qÉɧÉÉxmÉzÉÉïxiÉÑ MüÉæliÉårÉ zÉÏiÉÉåwhÉxÉÑZÉSÒÈZÉSÉÈ |
AÉaÉqÉÉmÉÉÌrÉlÉÉåÅÌlÉirÉÉÈ iÉÉlÉç ÌiÉÌiɤÉxuÉ pÉÉUiÉ ||2-14
Mātrā-sparśhāstu kaunteya śhītoṣhṇasukha-dukhadāḥ
Āgamāpāyino (a)nityāḥ tā titikṣhasva bhārata
2-15
rÉÇ ÌWû lÉ urÉjÉrÉlirÉåiÉå mÉÑÂwÉÇ pÉUiÉwÉïpÉ |
xÉqÉSÒÈZÉxÉÑZÉÇ kÉÏUÇ xÉÉåÅqÉ×iÉiuÉÉrÉ MüsmÉiÉå | 2-15
Yaṃ hi na vyathayantyete puruṣhaṃ bharatarṣhabha
Samadukha-sukhaṃ dhīraṃ so(a)mṛutatvāya kalpate
2-62
krÉÉrÉiÉÉå ÌuÉwÉrÉÉlÉç mÉÑÇxÉÈ xÉ…¡ûxiwÉÔmÉeÉÉrÉiÉå |
xÉ…¡ûÉixÉÇeÉÉrÉiÉå MüÉqÉÈ MüÉqÉÉiÉç MüÉåkÉÉåÅÍpÉeÉÉrÉiÉå || 2-62
Dhyāyato viṣhayān puṃsaḥ sañgastṣhūpajāyate
Sañgāt sanjāyate kāmaḥ kāmāt krodhobhijāyate
2-63
¢üÉåkÉÉ°uÉÌiÉ xÉÇqÉÉåWûÈ xÉÇqÉÉåWûÉiÉç xqÉ×ÌiÉÌuÉpÉëqÉÈ |
xqÉ×ÌiÉpÉëÇzÉÉiÉç oÉÑήlÉÉzÉÉå oÉÑήlÉÉzÉÉiÉç mÉëhÉzrÉÌiÉ || 2-63
Krodhādhbhavati sammohaḥ saṃmohāt smṛiti vibhramaḥ
Smṛutibhraṃśhāt buddhināśho buddhināśhāt pramuchyate
2-64
UÉaɲåwÉÌuÉrÉÑ£æüxiÉÑ ÌuÉwÉrÉÉlÉÏÎlSìrÉæ¶ÉUlÉç |
AÉiqÉuÉzrÉæÌuÉïkÉårÉÉiqÉÉ mÉëxÉÉSqÉÍkÉaÉcNûÌiÉ || 2-64
Rāgadveṣhaviyuktaistu viṣhayānīndriyaiścharan
Ātmavaśhyairvidheyātmā prasādamadhigacchati
2-65
mÉëxÉÉSå xÉuÉïSÒÈZÉÉlÉÉÇ WûÉÌlÉUxrÉÉåmÉeÉÉrÉiÉå |
mÉëxɳÉcÉåiÉxÉÉå ½ÉzÉÑ oÉÑÎ®È mÉrÉïuÉÌiɸiÉå || 2-65
Prasāde Sarva dukhānāṃ hānirasyopajāyate
Prasannachetasohyāśhu buddhiḥ paryavatiṣhṭhate
3-4
lÉ MüqÉïhÉÉqÉlÉÉUqpÉÉiÉç lÉæwM qrÉïÇ mÉÑÂwÉÉåÅzlÉÑiÉå |
lÉ cÉ xÉdzrÉxÉlÉÉSåuÉ ÍxÉ먂 xÉqÉÍkÉaÉcNûÌiÉ || 3-4
Na karmaṇāmanārambhāt naiṣhkarmyam puruṣhośhnute
Na cha sannyasanādeva siddhiṃ samadhigacchati
94
3-20
MüqÉïhÉæuÉ ÌWû xÉÇÍxÉήqÉÉÎxjÉiÉÉ eÉlÉMüÉSrÉÈ |
sÉÉåMüxÉÇaÉëWûqÉåuÉÉÌmÉ xÉÇmÉzrÉlÉç MüiÉÑïqÉWïûÍxÉ || 3-20
Karmaṇaiva his saṃsiddhim āsthitā janakādayaḥ
Lokasaṃgrahamevāpi sampaśhyan kartumarhasi
3-21
lÉ qÉå mÉÉjÉÉïÎxiÉ MüiÉïurÉÇ Ì§ÉwÉÑ sÉÉåMåüwÉÑ ÌMÇücÉlÉ |
lÉÉlÉuÉÉmiÉqÉuÉÉmiÉurÉÇ uÉiÉï LuÉ cÉ MüqÉïÍhÉ || 3-21
Na me pārthāsti kartavyaṃ triṣhu lokeṣhu vidyate
Nānavāptamavāptavyaṃ varta eva cha karmaṇi
3-25
xÉ£üÉÈ MüqÉïhrÉÌuɲÉÇxÉÉå rÉjÉÉ MÑüuÉïÎliÉ pÉÉUiÉ |
MÑürÉÉï̲²ÉlÉç iÉjÉÉ xÉ£üÈ ÍcÉMüÐzÉÑïsÉÉåïMüxÉÇaÉëWûqÉç || 3-25
Saktāḥ karmanyavidvāṃso yathā kurvanti bhārata
Kuryāt vidvān tathā saktaḥ chikīrṣhurlokasaṃgrahaṃ
3-26
lÉ oÉÑήpÉåSÇ eÉlÉrÉåiÉç A¥ÉÉlÉÉÇ MüqÉïxÉÌ…¡ûlÉÉqÉç |
eÉÉåwÉrÉåiÉç xÉuÉï MüqÉÉïÍhÉ ÌuɲÉlÉç rÉÑ£üÈ xÉqÉÉcÉUlÉç || 3-26
Na buddhibhedaṃ janayet ajñānāṃ karma-sangināṃ
Joṣhayet Sarva-karmāṇi vidvān yuktaḥ samācharan
5-15
lÉÉS¨Éå MüxrÉÍcÉimÉÉmÉÇ lÉ cÉæuÉ xÉÑM×üiÉÇ ÌuÉpÉÑÈ|
A¥ÉÉlÉålÉÉuÉ×iÉÇ ¥ÉÉlÉÇ iÉålÉ qÉѽÎliÉ eÉliÉuÉÈ || 5-15||
Nādatte kasyachit pāpaṃ na chaiva sukṛutaṃ vibhuḥ
Ajñānenāvṛutaṃ jñānaṃ tena muhyanti jantavaḥ
5-29
pÉÉå£üÉUÇ rÉ¥É-iÉmÉxÉÉÇ xÉuÉïsÉÉåMüqÉWåûµÉUqÉç |
xÉÑWØûSÇ xÉuÉïpÉÔiÉÉlÉÉÇ ¥ÉÉiuÉÉ qÉÉÇ zÉÉÎliÉqÉ×cNûÌiÉ || 5-29
Bhoktāraṃ yajña-tapasāṃ sarvaloka maheśhvaraṃ
Suhṛudaṃ sarvabhūtānāṃ jñātvā māṃ śhāntimṛucchati
6-17
rÉÑ£üÉWûÉUÌuÉWûÉUxrÉ rÉÑ£ücÉå¹xrÉ MüqÉïxÉÑ |
rÉÑ£üxuÉmlÉÉuÉoÉÉåkÉxrÉ rÉÉåaÉÉå pÉuÉÌiÉ SÒÈZÉWûÉ || 6-17
Yuktāhāravihārasya, yuktacheṣhṭasya karmasu
Yukt-svapnāvabodhasya yogo bhavati duḥkhahā
12-15
rÉxqÉɳÉÉå̲eÉiÉå sÉÉåMüÉå sÉÉåMüɳÉÉå̲eÉiÉç cÉ rÉÈ |
WûwÉÉïqÉwÉïpÉrÉÉå²åaÉæqÉÑï£üÉå rÉÈ xÉ cÉ qÉå ÌmÉërÉÈ || 12-15
Yasmānnodvijate lokaḥ lokānnodvijate cha yaḥ
Harṣhāmarṣhabhayodvegaiḥ mukto yaḥ sa cha me priyaḥ
95
16-21
̧ÉÌuÉkÉÇ lÉUMüxrÉåSÇ ²ÉUÇ lÉÉzÉlÉÉqÉÉiqÉlÉÈ |
MüÉqÉÈ ¢üÉåkÉÈ iÉjÉÉ sÉÉåpÉÈ iÉxqÉÉSåiÉi§ÉrÉÇ irÉeÉåiÉç||16-21
Trividham narakasyedaṃ dvāraṃ nāśhanamātmanaḥ
Kāmaḥ krodhaḥ tathā lobhaḥ tasmādetattrayaṃ tyajet
16-5
SæuÉÏ xÉÇmÉ̲qÉÉå¤ÉÉrÉ ÌlÉoÉlkÉÉrÉÉxÉÑUÏ qÉiÉÉ |
qÉÉ zÉÑcÉÈ xÉÇmÉSÇ SæuÉÏqÉÍpÉeÉÉiÉÉåÍxÉ mÉÉhQûuÉ || 16-5
Daviī saṃpadvikoṣhāya nibandhāyāsurī matā
Mā śhuchaḥ saṃpadaṃ daivīṃ abhijātosi pāṇḍava
17-14
SåuÉ̲eÉ aÉÑÂmÉëÉ¥É-mÉÔeÉlÉÇ zÉÉæcÉqÉÉeÉïuÉqÉç|
oÉë¼cÉrÉïqÉÌWÇûxÉÉ cÉ zÉÉUÏUÇ iÉmÉ EcrÉiÉå || 17-14
Devadvija guru-prājña pūjanaṃ śhauchamārajavaṃ
Brahmacharyaṃ ahimsā cha śhārīraṃ tapa uchyate
17-15
AlÉѲåaÉMüUÇ uÉÉYrÉÇ xÉirÉÇ ÌmÉërÉÌWûiÉÇ cÉ rÉiÉç |
xuÉÉkrÉÉrÉÉprÉxÉlÉÇ cÉæuÉ uÉÉXçaqÉrÉÇ iÉmÉ EcrÉiÉå || 17-15
Anudvegakaraṃ vākyaṃ satyaṃ priyahitaṃ cha yat
Svādhyāya-abhyasanaṃ chaiva vāÑgmayaṃ tapa uchyate
17-16
qÉlÉÈmÉëxÉÉSÈ xÉÉæqrÉiuÉÇ qÉÉælÉqÉÉiqÉÌuÉÌlÉaÉëWûÈ |
pÉÉuÉxÉÇzÉÑήËUirÉåiɨÉmÉÉå qÉÉlÉxÉqÉÑcrÉiÉå || 17-16
Manaḥprasādaḥ saumyavaṃ maunaṃ ātma-vinigrahaḥ
Bhāvasaṃśhuddhirityetat tapo mānasamuchyate
96
A Ritual to Become and Be a Hindu
ISHTA DEVATA DIVAS
Personal Deity Day
Ishta Devataa day is a day when the officiating priest conducts a special puja for the
personal deity of the initiate, invoking the blessings and protection.
The format can be a simple one which can be completed in 60 minutes and
customized for the individual. Or if the initiate needs it to be so, it can be
convered as a family/community gets together at a place. The eleboaration part
can be appropriately decided in consultation with the officiating priest.
The purpose is to strengthen the devotion of the initiate with the personal deity.
The socializing is not a deciding issue here. This day is any day, in within one year of
induction to Hindu Religious Identity.
It is advised that the guidance of the officiating Priest be taken in doing this. The
ritual can be as simple one lasting for twenty minutes to an elaborate one involving
more of family members, and last for a half a day.
There is an element of religiosity and family –community getotgether opportunity
here.
It is recommended that an educational component like a lecture on the significance
of the day or reading sacred text and explaining it be done by an educator on such
an occasion.
97
A Ritual to Become and Be a Hindu
VEDA DHARMA DIVAS
Community Day
It is necessary to assert the religious identity of the community. The core
part of the ritual is a reaffirmation of the core tenets of being a Hindu. The
cover festivity can be decided in the community in consultation with the
officiating priest.
The total time for the core part is: 40 minutes + latitude of 15 minutes due
to the group interaction nature.
The cover part, coupled with the socialization issues, can be decided for
each place need. This is also to recognize the officiating priest as the
community leader in matters of religious and spiritual guidance.
The declaration sentence is one that has a small modification. It is noted
below. The intermediary rituals that need to be filled are known to the
officiating priest, in such circumstances.
Being a Hindu - Community Day (ritual)
Date:
Name
Officiating Priest
Commencement of the ritual
Step: Assembly – Samkalpa – Sabha Pooja Declaration of
Intent – Permission ( 3 minutes )
Priest :
AÉåqÉç AÉåqÉç AÉåqÉç (bÉhOûÉ lÉÉSÇ M×üiuÉÉ)
iÉSåuÉ sÉalÉÇ xÉÑÌSlÉÇ iÉSåuÉ, iÉÉUÉoÉsÉÇ cÉlSìoÉsÉÇ iÉSåuÉ |
ÌuÉ±É oÉsÉÇ SæuÉoÉsÉÇ iÉSåuÉ sɤqÉÏmÉiÉå iÉåÅÎXçbÉërÉÑaÉÇ xqÉUÉÍqÉ ||
xÉÑsÉalÉÉ xÉÉuÉkÉÉlÉÉ xÉÑqÉÑWÕûiÉÉï xÉÉuÉkÉÉlÉÉ | sɤqÉÏlÉÉUÉrÉhÉkrÉÉlÉÉÈ xÉÉuÉkÉÉlÉÉÈ |
lÉqÉÈ xÉSxÉå, lÉqÉÈ xÉSxÉxmÉiÉrÉå, lÉqÉÉå qÉWûSèprÉÉå lÉqÉ AÉxÉÏlÉåprÉÈ
ArÉÇ qÉÑWÕûiÉïÈ xÉÑqÉÑWÕûiÉÉåïÅxiÉÑ
LiÉåwÉÉÇ qÉWûÉeÉlÉÉlÉÉÇ SåuÉS¨ÉÉlÉÉÇ É uÉæÌSMü kÉqÉÉïkrÉrÉlÉ- mÉÑlÉÈ-mÉëuÉåzÉ –rÉÉåarÉiÉÉ ÍxÉSèkrÉjÉïÇ ,
´É®É̲eÉiuÉ ÎxjÉUÏMüUhÉÉjÉïÇ, ÌWûlSÒ-mÉS –EmÉÉÍkÉrÉÉåarÉiÉÉ ÍxÉSèkrÉjÉïÇ uÉåSuÉëiÉÉåmÉSåzÉMüqÉï
98
MüÉUÌrÉwrÉå |
Transliteration:Om, Om, Om (ghanṭā nādam kṛtvā)
Tadeva lagnam sudinam tadeva, tārābalam chandrabalam tadeva
Vidyābalam daivabalam tadeva, lakṣmīpate teñghriyugaṃ smarāmi
Sulagnā sāvadhānā, sumuhūrtā sāvadhānā, sulagnā sāvadhānā,
lakṣhmīnārāyaṇadhyānāh sāvadhānā,
namah sadase, namassadasaspataye, namo mahadbhyo, nama
āsīnebhyaḥ
ayam muhūrtaḥ sumuhūrtostu
Action: Ringing of bell (Calling attention)
Priest: Namaste, I welcome you all to this auspicious ritual occasion where each one is
renewing your pledge of Hindu Religious Identiy, voluntarily and willfully accepting to be
recognized as a member of Hindu Community (Hindu samaaja). We are here to reaffirm
that we live our life as per the guideleines provided by sanatana Veda Dharma .
Audience: Yes
Priest: Thank you. Before that, please repeat your name, Rashi, nakshatra at the
appropriate palce as I indicate. Please repeat the vows with me and affirm the same at the end
of each vow.
Step: Veda – Vratopadesha 20 minutes
AÉåqÉç qÉqÉ SåuÉS¨ÉxrÉ .. aÉÉå§ÉxrÉ , .. UÉzÉÉæ ... lɤɧÉå eÉÉiÉxrÉ uÉæÌSMü kÉqÉÉïkrÉrÉlÉmÉÑlÉÈmÉëuÉåzÉ –rÉÉåarÉiÉÉ ÍxÉSèkrÉjÉïÇ, ´É®É̲eÉiuÉ ÎxjÉUÏMüUhÉÉjÉïÇ, ÌWûlSÒ-mÉS –EmÉÉÍkÉrÉÉåarÉiÉÉ
ÍxÉSèkrÉjÉïÇ uÉåSÉåmÉÌlÉwÉiÉç- uÉëiÉ-ÌlÉSåïzÉÇ mÉÑlÉSÏï¤ÉÉÇ MüËUwrÉå |
Priest: MüqÉïhÉÉå½ÌmÉ oÉÉå®urÉÇ oÉÉå®urÉÇ cÉ ÌuÉMüqÉïhÉÈ | AMüqÉïhÉ¶É oÉÉå®urÉÇ aÉWûlÉÉ MüqÉïhÉÉå
aÉÌiÉÈ || (4-17) AÌmÉcÉåSÍxÉ mÉÉmÉåprÉÈ xÉuÉåïprÉÈ mÉÉmÉM×ü¨ÉqÉÈ | xÉuÉïÇ ¥ÉÉlÉmsÉuÉålÉæuÉ uÉ×ÎeÉlÉÇ
xÉÇiÉËUwrÉÍxÉ || (4-36) lÉ ÌWû ¥ÉÉlÉålÉ xÉSØzÉÇ mÉÌuɧÉÍqÉWû ÌuɱiÉå | iÉixuÉrÉÇ rÉÉåaÉxÉÇÍxÉ®È
MüÉsÉålÉÉiqÉÌlÉ ÌuÉlSÌiÉ || (4-38) A¥É¶ÉÉ´É®kÉÉlÉ¶É xÉÇzÉrÉÉiqÉÉ ÌuÉlÉzrÉÌiÉ | lÉÉrÉÇ sÉÉåMüÉåÅ
ÎxiÉ lÉ mÉUÉå lÉ xÉÑZÉÇ xÉÇzÉrÉÉiqÉlÉÈ || (4-40) E®UåiÉç AÉiqÉlÉÉiqÉÉlÉÇ lÉÉiqÉÉlÉqÉuÉxÉÉSrÉåiÉç |
AÉiqÉæuÉ ½ÉiqÉlÉÉå oÉlkÉÑUÉiqÉæuÉ ËUmÉÑUÉiqÉlÉÈ || (6-5) oÉlkÉÑUÉiqÉÉiqÉlÉxiÉxrÉ rÉålÉÉiqÉæuÉÉiqÉlÉÉ
ÎeÉiÉÈ | AlÉÉiqÉlÉxiÉÑ zɧÉÑiuÉå uÉiÉåïiÉÉiqÉæuÉ zɧÉÑuÉiÉç || (6-6)
(1) mÉëjÉqÉqÉç – xÉuÉï§É SåuÉÈ
DzÉÉuÉÉxrÉÍqÉSÇ xÉuÉïÇ rÉÌMügcÉ eÉaÉirÉÉÇ eÉaÉiÉç | iÉålÉ
irÉ£åülÉ pÉÑgeÉÏjÉÉÈ qÉÉ aÉ×kÉÈ MüxrÉÎxuÉ®lÉqÉç || (DzÉÉuÉÉxrÉÉåmÉÌlÉwÉSè) rÉÉå qÉÉÇ mÉzrÉÌiÉ xÉuÉï§É,
xÉuÉïÇ cÉ qÉÌrÉ mÉzrÉÌiÉ | iÉxrÉÉWÇû lÉ mÉëhÉÉzrÉÉÍqÉ xÉ cÉ qÉå lÉ mÉëhÉÉzrÉÌiÉ || (6-30)
Audience: LuÉqÉxiÉÑ MüËUwrÉå , MÑüqÉïÈ
(2) ̲iÉÏrÉqÉçç – MüqÉÉåïmÉSåzÉÈ MÑüuÉï³ÉåuÉåWû MüqÉÉïÍhÉ, ÎeÉeÉÏÌuÉwÉåiÉç zÉiÉÇ xÉqÉÉÈ | LuÉÇ iuÉÌrÉ,
lÉÉlrÉjÉåiÉÉåÅÎxiÉ lÉ MüqÉï ÍsÉmrÉiÉå lÉUå | (DzÉÉuÉÉxrÉÉåmÉÌlÉwÉSè)
Audience: LuÉqÉxiÉÑ MüËUwrÉå , MÑüqÉïÈ
99
(3) iÉ×iÉÏrÉqÉçç – kÉqÉÉåïmÉSåzÉÈ
lÉ eÉÉiÉÑ MüÉqÉÉiÉç lÉ pÉrÉÉiÉç lÉ sÉÉåpÉÉiÉç, kÉqÉïÇ irÉeÉåiÉç
eÉÏÌuÉiÉxrÉÉÌmÉ WåûiÉÉåÈ | kÉqÉÉåï ÌlÉirÉÈ, xÉÑZÉ – SÒÈZÉå iuÉÌlÉirÉå, eÉÏuÉÉå ÌlÉirÉÈ WåûiÉÑUxrÉiuÉÌlÉirÉÈ
|| ( pÉÉUiÉ xÉÉÌuɧÉÏ –kÉqÉï ÍxÉlkÉÑÈ)
Audience: LuÉqÉxiÉÑ MüËUwrÉå , MÑüqÉïÈ
(3) cÉiÉÑjÉïqÉçç – xÉirÉqÉç - xÉirÉÇ uÉS | kÉqÉïÇ cÉU | xuÉÉkrÉÉrÉÉlqÉÉ mÉëqÉSÈ |
Audience: LuÉqÉxiÉÑ MüËUwrÉå , MÑüqÉïÈ
(4) xÉirÉÉ³É mÉëqÉÌSiÉurÉqÉç | kÉqÉÉï³É mÉëqÉÌSiÉurÉqÉç | SåuÉ-ÌmÉiÉ×MüÉrÉÉïprÉÉÇ lÉ mÉëqÉÌSiÉurÉqÉç |
MçÑzÉsÉÉ³É mÉëqÉÌSiÉurÉqÉç | pÉÔirÉæ lÉ mÉëqÉÌSiÉurÉqÉç | xuÉÉkrÉÉrÉ –mÉëuÉcÉlÉÉprÉÉÇ lÉ mÉëqÉÌSiÉurÉqÉç ||
Audience: LuÉqÉxiÉÑ MüËUwrÉå , MÑüqÉïÈ
(5) mÉgcÉqÉqÉçç – sÉÉåMü urÉuÉWûÉU-EmÉSåzÉÈ
qÉÉiÉ× SåuÉÉå pÉuÉ | ÌmÉiÉ× SåuÉÉå pÉuÉ | AÉcÉÉrÉï
SåuÉÉå pÉuÉ | AÌiÉÍjÉ SåuÉÉå pÉuÉ | rÉÉlrÉuɱÉÌlÉ MüqÉÉïÍhÉ iÉÉÌlÉ xÉåÌuÉiurÉÉÌlÉ lÉÉå CiÉUÉÍhÉ |
Audience: LuÉqÉxiÉÑ MüËUwrÉå , MÑüqÉïÈ
(6) wɸqÉçç – SÉlÉ-´É®É- EmÉSåzÉÈ
´É®rÉÉ SårÉqÉç | A´É®rÉÉ ASårÉqÉç | Í´ÉrÉÉ SårÉqÉç
| ̾ûrÉÉ SårÉqÉç | ÍpÉrÉÉ SårÉqÉç | xÉÇÌuÉSÉ SårÉqÉç | LwÉ AÉSåzÉÈ LwÉ EmÉSåwÉÈ LwÉÉ uÉåSÉåmÉÌlÉwÉiÉç
LiÉSlÉÑzÉÉxÉlÉqÉç LuÉqÉÑmÉÉÍxÉiÉurÉqÉç LuÉqÉÑcÉæiÉSÒmÉÉxrÉqÉç ||
Audience: LuÉqÉxiÉÑ MüËUwrÉå , MÑüqÉïÈ
(7) xÉmiÉqÉqÉç – qÉ×irÉÑÈ - xÉÇxÉÉUÈ eÉÉiÉxrÉ ÌWû kÉëÑuÉÉå qÉ×irÉÑÈ, kÉëÑuÉÇ eÉlqÉ qÉ×iÉxrÉ cÉ |
iÉxqÉÉSmÉËUWûÉrÉåïÅ jÉåï lÉ iuÉÇ zÉÉåÍcÉiÉÑqÉWïûÍxÉ || ( 2-27 )
Audience: LuÉqÉxiÉÑ MüËUwrÉå , MÑüqÉïÈ
(8) A¹qÉqÉçç – rÉÉåaÉÈ- xÉÇxÉÉUiÉUhÉÉåmÉÉrÉÈ rÉÉåaÉxjÉÈ MÑü MüqÉÉïÍhÉ xÉ…¡Çû irYiuÉÉ kÉlÉgeÉrÉ
| ÍxÉSèkrÉÍxÉSèkrÉÉåÈ xÉqÉÉå pÉÔiuÉÉ xÉqÉiuÉÇ rÉÉåaÉ EcrÉiÉå || (2-48)
Audience: LuÉqÉxiÉÑ MüËUwrÉå , MÑüqÉïÈ
(9) lÉuÉqÉqÉçç – mÉÉmÉ-mÉÑhrÉ-MüsrÉÉhÉMüqÉï
ÌlÉrÉiÉÇ MÑü MüqÉï iuÉÇ MüqÉï erÉÉrÉÉå ½MüqÉïhÉÈ |
zÉUÏU rÉɧÉÉÌmÉ cÉ iÉå lÉ mÉëÍxÉSèkrÉåiÉç AMüqÉïhÉÉÈ || (3-8) mÉÉjÉï lÉæuÉåWû lÉÉqÉÑ§É ÌuÉlÉÉzÉxiÉxrÉ
ÌuɱiÉå | lÉ ÌWû MüsrÉÉhÉM×üiÉç MüͶÉiÉç SÒaÉïÌiÉÇ iÉÉiÉ aÉcNûÌiÉ || ( 6-40) mÉërɦÉɱiÉqÉÉlÉxiÉÑ
rÉÉåaÉÏ xÉÇzÉÑ® ÌMüÎsoÉwÉÈ | AlÉåMü eÉlqÉ xÉÇÍxÉ®È iÉiÉÉå rÉÉÌiÉ mÉUÉÇ aÉÌiÉqÉç || (6-45) oÉWÕûlÉÉÇ
eÉlqÉlÉÉqÉliÉå ¥ÉÉlÉuÉÉlÉç qÉÉÇ mÉëmɱiÉå | uÉÉxÉÑSåuÉÈ xÉuÉïÍqÉÌiÉ xÉ qÉWûÉiqÉÉ xÉ SÒsÉïpÉÈ || (7-19)
Audience: LuÉqÉxiÉÑ MüËUwrÉå , MÑüqÉïÈ
(10) SzÉqÉqÉçç – rÉ¥É-MüqÉï rÉ¥ÉÍzɹÉÍzÉlÉÈ xÉliÉÉå qÉÑcrÉliÉå xÉuÉï ÌMüÎsoÉwÉææÈ | pÉÑgeÉiÉå iÉå
iuÉbÉÇ mÉÉmÉÉÈ rÉå mÉcÉlirÉÉiqÉMüÉUhÉÉiÉç | (3-13)
Audience: LuÉqÉxiÉÑ MüËUwrÉå , MÑüqÉïÈ
(11) LMüÉSzÉqÉçç – AÉcÉÉU-MüqÉï rɱSÉcÉUÌiÉ ´Éå¸È iɨÉSåuÉåiÉUÉå eÉlÉÈ| xÉ rÉimÉëqÉÉhÉÇ MÑüÂiÉå
sÉÉåMüxiÉSlÉÑuÉiÉïiÉå || (3-21)
Audience: LuÉqÉxiÉÑ MüËUwrÉå , MÑüqÉïÈ
(12) ²ÉSzÉqÉçç – CÎlSìrÉxÉÇrÉqÉ-ÌlÉaÉëWû-MüqÉï iÉxqÉÉiÉç iuÉÍqÉÎlSìrÉÉhrÉÉSÉæ ÌlÉrÉqrÉ pÉUiÉwÉïpÉ |
100
mÉÉmqÉÉlÉÇ mÉëeÉÌWû ½ålÉÇ ¥ÉÉlÉ ÌuÉ¥ÉÉlÉ lÉÉzÉlÉqÉç || ( 3-41) AxÉÇzÉrÉÇ qÉWûÉoÉÉWûÉå qÉlÉÉå SÒÌlÉïaÉëWÇû
cÉsÉÇ AprÉÉxÉålÉ iÉÑ MüÉæliÉårÉ uÉæUÉarÉåhÉ cÉ aÉ×½iÉå ||(6-35)
Audience: LuÉqÉxiÉÑ MüËUwrÉå , MÑüqÉïÈ
(13) §ÉrÉÉåSzÉqÉçç – ÌlÉirÉ-MüqÉï rÉÑ£üÉWûÉU –ÌuÉWûÉUxrÉ rÉÑ£ücÉå¹xrÉ MüqÉïxÉÑ | rÉÑ£ü
xuÉmlÉÉuÉoÉÉåkÉxrÉ rÉÉåaÉÉå pÉuÉÌiÉ SÒÈZÉWûÉ || (6-17)
Audience: LuÉqÉxiÉÑ MüËUwrÉå , MÑüqÉïÈ
(14) cÉiÉÑSïzÉqÉç – pÉaÉuÉlqÉÌWûqÉÉ
xÉuÉïxrÉ cÉÉWÇû WØûÌS xÉͳÉÌuɹÉå qɨÉÈ xqÉ×ÌiÉÈ
¥ÉÉlÉqÉmÉÉåWûlÉÇ cÉ | uÉåSæ¶É xÉuÉæïUWûqÉåuÉ uÉå±Éå uÉåSÉliÉM×üiÉç uÉåSÌuÉSåuÉ cÉÉWûqÉç || (15-15)
Audience: LuÉqÉxiÉÑ MüËUwrÉå , MÑüqÉïÈ
(15) mÉgcÉSzÉMÇü – qÉÉå¤É MüqÉï SæuÉÏ xÉÇmÉ̲qÉÉå¤ÉÉrÉ ÌlÉoÉlkÉÉrÉÉxÉÑUÏ qÉiÉÉ | qÉÉ zÉÑcÉÈ xÉÇmÉSÇ
SæuÉÏqÉÍpÉeÉÉiÉÉåÅÍxÉ mÉÉhQûuÉ || (16-5) rÉÈ zÉÉx§É ÌuÉÍkÉqÉÑixÉ×erÉ uÉiÉïiÉå MüÉqÉMüÉUiÉÈ | lÉ xÉ
ÍxÉήqÉuÉÉmlÉÉåÌiÉ lÉ xÉÑZÉÇ lÉ mÉUÉÇ aÉÌiÉqÉç || (16-23) iÉxqÉÉiÉç zÉÉx§ÉÇ mÉëqÉÉhÉÇ iÉå
MüÉrÉÉïMüÉrÉïurÉuÉÎxjÉiÉÉæ| ¥ÉÉiuÉÉ zÉÉx§ÉÌuÉkÉÉlÉÉå£Çü MüqÉï MüiÉÑïÍqÉWûÉWïûÍxÉ ( 16-24)
Audience: LuÉqÉxiÉÑ MüËUwrÉå , MÑüqÉïÈ
Om asya devadattasya (kaśhyapa.. ) gotrasya , .. rāśhau…
nakṣhatre .. jātasya, vaidika dharmādhyayana – pravesha –yogyatā
siddhyarthaṃ, śhraddhā-dvijatva-sthirīkaraṇārthaṃ hindu-padaupādhi yogyatā siddhyarthaṃ, kriyamāṇa karmāñgatayā
vedopaniṣhat-vrata-nirdeśhaṃ kārayiṣhye.
Karmanohyapi boddhavyaṃ boddhavyaṃ cha vikarmaṇaḥ |
Akarmaṇaścha boddhavyaṃ gahanā karmano gatiḥ || (4-17)
Api cedasi pāpebhyo sarvebhyo pāpakṛuttamaḥ |
Sarvaṃ jñānaplavenaiva, vṛujinaṃ santariṣhyasi || ( 4-36) ||
Na hi jñānena sadṛuśhaṃ pavitramiha vidyate |
Tatsvayaṃ yoga saṃsiddhaḥ kālenātmani vindati || ( 4-38) ) ||
Ajñaśchāśhraddhadhānaścha saṃśhayātmā vinaśhyati |
Nāyaṃ loksit na paro na sukhaṃ saṃśhayātmanaḥ || (4-40)||
Uddharet ātmanātmānaṃ nātmānamavasādayet |
Ātmaiva hyātmano bandhurātmaiva ripurātmanaḥ || (6-5) ||
Bandhurātmātmanastasya, yenātmaivātmanā jitaḥ |
Anātmanastu śhatrutve, vartetātmaiva śhatryvat || (6-6) ||
(1) Prathamam – sarvatra devaḥ : Īśhāvāsyamidaṃ sarvaṃ yatkiñcha
jagatyāṃ jagat, tena tyaktena bhuÑjīthāḥ, mā grudhaḥ kasya-svid
dhanaṃ|| (Īśhāvāsyopaniṣhad ) yo māṃ paśhyati sarvatra, sarvaṃ
cha mayi paśhyati | tasyāhaṃ na praṇaṣhyāmi, sa ca me na
praṇaṣhyati || (6-30)
Audience: evamstu , kariṣhye, kurmaḥ
101
(02) Dvitīyam – karmopadeśhaḥ : kurvanneveha karmāṇi, jijīviśhet
śhataṃ samāḥ, evam tvayi nānyatheosti, na karma lipyate nare |
(Īśhāvāsyopaniṣhad )
Audience: evamstu , kariṣhye, kurmaḥ
(03) Trutīyam – Dharmopadeśhaḥ : na jātu kāmat, na bhayāt, na
lobhāt, dharmaṃ tyajet jīvitasyāpi hetoḥ | dharmo nityaḥ sukha
dukhe tvanitye , jīvo nityaḥ, tasya hetustvaniyaḥ|| (Bhārata sāvitrī –
dharma sindhuḥ)
Audience: evamstu , kariṣhye, kurmaḥ
(04) Chaturtham – satyam : Satyam Vada, Dharmaṃ chara,
svādhyāyānmā pramadaḥ, satyānna pramaditavyaṃ, dharmāṇna
pramaditavyaṃ, deva-pitṛu-kāryābhyām na pramaditavyaṃ,
kuśhalānna pramaditavyaṃ, bhūtyai na pramaditavyaṃ, svādhyāyapravachanābhyāṃ na pramaditavyaṃ,
Audience: evamstu , kariṣhye, kurmaḥ
(05) Pañchamam – loka vyavahāra upadeśhaḥ : mātṛu devo bhava,
pitṛu devo bhava, āchārya devo bhava, athiti devo bhava,
yānyanavadyāni karmāṇi tāni sevitavyāni, no itarāṇi
Audience: evamstu , kariṣhye, kurmaḥ
(06) Ṣhaṣhṭham – dāna-śhraddhā upadeśhaḥ : śhraddhayā deyam,
aśhraddhayā devam, śhriyā deyaṃ, hriyā deyaṃ, bhiyā deyaṃ,
saṃvidā deyaṃ, eṣha ādeśhaḥ, eṣha upadeśhaḥ, eṣhā vedopaniṣhat,
etadanuśhāsanaṃ, evvamuchaitadupāsyam
Audience: evamstu , kariṣhye, kurmaḥ
(07) Saptamam – mṛtyuḥ saṃsāraḥ : jātasya hi dhruvo mṛtyuḥ
dhruvaṃ janma mṛutasya cha | tasmādaparihāryerthe, na tvaṃ
śhochitumarhasi ||(2-27)
Audience: evamstu , kariṣhye, kurmaḥ
(08) Aṣhtamam – yogaḥ saṃsārataraṇopāyaḥ: yogasthaḥ kuru
karmāṇi, sañgaṃ tyaktvā dhanañjaya, siddhyasiddhyossamo bhūtvā
samatvaṃ yoga uchyate ||(2-48)||
Audience: evamstu , kariṣhye, kurmaḥ
(09) Navamam – pāpa puṇya kalyāṇa karma : niyataṃ kuru karma
tvaṃ karma jyāyo hyakarmaṇaḥ | śharīra yātrāpi cha ten a
prasiddhyet hyakarmaṇaḥ || (3-8) Pārtha naiveha nāmutra,
vināśhastasya vidyate, na hi kalyāṇakṛut kaśchit durgatiṃ tāta
gacchati ||(6-40)|| prayatnādyatamānastu, yogi saṃśhuddha
kilbiṣhaḥ | aneka janma saṃsiddhaḥ tato yāti parāṃ gatim || (6-45)
|| bahūnāṃ janmanāmante, jñānavān mām prapadyate | vāsudevaḥ
sarvamiti, sa mahātmā sudurlabhaḥ || (7-11) ||
Audience: evamstu , kariṣhye, kurmaḥ
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(10) Dashamam – yajña-karma : yajña-śhiṣhṭāśhinaḥ santo
muchyante Sarva kilbiṣhaiḥ | bhuñjate te tvaghaṃ pāpāḥ, ye
pachantyātma kāraṇāt || 3-13 ||
Audience: evamstu , kariṣhye, kurmaḥ
(11) Ekādaśham – Āchāra –karma : yadyadācharati śhreṣhṭaḥ
tattadevetaro janaḥ | sa yatpramāṇaṃ kurute, lokastadanuvaratate ||
(3-11) ||
Audience: evamstu , kariṣhye, kurmaḥ
(12) Dvādaśham – indriya saṃyama nigraha karma : tasmāt
tvamindriyāṇyādau, niyamya bharataṛṣhabha | pāpmānaṃ prajahu
hyenaṃ, jñāna-vijñāna-nāśhana’m || (3-41) || asṃśhayaṃ
mahābāho, mano durnigrahaṃ chalam | abhyāsena tu kaunteya,
vairāgyeṇa cha gṛuhyate || (6-35) ||
Audience: evamstu , kariṣhye, kurmaḥ
(13) Trayodasham – nitya –karma : yuktāhāra-vihārasya, yukta
cheṣhṭasya karmasu | yukta svapnāvabodhasya yogo bhavati dukhhā
|| 6-17||
Audience: evamstu , kariṣhye, kurmaḥ
(14) Chaturdaśham – Bhagavanmahimā : sarvasya chāhaṃ hṛudi
sanniviṣhṭo mattaḥ smṛitirjñānamapohanaṃ cha | vedaiścha
sarvairahameva vedyo vedāntakṛit vedavideva chāhaṃ ||15-15||
Audience: evamstu , kariṣhye, kurmaḥ
(15) Pañchadashkam – Mokṣha karma : daivī sampad vimokṣhāya,
nibandhāyāsurī matā | mā śhuchaḥ saṃpadaṃ daivīmabhijātosi
pāṇḍava || 16-5 || yaḥ śhāstra-vidhimutsṛujya, varatate kāmakārataḥ| na sa siddhimavāpnoti, na sukhaṃ na parāṃ gatiṃ||16-23||
Tasmāt śhāstraṃ pramāṇaṃ te, kāryākārya vyavasthitau | jñātvā
śhāstra-vidhānoktaṃ karma kartumihārhasi || 16-24||
Audience: evamstu , kariṣhye, kurmaḥ
Action: Now you are going to be given the guidance and instruction on the
vedic values of life. Please repeat after me. When the priest reads the Sanskrit
part, one more person may read a translation for convenience of
understanding. The participants repeat: Yes I do, We all do as per this
guidance.
Explanation: Here fifteen vedic instructions which characterize the essence
of Sanatana Dharma are renewed to the initiate. The text from Upanishats and
Bhagavad-Gita are used here. The fifteen instructions address the following: 1.
God is all pervasive. 2. Instructions on Karma- the right action 3. Instructions
on Dharma – the guiding principle 4. Truth 5. Worldly Relations and Ethical
life style 6. Charity 7. Nature of World and Death 8. Yoga as the vehicle for
crossing through the wheel of bondage, suffering 9. Punya, Papa, Noble action
103
10. Yajna 11. Standards of worldly action and role model ethical behavior 12.
Discipline and control over senses 13. Daily religiosity and spirituality 14. Glory
of Divine 15. Liberating action and Final surrender to the Divine.
Step: Acharya sanmananam - five minutes
Priest: Initiates honors the priest.
AÉåqÉç
rÉxqÉɳÉÉå̲eÉiÉå sÉÉåMüÉå sÉÉåMüɳÉÉå̲eÉiÉå cÉ rÉÈ| WûwÉÉïqÉwÉïpÉrÉÉå²åaÉæqÉÑï£üÉå rÉÈ xÉ cÉ qÉå ÌmÉërÉÈ ||
(12-15)
rÉå iÉÑ kÉqrÉÉïqÉ×iÉÍqÉSÇ rÉjÉÉåY¨ÉÇ mÉrÉÑïmÉÉxÉiÉå | ´É®kÉÉlÉÉÈ qÉimÉUqÉÉÈ pÉ£üÉxiÉåÅiÉÏuÉ qÉå ÌmÉërÉÉÈ ||
(12-20)
xÉqÉÇ xÉuÉåïwÉÑ pÉÔiÉåwÉÑ ÌiɸliÉÇ mÉUqÉåµÉUqÉç | ÌuÉlÉzrÉixuÉÌuÉlÉzrÉliÉÇ rÉÈ mÉzrÉÌiÉ xÉ mÉzrÉÌiÉ || (
13-27)
xÉqÉÇ mÉzrÉlÉç ÌWû xÉuÉï§É xÉqÉuÉÎxjÉiÉ cÉåiÉxÉqÉç | lÉ ÌWûlÉxirÉÉiqÉlÉÉiqÉÉlÉÇ iÉiÉÉå rÉÉÌiÉ mÉUÉÇ aÉÌiÉqÉç
|| ( 13-29)
Om yasmānnodvijate lokaḥ, lokānnodvijate cha yaḥ | harṣhāmarṣha
bhayodvegaiḥ mukto yaḥ sa ca me priayaḥ || 12-15 ||
Ye tu dharmyāmṛutamidaṃ yathoktaṃ paryupāsate |
śhraddhadhānāḥ matparamāḥ, bhaktāstetīva me priyāḥ || 12-20 ||
Samaṃ sarveṣhu bhūteṣh tiṣhṭhanthaṃ parameśhavaraṃ |
vinaśhyatsvavinaśhyantaṃ yaḥ paśhyati sa paśhayti || 13-27||
Samaṃ paśhyan hi sarvatra, samavasthita chetasaṃ | na
hinastyātmanātmānaṃ, tato yāti parāṃ gatiṃ || 13-29 ||
Action: Initiate honors the officiating priest and salutes.
Explanation: Respecting the Master, the Officiating priest as the leader of
religious and spiritual guidance in the community is an important part of the
ritual. A society’s state of religiosity and spirituality can be directly gauged by (a)
the way the priests of that religion make their living (b) the way the society
respects them and provides for them and (c) the way the next generation sesires
to pursue the education appropriate to qualify for the profession of a priest in
the community. Unless this is as good a coveted position as any other lucrative
profession and respectable profession in society, the next generation makes
greater resistance to the tradition, religion and fial to get the gift of spirituality
in early grooming. The generic ratio of priest to community is around one
qualified priest family for a population of four hundred members (maximum)
in the community. The responsibility of maintaining the priest is not just by
inviting the priest for religious work and paying the service charges. It goes
more than that. The entire system of education and reseach, community reach
of religion and spiritual traditions, in a dynamic way responding to the needs
of the society and carrying on the past inheritance through sustained education
104
needs to be supported. This is a holistic social responsibility and community
responsibility. It is not enough to build big churches; they need to be infused
with the live spirit of education and research and practiciality.
Step: Aarati - 10 minutes
Priest AÉåqÉç qÉlqÉlÉÉ pÉuÉ qÉ°£üÉå qɱÉeÉÏ qÉÉÇ lÉqÉxMÑü | qÉÉqÉåuÉæwrÉÍxÉ xÉirÉÇ iÉå
mÉëÌiÉeÉÉlÉå ÌmÉërÉÉåÅÍxÉ qÉå || (18-64) xÉuÉïkÉqÉÉïlÉç mÉËUirÉerÉ qÉÉqÉåMÇü zÉUhÉÇ uÉëeÉ | AWÇû iuÉÉ
xÉuÉïmÉÉmÉåprÉÉå qÉÉå¤ÉÌrÉzrÉÉÍqÉ qÉÉ zÉÑcÉÈ || (18-65)
Om manmanā bhava madbhakto, madyājī mām namaskuru|
māmevaishyasi satyaṃ te pratijāne priyosi me ||18-64||
Sarvadharmān parityajya, māmekaṃ śharaṇaṃ vraja | ahaṃ tvā
Sarva-pāpebhyo mokṣhayiṣhyāmi mā śhuchaḥ || 18-65 ||
Action: Final aarti
Explanation: Completion of Ritual. The prayer Jaya jagadisha
hare has become a standard part here.
Step: Teertha Prasada grahanam –one minute
Priest AÉåqÉç A…¡Óû¸qÉɧÉÈ mÉÑÂwÉÈ A…¡Óû¸Ç cÉ xÉqÉÉÍ´ÉiÉÈ | DzÉÈ xÉuÉïxrÉ eÉaÉiÉÈ mÉëpÉÑÈ
mÉëÏhÉÉÌiÉ ÌuɵÉpÉÑMçü || mÉëÉhÉÉlÉÉÇ aÉëÎljÉUÍxÉ ÂSìÉå qÉÉ ÌuÉzÉÉliÉMüÈ | iÉålÉɳÉålÉÉmrÉÉrÉxuÉ | lÉqÉÉå
ÂSìÉrÉ ÌuÉwhÉuÉå qÉ×irÉÑqÉåï mÉÉÌWû |
rÉ¥ÉSÉlÉ iÉmɶÉæuÉ lÉ irÉÉerÉÇ MüÉrÉïqÉåuÉ iÉiÉç | rÉ¥ÉSÉlÉiÉmɶÉæuÉ mÉÉuÉlÉÉÌlÉ qÉlÉÏÌwÉhÉÉqÉç || (18-5)
MüÉrÉïÍqÉirÉåuÉ rÉiMüqÉï ÌlÉrÉiÉÇ Ì¢ürÉiÉåÅeÉÑïlÉ | xÉ…¡Çû irÉYiuÉÉ TüsÉÇ cÉæuÉ xÉ irÉÉaÉÈ xÉÉÎiuÉMüÈ
xqÉ×iÉÈ || (18-9)
MüqÉïhrÉåuÉÉÍkÉMüÉUxiÉå qÉÉ TüsÉåwÉÑ MüSÉcÉlÉ | qÉÉ MüqÉï TüsÉ WåûiÉÑpÉÔïÈ qÉÉiÉå xÉ…¡ûÉåÅxiuÉMüqÉïÍhÉ ||
(2-47) rÉÉåaÉxjÉÈ MÑü MüqÉÉïÍhÉ xÉ…¡Çû irYiuÉÉ kÉlÉÇeÉrÉ | ÍxÉSèkrÉÍxÉSèkrÉÈ xÉqÉÉå pÉÔiuÉÉ
xÉqÉiuÉÇ rÉÉåaÉ EcrÉiÉå || (2-48) iÉxqÉÉiÉç mÉëhÉqrÉ mÉëÍhÉkÉÉrÉ MüÉrÉÇ mÉëxÉÉSrÉå
iuÉÉqÉWûqÉÏzÉqÉÏžqÉç | ÌmÉiÉåuÉ mÉѧÉxrÉ xÉZÉåuÉ xÉZrÉÑÈ ÌmÉërÉÈ ÌmÉërÉÉrÉÉWïûÍxÉ SåuÉ xÉÉåRÒûqÉç ||
(11-44)
Om añguṣhṭha mātraḥ puruṣhaḥ, añguṣhṭhaṃ cha samāshritaḥ |
Īśhaḥ sarvasya jagataḥ prabhuḥ prīṇāti viśhvabhuk | prāṇānāṃ
granthirasi rudro mā viśhāntakaḥ | tenānnenāpyāyasva | namo
rudrāya viṣhṇave mṛutyr me pāhi
Yajña-dāna-tapaśchaiva, na tyājayṃ kāryameva tat | Yajña-dānatapaśchaiva pāvanāni manīṣhiṇāṃ || 18-5 ||
Kāryamityeva yat karma niyataṃ kriyate arjuna | sañgaṃ tyaktvā
phalaṃ chaiva sa tyāgaḥ sātvikaḥ smṛitaḥ || 18-9 ||
Karmaṇyevādhikāraste, mā phaleṣhu kadāchana | mā karma phala
heturbhūḥ mā te sangostvakarmaṇi || 2-47 ||
Tasmāt pranamya praṇidhāya kāyaṃ prasādaye
105
tvāmahamīśhamīḍhyaṃ | piteva putrasya sakheva sakhyuḥ priya
priyāyaarhasi deva soḍhuṃ || 11-44||
Action: Priest blesses the initiate
Explanation: final Blessings
Step: Kshamaa prarthanaa - one minute
AÉåqÉç rÉSÉ rÉSÉ ÌWû kÉqÉïxrÉ asÉÉÌlÉpÉïuÉÌiÉ pÉÉUiÉ | AprÉÑijÉÉlÉqÉkÉqÉïxrÉ iÉSÉiqÉÉlÉÇ xÉ×eÉÉqrÉWûqÉç
|| (4-7) mÉËU§ÉÉhÉÉrÉ xÉÉkÉÔlÉÉÇ ÌuÉlÉÉzÉÉrÉ cÉ SÒzM×üiÉÉqÉç | kÉqÉïxÉÇxjÉÉmÉlÉÉrÉ xÉÇpÉuÉÉÍqÉ rÉÑaÉå
rÉÑaÉå || lÉ ÌWû ¥ÉÉlÉålÉ xÉSØzÉÇ mÉÌuÉUÍqÉWû ÌuɱiÉå | iÉixuÉrÉÇ rÉÉåaÉ xÉÇÍxÉ®È MüÉsÉålÉÉiqÉÌlÉ ÌuÉlSÌiÉ
|| ( 4-38)AjÉæiÉSmrÉzÉ£üÉåÅÍxÉ MüiÉÑïÇ qɱÉåaÉqÉÉÍ´ÉiÉÈ | xÉuÉïMüqÉïTüsÉirÉÉaÉÇ iÉiÉÈ MÑüÂ
rÉiÉÉiqÉuÉÉlÉç || (12-11) AmÉUÉkÉ xÉWûxÉëÉÍhÉ Ì¢ürÉliÉåÅWûÌlÉïzÉÇ qÉrÉÉ | iÉÉÌlÉ xÉuÉÉïÍhÉ xÉÇrÉqrÉ
¤ÉqÉxuÉ mÉÑÂxwÉÉå¨ÉqÉ ||
ÌuÉwhÉÑÈ ÌuÉwhÉÑÈ ÌuÉwhÉÑÈ WûËUÈ AÉåqÉç iÉixÉiÉç oÉë¼ÉmÉïhÉqÉxiÉÑ
Om yadā yadā hi dharmasya glānirbhavati bhārata,
abhyutthānamadharmasya tadātmānaṃ sṛujāmyahaṃ || 4-7 ||
Paritrāṇāya sādhūnāṃ vināśhāya cha duṣhkṛutāṃ |
Dharma-saṃsthāpanārthāya, sambhavāmi yuge yuge ||
Na hi jñānena sadṛuśhaṃ pavitramiha vidyate |
Tatsvayaṃ yoga samsiddhaḥ kālenātmani vindati || 4-38 ||
Athaitadapyashaktosi, kartuṃ madyogamāśhritaḥ |
Sarvakarma phala tyāgaṃ tataḥ kuru yatātmavān || 12-11)
Aparādha sahasrāṇi, kriyante aharniśhaṃ mayā |
Tāni sarvāni saṃyamya kṣhamasva puruṣhottama ||
Viṣhṇuḥ Viṣhṇuḥ Viṣhṇuḥ hariḥ Om tatsat, brahmārpaṇamastu
Action: Conclusion of ceremony – seeking pardon of the God
Explanation: Final act of seeking pardon from the God for
any errors of omission and commission in the ritual.
106
ADDITIONAL READING RESOURCES
Iṣhṭa Devatā prārthanā
Placed below are the five standard prayers for the Five groups of deities
presented in Hinduism. These are generic prayers. There can be special
forms and customized prayers – both in Sanskrit and other Indic
languages. If the officiating priest considers advantageous, some times the
special vedic chants and special mantras with seed sounds and guidance to
use them for mediation can be provided.
Iṣhṭa Devatā prārthanā
Placed below are the five standard prayers for the Five groups of deities
presented in Hinduism. These are generic prayers. There can be special
forms and customized prayers – both in Sanskrit and other Indic
languages. If the officiating priest considers advantageous, some times the
special vedic chants and special mantras with seed sounds and guidance to
use them for mediation can be provided.
The Universal prayer of Hinduism is a composition of eleventh century,
and is seen on a temple inscription at South India Viṣhnu temple.
1. Sun (āditya)
eÉmÉÉMÑüxÉÑqÉ xɃ¡ûÉÉzÉÇ MüÉzrÉmÉårÉÇ qÉWûɱÑÌiÉqÉç |
iÉqÉÉåËUÇ xÉuÉïmÉÉmÉblÉÇ mÉëhÉiÉÉåÅÎxqÉ ÌSuÉÉMüUqÉç ||
Japākusuma saṃkāśhaṃ kāśhyapeyaṃ mahādyutiṃ
tamoriṃ sarvapāpaghnaṃ praṇatosmi divākaraṃ
2. Mother (Ambikā)
xÉuÉïqÉ…¡ûsÉqÉÉ…¡ûsrÉå ÍzÉuÉå xÉuÉÉïjÉï xÉÉÍkÉMåü |
zÉUhrÉå §rÉÎqoÉMåü aÉÉæËU lÉÉUÉrÉÍhÉ lÉqÉÉåÅxiÉÑ iÉå ||
107
Sarvamañgala māñgalye śhive sarvārtha sādhike
Śharaṇye tryaṃbike gauri, nārāyaṇi namostu te
3. Viṣnu
lÉÉUÉrÉhÉÉrÉ mÉËUmÉÔhÉï aÉÑhÉÉhÉïuÉÉrÉ ÌuɵÉÉåSrÉ-ÎxjÉÌiÉ-sÉrÉÉåͳÉrÉÌiÉ mÉëSÉrÉ |
¥ÉÉlÉmÉëSÉrÉ ÌuÉoÉÑkÉÉxÉÑU xÉÉæZrÉ-SÒÈZÉ-xÉiMüÉUhÉÉrÉ ÌuÉiÉiÉÉrÉ lÉqÉÉålÉqÉxiÉå
Nārāyaṇāya paripūrṇa guṇārṇavāya
Viśhvodaya-sthti –layonniyati-pradāya
Jñānapradāya vibhudhāsura saukhya dukha
satkāraṇāya vitatāya namo namaste
4. Gaṇanātha / Gaṇeśha
aÉeÉÉlÉlÉÇ pÉÔiÉaÉhÉÉÍkÉxÉåÌuÉiÉÇ MüÌmÉijÉeÉqoÉÔTüsÉcÉÉÂxÉåÌuÉiÉqÉç|
EqÉÉxÉÑiÉÇ zÉÉåMüÌuÉlÉÉzÉMüÉUhÉÇ lÉqÉÉÍqÉ ÌuÉblÉåµÉUmÉÉSmɃ¡ûeÉqÉç ||
Gajānanaṃ bhūtagaṇādhisevitaṃ kapittha-jambū phala-chāru sevitam
Umāsutaṃ śhoka-vināśha kāraṇaṃ namāmi vighneśhvarapādapañkajam
5. Maheśhvara
lÉÉaÉålSìWûÉUÉrȨ́ÉsÉÉåcÉlÉÉrÉ pÉxqÉÉ…¡ûUÉaÉÉrÉ qÉWåûµÉUÉrÉ
ÌlÉirÉÉrÉ zÉÑ®ÉrÉ ÌSaÉqoÉUÉrÉ iÉxqÉæ lÉ-MüÉUÉrÉ lÉqÉÈ ÍzÉuÉÉrÉ
AÉåqYƒ¡ûÉUÇ ÌoÉlSÒxÉÇrÉÑ£Çü ÌlÉirÉÇ krÉÉrÉÎliÉ rÉÉåÌaÉlÉÈ
MüÉqÉSÇ qÉÉå¤ÉSÇ cÉæuÉ AÉåqYƒ¡ûÉUÉrÉ lÉqÉÉå lÉqÉÈ ||
Nāgendrahārāya trilochanāya bhasmāñgarāgāya maheśhvarāya
Nityāya śhuddhāya digaṃbarāya tasmai na-kārāya namaḥ Ŝhivāya
Omkāraṃ bindu samyuktaṃ nityaṃ dhyāyanti yoginaḥ
Kāmadaṃ mokṣhadaṃ chaiva omkārāya namo namaḥ
Universal Hindu Prayer.
rÉÇ zÉæuÉÉÈ xÉqÉÑmÉÉxÉiÉå ÍzÉuÉ CÌiÉ oÉë¼åÌiÉ uÉåSÉÎliÉlÉÈ |
108
oÉÉæ®ÉÈ oÉÑ® CÌiÉ mÉëqÉÉhÉmÉOûuÉÈ MüiÉåïÌiÉ lÉærrÉÉÌrÉMüÉÈ ||
AWïûͳÉirÉjÉ eÉælÉzÉÉxÉlÉUiÉÉÈ MüqÉåïÌiÉ qÉÏqÉÉÇxÉMüÉÈ
xÉÉåÅrÉÇ uÉÉå ÌuÉkÉkÉÉiÉÑ uÉÉÎgNûiÉTüsÉÇ §ÉæsÉÉåYrÉlÉÉjÉÉå ÌuÉpÉÑÈ||
Yaṃ śhaivāḥ samupāsate śhiva iti brahmeti vedāntino
bauddhā Buddha iti pramāṇa paṭavaḥ karteti naiyāyikāḥ,
arhan ityatha jaina śhāsana ratāh, karmeti mīmāṃsakāḥ,
soyam vo vidhadhātu vāṃchitaphalaṃ trailokyanātho vibhuḥ
Index
109