sh as ti apt a poor thy

26
The Rituals of Hindu Marriage The gates of the wedding hall are adorned with full-grown plantain trees, signifying evergreen plenty for endless generations. Overhead festoons of mango leaves signify the never fading relationship to begin here. Notes of nadaswaram heard loud and clear to signify the union here is sacred and divine. Kolam or rangoli designs at the doorsteps match the mood of the occasion, beckoning a hearty welcome to the well wishers who arrive for the function. At the threshold of the hall, sprinkling of rose water perfumes the visitors. Offering of flowers to women express a wish of Prosperity for the lady guest. The sugar candy brings forth the sweetness of happy event that the visitor has arrived to take part in. The evening prior to the wedding day, the bridegroom is brought in a procession from a temple in a flower-decorated vehicle. He is escorted by the bride’s parents and welcomed at the marriage mandapam. This is a social function called ‘Jana Vasam’ in south India. Through such a parade, public approval is sought of the groom, chosen by the family. After reaching the marriage hall, there is a formal bethoral ceremony signifying the agreement between the families for the proposed alliance. The day of marriage

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Page 1: Sh as Ti Apt a Poor Thy

The Rituals of Hindu Marriage

 

The gates of the wedding hall are adorned with full-grown plantain trees, signifying evergreen plenty for endless generations.

 

Overhead festoons of mango leaves signify the never fading relationship to begin here. Notes of nadaswaram heard loud and clear to signify the union here is sacred and divine.

 

Kolam or rangoli designs at the doorsteps match the mood of the occasion,

beckoning a hearty welcome to the well wishers who arrive for the function.

 

At the threshold of the hall, sprinkling of rose water perfumes the visitors. Offering of flowers to women express a wish of Prosperity for the lady guest. The sugar candy brings forth the sweetness of happy event that the visitor has arrived to take part in.

 

The evening prior to the wedding day, the bridegroom is brought in a procession from a temple in a flower-decorated vehicle. He is escorted by the bride’s parents and welcomed at the marriage mandapam. This is a social function called ‘Jana Vasam’ in south India. Through such a parade, public approval is sought of the groom, chosen by the family.

 

After reaching the marriage hall, there is a formal bethoral ceremony signifying the agreement between the families for the proposed alliance.

The day of marriage

 

Ganapthi Pooja

 

During a marriage, Ganapathi, the God, the remover of obstacles is invoked to keep away all impediments for such an auspicious function.

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Navagraha puja is performed to propitiate the nine astral planets that rule over man's destinies. 

Vratham

The marriage ceremonies begin with vratham perrformed separately by the bride and the groom. For the bride, it means the tying of the kappu, the holy thread on her wrists, which is meant to ward off all evil sprits. It symbolizes a kind of protective armor for the bride.

 

For the groom vratham begins with invocations involving the Gods Indra, Soma, Chandra and Agnii. From thereon the groom prepares himself for a new chapter in his life as a householder or Grihasta. The days of his bachelorhood or brahmacharya are over now. The acceptance of his is all what the vratham is about.

 

 

Kasi Yatra

 

This is a very important part of the ceremony. Immediately after his student life, the young bachelor has two alternatives before him – Grihasta or Sanayas. Being by nature in a satvic state due to strict adherence of bachelorhood and observance of austerities, he is drawn towards asceticism. Therefore he makes his way to Kasi, complete with slippers, umbrella, a fan made of bamboo etc. On his way the bride’s father intervenes and advises him of the superiority of married life to an ascetic life. He also promises to give his daughter as companion to face the challenges of life. The umbrella is to remain with the groom, to remind him in the future of this advice. As promised his wife stands by him in his life.

 

 

Malai Mathal:

 

The bride and groom are lifted to the shoulders of their respective maternal uncles. This is an expression of continuing sibling support to their mothers. And in that position the two garland each other thrice for a complete union. In our Shastra, the exchange of garlands symbolizes their unification, as one soul in two bodies. It is inward acceptance by each of the very fragrance in the other.   

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Oonjal

 

The marrying couple is seated on a swing. They rock forth and back, as women sing songs to praise the couple. The bride and groom are given a sweet concoction of milk, sugar and bananas to eat. Water and lighted lamps are circulated around the swing in order to guard against demons and ghosts. Colored globules of cooked rice are waved in a circular motion and thrown away to propitiate the evil spirits.

 

The chains of the swing signify the eternal karmic link with the Almighty. The to and fro motion represents the undulating sea-waves of life. Yet in mind and body they shall move in harmony – steady and stable. 

Paligai Seeds Sowing

 

This is a fertility rite. Paligai are earthern pots prepared a day earlier. Pots spread at the base with hariali grass and Bael leaves (vilvam). Nine kinds of presoaked cereals are ceremoniously sown in these pots by sumangalis. After the marriage, the sprouted seedlings are released in a river or pool. This ritual invokes the blessing of the eight direction quartered guardian angels (Ashtadikh Paalaks) for a healthy life and progeny to the couple.

 

 

The feet of the bridegroom are washed in milk and wiped off with silk. This is done by the bride’s father. As a brahmachari, the groom is represented as the male principle of Godhead.

 

 

 

The Design of the Mangalyam

 

The design of the mangalyam varies from family to family as per tradition. In Shivite families the design of the tulasi madam is highlighted where as others

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could have the shiva lingam and Goddess Meenakshii represented. As the Mangal Sutra lands on the middle of the bride’s chest, it symbolizes that her man has occupied the whole of her being through her heart. The bride in all ceremonies is represented as the female principle of Godhead – the Shakti. 

Kanya Danam

 

The bride is made to sit on her father’s lap and is given away as a gift by him to the bridegroom.

 

On the bride’s head, a ring made of darbhai or Kusa grass is placed. And over it is placed a yoke. The gold Mangal Sutra or Thali is placed on the aperture of the yoke. And water is poured though the aperture.

 

The mantras chanted at this time say:

 

“Let this gold multiply your wealth, Let this water purify your married life, And may your prosperity increase. Offer yourself to your husband.”

 

The symbolism of the yoke is drawn out of ancient rural life where the only mode of transport for households was the bullock cart. It is supposed to signify that just as a bullock cart cannot run with just one bull, the marriage needs both the bride and groom. Both of them have to face their responsibilities together.

 

 

The bride is then given an auspicious ablution. A new sari, exclusive for the occasion, called the koorai pudavai is chosen. The colour of the koorai is ‘arraku’ i.e. red, the colour associated with Shakti. This sari is draped around the bride by the sister of the bridegroom, signifying her welcome to the bride. A belt made of reed grass is then tied around the bride’s waist. The mantras then chant:

 

"She standeth here, pure before the holy fire. As one blessed with boons of a good mind, a healthy body, life-long companionship of her husband (sumangaliu bhagyam) and children with long lives.

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She standeth as one who is avowed to stand by her husband virtuously. Be she tied with this reed grass rope to the sacrament of marriage."

 

Thanksgiving vedic hymns follow, to the celestial caretakers of her childhood, the dieties of soma, gandharva and agni. Having attained nubility, the girl is now free to be given over to the care of the human -- her man.

 

The vedic concept underlying this ritual is figuratively that in her infancy Soma givers her the coolness of the moon. In the next stage of life the Gandharvas gave her playfulness and beauty. And when she becomes a maiden Agni gave her passions.

 

The father of the bride while offering his daughter chants:

 

“I offer ye my daughter: A maiden virtuous, good natured, very wise, decked with ornaments to the best of my abilities. With all that she shall guard thy Dharma, Wealth and Love”

 

The bridegroom returns his assurance to the bride’s father saying three times that he shall remain for ever her companion in joy and sorrow, in this life and life after.

 

Kankana Dharana

 

The bride ties a string fastened to a piece of turmeric around the wrist of the bridegroom to bind themselves by a religious vow. It is only after tying the kankanam that the bridegroom gets the right to touch the bride. A little later, the bridegroom ties a kankanam to the bride’s wrist.  

 

 

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Mangalya dharanam

 

The tying of the Mangal Sutra or Thali takes place at exactly the pre-determined auspicious hour. The bridegroom puts the gold Mangal Sutra around the neck of the bride. As he does so the nadaswaram is played loud and fast so as to muffle any inauspicious sounds at the critical hour. This is called Getti Melam, Sumangali ladies sing auspicious songs. At the same time as the mangal sutra a turmeric thread is also put around the bride’s neck. To this three knots are tied. The first one by the bridegroom. The other two knots are tied by the groom’s sister to make the bride a part of their family. The vedic hymn recited by the bridegroom when he ties the knot is:

 

"I pray to the Almighty that I be blessed with a long life. I tie this knot around your neck. Oh Soubhagyawati, may providence bestow on you a fulfilling life of a Sumangali for a hundred years to come!"  

Paani Graharam

 

This means holding hands. The groom holds the hand of the bride. The mantras say:

    

"The Devas have offered you to me in order that I may live the life of a Grihasta. We shall not part from each other even when we grow old." 

Saptha Padi

 

Holding the bride’s hand the bridegroom walks seven steps around the holy fire with her. This is the most important part of the marriage ceremonly. And only when they walk these seven steps together (i.e. perform the saptha padhi) is the marriage complete. With each step they take a vow. The belief is that when one walks seven steps with another, one become’s the other’s friend. The mantras said at this time mean:

 

 

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"Ye who have walked with me, become my companion, whereby I acquire your friendship. We shall remain together – Inseparable. Let us make a vow together. We shall love, share the same food, share our strengths, thesame tastes. We shall be of one mind. We shall observe the vows together. I shall be the sama and you the Rig. I shall be the upper world and you the earth. I shall be the sukhilam and you the holder. Together we shall live, beget children and other riches. Come thou, o sweet worded girl." 

Pala Dhanam

 

Gifts are exchanged between the families of the bride and groom. Any gift not accompanied by a token gesture of a coin of small denomination that represents the stored value of human effort is considered incomplete; thus respecting the value of human effort through which wealth is acquired. Also no gift shall be taken without a return gesture, which merits the gift received. Pala Dhanam as ordained by the scriptures is thus an action signifying mutual arrangements between the families, to be based on the principle of equality and respect for each other irrespective of one’s economic stature in life. The return gesture by the family of the groom could never equal to the gift of the bride given to the groom. Hence, the same coin given to the groom’s family is returned to the bride’s family an acknowledgment of the priceless gift received.

 

Pradhana Homam

 

A crucial part of the wedding is the homage paid by the couple to Agni, the God of Fire. They couple goes around the fire, and feed it with ghee and twigs of nine types of holy trees as sacrificial fuel. The fumes that arise possess medicinal, curative and cleansing effects on the bodies of the couple. Agni, the mightiest power in the cosmos, the sacred purifier, the all-round benefactor is deemed as a witness to the sacred marriage. Hence the term ‘Agni Saakshi’ or witness by fire.

 

Treading on the Grindstone

 

Holding the bride’s left toe the bridegroom helps her to tread on a grindstone kept on the right side of a fire. The mantras chanted say:

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“Mount on this stone, and let thy mind be rock firm, unperturbed by the trials and tribulations of life.”

 

This ritual is symbolic of the solid rock foundation for the union.

 

Arundhati Star

 

Next the groom shows the bride the star Arundhati (from the saptha rishi or Great Bear constellation) as also Dhruva or the pole star. Arundhati is the wife of the Vashishta maharishi and exemplified as the ideal wife - the embodiment of charity.

Laaja Homam

This comprises the bride’s own offering into the sacrificial fire. As an expression of sibling support to her marriage her brother helps her. He gives her a handful of puffed rice grains which she hands to the bridegroom, who on her behalf, feeds it to the fire. Through this food offering, the bride seeks a long life for her husband and for propagation of her family. Participation of the bride’s brother indicates the continuance of links between the two families even after marriage. The couple circles the fire three times. The feeding of puffed rice to the fire is also repeated thrice.

 

Showering of Akshada

 

Ashathai, i.e. rice grains coloured with turmeric and saffron are showered on the couple by elders and invitees as benediction.

 

Gruhapravesham

 

Taking with her fire from the Laaja Homam, the bride takes leave of her home and enters the new home of her in-laws. The vedic hymns recited at this time

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sound like the mother’s advice to her daughter:

 

"Be the queen of your husband’s home. May your husband glorify your virtues! Conduct yourself in such a way that you win your mother-in-law’s love. And be in the good books of your sister-in-law."

The Evening Functions

Nalangu

The evening of the marriage day is the time to relax and play. The newly wed wife calls her husband for play, inviting him through a song. Much to the merriment of all gathered, there follows a series of playful games. The bride anointing the groom’s feet with colour paste, fanning him, showing him a mirror, breaking papads over each other’s head. Wrenching the betel pack from each other’s hands. Rolling the coconut from one to another as in playing ball and so on. During these events women sing songs, making fun of the bride, the groom and the in-laws.

 

These events bring out the qualities of the bride and the groom’s sporting spirit, kindness, co-operative nature thus surfacing the hidden traits for the other to note, thus bringing about better understanding and compatibility.

Mangala Arathi

A solution of lime and turmeric powder is prepared on a plate, circled around before the couple and thrown away to ward of evil. This is also done a number of times during the wedding ceremony.

 

Shanthi Muhurtham

The consummation of the marriage at night fixed for an auspicious time for a happy, ever-lasting married life that is full of understanding and care. Two souls united in a sacred act of fulfillment, to bring forth progeny as nature's best creation.

 

 

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Shashtiabdhapoorthi

We arrange the following for the function:

 

1. Booking of hall (optional)

2. Arranging purohits or vadiyars

3. Food services according to individual style and need

4. Nadaswaram

5. Flowers

6. Other services related to the function

 

 

 

When a man turns sixty it is not just another birthday that is to be celebrated with usual greetings,,gifts,cards,flowers,cake and candles. While it may include all that ,it also calls  for no less   than a sacred Vedic celebration called Shshtiabdapoorti:'Shasti' being 60,'Abdam' the year, with Poorti signifying the completion of 60 years  in a man's lifetime. It is also a happy event that reinforces the existing  bond between the man and his wife and is expressed in the unusual  custom of a remarriage of the couple watched fondly by a retinue of children grandchildren ,relations and friends.              

At sixty ,man had crossed only 50% of his life because the actual span of his life is 120 years according toVedas.A sixtieth year, which is just half the span of time originally given to man is considered a critical period .According to the

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science of Hindu  numerology ,6 happens to be an uneasy number and therefore 60 is a time when the ruling planet of a person may have an adverse effect on a man's life; He performs a religious Shanti, a measure undertaken to ensure good health, peace and longevity.

 

During the life time of a person, especially from the 54th Birth day onwards Kaamyartha Prayaschitha Karma seeking good health, Veda Uktha Poorna Aayu: and remedy from all sins starts.

 

When a person he or she is completing his/her 60 th birth day - on that date a shaanthi Yagna to be conducted with the help of learned vedic pandits- to ward off all evils that may affect the kartha in the continuing years. As reported in the sruthies, the following dushta grahaas like Kala yavana, yamala, sudoomra etc would create APA-MRUTHYU to the person concerned, as well as affect the health of his/her parents/ spouses children etc;. soon after the completion of his first cycle of Sashti Samvatsara.

 

To ward off from Bhootha- Pretha – Mruthyu Bhaya and to get rid of all sins acquired till then - this Kaamyartha Sashti Abdha Poorthi karma should be performed. During this shaanthi one also seek from the God- good health and poorna Aayu: for himself as well as for his family members.

 

After completion of morning rituals like Sandhya Vandanam /Bath etc (purfication functions) seek permission from the learned vedic pandits, for commencements of the function. “ANUKJNA” is followed by Vigneswara Pooja., Samkalpam. In the Samkalpa one prays for Health, Wealth, Prosperity, Poorna Aayu: He also prays for protection from bad effects due to bad viewership or bad positioning of the planets and other dushta grahas

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as stated earlier.

 

During the pooja the following deities are invoked either in the kalasams/Kumbhams or in the Mandalam .1. Indra 2. Agni 3. Yama 4. Nirruthi 5. Varunan 6. Vayu 7. Soman 8. Eesanan 9. Brahamma 10. Vishnu 11. Ugra Rathaakya Rudra ( Amrutha Mruthyunjayan)

 

Markandeyan, Saptha Rishies, Arunthathi, Sashti Samvatsara Devathas, Saptha Chiranjeevees, Nakshatra Devathas, Dhishanaam, Vrudha Matha, Gowri, Durga, Varunan, Mangala Devatha. Navagraha devathas etc.

 

After giving Graha Preethi Dhaana, Poorvanga Go Dhaana, (towards cow dhaana generally a coconut- along with money equivalent to the value of a cow is given to a purohit) etc. are performed ( as per the soothra they follow and Kula Aachara/Desa Aachara) Abyuthaya Sraadham ( Nandee Sraadham) is performed thereafter invoking the departed souls- called Sathya Vasu Samjnaka and seeking their blessings in advance.

 

Then follows Punya Aham, Acharya Varanam, Rithvik Varanam, Kalasa Sthapanam etc. Different methods are followed in Kalasa Sthapanam/ Mandala Sthapanam.

 

Where 60 kalasas are used, the devathas invoked in kalasas are under:-

Amrutha Mruthuyunjaya (1) Brahmma (1) Vishnu (1) Rudra (1) Markandeyan (1) For Ashta Dik Devathas like Indra etc (8) , Navagrahas (9) Chiranjeevees (7) Ayurdevatha (1) Nakshatra Devathas ( 28) , Samvatsara Devathas (1) Saptha Rishies (1)

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In some places only 33 kalasas are placed reducing multiple kalasas in the case of Nakshatra Devathas, to one.

 

In some other places only 12 kalasas are placed proportionately reducing the multiple kalasas to only one in each group.

 

After installation of Kalasas and Mandalas over Dhaanyas like, Paddy, Rice, Wheat, Masha, Black til seed etc. as ordained, purohits invoke all the devathas with vedic mantras and complete Shodasa Upachara Pooja ( 16 ways of upachara Pooja). This is followed by Veda Ghosha from the veda followed by the kartha. In the Sooktha Japa Rakshogni Mantras, Paavamana Sooktha, Varuna Sooktha, Thryambaka and Rudra Gayathri Mantras, Dik Palaka mantras, Brahma Vishnu Rudra/Durga/Sree/Bhoo/Mruthyu/Ayushya/Baagya etc. sookthams are chanted. Sri Rudram/Chamakam and Purusha Sooktham are also chanted This Japa conclude with Nakshatra Sooktham, Grutha Sooktham, Pancha Shaanthi and Ghosha Shaanthi. In some places first panchathi from each of the 44 anuvakas from the Yajur Veda Samhitha, are also chanted.

 

Next to completion of the japa, Homa would be performed with 108 aahuthees chanting Thrayambaka Mantras. .Samith,Ghee ( Aajyam) Havis ( in some places Til seed is also used). Homa is concluded with Swishta Krutha and Jayathi Homa.

 

On completion of Puna Pooja, Kalasa Jala ( water from the holy pots ) are smeared over the kartha and other people assembled there. This is followed by

 

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AAJYA NIREESHANAM ( CHAYA DHANAM) . There after Mangala Snaana is performed on the kartha ( Dampathees). Mangala Snana performed with 11 Dravyas are as follows: 1. GOROCHANAM (to be applied in the head) 2. CURD ( to be applied in the forehead) 3.GHEE ( to applied on the eye lids) 4. BLADES OF GRASS (to be placed on the head) 5. COW’S MILK ( to be sprinkled on head) 6.FRUITS (touch the fruits with hands) 7. FLOWERS ( place in the head) 8. MIRROR ( view the mirror) 9. DEEPAM ( see the light of the deepam) 10 EARTH ( touch the earth preferably the mud from beneath the tulasi plant ) 11.GOLD ( place a coin or gold article in the head). By doing this Mangala Snaana - one is praying for 1. Poorna Aayu: 2. Good Health, Fame, Courage, Prosperity, good appearance, removal of all diseases, Strength, fulfillment of all desires, removal of ugliness, gaining of knowledge and removal of all sins., acquiring all comforts in life etc. etc. Each of the above Dravya is used praying for specific fulfillment of desires.

 

 

Soon After Mangala Snaana is over - the Rithviks assembled their do the Abhisheka with the Kalasa jala on the kartha along with chanting of mantras. This Abhisheka should be done only by elderly scholarly people and ritviks . This is followed by AARDRA VASTRA DHAANA ( the cloth used by the couple at the time of Abhisheka), cloth wrapped around Kalasas as well as the icons / Prathimas made of Gold/silver if any placed over the respective kalasas, are also should be given as dhaana to purohits.

 

 

Thereafter Dasa Dhaana ( 10 types of gifts) are given to purohits.

 

1, Cow Dhaana is given praying for peace/prosperity etc. Generally substituted by a Coconut and Go Moolya ( that is price of a cow- Uttaranga Go Dhaana)

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2. Bhoo Dhaana : Land for cultivation or dwelling should be given.( Generally substituted by Sandal Wood piece).This Dhaana is given praying for comfortable living.

 

3. Seasme/Til ( black) in a copper vessel or iron vessel is given praying for removal of all sins.

 

4. Hiranya ( Gold) Dhaana is given again praying for removal all acquired sins.

 

5. Ghee in a bronze Vessel for pleasing of all devathas and praying for removal of all aarjitha papas.

 

6. Vastram (Veshti-Uthareeyam) – Praying for good health and prosperity.

 

7. Food grains ( Paddy/Rice/Wheat etc) Praying for Subhiksham in life.

 

8. Jaggery: To Please Goddess Lakshmi and seeking all prosperity

 

9. Roupyam ( Silver) To please piturs/ Maha Vishnu seeking their blessings.

 

10. Lavanam ( Salt) To Please Sri Rudra seeking good health.

 

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Some people give Pancha Dhaana also ( Gift of 5 items) apart from the above. They are Deepam, A religious book, A bell, Vastram, and Udhaka Kumba( Brass or Copper vessel with water) . These Dhaanas are made seeking the Blessings of all Devathas/ purohits etc.

 

 

Bhoori Dhakshina is given to all Scholars and other elders who have graced the occasion.Finally Phala Dhaana to be given to one and all who have come for the function. The above two Dhaanas are given seeking their good wishes.

 

 

As by customs and practices prevalent in their family Lakshmi Pooja is done to the Mangalya specially prepared for that occasion. and Mangalya Dharana would be completed on the auspicious Muhurtha. Please note that there may be exception to this in some cases or as warranted by the situation.

 

 

Function would be concluded by Maha Aashirvadams from Ritviks and elders present there. Then follows Brahmana bhojanam / Bhuktha Dakshina and Swasthi Vaachanam.

 

( This method is prescribed for our benefit by Rishi Sownaka)

 

Some people conduct Rudra Ekadasini in the previous day. Rudra Japam by 11 Rithviks 11 times as ordained would be followed by Dasamsa Rudra Homa and Vasordhara. Prokshanam of the Abisheka Jalam follows. Dasa dhaanams are given

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thereafter to please various Gods/Devathas/Pitrus/Ritviks etc..

 

In some places additionally Shad Dhaanas (six gifts) are made. They are Deepam, Jala Patram, Salagramam, Siva Lingam, Vibhoothi, Rudraksham. In Samkalpitha Dhaanam comes Phalaka (Wooden Plank-Seat) Chatra ( Umbrella) Yashti ( Walking Stick) Vyajanam ( Hand Fan) Paada Raksha ( chappal) etc.

The term Shasti in numerology denotes sixty (60). In an individual’s life, the completion of sixty years is referred to as Shastipoorthi. This term is derived from Sanskrit. Which means Shasti–Sixty; abda–completion. The sixtieth year in everyone’s life is a significant milestone. A memorable turning point. A touching reminder of the rich, mellowed life that would unfold in the years to come

The sages and the rishis of lore have acknowledged the sanctity of the sixtieth year in one’s life and have drawn out elaborate rituals to mark this special event. They looked at it as rebirth and suggested the repetition of those rituals performed at one’s birth. Hence this celebration at this point of life is a sacred part of the hallowed vedic culture.

The Shastipoorthi celebrations in modern times have two important aspects 1. Shanti and 2. Kranthi. The rituals in the former go by the norms prescribed in the shastras, while the latter is purely conventional in nature.

SHANTI

The rituals carved out as part of Shanti are also referred to as Ugraradha Shanti. Ugraradha is nothing but the harsh natured time. In a hundred-year time scale of man’s life, pre-sixty is a period of materialistic pursuit while the post–sixty span is slated for spiritual endeavour. The Ugraradha Shanti is a prayer sent to the heavens to make the post–sixty span a spiritually fulfilling experience.

Three different ways are chiseled to carry out the Shanti aspect. They are Shounakoktam Bodhaayanoktam Shaivaagamoktam

The basic elements of these three ways remain the same, though the contents vary marginally. Of all, Shaivaagamokta Santi is very elaborate and ritual–laden. Given its exhaustive scope of rituals, only a limited few like the kings and the emperors can follow it in toto, though it is not entirely ruled out for devout householders.

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Janmatah Shastime Varshe is the Shaunakokthi. Going by this, Shanti has to be performed in the Sixtieth year and we have the following quote to substantiate it.

Janmaabde, Janmamaasecha Swajanmadivase tathaaJanmarshe chaiva kartavyaa shanti rugrarathaahvayaaDevaalaye nadeeteere swagruhe vaa shubhasthale

The Shanti should be performed in the same year, month and on the same day of the birth according to the Indian Zodiac.This is considered to be the best option. This is considered to be the best option.In case it is not possible to time it exactly on the same day, allowance is given to perform it on a convenient day during and before the completion of sixtieth year.The choice of the place to carry out this programme could be a pilgrim town, a temple, a river bank or even a householder’s residence.

Mrityinjayadevata Kalasa sthapana, pratima sthapana and archana form a very important part of the programme. Similarly the deities of ganapathi Durga and vishnu are to be worshipped.This consitutes Paratpara Puja.

The seas, the rivers, the presiding deities of the Directions (Dikpalakas), navagrahas are involved into the Holy Kalasas and the respective gods are worshipped. Through this worhsip is offered to God who presides over every element in nature.

Similarly all the gods who govern each year of the Telugu Calendar (60 years) each Ayana (Uttara, Dakshina), each season, (six rithis) each month (12 months), each fortnight, (Shukla and Krishna) each tithi (15) each day of the week (seven) each star (27 stars). Each, yoga, each karana and each raasi are duly worshipped.

Through it, a humble prayer is sent to the almighty god who weaves every moment in the vast tapestry of time. Couple who have completed their 60th year faithfully together, it falls on the birthday of either spouse who completes his / her 60th year. It is actually conducted like a wedding, with the couple's children and grandchildren celebrating the function with yaga, homa, fires and religious rites.

The almighty who is omnipresent in the celestial universe ranging from Dwadasa Adityas, Ekadasa Rudraas, Dasha Dishaas, Astavasus, Sapta Vayus, to Pancha brahmas are soulfully worshipped. The powerful presence of the paramaatma who lords over the whole universe is fervently acknowledged in this method.

All these deities who preside over every speak of the universe are to be duly worshipped by means of Kalasha Aaraadhana, Pratima Puja, Japa Tapas etc. All this is to be culminated by Homa. Acharyas and ritviks take the sanctified water and perform Abhisheka to the householder.

Here, the householder fulfils his social obligation of offering warm thanks to each and every particle in the universe, which contributed to his sixty year successful span on this earth. As a humble token of gratitude, he participates in alms giving much to the

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satisfaction of everyone in the society.

The Acharyas and ritviks who conducted the Shanti Yagna should be given "Dasha Daanaas" "Navagraha daanaas", "Godaana", to mention a few of all the "daanaas", ‘Annadaana’ ranks supreme and the host should take care that people belonging to all walks of life are properly and sumptuously fed. Here the accent is laid on feeding the poor and the destitute, thus infusing the whole programme with social and democratic temper. The householder is said to relieved of his social – secular – spiritual obligations when he successfully participates in this Shanti programme. He is thus blessed with a long and blissful life.

KRANTHI

After the successful completion of "Shanti" programme, the Kranthi programme follows in which "Kalyaanam" is very important "Kranthi" means "to step ahead" and signifies heading towards a new life.

"Shastipoorthi" is a good bridge – builder between householder’s domestic concerns and Vaanaprasta’s spiritual yearnings. During Vaanaprastha, the married couple is to fulfil their life’s mission by staying together through observance of celibacy. The "Kalyaana Veduka" is a reminder of the unique role they are to play in the years to come. Marriage in the younger days promises physical proximity, while the one performed now brings about spiritual affinity.

The Mahabharata explains Vaanaprastha dharmas as follows:

To reside in the lap of nature, to eat fruits, to wear simple dress and to observe celibacy are the duties of those who choose to become Vaanaprasthas.

Along with that, there are a few more valuable imperatives to be carried out. Fasting, observance of sitence, meditation, control over food are considered to be very important. All these go into the making of "Tapas" an earnest who tread this noble path are sure to realise noble goals. It is said in Mahabhrata that those who lead a life of abstenence along with the spouse and live upto the cherished ideals of Vaanaprastha are entitled to gain entry into the Higher worlds of heaven and are destined to live a life full of boundless bliss.

Thus the Shanti – Kranthi aspects, which run through the "Shastipoorthi" celebrations provide a fusion of spiritual and social obligations which are the very bed rock the Indian culture.

All the dhramas of life are poised on Grihastha dharma. One should celebrate Bheemaradha Shanthi at 70th year, Vijayaradha Shanti at 78th year and perform Shataabhisheka Shanti during the hundredth year. May lord Srinivasa along with his consort Alimelu Manga bestow on the choicest blessings

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Lakshmi

The consort of Lord Vishnu, who is the Goddess of wealth. She was born out of the ocean of milk.

Namasthesthu Maha Maye,Sri Pede Sura Poojithe,Sankha Chakra Gada Hasthe,Mahalakshmi Namosthuthe

Salutations to the great enchantress,Who is the Goddess of wealth,Who is being worshipped by Devas,And who holds Conch, wheel and mace in her hands,Again Salutations to the Mahalakshmi

Angam hare pulaka bhooshanamasrayanthi,Bhringanga Neva mukulabharanam thamalam,Angikrithakhila vibhuthirapanga leela,Mangalyadasthu mama mangala devathaya.

To the Hari who wears supreme happiness as Ornament,The Goddess Lakshmi is attracted,Like the black bees getting attracted,To the unopened buds of black Tamala tree,Let her who is the Goddess of all good things,Grant me a glance that will bring prosperity.

To Celebrate Shastiapthapoorthi ( 60th Birthday, 70th Birthday, 80th Birthday) at Thirukadaiyur

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We, direct from the Gurukkal family (senior Priest – 8th Generation at Thirukadaiyur Sri Abhirami Sametha Amirthakadeshwarar Temple Devasthanam) offer different type of packages which suits your requirement for performing Shastiaptha Poorthi (60th Birthday), Bheema Radha Shanthi (70th Birthday) and Sadaabishegam (80th Birthday), Mahamrithunjeya Homam to be performed at Sri Abhirami Sametha Amirthagadeshwarar Temple at the famous Thirukadaiyur historically meant for performing 60th Birthday and also at T.Manalmedu Sri Markandeyar Temple (0.5 Km) from Thirukadaiyur.

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We have designed a complete set of packages which includes all Poojas and Homas to be performed which covers Transporation, Food and Accommodation.

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