Rules on who should perform shraaddha among brothers

Ref : Bruhadyamasmruti, Chapter 5 slokas 14 to 17

If the brothers are living together, then only the eldest should perform shraadha. If the ancestral property division has taken place, then each one should perform independently. For those without a male progeny, sons of his brother etc. are eligible to perform his shraadha.

Every day prayer for those suffering from naga / sarpa / rahu dosha

विष्णुलोके च ये सर्पाः अनंताद्या महाबलाः

नमोस्तु तेभ्यस्सुप्रीताः पन्नगास्सन्तु मे सदा

ब्रह्मलोके च ये सर्पाः वासुकिप्रमुखाश्शुभाः

नमोस्तु तेभ्यस्सुप्रीताः पन्नगास्सन्तु मे सदा

इन्द्रलोके च ये सर्पास्तक्षकाद्याः महाबलाः
नमोस्तु तेभ्यस्सुप्रीताः पन्नगास्सन्तु मे सदा

कैलासलोके ये सर्पाः कार्कोटकबलादयः

नमोस्तु तेभ्यस्सुप्रीताः पन्नगास्सन्तु मे सदा

पाताळलोके ये सर्पा आदिशेषादयो वराः

नमोस्तु तेभ्यस्सुप्रीताः पन्नगास्सन्तु मे सदा

द्वीपान्तरे च ये सर्पाः काळिन्दीनिलयस्तथा

नमोस्तु तेभ्यस्सुप्रीताः पन्नगास्सन्तु मे सदा

सर्वताग्रेषु ये सर्पाश्शिलासंधिषु संस्थिताः

नमोस्तु तेभ्यस्सुप्रीताः पन्नगास्सन्तु मे सदा

ग्रामे वा यदि वारण्ये ये च सर्पा गृहेषु वा

नमोस्तु तेभ्यस्सुप्रीताः पन्नगास्सन्तु मे सदा

Prayer for those who have killed sepants ( sarpa vadha)

ज्ञानतोज्ञानतो वापि कृतस्सर्पवधो मया इह जन्मनि पूर्वं वा तत्सर्वं क्षन्तुमर्हसि
नागराज महाराज पाताळनिलयप्रभो पुत्रान्यशः श्रियं वापि मम त्वं दातुमर्हसि

Prayer while performing pooja for naga / sarpa

अनन्तो वासुकिश्चैव काळियो मणिभद्रकः
शंखश्च शंखपालश्च कर्कोटकधनंजयौ
धृतराष्ट्रश्च नागेशाः प्रगृह्णन्तु ममार्चनम ( halant)

More on priest hood

Question arises - while the ritual is performed by the priest, he chants the mantras, he performs the pooja etc., how the result can go to the yajamana or performer ?

Jaimini sutra says
शास्त्रफलं प्रयोक्तरि - meaning result is with the performer(yajamana) or one who gets the ritual conducted by spending for it.

क्रियाकर्तुराचार्यस्य दक्षिणया क्रीतत्वात (halant) तदतिरिक्तफलसंबन्धानुपपत्तेः फलभाक्त्व यजमानस्यैव

The yajamana (performer) is buying/hiring the acharya or priest with the dakshina. At that point of time other than this ,no relationship exists between the priest and a third person. The priest is completely bought out by the yajamana at the time of the ritual. Hence the result goes entirely to the yajamana. Once again the importance of dakshina can be seen. In the absence of proper dakshina this transfer of the result to the yajamana does not take place properly.

Manusmruti on dakshina to priests

पुण्यान्यन्यानि कुर्वीत श्रद्दधानो जितेन्द्रियः ।

न त्वल्पदक्षिणौर्यज्ञैर्यजतेह कथंचन ॥

One who does not have sufficient money should not engage priests to perfrom yajnas, havans poojas etc. by paying less dakshina. He should opt for other punyakarma like upavasa, naamajapa, taking bath in holy waters etc.

इन्द्रियाणि यशः स्वर्गमायुः कीर्तिं प्रजाः पशून् ।

हन्त्यल्पदक्षिणो यज्ञ्ञस्तस्मान्नाल्पधनो यजेत्

If the ritual is performed by not paying the proper dakshina it destroys the sensory organs, fame, longevity, children, assets and chances of going to heaven of the perfromer ( yajamana )

To control anger and aggression

नमः शान्ते प्रशान्ते ह्रीं ह्रीं सर्व क्रोध प्रशमनि स्वाहा

The above mantra may be chanted daily by the person himself or the victim of the anger at least 108 times daily. This should be supplemented by pooja, archana havan etc. meant to propitiate Devi.

Symbolism of coconut

A coconut has three eyes. The essence inside can be accessed only through the third eye. Now you know why coconuts are invariably used in rituals

More about pitrus

'Pitru' sabda means protector or ancestor in general. Pitrus belong to different classes. Pitrus of brahmins are called Somapas, those of kshatriyas are called Havirbhuks, those of vaisyas are called Aajyapas and those of sudras, Sukaalis. Their status also depends on how they have lived their life on earth. Those who have performed yajna become Somapas, those who have performed only haviryaga ( rituals where only rice is offered to Devas) become Barhishidas and those who have not performed any yajna become Agnishwathas.

The immediate three generations of pitrus - father,grandfather and great grandfather are called asrumukha pitrus and the three generations above them are called naandimukha piturs. The yearly sraadhham, amavasya tarpanam etc. are meant for the immediate three generations above called asrumukhas. "Naandi" performed as part of upanayana etc. are meant for the naandimukha pitrus. There is yet another group called kaarunika pitrus which includes friends and relatives.

The lord of pitrus is Yama. However the group of father exists in the from of Vasus, that of grandfather exists in the form of Rudras and that of great grandfather exists in the form of Adityas( sun). The Vasus are eight in number, Rudras eleven and Adityas twelve. The brahmin fed in pitrusthana during sraadha is nominated as vasu-rudra-aditya swaroopee meaning of the form of vasu-rudra-aditya. The second brahmin is of the form of viswedevah who is the protector and escort to the pitrus during their journey to earth to take part in the sraadham.

There are 96 sraadhas to be performed every year in addition to the tithi sraadham which is in fact the only one being observed these days. There are still people who perform all the 96 sraadhas at least in the form of tarpanam as in amavasya. These sraadhas are amavasya(12),Samkramana or the first day of the solar month(12), Manvanthara (14), Yugadi(4), Mahalaya(16), Vyathipatha(13), Vaidhruthi(13), Ashtakanvashtaka(12). The details of these are available in standard panchangam. See the huge gap between what is ordained in the sastras and what is practised in reality.

The above concepts and practices are from the smrithis and are different from what used to be followed during Vedic times. A yajna called pindapitruyajna is what is ordained in the srouta or Vedic text intended for the pitrus

Why perform amavasya tarpanam

The body consists of five elements - Prithvi(earth), Jala(water),Agni(fire),vayu(air) and Aakasha(ether). At the time of death the praana attains a new body called aathivaahika which consists of only three elements - fire,air and ether. This new body emerges out leaving behind the 'dead body' which is subjected to funeral rituals. This new body, at the end of the pindapradana rituals during the ten days after death ,converts into what is called a bhogadeha. The bhogadeha travels for 12 months following the movements of moon and attains the chandramandala where pitruloka exists. All throughout these 12 months, its existence is in prethavastha or as a pretha.As a result of the sapindeekarana ritual performed at the end of 12 months (which at present is performed on the 12th day, however, it is like issuing a post dated cheque, its result reaches the atma only at the end of 12 months) the prethavastha is lost and the atma attains pitruloka.
The pitruloka exists on the invisible side of the moon. On amavasya or new moon day, the moon comes exactly between the earth and sun.The sunrays fall directly on this invisible half of moon called pitruloka. It is noon time there, time for lunch. One day of pitrus consists of 30 human days. By offering food to pitrus in the form of amavasya tarpana which repeats every 30 days is like feeding them every day.
In fact, the amavasya is also supposed to be obseved like the yearly sraadham in the annam - homam format. However, it has been simplified to suit the modern day situation. The rishis must have thought, if we insist on the elaborate version, people will altogether stop doing it.
One becomes eligible to perform Amavasya tarpanam only after the demise of one's father. Even if mother is alive, he can perform.
Every form of life, moving and nonmoving desires jala(water) from the hands of brahmin. The tarpana is also performed every day with just water as part of daily bath and brahmayajna. However, amavasya tarpana is performed using water mixed with til.
The three important requirements for tarpana are darbha,water and til. Darbha is considered as equal in purity to Agni and water. Devas reside on the tip of Darbha, middle portion is of manushyas and the base of pitrus. A pavitram worn during amavasya tarpanam should be made of 3 darbhas. Water is considered as praana, energy, essence of all plants, medicine, annam, amruta and somarasa. The oil or tailam in til(gingelly seeds) can satisfy hunger and remove heat.
If tarpanam is performed at home on sapthami/trayodash tithis or Sunday/Tuesday/Friday or Janmanakshatra, til should be mixed with akshata(rice). A silver or copper vessel should be used for tarpanam

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