VEDABACE

Overview

Procedure for yajna:

  1. Setup Yajna Kunda, pot(s) etc. Make Goloka Yantra in the Kunda with a colored rice powder. Decorate around Kunda.
  2. Offer obeisance to Spiritual Master. 
  •  Samanya arghya sthapana (175-176) – gangecha yamuna caiva
  • Perform full acaman
  • Bhuta Nirvana – apa gachantu
  • asana sthapana
  • guru pankti namaskara  – sri guru paramanada
  • purify all paraphernalia
  1. Install _______ in the pot.  Draw Sri Yantra where bowl with ghee is placed & install Mahalaxmi there. Purify spoons with Mudras. Install Yajna Varaha ( ihavaha, ihavaga) 352-160
  2.  
  • Svasti vacana – 346-349
  • Sankalpa (Lecture) 349-350
  • Agni samskara – 126
  • Agni sthapana – 127
  • Agni avahana – 128
  • Vishnu stuti – 128-129

1.

  • Bhumi japa – 134
  • Agni Sammukhi Karana – 135
  • Trinadi Sodhana – 135-136
  • Svastika Nivedanam – 137
  • Vimsati Kastika Homa – 137
  • Ajya + sima samskaras – 137-140
  • Uaka n jalisera – 140-141
  • Agni – 141
  • Virupaksha japa – 142-144
  • Amantrika homa – 144
  1. The ritual – (Purusha Sukta etc.)
  2.  
  • Install Vidhu agni – (ihagacha, ihagacha)
  • Prayaschita homa – 192-195
  • Vaisnava homa – 195-207
  • Agni paryuksana – 208
  • Udakanjaliseka  – 208-209
  • Darbhi Jutika homa – 210
  • Purna ahuti – 210
  • Santi dana – 211-212
  • Acchidra vacane – 213
  1. Have kirtan. Put yajna tilak for everyone.

Bhüta-nivaraëam

(oà) apagacchantu te bhütä
ye bhütä bhuvi saàsthitäù
ye bhüta-vighna-kartäras
te gacchanty äjïyayä hareù

“May all inauspicious subtle beings that may obstruct our service be gone by the order of the Lord.” 

Chant oà asträya phaö and strike your left heel on the ground three times to dispel subtle beings from earth.

While chanting the müla-mantra of the main Deity you will worship, from the corners of your eyes glance angrily over the paraphernalia and upward. This will dispel subtle beings in the higher realms.

Chant oà asträya phaö and snap the fingers of your right hand over your head in the ten directions to dispel subtle beings in the atmosphere.

Asana sthapana

Chant om asträya phaö and purify the floor by prokñaëa.

Draw a triangular maëòala on the floor with water or candana, using the knuckle of your right middle finger.

Worship the maëòala with flower petals and candana as you chant:

 ete gandha-puñpe- oà ädhära-çaktaye namaù
                               om anantäya namaù
                              oà kürmäya namaù

Place the äsana over the maëòala.

While touching the äsana, chant the viniyoga mantra:

(oà) äsana-mantrasya
 meru-påñöha åñiù 
sutalaà chandaù
kürmo devatä
äsanäbhimantraëe viniyogaù

Holding the hands in the praëäma-mudrä, chant:

påthvi tvayä dhåtä lokä
devi tvaà viñëunä dhåtä
tvaà ca dharäya mäà nityaà   
pavitraà cäsanaà kuru

“O Mother Earth, O goddess, you support all the world’s people, and Lord Vi\s\nu sustains you; please give your support to me continuously and provide me with a pure seat upon which to sit while worshiping the Lord.”

guru pankti namaskara  – 

Draw the spiritual master’s attention by placing flowers before him while chanting: 

eña puñpäïjalé – + mula mantra 

Then chant:

çré-guro paramänanda
premänanda phala-prada
vrajänanda pradänanda
sevayäà mä niyojaya

“My dear spiritual master, who give the fruit of the highest bliss–the bliss of love of Godhead–please engage me in the blissful service of Kåñëa, who bestows bliss upon the land of Vraja.”

purify all paraphernalia

Chant oà asträya phaö and sprinkle the flowers with samänya-arghya water. Then show the cakra- and dhenu-mudräs over the flowers.

While touching the flowers with the fingers of your right hand in the béjäkñara-mudrä, chant:

oà puñpe puñpe mahä-puñpe 
su-puñpe puñpa-sambhave
puñpe cäyaväkérëe 
ca huà phaö svähä

“O flowers, O great and auspicious flowers who have appeared from a budding creeper, may you be purified” (Rg Veda).

Then show the matsya-mudrä over the flowers.

Bhüta-çuddhi

nähaà vipro na ca nara-patir näpi vaiçyo na çüdro
nähaà varëé na ca gåha-patir no vanastho yatir vä
kintu prodyan-nikhila-paramänanda-purëämåtäbdher
gopéi-bhartuù päda-kämalayor däsa-däsänudäsaù

“I am not a brähmaëa, I am not a kñatriya, I am not a vaiñya or a çüdra. Nor am I a brahmacäré, a householder, a vanaprastha, or a sannyäsé. I identify myself only as the servant of the servant of the servant of the lotus feet of Lord Kåñëa, the maintainer of the gopés. He is like an ocean of nectar, and He is the cause of universal transcendental bliss. He is always existing with brilliance” (Padyävali 74).

GHAÖA STHÄPANA

Install _______ in the pot.  Draw Sri Yantra where bowl with ghee is placed & install Mahalaxmi there.  Purify spoons with Mudras. Install Yajna Varaha ( ihavaha, ihavaha) 352-160

The ghaöa or water pot, by assembling with the proper mantras and calling in the Lord, becomes a form of the Lord which can be worshipped with upacäras (articles such as foot wash, arghya, lamps etc.) in the manner that one worships a mürti.

The ghaöa (pot) may be made of gold, silver, copper, bell metal, stone or clay. Those made of clay are suitable for all purposes, but should be unbroken, clean and should only be used once.

One should place either nava-ratna (pearl, cat’s eye, gomed, diamond, coral, yellow sapphire, emerald, blue sapphire, ruby), païca-ratna (pearl, cat’s seye, diamond, sapphire, ruby), or a piece of gold in the water within the pot.

The leaves used may be banyan, pippal, mango, or udumbara. Mango leaves are the most commonly used.

The fruit is usually coconut (green, with stem; or ripened with tuft), but banana may also be used.

The ghaöa should be established in the North-East part of the maëòapa, or East of the fire pit. one may draw an eight petalled lotus on the ground using five colored dyes (white, red, yellow, black and green) with paddy in the centre and place the ghaöa on top of the grains. 

Ävähana (calling the Deity into the pot):

One may call Çré Caitanya Mahäprabhu first and worship with 16 upacäras, and then call Çré Çré Rädhä and Kåñëa and worship them with appropriate upacäras and mantras.

   çré kåñëa –  
        ihä väha ihä väha (ävahani müdrä)
        iha tiñöha iha tiñöha (sthäpani müdrä)
        iha sannidehi iha sannidehi (sannidhäpani müdrä)
        iha sannirudhyasva iha sannirudhyasva (sannirodhani müdrä)
        iha saìmukho bhava iha saìmukho bhava (saìmukhékaraëa mudrä)

Ghaöa Püjä

 Worship the Deity(s) in the pot with five, ten or sixteen items (upacäras) using the Deity müla mantras. Instead of offering the worship to the Lord in the pot, one may worship a çälagräma or a mürti directly.

eña puñpaïjali + deity müla mantra

idam äsanaà + deity müla mantra
svägataà su svägataà + deity müla mantra
etat pädyam + deity müla mantra
idam arghyaà + deity müla mantra
idam äcamaniyaà + deity müla mantra
eña madhuparkaù + deity müla mantra
idam äcamaniyaà + deity müla mantra
idam snäniyaà + deity müla mantra
idam vastraà + deity müla mantra
imäëi abharanäëé + deity müla mantra
eña gandhaù + deity müla mantra
idam sügandha puñpaà + deity müla mantra
eña dhüpaù + deity müla mantra
eña dépaù + deity müla mantra
idam naivedyaà + deity müla mantra
Deity stuti and Praëämas (optional)
(chant stütis and praëämas for Çré Caitanya and Rädhä-Kåñëa)

Sättvika Våddhi Çräddha (Äbhyudayika Çräddha)

Worship of the Äcäryas and Mahä Bhägavatas

One should install the äcärya paramparä in the same pot as used in the ghaöa sthäpana:

oà sarva saàpradäyäcärye-

ihä väha (show ävähané mudrä)
iha tiñöa (show sthäpana mudrä)
iha sannidehi (show sannidhäpané mudrä)
iha sannirudhyasva (show sannirodhané mudrä)
iha saìmukho bhava (show saìmukhékaraëa mudrä)

@put nyäsa

360

Then one should worship them with candana and flowers:

ete gandha-puñpe-

       oà gurave namaù
oà ISKCON pratiñöacäryaya namaù
oà parama gurave namaù
       oà parampara gurave namaù
oà mahä gurave namaù
oà parameñöhi gurave namaù
     oà sarvebhyo mahanta-gurubhyoù namaù
oà sarva-vaiñëavebhyoù namaù

 

One should then install the five Mahä Bhägavatas in the pot:

            oà viçvaksenädi païca mahä-bhägavate

ihä väha (show ävähané mudrä)
iha tiñöa (show sthäpana mudrä)
iha sannidehi (show sannidhäpané mudrä)
iha sannirudhyasva (show sannirodhané mudrä)
iha saìmukho bhava (show saìmukhékaraëa mudrä)

@put nyasa

Then one should worship them with candana and flowers:

ete gandha-puñpe –

oà viçvaksenäya namaù
oà sanakäya namaù
oà sanätanäya namaù
oà sanandanäya namaù
oà sanat kumäräya namaù

One should then install the dikpälas in the pot

            oà näradädi sarva dikpäle-

ihä väha (show ävähané mudrä)
iha tiñöa (show sthäpana mudrä)
iha sannidehi (show sannidhäpané mudrä)
iha sannirudhyasva (show sannirodhané mudrä)
iha saìmukho bhava (show saìmukhékaraëa mudrä)

@nyasa

Then one should worship them with candana and flowers:

      oà ete gandha-puñpe –
oà näradäya namaù
oà kapiläya namaù
oà yamabhägavatäya namaù
oà bhéñmadeväya namaù
oà çukadeväya namaù
oà janakäya namaù
oà sadäçiväya namaù
oà prahlädäya namaù
oà brahmane namaù
oà baliräjäya namaù
oà svayam bhuväya namaù

One should then install the Navayogendras in the pot:

oà kavayädi navayogendräù –
ihä väha (show ävähané mudrä)
iha tiñöa (show sthäpana mudrä)
iha sannidehi (show sannidhäpané mudrä)
iha sannirudhyasva (show sannirodhané mudrä)
iha saìmukho bhava (show saìmukhékaraëa mudrä)

@nyasa

Then one should worship them with candana and flowers:

oà ete gandha puñpe –
    oà kavaye namaù
    oà havaye namaù
oà antarékñäya namaù
oà prabuddhäya namaù
oà pippaläyanäya namaù
oà ävihoträya namaù
oà drumiläya namaù
oà camasäya namaù
oà karabhäjanäya namaù

One should then install the Bhakti Çaktis in the pot:

oà paurëamäsyädi bhakti-çaktäyaù –
ihä väha (show ävähané mudrä)
iha tiñöa (show sthäpana mudrä)
iha sannidehi (show sannidhäpané mudrä)
iha sannirudhyasva (show sannirodhané mudrä)
iha saìmukho bhava (show saìmukhékaraëa mudrä)

@nyasa

Then one should worship them with candana and flowers:

oà ete gandha puñpe –
    oà paurëamasyai namaù
oà padmäyai namaù
oà antaräìgäyai namaù
oà gaìgäyai namaù
oà yamunäyai namaù
oà candrävalyai namaù
oà gäyatrai namaù
oà tulasyai namaù
oà sarasvatyai namaù
oà påthivyai namaù
oà vaiñëavyai namaù
oà gäve namaù
oà yaçodäyai namaù
oà devahütyai namaù
oà devakyai namaù
oà rohinyai namaù
oà sétäyai namaù
oà draupadyai namaù
oà kuntyai namaù
oà rukminyai namaù

One should then install Kåñëa’s Sakhas in the pot:

oà çrédämädi sarva-gopäl-gaëäh
ihä väha (show ävähané mudrä)
iha tiñöa (show sthäpana mudrä)
iha sannidehi (show sannidhäpané mudrä)
iha sannirudhyasva (show sannirodhané mudrä)
iha saìmukho bhava (show saìmukhékaraëa mudrä)

@nyasa

Then one should worship them with candana and flowers:

oà ete gandha puñpe 
     oà çrédämne namaù
oà sudämne namaù
oà stoka-kåñëäya namaù
oà lavaìgäya namaù
oà arjunäya namaù
oà vasudämne namaù
oà viçäläya namaù
oà subaläya namaù
oà çré rämäya namaù
oà çré kåñëäya namaù

One should then install Kåñëa’s Sakhés in the pot:

oà lalitädi sarva-sakhyaù 
ihä väha (show ävähané mudrä)
iha tiñöa (show sthäpana mudrä)
iha sannidehi (show sannidhäpané mudrä)
iha sannirudhyasva (show sannirodhané mudrä)
iha saìmukho bhava (show saìmukhékaraëa mudrä)
Then one should worship them with candana and flowers:
oà ete gandha-puñpe –
    oà lalitäyai namaù
oà syämaläyai namaù
oà viçakhäyai namaù
oà campakalatäyai namaù
oà suciträyai namaù
oà tuìgavidyäyai namaù
oà indulekhäyai namaù
oà raìgadevyai namaù
oà sudevyai namaù

One should then take viñëu prasädam and offer to the guru, äcäryas and mahäbhägavatas.

idaà mahäprasädam nirmalyädikam-
oà gurave namaù
oà sarvebhyo mahänta-gurubhyoù namaù
oà sarvebhyo mahäbhägavatebhyoù namaù

Svasti vacana – 346-349

Three brähmaëas should chant: 

oà punantu mäm devajanäù 
punantu manasä dhiyaù
punantu viçva bhütäëé 
jätavedaù punéhi mäm

One brähmaëa chants:

oà asya karmanaù punyaham bhavanto bhruvantu

At least three brähmaëas throw akñata in the air three times, while chanting:

oà punyaham  oà punyaham  oà punyaham

Together they chant:

oà udgat eva çakune säma gäyasi
brahma putra iva savaneñu samçasi
våçeva väji çiçumatirapétyä
sarvato naù çakune bhadramä vada
viçvato naù çakune punyamä vada

One brähmaëa chants:

oà asya karmanaù svasti bhavanto bhruvantu ayuçmate svasti
The brähmaëas throw akñata in the air three times, while chanting:
oà svasti  oà svasti  oà svasti

Together:

oà  svasti na indro våddhaçravaù 
svasti naù püçä viçvavedäù
svasti nas tärkñyo ariçöanemiù
svasti no båhaspatiù dadhätu

One brähmaëa chants:

oà  asya karmana åddhim bhavanto bhruvantu
The brähmaëas throw akñata in the air three times, while chanting:
oà ådhyatam  oà ådhyatam  oà ådhyatam

Together:

oà ådhyäma stomam sanuyäma väja mä no
mantram sara thehopa yätam 
yaço na pakvam madhu goçvanta rä 
bhütämso açvinoù kämamapräù
oà  svasti no govindaù
svasti no ’cyutänantau
svasti no väsudevo viñëur dadhätu
svasti no näräyaëa naro vai
svasti naù padmanäbhaù puruñottamo dadhätu
svasti no viçvakseno viçveçvaraù
svasti no håñikeço harir dadhätu
svasti no vainateyo hariù
svasti no ’njanäsuto hanur bhägavato dadhätu
svasti svasti sumaìgalaikeço mahän 
çré kåñëaù saccidänanda ghänaù sarveçvareçvaro dadhätu

“May Lord Govinda, Acyuta, Ananta Çeña, Väsudeva and Lord Viñëu bestow auspiciousness upon us. May Nara-Näräyaëa, Padmanäbha and Puruñottama bestow auspiciousness upon us. May Viçvaksena, the Lord of the universe, Håñikeça and Lord Hari bestow auspiciousness upon us. May Garuòa and the son of Aïjanä, who is the great devotee of Lord Räma, Hanumän, bestow auspiciousness upon us. May the great and only Lord of auspiciousness, Çré Kåñëa, who is like a transcendental cloud full of eternity, knowledge, and bliss and who is the Lord of all the demigods, bestow upon us all prosperity and auspiciousness.” (Kåñëopaniñad)

The brähmaëas should throw the remainder of the akñata.

The maìgaläcaraëa prayers may be recited at this point.

Sankalpa + (Lecture):

Saìkalpa should be performed using a small copper vessel. Silver, stone, clay, conch or bell metal should not be used, nor should saìkalpa be performed using only the hands. One should fill the pot with water, and add sesame, three blades of kuça (with root and tip intact), flowers, and haritaki or banana.

One should chant the saìkalpa:

       oà viñëur

       oà tat sat

adya

_______mäse (lunar month )

_______pakñe ( lunar fortnight)

_______tithau (lunar day )

acyuta gotraù

(name of sponsor) däsa

        (name of function) karmäbhuyadayärthaà

çré kåñëa prityärthaà

      çré bhägavatärcana vasudhärä sampätanäyuña sükta japäbhyudaika çräddha karmämyaham kariñye          

  @translation:

One should then throw some of the water in the North-East direction, pour the balance water on the ground (or into a visarjana pätra placed on the floor) turn the vessel upside down and place gandha and puñpa on it.

Agni samskara

KUÇANDIKÄ (Preliminary rites for the yajïa)

The groom should now perform the Kuçandikä rites according to the scriptural rules, either in the same place where the Sampradäna was performed or in the main house. He should install Çré Viñëu’s form as the fire named “Yojaka”

Before building the vedi(yajïa kuëòa) of four hands by four hands (approx. 6ft, by 6ft), he should clean the place of all dirt, hair, husk, charcoal, bones, gravel etc. He should gradually make the North and Eastern sides (of the kuëòa) level and smear it and the floor of the covered Maëòapa with cow dung. He should purify himself according to the scriptural rules, perform äcamana and wear two pieces of cloth. Sitting on a kuça-äsana facing East, 

  • Abhyukñana Patra Sthäpana (establishing the pot of water):

A copper waterpot should be filled with water, gandha, flowers, tulasé, barley, betel, haritaki, dürva, white rice, tumeric and mustard seeds and placed on the North side of the fire. This will be used for purifying items by sprinkling (abhyukñana).

  • Païca Rekhä Sthäpana (drawing five lines in the kuëòa):

He should face east, on the west side of the fire pit (yajïa kuëòa). Placing the right knee on the ground, and placing the left hand on the ground with palm up, while holding a kuça grass blade of one prädeça length (approx. 9in) in it. Taking another kuça grass blade with the right hand, he should draw in the kuëòa a line twelve fingers long (one prädeça, 9 inches) and pointing East (see Appendix I), while meditating on the personality of earth. He should say:

@FOOTNOTE: one prädeça = twelve fingers = nine inches

oà rekhe tvaà påthvi-rüpä pitavarëäsi

“Oh line, you are earth, yellow in color”.

  • From the base of the first line he should draw a second line twenty-one fingers long, pointing towards the North while meditating on the cow:

oà rekhe tvaà go-rüpä lohita varëäsi
“Oh line, you are the cow, reddish in color”.

  • Parallel to the first line but seven fingers to its left, starting from the second line, he should draw a third line the length of one prädeça in the Eastern direction, while meditating on Kälindi. He should say:

oà rekhe tvaà kälindi-rüpä-kåñëa varëäsi
“Oh line, you are Yamunä, black in color.” 

  • Parallel to the third line at a distance of seven fingers he should draw a fourth line starting from the second line, in the Eastern direction, one prädeça in length, while meditating on Lakñmé:

oà rekhe tvaà çré-rüpä-svarëa varëäsi

“Oh line, your are Çré, golden in color”.

  • At a distance of seven fingers from the last line and parallel to it he should draw a fifth line of one prädeça length in the Eastern direction, meditating on Sarasvaté. He should say:

oà rekhe tvaà sarasvaté-rüpä çukla varëäsi

“Oh line, you are Sarasvaté, white in color”.

  • Utkara Nirasana (expelling the impurities):

He should take a pinch of earth from each line with the thumb and ring finger of the right hand and throw out the earth from the kuëòa to a distance of one “aratni“ (distance from elbow to tip of little finger) in the North East direction, saying:

oà nirastaù parävasuù

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

The viniyogas are not chanted during the yajïa, as stated in the Närada Saàhitä:

homakälas na dåñyate prajächandarñi devatä

“ The chanting of  the application (viniyoga) , the metre, the åñi, or the devatä is not observed at the time of yajïa”.

  • Rekhäbhyukñana (purifying the lines with water):

Taking water from the abhyukñana patra he should sprinkle it on the lines.

  • Agni Saàskära (purifying the fire):

From the fire which is kindled but not yet placed in the pit he should take one burning stick and cast it in the South Western direction to expel the inauspicious elements of the fire:

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

oà kravyädam agnià prainomi düraà
yamaräjyo ‘gacchatu vipravaäù

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

  • Agni Sthäpana (establishing the fire):

He should take a burning stick from the purified fire and place it on the third line saying:

oà bhür bhuvaù svaù oà

  • Agni Avähana 

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

oà yojaka nämägnaye ihagaccha
agne tvaà yojaka nämäsi 
           çré viñëos-teja eväyam
“Oh fire named Yojaka Agni, kindly be present here. O fire of Lord Viñëu please come.”

  • Agni Püjä (worship of the fire):

Meditating on the fire as Viñëu he should worship the fire with articles beginning with pädyam, etc.

The sweet Form of Kåñëa is not installed in the fire. Only forms of Lord Viñëu are installed.

  • Viñëu Stuti (praise of Viñëu):

With folded hands he should say the names of Viñëu:

oà kåñëänanta mukunda mädhava hare govinda vaàsimukha
çré gopéjanavallabha vrajasuhåt bhakta priyedyäcyuta
bhakta premavaça kriya phala rasänandaika dénärti håt
rädhä känta düranta saàsåti haretyäkhyähi jihve sadä

oà tad viñëoù paramaà padaà
sadä paçyanti sürayaù
diviva cakñur ätatam

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

oà kåñëo vai saccidänanda ghanaù
kåñëaù ädi puruñaù kåñëaù purusottamaù
kåñëo hä u karmädi mülaà
kåñëaù sa ha sarvaikäryaù
kåñëaù käçam kåt ädéça mukha prabhu püjyaù
kåñëo ’nädis tasmin ajändäntar bähye 
yan maìgalaà tal labhate kåti

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

oà agnià düram purodadhe 
havyaväham upabruve 
devä äçadayäd iha

“The fire from afar I place in front of me. I call near the bearer (the fire) of the oblations. May the Lord show compassion here”.

oà ihaiväyam itaro 
jätaveda devebhyo
havyaà vahatu prajänan

“May the remaining fire here, omniscient Jätavedas, carry the oblations to the gods”.

Bhumi japa (prayers to the earth):

Kneeling, and placing both his hands on the earth, palms down, the groom should say:

oà idam bhümeù bhajämahe 
idam bhadraà sumaìgalaà
parä sapatnän vädhasva
anyeçäà vindate dhanam

(NB: At night replace the word “dhanam” with “vasum”).

“We receive this auspicious offering from the earth. Repel the enemies, who take the wealth of others”.

  • Agni Saëmukhé Karaëa (respects to the fire):

Facing the fire, he should say:

oà eko ha devaù pradiço nu sarväù
pürvo ha jätaù sa u garbhe antaù
sa eva jätaù sa janiñyamänaù
pratyanjanäs tiñöhati sarvato mukhaù

“The Lord is one. By his order all others exist. He, who was the first existing, sometimes appears in the womb like a human being. He has appeared before and will appear again. All men are turned towards Him, who is present everywhere”.

  • Tånädi Çodhana (cleaning the area, strewing kuça):

He should take kuça grass in his right hand, and starting from the North side of the maëòapa, go around, while chanting:

Placing the kuça  grass around the fire is for protection against Rakñasas.

oà kautsaù
oà imaà stomam arhate jätavedase
rathamiva sanmahemä manéñayä
bhadrä hi naù pramatiù asya saàsadi
agne sakhye mä riñämä vayaà tava

  • Going around the second time, he should chant:

oà kautsaù
oà bharäm idhmaà kåëvämä haréàñi te
citayantaù parvaëä parvaëä vayam
jévätave prataräà sädhayä dhiyaù
agne sakhye mä riñämä vayaà tava

  • While going third time he should chant:

oà kautsaù
oà çakema tvä samidhaà sädhayä dhiyaù
tve devä haviù adantyähutaà
tvamädityän ä vaha tän hrusmasi
agne sakhye mä riñämä vayaà tava

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

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

oà etan mahäprasäda naivedyädi 
pürvasyäà çré näradäya svähä   (East)
agneyäà çré kapila deväya svähä   (South-East)
yämye çré yamabhägavatäya svähä   (South)
nairåtyäà çré bhiñmadeväya svähä   (South-West)
pratécyäà çré çukadeväya svähä   (West)
väyavyäà çré janakäya svähä   (North-West)
udécyäà çré sadäçiväya svähä   (North)
aiçanyäà çré pralädäya svähä   (North-East)
ürdhvaà çré brahmane svähä   (up)
adhaù çré baliräjäya svähä   (down)

  • Viàçati Kañöhikä Homa (offering twenty sticks into the fire):

He should take twenty sticks of khadira, paläça, or udumbara wood, or kuça grass, which are of two prädeças (18 inches) in length. He should pour a sruva of ghee over the middle portion and offer into the fire without mantra while meditating on Viñëu.

  • Äjya Saàskära (purifying the ghee):

Taking two blades of kuça grass with tips intact he should bind them with a third kuça and cut them to the length of one prädeça without using the finger nails, saying:

oà pavitre stho vaiñëavyau

“Oh pavitras, you are devotees of Viñëu.”

  • Sprinkling them with water he should say:

oà viñëoù manasä püte sthaù

“You are pure through the desire of Viñëu.”

  • He should place them in a copper vessel and pour ghee into the vessel. Using the thumb and ring finger of the right hand he should grasp the tips of the kuças and with the thumb and ring finger of the left hand he should grasp the root end. The right hand should be palm up and the left hand palm down. By dipping the middle portion into the ghee he should then offer ghee into the fire one time, saying:

oà devas tvä savitot punätu 
acchidrena pavitrena
vasoù süryasya raçmibhiù svähä

“May Savita purify you with this faultless kuça, with these rays from the sun.”

  • He should then offer two more oblations of ghee into the fire in the same way without mantra.
  • Holding the kuças in his left hand, he should sprinkle water on them and then using the right hand, throw them into the fire.
  • He should sprinkle the vessel of ghee with water and then lower it into the North part of the fire three times, and then lay it on strewn kuça grass.
  • Sruva Saàskära (purifying the spoon):

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

  • Udakäïjaliseka (taking blessings for performing the sacrifice):

  Keeping his right knee on the earth and his left knee raised, he should pour water from his cupped hands from West to East on the South side of the fire, saying:

oà ananta anumanyasva

“Please allow this rite, Ananta.”

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

oà acyuta anumanyasva

“Please allow this rite, Acyuta.”

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

oà sarasvaty anumanyasva

“Please allow this rite, Sarasvaté.”

  • Agni paryukñana (sprinkling water around the fire):

He should sprinkle water around the fire in clockwise direction:

oà prabho aniruddha prasuva yajïaà
pra suva yajïapatià bhagäya
pätä sarva bhüta sthaù
ketapuù ketaà naù punätu
vägéçaù väcaà naù svadatu

“Oh Aniruddha, bring forth the sacrifice, bring forth the Lord of the sacrifice for good fortune. You are situated everywhere. Purifier of desires, purify our desires. May the Lord of words relish our prayers.”

  • Virupäkña Japa (prayer to the Lord as Virupäkña):

Raising his right knee from the ground, he should hold fruit, flowers, rice and kuça between his fists, the right fist being above and the left fist being below. He should recite the following:

oà bhür bhuvaù svaù
oà mahäntaà virupäkñaà tväà ätmanä prapadye,
bhägavata virupäkño ’si dantänjiù tasya te çäyyä parne,
gåhaà antarikñe vimitaà hiraëmayaà /
tad devänäà hådayäni ayasmae kumbhe ’nthaù sannihitäni täni /
balabåc ca balasäc ca raksato ‘pramané animiñat(e) /
tat satyaà yatte dvädaça puträù,
te tvä saàvatsare saàvatsare käma prena yajïena yäjayitvä
punaù brahma acaryam upayanti /
taà deveçu brähmano ’si, ahaà manuñyeñu, brahmaëo vai 
brähmanam upadhävati, upa tvä dhävämi,
japantaà mä mä pratijäpiù,
juhvantaà mä mä prati hauñéù,
kurvantaà mä mä pratikarñéù
tväà prapadye / tvayä prasüta
idam karma kariñyämi, 
tan me rädhyatäà
tam me samådhyatäà,
tan me upapadyatäm /
samudro mä viçvavyacäù / brahma anujänätu,
tutho mä viçvavedäù / brahma aëaù putro anujänätu,
svätro mä pracetäù / maiträ varuëo anujänätu,
tasmai virupäkñäya dantänjaye, samudräya
viçvavyacase, tuthäya viçvavedase, sväträya
pracetase saasräkñäya brahmaëaù puträya 
parama bhägavatottamäya namaù /

“I surrender with body, mind and soul to the great, beautiful Personality of Godhead, manifested as Agni,  possessed of unlimited eyes and flashing teeth, whose resting place is under a paläça tree, whose golden abode flashes in the sky like lightening, who is accompanied by all the devatäs, who are situated in the metal kumbha. Being full of strength, attentive and unblinking, You watch for demons. 

You are manifest in twelve forms, known as Your sons. Those aspirants who, throughout the years, worship You with sacrifices, achieve the spiritual status of Brahman.

You are the best amongst the devas. May I become the best amongst men by becoming Your devotee. He who is part of the Lord, follows after the Lord. May I thus seek after You. May I not offend by my faulty chanting, my faulty offerings, my faulty activities.

I surrender to You; inspired by You, I perform this activity. May it bring me satisfaction. May it bring me spiritual prosperity. May I reach the ultimate goal.

You are the all-pervading Personality, unlimited ocean. Be merciful upon me. You are Tuthä, Viçvadeva, and the son of Brahmä. Be merciful upon me. You are the deliverer from fear, the wisest one, the sun and the moon. Please be merciful upon me.

To the many-eyed, smiling Lord, the all pervading ocean of mercy, to the all powerful, all wealthy, all strong, all knowing, all perceiving Personality, the son of Brahmä, the Supreme Lord, possessor of all opulences, I pay my respects.”

  • He should throw the rice to the North East, and give the flowers and fruit to the brahma priest.
  • Then he should say:

oà tapaç ca tejas ca çraddhä ca 
hriç ca satyaà ca akrodhaç ca 
tyägaç ca dhåtiç ca dharmaç ca sattvaï ca
väk ca manaç ca ätmä ca brahma ca 
täni prapadye, täni mäm avantu

“I surrender to austerity, energy, faith, humility, truth, absence of anger, renunciation, patience, righteousness, goodness, words, mind, soul. May they be merciful upon me.”

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

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

bhür svähä – idam viñëave idam na mama

bhuvaù svähä – idam acyutäya idam na mama

svaù svähä – idam näräyaëäya idam na mama

bhür bhuvaù svaù svähä – idam anantäya idam na mama

Amantrika Homa (silent homa):

He should throw ghee-soaked wood of prädeça length with flowers and gandha into the fire silently.

The ritual – (Purusha Sukta etc.)

oà sahasra çérñä puruñaù sahasräkñaù sahasrapät
sa bhümià viçvato våtvä atyatiñöhäd dasäìgulam //1//

oà puruña evedagà sarvam yad bhütam yac-ca bhavyaà 
utämåta tva syeçänaù yad annenä tirohati //2//

oà etävän-asya mahimä ato jyäyägàç-ca püruñaù 
pädo ’sya viçvä bhütäni tripäd-asyämåtaà divi //3//

oà tripäd ürdhva udait puruñaù pädo ’syehä ’bhavät-punaù 
tato viñvaï vyakrämat säçanä naçane abhi //4//

oà tasmäd-viräd-ajäyata viräjo adhi püruñaù 
sa jäto ’tyaricyata paçcäd-bhümim-atho puraù //5//

oà yat puruñeëa haviñä devä yajïam-atanvata 
vasanto asyäséd äjyam gréñma idhma-çarad-dhaviù //6//

oà saptäsyäsan-paridhayaù triù sapta samidhaù kåtäù 
devä yad-yajïaà tanvänäù abadhnan-puruñaà paçum //7//

oà taà yajïaà barhiñi praukñan puruñaà jätam-agrataù 
tena devä ayajanta sädhyä åñayaç-ca ye //8//

oà tasmäd-yajïät-sarva-hutaù saàbhåtaà påñad-äjyam 
paçügàs-tägàç-cakre väyavyän äraëyän-grämyäç-ca ye //9//

oà tasmäd-yajïät-sarva-hutaù åcaù sämäni jajïire 
chandägàsi jajïire tasmät yajus-tasmäd-ajäyata //10//

oà tasmäd-açvä ajäyanta ye ke cobhayä-dataù 
gävo ha jajïire tasmät tasmäj-jätä ajä-vayaù //11//

oà yat puruñaà vyadadhuù katidhä vyakalpayan 
mukhaà kimasya kau bähü kävürü pädä vucyete //12//

oà brähmaëo ’sya mukham-äsét bähü räjanyaù kåtaù 
ürü tadasya yad-vaisyaù padbhyägà çüdro ajäyata //13//

oà candramä manaso jätaù cakñoù süryo ajäyata 
mukhäd-indraç-cägniç-ca präëäd-väyur-ajäyata //14//

oà näbhyä äséd-antarikñam çérñëo dhyauù samavartata 
padbhyägà bhümir-diçaù çroträt tathä lokägà akalpayan //15//

oà vedäham-etaà puruñaà mahäntam äditya-varëam tamasastu-päre 
sarväëi rüpäëi vicitya dhéraù nämäni kåtvä ’bhivadan yadäste //16//

oà dhätä purastäd-yamudäjahära çakraù pravidvän-pradiçaç-catasraù 
tamevaà vidvän-amåta iha bhavati nänyaù panthä ayanäya vidyate //17//

oà yajïena yajïaà-ayajanta deväù täni dharmäëi prathamäny-äsan 
te ha näkaà mahimänaù sacante yatra pürve sädhyäù santi deväù //18//

1) “The Supreme Lord in the form of the universe, has a thousand heads, a thousand eyes and a thousand feet, for He contains all the living entities. Having pervaded the universe completely to give it existence, being independent, He extended Himself beyond it by ten fingers.

2) The universes, past, present and future, are but manifestations of the Supreme Lord who expands Himself as the Puruña. He is the Lord of immortality but has manifest Himself as the Puruña in the universe so that the jévas may enjoy material fruits.

3) The past, present and future universes are manifestations of the Lord’s powers, but the Lord Himself is much greater. The material creation is but one quarter portion, and the eternal nature in the spiritual sky exists in three quarters portion.

4) The three quarters portion of the Lord transcended the material portion. The Lord in the one quarter portion manifested the universe again, as He had done repeatedly before. The Lord of the one quarter portion began the work of creation, by going all around, taking the form of all animate and inanimate objects.

5) From that Lord, the viräö or universe was born, and in that the Viräö Puruña, Paramätmä of the universe, was born. Having appeared, the Viräö Puruña grew, and produced the earth and the bodies of the jévas.

6) The devas, being the first beings manifested, performed a mental sacrifice to complete the creation, using the Viräö Puruña (the totality of ingredients of the material world), as the offering. Spring was the ghee, summer was the fuel wood and autumn was the offering.

7) In this sacrifice, the kuça grass blades strewn around the fire (for protection from räkñasas), were seven (the seven vedic poetic metres), and the fuel sticks were twenty one (12 months, 6 seasons and the 3 worlds). The devas who were performing the mental sacrifice tied the Viräö Puruña to offer Him into the fire, just as one would tie the sacrificial animal.

8) The devas, sädhyas and åñis, placed the Viräö Puruña, the first being of the universe, on kuça and sprinkled Him with water for purification. In this way they conducted the mental sacrifice using the Viräö Puruña.

9) From that sacrifice where everything in the universe was sacrificed, yogurt and ghee (all nourishing foods), were produced. It created the animals of the air, forest, and village.

10) From that ultimate sacrifice or “sarva hut”, the Åk (hymns), Säma (musical) and Yajus (prose) portions of the Vedas, and the seven Vedic metres, were born.

11) From the sacrifice horses were born, and animals with two sets of teeth such as donkeys and mules. From the sacrifice, cows were born, and likewise goats and sheep.

12) In the mental sacrifice, when they divided up the Viräö Puruña, how many parts did they divide? What is stated about His face, His arms, His thighs and feet?

13) From the face came the brähmaëas. From the two arms the kñatriyas came into being. From the thighs of the Viräö Puruña came the vaiçyas and from His feet the çüdras were born.

14) The moon was born from His mind, the sun was born from His two eyes. From His mouth were born Indra and Agni, and from His breath Väyu was born.

15) From His navel came the antarikña (space between earth and heaven). From His head the heavens arose. From His feet the earth arose and from His ears arose the directions. In this way the worlds were created.

16) I know that great Viräö Puruña, effulgent as the sun, who stands beyond the darkness of the material creation. Having given all the living entities their forms and names, He directs their affairs.

17) Brahmä explained his realization to Indra. Indra, who knows all the living entities in all four directions, explained it to all others. One who knows the nature of the Viräö Puruña becomes immortal even in his life on earth. There is no other path to reach the goal of immortality.

18) In this way the devas conducted the mental sacrifice using the Viräö Puruña to manifest variety in the world. By that sacrifice, both the physical laws of nature and the first spiritual codes of conduct arose. The great souls by similar mental worship attain the place of immortality where the sädhyas and devas, the first worshippers, now dwell”.

Install Vidhu agni – (ihagacha, ihagacha)

Udicya Karma

He should perform Çäöyäyana Homa (remedial sacrifice) to allay any faults in the performance,  beginning with the Saìkalpa.

oà viñëuù

oà tat sat

______(time and place)

______ karmäëi (name of ceremony)

yat kiïcit vaigunya jatam
tad doña prasamänaya
çré kåñëa smaraëam pürvakam
ñäöyäyana homam aham kürviya

  • He should call the fire named “Vidhu“,worship Him as mentioned before and offer ghee and wood of one pradeça length into the fire without mantra, then perform the Mahävyahrti Homa

He should recite the following verse meditating on Kåñëa:

oà kåñëo vai saccidänanda ghanaù
kåñëaù ädi puruñaù kåñëaù puruñottamaù
kåñëo hä u karmädi mülaà
kåñëa sa ha sarvaikäryaù
kåñëaù käçam kåt ädéça mukha prabhu püjyaù
kåñëo’nädis tasmin ajändäntar bähye 
yan maìgalaà tal labhate kåti

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

He should then perform the Präyaçcitta Homa:

oà pähi no ’cyuta enase svähä – idam viñëave idam na mama
“Oh Acyuta, give us protection from our sins.”

oà pähi no viçva vedase svähä –
idam viñëave idam na mama
“Oh Lord, give us protection for the benefit of the universe.”

oà yajïam pähi hare vibho svähä –
idam viñëave idam na mama
“Oh Lord of all opulences, protect this yajïa.”

oà sarvam pähi çriyaù pate svähä –
idam viñëave idam na mama
 “Oh Lord of Lakñmé, protect everything here.”

oà pähi no ‘nanto ekaya pähi uta dvitiyaya 
pähi urjam trtiyaya pähi girbhis catasåbhiù viñëo svähä –
idam viñëave idam na mama
“Oh Ananta, by this first oblation protect us, and by the second also, preserve our strength by the third, by the four prayers protect us.”

oà punaù urja nivartasvä punaù viñëor isa äyusäù
punaù na pähi ahamsaù svähä –
idam viñëave idam na mama
“Strength, come forth, Viñëu come forth with food and long life. Protect us from sin.”

oà saha rayyä nivartasvä viñëo pinvasva dhäraya
viçvapsya viçvatas pari svähä –
idam viñëave idam na mama
“Come forth with everything good. O Viñëu,  increase like streams of milk from a cow,  O Viñëu,  throughout the universe.”

oà ajïätam yad anäjïätam yajïasya kriyate mithuù
viñëo tad asya kalpaya tvam hi vekha yathä tatham svähä –
idam viñëave idam na mama
“O Viñëu, rectify whatever was performed wrongly, consciously or unconsciously, in this sacrifice. Understand our sincere intention.”

oà prajäpateù viñëo nat tvat etäni anyo
viçvä jätäni pari tä babhüva
yat kämaù te juhuma tat no ’stu
vayagà syäma patayo rayénam svähä –

idam viñëave idam na mama

“O Viñëu, master of all creatures, there is no one besides You. The Lord has encompassed everything.  With desire for You, we have sacrificed unto You. May those desires be fulfilled. May we become the masters of spiritual wealth.”

Vaiñëava Homa

He should first offer oblations to the Païca Mahä-bhägavatas:

oà viçvaksenäya svähä idam viçvaksenäya idam na mama
oà sanakäya svähä idam sanakäya idam na mama
oà sanätanäya svähä idam sanätanäya idam na mama
oà sanandanäya svähä idam sanandanäya idam na mama
oà sanat kumäräya svähä idam sanat kumäräya idam na mama

He should then offer oblations to the Nava-Yogendras:

oà kavaye svähä idam kavaye idam na mama
oà havaye svähä idam havaye idam na mama
oà antarékñäya svähä idam antarékñäya idam na mama
oà prabuddhäya svähä idam prabuddhäya idam na mama
oà pippaläyanäya svähä idam pippaläyanäya idam na mama
oà ävihoträya svähä idam ävihoträya idam na mama
oà drumiläya svähä idam drumiläya idam na mama
oà camasäya svähä idam camasäya idam na mama
oà karabhäjanäya svähä idam karabhäjanäya idam na mama

He should offer oblations to the Daça Mahä-bhägavatas:

oà näradäya svähä idam näradäya idam na mama
oà kapiläya svähä idam kapiläya idam na mama
oà yamabhägavatäya svähä idam yamabhägavatäya idam na mama
oà bhéñmadeväya svähä idam bhéñmadeväya idam na mama
oà çukadeväya svähä idam çukadeväya idam na mama
oà janakäya svähä idam janakäya idam na mama
oà sadäçiväya svähä idam sadäçiväya idam na mama
oà pralädäya svähä idam pralädäya idam na mama
oà brahmane svähä idam brahmane idam na mama
oà baliräjäya svähä idam baliräjäya idam na mama

Then to the following personalities:
 
oà svayam bhuväya svähä idam svayam bhuväya idam na mama
oà garuòäya svähä idam garuòäya idam na mama
oà hanumate svähä idam hanumate idam na mama
oà ambaréñäya svähä idam ambaréñäya idam na mama
oà vyäsadeväya svähä idam vyäsadeväya idam na mama
oà uddhaväya svähä idam uddhaväya idam na mama
oà yudhiñöhiräya svähä idam yudhiñöhiräya idam na mama
oà bhémäya svähä idam bhémäya idam na mama
oà arjunäya svähä idam arjunäya idam na mama
oà nakuläya svähä idam nakuläya idam na mama
oà sahadeväya svähä idam sahadeväya idam na mama
oà viduräya svähä idam viduräya idam na mama
oà viñëurätäya svähä idam viñëurätäya idam na mama
oà vibhéñaëäya svähä idam vibhéñaëäya idam na mama

Then he should offer oblations to the following personalities:

oà çré kåñëa caitanyäya svähä
idam gauräya idam na mama

oà çré nityänandäya svähä
idam nityänandäya idam na mama

oà çré advaitäya svähä
idam advaitäya idam na mama

oà paëòita gadädharädibhyaù svähä
idam paëòita gadädharädibhyaù idam na mama

oà çréväsädibhyaù svähä
idam çréväsädibhyaù idam na mama

oà çré rüpäya svähä
idam rüpäya idam na mama

oà çré sanätanäya svähä
idam sanätanäya idam na mama

oà bhaööa raghunäthäya svähä
idam bhaööa raghunäthäya idam na mama

oà çré jéväya svähä
idam jéväya idam na mama

oà gopäla bhaööäya svähä
idam gopäla bhaööäya idam na mama

oà däsa raghunäthäya svähä
idam däsa raghunäthäya idam na mama

oà dékñä gurave svähä
idam dékñä gurave idam na mama

oà çikñä gurubhyaù svähä
idam çikñä gurubhyaù idam na mama

oà çré navadvépa dhämne svähä
idam navadvépa dhämne idam na mama

oà mäyäpura yogapéöhäya svähä
idam mäyäpura yogapéöhäya idam na mama

He should then offer ahutis to the Kåñëa Preyasés:

oà antaraìgäyai svähä idam antaraìgäyai idam na mama
oà paurëamäsyai svähä idam paurëamäsyai idam na mama
oà padmäyai svähä idam padmäyai idam na mama
oà mahälakñmyai svähä idam mahälakñmyai idam na mama
oà gaìgäyai svähä idam gaìgäyai idam na mama
oà yamunäyai svähä idam yamunäyai idam na mama
oà sarasvatyai svähä idam sarasvatyai idam na mama
oà gopyai svähä idam gopyai idam na mama
oà våndäyai svähä idam våndäyai idam na mama
oà gäyatryai svähä idam gäyatryai idam na mama
oà tulasyai svähä idam tulasyai idam na mama
oà påthivyai svähä idam påthivyai idam na mama
oà gäve svähä idam gäve idam na mama
oà yaçodäyai svähä idam yaçodäyai idam na mama
oà devahütyai svähä idam devahütyai idam na mama
oà devakyai svähä idam devakyai idam na mama
oà rohiëyai svähä idam rohiëyai idam na mama
oà sétäyai svähä idam sétäyai idam na mama
oà draupadyai svähä idam draupadyai idam na mama
oà kuntyai svähä idam kuntyai idam na mama
oà rukmiëyai svähä idam rukmiëyai idam na mama
oà satyabhämäyai svähä idam satyabhämäyai idam na mama
oà jämbavatyai svähä idam jämbavatyai idam na mama
oà nägnajityai svähä idam nägnajityai idam na mama
oà lakñmaëäyai svähä idam lakñmaëäyai idam na mama
oà kälindyai svähä idam kälindyai idam na mama
oà bhadräyai svähä idam bhadräyai idam na mama
oà mitravindäyai svähä idam mitravindäyai idam na mama

The worshipper of Çré Gopäla should offer oblations to Çrédäma etc

oà çrédämne svähä idam çrédämne idam na mama
oà sudämne svähä idam sudämne idam na mama
oà stoka-kåñëäya svähä 
idam stoka-kåñëäya idam na mama
oà lavaìgäya svähä idam lavaìgäya idam na mama
oà arjunäya svähä idam arjunäya idam na mama
oà vasudämne svähä idam vasudämne idam na mama
oà viçäläya svähä idam viçäläya idam na mama
oà subaläya svähä idam subaläya idam na mama
oà çré rämäya svähä idam çré rämäya idam na mama
oà çré kåñëäya svähä idam çré kåñëäya idam na mama
oà narma sakhibhyaù svähä
idam narma sakhibhyaù idam na mama
oà priya narma sakhibhyaù svähä
idam priya narma sakhibhyaù idam na mama
oà sahacarebhyaù svähä
idam sahacarebhyaù idam na mama
oà sarva gopälebhyaù svähä
idam sarva gopälebhyaù idam na mama
oà nandäya svähä   idam nandäya idam na mama
oà upanandäya svähä   idam upanandäya idam na mama
oà sunandäya svähä   idam sunandäya idam na mama
oà mahänandäya svähä   idam mahänandäya idam na mama
oà çubhänandäya svähä idam çubhänandäya idam na mama
oà präëänandäya svähä idam präëänandäya idam na mama
oà sadänandäya svähä   idam sadänandäya idam na mama

The devotees of Çré Çré Rädhä- Kåñëa should perform Kåñëävaraëa Homa and offer oblations to the préya sakhés, sahacarés, raìginés,  Çri Lalitä and the other Gopés, beginning with oblations to the spiritual masters: 

oà gurave svähä   idam gurave idam na mama
oà sarvebhyo mahänta gurubhyaù svähä
idam sarvebhyo mahänta gurubhyaù idam na mama
oà caitya gurave svähä  idam caitya gurave idam na mama
oà värñasbhänavé gändharvike kärtikadevé çré kåñëa priye sarveçvaré
kléà çré våndävana sevädhikära prade
çréà hréà tubhyaà çré rädhikäyai svähä
idam rädhikäyai idam na mama
oà kåñëo vai saccidänanda ghanaù
kåñëaù ädi puruñaù kåñëaù puruñottamaù
kåñëo hä u karmädi mülaà
kåñëaù sa ha sarvaikäryaù
kåñëaù käçam kåt ädéça mukha prabhu püjyaù
kåñëo ’nädis tasmin ajändäntar bähye 
yan maìgalaà tal labhate kåti
kléà kåñëäya svähä – idam kåñëäya idam na mama
oà lalitäyai svähä idam lalitäyai idam na mama
oà syämaläyai svähä idam syämaläyai idam na mama
oà viçakhäyai svähä idam viçakhäyai idam na mama
oà campakalätayai svähä idam campakalätayai idam na mama
oà suciträyai svähä idam suciträyai idam na mama
oà tuìgavidyäyai svähä idam tuìgavidyäyai idam na mama
oà indulekhäyai svähä idam indulekhäyai idam na mama
oà raìgadevyai svähä idam raìgadevyai idam na mama
oà sudevyai svähä idam sudevyai idam na mama
oà kundalatäyai svähä idam kundalatäyai idam na mama
oà dhanyäyai svähä idam dhanyäyai idam na mama
oà maìgaläyai svähä idam maìgaläyai idam na mama
oà padmäyai svähä idam padmäyai idam na mama
oà çaibyäyai svähä idam çaibyäyai idam na mama
oà bhadräyai svähä idam bhadräyai idam na mama
oà citrotpaläyai svähä idam citrotpaläyai idam na mama
oà pälyai svähä idam pälyai idam na mama
oà täräyai svähä idam täräyai idam na mama
oà kuïjakalikäyai svähä idam kuïjakalikäyai idam na mama
oà nikuïjakalikäyai svähä idam nikuïjakalikäyai idam na mama
oà sukhakalikäyai svähä idam sukhakalikäyai idam na mama
oà rasakalikäyai svähä idam rasakalikäyai idam na mama
oà pramodäyai svähä idam pramodäyai idam na mama
oà dhaniñöhäyai svähä idam dhaniñöhäyai idam na mama
oà tulasyai svähä idam tulasyai idam na mama
oà ramäyai svähä idam ramäyai idam na mama
oà ramyäyai svähä idam ramyäyai idam na mama
oà vimvoñöhyai svähä idam vimvoñöhyai idam na mama
oà rasadäyai svähä idam rasadäyai idam na mama
oà änandadäyai svähä idam änandadäyai idam na mama
oà kalävatyai svähä idam kalävatyai idam na mama
oà rüpa maïjaryai svähä idam rüpa maïjaryai idam na mama
oà anaìga maïjaryai svähä idam anaìga maïjaryai idam na mama
oà rati maïjaryai svähä idam rati maïjaryai idam na mama
oà guëa maïjaryai svähä idam guëa maïjaryai idam na mama
oà lavaìga maïjaryai svähä idam lavaìga maïjaryai idam na mama
oà viläsa maïjaryai svähä idam viläsa maïjaryai idam na mama
oà rasa maïjaryai svähä idam rasa maïjaryai idam na mama
oà karpüra maïjaryai svähä idam karpüra maïjaryai idam na mama

oà sarva sakhébhyaù svähä 
idam sarva sakhébhyaù idam na mama

oà sarva sahacarébhyaù svähä 
idam sarva sahacarébhyaù idam na mama

oà sarva saìginébhyaù svähä 
idam sarva saìginébhyaù idam na mama

oà sarva raìginébhyaù svähä
idam sarva raìginébhyaù idam na mama

oà våñabhänubhyaù svähä
idam våñabhänubhyaù idam na mama

oà våñabhänu gaëebhyaù svähä
idam våñabhänu gaëebhyaù idam na mama

oà kértidäyai svähä idam kértidäyai idam na mama
oà sarva kärñëebhyaù svähä
idam sarva kärñëebhyaù idam na mama

oà sarva vaiñëavebhyaù svähä
idam sarva vaiñëavebhyaù idam na mama

oà sarva vaiñëavébhyaù svähä
idam sarva vaiñëavébhyaù idam na mama

Then he should offer oblations to the following:

oà näräyaëäya svähä idam näräyaëäya idam na mama

oà käraëäbdhiçäyine svähä
idam käraëäbdhiçäyine idam na mama

oà garbhodaçäyine svähä
idam garbhodaçäyine idam na mama

oà kñiräbdhiçäyine svähä
idam kñiräbdhiçäyine idam na mama

oà vaikuëöha dhämne svähä
idam vaikuëöha dhämne idam na mama

oà väsudeväya svähä idam väsudeväya idam na mama
oà saìkarñaëäya svähä
idam saìkarñaëäya idam na mama

oà pradyumnäya svähä
idam pradyumnäya idam na mama

oà aniruddhäya svähä
idam aniruddhäya idam na mama

oà goloka dhämne svähä
idam goloka dhämne idam na mama

oà mathurä dhämne svähä
idam mathurä dhämne idam na mama

oà dvärakä dhämne svähä
idam dvärakä dhämne idam na mama

oà matsyäya svähä idam matsyäya idam na mama
oà kürmäya svähä idam kürmäya idam na mama
oà varähäya svähä idam varähäya idam na mama
oà nåsiàhäya svähä idam nåsiàhäya idam na mama
oà vämanäya svähä idam vämanäya idam na mama

oà saìkarñaëa rämäya svähä
idam saìkarñaëa rämäya idam na mama

oà raghunätha rämäya svähä
idam raghunätha rämäya idam na mama

oà jämadagnya rämäya svähä
idam jämadagnya rämäya idam na mama

oà buddhäya svähä idam buddhäya idam na mama
oà kalkine svähä idam kalkine idam na mama
oà sarvebhyo guëävatärebhyaù svähä
idam sarvebhyo guëävatärebhyaù idam na mama

oà sarvebhyo manvantärävatärebhyaù svähä
idam sarvebhyo manvantärävatärebhyaù idam na mama

oà haàsäya svähä idam haàsäya idam na mama
oà yajïäya svähä idam yajïäya idam na mama
oà dattatreyäya svähä
idam dattatreyäya idam na mama

oà påthave svähä idam påthave idam na mama
oà danvantarye svähä idam danvantarye idam na mama
oà mohinyai svähä idam mohinyai idam na mama
oà viräje svähä idam viräje idam na mama
oà satya yugävatäräya çuklamürtaye svähä
idam satya yugävatäräya çuklamürtaye idam na mama

oà tretä yugävatäräya raktamürtaye svähä
idam tretä yugävatäräya raktamürtaye idam na mama

oà dväpara yugävatäräya kåñëamürtaye svähä
idam dväpara yugävatäräya kåñëamürtaye idam na mama

oà kali yugävatäräya pétamürtaye svähä
idam kali yugävatäräya pétamürtaye idam na mama

oà çré våndävana dhämne svähä 
idam våndävana dhämne idam na mama

oà våndävanäya svähä
idam våndävanäya idam na mama

oà dvädaça vanebhyaù svähä
idam dvädaça vanebhyaù idam na mama

oà dvätriàçata upavanebhyaù svähä
idam dvätriàçata upavanebhyaù idam na mama

oà çréà kléà vrajaväsi sthävara jaìgama saparikara çré rädhä-kåñëabhyaù svähä
idam rädhä-kåñëabhyäm idam na mama

He should offer wood dipped in ghee of a pradeça length into the fire without mantra and perform 

udakaïjali seka and agni paryukñana:

oà prabho aniruddha prasuva yajïaà
pra suva yajïapatià bhagäya
pätä sarva bhüta sthaù
ketapuù ketaà naù punätu
vägéçaù väcaà naù svadatu

“O Aniruddha, bring forth the sacrifice, bring forth the Lord of the sacrifice for good fortune. You are situated everywhere. Purifier of desires, purify our desires. May the Lord of words relish our prayers.”

With the following mantras, he should perform the udakaïjali seka by sprinkling water on the South side from West to East saying:

oà ananta anvamaàsthaù
“Ananta please sanction this.”

He should sprinkle water on the West side from South to North, saying:

oà acyuta anvamaàsthaù
“Acyuta please sanction this.”

He should sprinkle water on the North side from West to East saying:

oà sarasvaty anvamaàsthaù
“Sarasvaté please sanction this.”

  • Darbha Jutika Homa (offering grass into the fire):

He should take some kuça grass in his hands with palms upwards. He should sprinkle the kuça with ghee three times, on the tips, middle portion and root portion, reciting the following mantra each time:

oà aktaà rihänä vyantu vayaù

“May this sprinkling of ghee produce blessings.”

  • Holding the kuça in his left hand, he should then sprinkle the kuça grass with water and throw into the fire using his right hand, saying:

oà bho vaiñëavänäm-adhipate viñëo
rudraù tanticaro våñä
paçün asmäkaà mä hiàsét
etad astu hutaà tava svähä

“Oh Viñëu, Lord of the devotees, let this be an offering to you so that Rudra, who wanders near the tied up cows, does not harm our animals.”

  • Pürëa Ahuti (final offering):

Standing up he should make the final offering of mahäprasädam, cloth, thread, gandha, garland, sandalwood, flowers, fruit, and betel, into the fire saying:

oà pürëa homaà yaçase viñëave juhomi
yaù asmai viñëave juhomi
sa varaà asmai dadäti
viñëoù varaà våëe
yaçasa bhämi loke svähä

“I make this final offering to Viñëu, who is fame. Whoever makes an offering to Viñëu gives the most select items as offering. I choose the best for Viñëu. May my stay in this world lead to glory.”

  • Çänti Däna (sprinkling prokñana  water over the fire):

The hotå should go around the fire and release the knot from the kuça grass brahma, then return to his seat. Sitting, he should sprinkle water from the abhyukñana patra on the North East part of the fire, repeating the Çänti Däna mantras three times:

oà bhür bhuvaù svaù
kayä naçcitra äbhuvadüté sadä vådhaù sakhä
kayä çaciñöhayä våtä
oà bhür bhuvaù svaù
kastvä satyo madänäà maà hiñöho matsadandhasaù
dåòä cidäruje vasu
oà bhür bhuvaù svaù
abhé ñuëaù sakhénäm avitä jaritèëäm
çataà bhaväsyütaye

“The Lord is worshippable. He is our helper, constantly expanding. He is our eternal friend. He displays this through His wonderful activites.

You are the worshippable absolute truth and the source of all pleasurable experience. Being strong, You break the opposition of the foes.

You are the protector of those who sing Your praises. You are affectionate to those who accept You as a friend. Be with us a hundred times, to give us protection, O .”

oà svasti no govindaù
svasti no ’cyutänantau
svasti no väsudevo viñëur dadhätu
svasti no näräyaëo naro vai
svasti naù padmanäbhaù puruñottamo dadhätu
svasti no viçvakseno viçveçvaraù
svasti no håñikeço harir dadhätu
svasti no vainateyo hariù
svasti no ’njanäsuto hanur bhägavato dadhätu
svasti svasti sumaìgalai keço mahän
çré kåñëaù saccidänanda ghanaù sarveçvareçvaro dadhätu
oà dyauù çäntiù
antarikñah çäntiù
prithivé çäntiù
äpaù çäntiù
väyuù çäntiù
tejaù çäntiù
oñadhayaù çäntiù
lokäù çäntiù
brähmaëa çäntiù
vaiñëava çäntiù
çäntir astu dhåtir astu
oà çäntiù oà çäntiù oà çäntiù

“May there be peace in the heavenly planets, in the ether, on the earth, in the water, in the air, in the light, in the herbs, in all the planetary systems, with the brähmaëas, with the Vaiñëavas. Let there be peace, let there be satisfaction.”

He should give dakñiëä to the Vaiñëavas that have païcarätrika initiation and to the brähmaëas present, according to his ability.

The hotå should chant the acchidra-väcana and vaiguëyasamädaëa (to allay any faults)

To the best of his abilitiy, he should serve all the elevated Vaiñëavas and other living entities with great care.

 The devotees should perform Kåñëa-saàkértana as nicely as possible. The groom should pay daëòavatas to all. This is the udicya karma.

  • Acchidra Väcana (words to absolve oneself of faults):

Acchidra väcana is then recited by the father:

oà asmin _________________________ karmaëi

aìga hénaà kriyä hénaà vidhi hénaà ca yad bhavet

astu tat sarvaà acchidraà kåñëa kärçna prasädataù

“Whatever breach of rules, lack of ingredients or ceremony there has been in this ____________________, let that be overlooked, by the mercy of Kåñëa and his associates.”

oà tat sat
oà adya kåte ‘smin _______________________ karmaëi
yat kiïcit vaiguëyaà jätam
tad doña praçamänäya
çré viñëu smaraëam ahaà karomi

“To alleviate any fault which may have been committed in the ceremony of bestowing the bride, I now perform remembrance of Viñëu.”

All should perform Viñëu Smaraëam and recite the mahä-mantra, followed by kértana and offering obeisances to the spiritual master, the Vaiñëavas, Lord Caitanya and Gändarvikä-Giridhäri. 

Put yajna tilak for everyone.

Appendix:

Yajïa And Its Origins

“Yajïa” is the Vedic method of worshipping Viñëu by offerings of ghee, grains, spices, fruit, etc. into the sacred fire accompanied by the chanting of mantras. According to the Amar-koça, the word “yajïa” is derived from the Sanskrit root “yaja” – to worship. In the Puruña Sükta (Åg Veda 10.19.16), we read that when the demigods, after being created by the Lord, desired to worship Him through the system of yajïa. By their will and contemplation, they offered the Lord Himself as the first oblation for the creation of the universe; this was the first yajïa (“yat puruñena haviñä devä yajïam atanvata”) and from it emerged the first elements of life (“täni dharmäni prathamän yä san”). Furthermore, the Puräëas describe how all yajïas have their basis in the Supreme Lord; “yajïa varähasya çaréram yajïatam ägat”, all varieties of yajïas emerged from the body of Yajïa-Varäha.

The Fire

Yajïa involves the installation and worship of the fire-god, Agni. The first mantra of the Åg Veda addresses him as “Hota” or “the chief sacrificial priest”. It is his service to act as the mouth of Viñëu, the consuming agent, who carries the offerings to the Lord. It is thus described, that the wood of the fire is Agnideva’s ears, the smoke his nostrils, the small flames his eyes, the coals his head and the fully blazing flames his tongue. Thus, the best offering is to Agni’s tongue.

The fire for the yajïa , may come from a brähmaëa’s house (meaning from his daily household yajïa), from the lamp in the Deity-room, produced by the chanting of mantra, churned from the araëi sticks or by placing camphor on a pure bell-metal plate and igniting it by the use of a magnifying glass directing light from the sun.

During the kuçandikä rites, for various ceremonies and saàskäras, different forms of Agni are called to carry the oblations to the Lord – 

Viväha (marriage) – Yojaka Agni
Cathurthé Homa (establishing household yajïa) – Çikhi Agni
Dhåti Homa (conclusion of marriage)- Dhåti Agni
Puàsavana (rites to beget a male child) – Candra Agni
Sémantonnayanam (parting the wife’s hair) – Maìgala Agni
Çoñyanté Homa (rites before childbirth) – Maìgala Agni
Näma Karaëa (name-giving ceremony) – Pärthiva Agni
Pauñöika Karma (ceremony for the child’s health) – Balada Agni
Anna Präçana (first grains) – Suci Agni
Cuòä Karaëa (hair cutting) – Satya Agni
Upanayanam (sacred thread)- Samüdbhava Agni
Samävartana (graduation from the gurukula before marriage)- Tejaù Agni
Udicya Karma (concluding rites of the yajïa)- Vidhu Agni
Västu Homa (entering or building a new residence)- Prajäpati Agni
Dékñä Homa (initiation)- Vaiñëavägni
Nitya Homa (daily Deity worship yajïa) – Vaiñëavägni

The Maëòapa

The maëòapa is the place where the yajïa-kuëòa is situated and the ceremony will be performed. The maëòapa should be sprinkled with pure water, cleaned with a mixture of cow-dung and water and decorated with designs on the floor, banana trees, leaves, garlands, flags and “maìgala-ghaöas” (auspicious pots that have been installed by mantra) in the eight directions, and the four Vedas installed in pots in the four cardinal directions.

The Kuëòa

In the maëòapa a square pit is built measuring one “hasta“ (the distance from the elbow to the tip of the middle finger, approx. 18 inches) with a one “muñöi“ (the width of the fist, approx. 3 inches) step on each side. The size of the kuëòa, according to  convenience, may be larger depending upon the area available, the ceremony, number of guests, etc. The pit may be surrounded by one or three step walls. If a kuëòa cannot be constructed, one can perform the yajïa on a bed of sand of the same dimensions (this is known as a “sthandila“). In the Kåñëa Yajur Veda Saàhita it is stated:

vediç ca samamärjanoddananädibhiù saàskäraiù saàskåta bhümiù

“When a yajïa-kuëòa is built, everything becomes well established – wealth, welfare, energy, health, and spiritual knowledge.”

The Wood

The wood should be cut to the size of the kuëòa and some should be cut to one “prädeça” length (aprox. 9 inches). One should avoid using any type of second-hand wood (i.e. orange-crates and old chairs etc), wet wood, wood from a dirty place, wood contaminated by impure items, wood eaten by worms, wood with thorns, or wood with bitter, milky or sour sap (such as ném, banyan, or pine-wood).

The Oblations

Normally, the oblations offered into the fire consist of ghee, barley and sesame seeds, although one can also add other ingredients such gur, dry fruit, dürva-grass, camphor, lotus-seeds, etc. In some yajïas it is perscribed that one should offer caru. This is made in two ways, one can either make sweet caru which is basically the same as sweet-rice with raisins, cardamon pods etc. or one can make the caru as one makes khichari. In both cases one should add extra ghee so that the offerings burn easily in the fire.

In the final offering (Pürëa Ahuti) one may offer fruits, new cloth, haritaki, pän, betel nuts, flowers, navaratna, etc. The remnants from the ?ürëa Ahuti may be accepted as prasädam after the yajïa – as this final oblation is an offering to the Lord for His satisfaction. One’s karma does not contaminate the final offering. It is understood that the spiritual master takes on the reactions of his dependents, as explained in the ‘Hari Bhakti Viläsa’ quoting the ‘Niti Çästra’ –

räjänam rästrakåtam päpam
räja päpam purohitam
bharatänam strékåtam päpam
çiñya päpam gurum vrajet

“The sins of the citizens are suffered by the king; the king’s sins by the räja-guru; the wife’s sins by the husband and the disciple’s sins by the guru.”

The Priests

A yajïa may involve the following four priests (åtviks) –

Hotå: The priest who invokes and worships the Lord, through the medium of the fire.

Udgätå: The priest who is in charge of chanting the mantras.

Advaryu: The priest who prepares and installs the paraphernalia, and ignites the sacred fire. He sees to the smooth running of the ceremony.

Brahma: The master of ceremonies. He sees that all the mantras are recited properly, corrects any errors that occur during the proceedings and sees to the proper stoking of the fire.

 If there are only three priests, there will be the adhvaryu, udgätå and the åtvik (the hotå). If only two, the udgätå and hotå,  and one, the hotå.

Yajïa Paraphernalia

The implements used in the yajïa are known as “yajïäyudha“ or “the weapons of the yajïa“. The reason for this name is given in the Aitareya Brähmaëa (34.1) of the Åg Veda – 

    “At the time when the Lord created Yajïa, the brähmaëas and kñatriyas also came into being. Yajïa began running away and the brähmaëas and kñatriyas chased it armed with their own weapons. The weapons of the kñatriyas were horses, chariots, swords, bows, etc., and the weapons of the brähmaëas were the utensils used in the yajïa. When the kñatriyas persued the Yajïa, Yajïa, being scared, ran faster and the kñatriyas returned in defeat. However, the brähmaëas were successful – by showing Yajïa their weapons, it recognized them as its’ own weapons, and thus consented to stay with the brähmaëas.”

There are innumerable items used in different yajïas, but we will only list the ones that are of major importance:

Sphya: This is a small wooden sword which is used for making the lines during the païca-rekhä-sthäpana. It is also used for cutting dürva-grass and for stirring the caru. Generally, the sphya is one “aratni” long (distance from elbow to tip of little finger = 24 angulas – widths of a finger =  aprox. 18 inches) and is sharpened before use with kuça grass.

Sruk: The sruk is a long ladle which has a bowl on top of it at one end with a beak shaped like an elephant’s lips for ghee to be poured out. It may also have a cow’s or lion’s face. The sruk may be a bähu (36 angulas – 27 inches), an aratni (24 angulas – 18 inches), or a prädeça (12 angulas – 9 inches) in length. It originally manifest from the snout of Yajïa Varäha. The sruk is generally used for offering the pürëa-ahuti (final oblation).

Sruva: This is a spoon used for offering the main oblations of ghee during the yajïa. It is an aratni in length. The depression of the bowl is the width of the first joint of the thumb and is split into two parts, representing the sun and the moon, iòä (the breath through the left nostril, controlled by the moon ) and piìgala (the breath through the right nostril, controlled by the sun); as the sruva originally manifest from the nostrils of Yajïa Varäha.

Prokñani: The prokñani is 12 angulas long (9 inches) with a depression shaped like a lotus leaf or lotus bud. This vessel holds purified water, for sprinkling on the various paraphenalia in order to purify them, and for pouring water around the fire during Kuçandika. Blades of dürva-grass are placed in the water for sanctification.

Upaveça: The fire is stoked by a wooden stick known as an “upaveça”, the head of which is shaped like a hand. It is of a length of 12 angulas (9 inches) or one aratni (18 inches). It is also used for moving burning wood when it falls out of place.

The Yajamäna

The yajamäna is the person who sponsors and/or is the benefactor of a particular ceremony: i.e. in the case of the wedding it is the groom; in case of saàskäras concerning the wife, it is the husband; and in case of those concerning the child, it is the father. In the case of a brähmaëa, he may perform his own ceremonies. However, if he is unable to do this, he may invite a Vaiñëava brähmaëa to perform or guide the rites on his behalf (act as åtvik).

Dakñiëä or Däna

According to Vedic custom, on the completion of the ceremony, the yajamäna should satisfy the priests and Vaiñëavas with gifts and prasädam. It is said that without pleasing the brähmaëas the ceremony has no value. As Çré Kåñëa says in Bhagavad Gétä 17.14:

vidhi-hénam asåñöännaà

mantra-hénam adakñiëam

çraddhä-viraitam yajïam

tämasaà paricakñate

And that sacrifice performed in defiance of the scriptural injunctions, in which no spiritual food is distributed, no hymns are chanted and no remunerations are made to the priests, and which is faithless – that sacrifice is of the nature of ignorance.

BACE: Aiming to Teach Vedic Culture All Over the Globe.

©2020 BACE- Bhaktivedanta Academy of Culture and Education

www.vedabace.com is explanation of Vedic knowledge with detail information which can be useful in daily spiritual practice and studies and research.

for further details please contact- info@vedabace.com

en_USEnglish