Essence of Dharma sindhu

Preface
In the process of Learning with the intense desire to experience the ripples of the
endless Ocean of Hindu Dharma, a venture has been made to present a Summary of
Dharma Sindhu so exhaustively scripted by Maha Panditha Kashinatha Upadhyaya
in 1790 AD. The Pandita himself stated that while the doyens of Dharma Shastra should
readily appreciate the nuances of his Treatise on Dharma, the Commoners and Students
would have an opportunity to acquire the rudimentary know-how on the Subject. This
Summary seeks to make an honest effort in that direction.
This swifty Digest on the Practice of Dharma opens up with the basics of
Kaalamaana or Time Calulations ranging from Tritis to Yugas; the Tithi-VaaraPaksha-Maasa-Ayana-Samvatsara Nirnayas; the influence of Solar-Lunar-PlanetaryNakshatras on Humanity and the Highlights of the Occasions that all Hindus tend to
observe. Such opportunities include Social-Family-Individual Occurrences; they are also
outlets for recalling the Almighty by way of Stotra- Japa- Keertana- Vrata-Homa-Tirtha
Yatra Practices as are enabled by Mantra- Tantra-Yoga means. The next Subject of
Coverage deals with Samskaraas or Rituals signifying the milestones of Human Life
from Births to Bereavements; these Ceremonials reflect the Character of the Society and
normal compliance of Formalities as interpreted by distinct Sections of Hindu Dharma.
The Samskaaras that constitute the way of Hindu Life range from Garbha Daana,
Pumsavana, Janma Shanti, Nama Karana, Anna Prashana, Chooda Karma,
Vidyaarambha, Upanayana and Vivaha. Brahmacharis and Grihastas enter into
Ahnika Karya Krama from Sandhyopaasana, Homa Prakriyas, Tarpanaas,
Prayaschittas, Vaishwa Devas, Yagnaas, Daanas, Nitya-Naimittika-Kaamya Vratas, Murti
Pratishtha Karyas for Societal Benefits and so on. In fact, these major components
establish the Core of Dharma or the Unique Approach to Virtue, keeping in view the high
pedestals of the foregone Yugas vis-a-vis the diluted and disillusioned Kali Yuga. The
Uttara Bhaga handles the inevitable part of mortal Life and its Termination. Its coverage
ranges from Preta Samskaraas, Antya Kriyas, Dina-Paksha-Maasa-Abdika Vithis etc.
which need to be carried out in favour of the Pitru Devatas as one expects that his / her
sons should perform too for the Peace and Liberation to the Departed Souls like they did
themselves. The Extra-Terrestrial Duties are strongly beholden as the Relieving Points to
redeem the Departed Ones as also to bestow gratification to the Performers.
Appropriately enough, the essence of Human Life leads to the final conviction of
Vairagya or the Other-Worldliness and the chapter on Sanyasa fits in well as the last
portion of Dharma Sindhu.
The thought of concising and editing Dharma Sindhu in English occurred since such
works have not been identified easily. Also, this desire was overdue but the last few
years of mine were over-crowded
with the preparation of concising some twenty Puranas in English all of which were
released by the website of Kanchi Shankara Matha viz. kamakoti.org/news in the Articles
Section. Indeed I am highly indebted to the grace of HH Vijayendra Saraswati for his
inspiration and pro-active guidance.

I dedicate my efforts in this venture to my parents Shri Vemuri Narayana Murti and Smt.
Sita Ravamma and seek their blessings from Heavens.
VDN Rao
Chennai

Vedah Smrutih Sadaachaaraha swasya cha Priyamaatmanah

Etacchaturvidham praahuh sakshaat Dharmasya lakshanam/
(Veda-Smriti-Sadaachaara-and ones own Conscience constitute the fourcornerstones of Dharma)
Drushtaa purva nibandhaatrirnaaya sindhu kramena siddharthaan
Praayena mula vachaannyujijjtya likhvaami baalabodhaaya/
(Having studied various ancient Sciptures and strictly based on the rudimentary facts
delineated in those Root-Grandhas that the essence of Dharma Nirnayaas
/Regulatoty Verdicts is sought to be described.)
Panditha Kashinaatha, a famed devotee of Bhagavan Panduranga in Pandaripura (1790
AD) scripted Dharma Sindhu, after digesting innumerable works of the yore. The
Scriptures include Manu Smriti (200 BC-100 AD approx.), Yagnyavalka Smriti ( during
100 -300 AD approx.) , Paraashara Smriti (some time during 100-500 AD), Narada Smriti
(some time during 100-400 AD), Brihaspati Smriti
( some time during 300-500 AD), Katyaayana (400-600 AD) , Vyavahaara KaaraNibandha Kaara (sometime during 400-600 AD), Bhava Deva Bhattas Vyavahaara
Tilaka (1100 AD) , Prakaasha Nibandha (1125 AD)), Govindaraja Smriti Manjari ( 10801100 AD), Lakshmidhara Kalpataru
(1100-1130 AD) ; the Trio of Jeemutavaahana , Shulapaani and Raghunandana (10901130 AD) of Dharma Shastraas); Aparaarka Nibandha (1115-1150), Shridhara
Smrutyarthasaara Nibandha (1150 AD), Aniruddhas Dharma Shastra (1168 AD), King
Ballalasenas edited books of Vedacharyas Smriti Ratnaakara/ Aachaara Saagara,
Chandeswaras Daana Ratnaakara and Todanaanandas Samhitaa Soukhya &
Nirnaya Sindhu, Devana Bhatts Smriti Chandrika (1090-1091AD); Hemadris Vipulakaaya Nibandha (1260-70 AD ), Kulluka Bhatts Manusmriti Vyaakhyas viz. Ashouycha
Sagara, Vivada Sagara and Shraddhaa Sagara (1260-1270 AD); Shri Datta
Upaadhyaayas Maithila Nibandha (1275-1230 AD), Chandeswaras Dharma Shastra
(1300-1370 AD); Madhavaacharyas several Kaala -maana Grandhaas (1330-1385
AD); Vishweshwara Bhattas Madana Paarijata Grandha (1360-1390 AD); Raja
Madana edited Madana Ratna Prabandha of five Vidwans (1350-1500 AD) on Kaala,
Aachara, Vyavahaara, Prayaschitta, Shaanti etc. ; Shulapaani scripted several Grandhas
like Ekadashi Viveka, Dolayatra Viveka, Shradda Viveka, Pratishtha Viveka etc. (13651470 AD ); Rudradharo -paadhyaayas Shudda Viveka, (1425-1460 AD); Misuri

Mishraas Vivadachandra (1400-1450 AD); Vachaspati Mishras Vivada Chintamani

(1425- 1490 AD); Nrisimha Prasad s Vishwa kosha (1490-1515 AD); Pratapa Rudra
Deva s Saraswati Vilaasa (1500-1525 AD) ; Govindaananda s several Grandhaas
like Daana-kaumudi, Shuddhi-kaumudi, Shraaddha-kaumudi and Varsha Kriyaa
-kaumudi (1500-1540 AD); Raghunandanas Smriti Tatwa (1520-1575 AD); Narayana
Bhattas Anityeshtha paddhati, Tristhalisetu and Prayogaratna Nibandhus;
Todaraananda/ Todaramul the Finance Minister of the Great Akbars Vishwakosha
(1520-1589 AD); Nandana Panditas Vyakhya on Paraasara Smriti called Vidwan
Manohara as also Keshavaijayanti (1590- 1630 AD); Kamalakara Bhatt , Narayana Bhatt
and Ramakrishna Bhaatt of the progeny-links made signal contributions on NyayaVyakarana- Meemaamsa- Vedanata- Sahitya- Dharma Shastraas and Vaidika Yagnaas
besides Nirnaya Sindhu (1610- 1640 AD); Mitra Mishras Veera Mitrodaya (1610-1640
AD); Ananta Deva s Smrita Koustbh Nibandha (1650-1680 AD); Nagendra Bhatts
authoritative writings like Aachaarendu-shekhara, Ashoucha Nirnaya, Tithindu shekhara,
Teerthendushekhara, Praayataadichittendu shekhara, Shraaddhendu shekhara,
Sapandika Manjari, Saapindika Deepika etc.( 1700-1750 AD); and Bala Bhatts
Lakshmi Vyaakhya or Mitakshara para Bhashya (1730-1820 AD).
The Monumental Digest of Hindu Dharma so scripted by the illustrious Panditha
Kashinaatha (1790 AD) was the outcome of his lasting and immortal gift to the posterity.

3 Kaala-Maasa-Paksha-Tithi Nirnaya
Kaalamaana or the Calculations of Time are based (ref. Maha Bhagavata
Purana) on Tritis-hundred Tritis or one Vedha-three Vedhaas one Lava-three
Lavaas one nimesha-three nimeshaas one kshana-five nimeshas one kashtha or
eight seconds - fifteen kaashthas one laghu or two minutes- fifteen laghus one
danda-two dandas one muhutra and six/seven dandas one fourth of a day or
night-four praharaas or yamaas [ a day or night has eight yaamaas and each
yaama has seven and half ghadis]- one Paksha has a fortnight-two Pakshas or
fortnights one Maasa or month-six maasaas one Ritu or Season- two Seasons one
Ayana viz. Uttaraayana / Dakshinaayana- two Ayanaas one Varsha/ Samvatsara /
Year. Each Year has five methods of calculations viz. Chaandra-Soura-SaavanaNaakshatra-Baarhaspatya. In Chandra Varsha: Beginning from Shukla Pratipaada
Tithi upto Amavasya (viz. Prathama- Dwiteeya, Triteeya, Chaturthi-PanchamiShashthi-Saptami-Ashtami-Navami-Dashami-Ekaadashi, Dwaadashi-Trayodasi-

Chaturdashi-Amavasaya) and again from Prathama to Pournami, the Chaitraadi

Maasaas (viz. Chitra-Vaishakha- Jyeshta-Ashaadha-Shraavana- BhadrapadaAshvijuja- Kartika- Margashira- Pushya-Maagha- Phalguna approximately
corresponding
to
March-April-May-June-July-August-September-OctoberNovember-December, January and February) would sum up to twelve months ie.
354 days ; in Mala Maasa/ Kshaya Maasa or Adhika Maasa(Extra
Month) there would be thirteen months. In Chandra Varsha as also in other
Pancha Vidha Maasaa Prakarana or the afore-mentioned month-wise
calculations , there would be sixty years viz. Prabhava, Vibhava, Shukla,
Pramodoota, Prajopatti, Aangirasa, Shrimukha, Bhava, Yuva, Dhaata, Ishwara,
Bahudhaanya, Pramaati, Vikrama, Vrisha, Chitrabhaanu, Swayam -bhaanu,
Taarana, Parthiva, Vyaya, Vrisha, Sarvajit, Sarvadhaari, Virodhi, Vikruti, Khara,
Nandana, Vijaya, Jaya, Manmatha, Durmikhi, Helambi, Vilambi, Vikaari,
Sharvani, Plava, Shubhakruth, Krodhi, Vishvaavasu, Paraabhava, Plavanga,
Keelaka, Saumya, Saadhaarana, Virodhi- kruth, Paridhaavi, Pramaadeecha ,
Ananda, Raakshasa, Nala, Pingala, Kaala yukti, Siddhaarthi, Roudri, Duyrmati,
Dundubhi, Rudhiraodgaari, Raktaakshi, Krodhana, and Akshaya. In the context of
Soura Varsha, as Mesha and other Rashis (viz. Mesha or Aries, Vrishabha or
Taurus, Mithuna or Gemini, Karaka or Cancer, Simha or Leo, Kanya or Virgo,
Tula or Libra, Vrischika or Scorpio, Dhanu or Sagitarius, Makara or Capricon,
Kumbha or Aquarius and Meena or Pisces) revolve a complete circle of a year,
then 364 days are through. Saavana maana Varsha denotes time from one Sun
Rise to another Sun Rise and thus the duration of Savana Varsha is 360 days.
Naakshatra Varsha is 324 days based on the Nakshatra in which Moon would lie
at the Sunrise of a day; the Nakshatraas are twenty seven in number viz. Ashwini,
Bharani, Krittika, Rohini, Mrigashira, Ardra, Punarvasu, Pushyami, Ashlesha,
Makha, Purva Phalguni, Uttara Phalguni, Hasta, Chitra, Swaati, Vishaakha,
Anuradha, Jyeshtha, Moola, Purvaashaadha, Uttara Ashaadha- Abhijit a male
Star for a very limited duration- Shravana, Dhanishta, Shatabhisha,
Purvaabhaadra , Uttaraabhaadra and Revati. Abhijit-literally meaning Victoriousis stated to be Shubha Muhurta for any auspicious Kaarya, irrespective the impact
of the previous or following Nakshatras. Barhaspatya Vatsara is calculated on the
basis of time period of Brihaspati or Jupiters motion through
Madhyama(Mesha) Raashi thus totalling 361 days .However, all the ShroutaSmaartha Karmaas are executed in the Chandra Varsha basis only.
Ayanaas are of two kinds viz. Dakshinaayana and Uttaraayana: Suryas passage
through six Raashis from Karka to Dhanu is called Dakshinaayana and the
passage from Makara to Mithuna Rashis is called Uttaraayana. Ritus (Seasons)
are counted both Soura-maana or of Suryas passage and Chandra maana or
Chandras passage-wise. Commencing from Meena / Mesha Raashis the passage
of Surya through the subsequent two further Raashis is called Vasanta Ritu or
Spring Season of pleasant weather roughly coinciding with Chaitra/Vaishaaka or
March last to May last weeks when festivals like Ugadi, Shri Rama Navami, and
Baishaakhi are celebrated. The subsequent Ritus are as follows: Greeshma Ritu or
Summer coinciding with Jyeshtha-Aashaadha or the last portions of May-June
being Summer and hot when festivals like Ratha Yatra and Guru Purnima are

observed; Varsha Ritu or monsoon season coinciding with Shravana-Bhadrapada

or the last portions of May-July being very hot observing Raksha Bandhana,
Krishnma Ashtami, Ganesha Chaturthi, and Onam; Sharad Ritu or Autumn
Season coinciding with Ashwin-Kartika Maasaas or last portions of SeptemberNovember being mild weather celebrating Navaraatraas and Deepaavali;
Hemanta Ritu or pre-winter Season coinciding with Margaseersha-Poushya of the
last quarters of November-January celebrating Pongal and Samkranti; and finally
Shishira Ritu or winter coinciding with Maagha-Phalguna Maasaas and the last
quarters of January-March observing Vasanta Panchami, Shiva Raatri and Holi.
The Chandra -maana procedure varies in the sense that the cycle of Seasons starts
from the first day of Chaitra itself. In any case, the Shrouta-Smaarta Karmaas are
re-emphasised and are better performed in Chaandra Ritus only.
Samkraanti Nirnaya : In the calculation of Mesha Samkranti, there occurs a Punya
Kaala consisting of fifteen-fifteen ghadiyas before and after; there is an opinion
that the Punya Kaala consists of ten ghadiyas. Before Vrisha Kaala Samkranti
there would be a Punya Kaala of sixteen ghadiyas ; in Mithuna Samkraanti sixteen
ghadiyas are counted before; thirty ghadiyas are counted before Karaka ; in Simha
sixteen ghadiyas before; in respect of Kanya sixteen ghadiyas are counted after, in
Tula there would be fifteen-fifteen Ghadiyas before and after; in Vrischika, sixteen
ghadiyas are counted before; after Makara forty Ghadiyas; in Kumbha sixteen
ghadiyas before; and for Meena the Punya Kaala is to be decided sixteen ghadiyas
soon thereafter. Karka Samkraanti is stated to occur when the early morning
hours ie. before two ghadiyas coincide with Vrisha-Simha-Vrischika- Kumbha and
Karkaata Punya Kaala. If the Samkarana takes place before the mid night of that
day then the previous day is taken as the Punya Kaala but if it is after the
midnight, the Punya kaala is declared as on the following day. If Makara
Samkranti takes place in the night then Punya kaala is observed as on the
following day. Three ghadiyas after Suryaasta is called Surya Sandhya and if
Makara Samkraanti occurs before that time then the Punya Kaala is reckoned as
on the previous day. In case of Karka Samkrani, the Punya Kaala is slated for the
next day. In Mesha Samkranti, daanas are to be offered in the form of sheep
/goats; in Vrisha Samkranti, cows are offered; in Mithuna Samkraanti, VasrtaAnna danaas are offered; in Karka ghrita-dhenu daana; in Simha Chhatra /
Suvarna daana; in Kanyaa Samkramana, House/Vastra daana; in Tula
Samkarana, cows or cow products like milk or ghee or curd besides Tilaas; in
Vrischika Deepa daana; in Dhanu Samkranti, daana of Clothing- horse-bullelephant carriages; in Makara, Agni or Indhana daana; in Kumbha, danna of cowgrass and water ; and in Meena Samkrani bhu daana or maalaa daana are
prescribed. In respect of Ayana/ Mesha / Tula Samkrantis, fasting on three
previous nights or at least the previous night and daanaas on the next morning
are to be observed. Also, in respect of all Samkrantis, pinda-rahita shraaddha is
prescribed. In both the Ayanaas viz. on Purnima and Amavasya days, nitya
shraaddha and Annaadi daanaas are prescribed preceded by night-fastings. The
Vrisha-Simha-Vrischika-Kumbha Sankrantis are stated to be of Vishnu Paada;
Mithuna-Kanya-Dhanu-Meena are stated to be of Shadsheeti Sanjna; Mesha
and Tula Samkrantis are of Vishu-Naama; and Karka-Makara Samkrantis are of

Ayana-Naamaas. In respect of all these kinds of Samkrantis, observance of the

prescribed regulations are stated of be of far-reaching significance. To undertake
all Mangala Karyaas or Auspicious Deeds fifteen ghadiyas before and there after
ought to be avoided. However, Raatrou samkramanopi , divaiva snaanaadikam na
tu raatraaviti tu sarva sammatam/ (If Samkrantis take place in the nights, snanadaana-bhojanaadi karmas be performed on the following mornings.) In case, any
persons Janma Nakshatra (Birth Star) coincides with Surya Samkranti, there
are indications of loss of money and therefore he or she would better take bath
along with lotus leaves . If Samkranti enters in Mesha-Tula-Makara Karkatakas
on day time /Vishu - Ayana days, then Vedaadhyana or abstaining from reading
or teaching Vedas be avoided on the specific days as also on the follownig and
previous days; that is why this Samkraanti is called Pakshini Samkraanti.
Mala Maasa/ Adhika Maasa and Kshaya Maasa: Mala Maasa is of two types viz.
Adhika Maasa and Kshaya Maasa. In Adhika Maasa there would be no Samkrantis
of any kind where as in Kshaya Maasa, there are double Samkrantis. Following
the first Adhika Maasa, the second Adhika Maasa occurs in the thirtieth month
and again on the following eighth or the ninth month thereafter. Kshaya Maasa
happens only one and forty one years subsequently. That too it occurs in KartikaMaarga sirsha /Agahana-Poushya Maasaas only. When Kshaya Maasa occurs
there would be two Adhika Maasaas in the same year.The examples as to how
Adhika Maasaas occur are: if there is Mesha Samkraanti from Chaitra Krishna
Amavasya and there woud be no Samkranti from Shukla Praatipada to that
Amavasya, then that Maasa is Adhika Vaishakha Maasa; again when Vrishabha
Samkranti takes place then that Maasa would be called Shuddha Vaishaakha
Maasa. The illustration of Kshaya Maasa is as follows: Suppose there is Kanya
Samkraanti from Bhadrapada Krishna Amavasya- then Ashvyuja maasa would be
Adhika maasa- Tula Sankraanti from Ashwiyuja Shuddha Praadipada- Vrischika
Samkraanti from Kartika Shukla Paatipada- Dhanu Sankraanti from Margasirsha
Patipada- Makara Samkranti from the same months Amavasya: in this
illustration Kshaya Maasa is the combine of Dhanur-Makara Samkrantis. This
combination of Margasirsha Pousha maasaas is like that of Artha
Naareeshwara; those who die in this Kshaya Maasa (the Purvaartha Margasirsha
Month and the Uttaraartha of Poushya Month) need to perform Pratyaabdika
Shraaddha. Then on Maagha Amavasya, Kumbha Sankraanti would occur which
would be followed by Phalguna Adhika Maasa ; Meena sankraanti would take
place on Shuddha Phalguna Shukla Pratipada. Thus, a year when a Kshaya Maasa
happens between two Adhika Maasaas that year would have thirteen months
short of a few days ie 390 days. The Adhika Maasa that preceeds Kshaya Maasa is
called Samsarpa; this is the best time for performing all kinds of Karmas
including Shubha karyas. The Adhika Maasa that follows the previous Kshaya
Maasa called Samhaspati Maasa however is not good for any kind of Karmaas.
Similarly, the Adhika Maasas occuring during the next three years also is not good
for
performing
all
kinds
of
Karmaas.
The Dos and Donts during Adhika Maasa and Kshaya Maasas are as
follows: normal duties of performing nitya-naimittika-kaamya karmas should be

continued unless there are unvoidable exigencies; Sandhya, Agnihotra, and such
other normal karmas are nitya karmaas while grahana snaanaas and such
occasional karmas are naimittika karmas and kaamya karmaas are those to ward
off evils as also drishti-related tasks; indeed all such tasks should not be
disturbed. However Jyotishtomas, Jyateshti and Putra Kaamekshi karmas should
be postponed to Shudda Maasaas. Naveena Karmaas ( Fresh Intiatives) and
Samaapti or Conclusive Karmas be avoided in the Mala Maasas. Yet, those tasks
like Punah-Pratishtha of a Murti which need to be necessarily followed up by a
Murti already set up as also tasks ranging from Garbhaadaana , Annaprasana, and
such tasks need not be postponed. Jwara roga Shantis, Nitya-UnmaashikaAmavasya Shraddhas too should not be disturbed. However in respect of those
who die in Mala Maasa , the Pratyaabhika be performed on the respective Tithis
after the Mala Maasas. The Shraaddha of those who die in Shudda Maasaas
should not be done in Mala Maasa but should be done in the following Shudda
Maasa only. But if the Prathamaabdika falls in Mala Maasa, then it should be
done in the Mala Maasa itself since the Samvatsara Purthi occurs then. The
Dwiteeya Shraaddas would however resume again on the concerned Tithis of the
Shuddha Maasaas in the subsequent years. Again, twelve days after the death of a
person requiring obsequies ought be executed even in a Mala Masa. If the
dwiteeya Maasika falls in Mala Maasa again, the same should be repeated twice
over. In that case, the Unaabdika be done and the dwiteeyaabdika be pushed
forward and the Saamvatsarika Shraddha be performed in fourteen Maasaas. In
the Mala Maasas, following tasks must not be resorted to viz. Upakarma,
Utsarjana, Ashtka Shraadha, Griha Pravesha, Chudaakarana, Yagnopaveeta,
Vivaaha, Tirtha Yatras, Griha Nirmaana, Devataa Pratishtha, renovation of wells
and gardens, wearing of new clothes and tasks involving decoration of self or
surroundings, Mahaa Danaas, Yagna Karmas, Darshan of Apurva Devata and
Apurva
Tirthaas,
Sanyasa,
Kaamya,
Vrikshotsarga,
Rajaabhisheka,
Annapraashana, Nama Karmaadi Samskara, Pavitraaropana, Damanaarpana,
Shravanaakarma, Sarpabali, Shayana-Parivartaadi Utsavaas, Shapadha-Divyaadi
karma
etc.
Tithi Nirnaya in Saamaaya Paribhaasha: Tithis are of two kinds viz. Purna and
Sakhanda. Purna Tithi is called what obtains upto sixty ghadis after Sun Rise.
Sakhanda Tithi is what obtains less than that time. Akhanda is divided in two
parts viz. Shuddhaa and Viddha. Shuddha is the period of time occuring from
Suryodaya to Suryaastama; however on Shiva Ratris the time from Sun Rise to
Midnight past Sun Set is noted as Shuddha Khanda. The rest is called Viddha.
Now the term Vedha - which means protrusion of one Tithi into another-is also of
two kinds viz. Praatah -Vedha and Saayam Vedha. The duration from Suryodaya
upto six ghadis later is called Praatarvedha and the subsequent six ghadis after
Suryaasta and before the commencement of the next Tithi is called Saayam
Vedha. In respect of certain Tithis, the Vedha is of longer duration; for instance,
Shashthis Panchami Vedha is of twelve ghadis; Ekaashis Dashami Vedha is
fifteen ghadiyaas; Pournamis Chaturdashi Vedha is eighteen ghadiyas. Now,
this Vedha is applicable to different karmas as they could be nishiddhaas or
graahyaas, ie. acceptable or not. In any case, application of approval for a

Karya

is

clear

on

Sampurna

Tithis

Shubha

Tithis.

Karma Visesha Nirnaya: Karma is of two types: Daiva and Pitravya. Daiva Karma
is related to six kinds of Bhojana viz. Eka bhukta (eating on mid-day once) Nakta
(eating at the pradosha time in the night ie three muhurtaas following Suryasta),
Ayaachita bhukta (unsolicited and unscheduled fasting or carry forward meal of
previous day), Upavaasa (day and night fasting), Vrata or fasting on account of
performing a Vrata and Daana ( restraint of bhojan on account of providing
charity). Additionally, fasting due to regular Ekaashi Tithi or on specified days is
also observed by ones own volition; such fastings could be at the hours of
individual choice say as per the five parts of a day viz. Pratah kaala, Sangava,
Madhyahna, Aparaahna and Pradosha. Eka Bhukta or one meal a day is relevant
to Madhyahnika Tithi or of the Tithi of the half day past thirty Ghadiyas and
thereafter the time upto Sunset is called Gaula kaala. Nakta vrata is to consume a
single meal three muhurtas after Sunset called Pradosha kaala; after the Nakta
Bhojana, and there after there would be no futher eating, sleep, sangama and
reading; this kind of Nakta Vrata is normally observed by Yatis, Putraheenaas,
widows and widowers. Ayaachita bhukta is related to the different situations like
Pitru-related
fastings
or
bhojana
as
case
that
might
be.
Upavaasa is restricted maximum to two nights for women . Without the
permission of husband, no house wife can observe Vratas and Upavasa. On the
days of Upavasa or the Shraddha days, house wives are forbidden of teethcleaning with kaashtha or ash of firewood as on normal days and danta
dhaavanashould be done with neemtwigs or leaves. On the Upavaasa or
Vrata days, Sankalpa or Invocation should be performed in the early morning
using with water filled in copper vessels by Uttaraabhi mukha or facing
northward. Newly initiated Vratas or Udyaapanas of Vratas should not be
performed in Mala Maasaas, Amavasyaas, or khanda tithis or of carry forward
thithis. Khanda Tithi is denoted by the same tithi of the pratha kaala which lasts
at least upto the madhyaahna. Also, the commencement of a Vrata and its
termination on the same Tithi is called Satya Vrata. The common and dharmaas
to perform a Vrata involve Kshama, Satya, Daya, Daana, Shoucha, Indriya
nigraha, Deva Puja-Japa-Dhyaana-Kathaa Shravana-Samkeertana and Havana of
that particular Deva targetted, Santosha, self-discipline and Bahyaantara Shuchi
are normal expectations.

4 Tithi Prakaara Vratas

In Kamya Vrataas targetting specific Devataas particularly these regulations are a
must. During the course of the Upavaasa, looking at the Anna (Bhojana),
massages of cow related oils/ ghee, taamboola sevana, application of anulepanaas or
body scents are forbidden.For Sowbhaagyavati Strees performing Soubhaagya Vratas
however exemped : Sabhatrukeena Soubhaagya Vratebhya taamboolaadi na varjayam/
Ashtaitaanya Vrataghnaani aapo mulam phalam payah havir braahmaanakaamyaa cha
guror vachanamoushadham/ (The Soubhagya Vrataas performed by Soubhaagyavatis
need not be subjected to restrictions viz. Abhyangana or use of thaila or oils,
taamboola, Jala, Moola, Phala, Ksheera, Havishya, Brahmana iccha or desireable
instructions,
Guru
Vachana
and
Auashadhi
Sevana).
However, if Vrata bhanga or major shortcomings on the part of persons observing
the Vrata occur, the concerned persons should shave their heads, observe upavaas for
three days; alternatively offer Brahmana bhojana or its Value or at least perform
Sahasra Gayatri Japa and / or twelve Praanaayaamas by way of Prayaschitta or
atonement. If the Vrata as per pre-determined decision is violated for some reason or
another, the same be performed by the concerned persons wife, or son, or daughter,
or a Brahmana Purohita or even a friend and the Vrata Phala would still accrue to the
Karta. During the Upavaasa time, one should not take water too many times, should
not chew betel leaves/nuts, should not leep, nor resort to Ashtavidha Mithuna ie.
think of sex, hear procavative songs, viewing objectionable material, secret gossip, take
vows and decisions and refrain from acts other than related to devotion. However,
taking water once or twice in unavoidable situations is pardonable. But drinks, milk of
any kind except of cows, masoor or lentils, Jambeera Phalam , Shakti churnaas etc. are
avoidable. Tila or Sesame and Moong or Green gram may be eaten but Mulika,
Kshaara Vastu, Honey, Meat etc. are prohibited. Tears, anger, desire infatuation of any
kind, feelings of envy or sorrow, are to be refrained from. Wheat, barley, mango fruit,

coconut kernel, peepul, jeera, plantains, Amla, Imli, sea salt, cow-products like ghee,
milk, curd, and such havishya vastus used for Agni Homa are consumable.
In the context of Kaamya Vrataas where there are no specified limitations of maasa
and tithis as Pratimas made of gold, silver etc.are worshipped. In the connected tasks,
perfomance of ghee homaas are included. Even if specific Mantraas are chanted, there
are no restricions of number; one could perform hundred and eight times, or twenty
five types or atleast even eight homaas. But Upavaasa and Brahmana Bhojana would
be included. The Udyaapana or termination of such Vrataas would include Daanaas,
preferably go-daana and Brahmana Ashirvaada and bhojana- dakshinaas. But once a
Vrata is taken up, it must be concluded formally lest it would be counted as a
Chaandaala Vrata. Widows performing any Vrata must wear white clothes only and
not coloured vastra. In Kaamya Vrataas, only those individuals concerned are to be
performed but not proxies in respect of mantra vidhi pujaas, homa-japa-daanaUdyaapanaas. In other words, nakta bhojana-upavaasa kaaryas have to be executed by
the Karta alone though other Karyaas might be performed by representatives. That is
why, women folk must ensure that there would be no limitations like
Rajaswalaavastha ( menses period) or prolonged illness coming in the way. When
more than one Vrata are performed at the same time then the order of Karmas like
daana-homa and so on may be adjusted to Avirudha karma krama or the normal
order of kamya karmas. Chaturdashi, Ashtami and such other Vrataas require that day
meal is not permitted. Chandraayan Vrata should be continued even if there are
intervening Ekadasaadi requirements of Ratri bhojanaas are prescribed; the
prescribed units of fistfull bhojana has to be observed only. However, it is reiterated
that no new Kamya Vrata could be taken up when a person is during Ashoucha
period even by proxy; there cannot be a proxy where Mantra, Deva Karya or Agni
Karma are involved. Proxies are allowed only nitya-naimittika karmas if inevitable.
However the specific place where Sankalpa /Dharana or Intiation of Upavasa and
Vrata is performed, Paarana or Udyapana should be the same too.
Observance

of

Tithi

prakaara

Vrataas:

[ In Narada Purana, Maharshi Sanatana enumerated various Vratas (religious

rites) to invoke specific Deities on particular days in each month through out the year
for special purposes. On the Pratipada day of Chaitra month Shukla Paksha,
Shouri Vrata and Vidya Vrata are scheduled, while on the same day of Shravana
Shukla fortnight, Rotaka Vrata is performed for Goddess Lakshmi. Mahattama Vrata is
observed in Bhadrapada Shukla, Ashoka Vrata and Navarathra Vrata are important on
Ashvin Shukla and Dhana Vrata in Marga Sirsha. On Dwiteeya day, Netra Vrata is held
in Vaishakha Shukla, Bhaskara Vrata in Jyeshtha Shukla, Jagannatha-BalaramaSubhadra Vrata in Aashaadha Sukla and Yama Dwiteeya Vrata in Kartika Shukla.
Akshaya Vrata, Rambha Vrata, Swarna Gauri Vrata and Brihat Gauri Vrata are
performed on the Triteeya day in Vaishakha, Jyeshtha, Shravana, and Ashvin Shukla
Pakshas respectively. One of the most significant Vratas is held on Bhadrapada
Krishna Chaturthi viz.Ganesha Chaturthi. Twenty specified Leaves are to be utilised
for the Puja on this day by reciting the very popular Mantras coordinating Ganashas
names and specific Leaves viz. Sumukhaayanamah Shami patram pujayami,

Ganaadheeshaya namah bhangaraiyaka patram pujayaami,Uma putraya namah bilwa

patram pujayami, Gajamukhaaya namah Durvadalam pujayaami, Lambodarayanamah
ber
param
pujayami,Harasunavey
namah
Dattura
patram
pujayai,
Surpakanthayanamah tulasi dalam pujayami, Vakra tundaaya namah semaka patram
pujayami, Grahagrajaayanamah Apaamarga patram pujayami, Ekadantaayanamah
Banabhantaa patram pujayami, Herambaayanamah Sindura patram pujayami,
Chaturhotreynamah Tejapatrm pujayami and Sarvewarayanamah Agasthya patram
pujayaami; This puja is then followed by the Shodasha Upachaaras and so on.On the
Panchami Tithis, Matsya Vrata is held in Chaitra Shukla, Naga Vrata in Vaishakha
Shukla Paksha, Anna Vrata in Shravana Krishna Paksha, Upanga Lalita Vrata in Aswin
Shukla, and Jaya Vrata in Kartika Shukla. On the Shashthi days, Kumara Vrata is
performed in Chaitra Shukla, Skanda Vrata in Ashaadha Sukla, Lalita Vrata in Bhadra
Krishna Paksha, and Chandana Shashti Vrata in Bhadrapada Shukla in the name of
Devi. Saptami is the day for Surya Deva Vratas on Chaitra Shukla, Vaishakha Shukla,
Jyeshtha Shukla, Aashada Shukla, and Sharvana Shukla; Shakha (Mitra) Saptami in
Kartika Shukla, Abhaya Vrata in Pousha Shukla, and Achala Vrata (Ratha Saptami) in
Magha Shukla are significant. Ashtami is an important Tithi; Chaitra Shukla
Ashtami is stated to be the birthday of Devi Bhavani and as such Mahashtami is a
significant day. Similarly Jyeshta Krishna Paksha Ashtami is earmaked for Trilochana
Puja, Ashadha /Shravana Shukla Ashtamis, meant for Turmeric Puja and Dashaphala
(Ten
Fruits)
Vrata
in
favour
of
Devi.
Krishna Janmashtami in Shravana Krishna Paksha is a very essential day for Krishna
Puja when day long fasting is observed and the ten Tulasi leaf- worship is performed
by reciting Krishnaya Namah, Vishnavey Namah, Anantaaya namah, Govindaya
Namah Garudadhwajaaya Namah, Daamodaraaya namah, Hrishi keshaya namah,
Pama naabhaya namah, Haraye Namah, and Prahavey Namah. Aswin Suddha Ashtami
is observed as the famed Durgashtami destroying Mahishasura during the Dussera
Navaratras commencing from the Prathama day of the month. Shri Rama Navami
Vrata in Chaitra Shukla Paksha is observed as a fast day for self-purification followed
by the Puja as described erelier. During Vaishakha month both the Pakshas are
earmarked for UmaVrata on the Navami day; but observed most importantly as the
popular Maha- Navami during Aswin Shukla Paksha worshipping Devi Parvati.
Bhadrapada Shukla Navami is known as Nanda Navami to worship Devi Durga and
Kartika Shukla Namvami is Akshaya Navami when a devotee should perform
Tarpana to Devas, Rishis and Pitras. As regards Dashami Tithi, Chaitra Shukla is
stated to be a day which Dharma Raja is fond of and after fasting till the evening,
worship of the Deity with flowers, fruits, Gandha etc. should be observed and at
the end of the Vrata, bhojan and dakshina is to be provided to fourteen Brahmanas.
Jyeshtha Shukla Dashami is the day of Gangavataran and is reckoned as
Dasaharaor destroyer of Ten Sins when Ganga Snaan is highly recommended; this
is the day when ten yogas coincided viz. Jyeshtha Maasa, Shuka Paksha, Hasta
Nakshatra, Budha day, Dashami Tithi, Gara karana, Ananda Yoga, Vyatipaata,
Kanya Rashis Chandra and Vrisha Raasi Surya. Shravana Shukla Dashami is marked
for Shankara Puja when Nakta Vrata, Japa, Brahmana Bhojana and suvarna daana are
commended. Bhadrapada Shukla Dashami is to observe Dashavatara Vrata to worship
the Ten Incarnations of Vishnu viz. Matsya, Kurma, Varaha, Nrisimha, Trivikrama
/Vamana, Parashu Rama, Rama, Krishna, Buddha and Kalki by day-long fasting and

Brahmana Bhojana etc. Ashwayuja Shukla Dashami is the much-celebrated Vijaya

Dashami when the Dussehra Festival of Nava Rathras get terminated to mark the
killing of Mahishasura by Devi Durga as also to symbolise the Ramleela celebration as
Shri Rama killed Ravana and brought back Devi Sita from Lanka. Margasirsha Shukla
Dashami is the Arogya Vrata day when ten Brahmanas are to be treated with bhojan
and dakshina, while ten Vishwa devas viz. Kratu, Daksha, Vasu, Satya, Kaala, Kaama,
Muni, Guru, Vipra, and Rama are to be worshipped. Magha Sukla Dashami is the Day
for Angira Vrata to meditate ten Angira Devas, viz. Atma, Vayu, Manah, Daksha,
Mada, Praana, Barhishmaan, Gavishtha, Dutta and Satya, where as Phalguna Shukla
Dashami, fourteen Yama Devas are worshipped viz, Yama, Dharma Raja, Mrityu,
Antaka, Vaivaswata, Kaala, Sarva Bhuta Kshaya, Aoudumbara, Dadhna, Neela,
Parameshthi, Vrikodara, Chitra and Chitragupta. Ekadashi has a special significance
among all the Tithis as the Shukla and Krishna Paksha Ekadashis are invariably
observed with Upavaasa, Japa, Homa, Pradakshina, Stotra Paatha, DandavatPranama and Ratri-Jaagaranas followed by Dwadashis Brahmana Bhojanas and
dakshinas. Chaitra Shukla Ekadashi is called Kamada or the Fullfiller of
Purusharthas and Sin-destroyer. Vaishakha Shula Ekadashi is known as
Mohiniand Krishna Ekadashi is known as Varuthini when Purushottama and
Madhusudhana are worshipped. Jyeshtha Krishna Ekadashi is called Apara to
worship Trivikrama, whereas the Jyeshtha Shukla is Nirjala which is observed
with fasting without water from dawn to dusk, and thereafter treat Brahmanas with
Bhojan. Ashadha Krishna Ekadashi is called Yoginiand is observed with day-night
fast / puja and bhojan to Brahmanas on the following Dwadashi. Ashadha Shukla is
ShayaniEkadashi, Shravana Krishna is Kamika Ekadashi, Shravana Shukla is
Putrada Ekadashi, Bhadrapada Krishna is Aja Ekadashi, Bhadrapada Shukla
is Padma Ekadashi, Aswin Shukla is Papankusha Ekadashi, Aswin Krishna is
Indira Ekadashi, Karik Krishna is Rama Ekadashi, Kartik Shukla is
Pabodhini, Margasirsha Krishna is Utpanna Ekadashi, Margasirsha Shukla is
Moksha da Ekadashi, Pousha Krishna is Saphala, Pousha Shukla is
Saphala, Magha Krishna is Shat Tila Ekadashi observed with full penance
including Snaana, Daana, Tarpana, Havan, Puja, fast unto Dwadashi Brahmana
Bhojan and dakshina. Like-wise, Eakadashis are performed on Magha Shukla as Jaya,
Phalguna Krishna as Vijaya, Aamalki on Phalguna Shukla and
Papamochinion Chaitra Krishna. As regards Dwadashis, details of Vrata
Pujas worshipping Vishnu Rupas viz. Keshava, Narayana, Madhava, etc.have been
described from Marhasirsha to Kartika Months (Shukla Pakshas) along with the PujaVidhana. Following is gist of Vratas as follows): Madana Vrata is perfomed on
Chaitra Shukla Dwadashi to dedicate it to Kaama Rupi Shri Hari. On this very day,
Bhartru Dwadashi is also observed by worshipping Lakshmi and Vishnu too.
Similarly, Vratas aiming at various forms/ names of Vishnu are observed on the
Dwadashis herebelow: Vaishakha Shukla/ Madhava, Jyeshtha Shukla/ Trivikaram,
Shravana Shukla/ Shridhara, Bhadrapada Shukla/Vamana, and Aswin Shukla/
Padmanabha. The Kartika Krishna Vrata called Govatsa Dwadashi Vratais
addressed to Mother Cow reciting the Mantra: Ksheerodarnava Sambhootey Suraasura
namaskrutey, Sarvadeva mayey Devi Sarva devailankrutey/ Maatarmaatargavaam
Maatagruheenaarghyam namostutey/ (Mother! Gomata! You manifested from the

Ocean of Milk, ornamented by all Devas, worshipped by Devas and Danavas alike;
kindly accept this Arghya followed by Puja and Nivedana.On this day of
Govatsa Dwadashi, devotees should avoid oil-fried items, Cow-milk, curd, ghee etc. On
Margasirsha Shukla Dwadashi, Sadhya Vrata is performed by assuming the
Twelve Sadhya Ganaas, Viz. Manobhava, Praana, Nara, Apaana, Veeryavan, Chiti,
Haya, Naya, Hamsa, Narayana, Vibhu and Prabhu. The Ganaas are invoked into a rice
spreading and worshipped, after which request Lord Narayana to be pleased. On this
very day, a Dwadasha -aditya Vrata be also performed by doing Puja to Dhata,
Mitra, Aryama, Pusha, Shakra, Amsha, Varuna, Bhaga, Twashta, Viviswaan, Savita and
Vishnu. Trayodashi Tithis are well-known for Maha Vaaruni Vrata in Chaitra
Krishna paksha, if possibly coinciding with Saturdays/ Shatabhisha Nakshatra and if
lucky futher along with a bath in River Ganga. On Jyeshtha Shuka Trayodasi, a Vrata
for Dourbhagya Shamana (pacifying the trends of misfortune) is performed with
the Puja of Mandara, Karaveera and Arka flowers to Narayana, while Goraatra
Vrata is observed on Bhadrapada Shukla Trayodashi by performing
Pradakshinas and giving away charity to Veda Pandit. The Pradakshina should
accompany the recitation of: Gavo mamaagratah santu gaavo may santu pustatah,
Gaavo mey paasravatah santu Gavaam Madhey vasaamyaham/ (Cow is ahead of me,
behind me, by my side and I reside among Cows!). On Ashwin Shukla Trayodashi, a
three-night long Ashok Vrata is performed by praying to Shakara Maha Deva kept
under an Ashoka Tree; the person who performs the worship gives away a Pratima as
daan, along with dakshina. Nrisimha Vrata is well known on Vaishkha Shukla
Chaturdashi, when a devotee requires to keep day-long fast and worships the Deity
with shodasho-pacharas and recites the Kshama Prarthana Mantra again and
again: Taptahaataka keshaanta Jalatpaavaka lochana, Vajraadi nakha sparsha Divya
Simha Namostutey/ (Divya Simha! Your mane is shining like molten gold and eyes are
glowing like fire balls; the slightest touch of your diamond-strong nails are
excruciating; my salutations to you!). After the Puja, the devotee should sleep on bare
earth, with full control of body parts. The Vrata is to be performed a few years to
secure high contentment and fulfillment of earthly desires as also salvation after
lifes termination. On this very date of Vaishakha Shukla Chaturdashi, Omkareshwar
Linga Vrata is to be observed for demolition of all past sins. On Jyeshtha Shukla
Chaturdashi, Rudra Vratais to be performed for securing unimaginable results by
observing Panchagni Yogic Tapasya. Bhadrapada Shukla Chaturdashi is
earmarked for executing Ananta Vrata, while Kartika Shukla Chaturdashi, observance
of Pashupat Vrata has far reaching impact. However the most outstanding Vrata of the
day/night is stated to be on Shiva Raatri on Phalguna Krishna Chaturdashi, when
Nirjala Upavas, Bilwa patra puja, high concentration, Night-long Jaagaran, StotraPaath, three-hourly Abhisheka and detailed Puja and japa, purifies a devotee with
fulfillment and Shiva Darshan. On Purnimas, Anna-daana would please Chandra Deva
in Chaitra month and any kind of charities on Vaishaka purnima would have
multiplier-effect; Dharmaraja Vrata on the latter Purnima would please him with GoDaan, Swarna Daan and Bhojan Daan. Vata Savitri Vrata would certainly please
Devi Savitri who conquered Lord Yama for the sake of her husband with the prayer of
a devotee by reciting: Jagat pujye Jagan -matah Savitri pati devatey, patya
sahaviyogam mey vatasthey kuru tey namah/ ( Jaganmata Savitri, You are

worshippable to the entire Universe as you are the unique Pativrata. You reside in the
Vata Vriksha and as such, I pray to the Vata Tree; do bless me to ensure that I am
never separated from my husband). Any woman who prays to Savitri and worships her
and treats virtuous women with food and gifts would never lose her husband till she
dies herself. Shravana Purnima is the day of Upa Karma of Vedas, when Yajurvedi
Brahmanas should perform Tarpana to Devas, Rishis and Pitras; the Rishis whom
Tarpana are to be offered would be of ones own Shakha. Rigvedis on
Chaturdashi day of Shravana month and Sama Vedis on Bhadrapada Hasta Star
should observe Raksha Vidhana. Uma Maheswara Vrata is scheduled on
Bhadrapada Purnima, which requires total abstinence, Upavas on the previous and on
the day proper, Jaagaran on the previous night and fast till the dusk time of the day,
Pujas on the previous night, on the day and night proper would be compulsory as per
shodasopacharas as described in the previous pages of this write-up. This Vrata is
expected to be performed for fifteen years, whereafter the Udyapan function
should be concluded with full formalities of Mantras, homas, and celerbrations. Shakra
Vrata is also scheduled on the same day of Bhadrapada Purnima addressed to Indra
Deva for Dhana-Dhanya Vriddhi or all round prosperity. Kartika Purnima
Vrata is intended to attain/ retain Brahmatva in the next birth as also to demolish
enemies and the Deity to be worshipped is Kartika Deva. On this day of Kartika
Purnima at the Pradosha Time, organisation of Tripurotsava and Deepa Daana
are considered propitious; display of illuminations, especially in the vicinity of a river
or a water-body would help light up krimi-keetas, flies, mosquitos, trees, water,
etc and would enable Punarjanmas (rebirths) as human beings since the
upgradation of such Praaniswould indeed be a welcome step for such praanis.
As regards, the Amavasya Vratas, Sanatana Kumara explained to Narada Maharshi
that Chaitra and Vaishakha Amavasyas were extremely significant since these days
were very dear to Pitras for their Puja, Shraddha by way of offering Pindas(cooked
rice) prepared by the paarana vidhi, Brahmana Bhojana, especially daanas of
cows etc. In Jyeshtha month Brahma Savitri Vrata was stated to be imperative on
Amavasya. In Ashaadha, Shravana, and Bhadrapada months, Amavasyas are essential
for Pitru shraddas, Daanas, homas, and Deva Pujas. On Ashwin Amavasya, it would be
good to perform Shraadha Tarpan to Pitaras in River Ganga or more ideally at Gaya.
On Kartika Amavasya Deepa daangiven in a temple, or home, near a river, a
garden, go-shaala or at a public Place is commendable; on this very day, Lakshmi Puja
would be beneficial. Organising Brahmana Bhojan on a Margasirsha Amavasya or
better still performing Shraddha on that day would be useful. In fact, Pitru Shraaddhas
on Pousha, Magha and Phalguna Amavasyas would be effective] .

4 Tithi Prakaara Vratas

In Kamya Vrataas targetting specific Devataas particularly these regulations are a
must. During the course of the Upavaasa, looking at the Anna (Bhojana),
massages of cow related oils/ ghee, taamboola sevana, application of anulepanaas
or body scents are forbidden.For Sowbhaagyavati Strees performing Soubhaagya
Vratas however exemped : Sabhatrukeena Soubhaagya Vratebhya taamboolaadi
na varjayam/ Ashtaitaanya Vrataghnaani aapo mulam phalam payah havir
braahmaanakaamyaa cha guror vachanamoushadham/ (The Soubhagya Vrataas
performed by Soubhaagyavatis need not be subjected to restrictions viz.
Abhyangana or use of thaila or oils, taamboola, Jala, Moola, Phala, Ksheera,
Havishya, Brahmana iccha or desireable instructions, Guru Vachana and
Auashadhi
Sevana).
However, if Vrata bhanga or major shortcomings on the part of persons
observing the Vrata occur, the concerned persons should shave their heads,
observe upavaas for three days; alternatively offer Brahmana bhojana or its Value
or at least perform Sahasra Gayatri Japa and / or twelve Praanaayaamas by way of
Prayaschitta or atonement. If the Vrata as per pre-determined decision is violated

for some reason or another, the same be performed by the concerned persons
wife, or son, or daughter, or a Brahmana Purohita or even a friend and the Vrata
Phala would still accrue to the Karta. During the Upavaasa time, one should not
take water too many times, should not chew betel leaves/nuts, should not leep,
nor resort to Ashtavidha Mithuna ie. think of sex, hear procavative songs,
viewing objectionable material, secret gossip, take vows and decisions and refrain
from acts other than related to devotion. However, taking water once or twice in
unavoidable situations is pardonable. But drinks, milk of any kind except of cows,
masoor or lentils, Jambeera Phalam , Shakti churnaas etc. are avoidable. Tila or
Sesame and Moong or Green gram may be eaten but Mulika, Kshaara Vastu,
Honey, Meat etc. are prohibited. Tears, anger, desire infatuation of any kind,
feelings of envy or sorrow, are to be refrained from. Wheat, barley, mango fruit,
coconut kernel, peepul, jeera, plantains, Amla, Imli, sea salt, cow-products like
ghee, milk, curd, and such havishya vastus used for Agni Homa are consumable.
In the context of Kaamya Vrataas where there are no specified limitations of
maasa and tithis as Pratimas made of gold, silver etc.are worshipped. In the
connected tasks, perfomance of ghee homaas are included. Even if specific
Mantraas are chanted, there are no restricions of number; one could perform
hundred and eight times, or twenty five types or atleast even eight homaas. But
Upavaasa and Brahmana Bhojana would be included. The Udyaapana or
termination of such Vrataas would include Daanaas, preferably go-daana and
Brahmana Ashirvaada and bhojana- dakshinaas. But once a Vrata is taken up, it
must be concluded formally lest it would be counted as a Chaandaala Vrata.
Widows performing any Vrata must wear white clothes only and not coloured
vastra. In Kaamya Vrataas, only those individuals concerned are to be performed
but not proxies in respect of mantra vidhi pujaas, homa-japa-daanaUdyaapanaas. In other words, nakta bhojana-upavaasa kaaryas have to be
executed by the Karta alone though other Karyaas might be performed by
representatives. That is why, women folk must ensure that there would be no
limitations like Rajaswalaavastha ( menses period) or prolonged illness
coming in the way. When more than one Vrata are performed at the same time
then the order of Karmas like daana-homa and so on may be adjusted to
Avirudha karma krama or the normal order of kamya karmas. Chaturdashi,
Ashtami and such other Vrataas require that day meal is not permitted.
Chandraayan Vrata should be continued even if there are intervening Ekadasaadi
requirements of Ratri bhojanaas are prescribed; the prescribed units of fistfull
bhojana has to be observed only. However, it is reiterated that no new Kamya
Vrata could be taken up when a person is during Ashoucha period even by
proxy; there cannot be a proxy where Mantra, Deva Karya or Agni Karma are
involved. Proxies are allowed only nitya-naimittika karmas if inevitable. However
the specific place where Sankalpa /Dharana or Intiation of Upavasa and Vrata is
performed, Paarana or Udyapana should be the same too.
Observance

of

Tithi

prakaara

Vrataas:

[ In Narada Purana, Maharshi Sanatana enumerated various Vratas

(religious rites) to invoke specific Deities on particular days in each month

through out the year for special purposes. On the Pratipada day of Chaitra month
Shukla Paksha, Shouri Vrata and Vidya Vrata are scheduled, while on the
same day of Shravana Shukla fortnight, Rotaka Vrata is performed for Goddess
Lakshmi. Mahattama Vrata is observed in Bhadrapada Shukla, Ashoka Vrata and
Navarathra Vrata are important on Ashvin Shukla and Dhana Vrata in Marga
Sirsha. On Dwiteeya day, Netra Vrata is held in Vaishakha Shukla, Bhaskara Vrata
in Jyeshtha Shukla, Jagannatha-Balarama-Subhadra Vrata in Aashaadha Sukla
and Yama Dwiteeya Vrata in Kartika Shukla. Akshaya Vrata, Rambha Vrata,
Swarna Gauri Vrata and Brihat Gauri Vrata are performed on the Triteeya day in
Vaishakha, Jyeshtha, Shravana, and Ashvin Shukla Pakshas respectively. One of
the most significant Vratas is held on Bhadrapada Krishna Chaturthi viz.Ganesha
Chaturthi. Twenty specified Leaves are to be utilised for the Puja on this day by
reciting the very popular Mantras coordinating Ganashas names and specific
Leaves viz. Sumukhaayanamah Shami patram pujayami, Ganaadheeshaya namah
bhangaraiyaka patram pujayaami,Uma putraya namah bilwa patram pujayami,
Gajamukhaaya namah Durvadalam pujayaami, Lambodarayanamah ber param
pujayami,Harasunavey namah Dattura patram pujayai, Surpakanthayanamah
tulasi dalam pujayami, Vakra tundaaya namah semaka patram pujayami,
Grahagrajaayanamah Apaamarga patram pujayami, Ekadantaayanamah
Banabhantaa patram pujayami, Herambaayanamah Sindura patram pujayami,
Chaturhotreynamah Tejapatrm pujayami and Sarvewarayanamah Agasthya
patram pujayaami; This puja is then followed by the Shodasha Upachaaras and so
on.On the Panchami Tithis, Matsya Vrata is held in Chaitra Shukla, Naga
Vrata in Vaishakha Shukla Paksha, Anna Vrata in Shravana Krishna Paksha,
Upanga Lalita Vrata in Aswin Shukla, and Jaya Vrata in Kartika Shukla. On the
Shashthi days, Kumara Vrata is performed in Chaitra Shukla, Skanda Vrata in
Ashaadha Sukla, Lalita Vrata in Bhadra Krishna Paksha, and Chandana Shashti
Vrata in Bhadrapada Shukla in the name of Devi. Saptami is the day for Surya
Deva Vratas on Chaitra Shukla, Vaishakha Shukla, Jyeshtha Shukla, Aashada
Shukla, and Sharvana Shukla; Shakha (Mitra) Saptami in Kartika Shukla, Abhaya
Vrata in Pousha Shukla, and Achala Vrata (Ratha Saptami) in Magha Shukla are
significant. Ashtami is an important Tithi; Chaitra Shukla Ashtami is stated
to be the birthday of Devi Bhavani and as such Mahashtami is a significant day.
Similarly Jyeshta Krishna Paksha Ashtami is earmaked for Trilochana Puja,
Ashadha /Shravana Shukla Ashtamis, meant for Turmeric Puja and Dashaphala
(Ten
Fruits)
Vrata
in
favour
of
Devi.
Krishna Janmashtami in Shravana Krishna Paksha is a very essential day for
Krishna Puja when day long fasting is observed and the ten Tulasi leaf- worship is
performed by reciting Krishnaya Namah, Vishnavey Namah, Anantaaya namah,
Govindaya Namah Garudadhwajaaya Namah, Daamodaraaya namah, Hrishi
keshaya namah, Pama naabhaya namah, Haraye Namah, and Prahavey Namah.
Aswin Suddha Ashtami is observed as the famed Durgashtami destroying
Mahishasura during the Dussera Navaratras commencing from the Prathama day
of the month. Shri Rama Navami Vrata in Chaitra Shukla Paksha is observed as a
fast day for self-purification followed by the Puja as described erelier. During
Vaishakha month both the Pakshas are earmarked for UmaVrata on the Navami

day; but observed most importantly as the popular Maha- Navami during Aswin
Shukla Paksha worshipping Devi Parvati. Bhadrapada Shukla Navami is known as
Nanda Navami to worship Devi Durga and Kartika Shukla Namvami is Akshaya
Navami when a devotee should perform Tarpana to Devas, Rishis and Pitras.
As regards Dashami Tithi, Chaitra Shukla is stated to be a day which Dharma Raja
is fond of and after fasting till the evening, worship of the Deity with flowers,
fruits, Gandha etc. should be observed and at the end of the Vrata, bhojan
and dakshina is to be provided to fourteen Brahmanas. Jyeshtha Shukla Dashami
is the day of Gangavataran and is reckoned as Dasaharaor destroyer of
Ten Sins when Ganga Snaan is highly recommended; this is the day when ten
yogas coincided viz. Jyeshtha Maasa, Shuka Paksha, Hasta Nakshatra, Budha day,
Dashami Tithi, Gara karana, Ananda Yoga, Vyatipaata, Kanya Rashis
Chandra and Vrisha Raasi Surya. Shravana Shukla Dashami is marked for
Shankara Puja when Nakta Vrata, Japa, Brahmana Bhojana and suvarna daana
are commended. Bhadrapada Shukla Dashami is to observe Dashavatara Vrata to
worship the Ten Incarnations of Vishnu viz. Matsya, Kurma, Varaha, Nrisimha,
Trivikrama /Vamana, Parashu Rama, Rama, Krishna, Buddha and Kalki by daylong fasting and Brahmana Bhojana etc. Ashwayuja Shukla Dashami is the muchcelebrated Vijaya Dashami when the Dussehra Festival of Nava Rathras get
terminated to mark the killing of Mahishasura by Devi Durga as also to symbolise
the Ramleela celebration as Shri Rama killed Ravana and brought back Devi Sita
from Lanka. Margasirsha Shukla Dashami is the Arogya Vrata day when ten
Brahmanas are to be treated with bhojan and dakshina, while ten Vishwa devas
viz. Kratu, Daksha, Vasu, Satya, Kaala, Kaama, Muni, Guru, Vipra, and Rama are
to be worshipped. Magha Sukla Dashami is the Day for Angira Vrata to meditate
ten Angira Devas, viz. Atma, Vayu, Manah, Daksha, Mada, Praana, Barhishmaan,
Gavishtha, Dutta and Satya, where as Phalguna Shukla Dashami, fourteen Yama
Devas are worshipped viz, Yama, Dharma Raja, Mrityu, Antaka, Vaivaswata,
Kaala, Sarva Bhuta Kshaya, Aoudumbara, Dadhna, Neela, Parameshthi,
Vrikodara, Chitra and Chitragupta. Ekadashi has a special significance among all
the Tithis as the Shukla and Krishna Paksha Ekadashis are invariably observed
with Upavaasa, Japa, Homa, Pradakshina, Stotra Paatha, Dandavat- Pranama and
Ratri-Jaagaranas followed by Dwadashis Brahmana Bhojanas and dakshinas.
Chaitra Shukla Ekadashi is called Kamada or the Fullfiller of Purusharthas
and Sin-destroyer. Vaishakha Shula Ekadashi is known as Mohiniand
Krishna Ekadashi is known as Varuthini when Purushottama and
Madhusudhana are worshipped. Jyeshtha Krishna Ekadashi is called Apara
to worship Trivikrama, whereas the Jyeshtha Shukla is Nirjala which is
observed with fasting without water from dawn to dusk, and thereafter treat
Brahmanas with Bhojan. Ashadha Krishna Ekadashi is called Yoginiand is
observed with day-night fast / puja and bhojan to Brahmanas on the following
Dwadashi. Ashadha Shukla is ShayaniEkadashi, Shravana Krishna is
Kamika Ekadashi, Shravana Shukla is Putrada Ekadashi, Bhadrapada
Krishna is Aja Ekadashi, Bhadrapada Shukla is Padma Ekadashi, Aswin
Shukla is Papankusha Ekadashi, Aswin Krishna is Indira Ekadashi,
Karik Krishna is Rama Ekadashi, Kartik Shukla is Pabodhini,

Margasirsha Krishna is Utpanna Ekadashi, Margasirsha Shukla is Moksha

da Ekadashi, Pousha Krishna is Saphala, Pousha Shukla is Saphala,
Magha Krishna is Shat Tila Ekadashi observed with full penance including
Snaana, Daana, Tarpana, Havan, Puja, fast unto Dwadashi Brahmana Bhojan and
dakshina. Like-wise, Eakadashis are performed on Magha Shukla as Jaya,
Phalguna Krishna as Vijaya, Aamalki on Phalguna Shukla and
Papamochinion Chaitra Krishna. As regards Dwadashis, details of Vrata
Pujas worshipping Vishnu Rupas viz. Keshava, Narayana, Madhava, etc.have
been described from Marhasirsha to Kartika Months (Shukla Pakshas) along with
the Puja-Vidhana. Following is gist of Vratas as follows): Madana Vrata is
perfomed on Chaitra Shukla Dwadashi to dedicate it to Kaama Rupi Shri Hari. On
this very day, Bhartru Dwadashi is also observed by worshipping Lakshmi
and Vishnu too. Similarly, Vratas aiming at various forms/ names of Vishnu are
observed on the Dwadashis herebelow: Vaishakha Shukla/ Madhava, Jyeshtha
Shukla/ Trivikaram, Shravana Shukla/ Shridhara, Bhadrapada Shukla/Vamana,
and Aswin Shukla/ Padmanabha. The Kartika Krishna Vrata called Govatsa
Dwadashi Vratais addressed to Mother Cow reciting the Mantra:
Ksheerodarnava Sambhootey Suraasura namaskrutey, Sarvadeva mayey Devi
Sarva
devailankrutey/
Maatarmaatargavaam
Maatagruheenaarghyam
namostutey/ (Mother! Gomata! You manifested from the Ocean of Milk,
ornamented by all Devas, worshipped by Devas and Danavas alike; kindly accept
this Arghya followed by Puja and Nivedana.On this day of Govatsa
Dwadashi, devotees should avoid oil-fried items, Cow-milk, curd, ghee etc. On
Margasirsha Shukla Dwadashi, Sadhya Vrata is performed by assuming the
Twelve Sadhya Ganaas, Viz. Manobhava, Praana, Nara, Apaana, Veeryavan, Chiti,
Haya, Naya, Hamsa, Narayana, Vibhu and Prabhu. The Ganaas are invoked into a
rice spreading and worshipped, after which request Lord Narayana to be pleased.
On this very day, a Dwadasha -aditya Vrata be also performed by doing Puja
to Dhata, Mitra, Aryama, Pusha, Shakra, Amsha, Varuna, Bhaga, Twashta,
Viviswaan, Savita and Vishnu. Trayodashi Tithis are well-known for Maha
Vaaruni Vrata in Chaitra Krishna paksha, if possibly coinciding with Saturdays/
Shatabhisha Nakshatra and if lucky futher along with a bath in River Ganga. On
Jyeshtha Shuka Trayodasi, a Vrata for Dourbhagya Shamana (pacifying the
trends of misfortune) is performed with the Puja of Mandara, Karaveera and Arka
flowers to Narayana, while Goraatra Vrata is observed on Bhadrapada Shukla
Trayodashi by performing Pradakshinas and giving away charity to Veda
Pandit. The Pradakshina should accompany the recitation of: Gavo mamaagratah
santu gaavo may santu pustatah, Gaavo mey paasravatah santu Gavaam Madhey
vasaamyaham/ (Cow is ahead of me, behind me, by my side and I reside among
Cows!). On Ashwin Shukla Trayodashi, a three-night long Ashok Vrata is
performed by praying to Shakara Maha Deva kept under an Ashoka Tree; the
person who performs the worship gives away a Pratima as daan, along with
dakshina. Nrisimha Vrata is well known on Vaishkha Shukla Chaturdashi,
when a devotee requires to keep day-long fast and worships the Deity with
shodasho-pacharas and recites the Kshama Prarthana Mantra again and
again: Taptahaataka keshaanta Jalatpaavaka lochana, Vajraadi nakha sparsha

Divya Simha Namostutey/ (Divya Simha! Your mane is shining like molten gold
and eyes are glowing like fire balls; the slightest touch of your diamond-strong
nails are excruciating; my salutations to you!). After the Puja, the devotee should
sleep on bare earth, with full control of body parts. The Vrata is to be performed a
few years to secure high contentment and fulfillment of earthly desires as also
salvation after lifes termination. On this very date of Vaishakha Shukla
Chaturdashi, Omkareshwar Linga Vrata is to be observed for demolition of all
past sins. On Jyeshtha Shukla Chaturdashi, Rudra Vratais to be performed
for securing unimaginable results by observing Panchagni Yogic Tapasya.
Bhadrapada Shukla Chaturdashi is earmarked for executing Ananta Vrata, while
Kartika Shukla Chaturdashi, observance of Pashupat Vrata has far reaching
impact. However the most outstanding Vrata of the day/night is stated to be on
Shiva Raatri on Phalguna Krishna Chaturdashi, when Nirjala Upavas, Bilwa patra
puja, high concentration, Night-long Jaagaran, Stotra-Paath, three-hourly
Abhisheka and detailed Puja and japa, purifies a devotee with fulfillment and
Shiva Darshan. On Purnimas, Anna-daana would please Chandra Deva in Chaitra
month and any kind of charities on Vaishaka purnima would have multipliereffect; Dharmaraja Vrata on the latter Purnima would please him with Go-Daan,
Swarna Daan and Bhojan Daan. Vata Savitri Vrata would certainly please
Devi Savitri who conquered Lord Yama for the sake of her husband with the
prayer of a devotee by reciting: Jagat pujye Jagan -matah Savitri pati devatey,
patya sahaviyogam mey vatasthey kuru tey namah/ ( Jaganmata Savitri, You are
worshippable to the entire Universe as you are the unique Pativrata. You reside in
the Vata Vriksha and as such, I pray to the Vata Tree; do bless me to ensure that I
am never separated from my husband). Any woman who prays to Savitri and
worships her and treats virtuous women with food and gifts would never lose her
husband till she dies herself. Shravana Purnima is the day of Upa Karma of
Vedas, when Yajurvedi Brahmanas should perform Tarpana to Devas, Rishis
and Pitras; the Rishis whom Tarpana are to be offered would be of ones own
Shakha. Rigvedis on Chaturdashi day of Shravana month and Sama Vedis on
Bhadrapada Hasta Star should observe Raksha Vidhana. Uma Maheswara
Vrata is scheduled on Bhadrapada Purnima, which requires total abstinence,
Upavas on the previous and on the day proper, Jaagaran on the previous night
and fast till the dusk time of the day, Pujas on the previous night, on the day and
night proper would be compulsory as per shodasopacharas as described in the
previous pages of this write-up. This Vrata is expected to be performed for fifteen
years, whereafter the Udyapan function should be concluded with full
formalities of Mantras, homas, and celerbrations. Shakra Vrata is also scheduled
on the same day of Bhadrapada Purnima addressed to Indra Deva for DhanaDhanya Vriddhi or all round prosperity. Kartika Purnima Vrata is intended
to attain/ retain Brahmatva in the next birth as also to demolish enemies and the
Deity to be worshipped is Kartika Deva. On this day of Kartika Purnima at the
Pradosha Time, organisation of Tripurotsava and Deepa Daana are
considered propitious; display of illuminations, especially in the vicinity of a river
or a water-body would help light up krimi-keetas, flies, mosquitos, trees,
water, etc and would enable Punarjanmas (rebirths) as human beings since

the upgradation of such Praaniswould indeed be a welcome step for such

praanis. As regards, the Amavasya Vratas, Sanatana Kumara explained to
Narada Maharshi that Chaitra and Vaishakha Amavasyas were extremely
significant since these days were very dear to Pitras for their Puja, Shraddha by
way of offering Pindas(cooked rice) prepared by the paarana vidhi,
Brahmana Bhojana, especially daanas of cows etc. In Jyeshtha month
Brahma Savitri Vrata was stated to be imperative on Amavasya. In Ashaadha,
Shravana, and Bhadrapada months, Amavasyas are essential for Pitru shraddas,
Daanas, homas, and Deva Pujas. On Ashwin Amavasya, it would be good to
perform Shraadha Tarpan to Pitaras in River Ganga or more ideally at Gaya. On
Kartika Amavasya Deepa daangiven in a temple, or home, near a river, a
garden, go-shaala or at a public Place is commendable; on this very day, Lakshmi
Puja would be beneficial. Organising Brahmana Bhojan on a Margasirsha
Amavasya or better still performing Shraddha on that day would be useful. In fact,
Pitru Shraaddhas on Pousha, Magha and Phalguna Amavasyas would be effective]
.

6 DWITEEYA PARICCHEDA
In the earlier Chapter, common Tithi Nirnayaas were outlined but specific
details of Maasa-Tithi Nirnayaas were not described in detail. It is possible
that there might have been some repetition but the following pages provide
explanations in details and highlight certain facts more comprehensively.

Chaitra Maasa

Chaitra Shukla Pratipaada heralds the New Year. In Mesha Sankranti, the
first and previous ten ghadis are considered as Punyakaala. If the
Samkramana starts before the previous midnight, then the Punyakaala is
stated to commence on the previous night and otherwise then the
Uttaraartha Punya kaala is considered as on the following day. In case the
Sankramana is exactly on the midnight then both the days are deemed as of
Punyakaala. Even if Chaitra Maasa happens to be an Adhika Maasa / Mala
Maasa, then also the Tailaabhyangana / oily head bath and other formal
duties need to be performed and the New Year is declared as has begun.
Each house-hold would then have a festive look and the Praatipada Morning
should witness freshness with Nimba Patra Bhakshama with gud /jaggery
and raw Mango pieces signifying equanimity of the mixed tastes of the New
Year. That indeed announces the Vasanta Nava Rathris or the Devi
Sharannava Raatris (Nine Nights).
[ Parameswari is stated

to assume NINE SWARUPAS OF DEVI viz. Brahmi / Devi Sharada as

Hamsavaahini / seated on a Swan with Kamandalu, Aksha Maala, Pustaka,
Paasha and Chinmudra; Maheswari-Vrishabha Vaahini / seated in a bull,
wearing a Crest Moon and Trishula /Trident; Koumaari as Mayura Vaahini /
riding a Mayura or peacock with Shakti as her Aayudha / weapon; Vaishnavi
as Garuda Vaahini with Shankha-Chakra-Gadaa ( conchshell, disc and
mace); Indrani with Vajraayudha; Sharada with Veena bestowing
knowledge; Mohini with Amrita Kalasha distributing Nectar to Devas and
denying to Asuras; Raja Rajeswari / Kameshwari seated on a lotus with
Paasha, Ankusha, Pushpa Baana and Chaapa bestowing wealth, food,
happiness and contentment; Devi Chamundi the Simha Vaahini /seated on a
lion and destroying the most potent Demons like Chanda-Mundas and
protecting the virtuous and the wise from their torment and finally as
Gajalakshmi seated on a lotus with elephants geeting her with their trunks
aloft and providing happiness to her devotees. The Nava Swarupas of Jagan
Maata signify the assurance to the Universe the truism: Ekaivaaham
Jagatyaatraa dwiteeyaa kaa mamaaparaa/ (I am the eternal and unique
Shakti and none else!) ]

Chaitra Shukla Paksha Vrata Pradaana: On Pratipa Tithi, Prapeya (Pousala

or Water supplying rest houses) daana is observed to satisfy Pitru Devataas;
if one is unable to do so every day in the Month pots of water are given as
Daana to Brahmanas; the relevant Mantra is: Esha Dharma ghato datto
Brahma Vishnu Shivaatmakah, Asya Pradaanaatsakalaa mama santhu
manorathaah/ ( This dharma ghata or pot of Dharma representing BrahmaVishnu- Maheshwara is being given as charity so that my manoratha or
menal desires be fulfilled). This type of Daana is not only done on Pratipada
Tithi of Chaitra Maasa, but on Chaitra Shukla Panchami, Vaishakha Shukla
Triteeya, Maagha Shuka Trayodashi, Kartika Saptami, Maargaseersha
Navami and Phalguna Krishna Triteeya; these are the days when Pitru
Shraadha is to be performed. Some persons believe that Matsya Jayanti is
also observed on Chaitra Shukla Pratipaada. On Chaitra Shukla Patipaada,
Gouri Vrata is also observed by performing Dampati Puja or worship of
respected couples signifying Gouri Puja and by avoiding Ksheera-GhritaMadhus or Milk-Curd-Honey. On the Chatra Shukla Dwiteeya Pradosha
(Sun-set time), Chandra Vrata is observed by worshipping Bala Chandra. On
Chaitra Shukla Triteeya, Andolini Vrata is executed after worshipping ShivaParvatis; if tritteya has commenced on the previous day itself, then too this

Vrata has to be observed on the next day itself. On the Triteeya itself Shri
Ramachandra Dolotsavashould begin and the Puja should continue till the
end of the entire Chaitra Maasa. On the Chaitra Shukla Triteeya itself the
Manvaadis or the beginning of reign of Fourteen Manus; in fact the
Manvaadis are celebrated on Chaitra Shukla Triteeya and Purnima,
Jyeshtha Purnima, Ashadha Shukla Dashami and Purnima, Shraavana
Krishnaashtami, Bhadrapada Shukla Triteeya, Ashvayuja Shukla Navami,
Kartika Shukla Dwadashi and Pournamaasi, Pousha Shuklaikaadashi,
Maagha Shukla Saptami and Phalguna Purnima and Amavaashya.
Incidentally,
the Fourteen
Manus are:
Swayambhu,Swarochisha,
Aouttama,Tamasa, Raivata, Chakshusa,Vaiwasvanta, Savarni, Daksha
Savarni, Brahma Savarni, Dharma Savarni, Rudra Savarni, Rouchya, and
Indra Savarni. On all these Manvaadis, one is required to perform
Pindarahita Shraaddhaas. In fact in each year there are ninety six
Shraaddhas to be performed and these are: twelve Amavasyas, four
yugaadis, fourteen Manvantaraas, Twelve Kranthis, Twelve Vaidhritis, twelve
Vyatipaataas, Mahalayaas fifteen , Ashtaka-ashaadhas as five, Anvashtakas
five
,
Purveddha
shraaddhas
five,
totalling
Shannavati
Shraaddhaas. Dashaavatara Jayantis: On Chaitra Shukla Triteeya there
was the Origin of Matsya-Avatara; at the evening of Vaishakha Purnima was
of the Kurmaavatara; Varahaavataara at the Aparaahna of Bhadrapada
Shuklka Triteeya; Nrisimaavataara at the evening of Vaishakha Shuka
Chaturdashi; Vaamanaavataara in the Madhyaahna of Chaitra Shukla
Dwaadashi; Parashu Rama at the Madhyaahna on Vaishakha Shukla
Triteeya ; Chaitra Shukla Madhyaahna Shri Rama; Shri Krishna at the
midnight of Shravana Krishnaashtami; Buddhaavataara in the evening of
Ashviyuja Shukla Dashami; and on Kalkyaavataara on Sharavana Shukala
Shashthi
on
the
evening.
Ganesha Damana Puja is performed all over Bharata Varsha on Chaitra
Shukla Chaturthi for Vighna
naasham
Sarvakaamaapnuyaat or
for
overcoming all difficulties and fulfilling all kinds of desires. Any Puja or
auspicious tasks should be initiated only after Ganesha Puja
always.Panchami naaga Puja is observed in Chaitra Shukla Paksha by
offering Ksheera- Ghrita to Naaga Devataas / Serpent Gods. Also this
Panchami is the day of re-incarnation of Goddess of Wealth Lakshmi Devi
pursuant to the Ksheera Mathana or the churning of the Ocean of Milk by
Deva-Daityas as also of the emergence of Ucchaaishravaas or the Divine
Horses and thus Lakshmi worship and Haya Vrata are observed on the
same day. Chaitra Shukla Shasthi is the Skanda Shashthi and worship of

Shiva Kumara Skanda. Chaitra Shukla Ashtami is the day of Bhavani Devis
Puja. On the same day, if Punarvasu Nakshatra coincides too that
auspicious day is to observed as of the worship of Ashvatha (Peepal) Tree
by consuming eight tender buds of the flowers of the tree for fulfillment of
human desires. Again, Punarvasu Budhopetaa Chaitrey Maasi sitaashami,
Praatastu Vidhivatsnaatvaa Vaajapeya phalam labhet/ ( If formal bathing is
done on the early morning of Wednesday coinciding with Punarvasu
Nakshatra of Chaitra Shukla Ashtami followed by the worship of Ishta
Devata, then that auspicious act would bestow the fruit of executing
Vaajapeya Yagna!)

Shri Rama Vrata on Chaitra Shukla Navami: Lord Shri Rama assumed the
incarnation of Bhagavan Vishnu on Chaitra Shukla Navamis Madhyaahna,
during the Punarvasu Nakshatra in the Karkataka Lagna when Surya Deva
was in Mesha Raasi as five Grahas / Planets were in ascendencyor
predominance. As such, persons dedicated to Shri Rama Vrata should
initiate their Upavaasas morning on the presumption of Navami extending
upto the afternoon but if Navami arrived on the previous day and extends on
the next afternoon, then the Sankalpa of Upavasa should be on the previous
day itself and the Upavasa would be for two days. The Vrata Sankalpa
commences with Shri Rama Pratimaa Daana to the Acharya, by reciting the
Shloka:
Shri Rama Pratimaa Daanam -kareshyam Dwijottama,
Tatraachaaryo Bhava preeta sshreemaarosi twamevamey/ ( I pray to Shri
Rama and offer the Shri Rama Pratima presuming th Acharya is Shri Rama
himself); the Karta should further take a vow: Navamyaa anga bhutena eka
bhuktena
Raghavaa!
Ikshwaaku
Vamsha
Tilaka
preetobhava
bhavapriya/ (As part of the Navami Vrata, I do resolve hereby that I will fast
till the end of the Vrata; Shri Ragava! The jewel of the Ikshwaku Vamsha!
Shiva Priya!). There after, Puja Vedika / Platform is made, take the vow to
keep fast for eight yaamas, and recite :Shri Rama Navami Vrataangabhuta
Shodashopachaara Pujaam karishye/ and intiate the Puja comprising sixteen
services like Aavahana- Shuddhodaka Snaana-Vastra- Gandha-PushpaPhala-Naivedyaadis.
Then
invoke
Devi
Kousalya
with
the
Mantra: Raamasya jananichaasi Raamatmakamidam Jagat/ Then worship
Dasharatha saying Om Namo Dasharadhaaya./ This would be followed by
Shanka Puja with the recital:Dashaanana Vadhaarthaaya Dharma
Samshaapanaaya cha, Daanavaanaam Vinaashaaya Daityaanaam
nithanaaya cha/ Paritraanaaya Saadhunaam jaato Raamasswayam harih,

Grihaanaarghyam mayaa duttam bhraatrubhissahitonagha/ (Shri Rama! You

are indeed the incarnation of Shri Hari who has descended to earth to
destroy the powerful Ten-headed Ravana and other Daitya-Daanavaas and
re-instate Dharma in the Universe; may offer this obeisance to you alng with
your brothers). This Puja would by followed by night long jaagarana and
Punah Puja next morning along with Agni Homa and Mula Mantra Pathana
hundred times. On conclusion, Patimaadi daanaas, Dakshina Pradaana and
Prasaada Sweekaaarana Paarana / Brahmana Bhojana.

Shri Krishnaandolanotsava on Chaitra Shukla Ekaadashi ( Celebration of

Baala
Krishna
in
cradle): Dolaarudham
prapashyanti
Krishnam
Kalimalaapaham, Aparaadha sahasraistu Muktaastey dhoonaney kritey/
Taavatthishthanti
paapaani
janmakotikritaanyapi
kreedantey
Vishnunaasaardham V aikunthey Deva Pujitaah/ (Mere vision of Bala
Krishna playful in a cradle is enough to destroy the sins of Kali Yuga; if the
cradle is swung, thousands of misdoings are forgiven and
Janmaantaraaparaadhaas or sins of previous births are desroyed at once
and if the Pratima of Krishna is played with in full faith and devotion, Vishnu
Saayujya is assured).

Damanotsava (
Festival
of
Damana
Devata)
on
Chaitra
ShuklaChaturdashi: Damana literally means self- restraint and conquering
Evil Forces. Observing Upavasa and Nitya Puja on this occasion, the Karta
of Festival enters the Damana Sthaana, cleans it up with Pancha Gavyas
(Five products of Cow viz. milk, curd, ghee, dung and urine), decorates it
with Chandana-Pushpa-Phalaas, initiates puja with the invocation of Shri
Krishna Pujaartham twaam nesheye, meditate Sarva Devatas and performs
Puja to Kama Devata with the Mantra: Namostu Pushpa baanaaya
Jagadaahlaadakaariney,
Manmathaaya
Jagannetrey
Rati
preeti
priyaayatey/ (I greet Manmatha Deva-the carrier of Flowery Arrows to
bestow happiness of the entire Universe, the Saviour of all Beings in the
Lords Creation and the beloved of Rati Devi ). Then at the Damana
Sthaana, instal a Kalasha/ vessel in the center of a Square over a white
cloth and propitiate Damana Devata with the Prayer: Pujaartham Deva
Devasya
Vishnorlakshmi
patey
Prabho,
Damanatwamihaagaccha
saannidhyam kurutey namah/ (May I greet Lakshmi Pati Vishnu before I
invoke Damana Devata from the Ashta Diks or the Eight Directions) with

the Mantras: Kleem Kama Devaaya Namah, Hreem Ratyai Namah, Kleem
Bhasma Shareeraaya Namah, Hreem Ratyai Namah, Kleem Anangaaya
Namah, Hreem Ratyai Namah, Kleem Manmadhaaya Namah, Kleem
Vasanta Sukhaaya Namah, Kleem Smaraaya Namah, Kleem Ikshu
chaapaaya Namah, Kleem Pushpa Baanaaya Nama etc.and Gayatri
Damana Mantra viz. Tatpurushaaya Vidmahey, Kaama Devaaya dheemahi,
Tannanangah prachodayaat. Subsequently, the Karta greets Bhagavan
Vishnu as follows: Ksheerodadhi Maha Naaga shayyaavasthita Vigraha,
Praatastwaam pujayishyaami sannidhou bhavatey namah/ ( Parameswara
who is resting on the Sesha Talpa! May I offer my Morning Puja; do
provide my nearness to you!) and observes Ekaadasha Jaagarana or Night
Vigil all through the Ekaadashi. Next Morning after performing Nitya Puja ,
execute worship to Damana Devata and after reciting Mula Mantra, pray to
Paramatma with the Stanza: Deva Deva Jagannatha vaanchitaartha
pradaayaka, Hruthpaan purayamey Vishno kaamaan Kameshwari Priya/
Idam damanakam Deva grihana madanugrahaat, Imaam Saam vatsaram
Pujaam Bhagavan Paripuraya/ (Deva Deva Jagannaatha! Parameswara! As
you always fulfill every bodys desires, do grant my wishes too and accept
my
Damana
Puja
over
the
Year)
.
Nrisimha Dolotsava again on Chaitra Shukla Chaturdashi is a Damana Puja
to Parama Shiva, Ekaveera Devi and Bhairava. This Chaturdashi has to
extend upto the noon if commenced on the previous day itself. If not, it
should be considered as Chaitra Purnima in which case, Damana Puja has
to be performed to all Devas. If Chaitra Purnima coincides with Chitra
Nakshatra, Chitra Vastra Daana would bestow excellent prosperity. If that
day falls on Sunday-Thursday- Saturday then Praatahsnaana-Shraaddaas
would grant the Punya of performing Ashwamedha yagna.

Vaishaakha Maasa

Vaishakha Snaanaas are scheduled during Chaitra Shukla Ekaadashi to

Purnima with the arrival Mesha Samkraanti: Vaishaakham sakalam maasam
Mesha sankraman Raveh, Praatassnnimaya-ssnaassy preeyataam Madhu
Sudanah/
Madhu
hantuh
prasaadena
Brahmanaamanugrakaat,
nirvighnamastu mey Punyam Vaishaakha snaanamanvaham, Maadhavey
Meshagebhaanow Muraarey Madhusudana/ Praatassnaanena mey Naatha

Phalado Bhava Paapahan/ (During the entire Vaishaakha Maasa when

Mesha Sankraanti occurs, I resolve that I shall take formal baths by which
Madhusudana would be pleased; give my devotion to Him and th blessings
of Brahmanas, may the series of th Snaanaas be completed without
hindrance and break; in the exception of a break if need be, at least three
Snaanas be performed from Tayosashi onward. As stated earlier, Manvaadis
are on Purnimas; in case, Chaitra KrishnaTrayodashi coincideswith
Shatabhisha that day is reckoned as a Vaaruni and is worthy of Snaanaas
on the days of Grahana. If there is Shubha Yoga or auspicious coincidence
of a Saturday and Shatabhisha Nakshatra, then that day is called Maha
Vaaruni. F urther, there is a belief that Snaanas in Ganga on Chaitra Krishna
Chaturdashi on a Tuesday in the presence of a Shiva Temple could even get
rid of a person from Pishaachatwa! In Vaishakha Maasas Vrishabha
Sankranti time ie. sixteen Ghadiyas before the First day, Tila Tarpana and
Ghata Daana are stated to be significance. Vasanta Puja to Brahmanas with
Sandalwood paste( Gandha)-Jaggery water and Plantain fruits is also of
great value. In Vaishakha Maasa (as also in Jyeshtha) when summer gets
intense, then after Nitya Puja keep a full vessel of Sandalwood water and
Tulasi leaves with Panchopachaaraasto Vishnu and perform Maarjana or
sprinkle drops to purify Griha Dwaaraas and on retaining the same Tirtha
pour around an Ashwatta (Pipal) Tree by doing Pradakshinas on the next
morning then several Pitru Devataas are stated to redeem their souls; also
the skin-itches of cows are believed to be cured. In the Vaishakha Maasa,
voluntary Nakta Bhojanas are stated to fulfill longstanding desires of the
persons conerned. Shiva Lingaarchana with cotinuous pourings of Sacred
Water as Abhishkaas along with Namaka-Chamaka Mantras would bestow
far reaching Punya. Similarly Chhatra-Paada raksha daanaas would yield
Maha-Phala.

Observance of Akshaya Triteeya in Vaishakha Maasa: The fruits of vituous

deeds on this day should yield far reaching ; Asyaam Yatkinchitjapahoma
Pitrutarpana daanaadi kriyatey tatsarvamakshayam, Iyam Rohini Budha
Yogey Mahaa Punyaa/ Asyaam Japahomaadi krityepi Vakshyamaana
yugaadivan nirnayah, Iyam kritaugasyaadih/(On this Akshaya Triteeya,
whatever little is performed by way of Japa-Homa- Pitru Tarpana-Daanaadi
Dharma karyaas would never be wasted; especially when these Karyaas are
done on Wednesdays coinciding Rohini Nakshatra would bestow Mahaa
phala. Such Japa-Homa and such acts are as good as those performed at

the Yugaadis. Yugaadi Shraaddha should be Pinda rahita or without

resorting to offer of Pindaas. If Shraaddha is not possible on these lines , tila
tarpana would suffice. However, Kumbha daana is stated to be essential; a
Kumbha (pot) has to be covered with a cloth and filled up with
Gandhodakabefore giving away as a kumbha daana by reciting: Esha
Dharma
Ghato
dutto
Brahma
Vishnu
Shiaamakah,
Asya
pradaanaatrupyantu
Pitarassapitaamahah/
Gandhodakatilairyuktam
snaanam
kumbham
phalaanvitah
Pitrubhyassampradaasyaami
Akshayyamupatishthatu/ (I am giving away this Kalasha filled with tilaphala-Gandhotakas through you Brahmanas in favour of my Pitru Devataas;
may this daana bestow to me endless benefits. At the Yugaadis like this
Akshaya Triteeya, Samudra Snaana and Upavasa are stated to be
immense Punya. On this Triteeya, Parashu Rama Jayanti is also observed;
on this days Pradosha Time, Parashu Rama puja is performed by offering
Arghyaor Sacred Water to Parashu Rama with the Mantra: Jaamadagnya
Mahaa Vira Kshatriyaantakara Prabho, Grihaanaarghyam mayaa duttam
kripayaa Parameswara!( Parmeswara Parashu Rama who uprooted the
entire Kshatriya Vamsha! Do accept the offer of the Arghya from me and
safeguard me always!)
In the Vaishakha Maasa Saptami,Ganga
Devi was brought down from Heavens by Bhagiradha to purify the ashes of
his great grand parents and Ganga Puja had been observed eversince. On
Vaishakha Shukla Dwadashi Madhusudana Puja bestows Agnishtoma Yagna
Phala.

Nrisimha Jayanti on the Chaturdashi, especially if coincides with Swati

Nakshatra and a Saturday would be of great consequence. The Narasimha
Vrata should actually commence on the preceding Trayodashi itself as Eka
Bhukta or on a single meal and after the Nitya Karmaas on the morning of
Chaturdashi and on its afternoon the Karta should take bath with Tilaas and
the dried powder of Amla (goosebury) fruit. In the Evening, instal a Golden
Pratima of Nrisimha Deva on a Purna Kumbha Paatra or a Vessel filled up
with Sacred Water and offer Arghya along with Shodashopachaaraas to
Nrisimha
Deva
reciting :
Paritraanaaya
saadhunaam
jaato
Vishnurnrukesari,Grihaanaartghyam maya duttam sa Lakshmirruharey
swayam/ (Lakshmi yuta Vishnus Avataara Nrisimha Deva! You assumed the
Incarnation of Vishnu to save Sadhus and punish the Evil Forces; do kindly
accept the Sacred Water and the Sixteen Services of Abhisheka, Vastra,
Yagnopaveeta, Gandha, Pushpa, Phala, Deepa, Dhupa- Naivedyaadi). Affter

the offerings, the Devotee should pray to say: Mad Vamshey ye Naraa
jaataa ye janishyanti chaaparey, Taan Samuddhara Devesha dusshaad
bhava Saagaraat/ Paatakaarnava magnasya vyaadhi duhkhaambu
Vaaridheyh, Neechaischa paribhutasya Mahaa Duhkhagatasyamey/
Karaavakambanam dehi Sesha shaayin agatpatey, Shri Nrisimha
Ramaakaanta
bhaktaanaam
bhaya
naashana,
Ksheeraambudhi
nivaasastwam Chakrapaaney Janaardana Vratenaanena Devesha Bhukti
Muktiprado bhava! (Sesha shaayi! Jagannatha! Shri Nrisimha! Lakshi Priya!
and the Resident of the Ocean of Milk ! Do please save and protect those
who were born or would be born in future in my Vamsha from the tortures of
Samsara- Samudra from their sins, diseases, and banes as they are often
subjected with insults and annoyances; do always lend them with your
helping hand, accept my Vrata and bestow to me fruits of Bhoga-Mokshaas).
The following steps in the Nrisimha Vrata include Paarana/ brahmana
Bhojana and daanas of Kumbha- Go- Suvarna- Krishnajina and Bhu Daana ;
Madhu- Tila Taila and Ghee etc. Also TilaSnaana, Tila Homa; Tilataila
Deepa Daana, Tila Pitru Tarpana, Tila-Madhu Daana and so on are executed
to secure Maha Phala.

Vaishakha Snaanaas (popularly called AKAAMAVAI SNAANAS viz. the

Snaanaas of Ashwiyuja-Kaartika- Maagha-Vaishakha) are concluded on
Vaishakha Purnami or even earlier on the previous Shukla Dwadashi itself.
On the occasion of the Snaana Udyaapanas, Go- Paduka- ChhartaVyajana Daanaas are commended.

Jyeshtha Maasa Karyaas

Mithuna Sankranti Punya kaala is stated to arrive sixteen ghadiyas after the
Jyeshta Shukla Pratipada. In case the Punya Kaala commences on that
night, Brahma Devas Pratima is made of Wheat flour and worshipped with
Vastra-Pushpaas to reap Suryaloka Prapti.In this Jyeshtha Maasa, Jala
Dhenu daana is prescribed. On this Pratipada Tithi, Karaveera Vrata is
scheduled. On Jyeshta Shukla Triteeya, Rambha Vrata is an important Vrata
which is observed only those men and women performing Panchaagni
Tapas are qualified; they make a Swarna Pratima of Devi Parvati and

execute formal worship by way of Homaas and offer the Pratima finally
donate it to a virtuous Brahmana couple to whom a self-contained house is
to be given away as Daana. Jyeshtha ShuklaChaturdashi happens to be the
birth day of Uma Devi and hence her worship is significant on that Tithi. On
that Ashtami Shukla Devi is to be worshipped and on the following Navami
Upavaasa is prescribed and repeat puja is to be performed on Dashami.

Gangaavataarana and worship on Dwaadashi: The most auspicious time

that the most Sacred River Ganga was born was stated to possess ten
Yogaas: Jyeshtha Maasi Sita Pakshey Dwadashyaam Budhahaspatayoh
Vyateepaatey garaanandey Kanyaachandrey Vrusho Ravou! These yogaas
are Jyeshtha-Shukla Paksha- Dashama Tithi- Budha Vaara-Hastaa
Nakshatra-Vyateepaata-Gara Karana-Ananda Yoga- Kaanyaas Chandraand Vrishas Surya. Even if this happens to be an Adhika Maasa, there is no
objection to observe the Gangaa Vrata. Those who are fortunate to reach
Ganga on this day, especially in Varanaasi make the Sankalpa after stating
the Desha Kaala and recite as follows :Mamaitatjjanma janmaantara
sumudbhuta trividhakaayika Chaturvidha vaachika trividha maanasika
swarupa
Skaandokta
dasha
vidha
paapaniraasatraya
strimshacchata Pitruddhaara
Brahma
lokaavyaaptaadi
phala
Praaptyhardham Jyeshthamaa Shukla Paksha Dashami Budhavaasara
Hastaanakshatra Gara karana Vyatipaataananda yoga Kanyaastha Chandra
Vrishastha Suryeti Dasha Yoga Parvanyasyaam Mahaa Nadyaam Snaanam
Tirtha Pujanam pratiyaamaam Jahnavi pujaam Tilaadi daanam Mula Mantra
Japamaajya homam cha Yathaa shakti Karishye! ( I have the great
satisfaction to bathe in the Holy River of Ganga and seek to wash off the
cumulative sins of this and previous birth on account of three kinds of
Physical ailments, four kinds of vocal problems and three kinds of mental
agonies as described in Skanda Purana. The Snaana is also to redeem
three thousand thirty three Pitru Devataas besides attaining Brahma loka.
This type of Sacred Snaana is ideal in Jyeshtha Shukla Paksha-Dashami
Tithi- Wednesday-Hasta Nakshatra- Gara Karana-Vyatipaata and Ananda
Yoga as also in Chandra in Kanya Raashi, and Surya in Vrisha Raashi- all
totalling ten Yogaas when Ganga was materialised. It is in such Most
Illutrious and Highly Sacrosanct River that Snaana- Tirtha Pujana-Tila and
other Daanas, Mula Mantra Japa and Homaas would be performed by me as
per my capacity!) After making this Sankalpa or Determination, the devotees
concerned should dip in Ganga ten times, render Stotraas, wear dry

clothing, perform Nitya Karma, Tirtha Puja, Pitru/ Tila Tarpana by taking ten
handfuls of Ghee and jaggery mixed Pindas in favour of Pitru devataas and
finally invoke Ganga stating: Namo Bhagavatyai Dasha Paapa haraayai
Gangaayai Naraayanyai Revathai Shivaayai Dakshaayai Amritaayai Vishwa
Rupinyai nandinyai tey Namo Namah/ After the invocation as above, render
Aavaahana Mantra viz. Om Namasshivaayai Narayanyai Dasha Paapa
haraayai Gangaayai swaaha, thus inviting Narayana, Rudra, Brahma, Surya,
Himavan, Bhagiratha and execute Shodashopachaaraas. Pujaanantara
Stotra addressing Ganga as given in Skanda Purana after the Puja is as
follows:Namasshivayai Gangaayai Shivadaayai Namo Namah, Namastey
Rudra Rupinyai Shaankaryetey Namo Namah/ Sarva Deva Swarupinyai
Namo Bheshaja Murtaye, Sarvaswa Sarva Vyaadheenam Bhishak
Shreshthyai Namo namah/ Sthaanu jangama sambhutaVisha hantrai
namonamah, Bhogopabhoga daayinyai Bhogha Vatyai namonamah/ --( Devi Ganga! You are the auspicious Form of Rudra, Vishwa Swarupa,
Brahma Murti and Sarva Deva Swarupa, the Curer of all kinds of ailments
and diseases; the destroyer of pousons of animate and inanimate beings;
the bestower of all kinds of happiness; Bhogavati! Mandakini! Swarna
Daata or the giver of gold and precious Stones; you are the Triloka Maata!
Your unique presence at Gangaa Dwaara, Prayaga and Saagara Sangama
grants immense joy to us; I greet you with several titles as Nanda, Loka
Dhatri, Linga Dharini, Narayani, Vishwa Mukhya, Revati, Brihati, Tejovati,
Vishwa Mitra, Prithvi, Shiva, Amrita, Suvrusha, Shanta, Varishtha,Varada,
Usra, Sukhadrogi, Sanjeevani, Brahmishtha, Brahmada, Duritaghni,
Pranataarti bhanjani, Jaganmata, and the extinguisher of all possible
difficulties and Mangala! Devi Ganga! Kindly stay secure and firm always by
my sides ahead and behind as my very existence in your waters is solely
due to your courtesy; in fact, your presence in Srishti-Sthiti-Laya is a known
realism as you are the Mula Prakriti, Narayana, Shiva, Paramatma. Those
who recite your Stotra with faith and devotion by the means of hearing or
pronouncing or by mental concentration should definitely extinguish all kinds
of sins and fulfill any type of desires.) Among the tangible sins the ten
prominent ones area: acceptance of others material without permission;
commit acts of violence disapproved by Shastras and other Scriptures; and
desire for other women : these are by way of Physical acts; Parusha
Bhashana or Utterances of Unsavoury language, lies, gossip, etc. are of
Vaachaka or vocal-based; Paradravyaabhilaasha or interest in others
money-property-belongings; thinking of and doing acts that hurt others; and
useless ego problems which are all mind-based. Devi Ganga! You have the
unique distinction of redeeming the Souls of Three thousand thirty three Pitru

Devaas! You are seated on a while Crocodile, hold a Kalasha with

aKamalaby your hands, wear a white silk Vastra; and is a Brahma-VishnuRudra-Rupini. You are the Sacred Water in Brahmas Kamandulu uilised for
Srishti; the Water with which Bali Chakravarti washed the consecrated feet
of Vamana Deva; and the hallowed water of Ganga retained in the
Jataajutaor the curled and twisted coarse hairs of Parama Shiva a strain of
which was released in response to the earnest prayers of Bhagiratha to
redeem the Souls of the latters ancestry. Such indeed is the illustrious
history of Ganga that even a Smarana or thought of the River from
hundreds of yojanas would suffice to wash off sins and Vishnu Loka Prapti!

Nirjala Vrata on Jyeshtha Shuklaikaadashi: This Vrata is observed by

avoiding water except for the Nityaachamaniya purposes or of formal
sippings of water for Pujas. Such Nirjala Vrataas on twelve successvive
Ekaadashis would indeed qualify for far reaching phala. After observing the
Upavaasa and Vrata on the Ekaadashi there should be daana of Sahiranya
Sharkarodaka Kumbha or charity of Potful of sugar water with Gold
Dakshina. In fact, Puja of Trivikrama Vaamana Deva on the following
Dwadashi and a Gavaamaya Kratu are of immense benfits. Tila Darpanaon
Jyeshtha Purnima is staed to yield Ashvamedha Phala. In the Jyeshtha
Nakshatra, Chhatra-Paada Raksha Daanaas bestows superiority. Bilva
Raatri Traya Vrata / Vata Savitri Vrata from Trayodashi to Purnima Tithis
-with atleast Trayodashi Nakta Bhojana- is observed in the Jyeshtha Shula
Paksha. However women folk normally observe the Vrata without fasting;
those women in menstrual circle might opt for Brahmanas to carry out the
Vrata on their behalf although there is a strong opinion that the concerned
women must not perform the Vrata in that state. On Jyeshtha Pourmami, if
there is a conjunction of Brihaspati and Chandra with Jyeshtha Nakshatra or
Surya with Rohini Nakshatra, that specific Tithi is called Mahaa
Jyaishthi; that day is extremely appropriate for Snaana-Daanaas; as that
Tithi is also significant as the Manvaadi and Pinda Rahita Shraaddha is to
be performed. In fact, the entire Jyeshta Maasa is of Trivikrama Preeti or of
great fondness of Vamana Deva and Daanas of Chandananodaka Kumbha
and such other Daanaas are stated to have far reaching consequence.

Ashaadha Maasa Vratas

Dakshinaayana / Karkataka Sankranti occurs in Ashaadha Maasa. Some

thirty ghadiyas before that is reckoned as Punya kaala; that too those
ghadiyas nearing the specific time is supposed to be the most auspicious
Punya kaala. If Karkaataka Sankramana takes place at mid night or
nearabout, then the Punya kaala is stated to have arrived as on the previous
Tithi, but the Sankramana is after Sunrise within two ghadiyas then the
Punya kaala is reckoned as on the same day and Daana-Upavaasaas are to
be observed then. In case Surya is in Karkaataka Raashi, or Kanya, or
Dhanush or Kumbha, then Chudaa karmaadi are prohibited. In the Ashadha
Maasa, observance of Eka Bhukta or single meal a day would yield
generous money, grains and progeny. In this month, Vamana Deva is
propitiated by daanaas of footwear, umbrelllas, salt and Amla fruit. On
Ashaadha Shukla Dwiteeya, preferably in Pushya Nakshatra, Shri Rama
Rathotsava is popular. Ekaadasahi is notable as Vishnu Shayanotsava or
when Vishnu Pratima is placed in a swing resting on a soft bed and pillow as
though on the high tide of Ksheera Sagara fully ornamented with his four
hands wearing Shankha-Chakra- Saranga and Gada while Devi Lakshni
pressing his feet; then elaborate puja is performed and a devotees prayer
would be : Twayi Suptey Jagannatha Jagatsuptam bhavedimam, Vibuddhey
twayi Buddheta tat sarvam sa charaacharam/ (Jagannatha! If you resort to
sleep, then the Universe is put to sleep. As you are awake, the Universe is
woken up too). On the Dwadashi day, Puja would continue followed by
Jaagaranaor night vigil well spent with songs, music and dances and on the
early morning of Trayodashi again, Punah Puja is executed ; thus this
Utsava or celebration is a three- day long affair.

Chaaturmaasa Vrata: This Vrata is not to be initiated on Thursday and

Fridays, preferably at the beginning of Ashaadha Shukla Dwadashi evening
after Paarana. This Vrata could be accomplished by Shaivaites also.This is
intiated by Jaati-Pushpa Maha Puja with the Sankalpa commencing with
the same above Prayer viz. Twayi Suptey Jagannaadha------------ and as
follows: Chaturo
Vaarshikaan
Maasaan
Devasyothaapanaavadhi,
Shraavaney
varjyayecchaakam
dadhi
Bhaadrapadey
tatha/
Dugdhamaaswayujey
maasi
Kartikey
dwidalam
thyajet,
Imam
Karishyeniyamam nirvighnam kurumechyuta/ Idam Vratam mayaadeva
gruheetam puratastawa, Nirvighnam Siddhimaayaatu prasaadaatey Ramaa
patey/ gruheetesmin Vratey Deva panchatwam yadimey bhavet,Tadaa
bhavatu sampurnam prasaadaattye Janardana/ (Jagannadha! If you resort

to sleep, the whole Universe falls in slumber and if you are out of your yoga
nidra the World is active too. Be kind to me! I resolve hereby to observe the
regulation of Chaturmaasyaas follows: Chaturo Vaarshikaan maasaan
devasyotthaapanaavadhi,
Shraavaney
varjyaye
shaakam
dadhi
Bhadrapadey tathaa/ Dugdhamaashwayuje maasi Kartikey dwidalam tathaa,
Imam Karishye niyamam nirvighnam kurumeychyuta! (In the Years four
months, I will not eat vegetables during Shravana Month, nor consume curds
during Bhadrapada month, milk on Aswayuja, and dwidalam (Pulses) during
Karthika maasa; may I be blessed to observe the regulations as above and
be ensured that no obstacles should stop me from being strictly adhered to).
Bhagavan! in the event of my death during this Chaaturmaasya Vrata, then
may I be considered as eligible to have succsessfully completed the Vrata;
so saying the Karta would offer Shankhu Tirtha to Bhagavan. On the same
lines as the Chaaturmasya Vrata, similar resolutions could be made in other
Vrataas as well. For instance, resolves be made about Gudaannadharana
or Varjana and so on as applicablein relevant resolutions: Varjayashey
gudam Deva Madhura swara siddhaye, Varjyayishye tailamaham
sundaraangatwa siddhaye/ Yogaabhaasi Bhavishyaami praaptum Brahma
padam
param,
Mounavrati
bhavishyaami
swaagnaapaalana
siddhaye/Ekaantaropavaasi cha praaptum Brahmaputam param/----Iti
sankalpah/ ( There might be similar Resolutions: Avoiding Jaggery eating
would improve sweet voice; evading oil consumption would enhance
phycical charm; Yogaabhyaasa will be observed to facilitate Brahma pada
prapti; Mouna Vrata will be followed to enable me self control; fasting of
alternate days should help secure Brahma pada and so on). There area also
some nishiddha or avoidable materials and actions in th course of
Chaaturmaasa Vrata: no material should be offered as Naivedya as water in
leather sachets, the burnt ash of dead animals or flies collected from Agni,
Yagnas left over cooked rice, burnt food, Masura or Meat products, seedless
or of too many seed vegetables, Mulaka or Mulis, Kushmanda / pumpkin ,
sugar cane, black gram, brinjal, snake gourd, tamarind , salt , honey etc. are
strictly forbidden. Vrintaaka bilvodumbara kalinga bhissataastu Vaishnavaih
sarvamaaseshu varjyayaah/ (Brinjal, bilwa, udumbara, Kalinga, bhissata are
forbidden by Vaishnavaites always.) Milk and products of any animal
excepting cows, buffalos or goats are not worthy of offering as Naivedya to
Bhagavan. During the entire Chaaturmaasaas, those who consume
Havishya bhojana are commended. Those who refrain from eating jaggery
would have soft voices; avoiding oils would help develop attractive body
parts; refrain from eating taamboola would possess sweet voice; ghee
consumption spoils skin; avoiding milkand curd leads to Vishnu loka; those

who sleep on mats on ground become the beloved of Bhagavan. Eating by

squatting on the ground would bestow royalty. Ridding of Madhu Maamsa
or honey and meat makes a person a Muni / hermit. Eating on alternate days
paves the way to Brahmaloka. Growing hairs and nails yields Ganga Snaana
phala. Silence is like giving instructions to others. Vishnu Vandana yields Godaana phala. Vishnu paada sparsha is kritartatwa or a life well spent in
fulfillment . Cleaning Devagriha provides kingship. Hundred pradakshinaas
or circumambulations of Bhagavan bestows Vishnu Sayujya.
Ekabhuktaashana or a meal a day provides Agnihotra karma phala.
Construction of wells or water bodies confers fame and Punya. Eating at
the sixth part of days together as habit grants Swargavaasa. Eating on
leaves gives Kurukshetra Vaasa phala. Bhojana squatted on rocks endows
Prayaaga Snana. On these lines, if Chaturmaas Vrata is observed from
Ashaadha Ekaadashi /Dwadashi to Shravana Maasa, a person is stated to
have made a significant accomplishment!

Chaturmaasa Vrata is stated to have terminated on Shravana Purnima. For

those Grihastis observing The Vrata as also to Yatis / Sanyasis, Vyasa Puja
is scheduled on the Purnimas Sunrise presuming that the Tithi is valid at
least upto six ghadis thereafter. Vyasa Puja commences after the Kshura
Karma or shaving the head-hair and beard. During these four months or
atleast a mimum of two months, the Yati is required to stay at the same
place. After the shaving of head, the Karta or Yati has to perform twelve
Mrittikaa Snaanaas followed by Vyasa Puja. The Sankalpa
is
:Chaaturmaasya
Vaasam
kartum
Shri
Krishna
Vyasa
bhaashyakaaraanaam saparivaaraanaam pujanam karishye/ In this
Sankalpa, thePlacements of the Saparivaaraas are: Shri Krishna in the
Centre along with Vaasudeva- Sankarshana- Pradyumna- Aniruddha are
invoked first; to the South of Krishna be Vyasa-Sumantu- JaiminiVyashampaayana-and Paila; to the left of Krishna and others be the
Bhashyakaara Adi- Shankara and Padmapaada- Vishwarupa-Trotaka-and
Hastaaala; to the sides of Shri Krishna would be Brama and Rudra; and on
the four sides would be Sanaka-Sananaa- Sanaatana-Sanatkumaaraas;
BrahmapVasishtha-Shakti-Paraashara-Vyaasa-Shuka-GoudapadaGovinndapaada and Shankaraachaarya; then Ganesha in Agneya,
Kshetrapaala inIshana, Durga in Vaayavya, Sarasvati in Nirruti, and staring
from the outer East the Ashtapaalakaas. After the Avaahana Puja,
Narayanaashtaakshara Mantra and Omkaara Namasshabda mantras be

recited. After Lakshmi-Narayana wosrship is performed, there must be

prayers in favour of married Grihastis to mean that the Chaturmaasa Vrata
should nowterminate successfully and there shoud not be mutual absence
from each other. At the end of the Nakta Bhojana,the coulpe should perform
the Krishna-Lakhmi Shayya (bed) and Pratima daana and the Brahmanas
should bless the couple observing the Vrata succssfully that the Vrata should
bestow them Akshya Daampathya Sukha, Putra-Dhana-Vidya yoga and
Sapta Janma Sukruta Phala!

Shraavana Maasa

The Punya kaala in Shravana Maasa is stated to occur sixteen ghadiyas

later than Simha Sankramana. In this Maasa the basic requirements are Eka
Bhukta / Nakta Vrata and Abhishakaas of Vishnu and Shiva. In case, a cow
gives birth when Surya is in Simha Sankramana, the owner of the cow is to
perform thousand homaas and give it away as Daana to a Brahmana. If the
cow cries in the night, there is a need to perform Mrityunjaya Homa and
Shanti. Hence the saying: Maaghey Budhecha Mahishi Shraavaney
badabaa Diva, Simhey Prasuyantey Swamino Mrithyu daayakaah! (If a
buffalo gives birth on Budha Vaara of MaghaMaasa, a horse gives birth in
Shraavana Maasa, or if a cow gives birth in Simha Sankranti, the concerned
owner risks his/ her own life. The Shaanti or the way of appeasement for
the occurrence in Shravana Maasa is to execute Soma Vaara Vrata formally
as per laid procedure and if unable to do so, atleast Nakta Bhojana must be
observed. On Shravana MangalaVaaraas,Mangala Gauri Vrata is definitely
prescribed especially by the newly married Grihinis. Shravana
Shukla Panchami is popularly called Naaga Panchami and is observed upto
six ghadiyas after Suryodaya when serpents are worshipped in Snake Pits or
in Temples to Subrahmanya Kumara by offering milk and Pushpa-GandhaDhupa-Deepa-Phala Naivedyas. On Shravana Shukla Dwadashis,Shaakha
Vrata is observed when Shaakaas or vegetables are donated by the
Sankalpa sayingBrahmanaaya Shaaka daanam karishye/ Then after
worshipping Brahmana, recite the Mantra: Upaayanamidam Deva Vrata
Sampurti hetavey, Shaakantu Dwija Varyaya sahiranyam dadaamyaham/
With this Mantra, cooked or raw vegetables in good stock be donated along
with dakshinaas.

Pavitraaropana: On the Paarana day of Shravana Dwadashi or Trayodashi

or Purnima, Pavitraadhiropana or providing spun cotton Sacred Threads
on Vishnu Idol is observed. Shiva Pavitraaropana is done in the Shravana
Shukla Paksha on Chatudrashi, Ashtami or Pournamaasi. In respect of Devi
Ganesha or Durgaadi Devatas, Pavitraaropana is accomplished on any of
the Tithis viz.Charurdasi, Chaturthi,Triteeya or Navami as per ones own
Kulaachaara. If not, this is performed on Shravana Purnima. Cotton threads
are in the clusters of nine with twenty four grandhis (knots) each and are
called Nava Sutris ( or nine threads) representing hundred eight Devataas
and this option is stated to be the best. The medium alternative has fifty four
Nava Sutris with twenty four grandhisand these cover upto the thighs of
Bhagavans idol. The minimum option is of twenty seven Nava Sutris with
twelve grandhis covering upto the navel of the idol. In the case of Shiva
Linga, the length and width of the Sutris are taken into account to cover the
Linga. The Pavitras are all treated by Pancha Gavyaas and the
Pranavaakshara OM. Then Kumkuma (Safron) is applied over the Grandhis
of the Sacred Threads while reciting the Mula Mantras hundred eight times
and cover up Vastras and pray to Bhagavan seeking pardon for lapses in the
observance of the formal procedure: Kriyaalopa vidhaanaardham yatwayaa
vihitam Prabho, Mayaitatkriyatey Deva tava thushtai pavitrakam/ Na vighno
bhaveddeva kuru Naatha dayaammayi, Sarvatha Sarvadaa Vishno
mamatwam
paramaa
gatih/
(Deva! May deficiencies in the Procedure be taken care of by the Pavitra as
ordained for your pleasure; do very kindly ensure that there should be any
obstacles in our worship as you are the Ultimate Refuge to us). After the
Prayer , Sankalpa be made for sanctifying the Samvatsara Puja, invoke the
Tri Sutri with Brahma-Vishnu-Maheswara and the Nava Sutri with Omkaara,
Vahni, Brahma, Nagesha, Surya, Shiva and Vishwa Deva with the Mula
Mantra, and perform Panchopa chaaraas to the Pavitraas and and thus
accomplish Pavitraaropana to Vishnu or Shiva as the case may be.

Upaakarma Vidhi: Among the formal and initial Veda Karmas is the
Upaakarma . Bhavishya Purana stated: Sampraaptey Shravanasyaantey
Pournimaasyaam Dinodaye, Snaanam kurvaanti Matimaan Smriti Shruti
Vidhaanatah/ Upaakarmaadikam proktamrusheenaam chiva Tarpanam,
Shudraanaam Mantra rahitam snaanam daanam cha shyaashyatey/
Upaakarmaani kartavyamrusheenam chaiva pujanam/ ( On the arrival of

Shraavana Maasa Pournamis Sun Rise, Wismen perform Upaakarmaadika

Karmaas including Tarpanam as per the Intructions ofVeda Shastraas. After
the Upakarma, the duty is to perform Puja).

To Rigvedis, Upaakarma Kaala is determined on Shravana Shukla Paksha

Purnima in Shravana Nakshatra and Panchamis Hasta Nakshatra; rather
the former option. Upaakarma is performed during the period when there is
no Grahana or Samkranti and this principle is followed by both Rigvedis and
Yajurvedis. Otherwise, during Hasta-Panchami Yoga or atleast Hasta or
Panchami seperately is allowed. In case, Shravana Nakshatra is on two
days of Pournami and the next, then the earlier days Suryodaya and upto
the next days Suryodaya, there could be a carry forward of three muhurtas
to allow the Upakarma on the Pournami ( broadly stated from sunrise to
midday) . Even otherwise, ie. even if the Shravana Nakshatra is over on the
day, the next Nakshatra of Dhanishtha is allowed. However, the Sesha of
the previous Nakshatra to Shravana viz. of Utraraashaadha is not suitable.

To Yajurvedis also, Upaakarma Kaala is suitable to Shravana Purnamis

Shravana Nakshatra. In case there is a Khanda Purnima ie. if Purnima
entered after the Sunrise of the previous day and extends to the next day
upto six muhurtas then all Yajurvedis would consider the suitable time for
Upakarma as on the next day. However there are different opinions based on
the number of Ghadis extended after Sunrise of the Khanda Purnima on the
subsequent day; in case both the days happen to extend beyond Sunrise,
then all the Yujurvedis agree that the Upaakarma Kaala is on the previous
day. In case Purnima occurs on the previous days Muhurtha and extends to
the next day by two or three muhurtaas but by less than six muhurtaas, then
Taittireeyas consider that the Upaakarma Kaala would be on the next days
Purnima; but Yajurvedis other than the Taittiriyas consider the Kaala in
favour of the previous days Purnima. Hiranyakeshi Taittireeyas consider the
Aavaraniya (extended) Purnima as the Upaakarma Kaala.Other wise, they
might consider Shraavana Maasa Hasta Nakshatra.
, Apastambha
Sutrasthaas no doubt prefer Shraavana Purnima but alternatively could
consider Bhadrapada Purnima. Bodhayanaas too prefer Shravana Purnima
or as an alternative Ashaadha Purnima be considered. Kanva/ Madhyam
Dinaas or Katyaayanaas feel that either Shraavana sahita Purnima or
Hastaayukta Panchami or since Shravana Maasa is full of controversies

Bhadrapada Purnima or Panchami would be suitable. The short point

however is that Shravana Pournami is the appropriate tithi for the
Upaakarma, while taking into account the different permutations of muhurtas
at or after the Sun Rise of the Khanda Pournami Tithi. If Shravana Pournami
for any reason or interpretation is not fully satisfactory, then another
alternative would be either Bhadrapada Pournima or Panchami.

As regards Saama Vedis, the decision is as follows: Saam Vedinaam

Bhadrapada Shukley Hastaa Nakshatram Mukhyakaalah, Sankraantyaadi
doshana tatraa sambhavey Shraavana aasey Hastograahya iti Nirnaya
Sindhuh/ (To Saama Vedikaas, Bhadra pada Shukla Paksha Hastaa
Nakshatra is the best option for performing Upaakarma; in case however
there is a Sankraanti Dosha then, Shravana Shukla Hasta Nakshatra as
stated by the Nirnaya Sindhu.) Another School of Thought is that while
Upakarma is performed on Sharvana Pourami but should be activised till
Bhadrapada Hasta! If there is a Hastaa Nakshatra Khanda carried forward
to the nexrt day then the remainder Hasta must extend up to Aparaahna,
since to Saama Vedis, Upakarma kaala is Apaarahna.

To Atharva Vedis, both the options of Shraavana Purnima and Bhaadrapada

Purnima are equally acceptable. Purnima however has to be Udaya Vyapini
or should span upto Sun Rise next.

[ In sum, Upaakarma by Rig Vedis prefer Shravana Nakshatra on Shraavana

Purnima spanning atleast from Sunrise to mid day or Panchamis Hasta
Nakshatra. Sama Vedis prefer Shravana Purnimas Hasta Nakshatra or
Bhadrapada Shukla Hasta. Yajur Vedis basically approve of Shravana
Purnima but for interpretations of Purnimas extensions after Sun Rises on
the next day as detailed above ]

Upaakarma Saamaanya Nirnaya: The normal practice of performing

Upaakarma to Sarva Shaakhaas is in Shravana- Bhadrapada MaasaasShukla Panchami or Pournamis as per their own Home-Rules, subject

however to limitations such as Grahana-Sankranti, Ashuchi and such

exigencies. But those in the North of Narmada give consideration to
Panchami etc. of Surya in Simha Raashi in Shravana while those in
Dakshina Desha pay attention to Surya in Karka Raashi in Shraavana on
Panchami-Pournamis.

Prathama Upakarma to new Yagnopaveetis: The first Upaakarma to new

Yagnopaviti Brahmacharis should not be performed on Guru-Shukraastaas,
Mala Maasaas, and when Guru Graha is in Simha Raashi. First Upaakarma
is to be observed with Swasti Vaachana and Nandi Shraadha. Those who
are Nutana Yagnopaveetis or newly inducted to the Sacred Thread and
Gayatri Mantra should intiate Upaakarma in Shraavana Maasa on
Panchami-Hasta /Shravana Kaala-Guru Shukraasta Samaya; if this is not
possible then another alternative would be Bhadrapada PanchamiShravana Nakshatra. The required paraphernalia
are: Mounjeem
Yagnopaveetam cha Navam dandamcha dhaarayet, Ajinam Katisutram cha
navam Vastram tathaiva cha/ Iti Brahmachaarino visheshah Prativarsham
dhyeyah/
(Mounjee or String of Darbha /Kusha grass, Yagnopaveetam or the Sacred
Thread, Navam Dandam or Palasha Danda or New Stick; Mriga Charma or
Deer-Skin, Ajinam Kati Sutram or waist-band and Navam Vastram or new
clothing; these are the Annual Specialities of a Brahmachari). Learning of
Vedas invariably begins in Shraavana Maasa with Upaakarma; the learning
process is terminated temporarily in Makara Raashiwith the Utsarjana
Ritual but would be revived in Shraavana Maasa again. Both in the case of
Upaakarma and Utsarjana , Brahmachaaris as also Grihasthis and
Vanaprasthas are required to follow the procedure and Nirnaya Sindhu
Grandha mentioned that there would be Prayaschitta or atonement by way
of Praajaapatya Krucchaor atleast Upavasa Prayaschitta. However the
practice has been otherwise since both Upakarma and Utsarjana are
performed at the same time; the relevant Sankalpa states: Adheetaanaam
Chhandasaamaapyaayana
dwaaraa
Shri
Parameshwara
preetyarthamupaakarmaa diney adhyotyasarjanaakhyaam Karma karishye /
(As per the Vedaas studied, I shall now perform on the Upaakarma day itself
the Utsarjanaa Karma also). However, Dharma Sindhu states that the
Karmaas are apparently observed as per ones own family traditions.

Rakshaabandhana: The task of Rakshaabandhana is observed on

Shaavana Purnima from morning till Aparaahna or Pradosha provided
Bhadra Nakshatras are not in predominence; otherwise if Purnima is short
of three muhurtas on that day then Rakshabandhana be obeserved on the
previous day upto Padoshakaala if Bhadra is not present. The Sankalpa of
Rakshaabandhana or tying of the Security Band on the Right Wrist is:Yena
baddho Bali Raaja Daanavendro Maha Balah, Tenatwaamabhi badhnaami
Rakshamaachalamaachala/ (Raksha Bandhana! I am tying this to you as
was tied by King Bali of Vamana Avataara fame; be steady and firm)/.

Shraavana Krishna Ashtami: The Ashtami is of two kinds viz. Shudda and
Viddha. When there is no Saptami Yoga then Ashtami is Shudda and it could
occur during the day or night. But the Viddha is determined by the extent to
which Ashtami Yoga is affected by the Saptami sesha. Again the
permutations of Rohini Nakshatra and Krishna Ashtami are several and
Dharma Sindhu offers hair- splitting juxtapositions of Saptami-Ashtami and
Krittika-Rohini. Added to this is the interpretation by Koustubha Grandhas as
per Madhwaacharya followers that Krishnaashtami by itself is the
Janmaashtami and the one with Rohini Nakshatra is Krishna Jayanti. Other
followers of Madhwacharya assert that Janmaashtami on Shukla Ashtami is
significant for the Vrata and if there is no coincidence with Rohini, Jayanti
need to be observed. Another interpration is that if need be both the Vratas
be duplicated or observed twice. Vrata Vidhana: In any case, the
Janmaashtami Vrata be performed on a day when Ashtami is predominant.
In the morning of that main Ashtami after Nitya Karmaas, the Kartha should
resolve: Shri
Krishna
preetyartham
Janmaashtami
Vratam
karishye/ Alternativly the Sankalpa might be Janmaashtami Vratam/ Jayanti
Vratam karishye/ Then sip spoonful water thrice from a Copper Vessel and
state: Vaasu Devam samuddisya Sarva Paaoa prashantaye, Upavaasam
karishyaami Janmaashtamyaam Nabhasyaham; in case of incompetence of
observing fast, then one might imply Phalaani bhakshaishyaam/ Afterwards,
perform
Aachamana
and
take
the
Vow:Aajanmamaranam
yaavadyanmayaa dushkrutam kritam, Tatpranaashaaya Govinda praseeda
Purushottama ( Purushottama! Do destroy the sins that got accumulated in
the past from my birth and might be committed in my future till my death as I
am now observing the Sacred Vrata on this most propitious day of your
mortal bitrh and save me). Then after purifying with a bath at midnight, the
Karta who pre-arranged - as per ones own capacity and devotion, a Platform

made of gold-silver-metal-or earthen with a large swing with Baby Krishna on

bed cushions and design an appropriate background with Pratimas of
Devaki-Vasudeva, Yashoda-Nanda Gopa , Balarama-Revati and groups of
Gopa-Gopikas along with Lakshmi at Krishnas feet. Then the Puja
commeces reciting: Shri Krishna preetyartham saparivaara Shri Krishna
pujaam karishye/ This wouldbe followed by the Nyaasaas by way of
Anganyaasa and Karanyaasa, worship of Shankha- Chakra- GadaaSarangaas and perform Dhyaana as follows: Paryankasthaam
Kinaaraadyairyutaam dhyaayettu Devakim, Shri Krishna baalakam
dhyaayetparyankeystanapaayinam/ Shri Vatsa vaksha samshaantam
neelotpala
dalacchavim,Samvaahayanteem
Devakyaah
paadou
dhyaayecchataam Shriyam/ (May I now meditate Neelotpala ShyaamaShri Vatsaanka- Shri Krishna Baalaka! as you are engaged in enjoying the
breast-milk of Mother Devaki and experiencing the soft pressings of your
tender feet by Devi Lakshmi!) Then the Puja is initiated with concentration
by the Mula Mantra and Purusha Sukta Ruks as follows: Shri Krishnaaya
Namah, Devakyai Namah, Vasudevaayai Namah, Yashodaayai Namah,
Nandaaya Namah,Shri Ramaaya Namah, Chandikaayai Namah and so on
and Sakala
-parivaara
Devataabhyo
Namah---Atraavaahita
DevakyaadiParivaara Devataa sahita Shri Krishnaaya Namah/ There after
Worship would continue by the offerings of Aasana- Paadya- ArghyaAachamaniya- Abhyanga Snaana-Panchaamrita Snaana- Chandana lepanaVasstra-Yagnopaveeta-Gandha-Pushpa-Dhoopa-Deepa along with the
Mantraas viz. Visveshwaraaya Vishvaaya tathaa Vishvodbhavaaya cha,
Vishyasya pataye tubhyam Govindaaya Namo namah/ The various
Upachaaraas /Services performed, Naivedya is offe red to the Lord with the
Mantra: Jagannaatha Namastubhyam Samsaara bhaya naashana,
Jagadeeshvaraaya
Devaaya
Bhutaanaam
Pataye
Namah/ Then,
Taabmbula-Pradakshna- Namasaaraa- Pushpaanjalis are proposed. Finally
Udyaapanaof the Vrata is accomplished with repeat Puja and Samasta
Raajopachaara- Mantropachaara-Bhagavat Kathaa Pathana/ Shravana,
Geeta -Nritthya and various Services along with Shadrasopeta BhojanaBrahmana Puja-Dakshina and so on.

Kusha Sangrahana:Yet another Sacred Deed that is executed on Shraavana

Maasa Krishnaamavaasya is reaping and preserving Darbhaas for repeated
usages for Yagnaas, Homaas, Vrataas, Pitru Karyaas and so on. Nabho
maasasya darshey tu Shuchirbhaanupaaharet, Ayaatayaamaastey darbhaa

viniyojyahah punah punah/ Some opine that the Kusha Sangrahana is to

be effected on Bhadrapada Krishnaamavaashya. Kushaas are ten varieties
:Kushaah kaashaa yavaa durvaa Vusheeraascha sa kundakaah godhumaa
vreehayoMunjaa
Dasha
Darbhaassabalajaah/
( The ten varieties of Darbhaas are Kusha, Khasha or a kind of dried grass
flower used for mats and house-roofs, Yava truna, Durva, Vusheera or the
grass providing relief from heat, Kundaka, Godhuma graas, Rice / dhanya
grass, Munja grass and Ulapa truna). Virinchinaa sahotpanna Parameshthi
nisargaja, Nuda sarvaani paapaani darbha swasti karobhava/ ( Darbha! You
are the one born along with Brahma or Srishthi Prarambha thus imbibing the
Sacred Nature of Brahma Himself; hence destroy all kinds of Sins and
bestow
propitiousness). Yevam
mantram
samucchaarya
tatah
purvottaraamukhah,
Humphat
kaarena
mantrena
sakrucchitwaa
samuddaret/ ( With this Mantra one should face Ishana Disha and cut the
darbhaas in one go ) and pronounce the Mantra again saying Hum
Phat/ Such four darbhaas make a PAVITRA.