Vedadhara - Tamil Brahmin Death Rites - Demystified PDF

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"Understand Death to understand Life"
Chapter 1
What is in store after death ?
The path after death is not identical for all souls. It depends on the merit of the deeds one has
performed during life.
For the meritorious there are two paths called devayana - the path of the devas and pitruyana - the
path of the ptrus.
1. Devayana - A brahmin who has been purified by all the sixteen samskaras and who has
performed the paka yajnas ordained in the smritis and haviryajnas and somayagas as ordained in
the shrutis will qualify to be the noblest among pitrus.
Even among them, the ones who have performed the greatest of yajnas will attain svarga loka
without having to go through the state of pitrus. Indra the king of devas is called Shatakratu - he
performed a hundred yajnas to attain his position.
Apastamba dharma sutra says - "Formerly men and gods lived together in this world. Then the
gods in reward of their sacrifices went to heaven, but men were left behind. Those men who
perform sacrifices in the same manner as the gods did, dwell (after death) with the gods and

Brahman in heaven."
.
Needless to say that the devayana is for the rarest of the rarest.
2. Pitruyana - The men of righteous conduct go to pitruloka which is presided over by Yamaraja.
Scriptures say that this is at the invisible side of Moon. The path to Pitruloka after death is an
arduous one and one suffers on the way depending on omissions commissions while on earth. For
the most righteous and noble who have got rid of their debt towards devas, rishis and pitrus and
performed all their religious duties this path will be smooth and comfortable.
The pitrus are also classified as
1. Parasaha - great ones who have performed yajnas including somayagas
2. Madhyamaha - those who have performed rituals ordained in the smritis
3. Avare - those who re brahmins for name sake having fully or partially been purified by the
sixteen samskaras.
It is obvious that the treatment received at pitruloka will be befitting their status.
There are six generations of pitrus in the pitruloka. The immediate three generations ie:- father,
grandfather and great grandfather are called ashru mukha pitrus and the three generations above
them are nandi mukha pitrus.
The annual sraadha and tarpanas are performed for the ashru mukha pitrus whereas the nandi
mukha pitrus are propitiated during upanayanam, marriage etc. by the performance nandi sraadha.
- There is also a third category of pitrus called Karunika pitrus who are remembered during
Mahalaya sraadha. They are - Step mother, paternal uncles, brothers, maternal uncles, mother's
sisters, own sisters, nephews, daughters, wife, father in law, sister's husband, daughter in law,
wife's brother, guru, acharya, friends - if they are no more.
As later generations arrive at pitruloka the earlier ones move out on first in first out basis. Even
after this, if some intense karma ( both good and evil ) is left they may undergo experiences in
heaven or hell before taking another birth on earth. This new birth and the experiences during it will
be in accordance with the karma left from the previous birth.
3. There is a third path for the most evil or whose sons are negligent of their duties ( which is again
the result of their own bad karma ) reach hell after being judged by Yamaraja and / or take rebirth
About Me as animals, worms or insects. For such people who delight in sin, devoid of compassion and
righteousness, attached to the wicked, away from the true scriptures and the company of the good,
Ramaswamy Sastry
self-satisfied, rigid, cruel, intoxicated with the pride of wealth, having the ungodly qualities, lacking
View my complete profile the divine attributes, bewildered by many thoughts, enveloped in the net of delusion, reveling in the
enjoyments of the senses fall into hell. For such people the path after death and torments meted
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Chapter 2
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The word pitru means protector. The scriptures classify the worlds as - manushya loka, deva loka
and pitruloka. While it is very commonly said that the ancestors have attained heaven, according to
vedic system it will be appropriate to consider them as living in pitruloka.
5 4 9 5 3 3 The stay in pitruloka is temporary and it is attained only by the merit of own karma. Someone can
also attain devloka or lokas such as Kailasa or Vaikuntha by the merit of own karma. This is all
easier said than done. Pitruloka is something that an average householder can aspire for.
The father's form will be of Vasu, the grandfather's Rudra and great grand father's Aditya in the
pitruloka. They are groups of divinities.
Vasus are eight in number- Dhara, Dhruva, Soma, Vishnu, Agni, Vayu, Pratyusha and Prabhasa.
The Rudras are eleven in number - Ajaikapat, Ahirbudhnya, Virupaksha, Sureshvara, Jayanta,
Bahurupa, Tryambaka, Aparajita, Vaivasvata, Savitra and Hara.
The Adityas are twelve in number - Dhata, Mitra, Aryama, Rudra, Varuna, Surya, Bhaga, Vivasvan,
Pusha, Savita, Tvashta and Vishnu.
Chapter 3
Preparing for the inevitable
The wise person sensing that his death is fast approaching should perform some prayashchittas. In
case he is physically unfit someone such as his son can do it on his behalf. They are -
1. Taking ritual bath. There are different types of bath.
Vaaruna snanam - taking a dip in holy river.
If health condition does not permit he can also do -
Mantra snanam - sprinkling with mantras
Bhauma snanam - with soil
Agneya snanam - with bhasma
Vayavya snanam - with dust raised by the feet of cows
Divya snanam - with rain water during sunlight
Manasa snanam - imagining that one has taken bath
Yaugika snanam - thinking about Lord Vishnu.
2. Wearing urdhva pundra etc. - the vaishnava way of wearing chandana etc. on the forehead. It is
said that one who wears urdhvapundra at the time of death will enjoy all comforts in Yamaloka.
Skanda puranam says that even an animal that wears bhasma and rudraksha at the time of death
attains rudratvam, what to say of man ?
3. Prashanam ( sipping ) of tulasi teertham and Vishnu pada teertham and water from Ganga.
4,Obeserving a penance called prajapatya krichram.
One time food in the morning for 3 days, in the evening for 3 days, one time in the next 3 days only
if it comes without being asked for and no food during the last 3 days . There are many variations
of this and depending on the bulk of one's sins the suitable one should be performed. In case of
physical inability, danam can be performed in lieu of this. It should be a cow with a calf, one
sovereign of gold, half of that or half of that, but definitely not less than that. The value of cow can
also be given in its place.
5. Singing hymns of Hari and Shankara.
6. Danam
Mahabharata says - " Knowledge is the friend while travelling, wife is the friend at home, medicine
is the friend of the sick and danam is the friend of one going to die. 86,000 yojanas is the distance
from here to yamaloka, There are no lakes, rivers, shadow trees, villages, resting places or
gardens on the way. It is blazing hot sand and thorns. Such will be the path for one for whom
danam is not performed."
Dashadanam ( ten types of danam ) are prescribed.
1. Land - sufficient to cultivate one's own food.
By doing this one is released from great sins such as brahmahatya. It is seen sometimes that a
piece of chandana wood is given in its place in case of financial inability. Smell is the faculty linked
with element earth and chandana has fragrance as its characteristic.
2. Tila - This removes the sins in thought, speech and action.
3. Gold - This propitiates all gods and spares one of torments of yamaloka
4. Ghee - To please devas.
5. Vastram - By doing this one is spared of trouble from yamadutas.
6. Dhanyam ( sapta dhanyam ) - By doing this one is spared of trouble from the gatekeepers of
yamaloka.
7. Jaggery - This takes him to uthama loka.
8. Silver - One who performs danam of silver is released from sins and enjoys in heaven
9. Salt - By this one is spared of the fear of Yama
10. Cow - The danam of cow takes one beyond all kinds of hells and obtains him liberation.
And also danam of Lamp, Bell, Book, Jalapatram, Salagrama, Sivalingam. Danam of iron is done
to please Yama, symbolic of the weapons in his hand. They should be given to needy brahmin
householders learned in the Vedas.
It is the duty of the sons to ensure that these danas are performed in the absence of which they
accrue the sin equivalent to brahmahatya ( killing a brahmin ). For one who performs these danas
there is no fear of hell.
Chapter 4
Preparing for exit of prana
Note : This write up is based on procedure laid down by Sage Apastamba which is followed by
majority of Yajurvedi Tamil Brahmins. The mantras and some parts of the procedure could vary in
other grihya sutras.
Throughout this write up the rituals will be narrated as the eldest son would do for his father. The
vakyas and in some cases the mantras would change in case of another relationship.
Karnamantrajapa
This is to be done when the prana is actually leaving the body. However, since this is difficult to
ascertain, it is done as the fist step of the rituals post death . The person should be lying on the
floor on top of strewn darbha while prana is leaving the body.
In the sankalpa it is said that this is being done for the easy release of prana etc. from their
respective places. The son places the dying person's head on his right knee and chants the
following in his right ear.
ayushaha pranam santanu ...............
" Let prana not be separated from longevity (ayu), let apana not be separated from prana, let vyana
not be separated from apana, let eyes not be separated from vyana, let ears not be separated from
eyes, let mind not be separated from ears, let speech not be separated from mind, let the not atma
be separated from speech, let earth not be separated from atma, let antariksha not be separated
from earth, let heaven not be separated from antariksha, let Sun not be separated from heaven."
In case the dying person is learned in vedas, the two anuvakas ' brahmavidapnoti param ' and
'bhrigurvai vaarunihi' are chanted in this place.
The flow of creation from Sun ( paramatma ) to the individual ( jivatma ) is mentioned here. The
soul has to assume another body called ativahika sharira for its further journey. Only the physical
body comprising the five elements are going to be destroyed. The senses mind etc. are to enter the
new body which will be created by means of the pindas provided by the son during the first ten
days of death rites. The coordination between all these have to continue in the new body. Hence
this prayer for non separation.
This is followed by japa of ashtakshari mantra ( On Namo Narayanaya ) and panchakshari mantra
(Om Namasshivaya ) in the ear.
After the prana leaves the body, it is to be laid on the floor on darbha grass with head towards the
south.
Some doshas associated with timing / conditions of death
1. The five nakshatras - Dhanishta ( 3rd and 4th padas ), Satabhishak, P. Bhadrapada, U.
Bhadrapada, Revati falling in Kumbha and Meena rasis are collectively called Dhanishta
panchakam / Vasu panchakam.
Death in one of these nakshatras causes easy emancipation for the soul of the deceased, but
harmful for the kin especially spouse, children and grandchildren. Shastra says there is danger
ahead at every step.
Special funeral procedure is performed in such cases. Five human forms made of kusha grass are
placed on the dead body at specified places and ahutis offered on them along with placement of
gold/silver before the body is submitted to fire. On the thirteenth day special shanti homa is
performed for the safety of the kin.
If a person dies on a previous nakshatra and funeral is done during panchakam, then the special
funeral vidhi should be followed, but shanti on the thirteenth day need not be done. If the death
takes place during panchakam and funeral after panchakam is over, then the special vidhi for
funeral need not be followed. Only the shanti on the thirteenth day need not be performed.
For the shanti to be performed, there are some variations as far as the day is concerned like some
do it on the 12th day.
The following combinations are even more dangerous -

1. Dhanista +Tuesday + Ekadashi + Vrischika lagna
2. Satabhishak + Wenesday + Dvadashi + Dhanurlagna
3. P.Bhadrapada + Thursday + Trayodashi + Makara lagna
4. U.Bhadrapada + Friday + Chaturdashi + Kumbha lagna
5. Revati + Saturday + Purnima / Amavasya + Meena lagna.
The shanti homa on the 13th day is an elaborate procedure including Mrityunjaya homa and
danam.
2. Death during tripada nakshatras - Krittika, Punarvasu, U.Phalguni, Vishakha, U.Ashadha,

P.Bhadrapada calls for special funeral procedure and also danam of gold should be done.
3. For death on dwiteeya, shashti and dvadashi tithis, bhudanam should be performed,
4. On tuesday - danam of two bulls, on thursday - vastram, on friday - silver and also the
varadevata ( devata of the day ) should be worshiped.
Death during uttarayana is considered to be uthama and so is shuklapaksha and ekadashi of both
pakshas. Death at mid noon is also auspicious.
5. Three krichra prayashchittas are performed in case of ( 1 ) vomiting ( 2 ) passing of urine, stool
(3 ) death lying on bed ( 4 ) death during ashoucha.
6. Special shanti is required for a woman who dies during labor and also while in periods.
7. Special shanti required for death inside temple etc.
8. If a body remains without funeral for more than 10 hrs it becomes unworthy of funeral. Special
purificatory procedures and prayashchittas are prescribed in such cases.
9. Special prayashchittas are ordained for death in the night. Funeral can be performed upto 3
hrs. and 36 mins post sunset, otherwise it should be done in the morning. In such cases the rule of
10 hrs. does not apply. That means, for death during day, the body should not be kept for more
than 10 hrs.
Note : With the availability of portable morgue it has become very common to keep the body till the
son arrives from "USA". This is not good for the deceased person. The funeral should be
performed as early as possible by someone who is next in the order who can perform and the son
can take over the subsequent rites after he arrives. What is of utmost importance here is the
welfare of deceased and not the sentiments of the absentee relatives.
10. Special ahutis are to be offered for death during night, dakshinayana and krishnapaksha.
Likewise there are special ahutis to be offered for death due to drowning or snakebite, lightening
and attack by animals.
Chapter 5
The cremation
Order of precedence of right to perform for cremation
1. Aurasaputra - son born out of a customary marriage in the same varna.
2. Son' son
3. Son's son's son
4. Adopted son
5.Adopted son's son
6. Son given away in adoption
7. Daughter's son who will inherit wealth
8. Daughter's son
9. For woman - son of co wife where partition has not taken place
10. Husband
11. For woman - son of co wife where partition has taken place
12. Daughter
13. Younger brother
14. Eldest among brother's sons
15. Step brother ( same father, different mothers )
16. Son of step brother
17. Father
18. Elder brother
19. Mother
20. Daughter in law
21. Son's daughter
22. Daughter's daughter
23. Wife of son's son
24. Daughter of son's son

25. Wife of adopted son or one given away in adoption.
26. Sister
27. Sister's son
28. Sapinda
29. Samanodaka
30. Mother's sapinda
31. Mother's samanodaka
32. Student
33. Son in law
34. Friend.
In case of women
1. Aurasaputra - son born out of a customary marriage in the same varna.
2. Son' son
3. Son's son's son
4. Adopted son
5.Adopted son's son
6. Son given away in adoption
7. Daughter's son who will inherit wealth
8. Daughter's son
9. For woman - son of co wife where partition has not taken place
10. Husband
11. For woman - son of co wife where partition has taken place
12. Daughter
13. Husband's younger brother
14. Eldest among the sons of husband's brothers
15. Husband's step brother
16. Son of husband's step brother
17. Husband's father
18. Husband's elder brother
19. Husband's mother
20. Daughter in law
21. Son's daughter
22. Daughter's daughter
23. Wife of son's son
24. Daughter of son's son

25. Wife of adopted son or one given away in adoption.
26. Sister
27. Husband's sister's son, own sister's son, own brother's son
8. Sapinda
29. Samanodaka
30. Mother's sapinda
31. Mother's samanodaka
32. Student
33. Son in law
34. Friend.
When a son is present nobody else has the right to perform dahasamskara and among sons the
eldest.
Some clarifications in case dahasamskara etc. is done by someone other than eldest son
1. If the son arrives before sanchayana, he should gather the bones, perform daha samskara once
again, repeat whatever has been done until then in one go and continue further rituals.
2. If he comes after sanchayana. everything except dahasamskara and sanchayana until then are
repeated and continued then onwards.
3. Even if the upanayana of the son has not been performed, he can do the death rites.
Among husband and wife, for the one who dies first the dahasamskara is done with oupasanagni
and for the other an agni called uttapanagni is generated. Darbha is lighted with agni, then
transferred to another bunch and then onto a third bunch - this is calle uttapanagni.
Pretagni sandhanam ( igniting agni for the cremation )
Agni for performing the dahasamskara of the preta is called pretagni. Preta denotes the deceased
person. This state of being preta exists till he reaches pitruloka and joins the ancestors there on
completion of one year. However, after the sapindeekarana on the twelfth day, in the remaining
rites it is assumed that he has lost his pretatva.
All preta karyas are performed with wet clothes. The yajnopaveeta is worn on the right shoulder
and under the left hand. The tips of darbha face south and also the karma is performed facing
south, The darbhas used in pitrukaryas are one or three in number.
For someone (the deceased ) not performing aupasana on a daily basis, three prayashchitta
krichras ( often in the form of danam ) are offered before preparing the pretagni.
Permission from brahmins is sought for igniting pretagni, In the absence of the wife of the
deceased, knotted darbha is placed near the body to represent the wife. The funeral is performed
in one's own ( of the deceased ) aupasanagni. The son here is doing it on behalf of the father.
Since the unextinguished aupasanagni is not there in most households it is generated in this
manner by the son for the father. A rope is placed stretching from the dead body to the son who is
igniting the aupasanagni of the father establishing a connection.
Sankalpa for pretagni sandhanam is done and daanam to take care of any inauspiciousness of
tithi, nakshatra at the time of preparing the agni is performed.
Agni is installed. The main ladle is filled with the smaller one twelve times and in this manner ahutis
are offered 6 times as follows.
1. First one to Prajapati

2. Second also to Prajapati
3.The next four to Agni as prayashchitta.
Once again for Prajapati.
Two aupasanas are performed ( of the previous evening and the day's morning ).
Then the son performs sankalpa that he is going to perform samskara of the preta of his father
using the Pitrumedha vidhi with aupasanagni after seeking permission from brahmins.
Daanam to take care of any inauspiciousness of tithi, nakshatra is performed.
The body is placed to the west of Agni with head towards south on darbha grass with tips towards
south. Then the following mantra is recited -
sarvasya pratisheevari .......................
" Oh ! Bhumi, you lie favorably facing all living beings. Provide comfort to this one ( this body ) "
The aupasanagni previously generated is installed ( at a place of convenience ) and the following
ahuti is offered by touching the preta ( dead body ).
pareyuvamsam ..............................
"Oh ! performers of pitrumedha, propitiate Yama the king of pitrus with oblations, who does not
obstruct paths to heaven for those who have performed noble deeds here on earth and who leads
the sinners to hell ".
Prayashchitha ahuti to Prajapati is offered.
The preta is bathed adorned with chandana and garland and placed on a stretcher made of
udumbara wood and covered with new clothe starting from feet upwards saying -
idam tva vastram .............................
" This is your first clothe"
The clothe worn earlier by the preta is given away to an elderly wise person saying -
apetaduha ...........................
" Oh! Preta, the clothe you were wearing is removed. Remember all your good deeds as prescribed
in vedas and smritis, all dakshina that you gave to noble brahmins, all wealth you have distributed
among your needy relatives. Attain a good world accordingly "
Rice is washed and cooked in the same aupasanagni and taken out when ready.
The following materials are arranged - Tila, rice, cooked rice, branch of palasha tree, pieces of
gold, ghee,vessels, darbha, stones, sand, grass, firewood, tools for digging etc.
The son takes out the entire agni in a pot and goes out first, the preta is taken out following him,
the ones carrying the materials after that, then the relatives as per seniority and then the others.
Other than the son no one shouldn walk ahead of or by the side of the preta. This can affect their
life.
When brahmins are present, others should not carry the body nor materials meant for the
dahasamskara. Such pretas will not get release from pretatva.
Those lifting the preta should be wearing their yajnopaveeta as niveeti ( like a garland ). While the
body is being lifted the son should chant -
imau yunajmi ..........................
" I am tying these bulls to this cart which will carry your body. You will go to the abode of Yama
attained by men of noble deeds."
Note : It is depicted here that the body is being taken to the shmashana in a bullock cart.
The son looks at the preta and says -
pushatva.............................
" Oh ! Preta, let God Pusha, the knower of all paths take you ahead on a path harmless to the
carriers and the bulls. Let him hand you over to the pitrus who have gone before and let Agni who
is going to burn you hand you over to Gods who know their roles. "
After the body is taken out the wife ( and other ladies ) should untie her hair and put dust on the
head and shoulders.
The distance from the house to the shmashana is divided into four parts. Upon completing the first
part, Agni is kept down. Darbha is strewn to the north of Agni with tips to the south and the preta is
laid down with head towards south chanting mantra as before -
sarvasya pratisheevari .......................
" Oh ! Bhumi, you lie favorably facing all living beings. Provide comfort to this one ( this body ) "
Small clods are dug out for keeping the rice pot, placing bali etc. The rice pot is kept on these to
the south of the body. The son and other close relatives keeping aside their uthareeyam, parting
their hair into two, tying the right half and leaving the left half untied, patting their right thighs with
their right hands circum ambulate the body and the cooked rice three times in the anti clock wise
direction fanning the preta with the lower end of the veshti they are wearing with the younger ones
going in the front chanting -
apa nasshoshudat........................
" Just as water removes sin. Oh! Agni, burn our sins and purify our wealth "
Now the circuma mbulation is done again three times, this time in the clockwise direction and
changing over to the other side such as tying the left half of the hair etc. The mantra is the same
and the younger ones need not be in the front.
The son sits by the side of the head facing south. Darbha is strewn with tips pointed towards south.
Three clods are placed with the last one in the south. Supporting himself on his left knee, the son
pours water mixed with til on them. One third of the cooked rice is taken out divided into three parts
and placed on the three pieces of mud saying -
pathi vasibhyo ...............................
" I am giving this bali to bhutas who live on the way "
Note : Bali means offering. Bhutas are spirits.
Again, water mixed with tila is poured over them and the three are mixed together with the ladle of
the cooked rice.
The son while the preta is being lifted again looks at it and chants -
pushema asha ....................................
" May God Pusha, the knower of all directions and provider of auspiciousness lead us from the
front through harmless path."
Upon covering the second quarter of the distance, the agni and body are kept down and the
circumambulation and bali are repeated like before.
Upon lifting the preta, the following mantra is chanted by looking at it -
ayurvishvayu................................
" Agni is waiting for you, Pusha is leading and protecting you, Savita ( Sun ) will take you through
the path taken by those of noble deeds in the past and you may also join them."
Upon covering the third quarter of the distance the above procedure is repeated. The entire cooked
rice is used up and the vessel ( made of clay ) is broken .
Here on wards the body is taken silently. Upon reaching the shmashana, the body is kept to the
south of where the funeral pyre is and the agni carried from home is kept to the east of it. The son
and the carriers move a little towards and north and come back.
The son now sweeps the place where the pyre is to be made with the branch of palasha tree
saying -
apeta veeta .......................
" Those attendants of Yama who are here - the old ones and the new ones,may they go away and
may Yama accord us this place designated by the pitrus for performing the rites."
The branch is thrown away to the south. The pieces of gold are sprinkled with water and one of
them is placed where the pyre is to be made. Darbha is placed with tips facing south and on top of
that the pyre is made with firewood.
The agni is placed to the east of the pyre and installed as per vidhi.
The preta is removed from the stretcher after untying the ropes and laid on the ground with head
towards south. The stretcher is destroyed.
The hands and legs of the preta are untied.
The palms of the preta are touched with gold chanting -
suvarnam hastat................................
" By taking gold off the hands of the deceased, may we live with wealth, strength and glory. May
we also live comfortably defeating our rivals."
Now, the body is placed on the pyre along with the ropes used for tying it. Pieces of gold are kept
on the mouth, eyes, ears and nostrils of the preta ( in the absence of gold, drops of ghee ). The son
and other relatives put rice and tila in the mouth of the preta,
The son takes Agni and standing at the east of the pyre and facing west puts it down on the chest
of the preta chanting -
mainamagne .........................
"Oh ! Agni Don't over burn this preta, don't cause pain to it, don't make the skin to peel off or the
body to burst. Burn it in the right way and take it to the pitrus."
Note : Not to over burn means there should be pieces of bones left to be collected at
sanchayanam. One should wonder whether the modern electric and gas based crematoriums can
do this. The bones have specific role to play which will be explained later.
Now, standing to the north of the pyre and facing south the son prays -
suryam te ..............................
" Oh ! Preta, may your eyes go to Surya, atma go to Vayu, You attain heaven ( divinity ), earth ( as
human ), water ( as fish etc.) or plants etc. depending on the merit of your deeds."
Note : By saying " may your eyes go to Surya " it means dissolution of all the senses in the
respective elements of the universe. Atma here means prana and represents all the pranas in the
body. The purport here is that eyes, prana may go to the respective gods ( Surya etc. ) and stay
there until ready to assume a new body.
Now, standing to the west of the pyre and facing east the karta offers nine ahutis of ghee -
ya etasya ............................
The guardians of the path of the preta are three groups - goptas, rakshitas and abhirakshitas
1. To goptas
2. To rakshitas
3. To abhirakshitas
4. To khyata - who would spread the fame of the deceased in paraloka
5. To apakhyata - who would spread information about the misdeeds of the deceased so that they
would refrain from doing so.
6.To abhilalapati - who would again again show the right directions
7. To apalalapati - who would again and again prevent going in the wrong direction.
All the above seven are forms of Agni only.
8. To Agni the performer of this karma
9. To Agni whose any other aspect is not mentioned here.
Then the prayashchitta ahuti is offered and ladle put in the agni itself.
Now, the son sits to the west of the pyre and chants nine mantras looking at the preta as it is
consumed by flames. These mantras are chanted in a special way. The first half of the mantra is
chanted normally, then omkara with three matra length is said and the second half is chanted
without svara.
The mantras are -
praketuna ....................
"Agni shines forth with great brilliance and he roars like a bull in both heaven and earth. He covers
the mid heaven as well. He who has his abode even above the heaven has kindly alighted and
engrossed this body. "
"Oh ! Preta, by the assimilation of the three vedic agnis ( garhapatya, anvaharapachana and
ahavaniya ) may you attain heaven. By such assimilation, Oh! Preta, may you attain a divine body
and dwell with the devas and become their favorite."
"I am seeing you rising to the heaven with beautiful wings as desired. I see you enjoying in the
abode of Yama."
"Leave behind the two dogs with four eyes who are creators of obstacle in your path. Reach where
the pitrus enjoy with Yama."
" Oh! Yama, entrust the protection of this preta to your two dogs who are acclaimed to be the
protectors of the path and provide comfort to him."
" Let the two long nosed strong yamadutas take the prana away for granting it the darshana of Sun
God."
Note : The messengers of Yama are two dogs called Sarameyas. They are cruel to the sinners and
kind to the righteous.
"Let the preta attain the world of those who have performed somayaga and madhuvidya etc. "
" Let the preta attain the world of those who met veeramrityu (valorous death ) in battle and those
who have performed yajnas with abundance of dakshina."
" Let the preta attain the world of those who have observed stringent tapasya in this world."
To the west of the funeral pyre three north facing furrows are dug and filled with stones, sand and
water. This mantra is addressed to the relatives who have gathered -
ashmanvati ..............................
" Let us cross over these three streams leaving behind all our sorrow."
Two branches or palasha or shami are placed to the west of these furrows and a torana of darbha
tied between them The relatives pass between them chanting -
yadvai devasya ..............................
" Just as how Surya purified Indra with his thousand rays , I am being purified."
The branches are disposed in the south chanting -
ya rashtra .......................
" Those forefathers who have gone before desiring the abode of Yama have disposed off branches
of a purifying nature. Similarly, let these branches confer wealth, children and strength on us."
Now, the sun is prayed to -
udvayam ......................
" We have attained Sun god, the remover of darkness and the greatest among gods."
Note : It is important to understand here that daha samskara is not for disposing off the dead body.
Here the body is considered as a havis ( offering ) itself. The word used is pitru medha as in ashva
medha yaga. It is like having lived a noble and religious life at the end of it submitting the body to
the divinity.
All leave the shmashana without looking back and take bath chanting -
dhata punatu ..................
" Let Dhata and Savita purify us with the brilliance of Agni and power of Surya."
The son prostrates towards south with hair untied.
The son seeks blessing from brahmins that they pronounce that any inauspiciousness of timing is
remedied and also that the karma is well performed. They are offered dakshina.
Upon reaching the door of the house , all sip ghee, touch agni, eat leaves of neem etc.
Nagnaprachdana sraadham -
This is done to take care of the nakedness of the preta. Done after the son shaves his head and
takes bath. This shaving of head is an absolutely essential part of the rituals. In fact, shaving is
prescribed for all jnatis ( those who have to observe ashoucha being in the same gotra ). This
shaving should not be done in the night or on fridays.
Varanam of a needy but noble brahmin is done and after sanklapa he is offered raw rice,ghee,tila,
urad, green gram, salt raw vegetable, pot with water, vastra, lamp, and dakshina saying that this is
for removal of the nakedness of the preta. The quantity of rice should be as is sufficient for ten
days and the the other items half of that.
The son takes bath and enters the house with lighted lamp along with relatives.
The death rites are divided into three parts/
1. Prathama - from dahasamskara to the tenth day
2. Dviteeya - eleventh and twelfth day ( ie :- upto sapindeekaranam )
3. Triteeya - after sapindeekaranam
Chapter 6
Rites of the first nine days
Installing stones for udaka danam
The preta will suffer from thirst because of burning and hunger during the next ten days.Vasodaka (
water dripped through clothe ) and tilodaka ( water mixed with tila ) should be offered every day up
to the tenth day.
This is done at two places - near a water body and outside the house. For this stones are installed
at both places and the preta invoked in them with appropriate procedure.
By the side of a nearby river or water body a small pit is dug , three stones are placed in it and the
preta is invoked onto them after sankalpa chanting -
ayahi preta .........................
" Oh ! preta of father , come through the noble paths of our predecessors. Accord children, wealth
and long life to us." The name of father along with relation and gotra are pronounced for invocation.
The son does sankalpa and he and the relatives in the proper order with the younger ones first dip
a new vastra folded into three along with darbhas in the water while dipping themselves and offer
water on the invoked stones by squeezing the clothe in succession 3 times. Then water mixed with
tila is also offered three times.
The above are offered by sitting on the left knee.
Then a potful of water is offered ( poured ) saying -
" Oh! Preta ( pronouncing relation, name and gotra ) accept the vasodaka, tilodaka and drink this
water from the pot. "
The number of tilodaka is increased by one on every succeeding day - four on the second day, five
on the third day and so forth up to the the tenth day. These are provided at noon time
Water is collected in the pot and the son and relatives return home. At the entrance of the house
another small pit is dug and three stones are installed.
Permission from brahmins is sought and in the sankalpa it is mentioned that the installation of
stones is being done for providing vasodaka everyday to take care of thirst and hunger arising out
of burning of the body, to provide pindas for formation of the new body ( athivahika shareera ) and
for providing prabhutabli ( the great bali on the tenth day ) to take care of great hunger.
Three stones are installed chanting -
ayahi ..........................
" Oh ! preta of father ,come through the noble paths of our predecessors. Accord children, wealth
and long life to us." The name of father along with relation and gotra are pronounced for invocation
and also the purpose of invocation is mentioned.
Here vasodaka and pinda is offered by the karta alone.
Everyday a sankalpa is done for providing vasodaka and pinda and they are offered. The pinda is
to be offered twice a day morning and evening. but they are combined into one. In some variations
cooked loose rice is offered as evening bali and some offer two pindas at the same time. Some
people also offer curd and ginger on top of the pinda. There should not be any change in the way
the pinda is prepared and offered throughout the ten days. After offering, they should be immersed
in water and at the same place everyday without fail. The pinda is thrown over the head backwards
while facing south and the son should take a dip in the river facing the flow after immersing the
pinda. The purpose of throwing it above the head is that it is not actually immersed, but aimed at
the sky.
The purpose of offering of these pindas is for formation of the new body of the preta for its further
journey. This new body is called athivahika shareera or bhoga shareera. The organs are formed as
follows -
Day 1 - creation of head

Day 2 - creation of eyes, ears and nose
Day 3 - creation of neck, shoulder and hands
Day 4 - creation of back, sides, stomach, hips and private parts
Day 5 - creation of thighs, knees and shin
Day 6 - creation of ankles, feet, fingers and marmas (vulnerable nerve centers), skin
Day 7 - creation of bones, skull and marrow, blood vessels
Day 8 - creation of nails and hair
Day 9 - creation of strength and energy
Day 10 - to take care of its hunger
Note : These days the busy sons and the busier priests have made it a norm to start the rites from
the ninth day doing pinda pradanam for all the previous days together. This is completely wrong
and unacceptable. It takes say, six months to build house - what if you try to do the same in a week
? It will collapse and fall soon. Is the body of the child in the womb of the mother formed overnight
? Everything takes its own time. By trying to create a new body for the deceased in a day, you are
rendering it weak and defective. Moreover, with the stones not installed the deceased will be still
wandering in the cremation ground uncertain about his future, sad and wondering whether his son
will ever perform his rites. Is this the farewell that he deserves ? A person who has probably toiled
his entire life to bring up his children, educate them , doesn't his son have ten days to give back to
him ? If the pindas are not offered in time the preta of the deceased will remain in the custody of
the ferocious deities of the shmashana.
The clothe used for vasodaka, the water pot, vessel used for cooking rice - all these should not be
changed during the ten days. The installed stones should not be moved. The pindas should not be
eaten by crow, dog etc. or touched by anyone else. There are prayashchittas to be performed if this
happens.
Water and Milk should be kept everyday in hanging earthen pots ( so that they are not touched by
cat, dog etc.). This is to take care of fatigue of the preta . The water is kept saying - " take bath "
and milk is kept saying - "drink milk". Tender coconut is also kept saying - " drink coconut water."
Ekottarara vriddhi sraadham
These are to be offered increasing by one every day from the first day ie:- one on the first day, two
on the second day and so on. The purpose is to take care of the hunger and thirst of the preta. The
Raw rice given to three brahmins should be sufficient for a day.
Navasraadham
This is done for removing the pretatva of the deceased. This is done on the first, third, fifth,
seventh, ninth and eleventh days. This is also done with raw rice only and offered to a single
brahmin.
In this manner the rituals from the first day to the tenth day are -
1. Vasodka pradanam at kunda near water body everyday
2. Tilodaka pradanam increasing by one every day at kunda near water body everyday.
3. Vasodaka pradnam outside the house everyday
4. Pinda pradanam and providing water, milk and tender coconut water everyday.
5. Ekottara viddhi sraadham everyday
6. Navasraadham on odd days.
Chapter 7
Collecting the bones
This is called asthi sanchayanam. It is done on the second or fourth day and before noon. The son
goes back to the shmashana with the relatives. Krichra prayashchitta ( dannam )is performed for
removing impurity in case the pyre is touched by dogs etc.
If the agni in the pyre has extinguished there is a prayashchitta homa to be done. Krichra
prayashchitta is performed before this.
The agni is to be rekindled. For this, the bhasma in the pyre is sprinkled with water saying-
apahata .................................
" Asuras, Raskshas and pisachas who live here may move out from here, to wherever the feel
like."
shanno devih.......................
" May the waters accord comfort and auspiciousness to us and also make us free of diseases."
The bhasma from the pyre is taken out chanting -
ayam te yonih ..............................
" Oh ! Agni, knowing this is to be your place of origin, enter it and increase our wealth. "
and deposited on samidha ( the sick used in homa ). Agni is freshly installed to the south of the
pyre and the samidha with the bhasma is placed in it chanting -
ajuhavanaha ...............................
udbudhyasvagne ........................
" Oh ! Agni, come and occupy your place in front of these who are keen to worship you with the
oblations. May the Visve devas and the yajamana also occupy their own noble seats."
" Oh ! Agni, be attentive to this yajamana. May the yajamana achieving his youth again fulfill this
yajna."
Ahuti is offered to Prajapati.
Prayashchitta ahutis are offered.
This agni is placed on the pyre.
Permission is sought from brahmins for eligibility to perform sanchayanam. Sankalpa is done and
danam performed to take care of any inauspiciousness of timing.
Water is mixed with milk and standing at the feet side of the pyre it is sprinkled with the branch of
udumbara tree in the fire slowly so that it doesn't make crackling sound. This is done with five
mantras.
yanme agni ................................
" The agni enkindled for burning the body of the preta is being pacified with this milk and water."
" Oh ! Agni, as you have accomplished your task very well, you may leave now. Let plants such as
durva grow here."
" May the body of the preta reach water where frogs swim in a place cool and pleasant. Let Agni be
pacified."
" Let waters of various kinds such as sea and rains become pleasant to the body of the preta,"
" Let waters of various kinds such as pond and snow become pleasant to the body of the preta,"
Some embers are taken out and placed to the south of the pyre. Ahuti is offered in them chanting -
" The preta offered in the agni will now move along with water. Oh! Agni, prompt him to the abode
of the pitrus. Let him have a body."
" Oh! Preta, join the pitrus, attain heaven, go elsewhere on earth, wherever you desire. May Lord
Savita place you there."
" May Agni protect the body of the preta from birds, ants etc.
Prayshchitta ahutis are offered. The ladle is placed in the agni itself.
With potfuls of water the agni in the pyre is put out. The son then ties the fruit of brihati in his left
hand with black and red threads. Facing west and keeping the left foot on a stone he takes bones
from the head and teeth without looking at the pyre chanting -
uthishtatastanuvam ..........................
"Oh ! Preta, get up. Get together your body. Don't leave it here. Go elsewhere on earth wherever
you desire. May Lord Savita place you there."
Eyes are opened and the bones are placed either on clothe or a pot.
Now the bones from the hands are taken,right first chanting -
idam ta ekam
" This one bone "
Now the bones from the sides and hip are taken chanting -
para uta ekam
" Now the next one "
Now the bones from the thighs and calf bones are taken chanting -
triteeyena .........................
" with this third one you attain light"
Now the bones from the feet are taken chanting -
samveshana ..........................
"Let the bones join together for the formation of the body. May you dwell in a noble place pleased
by the gods."
All remaining bones are gathered together.
At the time of keeping the body in the pyre it is prayed to Agni that he may not over burn the body.
Now, the reason is clear. He should not burn so much that even the bones are not available. The
bones and bhasma gathered together and immersed in water form the basis for the new body for
the deceased. It is this together with the pindas provided by the son that becomes the bhoga
shareeram for the deceased.
The bhasma of the pyre is gathered together and a human form with head to the south is made. On
that are offered - puffed paddy, green grams, apupa, shshkuli and tender coconut water saying -
pretaya .............................
" May the preta of my father and divinities in shmashana receive these."
Son covers the pot filled with bones with a clothe and gets up chanting -
uthishta prehi .......................
"Oh ! Preta, getup, go fast.Join Yama and Yami and attain heaven."
The son goes to the place where the bones are to be immersed. Permission from brahmins is
sought. Sankalpa is done. Danam is performed to take care of any inauspiciosness of timing.
The asthi kalasha is immersed in a sacred river. This is done after purifying it by chanting
aghamarshana suktam. Abhisheka of the kumbha is performed with milk, ghee, gandhodaka (
chandana mixed water ) and panchagavya. It is said in the shastra that as long as the bones stay
in holy water such as Ganges the deceased would stay in heaven.
Dharma shastra also talks about burying the asthi kalasha under a shami tree / palasha tree which
is not in vogue now.
Tthree north facing furrows are dug and filled with stones, sand and water. This mantra is
addressed to the relatives who have gathered -
ashmanvati ...................
" Let us cross over these three streams leaving behind all our sorrow."
Two branches or palasha or shami are placed to the west of these ditches and a torana of darbha
tied between them The relatives pass between them chanting -
yadvai devasya ...................
" Just as how Surya purified Indra with his thousand rays , I am being purified."
The branches are disposed in the south chanting -
ya rashtra ............................
" Those forefathers who have gone before desiring the abode of Yama have disposed off branches
of a purifying nature. Similarly, let these branches confer wealth, children and strength on us."
Now, the sun is prayed to -
udvayam ............................
" We have attained Sun god, the remover of darkness and the greatest among gods."
All leave the place without looking back and take bath chanting -
dhata punatu ..........................
" Let Dhata and Savita purify us with the brilliance of Agni and power of Surya."
Chapter 7
The rites of the tenth day.
This is the last day of the first part of the death rites.
All the male members of the family of the same gotra ( jnatis ) do whole body shaving, take bath,
wear single wet clothe and facing south perform tarpanam at the kunda near the water body.
Vasodaka - 3 X 10 days - 30
Tilodaka - 3 + 4 + 5 + 6 + 7 + 8 + 9 + 10 + 11 + 12 = 75
Son offers three vasodakas, twelve tilodakas at the kunda near the water body since he is already
supposed to have completed those of earlier days on time and offers vasodaka and pinda at the
installed stones outside the house and also performs ekottaravriddhi sraadham for the day.
Note : In cities, the daily tarpanam near water body is not to be seen anymore. Everyone offers the
kunda tarpanam ( known as kuzhi tarpanam )together on this day.
Now the new body of the preta is fully formed. It suffers from terrible hunger. Prabhuta bali ( bali in
abundance ) is offered to take care of this hunger.
Permission from brahmins is sought. Sankalpa is done. Danam is performed to take care of any in
auspiciousness of timing.
Rangavalli ( kolam ) is drawn, a clothe with edge towards south is spread on top of it and darbha
with tips towards south is strewn on top of it. Bali of apupa, modaka, mudga, ladduka, shashkuli
and other edibles is offered in abundance and also ghee, curd and honey.
Progress of the clan is prayed and everyone prostrate towards south.
Now the stones on which the preta is invoked are to be removed. Women move away. Son seeks
permission from brahmins and performs sankalpa. Danam to take care of any inauspiciousness of
timing is performed.
Tila is sprinkled on the stones chanting -
aayahi ............................
and long life to us."
Gotra, name and relationship are pronounced - " Oh ! Preta may you go from these stones to
where you belong. Go from here."
The stones are taken with eyes closed, eyes are opened, kept in a clothe and covered with it and
praying that " Let our clan progress" they are put in a pit and covered with mud.
The removal of stones by the side of the water body is also done in the same way.
Then the son comes back home and after collecting the pindas and those offered as prabhutabali
goes back and immerses them at the same spot where pindas were immersed on previous days.
Blessings from brahmins are sought in the form of pronunciation that all rites took place well.
The son performs whole body shaving saying -
merumandara .......................
" Sins as bulky as mountains Meru and Mandara stay on the hairs. Hence I am shaving off the
hairs."
It is also mentioned in the shastras that the impurity of ashoucha ( ten days of impurity ) for the
jnatis ( relatives of the same gotra ) will continue unless they also do the whole body shaving.
The son takes bath after the shaving , takes bath again and then does his madhyahnikam.
Shanti homa
Permission is sought from brahmins, sankalpa is done saying that this is being done for removal of
sins of mine and the jnatis, Danam to take care of any inauspiciousness of timing is performed.
Agni is installed following standard procedure.
A bull skin is spread to the west of Agni. with its neck to the east and hair side facing up. The jnatis
wearing garlands made of vetasa are made mount it, younger ones first chanting -
arohata ..................
" Oh ! Jnatis, may you mount this skin in the proper order praying for long life. May Lord Tvashta
thus grant you long life."
Now, the son chants the following the mantra and makes them to sit on it -
yathaa ...........................
" Just as days from prathama onwards follow an order, just as the seasons follow an order, just as
the son does not abandon his father, Oh! Prajapati, make these jnatis long lived."
Homa is started. The following ahutis are offered -
na hi te agne ....................
" Oh ! Agni, man has never been violent while lighting you up. He is always protective just as a
cow would protect her fetus with placenta." Offered to Agni.
apanaha .........................
" Oh ! Agni, burn our sins so that they are removed. Purify our wealth. Again burn our sins,
oblations to Mrityu." Offered to Agni.
Further ten ahutis are offered and sampata ( a drop of ghee from the ladle after the ahuti is offered
) taken after each ahuti chanting -
apanaha .................................
" Oh ! Agni, burn our sins so that they are removed. Purify our wealth. Again burn our sins." Offered
to Agni.
" We are worshiping you with this ahuti with auspicious place, auspicious way and cause of
abundance. May our sins be burnt." Offered to Agni.
" May we and the learned achieve purusharthas. May our sins be burnt." Offered to Agni.
Note : The four purusharthas are dharma, artha, kama and moksha ( righteousness, wealth,
desires and liberation )
" May we and the learned achieve your fame. May our sins be burnt." Offered to Agni.
" May we have offspring by your grace. May our sins be burnt." Offered to Agni.
" Brilliant all around and defeater of foes. Oh! Agni,May our sins be burnt." Offered to Agni.
" Oh ! Agni, take our foes away from us. May our sins be burnt." Offered to Agni.
" Oh ! Agni, take us across grief like a boat. May our sins be burnt." Offered to Agni.
" Just as water flows towards a lower place, let our sins flow away.May our sins be burnt." Offered
to Agni.
" Just as a stream flows out of the forest towards a lower place let our sins go away.May our sins
be burnt." Offered to Agni.
Prayashchitta ahuti is offered. The ladles are put in the agni itself.
A bull is made to stand the north of agni before the commencement of the homa and the relatives
including women touch it now while chanting -
anadvahamanvarabhamahe ....................
"We are touching this bull for welfare and prosperity. Like Indra for devas, may this take us across."
The relatives proceed towards east with the bull in front while chanting -
ime jeeva .........
"We, the relatives separated from the deceased, after invoking devas and welcoming joy back into
out life are moving ahead towards east by accepting a long life."
The son follows everyone with the branch of vetasa and avaka ( both plants ) in his hand and
removing the footprints of the bull,relatives and self chanting -
mrityo padam .........................
" We are proceeding by removing the footprints of death towards long life. wealth and progeny
being eligible to perform yajnas pure in body and pure in materials."
After the relatives are sent ahead a stone is installed to their south assigning it as a boundary
between the living and the dead. Son chants -
imam jeevebhyaha ............
"I am installing this as the boundary between the living and the gone. May none of us cross over to
the other side. Let us live for hundred years. May this stone stand like a mountain."
The sampata ghee from the homa is dripped into the anjali ( palms held together ) of ladies with
husbands while the son chants -
ima naaree ..................
" May the ladies to ward of widowhood and for a good marital life apply this ghee upon their
eyes.May they become devoid of tears and diseases and well served get back to their own places."
All men ( relatives ) apply anjana (collyrium )in their eyes while chanting -
yadanjanam...............
" This anjanam originates from Trikakut mountain in the Himalayas. With its pleasantness we are
eliminating our foes."
A tree is planted either in the shmashana or elsewhere by the son chanting -
yatha tvam .................
" Just as you take birth on earth, may fame and brahmavarchas take birth,"
Ananda Homa
This is done for the removal of the sins of the son and the relatives and also for attainment of
happiness ( ananda ).
sins of mine and the jnatis and also attainment of happiness. Danam to take care of any
inauspiciousness of timing is performed.
Agni in installed as per procedure. Two ahutis are offered in this homa.
anandaya .......................
"I am bringing back this home to happiness and merriment. May our sins be burned." Offered to
Agni.
na vai tatra prameeyate......................
" The place protected by the above mantra will not see the death of men or quadrupeds. May our
sins be burned." Offered to Agni.
Prayashchitta ahuti is offered to Prajapati.
Yava ( barley ) is cooked and the son along with relatives consume it. chanting -
yavosi ................................
" You, barley, remove our sins and foes,"
Punyaha vachanam is performed. Everyone sips the punyaha teertha.
Since these homas are done outside the agni is brought inside the house.
Chapter 8
Rites of the eleventh day
On the eleventh day, cow dung is applied to the floor of the house, clothes are given to washer
man for washing, To take bath before 144 minutes from sunrise. Punyaham is performed for the
purifying self and house. The teertha is sprinkled all over the house.
Vrishotsarjanam ( releasing a bull )
This is performed for getting the deceased out of pretatva ( from the state of being preta ).
The pretatva is a miserable state. The preta's form is described as -
Disheveled hair, unclean, tired, agitated by hunger and thirst always, reduced to skin and bones
and of a horrifying form.
Isn't it obvious that why ashoucha of ten days is observed ? The preta is supposed be around the
relatives during these ten days. With this kind of impure presence around it is not right to perform
puja etc.
It is absolutely essential that the successors get the deceased out of this state through
performance of the prescribed rites in a proper and sincere manner.
By performing vrishotsarjanam, the sins accrued during the entire lifetime are mitigated.
pretatva of the deceased after pronouncing his gotra, name and relation. Danam to take care of
any inauspiciousness of timing is performed.
Agni is installed in the cow shed in the middle of the cows. To the north of Agni Rudra is invoked on
a pratima placed on top of a kalasha and worshiped.
The homa dravya ( charu ) is flour. Pavitra is placed inside the charu. It touched saying -
" This is assigned for Pusha."
It is sprinkled with water thrice saying -
" This is well sprinkled for Pusha"
Two ahutis are offered with the charu chanting -
pusha ga anvetu ..........................
" May Pusha follow our cows and horses and protect them. May he also provide us with wealth. Oh
! Pusha, you are of various forms and worshiped severally. Still, you are of the same nature and
impartial like the sky. You guard the activities of the mind. May you make this task successful."
Offered to Pusha
Again the havis is taken in the ladle and kept inside the paridhi. Then ahutis with ghee is offered.
iha dhriti .......................
" Let there be contentment here, let there be descendants here, let there be cattle folk here, let
there be enjoyment here."
upasrujanmatre ..........................
" The calf being led away, let there be prosperity, wealth and food with us.' Offered to Pushtipathi.
aa gavo agman ..............................
' May the cows come here. Do good to us, stay in our shed, give us enjoyment, let there be many
calves of various colors, let them be ready for milking for Indra before the dawn." Offered to cows.
indro yajvane ................................
" The cow provides the yajamana with ( milk ) for offering to devas again and again without
hesitation and thereby increasing his wealth. She stays this way ever favorable to him." Offered to
cows.
nata na shanti ...............................
" The cows put to use in yajnas are never destroyed, nor can bandits harm them, the enemies
won't be able to cause harm to them, the yajamana stays along with the cows in the heaven
forever." Offered to cows.
na va arvarenuka ...........................
" These cows are faster than horses. The shepherd does not carry a staff meant for them. The
cows of the yajmana graze fearlessly." Offered to cows.
gavo bhago ....................................
" Cows are fortune. they only take care of us, they are the first approach of Soma, they are
inseparable from Indra." Offered to cows.
yuyam gavo ....................................
" Oh ! Cows, you make the unhealthy into healthy, the ugly into handsome. The house brightens up
because of you. Your milk etc. are praised in yajnasalas." Offered to cows.
prajavati .........................................
" Oh ! Cows,may you graze gracefully eating grass as you want and drinking water off lakes, may
you be untouched by thieves and wild animals, may you be away from Rudras's weapons." Offered
to cows.
upedamupaparchanam ......................................
"Let there be sufficient grass for the cows, let them be fertile and let Indra be their protector."
Offered to cows.
The next ahutis are from the first anuvaka of rudraprasna.
namaste rudra ........................
"Salutations to your wrath, Oh ! Rudra, also to your bow, arrows and arms." Offered to Rudra.
ya ta ishu ...............................
"With your auspicious bow and arrows, protect us." Offered to Rudra.
ya te rudra ...............................
"May your body be auspicious and harmless to us. Oh ! dweller of the mountains, shower light on
us and accord us comfort."
yamishum ...............................
"Oh ! protector of Kailasa, the arrows in your hands are meant for the foes. protect us and our
animals". Offered to Rudra.
shivena vachasa ,,,,,,,,,,,,,,,,,,,,,,,
" Oh ! dweller of Kailasa, we are praising you with auspicious words. Make us and our animals
disease free."
adhayavochat ...........................
" By your blessing alone we shall become the greatest. The foremost among devas, the healer -
may he destroy harmful snakes and evil spirits." Offered to Rudra.
asau yastamro ............................
"Rudra of the form Sun, who is red at dawn and less red afterwards, of various colors, he and also
thousands of his forms stationed in all directions - through prayer we are pacifying his wrath."
Offered to Rudra.
asau yovasarpati ...........................
" Oh ! Neelakantha, Your original form is known only to those well versed in Vedas. You the cause
of day and night has assumed the form of Sun so that you are visible even to shepherds, women
and animals. Accord comfort to us." Offered to Rudra.
namo astu neelagreevaya ..........................
" You alone are Indra and Parjanya. Salutations to you and your attendants." Offered to Rudra.
pramuncha ........................................
"May you untie your bow string, may you put aside the arrows." Offered to Rudra.
avatatya ............................
"Oh! one with thousand eyes and hundred arrows, put aside your bow, may your arrows no longer
be sharp, be pacified." Offered to Rudra.
vijyam dhanu ..........................
" May your bow be devoid of string. May your arrows rest in the quiver. May your sword also rest in
its sheath." Offered to Rudra.
ya te heti..........................
"Oh ! great provider of blessings, may your bow and sword be only for protecting us." Offered to
Rudra.
mamaste astvayudhaya .........................
"Salutations to your powerful yet unmounted arrows, to your arms and also to your bow." Offered to
Rudra.
pari te ..........................
"May your sharp arrows stay away from us. May your bow be put aside."
Homa is completed udvasana of Rudra from the kalasha is also done.
The bull is bathed and worshiped with shodashopachara during which rudra japa by eleven
brahmins is performed and kalashabhisheka of the bull is also done. The bull is adorned with
golden flower, golden horn and silver hoof.
The bull is made to circumambulate agni chanting -
iyam naryupabrute ................................
" By offering ahutis of laja, this woman is praying that may my husband live for hundred years."
The brahmins chant the anuvaka starting with -
richam prachee .................................
" The East is of the richas ( Rigveda mantras), the South is of Yajurveda mantras, the West is of
Atharva veda mantras and the North is of the Samas. The cardinal directions acquire their
greatness and the mantras acquire their power from this relationship.
At the time of sunrise, Sun derives his strength from Rigveda, at noon from Yajurveda and at
sunset from Samaveda. Sun is the preraka ( prompt ) behind the whole creation.
The universe in born from Rigmantras, it stays in Samas and its destination is Yajus. Brahma
created the universe out of the Vedas.
The vaisyas are born from Rigmantras, kshatriyas from Yajus and brahmins from Samas. These
are the words of the rishis.
By kindling the sacred agni and performing yajnas they lived for thousands of years.
Note : What is being described below are various roles and functions in a yajna - yajamana,
brahma, hota, udgata, prastota, adhvaryu, pratiprastota, upagata, sadasya, chamasadhvaryu,
brahmanachhamsi, acchavakas.somavikrayi, dhruvagopa, gravastut. potru, neshtru, agnidhra,
subramanya etc. The rishis themselves became the yajna and produced Brahma who created
universe.
Their penance became the yajamana, paramatma himself became brahma and truth became hota.
Their immortality became udgata, Past and future became prastota.
Their prana became adhvaryu. Apana became pratiprastota.
Artavas became upagatas. Ritus became sadasyas. Ardhamasas and masas became
chamasadhvaryus.
Their brilliance became brahmanchhamsi.Fame became acchavakas. As these rishis the creators
of universe performed yajna, Mitra and Varuna became ritam ( order of truth ).
Their strength became the somavikrayi. their power to defeat became dhruvagopa. Their light
became gravastut.
Their worship performed the yajna related to potru.Their brilliance performed the yajna related to
neshtru. Their devotion performed the yajna of the agnidhra.
Rains became their wife. Sankalpa became the pounder of grains. Hunger and thirst brought in the
fuel.
Speech ( Saraswati ) became subrahmnaya.
Muhurtas became the workers. Dhata became the organizer and lord of the directions the
controller.
In this manner, the rishis performed a yajna lasting thousand years prior to the creation of the gross
universe. From this yajna was produced Brahma.
Brahma exists as karya and karana as father and son as brilliant as Sun known only by the knower
of Vedas.
Being one with Brahma, the knower of the Vedas has no distinction between good and evil deeds
and he doesn't get bound by them.
The performers of this yajna, those who talk about it or listen to it - they all attain great states such
as sayuja and salokya. "
The above is a section of the veda ( part of aranyaka ) extolling the greatness of the Vedas, rishis
and the knowers of Vedas. It is established here that Brahma himself was born out of a thousand
year long yajna performed by rishis ( vishvasrijas ) and then the creation happened.
The bull is provided with tilodaka to drink.
A sign of sankha or lingam is marked at the right foot of the bull. The following mantra is chanted in
the right ear of the bull -
pishangarupaaha ..................................
"Tvashta, of tawny color, immortal and bound to truth by whose grace valorous children are born,
may he bestow children and grandchildren upon us and attain the divine path."
The following mantra is chanted in the left ear of the bull -
tannastureepamadha .....................................
"Oh! Tvashta, charity is your nature. Provide us wealth fast. Provide us with children who are skillful
in both vedic and worldly matters, whom even the gods will desire to be at their service."
The bull is left in the middle of the cows -
etam yuvanam .......................
"Oh ! Cows, I am giving this bull to you. Play around and graze with him. May you not curse us.
May you bless with 'crossing over'. With your blessings may we be rich and happy.
Oh ! Prajapati, salutations to your greatness. Salutations to your all watching eyes. May this bull be
dear to the gods.
Devas were attached to the bull. Sacrificed in agni, he attained Sun and pulled up water ( related to
Moon ) from earth and became pregnancy of the clouds. Then reached the plants as rains.
The bull is the father of the calves, lord of the cows, father of great roaring bulls. He is the fetus
inside the cows. He himself is butter, ghee etc.
Oh! Bull, the cows accept you as their lord.The devas desire you in sacrifice. You are the symbol of
power of the kings. Snatch the wealth our foes.
Oh! Rudra, may the blowing breeze be comfortable to the cows. let the water confer health upon
them. May you protect them.
Oh ! Parjanya, these cows of various colors but of uniform lineage, whom the devas know by their
names and sanctified by the tapas of Angiras, may you accord comfort to them.
Oh! Indra, these cows, who have dedicated themselves to the service of the devas, whose various
forms are known by Soma, who satisfy everyone with milk etc., may they be led to our sheds.
It is Prajapati along with Vishvedevas and ancestors who created cows and handed them over to
us. May they occupy our sheds. May we be always united with them and their offspring."
Now , the bull is released saying -
"Oh ! Bull, Go towards east, eat grass as you may please, drink water as you may please, move
around in the land of devas and brahmins as you may please.
Oh ! Bull, Go towards south, eat grass as you may please, drink water as you may please, move
Oh ! Bull, Go towards west, eat grass as you may please, drink water as you may please, move
Oh ! Bull, Go towards north, eat grass as you may please, drink water as you may please, move
around in the land of devas and brahmins as you may please."
The bull is prayed to - " Prajapati has created you as dharma personified. By releasing you, get us
across the ocean of existence." Gotra, name and relation of the deceased is pronounced and it is
declared that the bull is being released for the removal of his pretatva.
Danam of tila, vastra, water filled pot, gold and godanam is also performed along with this.
Bali is offered to Rudra ( havis ).
Mahadekoddishta sraadham
This is called ekoddishta sraadham because it is offered to only the deceased person while in all
other sraadhas ancestors of three generations are invoked. There is also no invocation of
Visvedevas in ekoddishta sraadham. Conventionally, two sraadhas are performed - one in Agni and
one by invoking the preta with a single brahmin. This is done during the noon time on the eleventh
day. This is also called adya masika sraadham being the first in the series of monthly sraadhas to
be performed till the completion of the first year.
Son takes bath, performs madhyahnikam and takes bath again.
Permission is sought from brahmins. Sankalpa is done declaring that this is being performed for
the removal of the pretatva of the deceased and that due to non availability of suitable brahmin it is
being done in agni after pronouncing his gotra, name and relation. Danam to take care of any
inauspiciousness of timing is performed.
Agni is installed and this agni is visualized as the preta of the deceased person itself.
To he west of this agni, asanam ( seat ), kshana ( invitation ), washing of feet, achamanam etc. are
offered considering the agni to be the preta as mentioned before. Invocation of the preta in the
agni is done after seeking permission from Agni for doing so.
Arghyam is prepared to the north of agni and it is offered in the west of agni.
Upacharas - yajnopaveeta, abharana, and gandha are offered.
Another agni is installed to the north of arghya patram. Embers from it along wih bhasma is taken
from this and placed to the south and one ahuti of rice with vegetable ( raw banana ) is offered in
this chanting -
" .............gotraya ..............sharmane pretaya mama pitre yamaya cha svaha". Offered to the preta
and Yama.
Again to the west of the agni representing the brahmin the ground is cleaned and tila and sand
sprinkled chanting -
apeta veeta ........................
"The evil spirits who are here - the old ones and the new ones,may they go away and may Yama
accord us this place designated by the pitrus for performing the rites."
apahata ............................
" Dismissed are the asuras and rakshasas, may they go wherever they please".
Further procedure is similar to sraadham such as placing the bhojanapatram, serving of food etc.
In place of bhojanam by brahmin thirty two ahutis of payasam mixed with tila and ghee is offered in
agni chanting -
yamaya somam ........................
" Prepare soma and havis for Yama. This yajna, presided by Agni as the messenger of gods,may it
be abundant to Yama." Offered to Yama.
It is completed with the usual enquiry of satisfaction, dakshina etc.
A single pinda is offered to the south of homagni.
This is repeated as mentioned above by bhojanam of a brahmin. Conentionally the cooking is done
outside the house by the brahmin himself.
Remnants of havis and pinda etc.are immersed in water.
Chapter 9
The rites of the twelfth day
Sapindeekaranam which is done on the twelfth day is the process of joining the deceased with the
ancestors in pitruloka. This is performed either at the end of the year or as is in vogue now, on the
twelfth day. It may also be performed on the forty fifth day. If it is done on the twelfth day the
sixteen sraadhas - the twelve masika sraadhas and the four una sraddhas should be drawn
backwards and performed before performing the sapindeekaranam. In spite of this, the above
sixteen sraadhas should be done again as and when their scheduled times come. The una
sraadhas are performed before the completion of the first month, before 45 days, before 6 months
and before completion of the year.
It is done in the aupasanagni of the son or smidadhanagni in case he is a bachelor.
Son performs madhyahnikam.
After four hours and forty eight minutes ( 12 ghatikas ) from sunrise, the brahmins are prayed to -
"May you the calm and pure ones constantly chanting mantras accompany me in this sraadha
karma."
Their feet are washed. Krisara ( laddu made of tila ), tamboolam and oil are offfered to them and
they take bath.
The son also takes bath, wears a fresh pair of dry clothes, washes his feet and performs
achamanam.
He says swagatham to the brahmins individually and offers water for washing feet and achmanam.
The sraadham is started at six hours from sunrise.
Permissions from brahmins is sought declaring that the sapindeekarana sraadham is going to be
performed on the twelfth day for release of the deceased from pretatva and for obtaining him
pitrutva starting with Vasu and samanodakatva and sapindatva with grandfather etc.
Note : Sapindata is enabling of sharing of pinda with them and samanodakata is enabling sharing
of water etc. with tem.
The immediate generation of the pitrus exist as Vasus, the one above that as Rudras and the one
above that as Adityas, ie :-
Father and his generation - Vasus

Grandfather and his generation - Rudras
Great grandfather and his generation - Adityas.
Vasus, Rudras and Adityas are the three groups of vedic gods. Attainment of pitrutva is attainment
of divinity.
The deceased would first belong to the realm of Vasus and when the next generation reaches
pitruloka the realm of Rudras and then that of Adityas.
In sapindeekarana sraadham, four brahmins are involved - one representing Vishvedevas, one
representing three generations of father's ancestors, one representing Vishnu the protector of
sraadha and the fourth representing the deceased.
By achara, the most learned among the four is chosen to represent Vishvedevas who are gods
worshiped in sraadham. They are escorts and protectors of pitrus. The ten Vishvedevas are -
Kratu, Daksha, Vasu, Satya, Kama, Kala, Dhuri, Rochana, Ardrava and Pururava. They are always
invoked in pairs and which pair depends on the type of sraadham.
The Vishvedevas in the yearly sraadham are Pururava and Ardrava. The Vishvedevas in the
sapindeekarana sraadham are Kala and Kama.
The brahmins representing Vishvedevas, pitrus and Vishnu and the deceased are offered seats. It
is to be noted that the upaveeta is worn over the right shoulder whenever anything pertaining to
pitrus or preta is performed and over the left shoulder at other times.
Sankalpa is performed. The brahmins are offered darbha asanas and water and it is declared that
Vishvedevas, pitrus, Vishnu and preta are respectively being invited by means of them for the
sraadham.
Places are prepared for washing of their feet. The mantras used while washing feet are -
shanno devirabhishtaya ....................................
" Let waters be wish granting to us. Let them accord comfort and freedom from diseases to us."
After washing of the feet, invocation is done on the bodies of the brahmins as follows-
Before invoking, the brahmin is told who is going to be invoked into his body and he gives
permission to do so.
" I am going to invoke the Vishvedevas called Kala and Kama into your body."
" OK, go ahead and invoke"
vishve deva ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
aagachantu mahabhaga ......................
" Oh ! Vishve devas, listen to this call of mine, whether you belong to earth, mid heaven or heaven,
whether you receive offerings through medium of agni or otherwise, come forth and occupy the
seat of darbha here."
" Welcome, you holy ones, most powerful, those ordained in this rite, may you be attentive."
" I am invoking Vishvedevas called Kala and Kama into your body for the sake of this
sapindeekarana sraadham."
Akshata is sprinkled on the right foot, left fool, right knee, left knee, right shoulder, left shoulder and
head in that order.
Brahmin says - " They have been invoked"
Next, the ancestors, ie:- father's father, father's grandfather and father's great grandfather.
" I am going to invoke father's - father, grandfather and great grand father a into your body."
aayata pitaraha ...............................
"Oh ! Pitrus, Come through the noble paths of our predecessors. Accord children, wealth and long
life to us."
" I am invoking in this sraadha into your body, my father's father, grandfather and great grandfather
belonging to the gotra ....... and of the forms of Vasus, Rudras and Adityas."
Tila is sprinkled on the head, left shoulder, right shoulder, left knee, right knee, left foot and right
foot.
Brahmin says - " They have been invoked"
Next, the preta of father -
" I am going to invoke the preta of my father into your body."
aayahi ...........................
and long life to us."
" I am invoking in this sraadha into your body, the preta of my father belonging to the gotra .......
and named ......................"
Tila is sprinkled on the head, left shoulder, right shoulder, left knee, right knee, left foot and right
foot.
Brahmin says - " He has been invoked"
Next, Vishnu -
" I am going to invoke Vishnu, the protector of sraadha into your body."
sahasra sheersha ........................
"The purusha of thousand heads, thousand eyes and thousand feet - he encompassed the
universe and exceeded it by three angulas."
" I am invoking in this sraadha into your body, Mahavishnu the protector of Sraadha."
Akshata is sprinkled on the right foot, left fool, right knee, left knee, right shoulder, left shoulder and
head in that order.
Brahmin says - " He has been invoked"
Tilodaka is offered in front of the pitrus and preta.
urjam vahanti.............................
"Being the carrier of the energy and immortality ghee and milk may you ( water ) be pleasing to the
ancestors."
"Being the carrier of the energy and immortality ghee and milk may you ( water ) be pleasing to the
preta of my father."
Preparation of arghya ( ceremonial drink ).
An arghya is a drink offered in honor of a guest. The combination varies according to the situation.
Four arghyas are prepared separately , one each for Vishvedevas, pitrus, preta and Vishnu.
They are prepared to the south of the aupasanagni. First, for the arghya of Vishvedevas, darbha is
strewn with tips towards north, yava ( barley ) sprinkled upon them, the cup for arghya placed upon
it and after keeping a pavitram of two darbhas on top, it is filled with water mixed with chandana.
" In this sraadha I am receiving you ( water ) for the sake of Vishvedevas."
Yava is put in it saying - " You are yava, king of grains, belonging to Varuna, sweet, remover of sins
and pure as proclaimed by rishis"
It is worshiped with chandana and flowers and covered with darbha,
In front of that darbha is strewn with tips towards south, tila is sprinkled on them and a cup is
placed with a pavitram of three darbhas on top.It is filled with water mixed with chandana saying -
" In this sraadha I am receiving you ( water ) for the sake of father's - father, grandfather and great
grandfather."
Tilais put in it saying - " You are tila, belonging to Soma, created by devas during gosava ( a kind of
yajna ) , provided by the ancients come to us in abundance "
In front of that again darbha is strewn with tips towards south, tila is sprinkled on them and a cup is
placed with a pavitram of three darbhas on top.It is filled with water mixed with chandana saying -
" In this sraadha I am receiving you ( water ) for the sake of the preta of the preta of my father."
Preta means - gone from here. Actually, the term preta is also used as an adjective to father
Tila is put in it saying - " You are tila, belonging to Soma, created by devas during gosava, provided
by the ancients come to us in abundance "
Lastly, for Mahavishnu -
In front of the above ( meaning towards east ) darbha is strewn with tips towards north, yava (
barley ) sprinkled upon them, the cup for arghya placed upon it and after keeping a pavitram of two
darbhas on top, it is filled with water mixed with chandana.
" In this sraadha I am receiving you ( water ) for the sake of Mahavishnu, the protector of Sraadha."
Yava is put in it saying - " You are yava, king of grains, belonging to Varuna, sweet, remover of sins
and pure as proclaimed by rishis"
Out of the four arghyas prepared the ones for Vishvedevas and Mahavishnu are mixed with yava
and the ones for pitrus and preta with tila. The darbhas are strewn pointing north for Vishvedevas
and Mahavishnu and pointing south for the other two. The pavitram used is of two darbhas for
Vishwedevas and Mahavishnu and three for the other two.
Offering of arghya.
First, water is offered in the right hand of the brahmin representing Vishvedevas. The pavitram from
his arghyapatram is placed on his palm with tip towards east. The arghyam is poured in his palm
saying -
ya divya aapah.....................
" The waters born along with milk in heaven, mid heaven, or earth, golden colored, suitable for
yajnas, let those waters be of comfort to us."
" In this sapindeekarana sraadha , Oh ! Vishvedevas, Kala and Kama, this is your arghyam."
Again water is offered and pavitram is placed back in the cup.
Next, water is offered in the right hand of the brahmin representing ancestors. The pavitram from
his arghyapatram is placed on his palm with tip towards south. The arghyam is poured in his palm
saying -
ya divya aapah.....................
" The waters born along with milk in heaven, mid heaven, or earth, golden colored, suitable for
yajnas, let those waters be of comfort to us."
" In this sapindeekarana sraadha , Oh ! father's father, grand father and great grand father of Vasu
- Rudra - Aditya form, belonging to ,,,,,,, gotra and named ................, this is your arghyam."
Again water is offered and pavitram is placed back in the cup.
In a similar way arghyas for the preta and Mahavishnu are also given from their own respective
cups.
Vastra is offered in the same order chanting -
yuvasu vasaah.............................
"Just as a youngster arrives in bright clothes this is adorned as the wise ones attain heights in
pursuit of gods."
Then the uthareeyam is offered in the same order.
Ornaments are offered symbolically.
Chandana is offered saying -
gandhadvaram .....................
" May Lakshmi, the source of all fragrances, difficult to approach, ever abundant and leaving
behind her prosperity, ruler of all beings be invoked here."
Flowers are offered in the same order.
Dhoopa is offered chanting -
dhoorasi ...........................
"Oh ! Agni, put your fierce nature to use by destroying those who want to interrupt the yajna and
cause harm to us."
Deepam is offered chanting -
uddeepyasva ...................
" Oh! Agni, flare up, destroying evils, may you confer wealth ( cattle ) upon us, may you not cause
harm to our animals and men, may you protect us."
Karpoora neerajanam is offered chanting-
somo va.......................
" To the king performing soma yajna, Soma himself gives kingdom and all prosperity and devas aid
in his being king."
The ancestors and the preta are separately asked to rise up for the homa to be performed saying -
udhriytam .....................
Havis not containing salt etc. are taken in one vessel and vegetable etc. containing salt etc. are
taken in separate vessels and kept to the west of agni. Here achara is that the cooking for the
preta is done separately even though sastra is silent about this. In this case the rice cooked for the
preta is also brought in and kept.
Seven ahutis are offered in agni with the havis meant for ancestors.
yanme pitamahi............................
" Even if my grandmother has ever desired another person, may my grandfather cut it off ( the
relation so arisen )and take hold of his seed and may this offering go only to my grandfather."
Offered to grandfather. His name and gotra are declared.
Note : The mantra hints that even the noblest of woman may lose her chastity mentally for a
moment and desire another person in which case there is a possibility of loss of exclusivity of the
status of the ancestor as father / grandfather etc and the other person also acquiring the status of
father / grandfather etc.. The havis is being directed only to the real father / grandfather etc. by
preventing with this mantra the possibility of the 'other' person taking a share of it.
yasthishtanti ........................
" With waters still and flowing and water of surrounding nature, with those rulers of universe I am
assigning this ( havis )to my grandfather." Offered to grandfather. His name and gotra are declared.
yanme pituh pitamahi............................
" Even if my great grandmother has ever desired another person, may my great grandfather cut it
off ( the relation so arisen )and take hold of his seed and may this offering go only to my great
grandfather." Offered to great grandfather. His name and gotra are declared.
antardadhe .....................................
" With the great mountains such as Meru, with the great earth, with the directions endless, I am
assigning this ( havis )to my great grand father." Offered to great grandfather. His name and gotra
are declared.
yanme pituh prapitamahi............................
" Even if my father's great grandmother has ever desired another person, may my father's great
grandfather cut it off ( the relation so arisen ) and take hold of his seed and may this offering go
only to my father's great grandfather." Offered to father's great grandfather. His name and gotra are
declared.
antardadha .....................
" With the seasons, the days and nights, their junctions, fortnights and months, I am assigning this (
havis ) to my father's great grandfather." Offered to father's great grandfather. His name and gotra
are declared.
ye cheha .............................
" Those pitrus who are here and not here, known and unknown, Oh! Agni, if you know them,
provide for them as they deserve so that they are satisfied." Offered to known and unknown pitrus.
Seven ahutis of ghee are offered.
svaha pitre................
pitre svaha ..............
svaha pitre................
pitre svaha ..............
svaha pitre................
pitre svaha ..............
agnaye kavyavahanaya svadha svaha. Offered to Agni the carrier of offering to pitrus.
On the south bhasma and embers form the agni are taken out and kept. On this havis from the rice
cooked for the preta is offered chanting -
asmin ..................
"In this sapindeekarana sraadha this is for my father the preta belonging to ........... gotra and
named ........... and Yama." Offered to preta and Yama.
The hot bhasma is moved to north and the cooked vegetable is offered in it chanting svaha.
The homa is completed with prayashchitaa ahutis etc.
The cooked rice to be served is touched chanting -
esha te pitamaha ...............
" This is yours grandfather, coming in waves ( again and again ), mixed with honey, ocean of
satisfaction, this is as much as agni and the earth, so much I am giving to you. As agni is never
less and it is undecaying may you ( the food ) become full for my grandfather and Oh! grandfather,
may this become abundantly satisfying to you and you live with divinities such as Agni and may the
rik mantras be your greatness."
esha te prapitamaha .................
" This is yours great grandfather, coming in waves ( again and again ), mixed with honey, ocean of
satisfaction, this is as much as vayu and the midheaven , so much I am giving to you. As vayu is
never less and it is undecaying may you ( the food ) become full for my great grandfather and Oh!
great grandfather, may this become abundantly satisfying to you and you live with divinities such as
Vayu and may the sama mantras be your greatness."
esha te pituh prapitamaha ........................
" This is yours father's great grandfather, coming in waves ( again and again ), mixed with honey,
ocean of satisfaction, this is as much as Sun and the heaven, so much I am giving to you. As Sun
is never less and it is undecaying may you ( the food ) become full for my father's great grandfather
and Oh! father's great grandfather, may this become abundantly satisfying to you and you live with
divinities such as Sun and may the rik mantras be your greatness."
Note : The presiding deities of the three planes is being spoken about here. Agni is the presiding
deity of the earthly plane, Vayu of antariksha and Surya of heavenly plane.
The place where bhojana is to be served is cleansed with branch of palasha chanting -
apeta veeta ..........................
"The evil spirits who are here - the old ones and the new ones,may they go away and may Yama
accord us this place designated by the pitrus for performing the rites."
apahata ............................
" Dismissed are the asuras and rakshasas, may they go wherever they please". Saying this the
places of Vishvedevas and Mahavishnu are sprinkled with yava and sand and the places of pitrus
and preta are sprinkled with tila and sand.
All the four places are sprinkled with water chanting -
udeeratam ........................
" May you attain heights, Oh! Pitrus, the greatest ones, the middle ones and the lower ones, the
unobstructing ones, the knowers of truth, may you be pleased by our yajnas."
Rectangles are drawn where the bhojana patram ( plantain leaves commonly ) are to be placed.
The leaves are cleansed after sprinkling water on them. The leaves are kept in their respective
places by declaring -
" Vishvedevas, this is your bhojanapatram."
" Father's - father, grandfather and great grandfather, this is your bhojana patram."
" Preta of father, this is your bhojana patram."
" Mahavishnu, this is your bhojana patram."
A little ghee remaining from the homa is poured on the leaves. This is called abhighara. Seats are
formally offered to the four brahmins in the earlier order.
A little rise remaining from the homa is placed in the leaves of the ancestors and preta.
The following mantras are chanted -
saha vai ...........................
rakshamsi hava ...............
"Once devas and asuras started yajna simultaneously ( but not together ) to attain lordship over
heaven. The asuras entirely depended on their muscle power. The devas performed yajna with
brahmacharya and tapas ( brahmacharya here means vows and wearing of yajnopaveeta ). The
asuras not observing the vow did not know what to do and what not to do and their endeavor failed.
They could not go to heaven.
By observing the prescribed path the devas attained heaven and by not doing so the asuras failed.
The yajnas of those wearing yajnopaveeta are rightful and hence will be successful and of those
not wearing yajnopaveeta are not rightful and hence unsuccessful. Only those wearing
yajnopaveeta are eligible to learn Vedas, perform yajnas and perform them for others ( as priests ).
While worshiping devas this is worn on the left shoulder and under the right hand, this is called
upaveetam. While worshiping pitrus this is worn on the right shoulder and under the left hand, this
is called pracheenaveeta, and the third way of wearing it around is called samveetam and used in
human acts.
Once upon a time, the rakshasas observed rigorous tapas . They were given a boon by Prajapati.
They wanted to take up a fight with Sun. Prajapati permitted. Encouraged by the boon, they
engaged the rising Sun in a fight. These rakshasas can be warded off by throwing up water
energized by gayatri mantra. That is why knowers of mantra ( brahmins ) throw up water at sunrise
chanting gayatri mantra. Those waters like lightening throw those rakshasas called Mandeha back
in their island called Aruna. One who performs pradakshina removes the sin in himself. One who
meditates upon the rising and setting Sun by means of the mantra "asavadityo brahma,
brahmaivahamasmi" attains oneness with Surya."
Note : The above mantras extol the significance of wearing yajnopaveetam and sandhya
vandanam.
The food is served.
First the bhojana patra of Vishvedevas is touched saying -
prithivi te patram ......................
" Earth is the vessel, heaven is its led. I am making this offering in the mouth of the brahmin. In
the prana and apana of the brahmins. Oh! food, You are endless. Satisfy both the brahmins and
those for whom this offering is meant."
The right thumb of the brahmin is held and the food is touched with it chanting -
idam vishnurvichakrame .......................
" Vishnu divided the universe into three with his three footsteps. The worlds are thus well placed
like the dust at his feet."
Further it is chanted -
Vishno havyam rakshasva - " Oh! Vishnu, protect this offering to gods."
annam cha brahma ,,,,,,,,,,,,,,,,,,,,,,,,,
" This food brahma, I am brahma, the consuming brahmin is Vishnu the gadadhara, this
bhojanapatram is made of gold"
Water and akshata are taken and poured near the bhojana patram of Vishvedevas saying -
........ gotrasya..................
" In this sapindeekarana sraadham of ,,,,,,,,,,,,,,,,,,,,,named ................... my .................... this food of

various kinds and of sufficient quantity is dedicated to Vishvedevas alng with dakshina."
It is prayed -
" May it be as if provided under the shadow of the vata vriksha at Gaya at the various spots such
as Vishnu pada. May this food satisfy those for whom it is meant. May this please Gadadhara
(Vishnu)."
"May everything be complete."
Next the bhojana patra mof father's ancestors is touched saying -
Vishno kavyam rakshasva - "Oh! Vishnu, protect this offering to pitrus."
annam cha brahma ,,,,,,,,,,,,,,,,,,,,,,,,,
" This food is brahma, I am brahma, this place is Gaya, the consuming brahmin is Vishnu the
gadadhara, this bhojanapatram is made of silver."
Water and tila are taken and poured near the bhojana patram of father's ancestors saying -
........ gotrasya..................

various kinds and of sufficient quantity is dedicated to the father, grandfather and great grandfather
of my father named ................ and of gotra ................ and of the form of Vasu, Rudra and Aditya
along with dakshina."
It is prayed -
(Vishnu)."
Next the bhojana patram of preta of the deceased is touched saying -
Vishno kavyam rakshasva - "Oh! Vishnu, protect this offering to pitrus."
annam cha brahma ,,,,,,,,,,,,,,,,,,,,,,,,,
" This food brahma, I am brahma, this place is Gaya, the consuming brahmin is Vishnu the
gadadhara, this bhojanapatram is made of silver."
Water and tila are taken and poured near the bhojana patram of father's ancestors saying -
........ gotrasya..................

various kinds and of sufficient quantity is dedicated to the preta of my father belonging to ................
and of gotra ................
It is prayed -
(Vishnu)."
Next, the bhojana patra of Mahavishnu is touched saying -
Vishno havyam rakshasva - " Oh! Vishnu, protect this offering to gods."
annam cha brahma ,,,,,,,,,,,,,,,,,,,,,,,,,
" This food brahma, I am brahma, the consuming brahmin is Vishnu the gadadhara, this
bhojanapatram is made of gold"
Water and akshata are taken and poured near the bhojana patram of Vishvedevas saying -
........ gotrasya..................

various kinds and of sufficient quantity is dedicated to Mahavishnu the protector of sraadha with
dakshina."
It is prayed -
(Vishnu)."
It is chanted -
eko vishnurmahadbhutam ...................
"Vishnu alone is the principal element along with elements many fold. By encompassing the three
worlds he the imperishable alone consumes."
The son prostrates chanting -
yajneshvaro ................
ishanvishnu ................
eko vishnurmahadbhutam ...................
" Hari the imperishable is Yajneshvara here , the consumer of havya and kavya, By his presence
are eliminated the evil spirits and asuras."
" Siva, Vishnu, Brahma, Kartikeya, Agni, Surya, Chandra, Ganapathi, Indra, Agasthya and
Kashyapa - I prostrate at the feet of all of them for the emancipation of the deceased."
"Vishnu alone is the principal element along with elements many fold. By encompassing the three
worlds he the imperishable alone consumes."
All are offered water for ceremonial sipping before food saying -
shraddhayam ....................
" Oh ! food, be auspicious to me. enter me so that I am not troubled by hunger and thirst, This
offering with faith is for my prana."
" Oh ! food, be auspicious to me. enter me so that I am not troubled by hunger and thirst,
This offering with faith is for my apana."
This offering with faith is for my vyana."
This offering with faith is for my udana."
This offering with faith is for my samana."
brahmane svaha - offered to brahma in self.
Son chants vyahruti and gayatri thrice and then chants -
madhu vata ,,,,,,,,,,,,,,,,,,,,,,,madhu, madhu, madhu.
" The winds blow honey, the rivers flow honey, the plants are filled with honey for us, honey in the
night and at dawn, the dust of earth is like honey, the heaven is honey, Sun is with honey for us, the
cows are with honey for us."
svaminaha ,,...................
" Your excellencies, may you have the food as you please, it has got late, You all have come here
like Sage Vasishta and Vamadeva, I have not been able to arrange a grand feast for you, out of
whatever I have managed to arrange please have whatever you desire, have to your satisfaction in
silence so that you don't also become hungry in the night."
From the time the karta holds the thumb and touches the food, the brahmins should always keep
touching the bhojana patram with their left hands. Even if the hand is to be taken out for somehting
the patram should be touched with the right hand without break. Asking for any particular item or
denying should be done by hand gestures only. Even when asked should not comment on the merit
or otherwise of the food items. The karta should not also try over feed the brahmins.
During the course of this abhisravana mantras other than the pitru suktam are chanted for the
benefit of the brahmins.
At the end vyahruti and gayatri are chanted three times and then -
madhu vata ,,,,,,,,,,,,,,,,,,,,,,,madhu, madhu, madhu.
" The winds blow honey, the rivers flow honey, the plants are filled with honey for us, honey in the
night and at dawn, the dust of earth is like honey, the heaven is honey, Sun is with honey for us, the
cows are with honey for us."
The brahmins are enquired about their satisfaction -
kalakama ..............
"Oh! Vishvedevas named Kala and Kama, how was the food and drink ?"
He replies - sarvam sampurnam
" Everything was sufficient."
sampannam - " Is it complete ?"
He replies - susampannam
"Yes, complete."
triptaha stha - " Are you satisfied ?"
He replies - triptaha smaha
" Yes, we are satisfied."
In the same manner the satisfaction of the other three brahmins is also enquired.
Darbha with tip towards north is strewn in front of the bhojana patram of Vishvedevas. Cooked rice
is sprinkle on them chanting -
asomapashcha ....................
" This is for those devas who do not drink soma and who do not have a share in the offerings in
yajna."
Water is sprinkled on top.
Darbha is strewn with tip towards west in front of brahmin representing the ancestors. Cooked rice
is sprinkled on them saying -
asamskrita ................
" This is for those great men and women of charitable nature who have not received the proper
death rites."
This is not done in front of the brahmin representing the deceased.
Darbha is strewn with tip towards south in front of the brahmin representing Mahavishnu. Cooked
rice is sprinkled on top chanting -
asamshayo ...........................
" Vishnu the imperishable is doubtlessly the means for emancipation. This rice of vaishanava
nature is great for the pitrus."
Son performs achamanam.
A pindam is prepared from the remaining cooked rice mixed with tila. At the place between
Vishvedevas and ancestors, the ground is sprinkled with water,south facing darbha is strewn and
tila is sprinkled upon them.
The pindam is placed chanting-
" ye agnidagdha ......................
" Those born in our clan - those whose rites have been performed with sacred fire and also those
rites have been performed with ordinary fire, may they all be satisfied with this pinda being offered
on the ground and achieve emancipation."
Tilodaka is sprinkled on top of it.
The brahmins are offered the ceremonial sipping of water saying -
amritapidhanamasi.
Note : Here, when water for sipping is offered before consuming food it is said
'amritopastaranamasi' - it should act as a nectarine base for the food to be consumed and post
consumption 'amritapidhanamasi' meaning it should act as a nectarine cover for the food
consumed.
The pindam offered on the ground is kept for crows.
First, the brahmin representing preta washes his hands and performs achamanam, then the one
representing ancestors, then Vishvedevas and finally Mahavishnu.
Spoonful of water is poured in the hand of Vishvedevas saying -
vishvedevaha rochate - "Oh ! Vishvedas, did you like it ? "
Ans -surochate - "Yes,well liked."
iyam vastriptih - " This is your contentment."
In the same manner it is done for ancestors, preta and Mahavishnu.
In the same order dakshina and tamboolam are offered to all the four.
Pradakshinam is done chanting -
devatabhyaha ...............
" Salutations to devas, pitrus, maha yogis, svaha and svadha "
aamavajasya ........................
" Let abundance of food come to me along with also earthly and heavenly comforts, fathers and
mothers and soma for my immortality."
namo vah pitaro ......................
"Oh ! pitrus, salutations to you for essence, for strength, for food, for anger and ferocity whenever
required. May you lead in pitruloka, may I lead in manushyaloka, may you be the greatest in
pitruloka, may I be greatest in manushyaloka."
With folded hands the son prays to the brahmins for blessing -
svaminaha .............................
"Your excellencies, the sapindeekarana sraadham performed by me today for the preta of my
father, -please proclaim that it was done as per shastra yielding result as great as gaya sraadham
and immensely satisfactory to the pitrus."
The brahmins say - tathastu - " May it be so."
Keeping aside rice required for making pindas, the karta asks the brahmins -
annasheshaih....................
" What should be done with the remaining food ?"
Brahmins answer -
ishtaih....................
" Have it with ones you like."
The place is cleared.
With folded hands, the karta says -
dataro ........................om svadha
" May our providers, Vedas and progeny increase. May we have steady faith. May we be able to
give a lot. Let there be abundance of food and lot of guests. May there be people to ask of us, may
we not become needy of anything."
The brahmins bless -
dataro vah.................... astu svadha.
" May your providers, Vedas and progeny increase. May you have steady faith. May you be able to
give a lot. Let there be abundance of food and lot of guests. May there be people to ask of you,
may you not become needy of anything."
Son chants -
svadusham sadah..................om akshayyam
" Our pitrus, satisfied by these offerings, providers of longevity, protectors in times of trouble, strong
ones, wise, with many fold army, powerful with their arrows, unbeatable, valorous than the most
famous, rich in wealth and army, capable of bearing the onslaught of enemies, knowers of brahma,
benevolent, may they bless us always. May Pusha protect us, may us not be punished. May their
arrows be directed towards our enemies,may they accord comfort to us."
ashtavashtavanyeshu .....................
" May the pitrus and devas be pleased."
Brahmins give blessings, son wears his uthareeyam on his left shoulder and spreads it out receive
the akshata frombrahmins -
agnirayushman ...........................
"Agni is long lived on account of the vanaspati, with him I am making you long lived."
"Soma is long lived on account of the oshadhis, with him I am making you long lived."
"Yajna is long lived on account of dakshina, with him I am making you long lived."
"Brahma is long lived on account of mantras, with him I am making you long lived."
"Devas are long lived on account of amrita, with them I am making you long lived."
"Pitrus are long lived on account of svadha, with them I am making you long lived."
sarvasyaptyai ........................
" With this meant for attaining everything and winning all, everything is attained and all is won."
ridhyasma ............................
"With the offerings and salutations may we be enriched, let Mitra be our friend, may we live a
hundred years with wives."
navo navo .........................
"May Surya, the creator of Chandra, whom the nights follow, cause of days, whose share is being
offered make us long lived.
sumangaleeriyam .................
" May all sumangalis wish this woman with a long lived husband, may Indra give here good
children, let there be ten sons for her and let her husband be her eleventh."
shatamanam bhavati ...................
" In full strength, with full longevity, senses fully strong, may it stay."
Son says -
maya kritena ....................
" Please proclaim that with this sapindeekarana sraadha that I have performed, may the father,
grandfather and great grandfather of my father of the form Vasu, Rudra and Aditya be fully
satisfied."
Brahmins proclaim so.
Son chants -
vaje vaje ......................
"May our food and wealth be protected. Oh ! immortal truth knowing ones. depart after being
satisfied with these delicious offerings following the beautiful path of devas."
uthishtata preta pitaha
" Rise up father of the preta form "
uthishtata asmat .......................
" Rise up , father's father grandfather and great grand father."
vaje vaje ......................
uthishtata .....................
" Rise up, Vishvedevas named Kala and Kama,"
vaje vaje ......................
uthishta .........................
"Rise up Mahavishnu, the protector of sraadha."
They are followed till the boundary of the house, pradakshinam is performed and prayed to -
" You have been troubled by this entire ritual, please excuse and pardon me for troubling you."
Pindapradanam
Sankalpa is done for pindapradanam and hiranyadanam performed.
Darbha with tip towards south is strewn in three rows to the south of agni.
Facing south and supporting himself on the left knee the son sprinkles water on them.
First, in the middle row -
marjayantam
" May the fathers, grandfathers and great grand fathers of my father be cleansed."
Then the row to the west of it -
marjayantam
" May the mothers, grandmothers and great grandmothers of my father be cleansed."
Note : If mother of the karta is no more, the above is modified accordingly.
From the cooked rice remaining, six pindas and one measuring 12 angulas ( about 24 cms. ).
The six pindas are kept pronouncing the relation and name -
etatte pitamaha ...................... sharman ye cha tvamanu
"This is for you grandfather ..............(name) and those who follow you.
While saying 'ye cha tvamanu' the rice sticking to the hand after keeping the pinda is sprinkled on
the darbha.
In the same manner for father's grandfather and great grandfather and also for grandmother,
father's grandmother and father's great grandmother.
Water is sprinkled on the row of darbha to east -
marjayatam ...................
" May the preta of my father be cleansed."
The long pinda is kept on it saying -
......gotrasya ...............
" In the sapindeekarana sraadha of ................ of gotra ................. this is for you , the preta of my
father."
.................sharman idam pindamupatishta.
" Be on this pinda."
The next two steps called arghya samyojanam and pinda samyojanam are through which the preta
loses its pretatva and joins the ancestors in the pitruloka. Arghya samyojanam obtains
samanodakatva and pinda samyojanam obtain sapindatvam for the preta.
Arghya samyojanam
Permission of the brahmins is sought and sankalpa is done declaring that this is for procuring
samanodakatva for the preta with grandfather etc. and for this the arghya of preta is being joined
with the arghya of the ancestors.
Hiranyadanam is performed.
The arghya previously prepared for the preta is taken and poured into the arghya prepared for
father's ancestors chanting -
samano mantraha ...........................
"May you think alike, may your meetings be together, may your minds be alike, may you perceive
alike, may you venture together, may you be worshiped together."
samanee va akutih ...........................
'May your resolve be the same, may your determination be the same, may your acts be together
and same for comforts."
Dividing the preta pinda into three
Permission from brahmins is sought for dividing the preta pinda into three parts and hiranyadanam
is performed.
With a golden tube /wire the pinda is divided into three parts. The first part is placed in front the
pinda offered to grandfather, the second part in front of that of father's grandfather and the third
part in front of that of father's great grandfather.
Vaitarani dhenu danam is performed now. Vaitarani is a terrible river that flows at the gate of
Yamaloka. The current is impetuous and it is foul smelling, filled with blood, bones and puss and
infested with horrible crocodiles and other water animals. It is boiling hot and needs to be crossed
over. Only if this godanam is properly performed it can be crossed over, otherwise the deceased
sinks down in it. The sinners will never be able to cross it.
A black cow with calf is given in danam and while giving away it is said -
" At the time of joining of the pindas of ................ of gotra ...................., on the way to pitruloka for
crossing over the river Vaitarani this black cow with calf is being given to brahmin of the form of
Mahavishnu."
The following danas are also performed at this time - Nauka ( boat made of sugar cane ), Bhumi,
Tila, Gold, Ghee, Vastram, Dhanyam, Jaggery, Silver, salt, Cow, Lamp, Bell, Book, Jalapatram,
Salagrama, Sivalingam, Rudraksha, Bhasma, Umbrella, Footwear, Asanam, Walking stick,
Handfan, Bed, Blanket, Curd, Honey, Fruit, Tamboolam and Patheyam ( food packed for way ).
Danam as per once own capacity ( usually a vessel filled with raw rice ) is also performed for
propitiating the twelve Shravanas in the court of Yama. Their names are - Dharmadhipa,
Dhanadhyaksha, Dharmaraja, Dhananjaya, Dharmagupta, Dharmajiva, Dharmajna,
Dharmanandana, Nitimarga, Arthapada, Satyavan and Jnanalochana. Their wives are called
Shravanis. They are capable of hearing and seeing from far away. They roam around in all the
worlds and report deeds of beings both open and secret to Chitragupta the book keeper of
Yamaraja. Nothing can escape their eyes and ears. While Shravanas keep track of the deeds of
men Shravanis do so for women.
Pindasamyojanam
Permission from brahmins is sought and sankalpa done declaring that to obtain sapindatva for the
deceased, his pinda divided into three is being joined with the pindas of grandfather etc.
Hiranyadanam is done.
Sitting on the left knee the preta pinda divided into three earlier is joined with the three pindas of
grandfather, father's grand father and father's great grandfather simultaneously by chanting the
following mantras -
madhu vata ritayate ...................
sangachadhvam .......................
" The winds blow honey, the rivers flow honey, the plants are filled with honey for us,
honey in the night and at dawn, the dust of earth is like honey, the heaven is honey, Sun is
with honey for us, the cows are with honey for us."
" May you join together, speak together, get one another's agreement just as the devas
used to do. May you think alike, may your meetings be together, may your minds be alike,
may you perceive alike, may you venture together, may you be worshiped together. May
your resolve be the same, may your determination be the same, may your acts be together
and same for comforts."
Facing south with folded hands, karta prays -
ye samana .................
" May the yama loka where my like minded pitrus live be my abode. May the wealth of
my clan living in this world remain under my protection."
With the arghya of preta and pitrus earlier joined together they are cleansed -
marjayantam ....................
" May my fathers be cleansed, may my grandfathers be cleansed, may my great

grandfathers be cleansed."
Note : It may be noted that at this point the preta of the deceased has lost its pretatva and
joined pitrus. It is important here to understand that this losing of pretatva and joining the
pitrus actually takes place only at the end one year. There is a long way for the deceased
to travel before it reaches yamaloka. To use a modern analogy, what is being done on the
twelfth day is like issuing a post dated cheque. The acts of the twelfth day will come into
effect only at the end of the year. Scholars opine that being kaliyuga the longevity of
humans is uncertain. If sapindeekaranam is scheduled for the end of the year and
something happens to the karta in between, then the whole process is stalled and lost for
ever affecting the entire lineage of pitrus and generations to follow. With this in mind the
acharyas have mercifully modified the procedure.
Further the son prays -
ye cha votra .................
" Those fathers present here and those blessing us , those mothers present here and those
blessing us, may they take these offerings, may they be pleased."
Parishechana of the six pindas is performed with the arghya water chanting -
putran poutran ............................
" The waters pleasing to sons and grandsons, sweet and nectarine, may they satisfy these
two groups of pitrus."
The arghya cup is kept face downwards, water sprinkled on it and taken up.
Naivedyam such as apupa is offered to the pitrus present in the pindas along with
tamboolam.
A little from all the cooked food is brought and the son consumes it saying -
prane nivishta ...................
" I supported by the five pranas is making this offering to the brahma in myself for
immortality."
First the two pindas in the middle, then the two to the south and then the two to the north
are removed.
The darbhas where the pindas were placed are removed saying -
yessham na mata ...............
Those who do not have mother, father or relatives may they obtain satisfaction by these
darbhas."
Brahmarapanam ( offering the results of the karma to Brahma ) is done.
The pindas are gathered and immersed in river. Son takes bath, returns home. Punyaha
vachanam is done and yajnopaveeta changed.
A sodakumbha sraadham is performed subsequently. This is the first in the series of

sodakumbha sraadhas to be performed every day till the completion of one year.
Udakumbha means water pot. It is offering a pot of water every day for the deceased. It
has become a practice these days to do the sodakumbha sraadha only on days prior to
masika sraadhas and una sraadhas. It should be noted that here are still devoted sons who
perform these daily sraadhas religiously.
Chapter 10
The thirteenth day
Udaka shanti japa and Navagraha homa are performed.
Blessings of brahmins and elders are received. New clothes received as blessings from
relatives are worn.
The acharya hands over chandana, kumkuma,flowers, tamboolam and other mangala
dravyas to the yajamana . He along with family wears chandana and kumkumam.
The virtues of the deceased are spoken about and shloka written for the purpose is read.
Yajamana chants -
sampshyami .......................
" I am seeing cows etc. and humans. May they be there in our house."
The acharya and brahmins bless saying -
sam va sinchami -
" With mantras I am blessing you with progeny, longevity and wealth. Let there be
auspiciousness and joy all around. May Indra drink soma. May there be welfare to us.
Chapter 11
The journey to yamaloka.
It is a very tough one, but again not identical for everyone. One's own good deeds and the
quality of the rites performed by the son will decide how this journey is going to be. The
journey is really horrible for the sinner where as the righteous ones always get reprieve as
they go.
In the pathway to yama loka not one but twelve suns blaze with extreme heat. There is not
a a single tree for shade and shelter. There is no food or water available on the way.
During this journey, the sinful is pierced by extremely cold gusts of wind at some place;
gets stung by thorns at another; gets attacked by snakes, lions, dogs and scorpions ; burnt
by fire ; has to pass through a forest with leaves like swords ; he falls into a well and falls
from mountain top ; has to walk through sharp edges and spear points ; falls into water ;
falls into marshes infested with leeches ; falls into hot lime ; has to walk through blazing
sand ; walk through mounds of embers ; hot charcoal, blood, sharp weapons and
thunderbolts are rained upon him and also boiling water ; he has to cross lakes filled with
blood, puss and excrement and then the Vaitarana river as described before.
Any punishment meted out in any of the prisons around the world is nothing compared to
this torture on the way to yamaloka for the sinner. The intensity of the suffering will
depend on the intensity of the sin committed and behold ! these sins are not just the crimes
described in the Indian Penal Code.
Some of the sins as described in the dharma shastra
Sins are committed in three ways - Manasaa - with the mind, Vaachaa - with words,
Kaayena - with the body.
The manasika paapaas are - to think about taking away another's property, to think about
performing bad deeds and not to believe in paraloka or life after death etc.
The vaachika paapaas are - cruel and harsh words, telling lies, gossip mongering and
blabbering etc.
The Shaareerika paapaas are - Stealing, physical violence, relationship with another's wife
etc.
A check list to find out whether you have committed a sin ( only indicative not exhaustive
)
1. Have you caused grievous hurt to a brahmin ?
2. Have you lied about your caste ?
3.Have you given false information that led to someone getting punished ?
4. Have you hidden information that should have saved an innocent from punishment ?
5. Have you given false information that resulted in the escape of an offender ?
6. Have you hidden information that led to the escape of an offender ?
7. Have you ever planted false evidence / forged documents / trapped innocent people ?
8. Have you falsely accused your teacher of something ?
9. Have you ever consumed alcohol ?
10. Have you gone around saying that vedas and the rituals therein were written by
greedy brahmins for money making ?
11. Have you after learning veda not bothered to practice it every day ?
12. Have you attested documents without verifying their veracity ?
13. Have you caused grievous hurt to a friend ?
14. Have you taken food from a house where impurity due to death or childbirth is there ?
15. Have you taken food offered by lowly people?
16. Have you taken food cooked or served by a woman during her periods ?
17. Have you taken food offered by people who have fallen in spiritual status ( due to inter
caste marriage etc,) ?
18. Have you taken food offered by people exhibiting signs of major sins in the past lives
such as leprosy ?
19. Have you taken food offered by unchaste women ?
20. Have you taken food along with your wife ?
21.Have you taken food offered by someone of illegitimate birth ?
22, Have you taken food offered by unrighteous and evil people ?
23. Have you taken food offered in hand like buffet ?
24. Have you taken food offered by sanyasis ?
25.Have you shared food with others from the same plate ?
26. Have you taken food left behind by others ?
27, Have you taken food during day on ashtami or chaturdashi ?
28.Have you taken food at night on amavasya or purnima ?

29.Have you taken food during ekadashi ?
30. Have you taken food secretly on days of sraadha ?
31. Have you taken food during eclipses ?
32. Have you taken food offered by someone who has cheated his employer ?
33. Have you taken food offered by someone who is chronically ill ?
34. Have you taken food offered as charity to public ?
34. Have you taken food offered by people who have killed cow, horse, elephant etc. ?
35. Have you taken food offered by people who have committed sins ?
Note : So much importance is given to food. Veda says that one who eats food provided
by another person should understand that he is partaking the provider’s sins as well.
36. Have you stolen anything ? Internet piracy and watching pirated videos is also
stealing.
37. Have you tried to recover hidden treasures ?
38. Have you engaged in illicit physical relationships such as with a relative or a friend’s
wife or even fantasized about them ?
39. Have you performed puja for the ineligible and undeserving ?
40. Have you been part of human and child trafficking ?
41. Have you been disrespectful to your teacher ?
42. Have you neglected your parents ?
43. Have you neglected your wife / husband and children ?
44. Have you got married before your elder brother ?
45. Have you spread rumors about the chastity of a girl ?
46. Do you live out of lending money on interest ?
47, Have you broken vows and promises ?
48. Have you taught vedas for a salary or fee ?
49. Have you learnt vedas by paying a fee ?
50. Have you neglected to perform the upanayanm of your son at the proper age ?
51.Have been engaged in selling of prohibited materials ?
52. Have you been involved in indiscriminate exploitation of natural resources ?
53. Have you been part of stopping natural flow of rivers by building dams etc.?
54. Have you destroyed plants and trees ?
55. Have you performed black magic against someone ?
56. Have you taken debt and not repaid ?
57. Have you neglected repayment of your debts to devas , rishis, pitrus adn humans ?
58. Have you encouraged spreading of subjects that are against vedas ?
59. Have you disbelieved life after death ?
60. Have you performed unnatural sex ?
61. Have you served lowly people ?

62. Have you been dishonest ?
63.Have you been a coward ?
64. Have you caused abortion ?
65. Have you harassed children, threatened them or engaged them in labour ?
66. Have you caused damage or impurity of holy places ?
68. Have you been an atheist ?
69. Have you insulted devas and noble brahmins ?
70. Have you been instrumental in causing somebody injustice ?
71. Have you stolen opportunities of others ?
72. Have you destroyed eggs and nests of birds ?
73. Have you been involved smuggling and black marketing ?
74. Have you urinated or defecated in water ?
75. Have you been unmindful of your fellow beings ?
76. Have you acted out of lust, anger, greed, illusions, pride and competition ?
77. Have you been a gossip monger ?
78.Have you failed in your religious duties starting with sandhya vandanam ?
79. Have you had physical relationship before marriage ?
80. Have you made promises to gods that you will offer something and forgotten / not
honored ?
81. Have you obstructed somebody's pilgrimage ?
82. Have you kept birds in cages ?
83.Have you caused destruction of forests ?
84. Have you obstructed somebody's source of water ?
85. Have you obstructed somebody's pathway ?
86. Have you enjoyed food without sharing with your spouse / children ?
87. Have you lied to your spouse ?
88.Have you been rude to your in laws ?
If the answer is yes to any of the above and many more then there is going to be trouble
on the way to yamaloka.
One should read books on Dharma shastra to understand the course of life and the
consequences of one'sown action.
The text called Karma vipaka samhita gives various anecdotes about people who have
sinned and the punishment they had to undergo. Some of them are -
1. A brahmin called Yashodharma who lived in Mahishmati in the southern bank of

Narmada was engaged in trading and borrowed a lot of money which he did not care to
repay. After death he had to spend twenty thousand years in the hell called Raurava and
thereafter he suffered in the world of serpents. He then took birth as a bull and then a pig
before being reborn as man again.
2. There was a noble brahmin called Vishnudas who lived in Shankarpur in the northern
banks of Gomathy river. His wife was foul mouthed and rude to her husband and in laws.
She chased away those who came for alms at her doorstep. After death she spent several
thousand years in hell and was later born as tigress and she fox. Later, when she was
reborn as human her body became infested with various diseases and she was infertile.
3. In a place called Purika in the southern banks of Narmada lived a potter who borrowed
money from a person called Karmachandra and never repaid. After suffering for several
years in hell when he was reborn as human, Karmachandra became his son. The boy gave
perpetual trouble to the parents, used to steal and squander away their money. He died at a
young age leaving the parents childless.
4. A brahmin called Kishorasharma used to take food frequently from houses where death
had taken place. He had to spend nineteen yugas in hell.
5. In a place called Mangalpur near Ujjain lived a brahmin who gambled,cheated other,
drank liquor and womanized. He spent seventy thousand years in hell where he was
constantly attacked by needle faced insects. He was them born as a cat and then a crow.
Later, when he took birth as a man he was impotent.
6. In a village near Ayodhya, there lived a vegetable vendor called Baidambar. He was a
pious and honest man, but once due to his negligence a pregnant cat got killed. In his next
birth, his wife suffered many abortions and he remained childless.
7. In Kanchipuri there lived a trader called Makaranda. He had lot of wealth but did not
believe in gods and pitrus. He had to spend fifteen yugas in hell called Kumbhipaka
among worms and insects.
The two yamadutas who arrive to take the sinful to yamaloka on the thirteenth day are of
the form of dogs, very fierce, naked and pitch black with sharp teeth and weapons in the
place of nails. They carry nooses and rods in their hands. They tie the noose around his
neck and forcibly drag him. To the pious and righteous man they would be soft and gentle.
While being pulled, dragged and beaten up he would remember his evil deeds and neglect
of his religious duties. He calls out in great pain to his sons and grandsons, but who will
hear ?
He repents - being granted the birth as a brahmin I did not perform my duties, I never
offered oblations in agni, never worshiped gods, never undertook pilgrimages, never
respected and honored learned brahmins, never performed danam, never did anything to
help fellow human beings, never valued vedas and shastras, did not keep fidelity in
marriage, did not respect elders and listen to their advice.
During this torturous journey he stops at sixteen places to receive offerings made by his
son during the twelve masika sraadhas and four una sraddhas. These places are - Saumya,
Shauripura, Nagendrabhavana, Gandharvapura, Shailagama, Kruancha, Krurapura,
Vichitrabhavana, Bahvapada, Dukhada, Nanakranda, Sutaptabhavana, Raudra,
Payovarshana, Sheetadhya and Bahubhiti.
The inhabitants of these places ask him - Where is all your wealth gone now ? Where are
your relatives ? You alone have to face your karma now. You didn't believe when you
were told all this. You scorned at elders who told you about what lies ahead for the sinner.
There is a long way for you to go now !
If the son offers masika sraadhas and una sraadhas on time, the father gets to eat whatever
is offered in it . If the son doesn't have time to offer masika sraadha for his father, he goes
along hungry and thirsty. Imagine the plight of that father who eagerly waiting for those
balls of rice to come, tired, hungry and thirsty finds out that "No. he is going to do the
masika sraadhas on the sixth month or at the end of the year". He would remember those
days when he would rush to the school with the lunch box his son has left behind lest his
son goes hungry even for a few minutes. And now his son is munching the lunch neatly
packed by his wife sitting in his office or having a business lunch at a star rated hotel,
watching world cup or stuffing his mouth with pop corn at the first show of a newly
released movie while the father is deprived of a ball of rice when it is most needed. May
be, this is what he earned by his own karma. The son should also keep in mind what lies
ahead for himself and in which hell he will rot. Don't blame the priest if he has told you
to do all the maasika sraadhas together. It is your father, not his. It is up to you to take care
of your father.
Looking at the absolutely materialistic lifestyle that the world has fallen into it will not be
incorrect to presume 99% of the departed will have to go through this torture on the way
to yamaloka in varying degrees. And their negligent sons contribute by not performing
their duties.
Those sons who have any affection towards the deceased should definitely leave
everything aside and perform the masika and una sraddhas on time. One should keep in
mind that the son is supposed to keep a diksha for the entire year and having food only
once a day. He is also supposed to perform a sodakumbha sraadha every day till the
completion of one year. This is offering water for the thirsty father. As Karma vipaka
samhita says sons who do not perform their duties towards father must have been his
enemies in the previous birth,
It is only by the merit of any good karma the deceased has performed and also the
devotion with which his son performs the rites that he has any hope of surviving this
torture and reaching pitruloka.
The masika sraadhas are performed on the tithi of demise every month. In the case of una
sraadas the rule is as below.
1st una sraadha - on any day from 28 to 30
Traipakshika - on any day from 41to 45
6th month - on any day from 171 to 180
Annual - on any day from 341 to 355
However, it can not be on the same day as masika. A choice is given as certain days are to
be avoided based on astrological factors.
Chapter 12
Description of Yamaloka / Pitruloka
Yamaloka is located between south and south west directions. It is guarded on all four
sides by very high walls made of iron. The yamaloka is built with diamonds. There are
hundreds of streets decorated with flags. There are many many beautiful gardens with
birds singing and apsaras enjoying themselves. The palace of Chitragupta the book keeper
of the good and bad deeds of beings is seen there.
The palace of Yamaraja is splendid with shining jewels supported by thousands of pillars
decorated with gold and emeralds. There are crystal stairways and windows decorated by
strings of curtains made of pearls, The doors are made of gold.
There are beautiful plants and trees all around. All beings there are happy.
This is where the ancestors get to spend time.
The sinners are tried here by Yamaraja based on the reports submitted by Chitragupta and
sentenced to life in hell. They don't get to enjoy the luxuries of pitruloka.
Chapter 13
The first annual rites
On completion of one year the first annual sraadha is done. The procedure is the same as
regular yearly sraadha. The only additions are repetition of all the danas and shubha
sveekaram on the subsequent day.
Also read Tamil brahmin marriage - demystified
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Tamil brahmin death rites - demystified

"Understand Death to understand Life"

What is in store after death ?

The pitrus are also classified as

1. Parasaha - great ones who have performed yajnas including somayagas

2. Madhyamaha - those who have performed rituals ordained in the smritis

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Preparing for the inevitable

1. Taking ritual bath. There are different types of bath.

Vaaruna snanam - taking a dip in holy river.

If health condition does not permit he can also do -

Mantra snanam - sprinkling with mantras

Bhauma snanam - with soil

Agneya snanam - with bhasma

Vayavya snanam - with dust raised by the feet of cows

Divya snanam - with rain water during sunlight

Manasa snanam - imagining that one has taken bath

Yaugika snanam - thinking about Lord Vishnu.

4,Obeserving a penance called prajapatya krichram.

5. Singing hymns of Hari and Shankara.

Dashadanam ( ten types of danam ) are prescribed.

1. Land - sufficient to cultivate one's own food.

2. Tila - This removes the sins in thought, speech and action.

4. Ghee - To please devas.

5. Vastram - By doing this one is spared of trouble from yamadutas.

7. Jaggery - This takes him to uthama loka.

9. Salt - By this one is spared of the fear of Yama

Preparing for exit of prana

ayushaha pranam santanu ...............

Some doshas associated with timing / conditions of death

The following combinations are even more dangerous -

2. Death during tripada nakshatras - Krittika, Punarvasu, U.Phalguni, Vishakha, U.Ashadha,

7. Special shanti required for death inside temple etc.

Order of precedence of right to perform for cremation

1. Aurasaputra - son born out of a customary marriage in the same varna.

3. Son's son's son

5.Adopted son's son

6. Son given away in adoption

7. Daughter's son who will inherit wealth

13. Younger brother

14. Eldest among brother's sons

15. Step brother ( same father, different mothers )

16. Son of step brother

18. Elder brother

20. Daughter in law

21. Son's daughter

22. Daughter's daughter

23. Wife of son's son

24. Daughter of son's son

27. Sister's son

30. Mother's sapinda

31. Mother's samanodaka

33. Son in law

1. Aurasaputra - son born out of a customary marriage in the same varna.