०८ भूमिका (En)

Srimate Ranga Ramanuja Mahadesikaya Namaha Srimate Nigamanta Mahadesikaya Namaha Sri Ranganatha Divya Mani Padukabhyam Namaha

Purva Prayoga

It is common knowledge that we hindu perform religious functions and rituals from the birth of a child. The functions and ceremonies are conducted and performed at the various stages of life at appropriate time till death and thereafter also upto the first death anniversary. After this annual ceremony is performed on the fafe in the month of death, in the relevant paksha, most of us perform these mechanically without knowing the real significance. If we know the significance we shall be able to know why we are doing it in the particular manner and take keen interest.

Shri u bha v Veeravalli Srinivasa Desikacharya Ganapati swamigal of Mannargudi has done yeoman service to our community by bringing out a valuable book (in two parts) describing and elucididating vividly the rituals quoting relevant vedic texts in Devnagari script with clear explanations in Tamil. The functions are divided into two parts called Purva Prayoga and Apara Prayoga. The names indicate that the first is performed from birth to demise and the second part from the time of demise.

I deem it a great honour and privilege to be allotted the difficult task of submitting a review of this valuable book.

While elaborating the manner of performing the function the vedic text has given with. The meaning and significance thereof have been clearly stated neither too elaborately nor very concisely. This is amply borne out by the preface in both sanskrit and tamil. Now let us appreciate and spot light the salient features.

Paribasha परिभाषा

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This part explains how the performer should get himself ready to perform the function and what materials he shouldprocure and keep ready. He should purify himself to be fit as the doer.

If any error or omission has happened, the stage from which the function should be done again is explained. This is a very useful guidance.

Very useful hints given are.

1. Ghee should not be solid or pasty. It should fully be in form so that it will flow easily while doing “ahutis”.

2. If any part of the mantra is forgotten “om” or “Vyakrutis” should be uttered as atonment.+++(5)+++

3. If any act constitutes an “anachara” touching the water (319 उपस्पर्शनम्) is sufficient परिहार (atonement).+++(5)+++

The three mudras formed by the position of the fingers of the right hand while offering homa is explained. This is informative and also interesting. Many of us are most familiar with “Sukara” or “Varaha” mudra.+++(5)+++

The materials to be used the quality, size, quantity, length etc have been very clearly mentioned. We will be immersely benefitted by these details. The hint that in the homa “ahuti” should be made soon after T of the IT+++(=??)+++ is uttered is important. Paribhasha is a treasure house of information which should be kept at our finger’ tips.

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Udagashanti

This is the first item to be observed during choula, punasuvanam, seemantham, upanayanam, marriage and other auspicious functions.

It is observed that in practice that the mantra starting with ब्रह्म जज्ञानं… ending with विश्वाः are not chanted in this context.

It is noted that the mantra ³ etc are not uttered at the time of prasanam by Sri Vaishanavas (Smarthas chant this). The adorable author has recommended the chanting of this which invokes the blessings of God against untimely death.+++(5)+++

Ankurarpanam

This ritual is conducted in marriage, choula, upanayana after guars. The seeds specified for the function are sown in five specially made earthern vessels and allowed to grow. This is intended to propitiate Brahma, Indra, Yama, Varuna and Soma. The seeds to be avoided, mantras to be chanted are indicated clearly, odd numbers of eligible ladies (sumangalis only) are asked to water the seeds.+++(5)+++

Raksha Bhandanam

Two different methods of observance are indicated. It is noted that while colouring the thread with wet turmeric powder, the mantra should be chanted.

Nandi Sraddha

This is known also as 34. It is intended to propitiate the forefathers in a special manner for seeking their blessings. Though it is called Sraddha it is to be performed with upavita only. Prachinavita is not indicated.+++(5)+++ The difference between 3+++(=??)+++ and has been clearly stated in page 23. Instead of gingely seeds (f) only yava (Rice Akshata) is used.

Agnimukha Prayoga

Agni pratishta is a very vital and important item in all our functions. The Agni kunda is to be surrounded in the four directions east, south, west and north by 16 darbhas (B). These are called paristharanas. To the north of the north paristharana 12 darbhas are to be kept with their ends pointing to the east. These are for keeping the vessels. It is generally noted that no Brahaspati adheres to the prescribed number of darbhas.+++(5)+++ This should be noted and followed hereafter.

The ritual called T (śamyā) is explained in these pages. This is in the nature of a prayaschitta (atonement) to be done in marriage, upanayana, samavartana, seemantham, choulam, godana (a) etc.+++(4)+++ The four Samit (f) placed are called for according to the function. In page 40 a special

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note has been made regarding how pariśechanam () (பரிசேஷனம்) is to be performed. There is no mantra for offering to Brahma. While offering “ahutis” and the ghee should flow in unbroken continuous streak धारा.

The “upariṣṭāt tantra” and “pāhitrayodasatha” homa (पाहित्रयोदशक) have been described very lucidly.

Garbhadhanam

The function of Thas?? become obsolete now owing to various changes in our society. Consequently priests have no opportunity to use the mantras. However, this portion is useful for reference.

Pumsuvanam and Seemantham

The sequence of the various actions and the mantras to be chanted are clearly stated one after another from the start to finish. Sīmantōnnayana follows Pumsavana starting with and the sequences are clearly explained. After the mantra portion is completed the part relating to veena ganam, the uttering the name of the holy river nearby, the couple going silently and touching the male calf are well mentioned. The silence is broken after uttering the “Vyahrutis”.+++(5)+++

Jatakarma

This portion deals with the function of purifying the child with Vedic mantras anuvaka commencing with fear??. The action to be done and relevant portions are explained. One of the items is that the mother keeps the child at her hips and feeds the child from her right breast while chanting the mantras माते कुमारम् and अयं कुमारः Perhaps this would avoid the need for bottle feeding.+++(4)+++

Namakarana function is clearly but briefly described.

The next topic is dealt with is “upanish kramanam” and “annaprasanam”. The mantras are to be said in the ears of the child. In the female jatakadi mantras to be chanted is given,

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with a special note that this an exception to the general principle that in the case of ladies mantras are not chanted.+++(4)+++ सर्वस्मात् आत्मनः is the mantra. Annaprasana mantras are only a few.

Choulam

Choulam is described elaborately in these five pages. It is interesting to study the various mantras. Now a days choulam is not conducted as separate function. It is now performed as a part of upanayanam.

Upanayanam

The function starts with udagashanti, ankurarpanam, rakshabandanam, abyudayam, punyaham and then upanayanam.

It is stated that the Kumara Bhojanam should be done with parishechanam, aposana, pranahuti and uttaraposana. Now appam and idlies are only served for Kumara Bhojanam.+++(4)+++ It is not clear whether the above are required as mentioned.

The Upanayana mantras and the procedure have been given very elaborately and lucidly. We have to appreciate the manner in which this part has been brought out. The Brahaspatis will be largely benefitted by studying this portion closely and following it. It is surprising to note the manner in which the Acharya is prescribed to receive the dakshina. The acharya is required to hold his breath and release slowly 17 times and then utter the mantra देवस्यत्वा सवितुः … अङ्गीरसः प्रतिगृह्णातु | It is not known whether this is being practised.+++(4)+++

The author has spared no pains to make this very important part exhaustive, clear and useful to one and all. The instruction at the end of the page 89 that the Brahmachari should perform daily Sandhyavandanam, three times ie, morning, noon and evening, samidadanam and Brahmayagyam till marriage should be borne in mind are impressed on the mind of the vatu. Full benefit of performing upanayanam can be achieved only then.

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The contents of page 90 and 91 till the end of palasa karma (பலாச கர்மா) has not been adequately explained in the Tamil version below and does not mention what palasa karma is.

Prajapatyakanda Vrataupakarma and Utsarjana

The Prajapatya-kandavrata part of the rituals has been explained very nicely and clearly. In these pages the Vratotsarjanam has been clearly dealt with in page 94. It is mentioned that Matandhi (??) is boiled water. This expression for hot water has not been generally in use so far as known.+++(5)+++ This portion of the Tamil writeup is not found in the sanskrit portion.+++(4)+++ From ech: Terenci jufa in page 104 is not contained in the Tamil portion. This is likely to cause confusion in the minds of beginners and inexperienced.+++(4)+++

Sowmyakanda Vrata, Ageneyakanda Vrata, Vaiswadeva Kanda Vrata has been exhaustively enumerated in both the parts viz., Upakrama and Utsarjana. It is very enlightening to go through these pages.

Pages 106 to 118 containing the common tantra observances (ılcıfe Edici tur) and pages 119 to 124 containing समावर्तनम् (समान कर्मा) does not have any writeup or guiding notes in Tamil. The value of these pages 106 to 124 would have been doubly enhanced with the suitable writeup in Tamil. The reason for not providing the Tamil commentary writeup is not clear.+++(4)+++ The newly initiated and interested learners have been denied the be

Marriage (उद्वाह )

Before bath the bridegroom has to perform Sankalpa, offer one , twice with Samanta Parishechana, perform upasthana chanting Agneya Mantra. He bathes silently and gets ready for the marriage. The sanskrit portion says that he wears two punals (3). But this point is not specified in the Tamil version.+++(4)+++

Jatakarma for the bride

The functions to be performed to get the bride ready for the marriage are: Jata Karana, Nama Karma, Upanishkramana, Annaprasana, Chuda Karma (f) etc are explained in page 125 and first half of page 126. +++(5)+++ This portion also sadly lacks Tamil commentary.

The marriage function actually starts from this page commencing with exchange of Garlands between the bride and the bridegroom.

In the context of Rakshabandhanam (Kankana dharanam) it has been clarified that both for the bride and bridegroom the same mantra “Brihat Sama” should be used. The thread is dipped in turmeric paste. The vadyar ties it on the varas right hand. Some utter the mantra “visvittade” which is not correct.+++(5)+++

The thread is tied on the left wrist of the girl by the groom while the vadyar utters the mantra “Brihat sama”. As the Apasthamba does not specify any other mantra, the use of the same mantra is appropriate. It may be noted that the functions called Nischayatartam on the eve of the marriage day and Kashi yatra on the morning of the wedding day are not mentioned in the book presumably because they are only in the nature of social functions.+++(4)+++

Varapreshanam

It is known that in practice Varapreshanam is done thrice by mentioning the three generations of both the sides viz father, grand father and the great-grand father of the boy and the girl. But in the text of the gothras and the name of the boy and the girl are only mentioned. The author opines that there is nothing wrong in the present practice.+++(5)+++ This difference is not known to many. In this context the name of the text referred to is “Grihya Ratna”

The steps of Kanyadana

The father of the girl prepares himself for gifting the girl to the varan and offers to the varan considering him as the incarnation of Lord Vishnu.

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1. It is specified that in pada prakshalana, the right leg of the varan should be washed first and then the left leg by thegirl’s father. actice both the legs are simultaneously washed.+++(4)+++ This is not correct as per the text.

2. After completing the enumerating of pravara of three generation, three times, the girl’s father says fanf (pratipadayami). This offer and statement of does not call for a prativachana from the groom. But the groom is instructed by the priest to say ??. This in addition being uncalled for, is also wrong as it means that I shall arrange or cause the dana to be given.+++(5)+++

3. The exact manner of telling the pravara three times of the boy and the girl is specified in page 130.

4. The gifts (T) to be given to the vara including the salagrama shila are specified in page 131.+++(4)+++ There are two points noteworthy. After the feet of the vara are washed, the varan should touch the girl’s father with his right hand uttering the mantra stating : and ending with “veeryam” page 136 and touch his own chest.+++(4)+++

5. The balance of his to be given to a “pitiable” person after he has taken it three times chanting the mantra यनमधुना. This does not specify any other qualification for the poor person. This is however, is not being observed.+++(4)+++

6. It is stated that two Brahmins should be asked to bring water with the mantra “:"+++(5)+++ This is unheard of.

7. The yoke or the miniature of a yoke that is kept on the head of the girl should have a hole through which water is to be poured chanting a This is the bathing of the girl with mantra. (Rikh??)+++(5)+++

Mangalya Dharana

The two slokas ‘‘माङ्गल्यं तन्तुनानेन”, “मङ्गलं भगवान् विष्णुः” are prominently recited in Andhra Pradesh, Karnataka, Maharashtra etc.+++(5)+++ These are not heard being recited in the Sri Vaishnava Marriages. These are excellent slokas to shower blessings of the lord on the couple. Presentation of “Koorai Sari”, Panigrahanam and Saptapadi have been exquisitely described. The priests should make the best use of this 3&T chapter.

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The laja-homa is described in page 149. It is mentioned that srivatsa gotra varan should perform three times and varans of other gotras should perform two times only.+++(5)+++

Pravisya Homa

At the end of this homa the boy and the girl are seated side by side. The boy sits on the northern side and the girl on the southern side. A male child (whose parents have not lost any child either before or after him) should be seated on the lap of the girl chanting the mantra somenadhitya (सोमेनादित्या) (see page 155) the child should be given fruits. This is also unheard of.

Agneya Sthalipaka

It seems that this is not in vogue.+++(4)+++ The author has explained this very well.

Aupasana औपासन

The performance of Aupasana is well explained from pages 159 to 161.

Sesha Homa (शेष होम)

The reason why this is called Sesha Homa (the left over) Homa is explained in page 163 by the words Aupasana Sesha Homa : This is to be performed in the very early morning on 5th day of the marriage (see page 161) at 3: कालः +++(5)+++

Now adays marriage are one day function of about 4 to 5 hours. The girl is seated to the west of the Agni with the balance of the ghee and the Homa is performed on the girl’s head reciting the four manthras Bhooswaha, Bhuvaswaha, Suvaswaha and Ogmsswaha (भूस्वाहा, भुवस्वाहा, सुवस्वाहा, आस्वाहा ) see page 163. Then the varan recites the manthra Apasyanthava (अपशयनत्वा) and sees the vadhu वधू. Then the vara takes the balance of ghree on his right hand thumb embracing the girl with his right hand around her back, rubs the ghee on the girl’s chest (with the ghee on his thumb) and then on his own chest.

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He utters the manthraf etc.+++(5)+++ Samanjanthu Dhidestuthow given at page 164. The Tamil portion for this is given at page 162 is not exact. The mantras for the marriage end with taking தாம்பூலம் and offering Paladana பலதானம்.

Agneya Sthalipaka

This does not seem to be observed by many and this name is not generally heard of.

Griha Pravesam

This is the last section dealt within the book Purva Prayoga. The procedure for house building and grihapravesa is explained. As has been stated in the book itself, because of the trend of building land purchasing flats certain items cannot be followed. This can be followed only if individual own a house or constructed. There are mantras for Bhumi Puja and separate mantra for each pillar when it is erected.

Griha pravesa is performed in all cases where a new house () is to be occupied. The lady of the house brings the udakumbha while entering the new house.+++(4)+++ It is stated in page 171, that this kumbha is placed in the middle and four water filled kumbhas are placed around in the four directions East, South, West and North. The water from these kumbhas to be poured in the middle kumbha commencing from the kumbha is in the last. Each time the mantra अरिष्टाः अस्माकं वीराः ug 4ràfe À474 is to be chanted.+++(4)+++ By implication the lady of the house should bring an empty kumbha. This has not been clearly stated.+++(4)+++ The practice is that the udakumbha brought by the lady of the house is placed in the middle. Two sumangalis bring a pot full of water and pour it in this empty kumbha singing “Lakshmi Kalyanam”. Placing of four water filled kumbhas all round is not followed.

It is noticed that a separate mantra is to be chanted if the muhurtam is in the right 3: Agniprathista, Homam and other things are completed and Agni Upasthanam completes the function.

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The gods whose avahana was made in the kumbha are given leave ie, sent Water in the kumbha is sprinkled in प्रदक्षिणा manner in the house three times uttering शिवं शिवं.+++(4)+++ The tamil rendering in page 172 states that the water should be poured in continuous RT (streak) without break three rounds. The function ends with an?? and you and asirvadam. This is the end of Purva Prayoga.

Conclusion

These days where sanskrit is not studied by many as it is not career building. In this world of competition and spiralling prices our boys are fully engaged in their respective occupations. Accordingly, many of us have no time, let alone interest in learning about vedas and rituals connected with our religious tradition.

We cannot also blame our vadyars for having become more commercial and costly. It is a million dollar question how many youngsters will come forward with interest in taking this priest’s profession (of vedic vadyar) as career. In these circumstances Shri ubhave Ganapati Swamigal’s purva and apara prayoga books with vedic quotations, sutras and a Tamil writeup is a great boon to our society for the pamaras and priests alike.

It is like a gentle rain dropping from heaven. It blesses the priests, the learners and those who desire to know.+++(4)+++ We are all bound to be immensely grateful to the learned author.
The books are in fact (i) a mobile encyclopaedia, (ii) good reference books and (iii) valuable text books for learners. I wish that everyone should make good use of these volumes and become knowledgeable in the samskaras which are vital and which we are required to perform according to our tradition.

सर्वे जनाः सुखिनो भवन्तु ।
समस्तसन् मङ्गलानि सन्तु ।
श्री कृष्णार्पणमस्तु।

VR Srinivassa Dikshitar
East Valuthoor
Valuthoor Post
Thanjavur District 26.12.1996

V R Srinivasan