New Age Purohit Darpan Shanipuja

NEW AGE PUROHIT DARPAN
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SD 3 (ZººU NZººU (SD 3 (GCD H CZºº.J R PUC'ſ JJA8V
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Jurohit (prigsts)
Bibhas Bandyopadhyay - Kanai L. Mukherjee
Colitors
Aloka Chakravarty
Abhinaba Ghosh
Ratna De
Animesh Chakraborty
Fout £4,4tar.
LIST OF ORIGINAL AUDIO TRACKS
Below is the link for the list of all audio files:
http://www.agiivideo.com/books/audio/Annapurna
Audio # Pages Titles Links
Audio I ii Prayer https://www.dropbox.com/s/o5k5ghgq8tniqp5/Prayer

mp3.mp3?dl=0
Audio II Basic https://www.dropbox.com/s/l3jt8edkrlzgcz3/Audio-2

Basic-Sanischar.mp3?dl=0
Audio III Pradhan
Audio IV Kirtan
Audio V Katha
Audio VI Havan -
Conclusion
Link for the book in Words in the Internet:
https://www.dropbox.com/s/5m01wy06yj8nf1q/Book-13-Sanischar-Puja.docx?dl=0
(Control+left-click on the link)
ii
AUDIO I Listen to the audio by
double clicking on the link below.
https://www.dropbox.com/s/o5k5ghgq8tniqp5/Prayer-mp3.mp3?dl=0
Audio-I-Sanischar-Prayer
Jy n°eÕQl¡u ¢hcÈq p§kÑf¤œ ¢dj¢q z
aæ¡ jä fËQ¡cu¡v zz
Aum Sanaischaraya Vidmahe Sooryaputraya
Dheemahi, Tanno Manda Prachodayat.
I meditate on Lord Shani who is the son of Lord
Surya.
Let the slow-moving god illumine my intellect.
Our publications
Book 1: Saraswati Puja

Book 2: Lakshmi Puja
Book 3: Durga Puja
Book 4: Kali Puja
Book 5: Satyanarayana Broto (Katha)
Book 6: Hindu Marriage
Book 7: Annaprasan
Book 8: Sacred Thread
Book 9: Grihaprabesh
Book 10: Farewell to the soul
bOOK 11: Annapurna Puja
bOOK 12: Jagaddhatri puja
Book 13: Sanischar puja
Book 14: Navagraha puja
Book 15: Shiva puja, itu puja, bhaiphonta Etc
Publishers
Sunil Kumar Mukherjee Association of Grandparents of Indian Immigrants, USA

Joydeep Networld, Nashvillle, TN, USA 37205
D.19/29 Kewalgali, (kanaimukherjee3@gmail.com )
Dasaswamedh,Varanasi, India
sunilbachchu@rediffmail.com
iii
Global Communication
Dilip Som
Sunil Kumar Mukherjee
Art work
Monidipa Basu
iv
dedication
This book is dedicated to
The Children of Indian Immigrants –
The proud bearers of Indian heritage
v
Foreword
Through many thousands of years of sustained Vedic culture, Hindus focused on their spiritual
approach through unique worship (puja) rituals. The priests learnt and chanted the prayers in
Sanskrit, the ancient language of India, through shruti and smriti (hear and remember). When
Sanskrit was replaced by other languages in course of time, the meaning of the chants got lost. Yet
the hum continued to bridge the individual’s soul with its Creator. It did not bother the devotees
for being ignorant of the meaning of those chants as their deep faith filled the void. Thus a single
syllable “Om” could realize the presence of the Unknown, the ekakshar () within us. Today
the magical effect of jap (repetitive chanting) became a part of worship for all religions. Truly
enough, the finest things of life have no language – love, kindness, compassion.
With the spread of Hinduism over the globe, the world is now inquisitive to know the
meaning of those Vedic chants which we hear during puja rituals. Our children should not feel shy
to explain to the world the thought behind those rituals howsoever it may look strange and
repulsive. History records India’s great contribution in shaping World Civilization through ages
and our coming generation has the responsibility to carry that torch.
It is so very satisfying to see that the Association of Grandparents of Indian Immigrants
has taken the heavy responsibility to explain the rituals followed in Purohit Darpan. They not only
transliterated the mantras but touched on their history, significance and inner meaning of these in
an understandable global language, English. It is highly commendable.
I pray to Lord Almighty for its success.
Budha DebBhattacharaya
Chief Priest of Kali Mandir
Washington, D.C., USA
vi
VOICE OF NEW GENERATION
As a child of Indian immigrants growing up in the United States, I had never considered myself to
be particularly religious. I identified myself as a Hindu by default simply because of my family
ties. However, I never felt comfortable expressing this openly to my friends and classmates. As
one of very few non-white, non-Christian students in my school, my main goal was simply to fit
in and feel as if I were the same as everyone else. While my father taught me some simple prayers
to recite each morning and evening, I shied away from performing this ritual when classmates
visited my home for dinner – I did not want them to see me as different, and so I would try to hide
this part of myself. The experience simply made me uneasy.
Despite the fact that my late father was a Maharashtrian Brahmin – a community known
for its deep faith in the Hindu religion – and my mother the daughter of a Bengali priest, my family
never forced Hinduism on me in any great way. At most, I enjoyed the comics of Indian folk
stories, as well as the videos produced by my grandfather that brought these stories to life.
However, these stories served mainly as entertainment for me and I did not seek any deeper
meaning. Indeed, while my family would attend temple functions and pujas, I was never sent to
“Sunday School” nor forced to learn Indian languages. In fact, I did not receive the so-called
“Sacred Thread” in the Upanayan ceremony at the age most Brahmin boys do. And so I proceeded
through life without giving it much thought. While I would now celebrate the opportunity to expose
others to my culture, at the time I had no such desire.
However, when I was in ninth grade, my father was suddenly and unexpectedly diagnosed
with malignant lung cancer. Over time, we learned he was beyond any medical treatment. Perhaps
feeling a sense of spiritual duty before his passing, he made it priority only weeks before his death
to arrange and perform the sacred thread ceremony for my brother and myself. He approached my
grandfather, the author of this book, to assist with this process. Thus my brother and I received our
sacred threads in a small, rushed ceremony. My father died only weeks later.
While I was then officially inducted into the Brahmin fold, I still did not feel any specific
change or desire to learn more about what had just happened. If anything, I was simply angry at
everything that had happened; the seemingly unfair nature of my father’s passing. I still did not
wear my sacred thread, for fear of seeming different from those around me. I continued to live as
a typical suburban American child among my friends – this was my culture.
However, as I grew older and reflected on my past, I became increasingly curious about
the purpose of that ceremony, and why my father had wanted it done so badly even though he had
never pushed for it during the traditionally practiced time of adolescence. I hoped to find peace
with the difficult events that transpired – a way to come to terms with the past. At the same time,
I grew increasingly interested in the religious practice of my grandfather whom so many people in
the community respected. And perhaps most importantly, I began to ask him questions – many,
many questions.
vii
Spending long rides in the car with both of my grandparents, I would continually inquire about
their past. These incredible individuals led multifaceted lives as both academics and as religious
leaders in their community. Through these conversations, my thirst to learn more about my culture
heightened exponentially. Once in college, I took a class on Indian mythology, but that still did
not satisfy my desire to learn more about cultural practices, and more importantly the reasons for
their existence and the origins of the ideas. I discovered a deep-seated desire to connect the
philosophical underpinnings of Hinduism with the practiced rituals. Over time, I realized that when
I was young I could not develop an interest in the practices because I did not understand their
significance. With the benefit of some small degree of emotional, intellectual, and spiritual
maturity, I then found myself to be quite fascinated with the philosophy and associated ceremonies.
While I still take part in an academic and professional community where religion is a personal
choice, I am now proud to share with my friends and colleagues the cultural background I possess
and explain the underpinnings as much as I am able. Unfortunately, my own knowledge is limited,
as are the resources available on the Internet – and so my inquisitions of my grandfather continue.
Every chance an opportunity presents itself; I spend time with him to learn as much as I can about
my past, my culture, and where I come from.
Sadly, I realize these opportunities will not last forever. For that reason I am grateful for
his incredible commitment to produce this work. Never before has such a tremendous volume been
constructed to explore the most important rituals in Hindu (or at least Bengali) culture. The line
by-line explanations, as well as the additional historical and philosophical context, offer an
incredibly rich analysis of the ceremonies. I look forward with great anticipation to reading his
entire works – in particular that on the Upanayan, which planted the original seed of curiosity –
and I hope that you too will share in my admiration of my grandfather for this great feat.
September 12, 2013

Ashoke Khanwalkar
Grandson of Chief Priest
viii
PREFACE
(First Edition)
A series often books are compiled for Bengali immigrants with the goal of explaining the history,
significance, and meaning of the Sanskrit verses used in common Hindu puja rituals. A book like
this is desperately needed as both the Sanskrit language, and the Bengali script in which the
Sanskrit verses are transcribed, are often foreign to immigrants and their children.
Unlike Hindu children growing up in India, children of Hindu origin growing up in the West
are constantly challenged by their neighbors, peers, friends, and teachers to explain the basis of
Hindu faith and belief. This problem I never faced when I was growing up in India in the 1920s.
Hindu rituals had always been a part of life, no questions asked. Thus, I strongly feel I should share
my thoughts with my beloved grandchildren growing up outside India.
Priesthood was our family trade. I learned all the rituals from my father, and started to perform
puja rituals soon after receiving my sacred thread (Upanayan) at the age of twelve. But, like many
other professional priests in India, I had no knowledge of Sanskrit, the language of Hindu puja
rituals. We were trained to hear and remember (sruti and smriti) and stay away from explaining.
In addition, my childhood days were spent under British rule when Sanskrit scholars remained
obscure and learning Sanskrit was not considered progressive. So I studied science and technology
for a better future. Yet, the spirit of my ancestors never left me, and I had to perform pujas upon
request from time to time. The community was satisfied with the ignorant priest as they devoutly
watched Hindu rituals while praying in their own ways. God listened.
However, immigrants Hindus of the twenty-first century, especially the youths, are not
satisfied with this. They demand explanations of the rituals they inherited. My grandchildren are
among them. They regularly asked me about the details of Vedic traditions. Instead of simply
going through the motions, they want to understand the underlying meaning. I was overwhelmed
by their enthusiasm. This book is the outcome of that call.
Spirituality has many facets that accept the natural diversity of the human mind. Now I am
eighty seven years old. I am not worried whether my grandchildren are believers, nonbelievers,
agnostics, or atheists. But I feel immensely satisfied by telling them my own story of how I came
to depend on my Invisible Caretaker who was always beside me when I needed Him.
I am thankful to the world community of open-minded spiritual seekers, Hindus and non
Hindus, who promoted this humble endeavor of mutual understanding. I have no words to express
my gratitude for my coauthors and reviewers whose constant support made it possible to turn my
dream into reality. In my advanced age and poor state of health I could not correct the mistakes
that I see in the final product. I am sure these will be fixed eventually by future generations.
c§NÑ¡ f§S¡, 14 B¢nÄe, 1421
(October 1, 2014)
Kanai L. Mukherjee
Bibhas Bandyopadhyay
Global Bengali Hindu Priests
ix
CONTENTS
Preliminaries
Prayer of Jagaddhatri, ii
Global communication and art work, iii
Our publications, iv
Dedication, v
Divine link, vii
Foreword, vii
Voice of new generation, vii
Preface (First Edition), ix
Contents, xiii
Part 1: Introduction, 1
Vedic rituals, 2
Common Hindu worship rituals, 2
Shani (Introduction),
Daily puja arrangement, 4
Layout, 5
Basic list of puja requirements, 6
Looking forward, 7
Puja arrangement, 8
Part 2: Basic puja procedures, 10
(Sadharan puja paddhati)
Daily puja ritual, 9
Preparation of the priest, 10
Welcome of the priest and tantradharak, 10
Resolution by devotee, 11
Declaration by priest, 11
Invocation prayers, 12
Sanctification, 13
Resolution by priest, 14
Obeisance to Lord Vishnu, 15
Offerings to sun god, 17
Prayer of Gayatri (Sandhya), 18
Worship of Guru, 29
Worship of Narayana Sheela, 32
Story of Shaligram Sheela (insert), 35
Tulsi and Narayana (insert), 36
Ten incarnations of Vishnu (insert), 38
Establishing the holy pitcher, 40
Indian history in mantras (insert), 41
Worship of the divinities at the entrance, 43
Removal of hurdles, 43
Offerings to invisible spirits, 46
Removal of evil spirits, 47
Tying the security knot, 47
x
Worship of house god, 48
Sanctification of environment and body, 49
Consecration of flowers, 53
Laying the divine boundary, 53
Worship of various Gods and Goddesses, 54
Reverence to our divine background, 56
Part 3: Principal (Pradhan) Saraswati puja, 58
Auspicious beginning, 58
Oblation to the cosmos, 59
Worshipping the background energy, 60
Seeking good wishes, 60
Resolution (Solemn vow), 63
Hymn of solemn vow, 65
Breath control exercise, 60
Seeking support from sages, 61
Offerings to body organs, 62
Meditation on Shani. 63
Sharanga puja, 64
Special welcome offering, 65
Offering to the foundation, 67
Meditation (repeat), 67
Welcome, 67
Infusion of life in deity, 68
Offerings to Shani, 70
Worship of abharan (protective garment), 81
Offerings to body parts of Goddess, 81
Worship of eight powers of Shani, 82
Worship of the associates of Shani, 83
Worship of ten directions, 83
Mass flower offering, 84
Havan (Fire worship), 85
Preparation, 85
Dedication, 86
Resolution. 86
Marking the fire place, 87
Establishing the fire, 88
Naming the fire, 89
Creating water boundary, 90
Sanctification of ghee, 91
Brahma sthapan, 91
Navagraha hom, 92
Directional Gods, 93
Principle havan for ShaniResolition
, 93
Obeisance to all Gods in view, 94
Birupaksha jap, 94
xi
Great utterances, 95
Benedictory prayer, 95
Fire gets new name before extinction, 96
Final offering, 97
Reward to he priest, 97
Extinguishing the fire, 98
Bhasma tilak (mark on forehead, 99
Prostration, 100
Primordial sound offering (mulamantra jap), 100
Adoration with lamp, 101
Immersion of the image, 101
Conclusion of worship, 103
Peace chant, 103
Appeal for forgiveness, 104
Honorarium the priest, 105
Conciliatory prayers, 107
Acceptance of mistakes, 107
Response of priest, 107
Part 6: Addendum, i
List of puja requirements, i
Questions, symbols and terminologies, iv
Sacred thread, vi
Calls for prayer, vi
Common terminologies, vii
Panchagras viii
Puja utensils, xi
Holy pitcher, xii
Puja arrangements, xiv
Push[apatra and pranam, xiv
Arrangement of offering, xiv
Panchadevata and Nabagraha, xvi
Mudras, xvii
Our team of editors
xii
VEDIC RITUALS
Bibha Mukherjee
The word ‘ritual’ comes from the Latin ritus, meaning ‘a custom’ which means, “Worship reduced
to a routine or habit.” The process systemizes the religious worship in a way that religion becomes
an abiding feature for the social life of the people – almost, a social institution. Ritual and prayer
are the two expressions in act and word of man’s sense of dependence on divine or supernatural
powers and represent the practical aspect of religion, as distinguished from the theoretical one
consisting of the body of beliefs held by men regarding these powers.
Man’s unceasing effort to win happiness and to keep off trouble takes the two forms -
religion (philosophy) and magic (ritual), which are not always kept apart. The aim of the religious
side of the Vedic ritual is to enlist the goodwill of divine powers by prayer and self-sacrifice, so
that they may fulfill the wish of the worshipper. The approach here is a reverential and propitiatory
one. The magical side of the Vedic ritual is coercive; its aim is to mould the course of events on
the basis of an assumed causal connection between the means (magic) employed and the effect to
be produced.
In the following publications we will try to elaborate various Vedic rituals, which are
currently followed by the Hindus. We have, however, primarily focused on Bengali immigrants
but by and large most other Hindus follow the same pattern. These worship rituals (pujas) of
various deities and “Dashakarmas” that celebrate life in its entirety – from birth until settling down
in a new house. Death does not come in this list and will be dealt separately.
The origin of these Vedic rituals is from the time of Rigveda, perhaps around 1500 B.C.
As interpretation of Vedas turned towards the philosophizing aspect of religion through Aranyakas
and Upanishads, so did the rituals, the magical aspect of the religion. For a householder, ritual
seems to be befitting while hermits, ascetics and monks principally favor the esoteric way of
knowledge or pure philosophy, pursued in an atmosphere of secrecy and seclusion, in virtual
opposition to the exoteric way of ritual. In this review of Vedic ritual the former will be passed
over.
Common Hindu worship rituals
Hinduism celebrates the natural cycle of life from pregnancy to house building. This circumscribes
ten different happy ceremonies called, Dashakarma.
1. Conception – punsaban;
2. Shower or prebirth – sadh;
3. Birth – jatakarma;
4. Naming – namakaran;
5. First rice feeding – annaprasan;
6. First shaving – churakaran;
7. Sacred thread or spiritual education – upanayana;
8. Home coming after education – pratyabartan;
9. Marriage – bibaha;
10. House building – shalakarma-vastupuja.
13
ADDENDUM
Out of these, we have chosen only five as they are currently observed in India and abroad:
1. Sadh,
2. Annaprasan,
3. Upanayana,
4. Bibaha
5. Vastupuja or Grihaprbaesh (entering new house)
Other than the aforesaid Dashakarmas, there are other rituals performed on a daily basis or
occasionally. They include,
1. Daily puja,
2. Special puja (Durga puja, Saraswati puja, etc.), and
3. Funeral rites and shradhdha (offerings to the soul).
These will be dealt in the following pages.
SHANISCHAR (or, Sanischar)

The word Shani means the “slow-moving-one”. Shani is a deity found in medieval era texts, who
is considered inauspicious, bringer of bad luck. Shani is one of the most important planets in
astrology. No horoscope readings can leave a mention about Shani and its effects on a person’s
life. Shani Dev is worshipped by Hindus to ward off evil and remove obstacles. Shani has a dark
complexion and is said to be the son of Surya, the sun god, hence another name of Sani is Saura.
His alternate names include Ara, Kona and Kroda. In the mythology, he is represented as riding
a chariot, carrying a bow and arrow and pulled by a vulture or crow. Shani is depicted wearing
a blue cloth, blue flowers and sapphire. Shani is lame and has a limp. This happened when
his knee was injured in a fight with Yama. He is a deity who gets angry easily and one who
takes thorough revenge for whatever made him upset Shani puja is usually done on a Saturday. On
this day, the devotee also fasts from dawn to dusk. Wake up early in the morning and take oil bath
after applying sesame oil on your body. After bath, wear black clothes for the day. On the whole
day, use Sesame oil for lighting lamp.
There are many stories about Shani’s evil influence on man. Hindus are under fear of evil
from his planet, Saturn. Hindus accord immense importance to the planets, and Saturn or Shani is
a planet which they fear the most for ill-luck. Anyone born under his influence is believed to at
risk. Many Greek goddesses are also connected to bad luck, fate or fortune.
Shani puja is recommended to be performed outside the house under a Banyan or Peepal
tree. In the absence of thes trees one can chose other trees. The deity is often made of iron. To
appease Shani, many pay obeisance every Saturday or the day of Shani puja. Shani puja
starts by lighting a lamp before the image of Shani and reading the ‘Shani Mahatmyaham’.
The lamps are lit with sesame or mustard oil. Most Hindu temples have a little shrine set
apart for the ‘Navagraha,’ or the nine planets, where Shani is placed.
14
Book 13: SANISCHAR PUJA
Shani Gayatri Mantra
Aum Sanaischaraya Vidmahe Sooryaputraya Dheemahi,Tanno Manda Prachodayat.
Puja preparation
Prepare a raised platform at the bottom of the Banyan or peepal tree. In that draw bow-shape
mandal and put on it the deity of Shani made of iron. If iron deity is not available, use any other
deity, symbolic of Shani with water buffalo (or crow) as the pet.
On the chosen day of worship
In the month of Shravan (July) choose a Saturday for the worship of Shani. On the auspicious
day take oil bath with sesame oil and fast all day - morning till evening. Donate urd dal, sesame,
black blanket or cloth, foot wear to the needy people. Include prayers to Hanuman and Shiva
along with Shani before concluding the worship to Shanischar.
15
ADDENDUM
Tamrapatr
Arati sequence: Pancha pradeep, water conch, gamcha, flower, incense, camphor and fan.
Adoration of goddess with lamp (arati) is a sort of dance that symbolizes in sequence – welcome
to goddess with lamp into the house (panchapradeep), wash the feet (water from water-conch),
wiping the feet (gamcha), decoration with flower (flower), mirror, purifying air (incense and
camphor), and rest (fan)
16
Keep in stock a few bottles of drinking water, a small bottle of oil to feed the lamp, few
extra incense sticks and a match box.
1 Deity on display
6 9 15
75
13 14 8 3
2
21 19
1110 20
12 18
16
17
Layout
Before starting the puja, arrange the puja materials in the puja place. Following diagram may help.
Searching for the materials you need, while the puja is in progress, disturbs the puja process. In
this distraction, the purpose of the puja gets lost. Hence, go over the entire script and check whether
all materials will be available when called for.
We have listed here (referring to the provided figure), the list of things we need and their
placement. This elaborate list is modified according to your ability. Your thought is more
important than your materials.
1, 2, 3. The deity and displays (offerings).
4. Seat for Tantradharak (priest’s help).
5. Priest’s asan (seat) - a small patterned rug.
6. Narayana sheela on pedestal.
7. Ghat: This is a pitcher filled with water placed on a bit of soil that
symbolizes elements of life. Five types of grains (rice, wheat, barley, mashkalai or black
lentils, black sesame) are scattered on the top of the earth (panchsashya). If five grains are not
available, use rice. Five colored powders are sprinkled over the earth (yantra or pattern is
recommended). Vermilion powder is mixed with a little oil to create a paste that is used to
create the design on the pot—the swastika (17) or Vastupurush (King of Earth, 18). Five leaves
of a fruit bearing tree (mango recommended) are inserted around the neck of the pot, and a
fruit (usually a coconut) is placed on the opening of the pot (see picture on page 28). Put a
garland over the pitcher. Use four sticks to mark the corners of a rectangle around the pitcher
(you can use clay or Play-doh to keep the sticks upright). Wrap a red thread around the tops of
the sticks to create a rectangle..
8. Lamp, lamp stand, incense (dhupbati) and incense stand. In ancient
17
ADDENDUM
time, the lamp was needed to see the diety. Literally, the incense provided a sweet-smelling
fragrance.
9. Madhuparka (Honey-milk-sugar-yogurt-ghee)
10. Mashabhaktabali: Mashabhaktabali (yogurt) with a few grains of
mashkalai (black lentil) is given as an offering to the spirits of all ancestors.
11. The host’s sitting arrangement with asan, water vessel and spoon are used for offering.
12. Bell
13. Water in glass (second).
14. Water in glass (first).
15. Priest’s water vessel (kosha-kushi) – the water in this vessel is used for offering water.
16. Swastika.
17. Chediraj (King of the earth).
18. Pushpapatra (flower plate): Pushpa patra – Plate for holding flowers. Also contains:
sandalwood paste (for fragrance), durba (a special grass with three leaves that represents
nature), haritaki (seed) or supari (betel nut) (represents the growth of success), red thread
(tied around wrists after puja for protection), mashkalai (black lentil, offering to spirits), wet
rice and til (oily seed) (food offerings).
19. Paper towel or gamcha for priest
20. Water conch
21. Tamrapatra – a plate to hold the offered water
Basic list of puja requirements

gcÑj¡m¡
(Phardamala)
A picture of Goddess Saraswati helps to bring the mood and imagination. Remember the basic
object of Hindu puja, “God is with us and we will try to respect Her with all our senses and heart
felt devotion.”
Picture of Saraswati,
Bottle of spring water,
Puja utensils
Pradeep, Kosha-kushi, tamrapatra – for puja offerings,
White mustard,
Mashkalai (black lentil),
Vermilion powder,
Colored powder (5 kinds),
Five whole grains (panchasashya, 5 kinds – paddy, mustard – white, black, black lentil, til, barley,
wheat etc.),
Honey,
Sacred thread,
Ring and a silver coin (asan),
Bettle nut and or haritaki,
Pen and Inkpot,
Pitcher (ghat),
Pitcher at the door with plants and garland decoration (welcome decoration),
18
Lamp,
Dhoop batti and stand,
Tripod and water conch,
Leaves of some fruit tree (mango branch with five leaves are traditional – you can choose leaves
that looks like mango but do not forget to include a branch of a fruit bearing tree),
Bhojya (raw vegetables (5), rice, dal, ghee, spice and salt),
Sweet,
Sugar,
Milk,
Yogurt,
Tirkathi,
Mirror,
Camphor,
Two small bowls (to keep yogurt for mashabhaktabali and madhuparka),
A new red cloth for the pitcher,
Bettle leaf and panmasala,
Arragement for arati (panchapradeep, dhup, small cloth or gamca, chamar or fan, flower, water
conch).
If Havan is planned, you need sticks, ghee, havan pot and glass with rice and supari (purnapatra).
Note: More details are given in the addendum
Looking forward
There is a general feeling in the new generation, who believe in our ritual approach of worship, to
become a part of the puja process and understand the significance of the rituals performed and the
chants recited. They refuse to stay inert as an observer. It gives them a chance to appreciate the
contributions of their forefathers when the human civilization was in its cradle. Hence “interactive
puja” is becoming an ongoing healthy trend.
Revivalism of Sanskrit may have its academic value. The Sanskrit chant for a commoner
may remind him of his glorious past but the valuable words of prayers are lost as he does not
understand the language. So the young generation is asking for a Roman script to feel the vibration
and focus on the meaning behind the chant (not word to word translation) to touch their heart.
The puja process varies widely. In many states of India the priest helps the householder to
perform the puja with his assistance, except initialization (placement of deity and water pitcher or
ghat). In Bengal, as I witnessed in my childhood days, the householder entrusts the priest to do
everything on his behalf. He only observes the puja ceremonies, if he has the time from his social
activities. At the end, he sits near the priest with his wife to give away the Dakshina (priest’s
reward) and receives sanctified blessed water (shantijal). In pilgrimage centers, things get worse.
The priest runs his business by chanting a few mantras to earn his dakshina while the devotee
makes his/her offering in his own language and gesture. The language does not interlink the three
– priest, devotee and god (or soul).
19
ADDENDUM
The goal of this book is clear. Explain the significance of the ritual and make an attempt to
convey the inner meanings of the chant. Our limitations of Sanskrit language may not be able to
give the correct translation as the Vedic Sanskrit is different from modern Sanskrit that developed
after the Upanishadic period
Puja arrangement
Raised platform: Saraswati deity, a raised platform, book, inkpot, pen.

Pushpapatra (flower plate): flower, sandalwood paste, wet rice, haritaki, durba, tulsi, belpata, til,
mashkalai, Supari, Red thread.
Lamp plate: Lamp stand and dhup stand and dhupbati.
Puja accessories for priest: Water conch (jalashankha), kosha-kushi (pot to hold water for the
priest during the puja), bell, asan (for priest to sit).
Ghat and tekathi: Pitcher filled with water placed on a bit of soil, five grains scattered on top of
the earth (panchsashya) if not available, use rice, five colored powder sprinkled overthe earth
(yantra or pattern is recommended), vermilion powder pasted in oil (put the mark on the pitcher)
– the design can be the Swastika or the Vastupurush (king of earth). One small gamchha (red cloth
piece) is used to cover the pitcher.
Two small bowls: (a) Yogurt with a few grains of mashkali (called Mashabhaktabali). (b)
Madhuparka –honey, ghee, sugar, milk and yogurt.
Tumblers: Two glasses of water, sweet candy (misri), raisin, spring water, fruit on pitcher (coconut
recommended), five leaves from fruit bearing tree (mango leaves recommened).
Utensils to herald puja celebrations: Sankha (conch to blow), kansar and bell.
Naivedya: Four naivedyas are customarily made: Naranaya (if shaligram is present), Pancha devata
(Ganesh, Vishnu, Surya, Shiva and Jagadhari/Durga), and Navagraha (nine planets).
For Narayana make a small mound of sugar and sweets around. Panchadevata naivedya has five
mounds of rice associated with small fruits and small sugar cubes/sandesh. Navagraha naivedya is
made with nice mounds of rice (small mounds) with sugar cube on top and grape (or any small
fruit) on the top of the mound.
Arati: Panchapradeep, a small gamcha (red piece of cloth), incence, camphor, had fan (chamar). Other
things used are described below: water conch, bell, holder for burning camphor, flower etc
20
PART 2
BASIC PUJA PROCEDURES
Sadharan Puja Paddhati
All puja rituals start with invocation prayers, usually grouped under Sadharan Puja Padhdhati
( The text presented here is rather elaborate which can be abridged according to
the convenience of the priest/devotee. The bottom line is that the Principal Puja (pradhan puja)
should be preceded by self-purification, purification of environment, removal of ill spirits, and
oblations to other Gods and Goddesses influencing our lives in many ways. This section will be
repeated in all puja rituals.
Daily Puja Ritual
After the introduction of English version of Purohit Darpan in the Internet, puja popularity across
the globe has increased manifolds. Hence many devotees (jajaman) like to participate in the puja
process rather than “stand by”. This is the first version of puja where we have indicated the
participation of the devotee (jajaman) and that reduces some load on the priest. If the devotee is
not doing the introductory invocation prayers, priest has the option to follow or not. It is an
option because trasitional priest completes many of the steps at home while doing his daily
prayer
Preparation of the priest
Priest may complete his daily puja at home or may choose to perform his daily puja along with the
puja of the main deity (Jagaddhatri). Fasting is recommended. Otherwise, you can take milk, milk
products, fruits, and sweets. Do not take regular meal. If you are planning for havan, do not take
non-vegetarian food on the previous night.
21
ADDENDUM
Before sitting for the puja, wash your hands and feet and sit on the puja asan. An asan is a
designed floor mat (about 2ft x 3ft) used only for doing puja. If you cannot sit on the floor, use a
stool and cover it with the asan.
After prelimary prayers start with Narayana Sheela. Ignore this if you did not bring any
Narayana Sheela.
AUDIO II Listen to the audio by

https://www.dropbox.com/s/l3jt8edkrlzgcz3/Audio-2-Basic-Sanischar.mp3?dl=0
Welcome of the priest and tantradharak
If the priest is performing the puja, a few things need to be noted. The process of priest’s entrance
is described earlier. Follow it devotedly. The priest is welcome by the the devotee by these mantras.
If the puja is done by the devotee, this portion is eliminated.
Special note: As we are in the current century, there is no longer any barriers by caste or
gender for the devotee to utter any mantra, including Gayatri. A modern priest must allow the
jajaman to participate as best as he/she can. In any case, a priest devoted pray for everyone’s
welfare no matter whether the jajaman participates or not. He is there because he knows the process
and it is our great tradition.
Welcome of the Priest

hlZ
Baran
Devotee (jajaman) addressing the priest with folded hands:
Jy p¡d¤ ih¡e¡Ù¹¡jÚ z
Om sadhy bhanastam |
May I welcome you honorable Sit!
Priest’s response Jy p¡dÆqj¡p z
Devotee Jy AµQÑ¢uoÉ¡j¡ ih¿¹jÚ z

Om archayshyami bhabantam |
May I honor you Sir!
Priest Jy AµQÑu z
Om archaya
22
Book 13: SANISCHAR PUJA.
I accept your welcome
The devotee requests the priest to take over the puja and complete it on his behalf. Devotee
(jajaman) — husband and wife – puts a cloth or gamcha with a flower on the right knee of the priest
uttering the following:
ºff ºf ºathief & armiń His

Etani gandha pushpa basansi om Brahmanaya namah ||
I am offering this chandan (gandha) flower, cloth to the Brahmin
with reverence.
Declaration by the priest
frºm seawa, Fa Hºi ſãº

WRs cºffa; ERRCMA-ºff (RRF)
*ſū HFlºratºr -ºº ºff,

Visnurom tatsadadya shrabana masey Shanibarey
Amuk gotrah amukadebasharma (Jajaman)
Shri Shanaischar preetikama Adityadi sarbaroga
Shanaishchar peera nirash bignanibaranakama
Ganeshadi nanadevatapujapurbaka Sanaischar pujana aham karoshey]
With the name of Vishnu, on this month of Shrabana on Saturday (See panjika),
Of the Gotra (family trade) by the name of xxxx (name of the devotee)
To please the god Shanischar along with Aditi and others in order to cure all diseases,
pain and hurdles, caused by Shani's spell by worshipping Ganesha and other Gods
I am about to offer my oblations to Shanishchar.
Priest
& ºffº I
Om britoshmi ||
I accept your request.
Jajaman
8 ºffs ºf +5 I
Yatha bihitam pujakakarma kuru ||
Please start the puja ritual according to scriptures.
The priest may start the worship after completing his own process of doing Sandhya and Narayana
puja. These are his daily activities. He may choose to do his preliminary preparations in his own
way. These have been described later.
23
ADDENDUM
After completing his rituals he will call for the host/devotee to join. The host may be joined by his
wife who will attend the puja at her convenience but must be present in the beginning and at the
end
Seeking God’s Grace
pˆÒfp§š²
Sankalpasukta
This is the prayer, seeking His grace for the successful completion of the worship.
Jy ch¡ h¡ â¢hZ¡c¡x f§ZÑ¡w ¢hhøÊ¡¢pQjÚ z EÜ¡ ¢p’dÆ j§f h¡ fªZdÆ j¡¢cà¡ ch Jqa z
Om devobo dravinodah purnam bibastasicham |
Udhwa sinchadwa mupa ba prinadhwa madidwo deva ohatey ||
I seek the blessing of illustrious Agni with devotion. May he help me to fulfill my goal
by His grace. I call Him with my utmost humility.
Om asya sankalpitarthasya sidhirasthu. Om ayamarambha shubhaya bhavatu ||

In the spirit of divinity may my goal be successful.
May this be an auspicious beginning.
INVOCATION PRAYERS
In the following pages invocation prayers are given in detail. The priest
has the option to choos a few or all.
Vishnu Smaran
A¡Qje
Achman (sipping of water)
Take a spoonful of water on the palm of the right hand forming a dip like
a boat. The amount of water is said to be sufficient to immerse a mustard
seed. Sip the water three times and each time take the name of Vishnu.
Jy ¢ho·¥:, Jy ¢ho·¥:, Jy ¢ho·¥

Om Vishnu! Om Vishnu! Om Vishnu!
Glory to Lord Vishnu
24
After the last sip, wipe your lips – right to left, with your right thumb. Wash the fingers with
little water allowing the washed water to get soaked into the padded paper
kept on the right for this purpose. Then offer your sensory organs in His
prayers. Join the four fingers of the right hand (exclude thumb) and touch
the various organs with the fingertips in the following manner. First the
right nostril and then the left (smell), right eye and then left eye (sight), right
ear and then left ear (hearing). Finally touch the naval button (the starting
point of your physical body) and wash the fingers again in the same way as
described above. Wipe your right hand with a dry paper towel. Join the
fingers again and touch your heart and right shoulder and then left shoulder.
Obeisance
fÌZ¡j
Pranam
Then with folded hands pray to Lord Vishnu:
Jy a¢ào¥· fljw fcjÚ, pc¡ fnÉ¢¿¹ p§lux, ¢ch£h Qr¥l¡aajÚ z

Jy ¢ho¥·x, Jy ¢ho·¥x, Jy ¢ho·¥x z
Om Tadavishnu paramam padam
Sada pashyanti suraya dibiba chakshuratatam||
Om Vishnu, Om Vishnu, Om Vishnu
As the widely open eyes can see the sky clearly without any obstruction, so the wise people
always see Lord Vishnu on His Highest Place with their divine vision.
As the widely open eyes can see the sky clearly without any obstruction,
so the wise always see Lord Vishnu with their divine vision.
Hail to Lord Vishnu.
Om apabitra pabitro ba sarbabashan gatopiba jahsmaret pundarikaksha sa baihya

abhyantarah suchi | Namaha sarva mangala mangalyam varayenam baradam shubham
Narayanam namaskritya sorvakarmani kaarayet ||
He who, impure or pure, remembers lotus-eyed lord Pundarikaksha, Vishnu,
in all situations, becomes purified inside and out.
We bow to Lord Narayana who is all auspicious, most adorable, beneficial and kind.
Remembering His name we should begin all our work.
25
ADDENDUM
Sanctification
N‰¡ fËZ¡j
Ganga pranam
This must be done both by the priest as well as the devotee.

Sprinkle small amount of Ganges water from the pot over your head and
chant (if Ganges water is not available, use any water):
Jy pcÉx f¡aL pwq°¿» pcÉ¡ c¤xM¢he¡¢ne£;

p¤¤Mc¡ j¡rc¡ N‰¡ N°‰h flj¡ N¢a
Om sadya pataka samhantri sodyo duhkha binashini;
Suhkada mokshoda Ganga Gangaiba parama gati. Sanctification
In the name of that Almighty, Oh Holy Ganga!
Who takes away all the sin, and miseries and
brings happiness.
You are the only way to attain salvation.
Sanctification of seat
Bpeö¢Ü
Asana suddhi
Make a triangle (water mark) under the asan (mat on which you (or priest) will sit and then hold
the lower and chant the mantra before placing it under the seat.
Eteye gandhapushpey hring adharshaktaye kamalasanaya namaha |

Asana-mantrasya merupristha rishi suthalam chhandah kurmo devata,
Ashana upabayshaney viniyogaha ||
With this flower I pay my reverence to the Universe that holds this seat of mine.
This mantra of sanctification of seat was sung in Sutalam Chanda by sage Meruprishtha
and dedicated to the Kurma Devata who is holding this earth. May this seat be sanctified.
Now touch the ground and chant:
Om! Prithwitaya dhrita loka, debitwam Vishuna dritha |

tancha dharaya mam nityam pabitram kuru chasanam ||
Oh Goddess Earth, you are holding this world of ours. You are held by Vishnu.
26
Hold me securely and sanctify my seat for my worship.
Sanctification of water
Smö¢Ü
Jalasuddhi
With ankusha mudra (see appendix) dip your finger into the water of the kosha (container of puja
water) and chant the mantra
N‰ Q kj¤e °Qh N¡c¡h¢l plü¢a z

eÇjc ¢på¥ L¡h¢l Sm A¢ØjeÚ p¢æ¢dw L¥l¦ zz
Gangeycha Yamuney chaiba Godavari Saraswati
Narmadey Sinchu Kaverijaley ashmin sannidhim kuru ||
In the name of the great sacred rivers of India – Ganges, Yamuna, Godavari, Sarasati, Narmada,
Sindhu and Kaveri – come into this water to sanctify.
Consecration of flowers
f¤×fö¢Ü
Pushpasuddhi
The flower to be offered to the Goddess needs to be consecrated. Lovingly touch them with both
hands and chant after removing the evils.
Iy gVÚ
Owing Phat
Move out the evil spirits
Jy f¤×fLa¥ l¡S¡qÑa na¡u pjÉLÚ pðå¡u qÊÊw z

Om pushpaketu rajahartey shataya samyak sambandhaya hram |
These bright beautiful flowers in plenty
collected for the sacred offering
Sprinkle little water on the flowers kept for the puja and sanctify it with the following mantra
Om pushpey pushpey mahapushpey supushpey pushpasambhabey |

Pushpachayavakirney cha hum phat swaha ||
May these flowers, great flowers, scented flowers, and
many flowers be sanctified for the offering.
27
ADDENDUM
Sanctification of palm
Llö¢Ü
Karasuddhi
Take a red flower with the mantra Iw. Then crush the flower with the mantra Jy and then throw
Towards north-east direction(Dn¡eL¡Z),
Securing the directions

cn¢cNÚhåe
Dashadikbandhan
Clap three times over head then hit left palm with two right fingers (pointing and middle) then
snap with right hand fingers (Q¥VL£) over the head three times.
Sanctification of seat
Bpeö¢Ü
Asana suddhi
Make a triangle (water mark) under the asan (mat on which you (or priest) will sit and then hold
the lower and chant the mantra before placing it under the seat.
Eteye gandhapushpey hring adharshaktaye kamalasanaya namaha |

Asana-mantrasya merupristha rishi suthalam chhandah kurmo devata,
Ashana upabayshaney viniyogaha ||
With this flower I pay my reverence to the Universe that holds this seat of mine.
This mantra of sanctification of seat was sung in Sutalam Chanda by sage Meruprishtha
and dedicated to the Kurma Devata who is holding this earth. May this seat be sanctified.
Now touch the ground and chant:
Om! Prithwitaya dhrita loka, debitwam Vishuna dritha |

tancha dharaya mam nityam pabitram kuru chasanam ||
Oh Goddess Earth, you are holding this world of ours. You are held by Vishnu.
Hold me securely and sanctify my seat for my worship.
28
Consecration of flowers
f¤×fö¢Ü
Pushpasuddhi
The flower to be offered to the Goddess needs to be consecrated. Lovingly touch them with both
hands and chant after removing the evils.
Iy gVÚ
Owing Phat


Sanctification of palm
Llö¢Ü
Karasuddhi
Take a red flower with the mantra Iw. Then crush the flower with the mantra Jy and then throw
Towards north-east direction(Dn¡eL¡Z),
Securing the directions

cn¢cNÚhåe
Dashadikbandhan
Clap three times by hitting right the palm on the left and then snap with right hand fingers (Q¥VL£)
over the head three times.
29
ADDENDUM
Offerings to Lord Vishnu and other Gods

6Hſüzi Söri
Gandhadir archana
Take a flower, dipped in sandalwood paste, in your right hand. Chant the mantra and
then discard it in the copper plate meant for offering (tamra patra).
& fissº Rºg

Om Vishnabey namah ||
My reverence to you Oh Vishnu
* @ºn ºfficeſ. His gº tº dºwſtºrsº fiscº His

dºs Tºwſab ºil cºlºreſ tº
Bong! Etasmai gandhadibhyo namah |Etey gandhapushpey etadhipataye Sri Vishnabey
namah
Etat sampradanaya pujaniya devataganebhyo namah ||
Uttering the primordial sound of Bong, I am offering the scented flower at the feet of
Lord Vishnu, and also offering herewith my deep respect to all the revered Gods.
Seeking Good’s blessings

*ſū’īSR
Swastivachan
This ritual seeks the blessings of various Gods for the successful completion of the worship. Take the
kushi and put in that – little water, haritaki, flower, touch of sandalwood paste, durba (or kush) and
little rice. Hold it between two palms and chant the mantra:
& réºfºla i-ſºlarºſa

& "Tº gº ºrg, 8 ºffº sº ºrg, 8 º’ſº sº ºrg II
Om kartebyehashmin Shri Shanaischar puja karmani |
Om punyaham bhavanto brubantu, Om punyaham bhavanto brubantu,
Om punyaham bhavanto brubantu ||
With the blessing of the Almighty, I have resolved to perform Sanischar pujas
May I seek the blessing from the assembly to make this day be auspicious.
Response of assembly
All devotees in presence respond:

& ºffs, 8 lºſs, & lºſſº I
Om Punaham! Om Punaham! Om Punaham!
May this day be Auspicius! Auspicius!! Auspicious!!!

30
Seeking Divine Blessing

#ſºrs
Swastisukhta
Take rice in your hand and offer it to the names of various Gods controlling the environment,
appealing to them to bring success in the completion of your puja offering. While chanting the
matra throw the rice three times in the offering plate, coinciding with the last mantra (Om swasti).
& Girls are:Fie º (º)fºrd epiſº,

*iſtº figs. Tº avºrs ºf ºn I
ë ºf H; ºral ºf is 8 ºf H; ºr fºwl;
aſ: (a) Tºji aſāſā, ºf a pºſswist: I
& Aſº, & 3ſ., & ſº I
Om somam rajanam Varuna-m-Agni-m-mbara bhamahe,
Adityam Vishnum Surjyam Brahmananchah Brihaspatim ||
Om swasti nah Indro Bridhashrava swasti nah Pusha Viswavedah
Swasti (a)nastarekshyo arishtanemih Swasti no Brihaspati-r-dadhatu ||
Om Swasti, Om Swasti, Om Swasti ||
Resolution by devotee
xiàº (RRF)
Sankalpa by devotee
The mantra declares the goal of the puja after identifying the time, place and the name of the
devotee. If the priest is doing the puja, take your (priest) name and then the name of the host and
at the end say “ºfºſſ" (which means I am doing for someone else). If the devotee is making the
offering himself, he/she should take his/her name and at the end say, “ºfº” (which means I am
doing it).
Take the kushi (spoon) on the left palm. Put a yellow flower (marigold), with a touch of
sandlewood paste. Place a little rice inside the spoon and (if available) a haritaki or supari or beetle
nut (a dry fruit), symbolizing the fruitfulness of the goal. Then cover the spoon with your right
palm and chant:
fig3R seawwſ ºrd Mºi ſãº
WR ºff as ºwn-ºff (RRF)
*ſū HHiſtºratºr -ºss ºf G,

Visnurom tatsadadya shrabana masey Shanibarey
Amuk gotrah amukadebasharma (Jajaman)
Shri Shanaischar preetikama Adityadi sarbaroga
Shanaishchar peera nirash bignanibaranakama
Ganeshadi nanadevatapujapurbaka Sanaischar pujana aham karoshey]
31
ADDENDUM
Of the Gotra (family trade) by the name of xxxx (name of the devotee)
To please the god Shanischar along with Aditi and others in order to cure all diseases,
pain and hurdles, caused by Shani's spell by worshipping Ganesha and other Gods
I am about to offer my oblations to Shanishchar.
Resolution of the devotee (and priest)
The devotee requests the priest to take over the puja and complete it on his behalf. Devotee
(jajaman) — husband and wife – puts a cloth or gamcha with a flower on the right knee of the priest
uttering the following:
dºff ºf ºpieſ & artia His
Etani gandha pushpa basansi om Brahmanaya namah ||
I am offering this chandan (gandha) flower, cloth to the Brahmin with reverence.
Note: If there is no Brahmin as priest, skip above portion.
fig3R ºwn ºrd Hºi ſãº
WR ºff as ºwn-ºff (RRF)
westºfºrs àw-ſºlarº ºff
*Frºiſm; isºfºrºſiº ("Glſº) lºſſaſsasſº, sº ºn
Visnurom tatsadadya Shrabana masey Shanibarey
Amuk gotrah amukadebasharma (priest) gandhadivir-abhyaarcha
Bhabanta-aham briney.
Of the Gotra (ancestory) by the name of xxxx (devotee)
As resolved, in order to worship Shani, to perform the role of priest,
I of gotrah xxxx by the name xxxx (priest)
Resolve holding the flowers and sandalwood paste
To perform the ceremony.
Priest
& ºffº I
Om britoshmi ||
I accept your request.
Jajaman
8 ºff fºss ºf £5 m
Yatha bihitam pujakakarma kuru ||
Please start the puja ritual according to scriptures.
The priest may start the worship after completing his own process of doing Sandhya and Narayana
puja. These are his daily activities. He may choose to do his preliminary preparations in his own
way. These have been described later.
32
After completing his rituals he will call for the host/devotee to join. The host may be joined
by his wife who will attend the puja at her convenience but must be present in the beginning and
at the end.
Hymn of Solemn Vow

pˆÒfp§š²
Sankalpasukta
This is the prayer, seeking His grace for the successful completion of the worship.
Jy ch¡ h¡ â¢hZ¡c¡x f§ZÑ¡w ¢hhøÉ¡¢pQjÚ z

EÜ¡ ¢p’dÆ j§f h¡ fªZdÆ j¡¢cà¡ ch Jqa z
Om devobo dravinodah purnam vivastyasicham |
Udwa sinchadhwa mupa ba prinadhwa madidwo deva ohatey ||
Thus, herewith I am starting with His good wishes.
Om asya sankalpitarthasya sidhirastu.

Om ayamarambha shubhaya bhavatu ||
Thus, herewith, I am starting with His good wishes.
PRAYER OF GAYATRI (Optional)
Sandhya
This is a personal prayer of the priest. For others, this can be optional.
Sandhya means “at the junction (sandhi, ).” It focuses on the prayer for the Goddess Gayatri.
According to ancient tradition, Sandhya is done three times a day – at the junction of
night/morning, high noon/afternoon, and at sunset (day/night). Sandhya is taught at the time of
sacred thread. The new Brahmin usually follows it for a year. Hence, it is desirable for the new
age Brahmin to start any puja ritual by performing the Sandhya in order to fill in his undone
commitment.
33
ADDENDUM
Introduction to Gayatri
Gayatri mantra is a highly revered mantra based on a Vedic Sanskrit verse from a hymn of the
Rigveda, attributed to Visvamitra. Gayatri mantra is named for its Vedic gayatri meter. The main
principle of Vedic meter is measurement by the number of syllables. The metric unit of verse is
the pada (foot), generally of eight, eleven, or twelve syllables. Others Vedic meters are Jagati,
Tristubh, Viraj, and Anustup. Each has its specific number of padas and syllables. Gayatri has 3
padas and 8 syllables. Chhandah () ¾c is the systematic study of Vedic meter.
Gayatriverse is interpreted to invoke the deva Savitr (sun). Hence it is often called Savitri.
Gayatri, however, has been referred in its meditation ( as a goddess. Thus some believe that
the radiation energy of the sun is considered as goddess Gayatri. From a more scientific point of
view, the energy is the basis of all creations and thus Gayatri is held on a high position in Hindu
pantheon. Gayatri Mantra is repeated and cited very widely in Vedic literature, and praised in
several well-known classical Hindu texts. The mantra is an important part of the upanayana
ceremony for young Hindu Brahmin males as part of their daily rituals. Modern Hindu reform
movements spread the practice of the mantra to include women and all castes and its use is now
very widespread.
Note:
If the Brahmin came after completion of his daily puja at home, just repeat Gayatri 10 times and make
offering to Sun God. Otherwise perform Sandhya.
Gayatri
Om bhur-bhuba-swah tat sabitur varenyam bhargo devasya dhimahi

Dhiyo yo nah prachodayat Om ||
He who is adored by all over the universe – heaven, earth and underground,
Destroy the ignorance in me and enlighten my intellect (soul).
This is further elaborated in the following pages. Finally, offer a little water on the plate and meditate
on the sun.
Offerings to Sun God

Jy H¢q p§kÑ pqpË¡wn¡ aSl¡n SNvfa z
Ae¤LÇfu j¡w iš²w Nªq¡Z¡OÑÉw ¢ch¡LljÚ zz
Om Ehi Surjyo sahasrangsho tejorashey jagatpatey |
Anukampaya mam bhaktam grihanargham divakaram |
Esho-h-argham bhagabatey Shri Surjaya namah ||
Oh the Sun, the emitter of thousands of rays of light, the reservoir of energy, the lord of the Universe, I
am offering my reverence to thee, please accept it.
34
By tradition, the following two rituals – Sandhya and Narayana Puja – are only done by the Brahmins.
If the priest (Brahmin) is carrying a Narayana Sheela, special honor is given to the Sheela and the priest
will perform his special puja as described later.
PRAYER OF GAYATRI (Optional)
Sandhya
This is a personal prayer of the priest. For others, this can be optional.
Sandhya means “at the junction (sandhi, ).” It focuses on the prayer for the Goddess Gayatri.
According to ancient tradition, Sandhya is done three times a day – at the junction of
night/morning, high noon/afternoon, and at sunset (day/night). Sandhya is taught at the time of
sacred thread. The new Brahmin usually follows it for a year. Hence, it is desirable for the new
age Brahmin to start any puja ritual by performing the Sandhya in order to fill in his undone
commitment.
Introduction to Gayatri
Gayatri mantra is a highly revered mantra based on a Vedic Sanskrit verse from a hymn of the
Rigveda, attributed to Visvamitra. Gayatri mantra is named for its Vedic gayatri meter. The main
principle of Vedic meter is measurement by the number of syllables. The metric unit of verse is
the pada (foot), generally of eight, eleven, or twelve syllables. Others Vedic meters are Jagati,
Tristubh, Viraj, and Anustup. Each has its specific number of padas and syllables. Gayatri has 3
padas and 8 syllables. Chhandah () ¾c is the systematic study of Vedic meter.
Gayatriverse is interpreted to invoke the deva Savitr (sun). Hence it is often called Savitri.
Gayatri, however, has been referred in its meditation ( as a goddess. Thus some believe that
the radiation energy of the sun is considered as goddess Gayatri. From a more scientific point of
view, the energy is the basis of all creations and thus Gayatri is held on a high position in Hindu
pantheon. Gayatri Mantra is repeated and cited very widely in Vedic literature, and praised in
several well-known classical Hindu texts. The mantra is an important part of the upanayana
ceremony for young Hindu Brahmin males as part of their daily rituals. Modern Hindu reform
movements spread the practice of the mantra to include women and all castes and its use is now
very widespread.
Recital of Gayatri
By tradition non-Brahmins and women are not permitted to chant Gayatri. This, however, is
seriously challenged in modern era and is adopted worldwide because of its deep philosophical
35
ADDENDUM
meaning. If the worshipper is not doing Sandhya, he should at least do the minimum chant (jap)
often counts of Gayatrijap ("Rālā’). Details of its meaning is given later
General Preparation
Wash your hands and feet before sitting on the asan (puja seat) to do the sandhya.
Sanctification with water

Z
SR&R!
Marjana
Sprinkle water on the head (purification process) and chant:
& H atri Tüß, tº Ty Hºſt:

*# Tſää stºls, tº ag rºl; I
Om sanna apo danwanya samanah sastva-nupyah
Sanna samudria apah, samana santu kupyah ||
Oh the waters! that comes out from the desert, from the land with plentiful water, from
the sea, and from the well, shower your bliss on us.
& a vaſús REF3, Riis alſº waſ ºn ºr ºf Gºraj, alº sagº I

Om! Drupadadiba mumuchanah swinaha snato malatiba |
Putam pavitrenabahyam, apah sudhantu mainasha ||
Om! As a sweated person feels soothed under the tree, as he feels clean after a bath,
as ghee always stays pure, so Oh water, wash away my sins and purify me.
& Tºlſºi Grº, wi = \sº wºn tº diff Bºrº I

& Gl 83 fººl ºf ºſ SRECSE R3 U*Rāfāq Tea II
& Wºlf Sãº ºf TN Gl, PJ ºff fºº! I ºff Gºjºſ S R3 ||
Om apohistha mayobhuba, stana urjhey dadhatana | Mahe ranaya chakshashey ||
Om jobah shivatamo rasastasya bhajayatehanah | Ushatiraba matarah ||
Om tasma aramgamam boh, jashya khaya jinwatha | Apojanayathah cha nah ||
Oh waters, you are the source of happiness, strengthen us with your divine energy
so that we feel your greatness and enjoy your bounty Share your nourishing energy with us,
Oh waters, like an affectionate mother nourishes her children with her auspicious energy.
8 * Tºjºrâlais-wºrs ºf Iſabres, ºf Tſai ºft: I

8 Taiwáawſ, Hºài stairs ºraſa Raº, flºpſ fiºsi in
& Tºlbººi Tsi, Riºs i ſãº ºft; B, asſiºn ºf x: I
Om ritancha satyancha abhiddhatat tapasohadhyajayata
Tato ratrya jaayata, tatah samudro arnabah ||
36
Om samudradarnabadadhi, sambatsaro ajayata|

Ahoratrani bidadhad, vishwashya mishato vashill
Om Suryachandra Mashaudhata, yathapurva-makalpayat
Dibancha pritibhih cha, antariksham atho swah|
From all-illuminating Supreme Lord the Divine Law and goodness generated.
Then came the darkness of night followed by vast ocean full of water.
Thus came the annual rhythm, the night, the day, the sun, the moon, the earth, the sky,
the Heaven and the universe, and so myself with the blessing of the Almighty
as planned by the Creation
Breath control
2ictſ: TI
Pranayam Q C
Sprinkle water around you while you imagine creating a wall to isolate
yourself from the rest of the world. Repeat the following chant while
sprinkling the water:
&ERUU ani ºfficipú-E[w]=f(ºf Tºi ºff:[s fif|Gigi

agºši zai'ſ sºft-Hºſſes sigºtsfs fºrs-ºakſ
aft-apºſt-ºf-ºrsº-Rºi Gºl; zi-BIG, ffºliº I
•Hiſtºls ºf sºft artſ. Hºrs-ºil was: al-BIG, ffºliº I
Om-karasya Brahma Rishir Gayatrichando Agnirdevata
sarbakarmarambhey biniyoga. ||
Saptabyahritinam Prajapatirishi Gayatryanshniga-Anushtupa
Brihateepamti Trishtupa jagatachandanshi ||
Agni, Bayu, Surya, Baruna, Brihaspati, Indra, biswandevatah pranayamey biniyoga. ||
Gayatrya Viswamitrarishi Gayatrichandah Sabita devata pranayamey biniyoga. ||
Gayatrishirashah Prajapatirishi Brahma, Vayur-Agni,
Suryaschatashro devatah pranyamey viniyoga. ||
Uttering the primordial sound of Om! Invoke all rituals by thinking of the great sage
Brahma, sung in the beat of Gayatri, and meditating on the energy-emitting god Agni
before starting anything auspicious.
The seven states (Saptabyahritanam) – Bhu, Bhubha, Swya, Maha, Janah, Tapah and Satyam (earth, universe,
self, sacrifice, people, intellect and truth). The seven beats of Samaveda – Gayatri, Unchik, Anustupa, Brihati,
Pamti, Tristupa, and Jagati.
My oblation to the seven gods (Pranayamey biniyoga) – Agni, Bayu, Surya, Baruna, Brihaspati, Indra,
Biswadevah (Lord of the universe).
37
ADDENDUM
I am dedicating my breath to the names of all the above Gods and to revered Gayatri, sage
Viswamitra, sung in Gayatri meter, in the name of Sabita. Prajapati, Brahma, Bayu, Agni and
Surya (Sun).
Breath control Step #1 (Inhale through left nostril)
After sprinkling the water around you close the right nostril with your right thumb and inhale
through the left nostril while chanting the pranayam mantras.
Gūrū) as ºf bººk ſagas sº-ºº-ºº ºriºgº aids UHR

& #3, 8 gº. 8 ºf 8 tº gº & ºrt & Tºjº I
& 5s frºſs ºf twº ºf ſºil Gi is 2.5iwis & I
& alſº cars ºr at gº ºf I
Nabhau – Raktabarnam chaturmukham dwibhujam akhshasutra kamandalukaram
Brahmanam dhyayan. Om bhur, om bhubha, om swah, om maha, om janah, om tapah, om
satyam. Om tat Sabiturbarenyam bhargo devasya dhimahi dhiyo yo nah prachodayat.
Om apojyoti rashomritam Brahma bhurbubhaswarom..
The chanting involves upholding the image of the Lord of Creation, Brahma located on the naval
region of the body – red in color, bearing four heads while looking all over the universe (four
directions), and with two arms. The right arm holds the prayer beads while the left arm holds the
kamandalu containing the life giving water. He is sitting on a Swan (symbol of peace). Offering
all the seven states of our existence – The earth, the eather (heaven), self, sacrifice, people,
meditation and truth. Alternate meaning – The life, consciousness, bliss, devotion, intellect and
truth). Let us meditate on that divine energy (light, consciousness),
which is coming out of the sun, that will inspire us.
That self illumined Brahman covers the entire universe in His divine tune.
Breath control Step #2 (Hold breath)
Continue to press the right nostril with the right thumb and then close the left nostril with the little
finger and ring finger of the right hand. Imagine the presence of Vishnu on your heart and chant
the following describing the appearance of Vishnu:
(ºft) & fiaisº wºrse Bºgas --Surialºg Hºº & R. “HR

& g; 8 gº. 8 as 8 tº gº & ºrt & Tºjº m
8 we fºr sºff tº ºf
fºll GT R3 205 Wºlls & II
alſº cars ºr sºn ºf xi I
Hridi – Nilotpala dala-prabham chaturbhujam sankhachakra-gada-padma-hastam
Garura-rarurham Keshabam dhayen | Om bhuh Om bhubah Om swah Om maha
Om janah Om tapah Om satyam || Om tat Sabitur varenyam bhargo devashya dhimahi | Dhiyo
yo nah prachodayat || Om apojyoti rashomritam Brahma bhur bhubasarom ||
38
Meditate on Vishnu (Keshava), sitting in your heart On a blue lotus. In four arms He holds –
conch, disc, mace and lotus. He sits on the heavenly bird Garura for his transportation
As one meditates on Keshava. Oh the revered Sun remove the darkness that prevails in me and
illuminate my intellect and let me be inspired by your divine illumination
that spreads out over the three worlds of this universe.
Breath control Step #3

(Exhale through the right nostril)
Release the thumb on the right nostril and allow the breath to exhale through the right nostril.
Lalatey – Swetam dwibhujam trishula-damaru-karam,

ardhachandra bibhushitam trinetram brishabharurah Shambhum dhayen,
Om bhu Om bhubah Om swah Om maha Om janah Om tapah Om satyam ||
Om tat Sabitur varenyam bhargo devashya dhimahi |
Dhio yo nah prachodayat ||
Om apojyoti rashomritam Brahma bhur bhubasarom ||
While exhaling, meditate on the image of Shiva, the destroyer,
resting on your forehead. He has three eyes, with two arms – holding trident on the right and
drum on the left, decorated with half-moon on the forehead and
riding on a bull. Oh the sun.
Obeisance to Surya (sun)
Achman
Sipping water in the name of the sun (Surya).; take a little water in your right palm chant the mantra
and sip it.
Suryascha meti mantrasya Brahma Rishi prakritischhanda apo devata achmaney biniyogah |
Om Suryascha ma manyuscha manyopatayascha | Manyukritebhya papebhyo rakshantam ||
Jadatriya papamakarisham manasa bacha hastabhyam padmam-mudarena shishna ||
Ratristadbalaspatu, jat kincha duritam mayi |
39
ADDENDUM
Edmaham mamamritashonow surey jyotshi juhomiswaha ||

In the name of the Sun as described by the sage Brahma in Prakriti meter, I am sipping this
water. With the blessings from the Sun and the sages, may I be protected from incurring sin
(ignorance). Whatever sin I have aleady incurred in the night by my mind and words, hands, feet
and other organs, may that be excused by the God of the night. Blessed by them I may now burn
all my sins into the eternal flame of bliss as my ahuti (offering)
in order to acquire my immortal soul.
Recalling the Creation

AOjoÑe
Aghamarshan
Take little water in your right palm, chant the mantra and imagine that you are blowing off your
sin through your breath.
â¡ â
Ritamityasya riktraysya aghamarshana rishir Anupstupachando

Bhavabritto devata ashwamedha babhritey biniyogah ||
Om rritancha satyancha abhidhatapa sohadhyajayata |
Tato ratra jayata tatah samudro arnabah ||
Om samudrad-arnabadadhi sambatsaro ajayata |
Ahoratrani bidadat Viswasya mishato vashi ||
Om Surya Chandra masau dhatayatha purbam kalpayat |
Deebancha prithibincha antariksha matho swah ||
As described by Aghamarshana sage in Anustupa meter, dedicated to describe God’s creation.
In the beginning of the Creation there was no light that was watched exlusively by His Absolute
Truth. Then formed the sea, followed by the intermittent day and night leading to the annual
cycle of the year. The universe got illuminated by His grace, reflected by the sun and the moon,
as He planned. And finally merged the whole Universe and this earth extended deep into its
core. (Recalling the Creation removes the ignorance within you)
Now throw the water on to your left on the ground imagining that you are relieved of the sin
and ready to do your worship as the pure soul (amritasyaputra). Wash your hand and you are now
ready to offer your prayer to Gayatri. Now look to the east, imagining the rising sun and chant:
Om bhur-bhuba-swah tat sabitur varenyam bhargo devasya dhimahi

Dhiyo yo nah prachodayat Om ||
40
He who is adored by all over the universe – heaven, earth and underground,
Destroy the ignorance in me and enlighten my intellect (soul).
Offer a little water on the plate and meditate on the sun.
Prayer to Sun’s location

p§kÑÉfØÛ¡e
Suryopasthan
This prayer is dedicated to the sun in his current position on the sky. Facing the sun chant:
Udutyamityasya Prashkanva rishih Gayatri chhandah Suryo devata Suryoposthaane

biniyogah. Om udutyam jatavedasam, deva bahanti ketavah drishe vishvaaya Suryam ||
For the mantra that starts with the word “Udutyam”, Praskanva is the seer (rishi),
Gayatri is the meter, and the sun is the God. This mantra is applied to worship the Sun. Om, in
order to make everything visible to us, the rays of the Sun hold the all-knowing Sun high above.
Chitram ityasya Kutsa rishir Tristupa chandah Suryo devata Suryopasthaney biniyogah.
Om chirtram devana mudgadinikam, chaksur mitrasya Varunasyagneh, apra dyava prithivi
antariksha, surya atma jagatastasta sthujashcha.
As guided by seera Kutsa, sung in Tristupa meter, hold the image of the rising sun in
your heart, who is established by the Gods Mitra, Baruna and Agni with the consolidated
illuminating powers of all Gods and Goddesses, that Sun, who knows the inner spirit of all fixed
and moving bodies is now coming up and illuminating the three worlds –
heaven, earth and the sky by its bright rays.
For the mantra that starts with the word “Chitram” (hold the image in heart), Kutsa is the
seer, Tristup is the meter, and the Sun is the God. this mantra is applied to worship of the
Sun.
Then give water in the name of various aspects of divinity:
Om Brohmaney namah, Om Brahmanebhyo namah, Om acharyebhyo namah, Om rishibhyo

namah, Om devebhyo namah, Om Vedevyo namah, Om bayabey namah, mritabey namah,
Om Vishnabey namah, Om Vaishrabanaya namah, Om upjaya namah.
41
ADDENDUM
Here I offer my reverence to Brahma, Brahmins (devoted to divine thoughts), teachers, sages,
Gods, Vedas, wind, souls of the dead, Vishnu, and sage Baishravan who studied the Sama Veda
and the Creator of all things.
Welcome to Gayatri
Gayatri avahan
Call Gayatri with folded hands placed on your heart:
Om aayahi baradey devi, traksharey Brahmabadini |

Gayatricha chandasam matar-Brahmayoni namohastutey ||
Come Oh the revered goddess, Oh the imperishable, Oh the teacher of the Vedas,
Oh the mother of Gayatri meter, who came out of the supreme Lord (Brahman),
allow me to bow with deep reverence.
Gayatri chant
Gayatri jap
Light is a symbol for knowledge and wisdom. Many would like to

meditate on light as a formless symbol of the Supreme divine.
Gayatri mantra helps in such a meditation. The following Gayatri
prayer is mentioned in Rigveda and Brihadaranyaka Upanishad. It
is considered as the ultimate vaidic prayer.
This is the short version of Sandhya or Gayatri prayer. The full

version has been presented earlier.
Om Bhur-Bhuba-Svah, Tat Savitur vareyna,

Vhargo devasva dhimahi. Dhio yo nah prochodayat Om!
Let us meditate on the glory of that effulgent reality, through which the whole universe is
projected, may He enlighten our intellect.
Say the entire sentence by touching your right hand thumb either in the spaces between the
horizontal natural markings on your finger or the tip of the finger. Repeat the same ten times.
42
Start the first number with your right hand thumb touching on the ring finger inner aspect mid
segment then go down to the next segment and so forth as outlined in the attached figure.
Elaboration of Gayatri prayer:
Om Bhur-Bhuba-Svah, Tat Savitur vareynyam,

Vhargo devasva dhimahi, Dhio yo nah prochodayat, Om!
Om(primordial sound that represents divinity)! In the three worlds – the physical (bhur),
the mental (bhuvah) and the spiritual (suvah) – you that transcendental Paramatama, the
adorable (barenyam) Sun (Savitur, creator of this world), destroy the darkness (bhargo, sin),
with your divine effulgence (devasya). We meditate upon (dheemahi) Thee,
Enlighten our intellect (dhiyo yonah pracodayat). Om!
Conclusion of Sandhya
Gayatri bisarjan
Take a little water on your right palm, chant the following mantra and throw on the puja plate:
Om Mahesha-vadanotpanna Vishnuhridaya-sambhava |
Brahmana samnugyata gachcha devi jatheychchhaya ||
Oh goddess Gayatri, you have come from the mouth of Shiva,
reside in the heart of Vishnu, and hold to the conscience of
Brahma, now you can go anywhere you wish.
Now offer water with the spoon (kushi) in the names four
divinities separately:
Om Brahmaney namah, Om Vishnabey namah,

Om Rudraya namah, Om Varunaya namah.
Reverence to Brahmah, Vishnu, Rudra – Shiva, and
Varuna.
43
ADDENDUM
OFFERING TO SUN GOD
Suryargha
The Sun is one of the primary gods of Hinduism and receives offerings at the very beginning of
most rituals. He enlightens our soul.
Take the kushi (the small spoon that sits inside the kosha, water holder kept in front of the priest)
with little water. Put in that a touch of red sandalwood paste and a red flower. Add a bit of rice
(kept in the pushpapatra) into the kushi. Hold the kushi with narrower side pointing outward.
Meditate on the rising sun coming in front of you and you are looking at it. Chant:
Jy ejx ¢hhüa hËþZÚ i¡üa ¢ho·¥aSp z SNv p¢hœ p§Qu p¢hœ LjÑc¡¢ue,
CcjOÑÉw iNha nË£p§kÑ¡u ejx z H¢q p§kÑ pqpË¡wn¡ aSl¡n SNvfa z
Ae¤LÇfu j¡w iš²w Nªq¡Z¡OÑÉw ¢ch¡LljÚ zz Ho¡qOÑÉw iNha nË£p§kÑ¡u ejx zz
Om namah bibaswatey Brahman bhaswatey |
Vishnu tejashey jagata sabitrey suchayey sabitrey karmadainey |
Idam argham bhagabatey Shri Surjaya namah ||
Ehi Surjyo sahasrangsho tejorashey jagatpatey |
Anukampaya mam bhaktam grihanargham divakaram |
Esho-h-argham bhagabatey Shri Surjaya namah ||
Oh, the illuminator of the universe, who carries the energy of Lord Vishnu (the preserver), who
inspires people to work, allow me to offer my reverence to you. Oh the Sun, the emitter of
thousands of rays of light, the reservoir of energy, the lord of the Universe, I am offering my
reverence to thee, please accept it, Oh Lord, the Sun God.
Prostration
Surya pranam
Then offer your reverence to the Sun God by joining the hollowed palms and holding them on
your chest:
Om javakusuma samkasham kashyapeyam mahadyutim.

Dhwantarim sarvapapaghnam pranatoshmi divakaram.
Like the red shoe flower , extremely bright like the hot copper,
the killer of darkness, the remover of all sins, Oh the maker of the day!
I am prostrating in front of you.
44
Now offer a spoonful of water from your boat-shaped right palm uttering the mantras that
appeal to Goddess Gayatri to excuse you from the errors you incurred during the ritual and fulfill
it by her grace.
ï
Jadaksharam paribhrashtam matraheenancha jadvabet,
Purnam bhavatu tat sarbam tatprasadat sureshwari.
If I made any error in using the proper alphabet or pronouncing these manras, Oh the Goddess
of all knowledge, complete it by your grace.
WORSHIP OF GURU (Spiritual teacher)

¦
Gurupuja
(One can consider father to be the spirital teacher and continue this ritual or skip this ritual and
proceed to the next step).
Guru has a high position in the development of an individual. Everyone is born ignorant with the
ability to learn with chame of time. This is our natural process of evolution. It starts from the
parents who teach us the basic of living. But the guru is the person who gives you a second life.
He introduces his disciple to the Unknown. He is the spiritual teacher, and is respected like a God.
Literal meaning of the Sanskrit word “guru”: ‘gu’ means darkness and ‘ru’ means light.
Guru is a person who represents the incandescent light of supreme consciousness which
eradicates the darkness of ignorance.
Meditation
dÉ¡e
Dhyan
Take a flower in both hands, hold that in front of your chest and say this mantra. At the end put
that flower in a bowl in front of the Holy Pitcher or in the tamrapatra.
Øj nÅ
Dhyayechchhirasi shuklabjye dwinetram dwibhujam Gurum;

Swetambara paridhanam shayetamalyanulepanam;
Barabhayokaram shantam kurunamaya bigraham;
Bameynotapala dharinya shaktalingata bigraham;
Smeyrananam suprasannam sadhakavistha dayakam.
Let me meditate on the glory of my spiritual teacher
who represents the incandescent light of supreme consciousness,
who is dressed in a white outfit with a white garland around the neck and
45
ADDENDUM
sandal wood paste on forehead (signifying purity),

Holding a lotus in the left hand, an image that emits confidence,
Bearing a smiling and happy face, He fulfills all the wishes of the devotees.
Obeisance to Guru
…l¦ fËZ¡j
Gurupranam
With folded hands, in front of your chest say these three mantras.
¡
Akhanda-mandalakaram vyaptam jena characharam;
Tat padm darshitam yena tasmai Shree Gurave namah.
(My) Salutations to respected Guru, who showed me the stature
whose form pervades the entire sphere of the universe.
Ajnaana-timirandhasya jnaananjanashalakaya;
Chaksur-urmilitam yena tasmai Shree Gurabe namah.
(My) Salutations to respected Guru, who opened the eyes of the one, who is blind due to
darkness of ignorance with the flame of knowledge.
·
Gurur Brahma gurur Vishnuh gurur devo Maheswarah
Guruh sakshat param Brahma tasmai shree Gurave namah.
Salutations to the preceptor who is verily Brahma, Vishnu and Maheshwara and
personified as the Supreme Being.
Offerings to Guru
Panchaupacharey puja
Place a sandalwood dipped flower on the holy pitcher and chant:
Eteh gandhapushpey namah Shri gurobey namah |

I am offering this flower in reverence to my guru |
Offer a small of water on the offering plate and chant:
Eteh padyam namah Shri gurobey namah |

I am offering this water for washing my guru’s feet.
46
Offer a small of rice with doob grass on the offering plate. This symbolizes welcome to a respectable
guest:
Eteh arghyam namah Shri gurobey namah |

I am offering this arghya (rice with doob grass)
in gesture of welcoming my guru
Offer a small amount of water towards the incense sticks and chant:
Eteh dhupam namah Shri gurobey namah |

I am offering this incense in the name of my revered guru |
Offer a small amount of water towards the lamp and chant:
Eteh deepam namah Shri gurobey namah |

I am offering this lamp in the name of my revered guru |
Offer a small amount of water on the food platter (naivedya) and chant:
e
Etehnaivedyam namah Shri gurobey namah |
I am offering this food platter in the name of my revered guru |
Offer a small amount on the glass of water placed as achmania:
Eteh paniya jalam namah Shri gurobey namah |

I am offering this glass of water in the name of my revered guru |
Paying reverence to Guru
Gurumantra
After the prayer one repeats the name of the guru several times to express respect. The process of
counting is shown in Gayatri.
Jai Guru
Victory to my guru
47
ADDENDUM
Following japa pay obeisence to the Guru by taking a small amount of water in the right palm and
drop it off on the offering plate after chanting the mantra:
Gujyatigujyagopta twam grihana smat kritam japam.

Sidhir bhavatu me deva tatprasadat Sureswara.
Take away my ignorance as I surrender to your name repeatedly so that I may succeed in
my endeavor by your grace, Oh the learned.
Offerings to associates of Vishnu
Now place sandalwood touched flower (white preferred) on the head of Naryana Sheela, uttering
the following six mantras:
Now place sandalwood touched flower (white preferred) on the head of Naryana Sheela, uttering
the following six mantras:
Ha Nåf¤×f
Etey gandhapushpey Om vignabinashaya namah;
Etey gandhapushpey Om Shivadipanchadevatavyo namah;

Eteygandhapushpey Om Adityadinavagrahevyo namah;
Eteygandhapushpey Om Indradidashadikapaleyvyo namah;
Etey gandhapushpey Matsyadidashavatarevyo namah;
Eteygandhapushpushpey Om namah Narayanaya namah.
Here I offer the (sandalwood) scented flower to the obstacle remover;
to Shiva with five gods and goddesses in the group (Shiva-Ganesh-Narayana-Surya-Durga);
Aditya and other nine planets
(Aditya-Soma-Mamala-Budha-Brihaspti-Sukra-Sani-Ravi and Ketu) Indra and ten directional
gods, fish and other ten incarnations of Vishnu.
48
TEN INCARNATIONS OF VISHNU
49
ADDENDUM
INCARNATIONS OF VISHNU
and Evolution of Human civilization
The ten incarnations or ‘Dasa Avatara’ of Lord Vishnu is an extraordinary recording of the
evolution of human life and advance in human civilization. The sequence of appearance of Lord
Vishnu on Earth is in tune with the evolutionary theory. In fact, the ten incarnations of Lord
Vishnu is an amazing recording of the advancement of human civilization. All this was
recorded by Hindu sages thousands of years before Christ.
The first incarnation of Lord Vishnu was in the form of a fish ot ‘Matsya Avatar.’ It
has now been confirmed by Science that the first life forms evolved under water. The second
incarnation of Lord Vishnu was in the form of a tortoise or ‘Kurma Avatar.’ This is an
amphibious creature capable of living both on land and in water. The third incarnation of Lord
Vishnu is the boar or ‘Varaha Avatar’. Boar is a complete land animal. life form has now
moved out of water and has adapted to land. The fourth incarnation of Lord Vishnu is the half
man half-animal form known as ‘Narasimha Avatar.’ This incarnation starts the
transformation from animal to human form. The fifth incarnation of Lord Vishnu is the dwarf
or pigmy sized human being or ‘Vamana avatar.’ A transition from the beastly form to human
form and the development of intelligence. The sixth incarnation of Lord Vishnu is the forest
dweller or ‘Parasuram.’ He has developed weapons and axe is his first weapon. Any sharp
stone can be transformed into an axe and it also indicates the first settlement of humans in
forests. The seventh incarnation of Lord Vishnu is Lord Ram. This us when civilized humans
developed and more superior weapons like the bow and arrows. The eight incarnation of Lord
Vishnu is Lord Balarama. He is portrayed with the plough – the beginning of full-fledged
cultivation. Human civilization has developed agriculture and is no longer depended on meat
and forest for food. The beginning of agrarian economy. The ninth incarnation of Lord Vishnu
is Krishna. He represents the advancing human civilization. He is associated with cows, the
beginning of domestication of animals and development of economy, which continues to the
present day. The tenth incarnation of Lord Vishnu is Kalki and is yet to arrive. He is believed
to ride on a swift horse Devadatha and destroy the world. It is an indication that human beings
will bring an end to life on earth. The numerous natural calamities created by human beings
and the numerous nuclear weapons stored, illustrates this.
50
ESTABLISHING THE HOLY PITCHER
Kalasha sthapan
Invocation (before establishing the holy pitcher)
Jy BaÈaš¡u ü¡q¡, Jy ¢hcÉ¡ašÄ¡u ü¡q¡, Jy ¢nhašÄ¡u ü¡q¡ zz

Om Atmatattaya swaha, Vidyatattaya swaha, Om Shivatattawa swaha ||
I dedicated my soul, my knowledge and my consciousness in performing this act (holy pitcher)
Holy Pitcher and Five Great Elements of Life
The pancha mahabhuta, or "five great elements" are: Tej (energy), Ap (water),
kshiti (earth), Marut (air), Vyom (cosmos). Hindus believe that all of creation,
including the human body, is made up of these five essential elements and that upon
death, the human body dissolves into these five elements of nature, thereby
balancing the cycle of nature. Life depends on these five great elements and in the
same way that we rely on God and His blessing.
The Kalash (, holy pitcher) represents all the aforesaid five elements where the leaves are
the captured energy from the sun, water is filled inside the pitcher, and earth is kept under the
pitcher. The air and cosmos naturally surround the pitcher. The following hymn exemplifies the
Hindu concept of creation. It is chanted as the holy pitcher is established.
Hiranyagarbha (¢qlZÉNiÑ) literally means the 'golden womb' or 'golden egg', poetically rendered
'universal germ'. It is the source of the creation of the Universe or the manifested cosmos in Indian
philosophy. It is mentioned in Rigveda (RV 10) and known as the 'Hiranyagarbha sukta'. It
declares that God manifested Himself in the beginning as the Creator of the Universe,
encompassing all things, including everything within Himself, the collective totality, as it were, of
the whole of creation, animating it as the Supreme Intelligence.
Placement
LmnpÛ¡fe
Kalashathapan
Hold the neck of the pitcher with both hands and chant:
Jy ¢qlZÉNiÑ pjhaÑa¡NÊ i§apÉ S¡a: f¢alL Bp£a z

pc¡Q¡l fª¢bh£w dÉ¡j¤aj¡w L¯Ùj ch¡u q¢ho¡ ¢hdj zz
Om! Hiranyagarbhah samabartatagrey bhutasya jatah patireka aseeta |
51
ADDENDUM
Sadachar prithibim dhyamuteymam kashmai devaya habisha vidhema ||

In the beginning was the Divinity in his splendor, manifested as the sole Lord of land - Skies,
water, space and that beneath and He upheld the earth and the heavens.
Who is the deity we shall worship with our offerings?
Prayer to Holy Pitcher

ºil-fi
Prarthana
Fold your hands and pray to the holy pitcher:
*PU ſº fig tº ra; inſºrs;

*g ºn fººl at Gº Tºlis ºl; II
* * *H: M3 againſ tº
wºn; as Tºw; Tºws ºf sº I
ºrs fººt ºf ºrig ºffers;
*Rig ºn Taiº ºftººl; I
ºf 5 Tg ºn tº affi Hafs
Tºſa fºr ºf agi aſſºt -fiſt ºf n
Kalashashya mukhey Vishnu kanthey Rudra samasrita
Muley tatra sthito Brahma madhey matriganah smrita ||
Kukshaitu sagarah sarbey Saptadeepa basundhara
Rigvedo atha Jajurvedah Samavedo api Atharba |
Ayantu deva pujarthan durita kshayakaraka ||
Gangeycha Yamuney chaiba Godavari Saraswati
Narmadey Sindhu Kaberi jaley asmin sannidhim kuru ||
At the mouth of the pitcher rests Vishnu, on the neck is the Shiva, at the bottom (root) rests
Brahma (the creator), and in the middle circles various mother goddesses. The water represents
the ocean at the time of creation of earth when seven islands comprised the land of India, when
the learned sages wrote Rigveda, Jajurveda, Samaveda and Atharbaveda. The water of all
sacred rivers - Ganges, Yamuna, Godavari, Saraswati, Narmada, Sindhu and Kaveri may merge
in this holy pitcher of water and this pitcher is now dedicated to the worship of God.
May all the evil spirits clear off from here.
Establishment
fºlkägi
Sthirikaran
Hold the pitcher with both hands and repeat the following mantra:
8 *Re: ºil ºf a zºº; ºf wºrsään

8 was wās fºsſarsa Rs ºral statiºn
52
Om twabatah purubaso bayamindra pranetah | Smasi smtarata-r-Harinam |

Om stham sthim sthiro bhava | Yavat puja karomyaham ||
I bow to Thee for your abundant riches in the name of Vishnu I am offering my reverence to the
gods to stay with me as long I am performing this sacred puja. Stay here firmly.
Indian History in mantras and Sanskrit hymns
Rigveda refers about the “Battle of ten kings (dāśarājñá)” in some of its hymns. It is conjectured to
have occurred between 1700-1000 BC after the Aryans migrated to India. It took place near Parusni
River today’s Punjab (Ravi).
These kings belonged to different tribes of northwest India. Some of the notable names of
these defeated tribes include Purus, Gandharis, Parsu (Pesian?), Bhrigus and Dasa. The victory came
to Trtsu (Indo-Aryans tribe). Three of the commanders of this battle were Vashista, Vishvamitra and
King Sudas. Many of these names appear in Ramayana and Mahabharata the two epics of India.
Recent translation (1951) of the Rigveda considers the hymns as "obviously based on an historical
event", even though all details in the hymns are lost.
This shows that the history of India was though not formally written until later but these
mantras become a reliable source that captured Indian history by “word of mouth”.
Gesture of Reverence
L«a¡”¢m
Kritanjali
Pray for the holy pitcher with folded hands
Jy pîÑa£bÑ¡áhw h¡¢l pîÑch pj¢eÄajÚ z

Cjw OVw pj¡l¦qÉ ¢aù ch N°Zx pqx zz
Om sarbatirtha udbhavam bari sarbadeva-samanwetam |
Imam ghatam samarujhya tishta deva ganaih saha ||
The sacred rivers sanctify this holy water of the pitcher with the merger of all Gods and
Goddeses into it. Now I establish this pitcher with the appeal to the Gods and Goddesses
53
ADDENDUM
I plan to worship to rest here with the wards.
Prehistoric India in mantra

Brahmanda Purana has described that the prehistoric India was comprised of seven islands which today drifted to
its various current locations – Malaysia, Andaman, Lanka and others. They were named as Jambu, Plaksha,
Shalmala, Kusha, Krouncha, Shaka and Pushkara. They were surrounded by seven seas. They believed that
today’s India was inhabited by sages and people with high spiritual thoughts. Apart from this mythological
account, anthropological evidences record that during the Continental Drift, India separated out from the
Gondwana Land located in the South Pole into the present position. Geologically, the origin of the Himalayas is
the impact of the Indian tectonic plate traveling northward at 15 cm per year towards the Eurasian continent,
about 40-50 million years ago. The formation of the Himalayan arc resulted since the lighter rock of the sea-bed
of that time was easily uplifted into mountains. An often-cited fact used to illustrate this process is that the
summit of Mount Everest is made of marine limestone. In addition, the continuing rise of Himalaya is in support
of this theory. The mystery still remains to be resolved as how our forefathers conjectured the things happened
before even the human race appeared on this earth?
Cordoning the Pitcher
The sacred pitcher is cordoned by planting four arrowhead sticks (, Kandatropan) on the
four corners around the pitcher and circling a red-colored thread around the sticks (
Sutrabeshtan).
Planting the Arrow-head Sticks
Kandaropan
On the four corners of the sacred pitcher place four sticks (3-5 mm diameter, 2 ft high) with an
arrowhead on the top of each. This is commonly known as tirkathi). The arrowhead is
made from dry palm leaves as they are inserted into the split top of the stick, making the appearance
of the three leaved durba grass (iconic). If palm leaves are not available, use thin wood pieces or
green rough leaves, inserted into the split top of the sticks, with the attempt to make the stick. The
tirkathi) imitate durba grass. The sticks are inserted into the mud balls at the base
(imitating earth). One can use foam cups filled with wet dirt. The mantra bears the history of the
migration of Aryans into India.
The pitcher, symbolic of the basic elements of life, is encircled by four sticks called tirkathi ()
and a continuous red thread (five rounds). The tirkathi and thread appear to signify the interwoven
relationship of the family and community with the creation of the basic elements of life.
54
Put four bamboo sticks on four sides of the pitcher. Hold the sticks in four balls of clay
(traditional) or use four foam cups with wet dirt. The sticks are split at the top in order to hold palm
leaves (traditional, or use similar stiff leaves available locally). Make a three-prone spearhead with the
leaves cut into pieces. This is symbolic of durba grass whose tip typically bears three leaves.
Touch the tirkathi) and chant:
Jy L¡ä¡v L¡ä¡v fËl¡q¿¹£ fl¦o fl¦oØf¢lz Hh¡e¡ c¤îÑ fËae¤ pqpËZ nae Q z
Om! Kandat kandat prarohantiparusha parushaspari
evano durvey pratanu sahasrena shatena cha ||
I am establishing these sticks with arrow-heads (tirkathi), representing the Durba grass
that spreads all directions through roots (kandat) at the nodes and stolen (parush) or runnerstalk. I
pray for our family to spread out in all directions in hundreds and thousands Oh durba (Cynodon
dactylon)! the waythe
your
same
roots
waystrikes
connectat your
us with
nodes
thousands
(“ ofconnected
our children
by and
your stolens (“
grandchildren spreading out in all directions.
Circling of Thread
Shutrabeshtan
The continuous red thread, circled around the tirkathi (tir=arrow head, kathi = stick), encircling the
sanctified pitcher, is the icon of the interwoven relationship of the family and community with the
essence of life. Clockwise circle the sticks (tekathi, a slang expression of tirkathi), with a red thread,
five or seven times. Loop the thread on each stick. Chant while tying the thread:
Jy p§œ¡j¡Zw fª¢bh£w cÉ¡jeqpw p¤¤n×jÑ¡Zj¢c¢aw p¤¤fËZ£¢aw zz

°ch£w e¡hw ü¢lœ¡pe¡Nj-pËh¿¹£j¡l¦qj¡ ü¿¹u zz
Om sutramanam prithivim dyamanihasam susharmanam-aditim supraneetim,
Dwaivim navam svaritra-sanagam-sravantee-maruhema svantaye ||
This auspicious security thread is long, holy, prosperous, immortal,
divine and firm. It is like a boat that will lead us to the heaven.
55
ADDENDUM
Historical significance of cordoning holy pitcher;
The doob grass or Cynodon dactylon is a creeper grass highly priced in India. It practically grows
anywhere under wide variety of climates and soils. It spreads quickly with the availability of water,
extending its creeping stems, called “stolons” that spread in all directions. (Note: a stolon is a shoot
that bends to the ground or that grows horizontally above the ground and produces roots and shoots
at the nodes). Hence it is also referred as “runners”.
When the Aryans came, they wanted to spread out in India like the doob grass. The nodes with
Puja to all associated gods and goddesses
Put a flower on the ghat (separately – priest and devotee) each time uttering the mantra:
gº tºp & fff; Hº, gº tºp 8 waſ: Hº, as tºp & Fabi Hº, gº tºp & HHH-B Rºº,
gº tºp 8 ºf Rº, as tºp & Trºjans, gº tºp 8 triº Rº,
gº tºp & Hiiº Hº, gº tºp 8 ſºlºrs Riº, gº tºp & Rºsſ; Rº,
gº tºp 8 was aws, gº tºp 8 ºffs tº gº tºp & Hºrs, Rº,
gº tºp & Glºrs; RB, gº tºp 8 ºreſ: Riº J
Etey gandha pushpey Om Suryaya namah, Durga namah. Shivaya namah,

Etey gandapushpey Narayanaya namah, Lakshmai, Saraswatwi, Gangawai namah
Eteygandhapushpey Yamuna, Dikpala, Nabagraha, Devehhyo, Hrishibhya,
Etey gandhapushpey masebhyo, jyogenhya, karanebhya namah.
I offer this scented flower as my reverence to Sun, Durga, Shiva. Narayana, Lakshmi, Saraswati,
Ganges, Yamuna, Sages, my body, and my ears.
Tying the Security Knot

afé-xiàn
Granthibandhan
The thought behind this ritual is to bring the scattered mind into the focus of devotional thoughts. Tie
a knot at the end of the cloth that you are wearing. Hold the knot and chant:
& ſº ºf qaſ Refºº # ºf g º Tail

Om! Manidharibajrani mahapratisarey
raksha raksha hung phat swaha ||
56
I am tying this knot like a thunderbolt pulling my scattered mind into the focus of divinity. I pray
the Lord (Mahapratisar) to protect me by standing on my mental gate and
prevent the entry of all distracting thoughts.
Five welcome mudras
Show the five hand gestures where indicated. The mudras are like expressing the feeling with hand
gestures, as it is done in case of dancing.
After the meditation take a flower, with a touch of sandalwood paste, and place it at the feet of the
Goddess Saraswati, captured in your mental image and then put it on the holy pitcher.
Abahanimudra Stapanimudra Sannidhapani Sannirodhni Sammukhikarani

mudra mudra mudra mudra mudra
Welcome Sit Settle Down Come Close Face
Jy à¡lcha¡ Cq¡NµRa, Cq¡NµRa, Cq ¢aùa, Cq ¢aùa, Cq p¢ædš, Cq p¢æl¦dÉdÅjÚ

Aœ¡¢dù¡ew L¥l¦a, jj f§S¡w Nªq²£a z
Ha Nåf¤×f Jy N¡w NZn¡u ejx z Jy jq¡m°rÈÉ ejx, Jy plü°aÉ ejx,
Jy ¢hOÀ¡u ejx, Jy rœf¡m¡u ejx, Jy N¡w N‰¡°u ejx, Jy k¡w kj¤e¡°u ejx zz
Om! Dwaradevata ihagachhata ihagachchachhata |
ihatisthata, iha tisthata, ihasannidhatta, ihasanniruddhadhwam |
Atradhisthanam kuruta, mama pujan grinhita ||
Etey gandhapushpey Om gam Ganeshaya namah,
Om Mahalakshmai namah, Om Saraswatai namah,
Om Vighnaya nama, Om Kshetrapalaya namah,
Om Gangawai namah, Om Jam Yamunawai namah ||
Oh the Gods at the entrance, come, come, rest here, rest here, stay close and closer to me, establish
here and accept my offerings. I offer my scented flowers to Ganesh along with his primordial sound
( ), reverence to Mahalakshmi, Saraswati, remover of obstacles, lord of the directions with their
primordial
Yamunasound
with Om
the primordial
( ), and to sound
the sacred
( ).rivers
and Yamuna
Gangeswith
withthe
theprimordial
primordialsound
sound().
( ) and
57
ADDENDUM
SAINCTIFICATION OF ENVIRONMENT
Sanctification of floor
Throw little water on the floor with the following chant.
& # * * * *is
Om raksha raksha humphat swaha |
May the spirits protect me from all the hurdles
Then touch the floor in front and chant:
& "fºº # * * *E. I.

Om pabitra bajrabhumey hum humphat swaha ||
Allow me to sit on sanctified firm floor devoid of all evils.
Sanctification of Platform
[ſã ("liºn
Vedi Shodhan
Put a flower on the platform and pray with folded hands.
3 (AWII Gſä; Tºſs afºsi affäfººt

Tº ſº atºsis ºffice ºftāfirī I
Om vedya vedih samapyatey varhisa varhiindriyam
Jupen jupa appatam pranitogniargnina
I am dedicating this sacred dias (platform)
where our senses become the tools of perception,
The pillars become sacrificial stake, and, fire brings fire
Self protection
WNET:Fi
Atma Raksha
Hold five fingers of right hand joined and thumb folded on to palm. In this position hold on the
thumb on the location of heart. Chant:
8 * * * * *E. I.
Om Raksha Raksha humphat swaha ||
May I be protected
Consecration of Flowers
58
f¤×fö¢Ü
Pushpasuddhi
The flower to be offered to the Goddess needs to be consecrated. Lovingly touch them with both hands
and chant after removing the evils. (Note: It appears to be repeat but the main puja will need more
flowers and that need to be sanctified).
Iy gVÚ
Owing Phat

Laying the Divine Boundary
Dikbandhan
The place of worship needs to be sanctified and protected. Thus the devotee makes a divine
boundary of the place of worship with:
Take a flower, with a touch of sandalwood paste, and place it on the holy pitcher taking the name
of each God and Goddess mentioned:
Etey gandhapushpey Om gam Ganeshaya namah,

Om Mahalakshmai namah, Om Saraswatai namah,
Om Vighnaya nama, Om Kshetrapalaya namah,
Om Gangawai namah, Om Jam Yamunawai namah ||
I offer my scented flowers to Ganesh along with his primordial sound (), reverence to
Mahalakshmi, Saraswati, remover of obstacles, lords of the directions with their primordial
59
ADDENDUM
sound Om (3), and to the sacred rivers Ganga with the primordial sound ('iſ') and Yamuna with
the primordial sound (TR).
Imagine you are surrounded well protected by gods and your well-wishers. Chant with folded hands.
*Cºſº (TG) 3 ºff Ré, é º ºsſi R8, 3 ºrd ºf RM3,

(wfºº) & Griff Rig I (Gº) sº tº II (NGU) ºff-Baſ. Tºg (R&R)
(On the left) Om guruvyo namah Om parama guruvyo namah
Om parapara guruvyo namah (On the right) Om Ganeshaya namah
Urdhey Brahmaney namah (At the center) Om Sanischaraya namah (or God in presence) ||
On the left I am offering my reverence to my teacher, and the teacher of highest knowledge. On
the right is the Ganesh (the obstacle remover), and at the center is Lord Sanichar (the diety).
60
WORSHIP OF VARIOUS GODS AND GODDESSES
PANCHADEVATA (Includes one Goddess) - Brahma, Vishnu,
All Hindu puja rituals involve the worship of other Gods and Goddesses before focusing on the
principle deity. These Gods and Goddesses regulate our lives in many ways. These include the
group of five gods or Panchadevata (*183CTºVI), the Guardians of the directions (Dashadikpal) and
the nine planets (Navagraha) are revered and so also Vishnu’s various incarnations (Dashavatar)
which connect to our process of biological evolution
Ganesh and others
Shri Ganesh is the God of wisdom and worshipped at the beginning. He removes all obstrucles.
He is always worshipped before any puja.
gº tºp 8 ºrº His

gº tºp & HHHH tº
gº tºp fºr ſaviºrs. His
gºs ºpi aſāsīſā Rūgūsī Hā:
gº tºp ºaſi-ſºlºsſ tº
gº tºp fließ tº
gº tºp & Rºsſ twiceſ. His I
Etey gandhapushpey (repeat)
Om Ganapataye namah
Narayanaya namah, Shivadipanchadevatavyo namah
Aditadi Navagrahebhyo namah
Indradi dashadikapalebhyo namah, Shri Gurabey namah,
Sarebhyo devibhyo namah ||
Revence Lord Ganesha, Lord Vishnu, Shiva and associated five gods,
Aditya and other nine planets, Indra and ten directional gods,
Reverence to my Guru, and to all gods and goddesses.
61
ADDENDUM
Surya (Sun)
p§kÑÉ
Offer a flower dipped in red sandalwood:
Etey gandha pushpey namah Suryaya namah |

My reverence to the Sun God Surya
Then offer a little rice on the holy pitcher or on the offering plate:
Om! Ehi Surya sahasrangsho tejarashey jagatpatey |

Anukampaya mam bhaktam grihanargham divakaram ||
Esha argham namah Suryaya namah||
Oh Sun, whose millions of rays enlightens this earth Accept the offering from this humble
devotee of yours Oh the day maker, Oh the Sun, here is my offering to you with humility.
Prostration
Pranam
Pray with folded hands, imagining the rising sun in front of you:
Om jaba kushma
Jy sankasham kashyapeyam mahadyutim
dÆ¡¿¹¡¢lw
|
Dhyantarim sarbapapagna pranatoshmi divakaram ||
Like the jaba flower (red colored Shoe flower), the son of Kashyap,
with brilliant illumination, destroyer of darkness, remover of all sins (ignorance), I bow to you
the day-maker.
62
WORSHIP OF NINE PLANETS

ehNËq f§S¡
Nabagraha worship
Naba is nine and graha is cosmic influencer of the living being on this earth (Bhumidevi). These
include five planets – Mamala (Mars), Budha (Mercury), Brahaspati (Jupitor), Sukra (Venus), Sani
(Saturn); Sun (Aditya, Rabi), Moon (som), as well as Moon’s orbital positions in the sky – Rahu
(north or ascending lunar node) and Ketu (south or descending lunar node).
Note: Lunar nodes are the orbital nodes of the moon, that is, the points where the orbit of the moon crosses
the ecliptic. The ascending node is where the moon crosses to the north of the ecliptic. The descending node
is where it crosses to the south. Eclipses occur only near the lunar nodes.
The mantra “Adityadi (Aditya or sun and others) Navagraheybhyo namah” takes care of all the nine planets.
Worship of individual members of Nabagraha is done during Havan, described later.
Make five offerings in the name of the nine planets:
z
Esha Gandhah Om Adityadi Nabagraheybhyo namah
Here I offer sandalwood, flower, incense name and food platter to
Aditya and other nine planets
z
Etat pushpam Om Adityadi Nabagraheybhyo namah
z
Esha dhup Om Adityadi Nabagraheybhyo namah
z
Esha dwipah Om Adityadi Nabagraheybhyo namah
z
Etat naivedyam Om Adityadi Nabagraheybhyo namah
(Note: separate naivedya with five mounds of rice and a small fruit on each mound makes the nabagraha
naivedya).
63
ADDENDUM
AUDIO III Listen to the audio by
PART 3
PRADHAN (Principal) SHANISCHAR PUJA

fËd¡e n¢ZÕQl f§S¡
Heaven is the witness
Sakhyamantra
With folded hand in front of your chest chant:
¡ Ñ q
Om Surjyah somo Yahmah kalah sandhaye bhutanyaha kshapa |

Pabano dikpatir-bhumi-r-akasham khachara mara.
Bhramam shasanomasthaya kalpadhwamiha sannidhim.
Om tatsot. Om ayamarambha shubhaya bhawatu.
The spirits in all the planets, all the visible and invisible Gods and Goddesses, wherever they
are, no matter what time it is now I pray everybody’s presence here. Let the holy occasion begin.
I offer my praises to the glory of Moon (Som), Varuna, Agni, Sun, Vishnu, Brahma and
Brihaspati; with my prayers to mighty Indra, learned Pusha, undefeated Taksha, and the care
taker of Gods, Brihaspati, seeking their blessings on us.
Basic Oblation to the Cosmos

p¡j¡eÉ¡OÑÉ
Samanyargha
On the floor, in front of you, make a watermark with your middle finger after
dipping it in the water-vessel (kosha) kept in front of you. First draw a circle.
Then within the circle draw a triangle. Place the kosha on the water mark. Then place a
sandalwood-dipped flower, little durba or kush (dry grass) and a little rice on the edge of the kosha
while chanting these mantras.
Ha Nå f¤Öf Jy Aw ALÑjäm¡u à¡cn Lm¡aÈe ejx Jy jw h¢q² jäm¡u cnLm¡aÈe ejxz
Jy Fw p¡j jäm¡u o¡snLm¡aÈe ejxzz
64
Etey gandhapushpey Om adharashaktaye (foundation of universe) namaha, Om Kurmaya

(turtle, holder of the earth) namaha, Om Anantaya (universe) namaha, Om Prithivyai
namaha, Etey gandhapushpey Om arkamandalaya (disc of the sun) dwadasha kalatmaney
namah | Om mam banhi (Vishnu) mandalaya dasha kalatmaney namah |
Om Um Soma (moon) mandalaya shorasha kalatmaney namah ||
I pay my reverence by offering this flower to the foundation of this Universe,
to the divine turtle holding this earth, to the infinite cosmos, to the earth,
to the sun in all its twenty folds, to Lord Vishnu in His ten-folds avatars.
Offer reverence (in primordial sound of Um) to the moon in all its sixteen phases.
Special oblations to the cosmos
Bisheshargha
Water conch on tripod
This special ritual, called Bisheyshargha (), uses the water
conch (jala sankha, ), to make the special offering or argha
to the principle deity. The water-conch sits on a tripod on the left
side of the priest. Wash it out and throw the water with the sound,
gVÚ
Phat
Get out all evil spirits
This sanctifies the conch. Now call the goddess with all her powers to come and stay in the water
of the conch in which you put sandalwood-dipped flower, rice and durba grass. Show the mudras
of cover the conch with abagunthan mudra and say
hoVÚ
Wasat
Stay here
Then show galinimudra (see figure) over the conch before it is finally placed on your left. Look
at the special offer (bishesh argha) and once again say
h±oVÚ
Woishat
Stay in my heart
(In tantric puja many sounds are made which are like mantras that carries the unspoken feeling
of the devotee. Are some of those examples. Also see the pujari shows mudras, which is again
unspoken jestutres like that you see in dancing).
65
ADDENDUM
Special welcome offering

c¡e
Bisheshargha dan
It is symbolic of the greatest gift of God – the green leaves, the flowers and the food (rice).
n¢ZÕQ¡°l n¢ZÕQl
Jy L«o¡‰¡u ejx zz
Om durbakshata samajuktam billapatram tathaparam |
Shobhanam shankhapatrastham grihanargam Shanischareyy
Om Krishnangaya namah||
Esha argham namah Shanischarai namah ||
Om (in the name of divinity)! I am hereby offering the durba with bail leaves
decorated on the water-conch in the name of Shanischar (God of Saturn).
May I pay my oblations to Lord Shani ||
The God with dark skin ||
Now touch the flower and durba and chant dedicated to the solar energy and the solar system:
Eteygandhapushpey Om arkamandalaya dwadasha kalatmaney namah |

My reverence to the twelve fold solar system |
Om Mam Banhimandalaya dashakalatmaney namah |

My reverence to the ten fold energy ring of the solar system
Continue your offering (for the moon):
Om Um Somamandalaya shorashakalatmaney namah ||

My reverence to the sixteen folds lunar system ||
Again meditate again on goddess
Then cover the water-conch by Abagunthana mudra with the sound of and then show the Galini
mudra to the conch uttering . Then say with folded hands, holding a flower:
Jy qÊÊ£w n¢ZÕQl¡u ejx zz

Eteygandha pushpey Om hring Shanischaraya namah
Offering this reception specially to Goddess Shani
Galini Mudra
66
Now jap eight times with the primordial sound (qÊÊ£w) on the water conch as you do for Gayatri.
Now take a small of water from the conch and sprinkle over the puja things on sight. This is a
sanctification process.
Breath control exercise

Pranayan
Pranayam is described earlier under “daily prayer of the Brahmin (priest) – Sandhya”. For those
who do not Sandhya (non-Brahmin) should do pranayama at this point. In simple words meditate
on the image of Shani.
The meaning of pranayama in Sanskrit is “extension (ayama) of the life or breath (prana). Breath
provides the vital energy for all living creatures. In humans, as we can feel, it has three components
– inhale, restrain and exhale. We inhale oxygen that enters into complex metabolic processes inside
the body and finally the harmful product (carbon dioxide) is thrown out, or exhaled. Control of the
breathing process, the subtle invisible force, connects the body with the mind. Meditators believe
that body and mind are separate entities and the breath connects them. Thus pranayam can be
called as “extension of life force to control one’s mind”. It is heavily recommended before
performing the puja.
The breath count is done by using the mulmantra Hring, qÊÊ£w in case of Jagaddhatri and repeat this
mantra to keep the count for inhaling, holding and exhaling.
Process
Take the right thumb and close your right nostril. Inhale air while counting mulmantra (Hring, qÊÊ£w)
on your left hand fingers (see Gayatri for the counting process). Make 16 counts for the inhale
repeating the japa mulmantra (Hring, qÊÊ£w). In the next step, take the middle finger and the
ring finger together to close the left nostril and hold the breath Make 64 counts, repeating
the jap mulmantra (Hring, qÊÊ£w) while holding your breath. Finally, open your right nostril by lifting
the
Thisright
timethumb
you will
while
count
continuing
32 times to
with
close
japthe
of mulmantra
left nostril (Hring,
and let qÊÊ£w).
the air If blow
you are or exhale
outunable to hold the
breath for long time, reduce the counts to half (4-16-8).
67
ADDENDUM
Seeking support from the sages

*RTſūrūyī
Rishyadinyash
This mantra seeks the blessing from the wise. Take a flower in your hand, chant the mantra and
discard it in the offering plate. Then move the collected right hand fingers to the locations
mentioned in the mantra for the following chant.
& iſºa º żºłºńs ºf ºw; ſº ºftºpºiºiffiºſº I

(FBſ) & sº RG tº
(º) & "lefºwº Tº
(ºſ) & ſº tº I
Om Shri Shanischara mantrasya Brahma Rishi Panktichanda
Shanischara dharmartha kama moksheshu biniyogah
(Sirashey) Om Brahmaney rishaey namah
(Mukhey) Om panktichandasey namah
(Hridi) Om Shanischaraya namah ||
In the name of Shanischar (devata) and sage Brahma in pankti meter
Putting forth all I have – dharma, artha, kama and moksha
(On the head) I offer my reverence to Brahman and various sages
(In the mouth) I revere with the Pankti meter
(Heart) In my heart I bow to Shanischar.
Meditation of Shani
&T
º *
Kurma Mudra
Dhyan
Put your two plans in Dhyan mudra (see appendix) and put a flower between the plms and then
chant with eyes closed meditation with the thought of Sani – a dark complexion with limp on foot
riding on water bffalo or crow.
& “g ºf TGI FR3,

3 wie ºf Rs.3
& Giraffigº argºfºrº Hargºg as
Om Shah Sanaye namah
Om Shan Sanischaraya namah,
Om sannodebirbistaye Sannorbhabantipitaye sannor bhabantu nah ||
I bow to thee O Sani
I bow again in the name of divinity
May my prayers please you and bring happiness to us all.
68
In the name of eternity (Om) You (Sani) appear in my meditation as a slow moving person with
dark complexion, riding on water buffalo or crow. At the end of the dhyan, put the flower in your
palm and place it on the head.
Obeisance to Shani
2icits Nà
Pronam mantra
& Farº ºjº fºſs; ºn

*HHis ºrgaº ºw esſ ºn
Om Nilanjanachayam prokhyam Rabisutam mahagraham |
Chayayam garbhasambhutam bandey bhaktya Sanaischaram ||
Oh Shanideb with blue-colored body, son of Sun God,
Born of Chaya,
this devotee of yours is bowing to you.
Meditation of Shani
*JR NIE
Dhyan mantra
& Gaige rºle pas Tītūs bºrn

#sº ºr gºrse ºffs.
Bºgan easiº as “Tºgº Trºis
Tºſº (WHe reſtºff's 2K5Iſºl
Om sourashtram Kashyapam Shudram Surjashyam chaturangulam |
Krishnam krishnambaram gridhragatam shourim
Chaturbhujam udhwabap shulam samanyayet
Yamadhidaibatam debam Prajapati pratyadhidaibatam ||
Translation missing
Shani mantra for offerings

* Tw
Puja mantra
3 & #8 file ºf: Tº il

Om Oing hring shring Shanaishcharaya namah ||
With he utterance of sound of On, Owing, Hring, Shring
I offer my obescence to Lord Shanaischar.
Shanijap (name repeated like Gayatri)

*f, *i-ſāī s*
Shani Gayatri mantra
& ºth fing ſº ſºft
69
ADDENDUM
aæ¡ jä fËQ¡cu¡v zz
Aum Sanaischaraya Vidmahe Sooryaputraya Dheemahi,
Tanno Manda Prachodayat.
I meditate on Lord Shani who is the son of Lord Surya.
Let the slow-moving god illumine my intellect.
Mental self worship

j¡ep¡fQ¡l f§S¡
Manaspocharey puja
Here you meditate the presence of Sanischar in your heart who worship you do to your best (offer
the flower that you placed on head at the end of dhyan followed by water to be offered on water
plate (a¡jË f¡œ) and incense. After the completion of the manas puja imagine the empowered living
in your heart to be placed on the argha you placed.
Welome
Bh¡qe
Abahan
Welcome Goddess Durga, showing the five mudras – abahani, sthapani, sannidhapani, sannirodhani, and
smmukhikarani. (See details of mudras presented earlier).
x x Jy n¢eÕQl ch ¢
Jy L«o·¡‰¡u ejxz
Om bhuh bhubha swah Sanischar deba paribar gana sahitey
Ihagaccha Ihagaccha, ihatistha, ihatistha, ihasannideahi, iha sannirudhaswa,
Atradhistanam kuru, mamapuja grihan | Om stham shthim sthirobhava, jabatpuja karoham
mama || Om agaccha madgrihey debi ashtabhih shaktibhisaktibhi saha |
Pujan grihana bidhibat sarbakalyana karini || Om Krishangaya namah ||
Oh Lord Sanischar come with your family, sit down, get attached, stay close to us, settle down as
long I worship you. Come in my house Oh Lord, with all your eight powers,
I will worship in the prescribed way, Oh the well-wisher of all.
I bow to the God with blue body.
Sharanga puja
f¤×f¡”¢m (pîÑ A‰)
Pushpanjali (sharanga puja)
Through these mantras six important parts of the body are dedicated to the worship of the
Goddess. Hold the argha (flowers and durba sitting on the conch) and chant the following,
imagining every part of the body is dedicated to the Goddess
Ha Nåf¤×f qÊÊ£w q©cu¡u ejx z

Ha Nåf¤×f qÊÊ£w ¢nlp ü¡q¡ z
70
gº tºp fle fºr at

gº tºp is rabbi º
gº tºp flis Gūrātā āū
# ºreſts ºf #E I
Etey gandhapushpey Hring hridayaya namah
Eteygandhapushpey Hring shirashey swaha |
Eteygandhapushpey Hring shikhawai bashat
Etey gandhapushpey Hring kabachaya hung
Eteygandhapushpey Hring netratraya boushat
Hring karatala prishthabham astraya phat ||
I offter this flower my heart, head, the apex of my “shikha” (lock of hair on the crown of the
head), my hands, my eyes and my palms engaged for the job I am about to begin.
Shikha also means “flame” as well as “hair tail” of a Brahmin. It is symbolic of knowledge and
dedication.
Useful additions to Shani Puja
Shorasha-upacharey puja
GTºrbiö ºral
We offer sixteen things to the Sanischar God. Any of the following sixteen things, as listed, can be
offered. Each time repeat this line as you submit the individual offering:
1. Lamp
iyi
Deep
Take a lamp or lit a stick with oil-soaked wick at the tip. Do arati and make the following
offering:
as --- (älzig --) (Tºwſºrº iſºº; Tº, Tse Tºwnſ: é àe fissiº RN3
Esha --- (e.g. deepah) etatdhipataye Shri Vishnabey nmah,
Etat sampradanaya Om Hrim Shrim Sanischaraya namah ||
I am offering ---- in the name of Lord Vishnu
Oh Lord Shani who is always detached by nature,
please oblige me by accepting my offering ||
2. Asan
(T5W WBF #if:{{R R5, a 5s. TºwRH & #8 flexiºſ: ſiläß RN3
Etadasan Shri Vishnabey nmah,
Etat sampradanaya Om Hrim Shrim Sanischaraya Neelaya namah ||
I am sanctifying this seat in the name of Lord Vishnu
And offering the seat to Sanischar who is blue in color
Please oblige me by accepting my offer.
71
ADDENDUM
3. Water for washing feet

viºſ
Padya
(as ºilw) āfrºCº Rs.8, 4.5s stºw RBI & #ie àeriºdſ: Gººg
Esha padya Shri Vishnabey namah,
etatdhipataye Shri Vishnabey namah,
Etat sampradanaya Om Hrim Shrim Sanischaraya swetakantaya namah ||
I am offering the water, sanctified in the name of Lord Vishnu,
to wash your feet.
Oh white-neck Lord Sanischar, please oblige me by accepting my offer.
Please accept my offer Oh white neck Lord Sanischar
4. Special reception
Wºff
Arghya
as ad fiscº Rº, ass Tºwiań & fie àeriºrsåſå intº as

Esha argha Shri Vishnabey namah,
Etat sampradanaya Om Hrim Shrim Sanischaraya Neelmuththaya namah ||
I am offering the water, sanctified in the name of Lord Vishnu, to wash your feet.
Oh white neck Lord Sanischar, please oblige me by accepting my offer.
Please accept my offer Oh blue-faced Lord Sanischar ||
5. First drink of water

WI5sº
Achmania
(as ºbsº fifts& RN3, a\ss Tºwnſ: é àe fieriºdſ: ſăcăisºftwaff: T3 .

Esha achmania Shri Vishnabey namah,
Etat sampradanaya Om Hrim Shrim Sanischaraya Neelotpaldalaya namah ||
I am offering the water, sanctified in the name of Lord Vishnu, to wash your feet.
Oh white neck Lord Sanischar, please oblige me by accepting my offer.
Please accept my offer Lord Sanischar with blue body ||
6. Water for bath

aft: Gºi
as āfi; Gºiáſºsº Tº, Tse Tºwiań & #e fieriºdſ: flaſwapi T3 .

Esha snaniajala Shri Vishnabey namah,
Etat sampradanaya Om Hrim Shrim Sanischaraya Neeladehaya namah ||
I am offering this bathing water, sanctified in the name of Lord Vishnu,
to wash your blue body.
72
Oh Lord Sanischar, please oblige me by accepting my offer|
7. Bath with five sweet products

*Tº HF
Panchamrita Snan
as ºs asafiºrº ifunº Hº, ass tº 8 as āleābāH ºf His

Esha panchamrita etatdhipataye Shri Vishnabey namah,
Etat sampradanaya Om Hrim Shrim Sanischarya Kubjaya namah ||
I am offering this panchamrita (five sweet products) in the name of Lord Vishnu
Oh Lame (Kubja) God, please oblige me by accepting my offer.
Kubja (Ts)
Lord Shani is deformed and he limps. His leg was injured when he raged war against
Yama who was protected by Shiva. This is why many devotees give offerings to Shiva
along with Shani. Link:
8. Bath with pure water

WSC:\WKE in
Suddhodaka Snan
as Stalwº avºwſtº fifts (A T3, a 5s 3Tºwiań & £e fieriºdſ: Tg
Esha shudhodaka etatdhipataye Shri Vishnabey namah,
Etat sampradanaya Om Hrim Shrim Sanischaraya namah ||
I am offering this pure water in the name of Lord Vishnu
Oh Lame (Kubja) God, please oblige me by accepting my offer.
73
ADDENDUM
9. Cloth
R&
Bastra
Take the dhoti (placed for offering) in your hand, put a flower on it, complete the chant,
and touch and then place it over the holy pitcher.
as «ă (Tºwſºrº fifts (A T3, a\ss stºwfī;| & #8 is ºf Båſå fårſsûte:Distraß. Tº

Esha bastra etatdhipataye Shri Vishnabey namah,
Etat sampradanaya Om Hrim Shrim Sanischaraya Deepyaman
Jatacharayanamah ||
I am offering this cloth in the name of Lord Vishnu
Oh Lord Shani with tangled hair and eternal glow,
please oblige me by accepting my offer.
10. Sacred thread

*CŞālyārs
Jagyo-upabita
Place a sacred thread on the holy pitcher while chanting the following mantra:
as "[Salºfts ºwfººtº #if:{{& T3, Tse Tºwrū & #e file ºf Baſſ ºf:FR3||AR Tg
Etatdhipataye Shri Vishnabey nmah,
Etat sampradanaya Om Hrim Shrim Sanischaraya Parushagatrya namah ||
I am offering this sacred thread in the name of Lord Vishnu
Oh Lord Shani with manly body oblige me by accepting my offer ||
11. Ornament
#3G
Alankar
Take your ring out of your ring finger and offer it to Lord Sanischar with the following
mantra:
as gº ºuſtº fiftºn Hus, ass tºwah 8 as āleſhºld gºtáB tº

Esha Sthularoshney Etatdhipataye Shri Vishnabey namah,
Etat sampradanaya Om Hrim Shrim Sanischaraya sthularoshnaya namah ||
I am sanctifying this ornament in the name of Lord Vishnu
Oh Lord Shani with your grace oblige me by accepting my offer ||
74
12. Sandalwood
ºff
Gandhya
Take a little sandlewood paste on your right hand pointing finger and put the sandalwood
on the holy pitcher while chanting the following mantra:
(as ºf avºwfººtº #if:{{& Rs.3, aws stºw RH & £e fierſ baſſ FREIH RN3
Esha gandha Etatdhipataye Shri Vishnabey namah,
Etat sampradanaya Om Hrim Shrim Sanischaraya nitaya namah ||
I am offering this sandalwood paste in the name of Lord Vishnu
Oh Lord Shani who is remembered every day, accept my offer ||
13. Rice
*Hº (BF)
Akhata
Take a little rice in right hand, holding between forefingers, sprinkle it on the pitcher
while chanting the following mantra
as sº a swfºrsal fiftºn Hº, ass tº 8 as āleſiºłº Fº Tº

Etatdhipataye Shri Vishnabey namah,
Etat sampradanaya Om Hrim Shrim Sanischaraya nityadhurtaya namah ||
I am offering this sacred thread in the name of Lord Vishnu
Oh Lord Shani, who is always clever, please accpt my offer ||
14. Flower
*
Pushpa
Take flower, touch in sandalwood, meditate Sanischar and place the flower on the holy
pitcher:
as ºf a swſtºrsº ifiscº Rº, ass Tºwiań ś is leftisabi Tarº His

Esha pushpa Etatdhipataye Shri Vishnabey namah,
Etat sampradanaya Om Hrim Shrim Sanischaraya Sadatriptaya namah ||
I am offering this flower in the name of Lord Vishnu
Oh Lord Shani who is always contented, accept my offer|
15. Insence
gºt
Dhoop
Take a dhoop stick, light it on the lamp and do arati with the dhoop in front of Lord
Sanischar, while ringing the bell and chanting the mantra:
75
ADDENDUM
as gºt a swſtºrsø iſsº Rº, ass TººnFH & fle isºfº TaB tº
Esha dhupa Etatdhipataye Shri Vishnabey namah,
Etat sampradanaya Om Hrim Shrim Sanischaraya Mandaya namah ||
I am offering this insence in the name of Lord Vishnu
Oh Lord Shani who is always calm accept my offer ||
16. Food platter
Y-ICAMſ
Naivedya
as &ICAW) @ºwfººtº fiftsgº R-3, a\ss stºwfī;| & #8 file ºf Bâlâ stipiſſ R-3
Esha naivedya Etatdhipataye Shri Vishnabey namah,
Etat sampradanaya Om Hrim Shrim Sanischaraya Tamasaya namah ||
I am offering this food platter in the name of Lord Vishnu
Oh Lord Shani who has conquered all temptations, oblige me by accepting my offer ||
17. Water to sip

ÖISSIſipi
Achmania
STS-ſix ºwfººtº #if:{{R R5, ass >TºwRH & #8 flexifºilſ ºffs ºff: Tº
Etatdhipataye Shri Vishnabey nmah,
Etat sampradanaya Om Hrim Shrim Sanischaraya Nilotpalaya namah ||
I am offering this sip of water in the name of Lord Vishnu
Oh Lord Shani, who looks like a blue lotus, oblige me by accepting my offer ||
18. Clap with two hands

*RG|A&T
Karodwartan
Clap with two hands while circling above head and chanting the following mantra
dºw rºtaga Tºwſºrsø iſsº Rº, ass Tºwiań ś is isºftward fºrg His
Etad karodwartan etatdhipataye Shri Vishnabey nmah,
Etat sampradanaya Om Hrim Shrim Sanischaraya Krihnabapusey namah ||
Oh Lord Shani, with big dark belley, oblige me by accepting my offer ||
19. Token of coin

wfºci
Dakshina
Place a coin on the holy pitcher and chant:
(T5W wſºci ºwfºº #if:{{& Rºº, a 5s Tºwiań & #8 flºſiº Twº R3
76
Etad dakshina etatdhipataye Shri Vishnabey nmah,

Etat sampradanaya Om Hrim Shrim Sanischaraya Mandagataye namah ||
Oh Lord Shani, who moves slowly, oblige me by accepting my offer ||
20. Turning around

fËc¢rZ
Pradakshin
Turn in circle clockwise 3 times while chanting the mantra

HacÚ fËc¢rZj Hac¢dfau nË£¢ho·h ejx, Hav pÇfËc¡e¡u Jy qÊÊ£w nË£wn¢eÕQl¡u ‘¡eeœ¡u ejx z
Etad pradakshinam etatdhipataye Shri Vishnabey nmah,
Etat sampradanaya Om Hrim Shrim Sanischaraya Gyananetraya namah ||
I am offering this turn around in the name of Lord Vishnu
Oh Lord Shani, with xpiritual vision,, oblige me by accepting my offer ||
21. Garland
Pushpamalya
Look at the garland that the deity is wearing or touch the garland placed on the holy
pitcher (ghat) and chant the following mantra:
Om qÊÊ£w nË£wn¢eÕQl¡u ejx zz

Srijuktam
sutren grathitam
lambamananca
malyamgrihana
nana pushpa
parameshwari
samanwitam
|
Esha pushpamalyam Om Hring Shring Sanischaraya namah ||

Take this garland, made of many kinds of flowers,
stuck together on a long thread,
Oh Lord Sani I am offering this garland to you, please accept.
22. Offering the bell

O¾V¡ ¢ehce
Ghanta nibedan
Put a flower on the bell located on the left side of your asan (seat)
Ha Nå f¤×f Jy O¾V¡I ejx z
Now, ring the bell with your left hand
77
ADDENDUM
Jy SudÆ¢e j¿»j¡ax ü¡q¡ zz

23. Fruits
Falamulani
Put flowers or sprinkle water, as a mark of offering, on the plates with cut or whole
fruits.
qÊÊ£w nË£wn¢eÕQl¡u ejx

Om! Falamulani sarbani gramya aranyaniyani cha |
Nanabidha sugandhini grinha Devayathasukham |
Etani falamulani Om Hring Shanischaraya namah ||
All these fruits, collected from village and forest, with good taste and smell,
accept it from me Oh the Lord Sani.
24. Sweets
Modak (a round-shaped sweet preparation)
Place flowers or sprinkle little water on all the displays of sweets while chanting
the following mantras:
These tasteful round-shaped sweets q(ÊÊ£w nË£wn¢eÕQl¡u

madeejx
out of sugar
Om modakam swadasamjuktam sarkaradi binirmitam |
Suramyam madhuram bhyojyam Devi dattam pratigrijyatam |
Esha modakam Om Hring Shanischaraya namah ||
good-looking
sweet edibles I am giving you Oh Goddess, please accept them. Here are the
round-shaped sweets for you Oh Lord Shani.
25. Payas (Paramanna, rice pudding)
Paramanna
Paramanna or rice pudding is a dessert made from milk. Its offering is done in a
special way. It is offered involves where the food is considered as consecrated ghee
(habir). In the mantra the food is given to the flame of hunger that maintains our
vital function.
78
Offering to Vital breath
Pranahuti
Sprinkle little water from the “Bisheshargha” (conch with doob tied as argha). On
the “Payas”
Jy Ajªa¡qfÙ¹lZj¢p ü¡q¡ z
Then recite the following chant:
¢ehcu¡¢j iNhv S¥o¡Zcw q¢hx ¢nh z
Now offer the dessert to the Goddess with folded hands:
xnË£wn¢eÕQl¡u ejx
Om gabyasarpih payojukto nanamadhura samjutah |

Maya nibeditam bhaktya paramannam pragrijyatam ||
Oh Goddess, I am offering this great rice preparation (paramanna) made with
ghee (concentrated butter), milk and many tasty sweets.
Please accept it from me, your devotee.
Then chant the panchgras mantra to make the offerings to the five vital breaths of
the body (see background information).
Offerring to Vital Breaths
Panchagrass mantra
(Dedicated to the five vital breaths of the body)
The offering is done with special gesture called, f’NË¡p j¤â¡ (Panchagras mudra) which is
described in the following section. It is important that you set up in your mental picture
that the deity is taking the food from your hand as you show the moving gesture.
Take a small amount of water on your left palm. Move the fingers of your right palm from
the consecrated food towards the Goddess. The five mantras refer to five kinds of air in our
body to sustain our lives.
The panchagras mudra (f’NË¡p j¤â¡) is the same as the offering to the pranabayu, explained
elsewhere also see appendix).
79
ADDENDUM
Get your left palm into the grassmudra (eating posture). This is how it is done: depress
the central section of the left palm. Put small amount of water on it.
1. Then join the thumb to the little finger and offer with the following mantra while
moving your hand towards the deitya , imagining your dream to feed her:
Jy fË¡Z¡u ü¡q¡
Om pranaya swaha |
Dedicated to the principle breath that I am inhaling
2. Then join the thumb with the ring finger and say, again move your right hand towards
the deity, imagining your effort to feed her:
Jy Af¡e¡u ü¡q¡
Om apanaya swaha |
Dedicated to my excretory system of the body
Jy pj¡e¡u ü¡q¡
Om samanaya swaha |
Dedicated to the digestive system of the body
3. Then join the thumb with the pointing finger and say,
Jy Ec¡e¡u ü¡q¡,
Om udanaya swaha |
Dedicated to the respiratory activity of the body
4. Finally, join all fingers and say,
Jy hÉ¡e¡u ü¡q¡ zz
Om vanaya swaha ||
80
Mantras of vital breath

These verses are normally chanted before eating and have great philosophical significance.
According to Vedic tradition, every act eventually becomes an act of worship. Food is essential
for our sustenance. The prayer offered before eating is dedicated to the all pervasive Supreme
Brahman so that the energy derived from the food be used to serve Him.
It is universally accepted that breath (ana) is the vital force behind life. Five vital breaths (ana)
control the inner function of the body. Thus it manifests the power of the Supreme in the bodily
plane. These vital breaths are responsible for different activities – prana (principle breath that
we inhale to supply oxygen to every cell of our body), apana (excretory activity), samana
(digestive activity), udana (respiratory activity that we exhale), and vyana (circulatory
activity).
26. The Second Offering of Water
Punarachmania
Offer water to the Goddess by pouring a little water from the kushi into the first glass (there
will be two glasses):
Jy f¡e¡b¡ÑcLjÚ ¢ehcu¡¢j z
Take a little water in the kushi and drop it in the second glass after completing the following
mantra:
f¤e¡l¡Qje£uw ¢ehcu¡¢j z
qÊÊ£w nË£wn¢eÕQl¡u ejx

Om uchistho upya suchirbyapi yashya smaranamatratah |
Sudhimapnoti tasai tey punarachmaniakam ||
Idam punaracmanium Om Owing Saraswatai namah |
The contaminated water (uchistha) and impure becomes pure
by taking your name.
That purified water I am offering herewith as the second serving.
Please oblige me by accepting the second glass of water.
81
ADDENDUM
27. Beetle leaves

Slºi
oS
Tambula
Offer the beetle leaves to the Lord by placing it at the foot of the holy pitcher.
dºw sign dºwſtrº ifies tº, ass Tºwiań ś is fleſiº iſºH tº
Etad karodwartan etatdhipataye Shri Vishnabey nmah,
Etat sampradanaya Om Hrim Shrim Sanischaraya Dirghadehaya namah ||
Oh Lord Shani, with big body, oblige me by accepting my offer ||
Mass Flower Offering

witHRH&H ºraſa
Janasadharaner (For mass offering) pushpanjali
& Gº) ſtrº Tºgºg ºf Rºſſ tº

an: Twº ºf Rºg tº usu
& G(x) islan waſ tº ſerieſ waſ ºrg:
•º gºals waſ its ºf usi
& G(x) ºptiwi (ws, Flºje Gºß 5
&RGIA Rºgºgº ºurse RG Iloil
as ºriań & G(x) ºf His
Prostrate
2icill
Pronam
isian Trºpis fºr Titan I gºtrºsiºn & Huff ºn I

Aum Nilanjana Samabhasam Ravi Putram Yamagrajam |
Chaya Marthandha Sambutham tam Namami Sanaischaram ||
I bow down to Lord Shani Dev who is effulgent
like the blue rays over the mountain.
He is the son of Lord Surya (sun god) and
The elder brother of Yama (god of death).
He is born to Chaya and Martanda (another name of sun god).
82
Singing the glory

âtés,
Kirtan
isian Tºrepiº fºr Rigan apprºsºl & Hiſ ºn I

Nilanjana Samabhasam Ravi Putram Yamagrajam
Chaya Martanda Sambhutam Tam Namami Shanescharam
I bow down to Lord Shani Dev who is effulgent
like the blue rays over the mountain.
He is the son of Lord Surya (sun god) and
The elder brother of Yama (god of death).
He is born to Chaya and Martanda (another name of sun god).
83
ADDENDUM
AUDIO IV Listen to the audio by
SHANI BROTO KATHA

n¢e hËaLb¡
Taken from
Shyamacharan Bhattacharjee
Invocation prayer
NZn h¾ce¡
Ganesh bandana
h¢¾cm¡j NZf¢a f¡hÑa£ e¾ce z
phÑ¢p¢Üc¡a¡ fËi¥ NS¾cÊ hce zz
HLc¿¹ jq¡L¡u pc¡ hËþQ¡l£ z
¢p¾c¥l Al¦Z A‰ i¥S‰ Ešl£ zz
84
Worship of all Gods & Goddesses
Sorbodebdebi Bandana
Story of Brahmin Hori
Sumogal Barhmonayer Kahini
p¤¤j‰m h¡þZl L¡¢qe£

nË£q¢l e¡ja HL B¢Rm hË¡þZz L¢la hË¡þZ ph¡ ¢Rm a¡l fZzz
¢àSph¡ Ll a¡l e¡¢qL rja¡z ¢ir¡ R¡s¡ e¡¢q ¢Rm LjÑl rja¡zz
¢eaÉ ¢ir¡ L¢l Ll Ecl f§lZz a¡q¡aC ¢àSph¡ Ll Ae¤rZzz
¢Q¿¹¡j¢Z ¢Q¿¹¡ ¢iæ AeÉ ¢Q¿¹¡ e¡CÚ z Lje p¢Q¿¹¡j¢Z ¢Q¢eh¡l f¡Czz
A¿¹l pc¡C p¤M£ Aæ e¡¢q fVz pc¡C L«o·l e¡j iS ALfVzz
qeL¡m HL f¤œ i¨¢jù qCmz q¢lu¡ f¤œl j¤M ¢ho¡c i¡¢pmzz
q¡ul ¢hd¡a¡ B¢S ¢L p¤Ml ¢cez q¢lo ¢ho¡c je ¢eS A¢a c£ezz
k¡ q¡L a¡ q¡L B¢j fË¢a‘¡ l¡¢Mhz ¢ir¡a ¢eiÑl L¢l ¢ce L¡V¡Ch zz
f¤oelr¡ ¢àSph¡ ¢ir¡ L¢l Llz p¤j‰m h¢m e¡j l¡¢Mm f¤oelzz
¢ce ¢ce h¡s f¤oe c¢lâl Olz L¡e œ²j ¢ce f¡a Ll ¢àShlzz
f’hoÑ pC ¢nö f¢sm kMez q¡a M¢s ¢cm ¢hfË ¢hcÉ¡l L¡lZzz
pC qa …l¦Nªq L¢l Ah¢ÙÛ¢az A¢Ql ¢hcÉ¡u qm ke hªqØf¢azz
kb¡ ab¡ cn cn L¢lu¡ ïjZz ka ¢LR¥ ¢hcÉ¡ ¢nö Ll AdÉuezz
p¤MÉ¡¢a h¡¢sm a¡l pwp¡l j¡T¡lz °ch ¢hsðe¡ cM L M¢™a f¡lzz
cna ¢Rm k a¡l SeL-See£ z aÉ¡¢Sm S£he a¡l¡ ¢Q¢¿¹ ¢Q¿¹¡j¢Z zz
¢hcn b¡¢Lu¡ f¤oe L¢lm nËhZ z Nu¡a L¢lm f¤oe ¢f™ pjfÑZ zz
¢h¢dl ¢ehÑå hm ¢Lh¡ QjvL¡lz n¢ecn¡ i¡N Ll ¢àSl L¥j¡l zz
p¤j‰m ka de Ef¡SÑe Llz ¢ejoa pC ph n°eÕQl ql zz
85
ADDENDUM
n¢el cn¡a m¡L kC Lø f¡u z ¢h¢ca BRe a¡q¡ q¢l cu¡ju zz
jq¡Lø p¤j‰m ïj Q¡¢ld¡l z cn cn¡¿¹l O¡l n¡¢¿¹ e¡¢q a¡l zz
ï¢ja ï¢ja k¡u AeÉ l¡SÉ¡¿¹l z nË£hvp eªf¢a kb¡ p¤M l¡SÉ Ll zz
¢hfËl q¢lu¡ l¡S¡ L¡¢lm fËZ¡j z p¡cl ¢S‘¡p¡ Ll ¢Lh¡ e¡j d¡j zz
¢àS hm, jq¡l¡S ¢eh¢c a¡j¡u z dl¡d¡j ï¢j B¢j kb¡u ab¡u z
j¡a¡-¢fa¡ e¡¢q j¡l e¡¢q hå¥Se z p¤j‰m e¡j ¢fa¡ nË£q¢l hË¡þZ zz
f¢lQu fu l¡S¡ L¢qme fl z p¤M b¡L ¢àShl Bj¡l BN¡l zz
¢hcÉ¡u f¢™a a¥¢j A¢a ¢hQrZ z Ll¡h Bj¡l f¤oe ¢hcÉ¡ AdÉue z
l¡S¡l hQe a¥ø qu ¢àShl z L¢qme, öijÙ¹¥ Jq eªfhl zz
Ha h¢m¡ l¡Sf¤l L¢lme h¡p z a¡yq¡l …Zl Lb¡ °qm fËL¡n zz
l¡SÉl kaL m¡L A¢a pj¡cl z f¤oeNZ ¢cm B¢e hË¡þZl Llz
eªf¢al c¤C f¤oe Ll AdÉue z ph¡l pj¡e ¢nr¡ ¢caR hË¡rZ z
Ha kaÀ BR ah¤ Lø e¡¢q k¡u z S£ZÑ-n£ZÑ ¢àShl n¢el j¡u¡u z
HCl©f Lø ¢àS Ll Ah¢ÙÛ¢a z je je i¡h qb¡ n¢e jq¡j¢a zz
SNa k¡q¡a qu Bj¡l f§Sez p¤j‰m à¡l¡ a¡q¡ L¢lh p¡de zz
Ha i¡¢h ¢hfËl©f d¡lZ L¢lu¡ z Efe£a ¢àSf¡n prZ B¢pu¡ zz
¢hcÉ¡¢nr¡ A¢im¡o Ll ¢ehce z p¡cl hË¡þZ a¡yl l¡¢Mm aMe zz
p¤j‰m f¡n n¢e L¢l Ah¢ÙÛ¢a z ¢n¢Mme e¡e¡ ¢hcÉ¡ e¡¢qL Ah¢d zz
¢hcÉ¡ ¢nr¡ L¢l n¢e Lqe aMe z öe öe …l¦ch, jj ¢ehce zz
¢n¢Mm¡j ka ¢hcÉ¡ a¡j¡l N¡Ql z HMe h¡pe¡ jj k¡Ch BN¡l zz
hl Q¡q jj f¡n, Jq ¢àShl z k¡ Q¡¢qh ¢ch B¢j L¢le¤ N¡Ql zz
ö¢e a¡q¡ p¢hØju Lqe hË¡þZ z f¢lQu cq BN a¥¢j L¡eÚ Se zz
n¢e hm, B¢j n¢e, l¢hl aeu z Bj¡ qa qh a¡j¡l p¤Ml Ecu zz
HaL hQe ö¢e ¢àSl e¾ce z Llf¤V Ù¹h L¢l Lqe aMe zz
i¡NÉhn jj Nªq Ecu a¡j¡l z Bj¡l Efl Ll Ll¦Z¡ ¢hÙ¹¡l zz
ah L¡f hý¢ce La Lø f¡C z S£ZÑn£ZÑ Lmhl L¢q ah W¡yC zz
ah cn¡ i¡N Bl k¡a e¡¢q qu z a¡q¡l Ef¡u Ll l¢hl aeu zz
Ha ö¢e q¡¢p q¡¢p Lq n°eÕQl z k¡ h¢mm qh a¡q¡ Jq ¢àShl zz
jj cn¡ i¡N ah qCu¡R no z AdÑhoÑ j¡oe h¡¢L öeq ¢hno zz
¢L¿¹¥ HC cn c™ ¢ec¡l¦Z L¡m zz ApaLÑ qm fl O¢Vh S”¡m zz
pC qa¥ cn c™ HL¡¿¹ A¿¹l z S¢fh q¢ll e¡j A¿¹l j¡T¡l zz
N‰¡a£l kb¡¢h¢d L¢lu¡ Bpe z ¢Q¢¿¹h A¿¹l pc¡ pC qEfe£a pC ¢àShl zz
N‰¡a£l ¢Nu¡ ¢àS L¢lu¡ Bpe z HL¡¿¹ A¿¹l i¡h L¡b¡ e¡l¡ue zz
rZL¡m dÉ¡e L¢l ¢àS ALØj¡v z Qr¥ j¢m Q¡¢l¢cL Ll eoef¡a zz
¢L¿¹¥ cnc™ e¡¢q pj¤š£ZÑ qu z a¡q¡ c¢M àS f¤ex dÉ¡e jNÀ qu zz
Cq¡ c¢M oe²¡d SÆm l¢hl e¾ce z djÑp¡r£ L¢l n¢e Lqe aMe zz
k¡Nïø ¢àShl qCm kje z Cq¡l E¢Qa n¡¢Ù¹ c¡¢eh aje zz
Ha h¢m j¡u¡ L¢l ch n°eÕQl z N¢sm c¤C¢V j¤™ A¢a je¡ql zz
l¡S¡l L¥j¡làu c¢Ma kje z pCl©f qCm j¤™ NWe zz
dÉ¡e jNÀ BR qb¡ hË¡þZL¥j¡l z Fl¦cn j¤™ c¤¢V l¡¢Mm a¡q¡l zz
l¡Sf¤oeàu n¢e ¢eS j¡u¡ hm z l¡¢Mme ¢eâ¡Na L¡ee j¡T¡l zz
¢àSl Fl¦a j¤™ L¢l clne z j§¢µRNa qCu¡ i¨j f¢sm l¡Se zz
Qae¡ f¡Cu¡ f¤ex hpe E¢Wu z Ll¡O¡a L¢l hr L¡yce ¢he¡u zz
l¡S¡ A¢a c¤xM je, h¡¢l hq c¤eue, L¡¢¾cu¡ k Ll q¡q¡L¡l z
q¡u l c¡l¦Z ¢h¢d, ¢L L¢lm hm ¢h¢d, fË¡Z¢e¢d L¢lm pwq¡l zz
¢hcÉ¡h¿¹ Se c¢M, a¡q¡l p¡cl l¡¢M, f¢sh¡l ¢ce¤ kaÀ L¢l zz
86
qh f¤œ…Zh¡e, p¤¤Ma S¥s¡h fË¡Z z HC h¡“¡ pc¡ je L¢l zz

¢qa °qm ¢hfl£a, ¢hfËLl cpÉ¥-e£a, Bj¡l L¢lm phÑe¡n zz
Øj¢la h¡R¡l j¤M, ¢hc¢lu¡ k¡u h¤L, i¡mLjÑ L¢lm fËL¡n z
Hap¡del de, k¢cl qCm ¢ede z l¡SÉ de ¢Lh¡ fËu¡Se zz
X¥¢hh p¡Nl Sm, q©¢c k¡u pc¡ SÆm, jj je SÆmu HMe zz
q©¢c jj gV k¡u, fË¡Z e¡¢q pqÉ qu, n§eÉ °qm Bj¡l Bmu z
Hp¡ l fË¡Zl ¢e¢d, n£am L¢lh q©¢c, a¡j¡ ¢he¡ j¢lh ¢eÕQu zz
qb¡ A¿¹xf¤l l¡Z£, H Lb¡ nËËhZ ö¢e, Am¤-b¡m¤ f¡N¢me£ fË¡u z
rZ EW rZ °hp, eue-Sma i¡p, hm, jj q©¢c gV k¡u zz
B¢j k i¥S‰k¡e£, a¡l¡ k Bj¡l j¢Z, j¢l B¢j a¡cl ¢hqe zz
cM¡ ¢cu fË¡Z l¡M, j¡ h¢mu¡ j¡l X¡L, ö¢eu¡ S¥s¡C H fl¡Z zz
e¡ q¢lu¡ ah j¤M, ¢hc¢lu¡ k¡u h¤L, HC n¡L p¢qa e¡ f¡¢l zz
h¡lL B¢pu¡ qb¡, Qy¡cj¤M Lq Lb¡, l¡¢M cy¡q q©cua d¢l zz
HM¡e nË£hvpl¡S, S£he k ¢cu¡ m¡S, HLje i¡h f¤œ¢e¢d z
La f¡f Ll¢Re¤, a¡C a¡cl q¡l¡Ce¤, a¡l n¡L L¡¢¾c ¢elh¢d zz
L¡b¡ h¡f f¤œde, L¡m Bu c¤CSe, ¢he¡ jO °qm hSÊ¡O¡a z
¢L ¢ch ¢hfËl c¡o, a¡fË¢a L¢l l¡o, L¡m¢e¢n qm fËi¡a zz
œ²¡d l¡S¡ B‘¡ ¢cm X¡¢L L¡V¡ml z ¢hfËl håe L¢l l¡M L¡l¡N¡l zz
Bcn f¡Cu¡ ¢hfË L¢lm håe z L¡l¡N¡l p¤¤‰m l¡¢Mm aMe zz
¢àS n¢š²fc hm i¡h Le Bl z ¢h¢d¢m¢f M¢äh¡l p¡dÉ BR L¡l zz
¢hfËl eue h¡¢l hq A¢hl¡j z hm, q¡u H¢L j¡l i¡NÉl ¢mMe zz
¢hfc f¢su¡ Øjl ih¡e£QlZ z pLm Bfc-q¿¹¡ nË£jd¤p§ce zz
lr j¡l jd¤p§ce H O¡l pˆV z eªf¢al c¤xM L¢qh B¢j L¡q¡l ¢eLV zz
HCl©f ¢hfËhl L¡l¡N¡l L¡¾c z ö¢em f¡o¡Z g¡V ¢L Lh fËhå zz
Aaxfl öe ph qu HLje z cncä hm¡ f§ZÑ ¢qm kMe zz
f¤œn¡L jq¡l¡S BRe L¡al z qeL¡m c¤Cf¤œ B¢pm paÆl zz
QlZ fËZ¡j Ll i¨j m¡V¡Cu¡ z ¢fa¡ j¡a¡ h¢m X¡L q©ø¢Qš °qu¡ zz
l¡S¡ hm, L¡b¡ ¢Rm Aål eue z h¤¢Ta e¡ f¡¢l B¢j Cq¡l L¡lZ zz
f¤œàu hm, ¢Re¤ L¢lu¡ nu¡e z d§aNZ Lq, l¡S¡ Beq hË¡þZ zz
Cq¡l hªš¡¿¹ Lb¡ S¡e pC ¢àS z ¢hfËl ¢cm¡j Lø e¡ h¤¢Tu¡ ¢eS zz
¢hfËl B¢eu¡ l¡S¡ Ll e¡e¡ Ù¹¥¢a z Afl¡d rj¡ Ll, J q jq¡j¢a zz
e¡ S¡¢e a¡j¡u Lø ¢cm¡j k B¢j, ph¡L¡l L¡R B¢j °qe¤ hce¡¢j zz
aÆl¡u Llq jj p¾cq i”e z L¡eÚ ¢nö-j¤ä ¢Rm Fl¦a aMe zz
¢hfË Lu, jq¡l¡S, L¢l ¢ehce z ¢LR¥j¡œ e¡¢q S¡¢e a¡q¡l L¡lZ zz
n¢Z L¡f Lø f¡C OV¡u fËj¡c z n¢el p Mm¡ l¡S¡ jj f¢lh¡c zz
pL¢m DnÄl-CµR¡ Aá¥a OVe z Bl Le pC Lb¡ Ll E›¡fe zz
l¡S¡ hm, pC Lb¡ paÉ L¢l j¡¢e z NËq-c¡o e¡e¡ Lø i¡ml©f S¡¢e zz
k¢c i¡NÉhn f¡C n¢e clne z f§¢Su¡ ay¡q¡l fc a¥ø L¢l je zz
o¡sn¡fQ¡l f§¢S e¡e¡ EfQ¡l z i¢š²a p¡¿¹Æe¡ L¢l ¢h¢d hÉhq¡l zz
¢hfË hm, jq¡l¡S, ¢ÙÛl Ll j¢a z HM¢e S¡e¡h B¢j n¢ech fË¢a zz
Ha h¢m ¢hfËhl L¢lm Nje z n¢el ¢eLV B¢p ¢cm clne zz
¢heu Lqe ¢hfË n¢ech-fË¢a z a¡j¡l f§¢Sa CµR¡ Lle if¢a zz
k¢c Ae¤NËq qu Qm jq¡nu z h¢ma Anš² B¢j f¡C jq¡iu zz
¢hfËl hQe n¢e p¿¹¥ø qCm z c¤CSe if¢al ¢eLV B¢pm zz
l¡S¡l ¢eLV B¢p ¢cm clne z n¢el q¢lu¡ l¡S¡ Be¢¾ca je zz
n¢el QlZ l¡S¡ m¤V¡u f¢sm z hý¢hd Ù¹h-Ù¹¥¢a L¢la m¡¢Nm zz
87
ADDENDUM
a¡j¡l f§S¡ L¢lu¡¢R fZ z H c¡pl Afl¡d Ll ¢hj¡Qe zz

a¥¢j q NËql nËù ch n°eÕQl z l¡¢Ma j¡¢la f¡l Jq NËqhl zz
L¢lh a¡j¡l f§S¡ L¢lu¡¢R je z L«f¡ L¢l Ll ch f§S¡l hZÑe zz
f§S¡l fÜ¢a ¢Lh¡ ¢LR¥ e¡¢q S¡¢e z ¢eSj¤M h¢m ch S¥s¡J fl¡¢e zz
ö¢eu¡ l¡S¡l Ù¹h n¢ech Lu z r¢jm¡j Afl¡d Bl e¡¢q iu zz
f§S¡l ¢euj j¡l öe, q if¢a z a¥¢j A¢a h¤¢Üj¡e p¤¤ ‘¡e p¤¤j¢a zz
Bj¡l h¡la öÜ f¢lu¡ hpe z L¢lh Bj¡l f§S¡ qu öÜje zz
e£m hÙ» L«o·¢am °am k ¢ch z j¡o Bl j¡oLm¡C pwNËq L¢lh zz
L«o·hZÑ OV B¢e L¢lh ÙÛ¡fe z f’S¡¢a gm-g¥m L¢lh AQÑe zz
f§S¡l ¢hd¡e ka L¢qm¡j p¡l z i¢š²C fËd¡e a¡l ¢L L¢qh Bl zz
i¢š² L¢l kh¡ Ll Bj¡l f§Se z rZj¡œ qu a¡l cxM ¢hj¡Qe zz
f§S¡ A¿¹ i¢š²il L¢lh fËZ¡j z ehNËq Ù¹¡œ f¡W mChL e¡j zz
fla fËp¡c M¡h L¢lu¡ kae z phÑf¡f j¤š² qh Bj¡l hQe zz
Ai¢š²a k CSe fËp¡c M¡Ch z AÒf¢ce L«a¡¿¹l ihe p k¡h zz
Bj¡l f§S¡u kh¡ Ll Ae¡cl z ¢QlL¡m cxMa p qCh L¡al zz
HC Lb¡ h¢m n¢e °qm A¿¹ÜÑ¡e z i¢š²a Lle l¡S¡ n¢el f§Se zz
fË¢a n¢eh¡l f§S¡ Ll eªfhl z de ¢cu¡ ¢hfËNZ a¥¢om ¢hÙ¹l zz
p¤¤j‰m ¢hfË ah ¢hc¡u mCu¡ z N‰¡a£l n°eÕQl f§Se k¡Cu¡ zz
শপিত সদাগেরর উপাখÉ¡ন
শপিত নােম এক িছল সদাগর। শিন-কােপ পায়সাধ দগিত িবর।।

একিদন সতরীিনেয় িনজমেন। দশাের যায়সাধ বািনজÉ কারেণ।।
িমেত িমেত যায় জাবীর তীের। সমল িব যথা শিনপজাকের।।
সদাগর িগয়ািবে কিরয়া বন।জািসল পজা করিকেসর কারণ।।
িজবেল, শিনপজা কিরমহাশয়। ইেথ সবিব নাশ নািহকসংশয়।।
অফর ধনহয় শিনর সােদ। িন কেহ সদাগর অিত িচেত।।
বািণSÉত লাভ মার িকছ নািহহয়। মলধন যাহারািখ তাহা হয় য়।।
অতএব শিন পজাকিরব যতেন। এত বিল পজািবিধ িনলবেণ।।
শিনর সাদ সাধ কিরয়া ভণ। িনজ গেহ মেনাসেখ কিরল গমন।।
িকছিদন পের সাধ বািনজÉ-কারেণ। িবেদেশ চিলল রা তরী-আেরাহেণ।।
হীরামাকতিনলগিণবার নয়। লবকপর আিদবহ ব◌য লয়।।
ভ কির গাপজা কিরয়া যতেন।শিনর চরণ ধানকের মেন মেন।।
মেনর আনে সাধ বািণেজেত যায়। সবার বািণেজ তার বহলাভ হয়।।
অিদেন বািণেজেতবহ লাভহল। ইের অিধক ধন তাহারবািড়ল।।
শিনর পজােত তারনািহ টেল মিত। সেখর অবিধ নাই যন িিতপিত।।
িনজন ােনেত বিসশিনপজাকের। পনঃ বািণেজেত গিত কের অতঃপের।।
শিনর কপােত তার ধনবহয়। ধেনর নািহকসীমািক কব কথায়।।
ধেনেত হইল ম বিনয়ার সত। শিনর পজােত তার হইল য খত।।
শিনর পজায়মন নািহ এক রি । অমেত হইল য গরল উৎপি ।।
তাহা দেখ শিন হেলন অের। মেন ভােব িদব ক দ সদাগের।।
এইপ ভািব শিন অনথঘটায়।রাজবাড়ী ধন-রবহ চির যায়।।
মায়াবেল শিন
এিদেকেত সদাগর
সব কিরেলন
ধনমহয়া।চির। চির
সইকরাহার
সবিকেনসাধ
গেলরেয়েছ
চারবরাবির।।
বিসয়া।।
88
িমেত িমেত তথা কাটাল আিসল। সাধর গলায় চারাহার য দিখল।।

কাটাল দিখয়াতাহা অিত াধ মন।সদাগের চারবিল কিরল বন।।
রাজাবেল,
সদাগের বকির
ঘার দ দহ
কাটাল
র কাটাল।
তখন। রাজারিনকেট
কারাগাের বীকিররাখ
আিসিদল দশন।।
িচরকাল।।
রাজাায় তখিন স িনয়া সদাগের। হ পদবীকির রােখ কারাগাের।।

সদাগর
সদাগর
কারাগাের
কাকয়, করেয়
ঠিকলাম
রাদন। কপােল
ঘারদায়,আঘাত হােনবঝ
কারাগাের ভােসদ'
াণ যায়।
নয়ন।।
সেহ নাযাতনা আর, কমেন হইব পার, ক রি েব এই ঘার দায়।।

কাথা ভ শৈনর, তিম কণাসাগর, তামা িবনা কােনাব নাই।
ভিলয়া তামার পদ, ঘেট মার এিবপদ, মাের রাকরহ গাসাই।।
ধেন হেয় অহারী, তব পদ নািহ ির, এ দশা য ঘটল আমার।
আিম হীনব ধির, িনজেণ মা কির, এ দঃেখেতকর মাের পার।।
রাখ মার যাহাকর, কািদেছ মম অর, িনলাম চরেণ তব ান।
িদেল
অেবাধএেব
সােন
অবাহিত,
যত, দাষ
তামার
কেরচরেণ
শত সদাগেরকদাচ
শত, িপতা তাের
নাসদা
হইেবক
মাকের।
আন।।
সইমত
দহ মাের
মার পদছায়া,
দাষ, নািহছািড়য়া
কির কােনা
দর মায়া,
রাষ,তব মা
মায়া
করক
কািহ
ব ঝেত
গাকাতের।।
পাের।
তিম অগিতর গিত, দয়াকর দাস-িত, রা কেরা মাের এইবাের।।

এইেপ সদাগর শিন- ব কের। দ'নয়েনবািরধারাঝর ঝর ঝের।।
দিখয়া শিনর দয়া হইল অের।সদাগের ছাড়াইেত চিলল সের।।
সেখ িনা যায় রাজাপাল -উপের। শৈনর ােদশ কেরন রাজাের।।
ন ন নরপিত আমার বচন। দিখেতিছ অিত ম তব আচরণ।।
আমার পরম ভ সাধ সদাগর। অকারেণ তাের ক িদেতছ িবর।।
শৈনর নাম মাররিবর নন। আমার বচন শী রাখহ রাজন।।
নতবা সবংেশ ংসহইেব অিচের। পাইেব দান ক কিহন তামাের।।
শীকির নানারে তরণী সাজােয়। সাধের অপণকর সানদেয়।।
কারাম কির তাের করহ িবদায়। বহ অথিদেব তাের কিহন তামায়।।
এত বিল শিনেদব হ'ন অিহত । শযাত জউেঠরাজা হেয় চমিকত।।
দিখ মহারাজিচিত হইল। শয াতাজকারাগাের তখিন চিলল।।
শপিত সদাগের িবনেয়েত কয়। তব দাষ িকছ নাই ন মহাশয়।।
মেনর
সদাগরআনে
বেল, রাজাতব
যাও আপনার
দাষ নাই।
দেশ।শিনর
পাইেল
কােপেত
এেতক আিম
ক মাদবেদােষ।।
এতক পাই।।
এেণ আমায় ভপ দাও অনমিত। রায় চিলয়া যাই আপন বসিত।।

গেহর
স সংবাদ
হইয়ারাজা
আিম িকছই
কালিদল
না জািন। শত তরীলেয়
তায়। দাবা-প তেরমম
সাধহইলিবদায়।।
বাকল পরািন।।
মেনেত শিনর পদ ভািবেত ভািবেত। অিদন মেধ িফের আিসল দেশেত।।

নানা
দেশেত
ব কের
আিসয়াসাধ
সাধ একাপেজ
মেনেত।
শৈনর।পেরেত
ািত-ব-কট
সাদ খায় িমিল
লইয়াবহতর।।
সকেলেত।।
শিনর হইল কপা তাহার উপর।সেখর নািহক সীমা পেয় শিন-বর।।

কট-সজেন সবকরায় ভাজন। িনতা মেহাৎসেব মেত তাহারভবন।।
িত শিনবাের কের শিন-আরাধন। াণ প তগেণ দয় বহধন।।
অতএব সকেলেত ন মন িদয়া। শিনবাের শিনেদেব পজাকর িগয়া।।
শিন হেল হয়ক য অপার। সক িনবাের বল সাধ আেছকার।।
তাইবিল সকেলেতহেয় একমন। িত শিনবাের কর শিনর পজন।।
শিন তাইবিল
তহইেলশিন-পদ
তার দঃখ
ভাব
নািহ
একমেন।সবক
ঘেট।আপিন থােকন
দরহয়শিন
শিনর
তাহার
অচেন।।
িনকেট।।
89
ADDENDUM
ীী শিনেদেবরমাহা
শিনর মাহা গীত কিরেলবণ। নবেহ তকের রিবর নন।।

শিনর পাচালী যার ঘের রয়। অিতশয় ত শিন তার িত হয়।।
অতএববগন নহ বচন। ভভের শিন কিরেব পঠন।।
সকলিবপদ হেত পাের পির ান। বেদেত সকল কথা আছেয় মান।।
এইখােন তকথা হইল সমাপন। হির হির বল মেখ যত ভগণ।।
------ শিনেদেবর তকথা সমা -------
Sanischar Kirtan
Circle the Peepal or Bargad tree seven times and then sit down to listen the Katha. Havan is
optional.
If Havan is excluded skip p76-93

Conclude puja as given after p94
90
AUDIO V Listen to the audio by

OPTIONAL
FIRE WORSHIP (HAVAN)

q¡j (L¤n¢ôL¡, Kushandika)
Fire worship in Sanipuja is optional in Bengalis. This is done in public pujas only.
Introduction and preparation
Fire worship is perhaps as old as human civilization. Since fire was put
into use during Early Stone Age, 70000 years ago, humans dominated
over other animals in many ways. Its ferocious face when uncontrolled
and the friendly use in our daily lives, made the fire or Agni as the
leading God of Hindu pantheon. Offerings to the fire found a direct
link with the Lord Almighty. Thus fire worship becomes an essential
component of many Puja rituals.
Havan in public places in USA is restricted due to fire hazard. It is the law. Hence, with
considerable thoughts, it is modified in order to accommodate legal parameters. Thus the open
fire is replaced by using canned fuel (Sterno). The fuel-gel is taken out with a spoon and placed
on the sand layer spread on the havan kunda. Decorative sticks are used to offer ghee (quick dip
in ghee, or concentrated butter) and then put into the fire along with the mantra. The thin stick does
not allow soaking of excess ghee and thus the fire is fully under control. All procedures of
traditional Havan is followed except the fire does not have a flame until the ghee-dipped stick is
offered. No Havan Samagri is offered in the flame. It may start the smoke alarm.
91
ADDENDUM
Preparatory Arrangement
• If available, use havan (or hom) kunda and spread on it a layer of sand.
• Keep ghee (concentrated butter) in a metal pot and pack of sticks for the offering.
• Keep one glass overflowing with rice on a plate with a supari and a coin at the top. This is
called (purnapatra).
• Put a cover on head and tilak mark on the forehead.
• The devotee/priest must take simple vegetarian food on the previous night.
Dedication
Vishnu smaran
Pray with folded hands:
x, x, x
Om Vishn - Om Vishn - Om Vishnu|

Om Tad-Vishnoh paramam padam|
Sada pashyanti soorayah dibi-iba chakshur-aatatam||
Om apabitra pabitroba sarbabashan gatopiba|
92
jahsmaret pundarikaksha sa bajya avyantarah suchih

Namaha sarva mangala mangalyam varayenam baradam shubham|
Narayanam namaskritya sorvakarmani kaarayet||
Om Vishnu, Om Vishnu, Om Vishnu
Ayamarambha shuvaya bhavatu ||
In the name of Lord Vishnu! As the widely open eyes can see the sky clearly without any
obstruction, so the wise always see Lord Vishnu with their divine vision. He who, impure or
pure, remembers lotus-eyed lord Pundarikaksha, Vishnu, in all situations, becomes purified
inside and out. We bow to Lord Narayana who is all auspicious, most adorable, beneficial and
kind. Remembering His name we should begin all our work.
Glory to Lord Vishnu| Here I start with His blessing||
Resolution (solemn vow)
SankalpaBajraya
Take the kushi with water, flower, durba, little rice, a flower and haritaki on left hand. Cover the
kushi with your right hand and declare the goal of the fire worship. After completion of the
resolution, turn over the kushi in the offering plate (tamrapatra), ring the bell that declares the
beginning of the fire worship ritual.
¢ho·¥l¡jÚ avpc nË¡hZ j¡p n¢eh¡l

Aj¤L N¡œx nË£Aj¤L chnjÑ¡ kkj¡e) jvpˆ¢Òfa nË£jcn¢Zf§S¡LÇjÑ¢Z f§SLLÇjÑLlZ¡u
f§S¡ LjÑ¡‰£iä q¡j LjÑ¢Z Jy qÊÊ£wü¡q¢a j¿»Z Aø¡¢hwn¢a (28)
pwML p¡SÉ œ L¢lpÉ (fl¡bÑ L¢lpÉ¡¢j) z
Vishnurom tatsad Shravaney mashi Shanibarey ----gotrah Shri ---- devasharma (devotee)
Shrimad Shanipujakarmani pujka Karmakaranaya puja karmangibhuta hom karmani Om
Hrin swaheti mantrena ityadina astabingshati (28)
Sankhaka sajyah billopatra homa-aham karishey
(pararthey karishyami)||
In the name of Vishnu, on this auspicious day of Magh, fortnight of the waxing side of the moon,
on the day of Panchami (fifth) I --- gotra Mr. ---- In the dedication of pleasing Goddess
Saraswati along with the pen and the inkpot Performing the fire worship (havan) dedicated to
Goddess Saraswati And a part of the havan will be offering 28 sticks with ghee with the mantra
of Swaha (if doing for your own puja say “karishey” and “karishyami” when you do for others
and before ending mention the name – gotra and name –
of the person for whom you are performing the havan)
93
ADDENDUM
Marking the Fire Place
Traditionally the Havan kunda is prepared, filled with sand and its borders are marked with the
ring finger while the thumb touching the ring finger. These markings describe the color of the fire.
Make four marking on the four sides of the havan kunda, on the sand, and one in the center (see
ankusha mudra).
Om rekheyam prithvidevataka peetabarna |

In the name of divine (Om)! This line is for the earth-God yellow in color
Om rekheyam Agnirdevataka lohitabarna |

Om! This line I am drawing in the name of Lord Agni, the God of red in color|
Om! Rekheyam Prajapatir devataka krishnabarna

This line I am drawing in the fame of Prajapati, the Lord of the Universe,
who is of dark-blue color.
Om! Rekheyam Indradevataka neelbarna |

This line is for Lord Indra of pale blue color.
Om! Rekheyam Somadevataka shuklabarna

This line I am drawing in the name of the moon with white color.
Now take out a pinch of the sand and throw outside the havan kunda with a kush while chanting
the following mantra:
Prajapati rishir Agnir devata Utkar nirasaney viniyoga | Om! Nirastah paravasu ||
In the name of sage Prajapati and the Fire God Agni, I am throwing off this sand with the kush
grass. This is done in my attempt to remove all the bad spirits from this place of worship.
94
Establishing the Fire
Agnisanskar
Then light three sticks from the burning lamp:
Ø»ø¤fÚ
œ²
Prajapatirishir Anupstupa chandyo Agnir devata Agnisamskarey biniyogah |
Om! Krabhyadamagni prahinomi duram Yamarajyam gachchatu riprabaha ||
As chanted by sage Prajapati in Anustupa meter,
in the name of Lord Agni, I am lighting this fire.
May the ill-fire (kramdagni) that bring destruction, go to Yamaraj (death) and
leave this land pure and happy.|
Circle the sticks counterclockwise (anticlockwise) while chanting the following:
G¢o
Prajapati rishi Brihati chchandah Prajapatirdevata Agnisthapaney viniyogah,

Om bhurbhubaswarom ||
In the words of Rishi Prajapati, in the Brihatichanda, I am dedicating this fire to Lord Prajapati
while establishing this fire and dedicating it to the Universe.
Then pray to the burning fire with folded hands:
Jy C°qh¡u¢jal¡ S¡ahc¡ chiÉ¡ qhÉw hqa¥ fËS¡eeÚ z

Jy phÑax f¡¢Zf¡c¡¿¹ phÑa¡q¢r ¢nl¡j¤Mx z ¢hnÄl©f¡ jq¡e A¢NÀ fËZ£a phÑLjÑp¤¤ zz
Om! Ehaibayamitaro jatabeda debevy habyam bahuta prajanan |
Om! Sarbatah panipadantah sarbatohkhi shiromukha |
Vishwarup mahan agni pranetah sarbakarmasu ||
Oh our well-wisher knowledgeable fire (different from ill-spirited Agni),
who carries our oblations to Gods. His hands, legs, head and mouth are spread everywhere,
That universally spread out Agni, accept our oblations in all occasions.
Naming the fire

A¢NÀ e¡jLlZ
Agni namakaran
At this time the fire is given a specific name to correspond to the occasion.
95
ADDENDUM
Note: In early days fire was kept burning in the house and was available for any occasion. This
avoided creating the fire each time when needed. But for each occasion different names are given.
For example, in marriage the name “Yoyaka” is given signifying union. Similarly in Annaprasan
it is Suchi, in any happy occasion it is “Shobhanah,” for peace havan it is ‘Baradah” and for pujas
(like Satyanarayana) “Balada.”
Give the name of Balada to the burning fire by throwing a stick into the fire:
& Nºi wº AAW Tiffil

Om Agne twam Baladanamasi
Om! Oh the new Fire by the name of Baladagni,
accept my humble reverence.
Then pray to the burning fire with folded hands:
& ºth frºm arºw ºceſſ ºr ºf ºraria

& Fºg ºfficials; ºfts fººt;
fººt ºffi: die; Tººtin
Om! Ehaibayamitaro jatabeda devebhyo habyam bahuta prajanana
Om! Sarbatah panipadantah sarbatohakhi shiromukha |
Vishwarupo mahanagni pranetah sarbakarmasu ||
Oh our well wisher the fire of knowledge (different from ill-spirited Agni),
Who carries our oblations to the Gods.
Whose hands, legs, head and mouth spread everywhere while looking up
Thou universally spread out Agni, accept our oblations on all occasions.
Pay reverence by meditation on the fire with folded hands:
& fºllºwiń śiñº(alºg

gºrg; Hºglºſſ; ºff; ſº
Om pingabhrushma keshakshah peenanga jatha aroharunah
Chehagasthah sakhsha sutrohagnih saptarchih shaktidhrakah ||
Whose brows are like the bow, who has scattered hairs and hungry stomach,
With great humility (lamb) I am bowing the fire which has such great power.
Then, welcome the new fire by showing the five welcome mudras (see illustration appendix):
& ſº, SuſēR ## Tº quik Rid

Om! Baladagne inagachcha ihagachcha, iha tishtha iha tishtha,
iha sannidhehi, ina sannirudhyascha atradhistanam kuru, mam pujam grihana ||
Oh Baladagni, come here come here, stay here stay here, come near, after coming close settle
here and receive my oblations.
96
Offer five things (minimum) to the fire by sprinkling a little water on each item:
(prostrate)
(water)
(rice)
(flower)
(incense)
(lamp)
(food platter)
(glass of water)
Esha gandha Om Baladagnaye namah,
Etat pushpam (dhuam, deepam, naivedyam, pania jalam)
Baladanamagney namah
Here is the sandalwood offered in the name of Baladagney, here is the flower in the name of
Baladagney, here is the incense (dhoop) in the name of Baladagney, here is the food platter in
the name of Baladagney, in the name of the divinity
I am offering ghee (swaha) to Baladagney fire.
Creating water boundary
Udikanchalasek
Sit on your knees and create a water-marked boundary around the havan kunda (fire place) with
the help of kamandalu (water vessel with spout). Chant the mantra while making the mark. The
four mantras are for the four sides of the fire place. The idea (in sense of early days) is to prevent
the fire from spreading out.
A¢ca Ae¤jeÉü z
Ae¤ja Ae¤jeÉü z
plüaÉ Ae¤jeü
Om Prajapati rishi Anushtupa chandyo Sabita devata Agniparyukshaney biniyogah |
Prajapati rishi Aditi devata udikanchanjali sakey biniyogah |
Om Aditye anumanyaswa ||
Prajapati rishi Anumati devata udikanchanjali sakey biniyogah |
Om Anumatey anumanyaswa ||
Prajapati rishi Saraswati devata udikanchanjali sakey biniyogah |
Om Saraswatye anumanyaswa ||
In the name of sage Prajapati, in Anustupa meter, with reverence to the Sungod,
I am circling the water around the fire, as instructed by sage Prajapati,
97
ADDENDUM
in the name of Aditi (boundless happiness), seeking the permission to honor Aditi,
I am circling the water, as instructed by sage Prajapati,
in the name of God Anumati (God of acclaim), seeking the permission to honor Anumati
I am circling the water, as instructed by sage Prajapati, in the name of Goddess Saraswati,
And seeking the permission of Saraswati to honor Her.
Sanctification of Ghee
gººd
Gritasamskar
Take the pot of sacrificial ghee. Put in that a kush in it. Move the kush in the center, chanting:
& zeſtºſtºff:fffflºw ºfferſº (WºRºi EtiºſtºfAG, ffºliº;

Prajapatirrishir-gayatri-chand
ajyam devata ajyopabaney biniyogah
In the name of sage Prajapati, singing in Gayatri meter,
this God of melted (or clarified) Ghee,
I am placing here for its offer.
Then, throw a little ghee with the kush into the fire, chanting.
& twº fresºrºfºad ºf Gºd ºil: Tº affe; as I

Om devastwa sabitotpunatwachchidrenapabitrena |
Baso surjyasya rashmibhih swaha ||
By the grace of God, this sanctified butter, made out of sun's grace,
is sprinkled over the fire with the kush, may this be as pure as the rays of the sun.
Brahma Sthapan
ãºgº
Brahmasthapan
Place few kush grasses on the floor beside the Havan kundu:
zai'ſsºfi sãºrs ºftº fight 8 fig ºg I

Prajapati rishir agnirdevata trinanirashaney binyogah Om! Nirastwah parabasuh ||
In the name of sage Prajapati and the Fire God Agni, I am laying this kush grass and
Requesting all the bad spirits to leave this place of worship.
Then place a kamandalu with a flower in it on the grass you spread out. (Alternatively, put a glass
of water with a kush grass and a flower in it). The Kamandalu represents Brahma who is looking
over the Havan ceremony.
98
fËS¡f¢aGÑ¢o ø ¾ A¢NÀcÑha¡ hËþ¡fhne ¢h¢eu¡Nxz Jy A¡hp¡x pce p£c zz

Prajapati rishi agnirdevata Brahma upabeshaney viniyogah | Om abaso sadaney seeda ||
Following the directions of sage Prajapati, with reverence to the Fire God (Agni devata),
I have the task of establishing Brahma here. May he sit here.
Offerings to Nine Planets
Nabagraha Hom
Details of Nabagrahahas been presented erlier.
Make your fire offerings (ghee-dipped sticks) to the nine planets:
Sun z
Om Bhubanani pashyan swaha |
Arrive before us with your divine brightness
Moon, Soma z
Om bhava bajashya samathey swaha |
Bring (rain) more yield to our crops
Mars z
Om apam retamshijinwati swaha |
Your emitted energy brings life to the seeds on this earth
Mercury z
Om debam Usharbudham swaha |
Oh Budha you bring the inspired Gods of the morning
Jupitor z
Om jayanasmak mdhyabeta rathanam swaha |
Bring victory over our enemies and joy to us.
Venus z
Om pushanniha rati rastu swaha |
Shower your divine blessing on the earth
Saturn z
Om san syorabhi srabantu nah swaha |
Make us free from illness by your blessing
99
ADDENDUM
Ascending/North lunar node

Om kaya sachistaya brita swaha
What good deeds could we do to receive your favor
Descending/South lunar node

Om samusharvir jayatha swaha
You enlighten the ignorance.
Offerings to Directional Gods
Dikpal Hom
Offer ghee-dipped stick in the name often directional gods.
Om Indraya swaha (and continue in the same way):

Agnaye, Yamaya, Nairitaya, Barunaya, Bayabey,
Kuberaya, Ishanaya, Brahmanye, Anantaya
In the name of all directional Gods, Indra, Agni, Yama etc.
I am offering the habir (oblation of ghee to fire).
PRADHAN (Principal) HAVAN FOR LORD SHANI

fËd¡e q¡j - fËL«aLÇjÑ
Pradhan hom - Prakrita karma
This part of Havan varies with different occasions. Here is the example with Saraswati Puja. Offer
twenty eight (28) sticks, dipped in ghee, into the fire while chanting each time the mantra:
Jy qÊÊ£w nË£wn¢eÕQl¡u ü¡q¡ z

Om owing Saraswatwai namah|
This fire offering is to the divine name of Lord Sanischar.
Jy p§kÑf¤œ¡u ü¡q¡
Om Suryaputraya swaha
My offering to the son of sun
100
Obeisance to All Deities in View

2RSRE (TAREI
Pratakhya devata
Now offer ghee (dipped in stick) for all the deities displayed, pet and the icons.
& infº-fi als, & RHB-T. T., & witH 3T3, 3 ºff.: #[s],
& Tºwnſ: xRI, § fºrtſ: Tal, Ś ºf: x|x| ||
Om Shri Ganeshaya – Narayanaya – Lakshmayi — Durgawai -
Vastudevaya – Shivayai - Gangawai — swahal|
I am offering my fire oblations to all other deities in front of me – Ganesh, Narayana, Shri
Ganesh, Shri Lakshmi and others.
(Say “namah” in the beginning and “swaha” at the end while making the ghee offering to each
individual deity, pets and others).
Include: Swan (KºRR-), pen (Gi-fi), inkpot (TTRE), book (ºf) and Veena (ºld) in this ghee
offering (Swaha).
Prayer to the Lord Almighty

fººtp:F Gºi
Birupaksha jap
fºliºſi weſºſ tº RT ºf Jºſefāºf fifts

fºr ºils ºw:RFrºg ºss; ſiftºff
wifi ºrgs ºuts ºff ºffins;
Tſai iſ fºſsi sºlarity ºf a Rºwland; "GETººlſ,
*G. mi zººl ºrg ºn fºliº wraſs
+jabi fººt ºf fººtwº RB zºº Hºliº at ºf His I
Parameshthi rishi Rudrapoagnirdevata Birupaksha japey viniyogah
Om bhurbhubaswarom mahatmatmanam prapadye |
Birupakshoshi dantanjitashya tey sajya parney grihantarikshey bimitam |
Hiranyam taddevanam hridayanyasmaye kuntey hantah sannihitani
Tani balabhrichya balasachya rakshatohapramani animishatah |
Smudro ma Vswabacha Brahmanujanatu
tutho ma Viswaveda Brahmanah putrohanujanatu
Shwatro ma pracheta Moitra Varunohanujanatu tasmai birupakshaya dantanjaye ||
Samudraya Viswabachasey tuthaya Viswavedasey
swatraya prachetasey sahasrakshaya Brahmanah putraya namah ||
I am taking refuge to that Almighty who is beyond this earth, the sky,
the heaven or the Omkar sound. That limitless Super Soul.
101
ADDENDUM
Oh the fearless fire of the thunder, you are the provider of divine vision.
You are the teeth of time and you reveal Him to us.
The Universe is your bed; the bright sky is you home.
You are the heart of the Gods with their hallow and strong as the iron;
covering the entire Universe with your bliss and protecting it from all harms.
Brahma, limitless like the ocean, who spreads out over the entire Universe and
And giving shelter to all,
Allow me to complete my offering Oh the fast moving all-knowing son of the Brahma,
The Super Soul Sun, permit me to make my offerings to Agni (a part of the sun).
I bow to all the Gods with thousand eyes, covering the entire Universe (Birupaksha).
Seeking their blessing to complete my job.
Offerings to Great Utterances

jq¡hÉ¡q©¢a q¡j
Mahabyahriti Hom
Vyahrities refer to the cosmos which is called Ahriti. By uttering the three words of Gayatri –
Bhur, Bhuvah and Svah, the chanter contemplates the Glory of God that illumines the three worlds
– heaven, earth and the world in between. This covers the cosmos. Many consider these three
words could also mean – past, present and future. The verse can be interpreted to invoke the deva
Savitr, often called Savitri, The formula bhur, bhuvah and svah, are known as the mahavyatri or
great utterance. It is a hymn from Rigveda and chanted in Gayatri metre.
In Mahavyariti Havan offering of ghee is done in the name of these powerful words that seek
blessing from the Almighty for happiness and prosperity.
Offer ghee four times to the fire in the names of the Gayatri.:
Ñ fË¡u¢ÕQš
Om Prajapati rishi Gayatri chhandyo Agnirdevata vyasta samasta

Mahabyahriti homey biniyogah | Om Bhu swaha ||
Om Prajapati rishi Rushnika chhandyo Bayurdevata vyasta samasta
Mahabyahriti homey biniyogah | Om Bhubah swaha ||
Om Prajapati rishi Anustupa chhandyo Suryadevata vyasta samasta
Mahabyahriti homey biniyogah | Om Swah swaha ||
Om Prajapati rishi Brihati chhandyo Prajapatirdevata vyasta samasta
Mahabyahriti homey biniyogah | Om Bhur-bhubha-swah swaha ||
102
In the Gayatri meter, as chanted by sage Prajapati for Lord Agni, I am performing the
Mahabyahriti Hom by offering ghee to the heavens, In the Rushmik meter, as chanted by sage
Prajapati for Lord Agni, I am performing the Mahabyahriti Hom by offering ghee to the earth,
In the Anustup meter, as chanted by sage Prajapati for Lord Agni, I am performing the
Mahabyahriti Hom by offering ghee to the world in between,
In the Brihati meter, as chanted by sage Prajapati for Lord Agni,
I am performing the Mahabyahriti Hom by offering ghee to the cosmos.
BENEDICTORY PRAYER
ūāBj-ºf
Udichya karma
Sprinkle water around the havan kunda with the following chant:
21grºſsºffa aſafºsi Uwaigſi (AGE ſafús; I & Siſätwº WTN&ſ:

Prajapati rishi Aditi devata udikanjali sekey viniyogah
Om Aditeha nwamam stah ||
In the name of sage Prajapati, Oh the mother of all Gods (Aditi),
I am offering this water to you. As I sought your favor to start thus fire worship,
you will grant me its success.
Fire Gets a New Name Before Extinction

Rºſſi
<
Mriragni
The fire is given a new name (Mriragni, Tāſī) before it is turned off. Mrirah means ocean that
gave birth to this earth that came out of ocean.
Welcome the new fire along with the five mudras for the welcome:
& Tºbia. His is tº as tº as Rºº & Rºb, as Hāſafe, ºffiºſº,

*InfºFis ºf, ºn Tais ºld I
Om Mriranamagney Eha gachcha eha gachcha, eha tishtha, eha tishtha, eha sannidehi, Eha
sannirudhyaswa, atradhishtanam kuru, mam pujam grihana |
Oh the fire with the name of Mrinah (ocean) you are cordially welcome, come close to me, stay
close to me and after establishing, accept my oblations.
Then put flower on the base of the Havan kunda with each offering (or sprinkle water or rice):
as tº & Tºbiſº Rº aws ºri & Tºmiº Riº

as gºt & Tºmiº Riº as āºt & Tºmiº Riº II
Esha gandhah Om Mriragnaey namah|
103
ADDENDUM
etat pushpam Om Mriragnaey namah|

esha dhupah Om Mriranamagnaey namah |
esha deepah Om Mriranamagnaey namah ||
Oh the fire with the name of Mrirah (ocean) you are cordially welcome, come close to me, stay
close to me and after establishing, accept my oblations, Oh the Mrirah-named fire! I am offering
with great reverence, the flower, the incense, the lamp, the fire offering (habir) and
the food-platter (naivedya), please accept my offering.
Then put a little ghee with the spoon or on the stick chanting:
Ho q¢h°eÑhcÉjÚ Jy jªse¡j¡NÀu ejx

Etat habir naivedyam Om Mriranamagnaey swaha ||
I am puttiing the ghee as the naivedya to your honor, Oh Mriragney.
Final Offering
Purnahuti
The jajaman (host) and his wife, along with the priest, stand up and give their last offering to the
fire. This is called (purnahuti). While standing, pour a spoonful of ghee on the fire while
chanting the following:
x
Prajapati rishi Birarah Gayatri chanda Indro devatajashakamashya
jajaneya prayogey viniyogah | Om Purnahomah jashashey juhomi,
johashmai juhoti baramashmai dadati, Baram briney, jashasha bhami lokey swaha ||
As written by Prajapati rishi in the meter of Brirah-Gayatri, in the name of Lord Indra,
I am offering this oblation to the fire for my fame. In this final oblation to the fire I seek your
blessing; I seek your boon to grant me good name and fame in this terrestrial world.
Offering Filled vessel (Overflowing Tumbler)
Purnapatradan dan
After offering the purnahuti, sit down and take the purnapatra (Purnapatra: A tumbler placed on
a plate and is overfilled with rice. On the top holds a coin and a supari at the top; a ripe banana on
the side) on your left hand and put a flower on it and sprinkle a little water while chanting.
104
Etey gandhapushpey etashmai purnapatra anukalpa bhojyaya namah |

Eteygandhapushpey etatadhipataye Shri Vishnabey namah ||
Etey gandha pushpey etad sampradanaya Brahmaney namah||
With the scented flower (dipped in sandalwood) I sanctify this raw food for the dinner.
I am offering this, with the scented flower, to my Lord Shri Vishnu with humility,
I am offering this, with this scented flower, to the Brahmin with humility.
· Vishnurom tatsaddaya amuke masi amuke pakshey

Amukam tithou amuk gotra amuka devasharmana
(name and identification of host)
Amuk gotra amuka devasharma

(name and identification of the priest/Brahmin)
Etat sampradanaya Om Brahmaney namah ||

Vishnurom tatsat adya ___ (identification of day) ___ (identification of the person offering) to
____ (identification of the Brahmin) offering this bhojya (raw food for dinner),
in the name of Lord Almighty.
The Brahmin, together with the devotee, will empty the purnapatra on the fire (that also helps in
its extinguishing), along with the coin, banana and supari.
Honorarium to priest
c¢rZ¡
Dakshina
Give the purna patra (over flowing rice glass) to the priest with the coin.
L«°aav c zz
n¢Zf§S¡-q¡jLjÑZx p¡‰a¡bÑw c¢rZ¡¢jcw f§ZÑf¡œ¡e¤LÒfi¡SÉjÚ nË£¢ho·¥°cÑhajÚ z
hËþZ Aqw pÇfËc
Kritaitat Shri shri Shani puja homakarmanah sangatartam dakshinamidam
purnapatra anukalpa bhyojyam Shri Vishnuur daivatam amuk gotra amuka devasharmana
(Name and gotra of the priest)
Brahmaney aham sampradadey.
After completing the fire worship (homakarma,) I herewith offering
the reward (dakshina) along with the raw food for dinner (bhojya)
to the Brahmin, in the name of Lord Vishnu.
105
ADDENDUM
Extinguishing the fire
Agni bisarjan
Pick up the kamandalu (Brahma), sprinkle some water around the fire and beg apology for any
mistake incurred.
Jy hËþeÚ rjü
Om Brahmana khamashya
Pardon me Oh Brahman (Lord of the Universe)
Then beg apology to the mother earth that endured the heat of the fire during its worship:
Jy k‘¡i¡l c¡qj¡ax A¢NÀc¡qe f£¢sa¡ z

avpjÙ¹ dl c¢h fª¢bÅ aÆw n£am¡ ih zz
Om yagyabhara dahamatah agnidapiritah |
Tatsamasta dharey deviprithwi twam shitala bhava ||
Oh the earth you have endured the weight of the fire place and tolerated the pain of heat,
May you rest in peace and cool down after the entire fire ceremony.
Finally pour the rice of the purnapatra. Along with supari, banana, flower and coin, on the fire
which helps in turning it off without smoke and fire splatter. Note: Before the rice is poured on the
fire, take out a little ash for tilak in a small aluminum bowl that contains small amount of ghee so
that the ash sticks to the forehead. After pouring the rice sprinkle a little water (careful, do not
splatter the fire which is caused by its sudden outburst). This is followed by pouring yogurt on the
fire and make sure that the fire is totally put off.
Agney twam samudram gachcha ||

Oh Agni may you now go to the ocean ||
Finally extinguish the fire by pouring yogurt over it (repeat three times)
Om prithwi twam shitala bhava ||

Oh earth! May you cool down.
106
Mark on forehead
i×j ¢amL
Bhasma tilak
Please note: During the process of havan use few pieces of wood to produce ash in order to give
bhasma tilak.
Say the following mantras while putting the ashes (bhasma tilak).
On the forehead:
Jy LnÉfpÉ œ¡u¤ojÚ z
Om Kashyapashya trausham ||
Like rishi Kashyap wish you have a long life ||
On the neck:
Jy SjcNÀÙ»É¡u¤ojÚ zz
Om Jamadagney trausham ||
Wish you attain the power of Jamadagni
(one of the great sages of ancient India,
father of Parashuram, who was one of the incarnations of Vishnu) ||
On the shoulders:
Jy kŸh¡e¡w œÉ¡u¤ojÚ zz
Om jadevanam trayusham ||
Wish you for divine characters ||
On the heart:
Jy ašqÙ¹¥ œÉ¡u¤ojÚ
Om tateyhastu trayusham ||
Wish you for youthfulness with long life ||
107
ADDENDUM
AUDIO VI Listen to the audio by

Honorarium to the Priest (muldakshina)

Wfficiº
Dakshina
When the priest does the worship on behalf of the host, he is paid for the job he did. This is
called Dakshina (afiºſ). Put an appropriate denomination coin on the floor or plate. Sprinkle a
little water on the coin and place a flower on it.
ºn isºſ (Tº Rö, ärsä Fis a saſſº) ring (repeat three times)
Then put a flower on the holy pitcher and say:
“TSW Eſtº è frºCº RN3
Then take another floer and put on the coin, and say:
(TSs tºw RBI & alºficip] Wig
Etadmsi kanchana mulaya namah |Etat adhipataye Shri Vishnabey namah ||
Etat sampradanaya Om Annapurna Devai namah ||
May I sanctify the coin in the name of Lord Vishnu, our protector.
I am offering this to the priest in the name of Goddess Annapurna
Then say (bakya path or «Rºſºlº)
fººts ºwn waſ ºn ºf Haſts sº gº abſº

wºº ºff isºlº cº-ºff (#6) ºf R Cai zaiſºrs fift
à-Gºa Tarºzai ºf Hirside aſsifias signs ºffs
*Bism ºffºliº ºilº àrº ºff ("ºſſº)
ań & Tººwº (ºf - waſ) I
Vishnurom tatsat adhya Chaitrey masi Meenarashisthey Vaskarey Shukley pakshey
Ashtamamtithou, Amuka gotrah Amukadebasarma (devotee) Devipuranakta bidhina Shri
Annapurna Devi preetikamanaya kritaitat barshik Annapurna puja karmana sangatarthan
Amuk gotra amuk devasharmana (Priest) dakshina midam kanchana tanmulyam
tubhyamaham sampradadey.
In the name of Lord Vishnu, today the Chairtra month, in the Meenarashi the pious day of full
moon on eighth day of moon calender, me --- name (devotee) with my declaration for the puja of
Shri Annapurna in accordance with Devi Purana,
I am offering this honaririum to my priest Shri ---- with due respect.
If the priest is offering on behalf of the host, replace “sampradadey” by “dadani”.
108
Begging excuse (from Shani) for any mistake

ūſāāRºſâci
Take a little water on the righ palm (ºrº) and chant the mantra
& ºss iºd ºal ºff a sign

Om kritaaitat Shri Shri shaaischar puja karma chidra astu
I have performed the Shani puja and in doing so I might have many faults,
May that be excused!
Response of the priest

2ſºa5.N.
Pratibachan
Take a little water in the right palm (ºrº) chant the mantra and pour the water in the puja plate.
& ºrg I
Om astu
May that be excused.
Accepting fault
Čººlſ »TRF
Baigunya Samadhan
Begging excuse for all the fault incurred in the puja. Take a little water on the right palm, chant
the mantra and then pour off the water in the puja plate (or on the holy pitcher)
8 ºs àº ºral ºſtrºs w w Casº arse ºf zºº iſsºid tº ºffs, I

Om kritaitat Shri Shri Shanischara karma chidramastu ||
I have now completed the Sanischar puja and
any fault incurred there may please be excused.
Dedicating to his name

Gºi
Jap
Then take the name of Vishnu 10 times (jap)
& siſts; I
109
ADDENDUM
Immersion
fºčín
Bisarjan
Sprinkle little wate on the holypitcher and chant.:
3 ºz (MA ºf Il
Om Shanaischar deb khamashya ||
Pardon me, Oh Lord Shani ||
At this point cut the circling thread on the tirkathi that surrounds the holy pitcher. This is
symbolic for completion of Shani puja.
Peace chant
“ſº I (HRGüß)
Shantimantra (samavedya)
Hold the holy water pitcher on the palm of your left hand. Take out the leaves and dip into the
consecrated water. Then sprinkle the holy water on the heads of the attending devotees. Keep
chanting the following mantra while sprinkling.
Rºſſ ºf Sã aſsºſ, NºFTCWAJºffalgº affºw ºil (Mºst
wife ºff & ffºliag
Kaya naschitra iti riktrayasya Mahabama devya rishir birar Gayatri chhanda
Indro devata Shanti karmanijapey viniyoga
This peace chant is written by sage Mahabamadeva
in Gayatri meter and addressed to Indra, the King of the Devas.
Always victorious in numerous ways and friendly to us all, and
whose (Lord Indra) protection surrounds us all.
8 * Hºº argº awl 3: Tº ºf ſºil ºf

& rºi ºil waſ is asſº netwº; I waſ fairca ºf
& aſsis is ſºft's afrain tº sal: Tº m
Om kaya naschitra ah bhubaduti sada bridhah sakha |Kaya sachisthaya brita
Om kasta satyo madanam mamhistho matsadhandasah | Drirha chidarujey basu
Im abhishunah sakhinambita jaritrinam | Shatam bhavah swutaye ||
(Oh Indra) How were you inspired to protect your friends and followers and help them prosper ?
How did you get the strength h to destroy your enemies and defend the righteous people.
Come in hundreds of forms to protect us, your appreciators.
& ºf H; ºral gºals ºf R: ºl Rºwl: ºf Rºſſ ºffiºſis,

aſ a ſºftwar; I & ſº. 8 ºf 8 ºf I
110
Om swasti nah Indro bridhdhashravah, swasti nah Pusha Viswavedah | Swasti narstrakshyo
arishtanemi swastino Brihaspatirdadhatu | Om Swasti, Om Swasti, Om Swasti ||
May Indra, inscribed in the scriptures do well to us, May Pusha who is knower of world do good
to us and May Trakshya who devastates enemies do good to us! May Brihaspati do well to us!
OM Peace, Peace, Peace".
Ê
Om dauh shantih antariksham shantih prithibi shantirapah shanthi Roshadhayah shantih

banaspataye shanti Vishwadeva shanti Brahmashanti sarbam shantih | Shantireba shanti sa
ma shantiredhi || (Rigveda)
There is peace in the sky, there is peace on earth, and there is peace in the heavens.
There is peace in the world. There is peace in the water, there is peace on land.
There is peace in nature (plant, animals, flowers, insects, and herbs)
There is peace in the Universe. There is peace with Brahma, the Creator,
May this all–pervading peace enter into us and
permeate us to the very core of our being.
Om shantirastu Shivanchastu binasyata shubhanchajat |

Yata ebagatam papa tatraiba pratigachatu swaha ||
By the grace of Lord Shiva, peace will prevail. May He destroy all the evil to establish peace.
May all the sins (ignorance) be removed and permanently stay away from us.
Om purna madah purnamidam purnatpurna mudachyatey |

Purnasyapurnamadayapurnameba abishishyatey ||
Om Shantih! Om Shantih! Om Shantih!
You are infinite (perfect, absolute) here, you are infinite (perfect, absolute) there, and When we
take out the infinite (perfect, absolute) from the infinite (perfect, absolute),
The infinite (perfect, absolute) still remains infinite (perfect, absolute).
In other words: You are Infinite, Absolute and Perfect in every possible way.
111
ADDENDUM
AUDIO V Listen to the audio by

Adoration with Lamp
Aarati
Aarati (adoration with lamp) is a special Hindu ritual of worship in which light from wicks soaked
in ghee and several other items are offered to the deity in sequence. The priest/devotee circles the
items in front of the deity. Each God gets a minimum of three circles starting with the main deity.
The holy pitcher should also be adored and so also swan, pen and inkpot. If Naryayana and Ganesh
are established, they should also have received the arati.
The general sequence of the arati ritual is as follows:
1. Lamp (panchapradeep or lamp with five wicks)

2. Water from water-conch (jalashankha)
3. Cloth (bastra)
4. Flower (pushpa)
5. Incense (dhoop)
6. Camphor (karpur)
7. Fan (chamar)
Above said sequence is explained in the following way. Goddess (the deity) has arrived in your
house and need to be led through the dark by showing the light (pradeep) with honor. Her feet will
be washed (water), wiped (cloth), honored with the gift of flower, air of the environment refreshed
(incense and camphor) and finally the deity rests comfortably (fan).
112
IMMERSION OF REMAINS
Reverence to Remains
¢ejÑ¡mÉ ¢hpÑSe ¢h¢d
Nirmalya Bisharjan bidhi
Take a flower and put it on the platform where the deity was placed. The mantra offers respect to
the remains of the puja.
ejÑ¡mÉh¡¢p°eÉ ejx z
Namah nirmalya basinai namah |
I herewith pay my reverence to the remains of the puja.
Phardha mala
Offering drinking water

f¡e£u Sm
Paniajal
Take a little water with the kushi and discard it in the first glass of water (achmania) offering plate
with the following mantra:
Hav f¡e¡bÑ¡cLjÚ Jy qÊÊ£w n¢ZÕQlch ¢ehcu¡¢j z

Etat panarthodakam Om Owing Saraswatai nivedayami ||
Here I am offering the glass of water for your drinking
Repeat the above, offering the second glass of water.

Hav fËr¡Z£u¡cLw Jy qÊÊ£w n¢ZÕQlc°h ejx z
Etat prakshaniyodakam Om Owing Saraswatwai namah ||
Here is your second glass of water or you to consume |
CONCLUSION OF WORSHIP
Moving the Holy Pitcher
Now hold the sacred pitcher with both hands and gently move while chanting the following
mantra. This symbolizes the end of the puja ceremony,:
113
ADDENDUM
Om gachcha gachcha param sthanam swasthanam parameshwar

Pujadharana kaley cha punaragmanaya cha ||
Go, go to your heavenly abode, Oh Lord but when I do your puja again, please come back.
At this point, cut the thread that circles the holy pitcher.
Peace Chant
*f;2.É.
Shantipath
Hold the holy water pitcher on the palm of your left hand. Take out the leaves and dip into the
consecrated water. Then sprinkle the holy water on the heads of the attending devotees. Keep
chanting the following mantra while sprinkling.
wiſº ºffº Gºt fift:(lºg

Kaya naschitra iti riktrayasya Mahabama devya rishir birar Gayatri chhanda Indro devata
Shanti karmanijapey viniyoga
This peace chant is written by sage Mahabamadeva in Gayatri meter and addressed to Indra, the
King of the Devas, always victorious in numerous ways and friendly to us all, and
whose (Lord Indra) protection surrounds us all.
& ºff aſsº argº Hai 35 tº ºf ſºil ºf

& ºrg Tºm Mariº asſº westwº qui ſãabrºa ºf
& aſsis is ſºil; HRs aflººf tº sº; Tº I
Om kaya naschitra ah bhubaduti sada bridhah sakha |Kaya sachisthaya brita
Om kasta satyo madanam mamhistho matsadhandasah | Drirha chidarujey basu
Im abhishunah sakhinambita jaritrinam | Shatam bhavah swutaye ||
(Oh Indra)
How were you inspired to protect your friends and followers and help them prosper?
How did you get the strength h to destroy your enemies and Defend the righteous people.
Come in hundreds of forms to protect us, your appreciators.
& ſº as ºral gºals ºf H; ºr fºwl; ºf Rºſºft aftºſis,

aſ a pºſsity iſ 8 ºf 8 ºf, s aſ: m
Om Swasti nah Indro bridhdhashravah,
swasti nah Pusha Viswavedah
Swasti narstrakshyo arishtanemi swastino Brihaspatirdadhatu
Om Swasti, Om Swasti, Om Swasti ||
May Indra, inscribed in the scriptures, do well to us. May Pusha who is knower of world, do
good to us and may Trakshya who devastates enemies, do good to us!
May Brihaspati do well to us! OM Peace, Peace, Peace".
114
Ê
Om dauh shantih antariksham shantih prithibi shantirapah shanthi roshadhayah shantih|

Banaspataye shantirvishwadevah shantir-Brahmashanti sarbam shantih |
Shantireba shanti sa ma shantiredhi ||
(Rigveda)
There is peace in the sky, there is peace on earth, and there is peace in the heavens.
There is peace in the world. There is peace in the water, there is peace on land.
There is peace in nature (plant, animals, flowers, insects, and herbs) there is peace in the
Universe. There is peace with Brahma, the Creator, May this all–pervading peace enter into us
and permeate us to the very core of our being.
Om shantirastu Shivanchastu binasyata shubhanchajat |

Yata ebagatam papa tatraiba pratigachchatu swaha ||
By the grace of Lord Shiva, peace will prevail.
May He destroy all the evil elements preventing to establish peace.
May all the sins (ignorance) be removed and permanently stay away from us.
Om purna madah purnamidam purnatpurna mudachyatey |

Purnasyapurnamadayapurnameba abishishyatey ||
Om Shantih! Om Shantih! Om Shantih!
You are infinite (perfect, absolute) here, you are infinite (perfect, absolute) there, and When we
take out the infinite (perfect, absolute) from the infinite (perfect, absolute),
The infinite (perfect, absolute) still remains infinite (perfect, absolute).
In other words:
You are Infinite, Absolute and
Perfect in every possible way.
Appeal for Forgiveness
Kshamabhiksha
Human mistakes are inevitable. Hence beforE closing the puja one includes the prayer of
forgiveness in the benedictory prayers.
115
ADDENDUM
Prostration
With folded hands held on your chest pray:
Om namo Brahmanya devaya go brahmanaya hitaya ca.

Jagaddhitaya Shri Krishnaya Govindaya namo namah
Hey Krishna karuna sindhu deenabandhu jagatpatey |
Gopesha gopikakanta radhakanta namastutey
I offer my respectful obeisance to the Supreme Lord,
who is the well-wisher of the cows and the Brahmanas,
as well as all living entities in general.
I offer my obeisance to the Lord of the Universe, known as Krisna and Govinda.
Oh Krishna the ocean of mercy, friend of the destitutes, Lord of the Universe,
protector of the cow (provider) and sweet heart of the milk maids, and
beloved of Radha, I bow to you.
Pray with folded hands
Jy A ¡e¡cÚ k¢c h¡ j¡q¡v fËQÉ ha¡ dÆlo¤ kv z ØjlZ¡ch acÚ ¢ho·¡x pÇfZÑw pÉ¡¢c¢a nË ¢ax zz
Om agyanad jadi ba mohat prachyabeta dwreshu jat |
Smaranadev tad Vishno sampurnam syadriti shruti ||
All the faults that I incurred while performing the puja will be complete
as I remember Lord Vishnu seeking His forgiveness.
Pray with folded hands:
É w
Asato ma sad gangaya, Tamaso majyotir gangaya, Mrityorma amritam gamaya
Oh Lord Almighty:
Lead us from unreal (ignorance) to the truth (knowledge) Lead us from darkness to light
Lead us from death to immortality (Brahadaranyaka Upanishad — I.iii.28)
Honorarium to the Priest
Dakshina
When the priest does the worship on behalf of the host, he is paid for the job he did. This is
called Dakshina ( )
116
n¢ZÕQl
Vishnur Om tatsad adya ---sukleypakshey ------ tithou

------ gotra Shri ------ devasharma (the host) kriteysmin
Shri Sanischar puja karmanah samatartham amuk gotra
Shri --- devasharma (priest)
dakshina midam kancham tanmulam tubhyamaham sampradade ||
To thy name, Oh Visnu, today in the month of ----, during the auspicious period (lunar
calender), I Mr. or Mrs. ------ of Gotra (the host) did the puja of and related puja functions, I am
giving this metal coin as honorarium to the Brahmin of ____ gotra
and ____ name in the name of Lord Vishnu.
If the priest is offering on behalf of the host, replace “sampradadey” by “dadani”.
Conciliatory Prayer
°h…ZÉ pj¡d¡e
Baigunya samadhan
We pray to Lord Vishnu to protect us when we make mistakes. Like our heavenly father, He
always gives us the necessary shelter, knowingly that we will make mistakes. We can only do our
best and leave the rest to Him.
Take a little water in your right palm and after chanting the following mantra in the name of Lord
Vishnu, our preserver, pour the water into the puja plate. Then repeat the name of Vishnu ten times.
chnÇjÑ¡ n¢ZÕQl f§S¡ L«aq¢Øje acÚA‰£iä

k°à…ZÉ S¡aw aŸ¡ofËnje¡u nË£¢ho·¥eÑ¡jØjlZjqw L¢loÉ z
Vishnur Om tatsad adya ---masey ----pakshey---- tithou
---- gotra Shri ---- devasharma (the devotee) kriteysmin
tat angibhuta Jadbaigunyam jatam taddosha prashamanaya
Shri Vishnur nama smarana aham karishey |
To thy name, Oh Visnu, today in the month of
---, during the auspicious ---- lunar period,, I Mr. ---- (the devotee) did the puja of Lord
Sanischar and, in doing so,
the mistakes that I incurred may be forgiven as I repeatedly take the name of Vishnu.
117
ADDENDUM
Chant (japa) in Vishnu’s name

j¿» Sf
Mantra jap
We pray to Vishnu to protect us when we make mistakes. Like the mother, He always gives us the
necessary shelter, knowingly that we will make mistakes. We can only do our best and leave the
rest to Him.
Jy ¢ho·¥
Om Vishnu
Oh my Lord Vishnu
Take the name of Vishnu ten times
Acceptance of mistakes
A¢µRâ¡hd¡lZ
Achidrabadharan
Jy L«°aav nË£n¢ZÕQl f§S¡LjÑ A¢µRâjÚ AÙ¹¥ z

Om kritaitat Shreemad Shri Sanischar Pujakarma achidram astu ||
In the name of the divine (Om), I have performed this puja of Sanischar,
and in doing so I made many mistakes for which I am seeking apology.
Response of priest
fË¢ahQe
Pratibachan
The priest in return, on behalf of the Goddess, accepts the apology by saying,
Jy AÙ¹¥
Om astu
Be it so
Then take a little water in our right palm, chant the mantra and discard in the offering plate with
devotion:
Concluding offer
Then pray to Lord Vishnu with folded hands.
œ²
118
Om jadaksharam paribhrashtam matrahinancha jadbhabet |

Purnam bhavatu tatsarbam tatprasadat sureshwara |
Mantraheenam kriyaheenam bhaktiheenam Sureshwar |
Jat pujitam maya Deva paripurnam tadastumay ||
Om kayena manasa bacha karmanajat kritam maya |
Tat sarbam paripurnam tad prasad Sureshwar ||
All the mistakes I incurred in reading the script,
Oh Lord make them perfect by your grace. I do not know the mantras, The rituals or even
I do not have the devotion to perform them right, yet what I did, Oh Lord, make them right.
Whatever I have performed to worship you by dedicating my body, mind, speech and words,
please make them all perfect with your blessings
Oh Lord.
n¢ZÕQl ch ah QlZ

Etad sarbam karmaphalam Shri Saraswati charaney samarpayami |
I am dedicating all the results of all what I have done (puja ceremony) to the feet
Oh Lord Sanischar!!
119
ADDENDUM
Singing the glory of Lord Shani

âtés,
Kirtan
https://www.youtube.com/watch?v=YeZYMUJEriA&t=277s
fatigº TTEPR
if ºn Titan
*Hi Tºs ºn
We Rºſs ºl Il
Nilambara Samabhasan
Raviputram Yamagrajam |
Chhaya martand sambhootam
Tam namami Sanaischarm ||
I bow down to Lord Shani Dev with effulgent blue rays.
He is the son of Lord Surya (/sun) and elder brother of Yama (God of death).
He is born to Chaya and Martanda (another name of Sun God).
120
The Story of Shani
Chaya devi was the mother of Shani Dev. When Shani Dev was in the womb of Chaya
Devi, she undertook severe penance and austerities in propitiating the blessings of Lord
Shiva. The power of her penance created strong vibrations positively impacting on the
child in her womb. The dark complexion of Shani has resulted from the scorching heat of
the sun that was over the head of Chaya devi as she was engaged in penance with the
child inside her womb.
Shani Dev never troubles people needlessly. Nothing comes to us that we do not deserve.
None can escape the clutches of karmic cycle meaning what we do comes back to us some
time. When we repent for our past bad deeds and desire to correct ourselves, Shani Dev
is highly pleased and blesses us.
Chanted with sincerity and devotion, the mantra can alleviate all the sufferings and confer
the benevolent grace of Shani Dev.
121
ADDENDUM
List of Puja Requirements
nË£nË£n¢e f§S¡l gcÑj¡m¡
¢O BMl …s
q¢laL£ OV - 1¢V j¡¢Vl qm i¡m¡
Abh¡ a¡j¡ h¡ ¢fam
Baf Q¡m - 1 L¢S Bjl fõh
Lm¡
j¡¢V, d¡e, c¤hÑ¡ OVl am¡u
m¡q¡l h¡¢V f§S¡l hc£l ¢S¢eo
SmQ±¢L
f¡ae hÙ» -
e£m qm i¡m¡ qu
r£l f¡e - 5¢V
h¡a¡p¡ p¤¤f¤¢l - 5¢V
gm - 5¢V N¡V¡ °ehcÉ - hs 4-¢V, L¥Q¡
11¢V
BV¡
¢plZ£h¡L¢S
L¡S¥
jd¤
juc¡ - 1 f¤×ff¡œ - g¥m, 1¢V m¡m g¥m
- hmf¡a¡
- c¤hÑ¡
- Q¾ce - m¡m J p¡c¡
¢Lp¢jp ¢aml n¡p h¡ p¡c¡ ¢am

L¡m¡ ¢am
250 NË¡j
Lm¡ - 21¢V ¢Q¢e - 1 L¢S 250 NË¡j
e¡lLm - 1¢V c¤d - 1 L¢S 250 NË¡j
c¢d
gm - kb¡pñh ¢j¢ø
kb¡pñh
OVld¤¢aN¡jR¡
1 1 f§S¡l ¢S¢eo
L¡o¡
L¥¢n
O¾V¡
CaÉ¡¢c
i
ADDENDUM
Bengali name Close English Equivalent

Brºa Vermillion
föä Sesame seed
=fºl. Haritaki (a kind of nut)
(*R5-ſº White mustard
SIPRETE Black lentil
233*pſ Five grains
ziº, Five jewels (metals)
*ēſ; Five colored powders
Sº, Honey
72R5i Sacred thread
sº A bowl of five things (honey, ghee, yogurt,

sugar and milk)
*::: Campher
WER5ſ; Sticks put
Four sticks that go arpound Holy pitcher
CŞāji (bamboo sticks of half-inch diameter; split on
top; small (4-5 inches) folded dry palm
leaves inserted in the split.
Wºjci Mirror
SIFT5] Red liquid
Rºſs Basket
*WSIF|| Decorative garland
*PHºà Seat and ring

* Incense
2äivi Lamp
Váſá Yà Pitcher at the door

* Flower
gi Tulasi
wº Durba
fºiza Bel leaf (wood apple)
* Hi (TE) Garland (big)
* Hi (ºb) Garland (small)

STS 2#Ri Mango leaves
UR aſ REIGEF Coconut (ripe or unripe)
figh Sweets
Tººl Sweet rice
Y-Rūſā Qſil 8 : Naivedya (food platter) 4
238(MºRST Five gods (five mounds)
FR6E Nine planets (nine mounds)
ziº (Tim) Principle deity (Lakshmi), one single mound

RETRIGi Narayana
SFUFJ Z-GTW : Other platter:
XFă Fruit
fºlſ: Sweet
#5 &AW Platter of small mounds
Cºſpi, S. Tumblers 2
(SRG'ſ Bhojya (uncooked food materials)
Blā Rice
#TE Sºfºil Spice
à (aſ ºi) Ghee (or oil)

ADDENDUM
Üß Dal (pulse)
5Räi 35 ZREN Vegetable (five kinds)
*RRs *º* Yogurt, milk, ghee,

(Waiā wiri Sari for Goddess
*[[Bā al-Hi Kitchen towel (red) for holy pitcher
[*Is Yūstāī Hom (havan) materials
: : º, à. Fire pot, Sand, Wood, Wooden sticks, Ghee,

zºra Overflowing rice tumbler
Jºã Beetle nut
2iRIST-Fi Beetle leaf condiments
CŞiºi Cooked food (Bhog)
zºſº aſ: New cloth for purohit (shirt)
QUESTIONS, SYMBOLS AND TERMINOLOGIES

What is Om?
Om or Aum is the basis of all sounds, the universal symbolic word for divinity. Hence every
iv
mantra begins with Om, connecting our thoughts with divinity.

Aum became the sacred word in Vedas, Hum of the Tibetans, Amin of the muslems, and Amen
of the Egyptians, Greeks, Romans, Jews and Christians. Amen in Hebrew means “Sure” and
“Faithful”. Aum is the all-pervading sound emanating from the Invisible Cosmic Vibration (Holy
Ghost of Christians), God in His aspect of Creator; the “Word” of the Bible, the voice of the
creation, testifying the divine presence in every atom. Aum can be heard within you (Anahata) as
you plug your ears and close your eyes focusing on the sound that is vibrating within your body.
In biological terms, it is the sound of the inner function of the body that includes the heartbeat.
In the imagination of the prehistoric sages, Om originated as the primordial sound, the sound that
took place at the time of the Creation of the Universe, which the scientists of the modern era call
“Big Bam” in the theory of creation by Sir James Jeans.
To which direction the devotee/priest should face, while performing
the puja?
By tradition, the priest faces east for all deities. In case of Goddess, facing north is
recommended. The author, however, believes that the above tradition may be not be emphasized
on a global scale in the new age. A convenient location is all that is needed with a sincere heart
to serve the Lord.
CULTURAL SYMBOLS OF HINDUS
Havan
Havan is a ritual of fire worship in Hindus. Fire was discovered (or, more precisely, the
controlled use of fire) probably about 70,000 years ago (Early Stone Age); although its
opportunistic use can be traced to 400,000 years back. Discovery of the controlled use of fire
marked the dominance of humans over other animals. Because of its numerous use and use in
our daily lives, fire or Agni, became one of the most important Gods of the Hindus.
Deep (lamp)
A lamp is an earthen saucer like container, filled with ghee or butter with a twisted cotton tape
immersed in it. It is lighted in every Hindu household and temple in India. The cotton tape keeps
sucking the ghee to yield a cool bright light, a flame. In nature the flame is considered to be the
source of infinite energy of positive currents. In early days lamp was the only source of light to
see in darkness. Great emphasis is also placed on performing “Aarati” in India during worship of
any deity. The aarti flame is moved around the idol for the devotees to have a good look of the
deity, and then the devotees put out their palms to receive the aarti aura for their good health and
prosperity.
Betel Leaf (paan)
During worship or rituals, leaves from some select trees (mango, betel leaf, banana) are used as
essential accessories, but among them Betel Leaf enjoys a place of pride in India. During
marriage, the bride appears with covered eyes, using betel leaves before she takes her first look
at the groom. The use of betel leaf is considered as a noble trait and on all auspicious
celebrations; betel leaf has become a symbolic item denoting freshness and prosperity. The
Skanda Purana says that the Betel Leaf was obtained during the ocean churning
(Samudramanthan) by the Gods and demons. It has many rich herbal properties.
While performing Satyanarayana puja the Bengalis place five betel leaves on the platform or on
the side with betel nut (supari), sweet and coin. This is called mokama. At the end of the puja
this is given to five married women to receive their blessing for the host family. Most common
v
ADDENDUM
use of betel leaf is as after-dinner treat for chewing Areca nut (Areca catechu) or betel nut
(supari) wrapped in it. The betel nut is a mild stimulant which can be further promoted by the use
of tobacco products that contributes nicotine.
Tilak, Dot and Bindi
It is the display of the position of the wearer. Vermillion powder is put on the forehead of
women in order to display their marital status of the woman. Wearing of the vermillion powder
or sindur is considered as auspicious for married women. It can also be used as a beauty spot
(bindi). Ancient Indian had an indomitable urge to communicate his thoughts and so symbols
were developed to communicate the religious denomination, sect or ideology. The commonly
used materials for putting the mark are sandalwood paste, vermillion (sindur), lime, turmeric,
saffron, musk, agar, sandal and ash (bibhuti) for men and women.
Swastik Mark
The word swastika comes from the Sanskrit word suastika (su means good and asti means well
being), meaning any lucky or auspicious object. Its origin probably dates back to the Indus
Valley Civilization. It is a sacred symbol of good luck and eternity in many other ancient
civilizations. The Aryans adopted the Swastik as a symbol for the good of humanity. Then the
Hindus added some more arms to the Swastik to denote happiness in married life and worldly
successes. The holy pitcher carries the mark of swastik.
Sacred Thread
Yajnopavita
Sacred thread is a bunch of cotton threads, with nine cords in three bunches of three, all of same
length. The sacred thread is worn by conservative Brahmins and some other castes. It normally
hams from the left shoulder down under the right shoulder (see picture). This position of the sacred
thread is called Upaviti. At the performance of some inauspicious ceremonies (like death or tarpan)
one should be Prachnaviti when the sacred thread
should ham from the right shoulder. At times the sacred
thread is chamed to Niviti position when the sacred
thread is worn round the neck like a garland.
Wearing of the sacred thread signifies that the
Brahmin is initiated to the spiritual knowledge through
the ceremony of Upanayana. The thought behind the
Upanayana is followed by other religions also. Short
background information may not be inappropriate.
A Brahmin takes birth twice – dwija (twice
born). The first birth is from the natural mother
and father like any other animal. The second birth
is from Savitri (Goddess of Knowledge) and the
teacher or guru is his father in his natural age of
eight. In early days, at the age of eight the
Brahmin boy was sent to the teacher (guru). He
stayed in the ashram or hermitage for four years. There he was initiated to Brahminhood
(Savitri or Gayatri initiation) and received the spiritual knowledge from the guru. His life
vi
was simple (Brahmachari), abstained from all pleasures of life, shaved his head, wore
only two sets of dresses, lived on begging and supported by the community. He cooked
for the teacher and did all his house hold chores. During his stay with the teacher he
wore three girdles – three strands of cotton thread, munja grass and deer skin. When he
left the ashram, at the age of twelve, the girdles of Munja grass and deer skin were
replaced by two sets of cotton girdles like the one he was already wearing. Thus he
carries home nine threads of cotton, tied in three bunches, which is called JE@ApbIt,
Yajnopavita.
Calls for prayers
Ringing bells:
In all religions there are ways to herald calls for the prayers. Thus ringing of church bell and Azan
in Muslims are comparable to ringing of bells in temples or during Hindu puja rituals. The metallic
sound within a circular body in contained environment produces a resounding echo, which spreads
in all directions. Hindu believers feel that the sound of bell invokes the deity’s blessings and purify
the environment. There are other instruments to create similar sound like manjira that is played
with devotional songs.
Blowing of conch
This is another way to draw attention towards spiritual activities. It heralds important events and
auspicious celebrations and calls all the faithful for the worship of the deity. Conch is a type of
shell through which wind is blown and it makes a typical sound. As the conch is a natural product,
two conches rarely make exactly same sound. On the mythological picture, conch shell or Shankh
was obtained as a gift from the ocean - churning by the Gods. The spiral formation inside the conch
shell is symbolic of infinite space. All naturally occurring conch shells yield cosmic sounds, which
can be heard by holding the shell close to one’s ears. On the battlefield of Kurushetra in the
Mahabharatha, every morning the blowing of the shankh, symbolized the starting of the war.
Uloo
In Bengalis uloo sound is created by rapidly moving the tongue while the wind is blown out with
corresponding sound. It is the sound of auspicious occasions like marriage or during doing aarati.
Some Common Terminologies
Dhyan: Meditation on the image or deity in focus.

Pranam: Prostration. It can be done by touching the feet or by laying on the ground with folded
hands stretched ahead towards the deity. One should always do pranam to elder people
respecting their age-old wisdom.
Prarthana and Pronam
“Prarthana” is appeal and “pranam” is obeisance or bowing with humility
Namaskar: Casual form of offering respect. Put the palms together and hold them on the chest.
Stuti: Adoration of the deity.
vii
ADDENDUM
Stob: Singing the glory

Prarthana: Appeal and request.
Stotra (-Ù¹¡œ), Stab (Ù¹h) and Stuti (Ù¹¥¢a)
Stotra, Stab and Stuti are Sanskrit words, essentially a hymn addressed to the Divinity. It is a way
of elaborate praise for the divinity. It can be a prayer, a descripti
viii
on, or a conversation. These expressions of divine appreciation comes from the same verb, stu (to
praise), and basically all of these mean "praise". Stotras, stabs and stutis are part of popular
devotional literature which are not bound by the strict rules as some other ancient Indian scriptures,
such as found in Vedas and Upanishads.
Puja: Puja is the Hindu way of worshipping which includes all the above and offerings of
various things in the name of the divinity.
Three basic Gods of the Hindus

Brahma, Vishnu and Maheshwar (Shiva) are the three basic Gods of Hindus associated with
Creation, Preservation and Destruction of the Universe. As the preservation of human race (and
other living creatures) are in the hands of Vishnu, He is the foremost God of Invocation.
Vedas and Chandas
Vedas means knowledge. These are the core Hindu scriptures and perhaps written before 1700
BC. These are hymns and verses dedicated to various Gods. There are four Vedas: The Rigveda
(the oldest), Yajurveda, Samaveda and Atharvaveda. The Vedas, in accordance with Hindu
tradition, are apuruseya or in other words were not of human origin. They were supposed to have
been directly revealed by God which the sages heard and remembered (sruti and smriti). The
rituals described in this book are from Samaveda. In the traditional way the verses were written
and sung in certain pattern, or meter, called Chanda. Chanda is the science of prosody in which
the composition of the text has a specific quantity of alphabets. One has to learn it under strict
guidance from traditional teachers in order to keep the sanctity. Thus the puja rituals were only
limited to the Brahmins. This tradition is now changed and all verses are now pronounced as
mantras without the tune.
The main chandas are: Gayatri, Ushnik, Anushtubh, Bruhati, Pankti, Trishtubh and Jagati.
These will be mentioned during the chanting of the mantras and hence its origin has been
described here. In many verses you will also find the name of the creator which is attached with
the chanda.
OFFERING TO VITAL BREATHS
Panchagraser mantra
Om! Pranaya swaha, Om! Apanaya swaha, Om! Samanaya swaha, Om! Udanaya swaha,
Om! Byanaya swaha, Amritapi dhanmasi swaha
Offering this to five vital breaths, prana, apana, samana, udana, byanaya
that will lead to immortality
See inserts
ix
ADDENDUM
x
3. Then join the thumb with the ring finger and say, again move your right hand towards the
deity, imagining your effort to feed her:
Jy Af¡e¡u ü¡q¡
Om apanaya swaha |
Dedicated to my excretory system of the body
4. Then join the thumb with the middle finger and say,
Jy pj¡e¡u ü¡q¡
Om samanaya swaha |
Dedicated to the digestive system of the body
5. Then join the thumb with the pointing finger and say,
Jy Ec¡e¡u ü¡q¡,
Om udanaya swaha |
Dedicated to the respiratory activity of the body
6. Finally, join all fingers and say,

Jy hÉ¡e¡u ü¡q¡ zz
Om vyanaya swaha ||
Dedicated to the circulatory system of the body
xi
ADDENDUM
Diya Kosha and kushi Conch for blowing

Pancha pradeep
Plate to offer
Bell Water conch

(Jala sankha)
Karpoordani
(for burning camphor)
Wooden plank
Asan
Lamp stand with 5 wicks
for burning
Dhunuchi
incence
Arati plate
Seats for worship
PUJA UTENSILS
xii
THE HOLY PITCHER
xiii
ADDENDUM
Holy pitcher and five great elements of life

According to Hindu believe (1700 B.C.) life consists of pancha mahabhuta, or "five great
elements". They are:
Tej (energy), Ap (water), kshiti (earth),
Marut (air), Vyom (cosmos).
Human body is made of these five elements and after death the body dissolves into these
elements of nature, may that be as ashes or by decay. Thus balancing cycle of nature.
Because life depends on these five great elements Hindus relate them as God’s blessing.
Now you can evaluate the incorrect claim of the west as quoted below.
“In the fifth century B.C. Greek philosopher Empedocles originated the concept of four
elements of nature: Fire, Water, Air, and Earth. These represent the realms of the cosmos
within which, and of which, all things consist. These four elements were discussed in the
writings of Plato, and the early Greek physicians Hippocrates and Galen used them to
describe the four humors of the body. A century later, Aristotle and the Pythagoreans
added the fifth element, which they called Ether. This element represents the substance of
the heavenly bodies, which is latent in all things. This element is also called Quintessence
or Space. These same five elements are also found in Hinduism, which influenced the
philosophy of Yoga”.
The time has come to awaken our new generation to appreciate the contribution of our
ancestors and feel proud about them by understanding the significance of puja rituals.
xiv
PUJA ARRANGEMENTS
xv
ADDENDUM
PANCHADEVATA (Includes one Goddess) - Brahma, Vishnu, Maheshwar, Ganesha and Durga.
xvi
Navagraha in Hindu scriptures

Most planets or grahas are generally malefic in nature. Navagrahas refer to nine planets
of which seven planets exist that gives the names of the seven days in the week. Two of
the planets, Rahu and Ketu are invisible planets, described in Hindu mythology. They
denote the points of intersection of the paths of the sun and the moon which cause the
eclipse of sun and the moon respectively. The story of Rahu and Ketu is given in a
separate insert. They are the traffic signs, not the causative elements; karmic influence
supersedes the influence of the planets. Here is the list of navagrahas (nine astrological
planets)
Surya (Sun, Ravi, Ravibar, Sunday)
Chandra (Moon, Som, Sombar, Monday)
Mangala (Mars, Mangalbar, Tuesday)
Budha (Mercury, Budhbar, Wednesday)
Brihaspati (Jupiter, Brihaspatibar or Gurubar, Thursday)
Shukra (Venus, Shukrabar, Friday)
Shani (Saturn, Shanibar, Saturday)
Rahu (Invisible planets, not included in weekdays)
Ketu (Invisible planets, not included in weekdays)
Rahu
North Lunar node
Lunar
path Earth’s shadow
Earth
Solar
path
Sun
Ketu Moon
South Lunar node
xvii
MUDRAS
Mudra is the hand expression to communicate with God (deity,

His icon). It can be compared with dancing. In the text throughout
this book many mudras will be referred. We are quoting a few
here.
Special offering (Bisheshargha)
These mudras are shown while establishing the water-conch on a

tripod (jlSÐ, jalashankha). Divine spirits are called to settle in the
water covered with a red flower and durba grass. The water is then sprinkled around for
sanctification. All the mudras are shown over the water conch. Galini Mudra is used in some
occasions during meditation. Uses of other mudras are referred in the text.
Various mudras referred in the text
Ankush mudra Naracha mudra Dhenu mudra Yoni mudra Sannidhapani mudra Sanhara mudra
Five welcome mudras
Five welcome mudras are used to welcome God or deity. They indicate the gestures of welcome,
sit, settle down, come close and face me.
Abahani mudra Stapanimudra mudra Sannidhapani mudra Sannirodhni mudra Sammukhikarani mudra
Welcome Sit Settle down Come close Face
NEWAGE PUROHIT DARPAN
Additional mudras
xvii
OUR TEAM OF EDITORS
Bibhas C. Bandyopadhyay
Bibhas C. Bandyopadhyay, M.D. (Dr. Bandy) was born in Calcutta, India

in 1941 in a middle class family with limited income. His parents were
highly devoted and he grew in an atmosphere of Hindu faiths and believes.
After receiving his high school diploma Bibhas went to Ramkrishna
Mission in Belgharia, near Kolkata for his undergraduate education. While
in college he became a disciple of Swami Shankarananda Maharaj in Belur
Math and started doing daily worship service in Ramkrishna Mission. This
gave the foundation of his later interest of becoming a Hindu Priest.
Bibhas received his Medical Degree from Calcutta University in 1964 with a gold medal
in pathology and honors in Medicine and Surgery. He came to United States in 1967 and joined
Johns Hopkins University with specialization in ENT (Ear-Throat-Nose) and then became an
Associate Professor in same institution serving until 1977. Dr. Bandy finally settled down in
Hagerstown, Maryland, in 1977 and started his private practice in his specialty. During his 35 years
of private practice he published many articles in Medical journals and raised a wonderful family.
Working closely with Dr. Kanai L. Mukherjee for more than twenty five years, Dr. Bandy
became a recognized priest of Washington, D.C. and Baltimore area, including his association with
the Washington Kali Temple. His experience of performing puja rituals in the capital of the USA
makes him a forerunner on the subject. He has generously volunteered in writing the Bengali script,
selection of the mantras, and general collaboration with the author at every step. He is highly
motivated in performing all Hindu Puja rituals in an organized manner and presenting their
significance to the younger generation with great enthusiasm.
Aloka Chakravarty
Dr. Aloka Chakravarty is the Director of Biometrics at US Food and Drug

Administration. She holds a Master of Statistics from Indian Statistical
Institute and a Ph.D. in Mathematical Statistics from Temple
University. During her 20 year tenure at the Agency, she has been
instrumental in bringing many well-known drugs to market. She has
published and presented extensively and is recognized as an international
thought leader in the area of surrogate marker methodology. This method
is used to accelerate drug approval in areas of unmet medical need such as
HIV and Oncology. In 2010 she was awarded the FDA Award of Merit,
the highest scientific achievement recognition at the Agency.
ADDENDUM
What sets Aloka apart from her academic and scientific accomplishments is her deep
respect and understanding of Sanskrit language, Hindu religion and Puja rituals. She grew up in a
progressive yet religious environment, learning the significance of the rituals from her
grandmother and later from Drs. Mukherjee. She continues to be committed to this massive
undertaking despite her heavy work-life commitments.
Dr. Bibha Mukherjee (1926-2007)
The pioneer of this project, Dr. Bibha Mukherjee (1926-2007) was a

gruaduate of Calcutta University (1946) and received her Ph.D. in
Geography from University of Iowa in 1964. She was married to Dr. Kanai
Mukherjee in 1954. She served as professor at Banaras Hindu University
(1947-1970) and later at Morgan State University, in Baltimore (MD,
USA, 1972-2000). She retired as Professor Emderitus in 2000 after
teaching for over 50 years.
She achieved success professionally while maintaining a strong
commitment to her friends and family. In her quiet, unassuming way, she helped countless people
through all manners of difficulty. She is most remembered for her selfless generosity, strong
personality, love of knowledge and dedication to the Hindu culture. Loved and respected by all
who knew her, she touched therir lives in a special way.
Abhinaba Ghosh
Abhinaba Ghosh (Dr.) completed his B.Sc Microbiology and M.Sc Applied
Microbiology from VIT (Vellore Institute of Technology), India. For his master’s
research work, he was selected at Imperial College London where he worked on the
molecular aspects of fungal virulence. Thereafter he moved to India where he
worked as an Abstract associate for scientific publications in New Delhi. He was
awarded Cambridge-Nehru Scholarship, Rajiv Gandhi (UK) scholarship, St.
Edmund’s Duke of Edinburgh Scholarship and the Raymond and Beverly Sackler
scholarship for his doctoral research at the University of Cambridge, UK.
Though Abhinaba does not hail from a Brahmin community but his family and he himself
are passionate to know about Hindu religion from its core. He believes in scientific explanation in
support of religion unlike blind faith. Common temple priests are not trained to be a preacher.
Hence he sees the vital role that New Age Purohit Darpan has taken to receive the on coming
generations of Hindus. In the following words Dr. Mukherjee (chief priest) commented, “Abhinaba
becomes an important component of our editorial team. His young impatient mind brings forth the
voice of our grandchildren, trying to find out the significance of Hindu rituals in worship. His
technical skill and inquisitive mind will help us out reach the world with message from modern
India”.
xx
NEWAGE PUROHIT DARPAN
NEW AGE GRANDPARENTS
Kanai L. Mukherjee, Ph.D.

Fulbright Professor,
Professor Emeritus in Medical Technology
Bibha Mukherjee, Ph,D.

Professor Emeritus in Geography
Professor Kanai Mukherjee, popularly known as Cyber Grandpa, was born in a priest family in
Varanasi (July 4, 1926). As he was the eighth child, he was named after Krishna (Kanai). He
learned his priesthood from his father Pandit Haribrahmo Bhattacharjee alias Mukherjee, and from
his maternal uncle Professor Brahomadhab Bhattacharjee. (Note: Bhattacharjee is a title given to
dedicated priests).
His father became blind when Dr. Mukherjee was five years old. So he became his father’s
“blind man’s dog” and learnt the puja rituals by sitting next to his father until he took his sacred
thread at the age of ten. After reaching his puberty he started doing the Hindu rituals to assist the
family. When he reached his adulthood he was frustrated with the poor return of his family trade.
Out of frustration he moved into science and married a non-Brahmin, Dr. Bibha Mukherjee (1954).
His wife motivated him to relearn the priesthood as an academician. This book is the outcome of
this unique combination. Dr. Mukherjee often refers his wife, with respect, as his “guru” who came
into his life as God’s blessing.
Dr. Mukherjee came to the west alone in 1959 and was later joined by his wife and three
small children. Dr. Mrs. Mukherjee received her doctorate in Geography from the University of
Iowa (1964). Both of them were teachers of long standing. After his immigration to USA, Dr.
Mukherjee promoted the Bengali tradition of Hindu puja rituals in the Baltimore-Washington DC
area and became deeply involved in explaining the significance of the rituals to local people,
various educational institutions and churches. His weekend priesthood did not mask his
professional career of medical technology. He was considered as an authority in his field and
published many books with such renowned publishers as Mosby, McGraw Hill and American
Medical Association. His three children and six grandchildren are his life beats. All of them are
highly accomplished. He received his recognition as Cyber Grandpa from the International
Community (India Abroad and India Today, 1986). The World Indian Community knows him as
a great story teller. His homepage (agiivideo.com) contains 300 videos of Indian stories and now
this book on Hindu Puja rituals.
After his wife’s death (2007) he moved to Nashville, TN and now lives with his eldest
daughter, Dr. Anuradha Chakravarthy, Vanderbilt University.
xvii

New Age Purohit Darpan Shanipuja

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NEW AGE PUROHIT DARPAN

alſº ºffs wid (awii qaidaſs)

SD 3 (ZººU NZººU (SD 3 (GCD H CZºº.J R PUC'ſ JJA8V

LIST OF ORIGINAL AUDIO TRACKS

Below is the link for the list of all audio files:

Audio # Pages Titles Links

Audio I ii Prayer https://www.dropbox.com/s/o5k5ghgq8tniqp5/Prayer

Audio II Basic https://www.dropbox.com/s/l3jt8edkrlzgcz3/Audio-2

Audio III Pradhan

Link for the book in Words in the Internet:

(Control+left-click on the link)

Book 1: Saraswati Puja

Sunil Kumar Mukherjee Association of Grandparents of Indian Immigrants, USA

September 12, 2013

SHANISCHAR (or, Sanischar)

Shani Gayatri Mantra

Aum Sanaischaraya Vidmahe Sooryaputraya Dheemahi,Tanno Manda Prachodayat.

On the chosen day of worship

Basic list of puja requirements

Note: More details are given in the addendum

Raised platform: Saraswati deity, a raised platform, book, inkpot, pen.

BASIC PUJA PROCEDURES

Sadharan Puja Paddhati

Daily Puja Ritual

Preparation of the priest

AUDIO II Listen to the audio by

Welcome of the priest and tantradharak

Welcome of the Priest

Devotee (jajaman) addressing the priest with folded hands:

Priest’s response Jy p¡dÆqj¡­p z

Devotee Jy AµQÑ¢uoÉ¡­j¡ ih¿¹jÚ z

I accept your welcome

ºff ºf ºathief & armiń His

Declaration by the priest

frºm seawa, Fa Hºi ſãº

*ſū HFlºratºr -ºº ºff,

Om asya sankalpitarthasya sidhirasthu. Om ayamarambha shubhaya bhavatu ||

Jy ¢ho·¥:, Jy ¢ho·¥:, Jy ¢ho·¥

Then with folded hands pray to Lord Vishnu:

Jy a¢ào¥· fljw fcjÚ, pc¡ fnÉ¢¿¹ p§lux, ¢ch£h Qr¥l¡aajÚ z

Om apabitra pabitro ba sarbabashan gatopiba jahsmaret pundarikaksha sa baihya

This must be done both by the priest as well as the devotee.

Jy pcÉx f¡aL pwq°¿» p­cÉ¡ c¤xM¢he¡¢ne£;

Eteye gandhapushpey hring adharshaktaye kamalasanaya namaha |

Now touch the ground and chant:

Om! Prithwitaya dhrita loka, debitwam Vishuna dritha |

Hold me securely and sanctify my seat for my worship.

N­‰ Q kj¤­e °Qh ­N¡c¡h¢l plü¢a z

Jy f¤×f­La¥ l¡S¡qÑ­a na¡u pjÉLÚ pðå¡u qÊÊw z

Om pushpey pushpey mahapushpey supushpey pushpasambhabey |

Securing the directions

Eteye gandhapushpey hring adharshaktaye kamalasanaya namaha |

Now touch the ground and chant:

Om! Prithwitaya dhrita loka, debitwam Vishuna dritha |

Jy f¤×f­La¥ l¡S¡qÑ­a na¡u pjÉLÚ pðå¡u qÊÊw z

Om pushpey pushpey mahapushpey supushpey pushpasambhabey |

Securing the directions

Offerings to Lord Vishnu and other Gods

& fissº Rºg

* @ºn ºfficeſ. His gº tº dºwſtºrsº fiscº His

Seeking Good’s blessings

& réºfºla i-ſºlarºſa

All devotees in presence respond:

May this day be Auspicius! Auspicius!! Auspicious!!!

Priest’s response Jy p¡dÆqj¡p z

Devotee Jy AµQÑ¢uoÉ¡j¡ ih¿¹jÚ z

Jy pcÉx f¡aL pwq°¿» pcÉ¡ c¤xM¢he¡¢ne£;

N‰ Q kj¤e °Qh N¡c¡h¢l plü¢a z

Jy f¤×fLa¥ l¡S¡qÑa na¡u pjÉLÚ pðå¡u qÊÊw z

Jy f¤×fLa¥ l¡S¡qÑa na¡u pjÉLÚ pðå¡u qÊÊw z

Jy ch¡ h¡ â¢hZ¡c¡x f§ZÑ¡w ¢hhøÉ¡¢pQjÚ z

Jy ¢qlZÉNiÑ pjhaÑa¡NÊ i§apÉ S¡a: f¢alL Bp£a z