తెలంగాణా

తెలంగాణా కాంగ్రెస్ ఎంపిలు మరో  సారి కాంగ్రెస్ పార్టీ అది నాయకత్వం చేతిలో మోసబోతున్నారు. కెసిఆర్ చాలా సార్లు ఈ విషయాన్నీ కుండ బద్దలు కొట్టినట్లు చెప్పారు. కాంగ్రెస్ పార్టీ నూరు శాతం తెలంగాణా ఇవ్వదని తేలి పోయింది. ఎవరిని మోసం చేసుందుకు కాంగ్రెస్ ఎంపీలు నిజాం కాలేజిలో  దొంగ ఫాష్టింగులు చేస్తారు . నేను రాజముండ్రి వాడిని. నేను ఆంధ్ర రాష్ట్రము విభజనకు వ్యతిరేకిని కాను. కాని ఏదో ఒక పరిష్కారం వెంటనే రావాలి. మన ఆంధ్రా మిత్రులు కూడా హైదరాబాద్ గురించి మనసు విప్పి మాట్లాడాలి. తెలంగాణా ప్రజలు హైదరాబాద్ ను వదులుకోవాలి. ఆంధ్రులు సమైఖ్య ఆంధ్ర ను వదులుకోవాలి. హైదరాబాద్ మీద రెండు ప్రాంతాల ప్రజలు, నాయకులూ  ఒక అవగాహన కు వస్తే వెంటనే పరిష్కారం లభిస్తుంది. అంతవరకు ఆంధ్రప్రదేశ్ రావని కాష్టం లా మండుతుంది. తెలంగాణా , ఆంధ్ర ప్రజలను విడతీసింది కాంగ్రెస్ పార్టీనే. స్వర్గలోకంలో వున్నా రంభ, ఊర్వసి , మేనక ను తెచ్చి తెల్లవార్లూ తెలంగాణా ప్రజల  ఎదుట డాన్సు వేయించిన ఏమి కావాలని అడిగితే నాకు తెలంగాణా కావలె అని అడుగుతారు. వారిలో అంత నిభాద్దత వుంది. తెలంగాణా ప్రజలు మంచివారు. సులభంగా అందరిని నమ్ముతారు. ఇప్పుడుండే పరిష్టితులు చూస్తే తెలంగాణా వస్తుందనే నమ్మకం నాలో సన్నగిల్లింది. ఇరు ప్రాంతాల నేతలు భేషిజాలు మానుకొని హైదరాబాద్ మీద ఒక అవగాహనకు వస్తే తప్పనిసరిగా తెలంగాణా ఏర్పడుతుంది. 

mahalaya amaavaasya tharpana vidhi information by svk indra

Mahalaya – Amaavaasya Tharpana Vidhi Before performing Tharpana, proper Sankalpa sloka should be recited after performing Aachamanam and Pranayamam facing East. Depending on the day, time and occasion Sankalpa sloka may differ slightly. Tharpana Sankalpa Sloka (An example) Sri Govinda - Govinda! Sri MahaVishnor Aagnaaya, Pravarthamanasya, Aadya Bramhane, Dwiteeya Parardhe, Sri Swetha Varaaha Kalpe, Vaivaswatha Manvanthare, Kaliyuge, Kali Prathama Charane, Bauddhavathare, Salivaahanasakhe, Jambudweepe, Meror Dakshina bhage, Bhaaratavarshe, Bharatha Khande, Godavari Dakshina theere, ………. Sannidhau, Asmin Varthamane, Vyavahaarike, Chaandramanena, Sri Virodhi Nama Sanvastare, Dakshinayana, Varsha Ruthau, Bhadrapada Maase, Krishna Pakshe, …….. Thithau, ……… Vaasare, Vishnu Nakshatre, Vishnu Yoge, Vishnu Karane, evam guna visheshana visistayaam, Punya thithau, Praacheenavithi (Yagnopaveetham in apasavya position) Samastha Pithrunaam Akshaya Punya Lokaavaapthyartham Kanyagathe Savithari Aashadyaadhi PanchamahaApara Paksheshu Asmin Pithru Pakshe SakrunMahalaya Sraaddhanga Saddhyah Thila Tharpanam Karishye. While performing Pithru Karya Yagnopaveetham should be in Apasavya position and one should face the South direction. Pithru Karya should be performed only by wearing Pavithram made up of Dharbha (Kusa Grass) to the right hand ring finger. Tharpana procedure Tharpana should be given with water + Black Sesame (Thil) Seeds. Pithru tharpana should always be performed with the right hand. Take black thil seeds in to the palm, pour water from the Kalasa with the help of Uddharani (spoon) and drop the water along with thil seeds into the tharpana plate by chanting the tharpana manthra so that water should fall from the space in between the index finger and the thumb by tilting the palm to the right side. While performing Pithru Karya, each Pithru is to be addressed with their name and Gothra. If one does not know or remember the name and Gothra of forefathers, it should be spelled as Yagnappa (Male), and Yagnamma (female) and Gothra to be spelled as Kashyapa Gothra. Male Pithrus are to be addressed as Sarma and female Pithrus to be addressed as Dham suffixing their names. The word Asmath should be spelled before the name and Gothram after the name. For example, in case of Father (Male) as Asmath Pitharam, Yagnappa Sarmanaam Kashyapa Gothram and in case of Mother (Female) as Asmath Maatharam, Yagnamma Dham Kashyapa Gothram. The three generations on paternal and maternal side should be addressed as Vasu, Rudra and Aaditya roopa and all others should be addressed as Vasu Roopa. Typical example of a Tharpana to Father Asmath Pitharam, Yagnappa Sarmanam, Kashyapa Gothram, Vasu Roopam, Swadhanamah Tharpayami -Tharpayami -Tharpayami. Tharpana and Pinda Pradhana have to be done in the order as per the given list. Tharpana and Pinda Pradhana should be performed only to the deceased and not to the living even though they figure in the eligible list. After the Tharpanam is complete following sloka should be recited Yeekecha Asmath Kule Jaatha Aputhra GothrinoMruthah They Gruhnanthu Mayadattham Soothranishpeedanodakam (Afterwards Yagnopaveetham should be sanctified by dipping the Brahma Grandhi of Yagnopaveetham in water) Samarpana Anena Maya, Pithru Paksha SakrunMahalaya Kruthena, Sarva Pithru Thila Tharpanena SriMadhJanardhana Vaasudevah Priyathaam Preetho Varado Bhavathu, Sri Krishnaarpanamasthu Kaayena vaacha manasendri yairvaa Buddhyaatmanaa vaa prakrite swabhavath Karomi yadyat sakalam parasmai Naarayanayethi samarpayaami After completing the process Pavithram should be removed. On the day Tharpana is given, one should take only one time meal. Night meal should be avoided. In case of Sraddha Thithi including Mahalaya, meals should be avoided on the previous day night also. Above procedure can also be followed for performing Pithru tharpanam on the days of Amaavaasya (Darsha), Eclipse, Uttarayana and Dakshinayana Parva Kala, and at Theertha Kshethras by appropriately making alterations in Sankalpa manthra. On normal Amavasya days Tharpana should be given to only Dwadasa Pithru (serial # 1 to 13 ). Sarva Pithru List - How to address them?

gaya the pithru kshethra part-3 gathered by svk indra

GAYA - The Pithru Kshethra (Part-3) GAYA LEGENDS Gaya Kshetra has acquired lot of prominence in Hindu philosophy and it is dedicated to Pitru Devathas. In many pouranic scripts we find its mention and reference. There are many legends related to Gaya Kshetra and its Mahatmya. Some of them are, Legend of Gayasura and Vishnu Padam Once upon a time there lived a demon King called Gayasura who was a staunch devotee of Lord Maha Vishnu. Once he did a long penance and when Lord Vishnu appeared before him Gayasura asked him to give a boon so that where he lives would become the most sacred of all the theerthas and also who ever see him or touch him will attain Mukthi (salvation) immediately. The boon was granted by Lord Vishnu accordingly. Because of the boon everybody started attaining Mukthi and this has intruded the jurisdiction of Lord Yama who rules the death. Then the Trinity Lords approached Gayasura in the guise of Brahmins and asked him for a holy place to perform a sacred Yagna by them. They proposed to perform the Yagna on the body of Gayasura since it was very sacred and celestial by virtue of the boon given by Lord Vishnu which was accepted by Gayasura. The agreement was that the yagna would be held for seven days on the body of Gayasura during which time he was not supposed to get up and deviation of which Gayasura would have to face the death. This was actually a plot to kill him. Accordingly Gayasura stretched and developed his body and slept on the earth with his head in Gaya of Bihar (Siro Gaya), his Navel portion in Jajpur of Orissa (Nabhi Gaya) and his legs in Pithapuram of Andhra Pradesh (Pada Gaya). The yagna commenced and Gayasura was getting frustrated with the heat of sacred fire but was not moving his body. Six days have past and foreseeing the danger of Gayasura’s success of completing seven days, Lord Shiva took the form of a rooster and crowed at midnight. Assuming it as a wake up call in the morning Gayasura woke up and the Yagna got destroyed. Then the three Brahmins revealed their original form and Lord Vishnu told Gayasura that now he had to be killed and accordingly stepped his foot on the chest of Gayasura and subdued him. There is also another version “As Gayasura started getting disturbed the Deities kept a big stone called Dharmashila on the head of Gayasura and all of them stood on it. Besides they also requested Lord Maha Vishnu to keep his foot on the stone so that he would not get up. Accordingly Lord Vishnu stepped on him with his foot and Gayasura started slowly succumbing to the pressure.” Before killing Lord Vishnu granted him Mukthi and gave him a boon that his body would become a sacrosanct place for performing sacred rites for departed souls and the place would get immortalized in his name. On request of Gayasura He also gave a boon that who ever perform ancestral rites at this place and offer Pindas on his body site their ancestors would get salvation besides the people performing the rites and touching the spot. There is also a belief that Lord Maha Vishnu while answering one of Gayasura’s queries had said that the day Pindas stop falling in his mouth that day he can get up. But since then there is a continuous flow of Pindas falling at this spot and there is no stop to the rituals. It is the same foot print of Lord Maha Vishnu that is being worshipped today and on which sacred Pindas are being offered by the pilgrims after performing ancestral rites at this place. The place became famous as Gaya or Gayasirsha where all the Deities including the Trinity Lords reside always. Legend related to Dharmashila There was a sage by name Marichi who was the son of Lord Brahma who got married to a person by name Dharmavratha. One day she was washing her husband Marichi’s feet after he returned from forest. At that time Lord Brahma appeared there suddenly. Dharmavratha was in a fix as to whom to attend first. Finally she decided to attend to Lord Brahma first. This action angered sage Marichi and he cursed her of becoming a stone. Dharmavratha got very much disturbed with her husband’s action and started praying Lord Maha Vishnu who appeared in front of her. Dharmavratha requested Lord Vishnu to reverse the curse given by her husband. Since Marichi was a very powerful sage, Lord Vishnu told her that the curse could not be reversed. Instead it would be converted into a boon by making the stone very sacred and celestial to all the Gods and also ensure that all the Gods reside in it. This was the same stone that was kept on the body of Gayasura when he was killed, on which Lord Vishnu had stepped with his foot. By the presence of all Deities in it the stone became very sacred and celestial to be known as Dharmashila. It is said that even a touch of this Dharmashila at Gaya Kshetra in Vishnupada Temple would result in salvation. Legend related to Gaya Mahatmya (Significance of ancestral rites at Gaya) In olden times there lived a sage by name Dhaibhya who once went to Gaya Kshetra and performed sacred rites (Pinda Pradhana) to his forefathers with utmost devotion and after that started doing penance at this place. One day while he was doing penance a cosmic plane appeared before him and a divine person got down from it and asked him why was he doing this penance? Then the sage Dhaibhya in reply asked the cosmic person to disclose his details. The cosmic person told the sage that he was the Brahma Manasa Puthra and brother of Rudra called Sanathkumara who lives in one of the urdhva lokas (Jano loka). He further said, O’ Sage “you have performed Pinda Pradhana at Gaya Kshetra with the result the entire Brahma Vamsa got the benefit and I have come here to bless you and show my affinity towards you.” On further questioning by sage as to how his action had benefited, Sanathkumara started narrating an incident related to Gaya Mahatmya. In olden times there lived a king called Vishala who was a highly spiritual and religious minded person ruling his kingdom in Dharma Marga. His only shortfall was lack of children. On being advised by his purohits the king went to Gaya Kshetra and performed sacred rites to his forefathers (Pinda Dana, Thila Tharpana). While doing so there appeared three persons in the sky who were in three different colours (white, red and black) and they started glaring at the King with love and affection. On being asked the white coloured person started telling that, “he was his father, the red coloured person was his grand father who had committed lot of sins while he was alive and the black coloured person was his great grand father who also had committed similar worst sins during his life time. Due to this they were suffering in the hell. Because of good deeds done, I have (white coloured person) acquired the heavenly status.” Now, due to your visit to the Gaya Kshetra and performing sacred rites (Pinda daana) your grand father and great grand father have been released from the hell and have joined me in the heaven. Thus you are responsible for the liberation of your forefathers from the hell by performing Pinda Pradhana and Tharpana at Gaya Kshetra. Now we are happily going to Pitru Loka and have come here to see you and bless you. After this incident the king Vishala returned to his kingdom and soon was blessed with a son. Hence, this place (Gaya) has acquired lot of significance and Lord Maha Vishnu holding mace in his hand is residing here. Thus spoke Sanathkumara to the sage Dhaibhya and disappeared. Legend of Sita Devi's Curse to Phalgu River The story goes like this. During the Ramayana Lord Sri Rama along with his consort Goddess Sita Devi and his brother Lakshmana visited Gaya Kshetra for performing sacred rites to his forefathers (Dasaratha and others). While the brothers were taking bath Sita Devi was sitting on the banks of the river and playing with sand. Suddenly Dasaratha (father of Sri Rama) appeared out of the sand and asked Sita Devi to offer Pindam. While Sita Devi asked him to wait till his sons come back and offer Pindam in traditional way, Dasaratha was not prepared to wait. Instead he asked Sita Devi to offer him the Pindam made up of sand that was in her hand. With no other option available Sita offered Dasaratha the Pindam made up of Sand with five witnesses to her action. The witnesses were Phalgu River, Akshaya Vatam, a Brahmin, a Cow and a Tulasi Plant. In those days ancestors were arriving personally to collect their share of sacred rites. When Sri Rama returned and started the rituals his father Dasaratha did not appear and he wondered as to why. Sita then told him as to what has happened and when Sri Rama did not believe she asked the witnesses to tell the truth. None but the Akshaya Vat told the truth to Sri Rama.In her anger Sita cursed the other four to the effect that the river Phalgu henceforth would not have water at Gaya, the Cow would no longer be worshipped from the front, there would be no Tulasi Plants in Gaya and Gaya Brahmins would never get satisfied and would always crave for more and more. Since Akshayavata revealed the truth Sita Devi blessed her that thenceforth who ever comes to Gaya for performing sacred rites would also perform the Pinda Pradanam at the site of Akshaya Vata. Other stories related to Gaya It is said that when the demon Gayasura was killed by Lord Maha Vishnu the body was cut into three parts out of which the upper portion had fallen at Gaya (Bihar) called Siro Gaya or Seersha Gaya, the middle portion had fallen at Jajpur (Orissa) called Nabhi Gaya and the bottom portion had fallen at Pithapuram (Andhra Pradesh) called Paada Gaya. As per another script the three places are Siro Gaya (Kapali Gaya) at Badrinath, Nabhi Gaya at Naimisharanya and the Paada Gaya at Gaya (near Patna in Bihar). It is said that as per mythology, there are five Gaya Kshetras. They are Pithru Gaya (Siro Gaya) at Gaya (Bihar) on the banks of river Phalgu, Mathru Gaya at Siddhpur (Gujarat), Nabhi Gaya at Jajpur (Orissa) on the banks of Vaitharani river, Paada Gaya at Pithapuram (Andhra Pradesh) and Kapali Gaya at Badrinath. It is believed and said that Lord Parashurama (Dynamic Avathara of Lord Vishnu) had performed Pinda daan to his mother at Siddhpur. Conclusion Gaya is one of the great places of pilgrimage in India and has attained special sanctity among the Hindus and Hindu religion who strongly believe that it is incumbent on every Hindu to visit Gaya and make offerings to the departed souls of his ancestors. Mythologically described as the last among the three pillars in the “Holy Bridge to the Heaven” and praised as the most sacred place for ancestral rituals, the city Gaya has existed since time immemorial with its traditions of ancestral rites.

Aashaada - The Soonya Masam gathered by svkindra

Aashaada - The Soonya Masam Fourth month in traditional Hindu Lunar calendar, Aashaada masam marks the beginning of Dakshinayana when, the Sun takes a southward turn in the zodiac. During the month of Aashada, Sun transits into Karkataka Raasi known as Karkataka Sankramana that generally occurs in the calendar month of July, exactly six months after the beginning of Uttarayana. The month in which the full moon day coincides with Poorva/Uttara-Aashaada constellation, that month is denoted as Aashaada masam. Astrologically we find the stars Poorvaashaada in the zodiac sign of Sagittarius (Dhanus) and Uttaraashaada partly in Sagittarius and partly in Makara (Capricorn) raasi. While Venus is the star Lord of Poorvaashaada, Sun is the star lord of Uttaraashaada. Both the star lords Sun & Venus are inimical to each other. Apart from the beginning of Dakshinayana, Aashada masam also marks the beginning of the marathon period of austerities known as Chaturmasam. Hari Sayani Ekadasi, the day Lord SriManNarayana is believed to enter into Yoganidra (divine slumber) falls in Aashaada masam. The sacred act of getting the divine symbols stamped on one’s body known as Taptamudradhaarana is conducted during Aashaada masam on the day of Sayani Ekadasi. Lot of spiritual significance is attributed to the concept of Taptamudradhaarana. Full Moon day in Aashaada masam known as Guru Pournima is celebrated across the country, symbolically honouring the Gurus and teachers who have taught us the Vidya. This day is also popularly referred to as Vyaasa Poornima associated with Lord Veda Vyaasa, the Divine Literary incarnation of Lord Sri Maha Vishnu. It is believed that Sri Veda Vyasa was born on this day of Pournami in the Lunar month of Aashaada. It is also said that it is the day on which Sri Veda Vyasa commenced his work on Brahma Sutras. Though Chaturmasam starts from Sayani Ekadasi for general public, traditionally, Ascetics start their Chaturmasa Deeksha from this day of Guru Pournima in Aashaada masam. Aashaada Bahula Panchami, fifth day during the dark fortnight of the month is celebrated as Sri Jayatheerthara Aaradhana. Popularly known as Sri Teekarayaru, it was the day on which Sri Jayatheertharu, an advocate and great exponent of Dvaita philosophy, entered into Brindavana at Malakheda in Karnataka state during 13th century. World famous car festival of Sri Jagannatha temple at Puri (Orissa) known as Jagannatha Ratha Yatra or Gundicha Yatra is held during Aashaada masam starting on the second day of the month during sukla paksha. The festival is witnessed by lakhs of devotees from across the world. Aashaada sukla Dasami and Pournami (10th & 15th day of the month) are regarded as Manvaadi days. Pada Raksha (Chappals), Chatthra (Umbrella), Lavana (Salt) and Amla (Amalaki) are prescribed as charity to be given during Aashaada masam. Lord Sri Maha Vishnu in the name of Sri Vaamana is the presiding Deity (Masa Niyamaka) governing the month of Aashada masam. We find a reference to Vaamana in Sri Vishnu Sahasranama Stothram in sloka # 17 and 56 who is also described as Upendra and Trivikramah. He was known as Vamana because he was dwarf in form at the beginning. While suppressing the pride and vanity of King Bali, He was known as Trivikrama when, He grew to a gigantic size and conquered the three worlds, Earth, Upper worlds and Nether worlds with just three paces of his foot. Born to Sage Kashyapa and Aditi, He was also referred as Upendra the younger brother of Indra. We find all the three names Trivikrama, Vamana and Upendra while reciting 24 Kesava Namas. An exclusive Purana named after Lord Vamana called Sri Vamana Purana scripted by Lord and Sage Veda Vyasa forms part of 18 great Puranas called Ashtadasa Puranas. Traditionally, Aashaada masam is considered as Soonya masam. Soonya means nothing, empty, or null and void. Numerically Soonya means zero that has philosophical and spiritual significance. As per the texts of Electional Astrology, Chaithra masam, when the Sun is transiting in Meena raasi, Aashaada masam when the Sun is transiting in Mithuna raasi, Bhaadrapada masam when the Sun is transiting in Kanya raasi and Pushya masam when the Sun is transiting in Dhanus raasi, these four months are considered as Soonya Masams. May be due to the spiritual significance affixed to these months, auspicious functions like Upanayanam, Marriage and Gruha Pravesam etc. are not generally undertaken during Soonya Masams. We find this tradition being followed even today in South India especially in the states of Andhra Pradesh and Karnataka. There is also a convention among the traditional families in South India, of not allowing the newly married couple to stay together during Aashaada masam. It is more of a pragmatic approach and safeguard that was followed in olden days which is slowly getting vanished and not being followed in these modern days. While Aashaada masam is considered as inauspicious for mundane activities, it is considered as sacred month for performing spiritual activities. Aashada, Kartheeka, Maagha and Vaisakha are regarded as spiritually important months in the Hindu lunar calendar. Aashada masam is the month when the rains (monsoon) will start afresh and a number of creatures (living beings) will sprout on the earth. This month is said to be the appropriate period for sprouting of spiritual knowledge in the minds of human beings.

mahalaya pithru paksham useful information gathered by svkindra

Mahalaya Pithru Paksham - Useful Information (FAQ) Om! Gam! Ganapathaye! Namaha! Om! Sri Raghavendraya Namaha! Om! Namo! Bhagavathe! Vasudevaya! Om! Ham! Hanumathe Sri Rama Doothaya Namaha! Mahalaya Pithru Paksham Useful Information (FAQ) Where to perform the Paksha Cermonies? As per the sacred texts it is suggested to perform the Paksha cermonies on the banks of sacred rivers or in sacred and celestial places like Gaya, Kasi, Prayaga, Kurukshetra, Naimisharanya, Rameswaram etc. If it is not possible they should be performed at least in one’s house. But in view of several practical difficulties involved we find they are being performed at various temples and religious mutts specifically meant for that purpose. For example all the branches of Sri Raghavendra Swamy Mutt across the country provide such facilities to the Karthas. Who can perform these Ceremonies? One who is a Dwija (who has undergone the process of Upanayanam) should start performing these cermonies only after the death of one’s father. In such a case it should be performed by the son and not be the daughter. When more sons are available it should be performed by all collectively in case, they are staying together other wise, individually at their respective places. In case a person doesn’t have sons but only daughters, the grand son (daughter’s son) can perform these rites called as Dauhithru Shraaddham that is to be performed on the first day of Aaswayuja Masam (Aaswayuja Sukla Prathama thithi day) To whom the Cermonies are to be performed? The ritual should be addressed or performed only for the deceased persons and not for the persons who are alive even though they fall in the eligible list. Apart from one’s kith and kin it should be performed to one’s Guru, Teacher, Priest (Purohit), Friend or to any person whom one has come across in life and from whom has received help. How to perform these cermonies? Unlike other rituals and festivals, procedure to perform sacred rites to forefathers is totally different and it also differs according to one sampradaya. In view of the intricacies involved in the concept, they should be performed only under the guidance and supervision of learned purohits who are specially trained for this purpose. What are the materials used for these ceremonies? Dharbha (Kusa Grass), Cooked Rice, Black Sesame (Thil seeds), Water, Thulasi leaves, Pavithra (made up of Dharbha), Vishnu Padam (Foot print of Lord Maha Vishnu), Kalasha, Poorcha, Dharbha (Kusa Grass), Areca nuts, Coins, Betel leaves, Plantains (Bananas) On which day the Ceremonies are to be performed? It is prescribed that during Pithru Paksham the rituals (shraddha) should be performed on all the 15 days except on Ekadasi day. Since it is not practically possible to perform on all the 15 days, it should at least be performed for one day preferably corresponding to the Father’s Thithi (death) day. Rest of the days at least Thila Tarpana should be given to Sarva Pithru or at least to Dwadasa Pithru (Three generations on paternal side and three generations on maternal side). On the day of Mahalaya Amavasya Thila Tarpana should be given to all the eligible forefathers. In case a person due to some reason misses to perform the rituals on the said date, or doesn’t know the Father’s death thithi, it can be performed on one of the specified days viz. Ashtami or Dwadasi or on the day coinciding with Bharani Star, or on the day when Vyatheepatha Yoga is present during the fortnight, or on the day of Mahalaya Amavasya. If one misses to perform even on the day of Mahalaya Amavasya, still one can perform on any day before Aaswayuja Sukla Panchami. Even then if it is not possible, one can still perform the Paksha Shraaddha on any of the specified days mentioned above in Thula Masam when the Sun is in Thula Raasi (Libra) and before He transits into Scorpio (Vrischika Raasi). These cermonies should not be performed on the day of Ekadasi (Day of fasting). If father’s death corresponds to Ekadasi Day the rituals should be performed on the next day (Dwadasi) or on any of the specific days mentioned above. In case of those whose day of thithi corresponds to Chaturdasi, the Paksha cermonies should not be performed on Chaturdasi day. However, it can be performed on any other specified days as mentioned above. Performing Paksha cermonies on Chaturdasi day is earmarked for only those who had accidental death. This day is known as Ghaatha Chaturdasi. Similarly Pournima thithi also doesn’t fall in the Krishna Paksha. Hence, for those whose death thithi happens to be Pournima, the rites should be performed on any of the specified days mentioned above. Brief about the Ritual The ritual that is performed is called as Paksha Shraddha. Literally Shraddha means one that is performed with utmost sincerity and devotion. While the essence remains the same the procedure, customs and rituals may differ from region to region. The type of Shraaddha to be performed depends on one’s ability, patience, age, physical fitness of Kartha etc… It is prescribed and suggested to perform this ritual always as Anna Shraaddham/Pinda Pradanam (offering of rice balls) which is considered to be the most sacred and meritorious. It is believed and said that the rituals performed reach the departed souls through the rays of Sun God and Vasu, Rudra and Aaditya act as intermediaries. That is why the three generations of fore fathers are identified as Vasu, Rudra and Aaditya. We find people also opting for other types like Hiranya Shraaddham, Sankalpa Shraaddham according one’s convenience. Apart from performing the rituals one should also offer Anna Dana along with Thamboola + Dakshina at least to five Brahmins on that day. How to consider a particular day as Shraaddha thithi? Availability of particular thithi spread beyond noon (Aparaanah) is prevailed upon for considering a day as Shraaddha thithi. Some times two thithis occurs on the same day. In such a case Shraaddha will be performed on the same day for both the thithis. On Ekadasi day Shraaddha should not be performed. What is Avidhava Navami? Vidhava means Widow. Avidhava means not a Widow (Sumangali). Navami is a thithi in the Lunar Calendar. Avidhava Navami in the context of Pitru Paksham is the day on which cermonies/rituals are to be performed for those Women (Mothers) who died as Sumangali. It should be performed by the son on the Navami thithi day during Pithru Paksha and the ritual is different from regular Paksha Shraaddham. What is Dauhithru Shraaddham? Shraddha performed by a daughter’s son to his maternal grand parents is known as Dauhithru Karthruka Shraaddham. This is possible only when a person doesn’t have a son but has a daughter, in such a case, daughter’s son can perform this ceremony. This is an exceptional case where, a person (Jeevat Pithru) performs ceremony when his father is alive. This ceremony is performed on the first day of bright fortnight during Aaswayuja Masam. What is Maha Bharani Shraaddham? Mahalaya shraddha performed on the day coinciding with Bharani constellation during Pithru Paksha is known as Maha Bharani Shraaddha. It is said and believed that it gives the merits equivalent to Gaya Shraaddha. How to address forefathers while performing ceremonies? Each Pithru is to be addressed with their name and Gothra. If one does not know or remember the name and Gothra of forefathers, they should be spelled as Yagnappa (Male), and Yagnamma (female) and Gothra to be spelled as Kashyapa Gothra. Male Pithrus are to be addressed as Sarma and female Pithrus to be addressed as Dham suffixing their names for example male as Yagnappa Sarmanaam and female as Yagnamma Dham. In case Pithru Paksha falls during Adhika Masam? That means if Adhika Masam occurs during Bhadrapada Masam, then the Mahalaya Shraaddha that is required to be performed during the dark fortnight (Krishna Paksha) of Bhadrapada masam is to be performed twice both in Adhika masam as well as in Nija Masam. Though Dharma Sindhu differs in this regard, Dharma Shastra Dharpana of Sri Raghavendra Swamy Mutt, Mantralayam has affirmed the same. Those who would like to differ may follow according to their sampradaya. In case annual ceremony of Pithru falls during Paksha Masam? In such a case Pithru’s annual ceremony has to be performed on the said day (thithi) and Mahalaya Shraddha has to be performed on any other specified days. How to dispense with the Pindas(rice balls) after the ceremony? In this regard following tradition or sampradaya is in vogue. Feeding to the Crows Dropping them in water preferably in a river or a canal Feeding to a Cow Digging an earth pit about one foot depth and burying them in it One of the above may be followed according to convenience. However, they should not be thrown into garbage. What could be done when shraaddha can not be performed? As far as possible don’t avoid performing sacred rites on the scheduled date or at least on the specified days. In a given situation where, it is not at all possible to perform the shraddha due to circumstances beyond one’s control, one can adopt one of the following... Perform Pithru Thila Tharpanam Observe fasting on that day Give Saaka/Paaka Dana to a Brahmin in a temple along with Dakshina. Feed a Cow with grass/plantains When nothing is possible pray fore fathers and offer a sincere Namaskara. What else can be done during Pithru Paksham? We find people visiting Theertha Kshethras like Kasi, Prayaga (Triveni Sangam) and Gaya (Pithru Kshethra) for performing Pithru ceremonies during Paksha masam. At Gaya Kshethra there will be a big rush during this fortnight of Mahalaya Pithru Paksham. Garuda Purana can be read (Parayana) or listened to during Pithru Paksham. One can also sponsor for Pravachana of Garuda Purana in any temple or mutt during Pithru Paksham. One can donate as charity, Black Thil Seeds, Rice, Anna Dana, or any other material that is used for performing Pithru ceremonies to any temple or mutt who conduct or organise these Pithru ceremonies. Performing Anna Dana during Pithru Paksham is highly sacred and meritorious. Annexure Sarva Pithru list to whom Mahalaya Shraaddha-Tharpana to be performed Above list is also useful while performing Kshethra Shraaddham and during Parva Kala. Tharpana and Pinda Pradhana have to be done in the order as per the given list. Step Mother is included along with the Dwadasa Pithru in order of priority

gaya part-2 a wonderful tour by svkindra

Theertha Vidhi at Gaya Kshetra (Significance of Gaya Shraaddham) It is said that Vayu Purana prescribes elaborately the forms of ancestral rites to be performed at Gaya Kshetra. Entire territory of Gaya is said to be very sacred and holy for performing ancestral rites due to the boon received by the demon Gayasura lying down on the banks of river Phalgu on whose body the trinity of Gods Brahma, Vishnu and Maheswara had performed sacrifices. It is believed that it was Lord Brahma who first performed the Pinda Daan ceremony at Gaya and the tradition has continued since then. The entire area stretching from the foothills of Vishnu Mountain to Uttar Manas where the river Phalgu flows is considered extremely holy. Offering Pinda daana at this place helps the ancestors to attain salvation. There are many other holy places capable of providing undiminished virtues to the ancestors but the one at Gaya on the banks of river Phalgu is capable of liberating twenty generations of a man. Entire area of Gaya is considered sacrosanct and performing rituals and offering Pinda daan to ancestors at any place within the territory of Gaya helps the departed soul of the ancestors attain to Brahmaloka. Offering Pinda Daan at Akshayavat would not only liberate all his ancestors but also the coming generations from the bondage of Earth. It is said that one should desire for more sons so that even if one of them goes to Gaya and offer Pinda Daan his ancestors would attain full and final satisfaction and attain salvation. Religious scripts suggest that the sacred rites are required to be performed for seven days at different holy centers in Gaya starting at Prethashila and concluding at Akshaya Vat. But due to obvious reasons majority of the pilgrims are visiting this place to complete the rituals within a day, thereby performing only at three or four places mostly at the banks of river Phalgu, at the Vishnu Pada Temple, and at Akshayavat. Though the sacred texts mentions the presence of hundreds of sites at Gaya for performing the rites, at present there are only 45 vedis where sacred rites are performed out of which only 12 sacred sites are commonly visited by the sacrificers. It is also said that most of the ancient sites are now in ruins and some of them have already lost their identity. It is said that as per a survey less than 10% of the people visiting Gaya perform ancestral rites at all the 12 places whereas the majority visit only three places. After performing sacred rites at the banks of river Phalgu the Pindas (rice balls) are offered to the cow there, at Vishnu Pada temple the Pindas are dropped on the Lotus foot of Lord Maha Vishnu, and at Akshayavat they are dropped at the roots of the Banyan tree. There is also a custom and tradition of asking Gaya Brahmins if they are satisfied after performing the ceremony at Akshayavat. According to the legend Brahmins at Gaya do not get satisfied easily and it is only an attempt to make them satisfy by asking them symbolically. As per the legend it is due to a curse given by Goddess Sita Devi. After the cermonies are over charity is given to Brahmins at Gaya in the form of Hiranya Danam (in cash). Of course charity can also be given in kind also if one is prepared in advance like Rice, Ghee, Jaggery, Honey, Grandha (Book), Vasthra, Paada Raksha (Chappals), Umbrella, Hand Stick, Fan, Sayya (Bedding), Phala (Fruits), Bell (Ghanta), Paathra (brass/silver vessel), Asana (Mat), Nava Dhanya which are called shodasa Danas. The best is Anna Danam, feeding Brahmins. It is said and believed that feeding one brahmin at Gaya brings the same virtue what one would get by feeding one crore Brahmins elsewhere. After performing ceremony under the Banyan tree, one is required to shed for rest of the life at least three food items one sweet, one fruit and a one vegetable (besides eating in the leaf of Banyan Tree). The Logic and philosophy is to only get detached from materialistic things and to begin with the food items. One of the maxims of theertha vidhi prohibits from fasting and getting ones head tonsured at Gaya. Similar prohibition is also mentioned for other places like Badrinath, Kurukshetra, Jagannathpuri (Puri). There is no time restriction on the performance of shraddha rituals at Gaya and they can be performed at any time. Pinda Daana is the most important vidhi to be followed at Gaya Kshetra. The moment one reaches Gaya one should immediately offer Pinda Daana and then only visit the temple of Lord Gadhadhara (Vishnu). Gaya is a place where Vedic rites are performed not only for forefathers but also for any one (a friend, an acquaintance) irrespective of the caste, religion or community. Facilities at Gaya for performing rites Some of the religious mutts, theertha purohits hailing from Gaya as well as from other parts of the country (especially south India) provide guidance and offer facilities to the pilgrims for performing ancestral rites. One such venue where facilities are available (stay, food, guide, and Purohit) is at Karnataka Bhavan, Ram Sager, Nai Sadak Road, Near Panch Mahalla, Gaya – 823001. Contact Person: Sri Shodshi M.N. Bacchu Acharya s/o Late M. Narayana Acharya (Purohit), Krishna Acharya or Raghavendra Acharya Tele No: 0631-2435432 – Mobile No: 99318-40631, 99340-23514 (from Gaya Rly station the auto charges will be approx Rs.75 to 100). Charge for the rituals - Rs.750/- per family. Another venue : Manager, Shri Vidyadheesha Bhavana, Uttaradhi Math, Vishnupadamandir, Gaya 823001 - Phone No: 0631-2426311 How to reach Gaya? Gaya town is well connected to the rest of India and the world by rail and road and airways. By Rail: Gaya is the second most important railway junction in the state of Bihar connected to all the four metro cities (Delhi, Mumbai, Chennai, and Kolkatta). It is also directly connected to other important cities like, Patna, Varanasi, Allahabad, Lucknow, Kanpur, Nagpur, Puri (Orissa), Ahmadabad etc. It is on the Delhi - Howrah main line. While coming from Delhi, Gaya will be after Kanpur, Allahabad and Varanasi. While coming from Kolkatta it will be after Patna. By Road: Gaya is well connected by Road to all important major cities. By Air: Gaya Airport is the only international airport in Bihar and Jharkhand taken together. It is an international airport connected to Colombo, Bangkok, Thailand, Singapore and Bhutan. Gaya airport is approx 20 km from Gaya and about 5km from Bodh Gaya. For further details please read Gaya-The Pithru Kshetra (Part-3)

gaya part-1 a wonderful tour

Brief about Gaya Gaya Kshetra is an ancient Hindu pilgrimage centre located on the banks of river Phalgu in the state of Bihar about 100km from its capital Patna which was known as Pataliputra in historic days. The name Gaya is derived from the demon king called Gayasura who by his arduous austerity pleased the gods and received the blessing that the spirit of all the divinities would reside in his body. The place Gaya is known to give mukthi (salvation) to the departed souls where Lord Maha Vishnu himself is the presiding deity dwelling in the name of Gaya Gadhadhara. Since time immemorial it is regarded as the most sacred and celestial place dedicated for performing Pinda Daana to the ancestors and forefathers where its significance has been scripted in many puranas. The place is also famously known as Bodh Gaya where Lord Buddha is said to have attained enlightenment thus becoming one of the most sacred Buddhist pilgrim centers also that attracts tourists from all over the world mostly from Buddhist countries. As per Vayu Purana and Narada Purana the five hills marking the territory of Gaya Kshetra are Pretashila (north west), Ramashila (north east), Prabhas across the Phalgu river (east), Brahmayoni (south east), and Griddhrakuta (south west). Climbing up the hills for rituals is like following a ladder passing by a bridge to reach the celestial world. One of the three most important places in Gaya mentioned during the Vedic period is Samarohana literally meaning a retreat to the celestial world that is interpreted as Prethashila. It is said that Gayasura’s body has become the landscape of Gaya Kshetra. The literal meaning of Gaya “let us go to another place” refers to coming into contact with the other realm in which we are living. It symbolizes a destination linking this world of humanity with the world of divinity the realm of ancestors. As per one of the most authoritative Sanskrit text on pilgrimage and sacred places “Tristhalisetu” Gaya is said to be the eastern most of the three pillars of the bridge to the realm of the soul the other two are Varanasi and Prayaga (Allahabad) both along the banks of river Ganga. Mythological Significance of Gaya Theertha The greatness of Gaya is said to have been described in many Puranas like Vayu Purana, Garuda Purana, Kurma Purana, Padma Purana, Varaha Purana, besides in Ramayana and Maha Bharatha. Most elaborate mythology of Gaya is said to have been mentioned in Gaya Mahatmya a part of Vayu Purana. It is said that all the sacred spots and holy images of the world are manifested in the holy territory of Gaya. It is said that as per Vayu Purana, liberation (Mukthi) of the soul is achieved by acquiring the Supreme knowledge (Brahma Gnana), by performing sacred rituals at Gaya, by dying in the act of protecting a cow, or by passing a simple life at Kurukshetra. However, performing ancestral rites at Gaya is said to be the most beneficial one which has been supported by many other puranas. As per Garuda Purana it is said that the importance of performing shraaddha rituals at Gaya can be gauged by the fact that a person becomes liberated from Pitru Rina (debts towards one’s father) once he touches the sacrosanct soil of Gaya. The reason being that Lord Maha Vishnu himself dwells there in the form of Pitru Devatha and by his divine glimpse a man is freed of all his three debts. As per Kurma Purana it is said that all forefathers appreciate a pilgrimage to Gaya by their successors. Once Pinda daana is performed one achieves salvation and becomes free of rebirth. If one visits Gaya even once and offers Pinda daana the forefathers becomes free from hell and other dreadful destinations and achieve salvation. Reference to Gaya is said to be available in Mahabharatha with respect to the Pretashila where, it is described as an Altar where one gets released even from the sin committed by killing a Brahman (Brahmahatya) Holy Places at Gaya Phalgu River It is said that Agni Purana has explained the river Phalgu as a combination of Phala (merit) + Gau (wish fulfilling cow) and its etymology implies that the river manifests the highest power of piousness added with merit. It is said that as per Vayu Purana the river Phalgu is considered to be superior to the river Ganges since it is the liquid form of Lord Vishnu whereas Ganges has originated from the foot of Lord Vishnu. Two streams Lilajan (Niranjara) and Mohana originating from a hill called Korambe Pahar about 75km south of Gaya meet together to form the river Phalgu at Gaya. It is a tributary of river Ganges and most of the time it is said to remain dry due to a curse given by Goddess Sita Devi. The river is also referred to as Gupta Ganga because most of the year its bed usually appears dry but if you scoop with your hand you will at once come to clear water. There are several ghats on the banks of river Phalgu out of which presently eleven ghats along the west bank are used for rituals, bathing and ancestral rites. Devotees visit to take sacred bath in the river Phalgu and perform sacred rituals on special occasions like Karthika Pournima (October-November), Solar Eclipse, Pitru Paksha. It is said that the water in the river acts as a healer that drive away and cure all illness. Vishnu Pada Temple (Foot print of Lord Vishnu) This is one of the greatest and the most sacred temples dedicated to Lord Maha Vishnu and also the most sacred site for performing sacred rites to the ancestors (departed souls). Lord Maha Vishnu’s foot print stamped on a solid rock called Dharmashila is the object of worship here. The foot print is said to be 16 inches long and 6 inches wide with the lotus foot of the Lord in an octagonal basin is the central point of attraction in the temple. The foot print marks the acts of Lord Vishnu subduing the demon Gayasura by placing his foot on his chest. Vishnu Paada in the centre of the Vishnupada temple is regarded as the meeting point of heaven, earth and hell. Akshayavata (Imperishable Banyan Tree) It is said that as per Mythology at the time of deluge (Pralaya) when the entire earth got submerged into water Lord Maha Vishnu slept on the leaf of Banyan Tree in the form of a child. Lord Maha Vishnu is also called by name Vatapathra Sai. This banyan tree is said to be in existence since time immemorial, undecaying and perpetual. Symbolized as a link between earth and heaven where ancestral rites are performed as a part of Gaya Shraaddha. Generally once in a year every banyan tree releases all its leaves, but it is said that this Akshayavat tree does not release its leaves at all and remain green always even in draught condition. It is said that the tree has existed since Thretha Yuga when Sitadevi gave a boon that the tree would remain immortal. It is located in the courtyard of Vishnupada temple. Mangala Gouri Temple: Known to be one of the Shakthi Peetas (Ashtadasa) it is a temple dedicated to Goddess Shakthi where she is worshipped as a Goddess of benevolence. The temple is marked by two rounded stones that symbolize the breasts of the mythological Goddess Sathi. It is believed to be the place where one of the body parts (breast) of the Goddess Sathi had fallen when Lord Shiva was carrying her body. She is worshipped as a symbol of nourishment. The temple facing east is on the top of the hill called Mangala Gouri Hill. Prapithamaheswara Temple This is an ancient temple of Lord Shiva called Prapithamaheswara who is said to be a witness deity for the performance of sacred rites to ancestors at Gaya. Its reference is said to have been mentioned in Agni Purana. It is an east facing temple adjacent to two hills called Brahmayoni and Vasmakuta. Dhakshinaarka Temple (Sun Temple) It is an ancient temple dedicated to Sun God facing east, where ancestral rites are also performed at the Surya Kunda in front of the temple. It is close to Vishnu Paada Temple. Large number of devotees visit the Sun related sites in Gaya during the months of Chaitra and Karthika corresponding to March-April and October-November months in a year. It is said that Chhath festival (worship of Sun God as the Mother) is a popular festival celebrated in Bihar. It is believed that as per Mahabharatha worship of Sun God is described as a fasting ritual and the tradition has been maintained since then. Prethashila Prethashila, the hill of the ghosts is one of the three symbolic primal objects of nature at Gaya. It is lying at a distance of about 8km to the north east of Vishnupada temple where the sacred rites are required to be performed first before even visiting the temple. It is said as per Mahabharatha that by performing rituals at this site one can get released even from the sin of killing a Brahman (Brahmahatya dosha). It is said that Vayu Purana mentions that one has to offer Pindas to ancestors on its summit, take a holy bath in the Brahma Kunda at the foot of the hill and offer its water to the divinities. It is believed that Lord Brahma had performed Ashwamedha Yaga at this place. Bodhgaya Located about 15 km from Gaya town, Bodh Gaya is one of the most sacred and well visited Buddhist pilgrim centers of India. This place is dedicated to Lord Buddha considered and believed in Hindu religion as the 9th Avathara of Lord Maha Vishnu in the list of Dasa Avathara. This is the place where Lord Buddha is said to have attained enlightenment sitting under the Bodhi Tree. There is an ancient temple of Buddha believed to have been raised by the Emperor Ashoka called Mahabodhi temple dedicated to Lord Buddha. It has a gilded image of Buddha and the height of the temple’s main tower is 150 ft. It is a famous world heritage site. The Vajrasana platform where Buddha performed his penance is located below the Bodhi Tree and this spot is said to be as the centre of the Universe. The spots where Buddha spent seven weeks have seven shrines built by devout Buddhists representing several countries. Millions of people visit Bodhgaya from all over the world. Surrounding places near Bodhgaya like Nalanda, Pataliputhra (Patna), Vaishali, and Rajgir are also popular Buddhist sites which are treated as the centers of knowledge for the ancient world. Other holy Places in Gaya: Ramashila, Sita Kunda (Rama Gaya), Brahmayoni, Uttar Manas.