How to conduct

Puja to Mahalakshmi
by
Dr. A. V. Srinivasan
with translation and transliteration

Foreword by Sri. Swami Satchidananda

A Parijata Publication
2013
 Puja Booklet Series
How to conduct puja in the privacy of your own home in America and
in the company of your family and friends

How to Conduct Puja to Soorya

How to Conduct Puja to Shiva
How to Conduct Puja to SriRamachandra
How to Conduct Puja to SriKrishna
How to Conduct Puja to MahaaGanapati
How to Conduct Puja to Goddess Saraswati
How to Conduct Puja to Durgadevi
How to Conduct Puja to Mahalakshmi
How to Conduct Puja to the Navagrahas

Available in print from Amazon.com and Abebooks.com and as ebooks

wherever ebooks are sold.
 How to conduct
Puja to Mahalakshmi
in the privacy of your own home in America and in the company of your
family and friends
by
Dr. A. V. Srinivasan
with translation and transliteration
Om Shree Mahalakshmyai namaha
I offer my salutations to Goddess Lakshmi

© A. V. Srinivasan 2000, 2012, 2013

ISBN: 978-1-62209-597-1
No part of this document may be reproduced in any form without prior
written permission from the publisher, Parijata Publications c/o Periplus
Line LLC, Box 56, East Glastonbury, CT 06025-0056
U.S.A. www.periplusbooks.com
FOREWORD
by Sri Swami Satchidananda
The scriptures tell us that in this modern age, the easiest path to the
Godhead is through Bhakti Yoga, the Yoga of devotion. I would say that the
most valuable thing of all is to develop intense love for God. Sri
Ramakrishna Paramahamsa called this “Raga Bhakti” or passionate
attachment to God. With this kind of bhav you will be able to achieve every
and any success in life.
Let us cultivate that raga bhakti through kirtan, japa, puja, and all our
spiritual practices. Do whatever is necessary to gain that bhakti, and if you
can irrigate the garden of your heart with the waters of bhakti, then there
will be no real effort required to develop dispassion. You will be simply
transformed by your sincere devotion and communion with God that all the
worldly desires, attachments, vasanas, and samskaras will just fall right
away.
What good comes of dwelling on one’s own faults and flaws? How difficult
it may be to overcome through sheer willpower some problem or some
attachment? How simple it is to just immerse oneself in the practice of puja
and of Bhakti Yoga? As your heart melts in love of God, love toward all
and compassion for all beings begins to dawn; one’s own selfish desires and
preoccupations will fall away.
I am really delighted that our beloved Dr. A.V. Srinivasan has brought forth
this wonderful series “How to Conduct Puja.” Let these booklets inspire
you to conduct puja on a daily basis in your home and to impart these
traditions to your children. Let us maintain our sacred traditions and
spiritual practices because truly they hold the key to peace and success in
life. I congratulate Dr. A.V. Srinivasan for his noble efforts and send my
best wishes and blessings to all the readers.
OM Shanthi Shanthi Shanthi.
 Preface
Worshipping ought to be a personal experience. At the philosophical level,
the object of worship is worship itself. Nothing is sought as the end result.
However, in order to reach that advanced level, we need to begin and
practice praying systematically so that our faith in the Supreme Being is
gradually strengthened. To start with, the object of our prayer may be that
the Almighty grant us the wisdom to enhance our faith in Him so that we
may make a deeper commitment as bhaktas (devotees). Faith is the critical
element without which any ritual or religious practice is meaningless. To
those who engage in worship of an ishtadevata (Godhead of one’s choice),
Krishna has an unambiguous warning that is essential for us to note. The
message is found in verse 28 of Chapter 17 (Shraddhatraya Vibhaga Yoga)
in the Bhagavadgita.
ashraddhayaa hutam dattam thapastaptham kritamcha yath
asad ithyuchyathe Paarttha na cha thath pretya no iha
Whatever is sacrificed, offered or performed and whatever austerity is
practiced without faith, it is falsehood, O Arjuna. And, further, it is of no
value either here or hereafter.
We cannot sufficiently emphasize the powerful suggestion that is so easily
and so often ignored. Krishna’s warning is that we should never engage in a
puja ceremony or any other ritual if our heart and mind are not singularly
devoted to it. It should not be performed merely because it is the family
tradition or it is the “right thing” to do or to satisfy someone else. The best
reason is the most direct and simple reason and that is to surrender to God
to seek His protection and pray for inner peace from the eternal conflicts
that afflict humanity. Let us simply resolve to pray to Him to grant us the
wisdom to have faith in Him and with that faith seek His infinite grace so
that we can live a dhaarmic life full of joy and freedom as we serve Him
and the society at large.
With faith as foundation, we can begin to develop the practice of
worshipping a God/Goddess of our choice. However we need to understand
and follow a systematic procedure. Further we need to create an
environment in order to immerse ourselves in bhakti. This is precisely the
logic in having puja rooms in Hindu households. In the United States and
Canada, a new generation of Hindus is growing up and they need some
assistance in learning the methods appropriate to their own framework so
that they can perform pujas in the privacy of their homes or apartments. A
series of these puja booklets, with Sanskrit transliterations and English
translations, are being published to fill this need. These “How to Conduct
…” booklets cover all major Hindu festivals with worships to the Sun God
Soorya (Makarasankranti), Shiva (Shivaratri), Rama (Sriramanavami),
Krishna (Janmashtami), Ganapati (Chaturthi), Durga (Vijayadashami),
Saraswati (Vasanth Panchami and Navaratri), and Mahalakshmi (Diwali).
Each booklet begins with an introduction that provides the background in
regard to the particular God/Goddess, and includes a step-by-step procedure
to prepare an altar, a list of materials needed, preliminary prayers, the
worship and conclusion. Thus young Hindus may be able to plan a whole
year of festivities, perform the pujas and build their own tradition.
 Table of Contents
Foreword
Preface
Introduction
Preparation, Altar Set-up
Prayers to Ganapati, Guru and Family Godhead
Shuddhi (Cleansing)
Prayer of Invocation to Lakshmi
Upacharas (Offerings)
Pradakshina
Aarati (Final Offering)
Conclusion
List of Materials
List of Books Published
Talks & Publications by the author
About the author
Acknowledgement
Other Booklets in the Series and Books
 Brief Guide to Pronunciation
Since Sanskrit Devanagari lettering and the relevant diacritical marks are
not included in the e-version of this book, the guidelines included below
cover mainly what is needed to enable the rhythm of the lines to emerge,
that is: some vowel sounds and a few consonants:
a = u in hut; aa = a in father; u = u in put; e = e in they; ai = as in eye; o = as
in oh; au = ow; c = ch; v = w, except as an initial letter. For the e-book
reader’s convenience, the sound represented in linguistics as c will be kept
as ch in the transliteration.
 Introduction
Mahalakshmi personifies the concept of a life of health, happiness and
prosperity. Hindus consider Mahalakshmi as Jagajjanani, Mother of the
Universe, and representation of the female energy of the Supreme Being.
She is the Goddess, of fortune and prosperity and bestower of wellbeing
and wealth. Mahalakshmi was one of the fourteen precious items emerging
from the ocean of milk with a lotus in Her hand during Amritamanthana,
the churning of the ocean. She is the consort of Vishnu and plays that role
in every re-incarnation of Vishnu. For example, She was Sita in Ramavatar,
Radha in Krishnavataar and Dharani, the earth, during Parashuramavatar.
See page 112 of my book Hinduism for Dummies for a thorough description
of Avatars.
The familiar visualization Hindus have, of Mahalakshmi, is that of a
beautiful, graceful Devi, full of love and compassion sitting on a lotus or
standing on a lotus pedestal. Some believe that the lotus in this context is
symbolic of pure knowledge. Sometimes, pictures of Lakshmi show Her
anointed with water pouring from trunks of elephants on either side of the
Devi. A wide variety of prayers depicting these various attributes may be
found in the Shree Sukta, a series of hymns in praise of Lakshmi.
It is a Hindu practice to meditate first on Mahalakshmi upon waking up
at the beginning of each day. We are asked to look at our palms and recite
the following shloka:
Karagre vasate Lakshmi karamadhye Saraswati
Karamule tu Govindaha prabhate karadarshanam
At the top of hands resides Lakshmi and
at the center Saraswati and at the base resides Govinda.
Thus we should look at our palms in the morning.
Among the days of the week, Fridays are considered most auspicious to
worship Mahalakshmi. Some Hindus make sure that lights at home are
turned on at dusk on Fridays to welcome Lakshmi. Also at temples where a
Lakshmi image is installed, it is common to conduct an elaborate worship to
Lakshmi on Friday evenings. Similarly in traditional South Indian
weddings, musicians perform a special song in praise of Lakshmi as the
bride enters the wedding hall with her entourage.
The practice of worship of Sri Mahalakshmi is a testimony to the
importance ancient Hindus placed on the practical aspects of life. That they
regarded money as an important medium essential for leading a good life is
evident when we study the dialog in the Mahabharata between Yudhishthira
and the Yaksha in the Yaksha Prashna episode (See my book: A Hindu
Primer: Yaksha Prashna). Yaksha's question Mrtah katham syat purushaha
(when is a man dead?) is answered by Yudhishtira as follows: Mrto
daridrah purushah (men are to be considered dead when they are poor!).
Thus our ancestors warned against abject poverty and made that practical
necessity a part of their religion through worship of Lakshmi. In certain
parts of India, it is a practice of merchants and businesses to worship
Mahalakshmi during the Divaali festival. In fact businesses use this special
day of celebration to close the books for the year and make preparations to
begin the new fiscal year.
As always, there is the simultaneous requirement to keep the reins of
dharma in order to keep control of their lives even as they strive for
acquisition of wealth. It is a brilliant, practical, sensible scheme devised by
Hindu ancestors and it works when we recognize that we are all entitled to
enjoyment of this life as long as we possess the skill to maintain a balance
among Dharma, Artha and Kama.
 Preparation
First and foremost begin with cleansing, i.e. clean the area where the altar is
to be set up. This should face the eastern direction if possible. You and
others who will participate in the performance of the puja should bathe, and
wear clean and comfortable clothes.

Altar Set-up
A small bench or a wooden table or a cardboard box covering an area no
larger than 36" x 24" and about 15" to 24" tall is adequate. The size can
vary if you wish to arrange more or fewer pictures and/or statues on the
surface. Remember that you should be able to see the items on the altar and
have easy access to make offerings during the worship. Place the table (or
box) against a wall, cover it with a clean cloth, preferably white, and secure
the same by tucking it under so that it won't slip off easily. Tape it if
necessary such that the tape is not visible. Now arrange a picture of the
God/Goddess to be worshipped, preferably at least an 8.5"x 11" size, such
that it makes about 10 to 15 degrees to the vertical and leans against the
wall. Similarly pictures/statues of the family Godhead and Guru may also
be arranged on the altar.
Prepare one or two lamps with cotton wicks soaking in oil or votive candles
in holders. Place the lamp/s about 6" in front of the picture if it is one lamp,
or about 10" apart if two lamps. Do not light these until you are ready to
begin the puja.
Prepare a worship plate (stainless steel, silver or any other metal, 12" to 24"
diameter) by placing on it small vessels (cup-like, preferably metallic) of
kumkum, turmeric, one piece of camphor, sandal paste, a dozen agarbattis
(incense sticks), and a match box.
Prepare another plate, 12" or 24" diameter, metallic or wicker and put a
variety of fruits (bananas, apples, oranges, etc.) and a couple of varieties of
leaves and flowers (a garland and petals).
You will need an arati plate. This can be a small plate with a few vertical
wicks soaking in oil or ghee or an arati receptacle with a few wicks soaking
in oil or ghee. You will also need a small cup of akshata (turmeric-tinted
uncooked rice).
A metallic vessel large enough to contain 2 to 3 cups of water should be
filled with water and placed in front of the altar. You will need a smaller
vessel, preferably a metallic straight-walled tumbler into which water will
be poured during the service. A dispenser (called uddharana or a simple
metallic spoon) to dispense water from the tumbler will be needed. You will
need a piece of cloth, symbolic of new clothing, to offer later in the
ceremony; a white cloth for a male deity and colorful cloth for a Goddess.
Covered dishes of your favorite prasadam or offering of sweets may be
placed in front of the altar on the cloth-covered ground.
Now you are ready to begin. Light the lamps and a couple of agarbattis.
Keep them safely in the vicinity such that they present no hazard. Direct the
agarbatti smoke towards the altar such that the smoke does not cause
discomfort during chanting/singing by the assembled. You must realize that
in a few moments you will be invoking and receiving a godhead and
therefore the principal mood should be one of joy and bhakti, but the mind
should be relaxed. Make sure nothing starts until you are certain that a
pleasant, sincere, reverential, relaxed environment is created to fill
yourselves with joy as you begin to surrender to the Godhead through
worship.
 Prayers to Mahaganapati (Ganesha), Guru and Family
Godhead
Before starting the puja proper, it is essential to contemplate Mahaganapati
to assure ourselves that no obstacles interfere with a smooth performance of
the puja rituals. Thus, with folded hands chant the following:
karishyamaanasya karmanaha nirvigghnena parisamaaptyartham
aadau mahaaganapati smaranam karishye
So that the ceremonies we are about to undertake proceed to completion
without any obstacles we contemplate on Mahaganapati
Similarly the grihadevata, i.e. the family Godhead needs to be invoked as
He/She is ever present bestowing protection to the family at all times. Chant
as follows:
grihadevataam dhyaayaami
dhyaanam samarpayaami
I respectfully contemplate our family Godhead
Finally, it is necessary to pay respect to the family guru (Guru here refers to
ancestral spiritual guides such as Adi Shankaracharya, Ramanujacharya,
Madhvacharya) and offer prayer before beginning the ceremony by
chanting:
guru brahma gururvishnu gururdevo maheswaraha
guru saakshaat parabrahma tasmai Shreeguruve namaha
Salutations to the preceptor who is verily Brahma, Vishnu and Maheshwara
and who personifies the Supreme Being
 Shuddhi (Cleansing)
In order to assure ourselves that any and all evil tendencies are removed
from the worship room, we start with a prayer to Shiva whose very
invocation is believed to clear out any troubling vibrations:
om namah pranavaarthaaya
shuddha jnaanaika moortaye
nirmalaaya prashaantaaya
dakshinaa moortaye namaha
I salute the Lord of the Southern direction
who is the very embodiment
of the sacred symbol Om and of pure
knowledge and eternal peace
At this point someone familiar with that powerful bhajan Brahma murari
surarchita lingam could lead the assembled.
Next we need to invoke and invite the sacred rivers to fill the metallic
vessel. This water is used to cleanse and offer throughout the worship. Start
pouring water from one vessel into the smaller one as you chant:
gangecha yamunechaiva godaavari saraswati
narmadaa sindhu kaaveri jalehsmin sannidhim kuru
O Ganga, Yamuna, Godavari, Saraswati, Narmada,
Sindhu and Kaveri waters, please be present in this place

Now that we have received the sacred waters, it is time to symbolically

cleanse our hands by offering a spoonful (uddharane) of water into the
hands of the principals and by wiping the hands with reverence as we chant:
 apavitrah pavitrova sarvaavasthaam gatopivaa
yahsmaret pundareekaaksham baahyaabhyantarah shuchihi
May anything unholy become holy, may all lower tendencies depart
cleansing both inside and out as we remember pundareekaaksha (Lotus-
eyed Lord Vishnu)
 Prayer
Lakshmeem ksheera samudra tanayaam sreeranga dhameshwareem
Daasee bhuta samasta deva vanitaam lokaika deepaamkuraam
Shree manmanda kataaksha labdha vibhava brahmendra gangaadharaam
Twaam trailokya kutumbineem sarasijaam vande mukunda priyaam
I worship Mahalakshmi, daughter of the king of milky ocean, queen of the
abode of Mahavishnu, who is served by the consorts of all the Gods, who is
the one light and origin of the universe, through whose benign grace,
Brahma, Indra and Shiva attained their exalted positions, who is mother of
the three worlds, who is called Kamala, and who is the beloved consort of
Mukunda
 Upacharas (Offerings)
Now we are ready to invoke Lakshmi and offer Upachaaraas (reception
with reverence). With folded hands focus on the picture of the deity as you
chant the following:
Om Shree Mahalakshmyai namaha
I offer my salutations to Goddess Lakshmi
Now offer a few grains of akshata with your right hand such that the grains
fall on the picture gently as you chant:
Om Shree Mahalakshmyai namaha
aavaahanam samarpayaami
I offer an invocation to you
Offer akshata as before such that the grains fall on the altar as you chant:
Om Shree Mahalakshmyai namaha
aasanam samarpayaami
I offer a seat for you
Offer an uddharana-full of water at the feet of the deity or picture as you
chant:
Om Shree Mahalakshmyai namaha
paadyam samarpayaami
I offer water at your feet
Offer an uddharana-full of water to the hands of the deity or picture as you
chant:
 Om Shree Mahalakshmyai namaha
argghyam samarpayaami
I offer water to your hands
Offer again an uddharana-full of water to the hands of the deity or picture as
you chant:
Om Shree Mahalakshmyai namaha
aachamaneeyam samarpayaami
I offer water to quench thirst
Offer some sweet drink (fruit juice or honey) as you chant:
Om Shree Mahalakshmyai namaha
madhuparkam samarpayaami
I offer some sweet drink
Symbolically offer water to bathe or pour water over the deity to bathe as
you chant:
Om Shree Mahalakshmyai namaha
shuddhodaka snaanam samarpayaami
I offer clean water to bathe
Offer again an uddharana-full of water to the hands of the deity or picture as
you chant:
Om Shree Mahalakshmyai namaha
snaanaanantaram aachamaneeyam samarpayaami
I offer water to drink after the bath
Symbolically offer a clean piece of cloth to represent gifts of clothing:
Om Shree Mahalakshmyai namaha
vastraan samarpayaami
I offer clothing
Symbolically a jewel or two (a necklace or a bangle) may be placed around
the neck of the vigraha or in front of the picture of the Goddess as you
chant
Om Shree Mahalakshmyai namaha
aabharanani samarpayaami
I offer jewels to you

Apply to the forehead some sandal paste as you chant:

Om Shree Mahalakshmyai namaha
ganddhaan dhaarayaami
I offer sandal paste
Apply some kumkum to the forehead as you chant:
Om Shree Mahalakshmyai namaha
gandhasyopari haridraakumkumam samarpayaami
I offer kumkum to you
Offer some akshata as you chant:
Om Shree Mahalakshmyai namaha
akshataan samarpayaami
I offer akshata
Offer flowers or petals of flowers to the picture or the deity chanting:
Om Shree Mahalakshmyai namaha
pushpaani samarpayaami
I offer flowers in worship
With folded hands chant the several names of Lakshmi:
Om kamalaaya namaha, ramaayai namaha, lokamaatre namaha, vishva
jananyai namaha, mahaalakshmyai namaha, ksheeraabdhi tanayaayai
namaha, vishva saakshinyai namaha, chandra sahodaryai namaha
I salute Mahalakshmi who is known as Kamala (Lotus-Lady), Ramaa
(beautiful lady), who is the mother of the universe, daughter of the Lord of
the milky ocean, who sees everything and who is sister of Chandra (Moon).
Offer incense by motioning incense smoke with your right hand towards the
altar:
Om Shree Mahalakshmyai namaha
dhoopam aagghrapayaami
I offer fragrance in worship
Lift the lamp and show it to the picture or deity such that it illuminates the
face:
Om Shree Mahalakshmyai namaha
deepam darshayaami
I offer sacred light
Lift the plate of fruits, leaves and flowers in reverence and offer them:

Om Shree Mahalakshmyai namaha

naanaavidha parimala patra pushpa phalaani samarpayaami
 I offer a variety of flowers, leaves and fruits
Now lift the cover off the sweets/prasadam dish and offer it as you chant:
Om Shree Mahalakshmyai namaha
naivedyam nivedayaami
I offer delicious food to you
Sprinkle a few drops of water with the uddharana on the food as you chant:
pranaaya swaaha, apanaaya swaaha, vyanaaya swaaha,
udanaaya swaaha, samanaaya swaaha, bramhane swaaha
These are invocations and hails to the various wind elements in our body
which promote digestion. The final hail is to the creator Brahma.
Continue to offer water as you chant:
Om Shree Mahalakshmyai namaha
maddhye maddhye aachamaneeyam samarpayaami
I offer more water as you partake the foods
Offer a coin as you chant:
Om Shree Mahalakshmyai namaha
suvarna pushpam samarpayaami
I offer gold to you
This completes the Upacharas.
 Pradakshina
Now stand up and do a pradakshina (circumambulation) three times turning
to your right.

Om shree Mahalakshmyai namaha

yaanikaanicha paapaani janmaantara kritaani cha
taani taani vinashyanti pradakshinam pade pade
Whatever sins I have committed in all my lives
May all of them be absolved as I circumambulate in worship
 Conclusion
Now the Puja can be completed with an arati. Yaa Devi Sarva Bhuteshu is
recommended. If ashtottara is to be chanted then the arati follows that.
After the arati is complete, take the arati plate around so that the devotees
can receive the blessing by reverentially cupping their hands downwards
and receiving the warmth of the flame and touching their eyes with the
cupped hands inwards. We conclude the puja ceremony by chanting the
following.
tvameva maataacha pitaa tvameva
tvameva bandhuscha sakhaa tvameva
tvameva vidyaa dravi am tvameva
tvameva sarvam mama deva deva
You alone are our mother and father
You alone are our sibling and friend
You alone are our knowledge and prosperity

You alone are everything to us my Lord my Lord

kaayena vaachaa manasendriyairvaa
budhyaatmanaavaa prakrte svabhaavaat
karomi yadyat sakalam parasmai
naaraaya aayeti samarpayaami
Whatever I have performed through my action,
speech, thought, knowledge, or my natural habit,
may all that be surrendered to Srimannarayana.
The prasad may now be distributed and enjoyed after the Shanti Mantra
chant:
Om sahanaa vavatu
sahanau bhunaktu
sahaveeryam karavaavahai
tejasvinaa vadheetamastu
maa vid vishaa vahai
Om shaanti: shaanti: shaantihi

May Brahman protect us

 may we dine together
May we work together with great energy
let us be illumined together
let us live in harmony
peace, peace, peace!
 List of materials needed
Picture and/or statue of Lakshmi
Table, bench or box
Two stainless steel or silver vessels
Uddharana or metal spoon
Clean cloth to put on the altar
A blouse piece (symbolic clothing)
Kumkum, haldi and cups to hold them
Jewelry (a bangle or necklace for use during the puja)
Akshata (dry mixture of uncooked rice with turmeric using water) in a cup
Sandal paste
Agarbattis, camphor
Fresh flowers, fruits, coconut, leaves, fruit juice
Lamps with wicks soaking in oil or ghee
Arati plate with oil soaked wicks
Naivedyam (Prasad)
 Books by the author
Hinduism for Dummies
Hindu Wedding: The Guide
Vedic Wedding: Origins, Tradition and Practice
How to Conduct Seemantam: Hindu Rites for the Wellbeing of the Mother-
To-Be
A Hindu Primer: Yaksha Prashna
 Selected talks and published papers by the author
Wanted: A Thousand Vivekanandas: An appeal to Religious Orders and
Organizations, To appear in Hindu Visva, January 2013
“Connecting the Dots: A Syncretic View of the Caste System” The Vedanta
Kesari, December 2012
“Pantheism to Polytheism” lecture presented at the Hartford Seminary on
November 20, 2012. Submitted to Prabuddha Bharata, India
“Seeing Reality: The Darshanas”, Special Feature, Tattvaloka, India,
February, 2011
“Friendship: The Vedic Basis of Hindu Wedding”, in Marg, (Marg
Foundation, MD) 2008
“Dharmo Rakshati Rakshitaha”, in Bhavan’s Journal (published by the
Bharatiya Vidya Bhavan), Vol. 51, No. 21, June 2005
Earlier papers/speeches
Hindus and Holidays
The Power of Subhashitams
When brother takes up arms against brother
A Hindu Wedding
2000 A.D. Just Ahead and Around the Corner
Wanted: A Thousand Vivekanandas
It is not supposed to be easy!
Principles of Hinduism
A Thread Through the Eighteen Gems
A Great Question and a Greater Answer in the Srimadbhgavadgita
Sri Ramanavami
Savitri
Connecticut Valley Hindu Temple Society: An Institutional
Complex Worthy of Future Generations
"Tamasoma Jyotir Gamaya" -- Diwali 1993
Makara Sankranti: A Personal View
Kalpavriksha and the Joy of Giving
The Atman according to SrimadBhagavadgita
Braamhanyam Kena Bhavati?
 About the author
Dr. Amrutur Venkatachar Srinivasan, was born in India in the village of
Amrutur, Kunigal Taluk, in the southern state of Karnataka, India. He had
eight years of formal education in Sanskrit, the liturgical language of
Hinduism, followed by many years in the U.S. performing a wide variety of
Hindu religious ceremonies of worship, weddings, housewarmings, and
bhajans or kirtans.
He is a popular writer and speaker, and has published/presented numerous
papers on a variety of cultural, social and religious issues in the U.S. and
India. He has given courses on the epic literature of India at the University
of Connecticut and Wesleyan University. Founding member of the
Connecticut Valley Hindu Temple Society, he also established the Raga
Club of Connecticut in 2006.
Dr. Srinivasan’s most recent publication (2011) is Hinduism for Dummies.
His publication, The Vedic Wedding: Origins, Tradition and Practice,
(Periplus Line LLC, 2006, www.periplusbooks.com) is widely acclaimed
and won the USA Book News 2007 Best Book Award in the category of
Eastern Religions. He has developed a contemporary format for Vedic
(Hindu) weddings which retains all essential Vedic rites within a one to two
hour ceremony, and in practice has blended this approach with those of
other creeds in many interfaith weddings. See www.indianweddings.us.com
 Acknowledgements
I am grateful to the late Sri. Swami Satchidananda for his kind blessings
and his warm and deeply inspiring foreword. I thank my wife Kamla, my
brother A. V. Narasimhan, and my daughters Asha and Sandhya for
patiently reviewing the drafts and making valuable suggestions and
comments.
Other Booklets in the Series