Sarvatobhadramandala puja

If anyone is interested in conducting a puja for general welfare, then this is a good choice. An intricate mandalam is first made, then almost all deities are invoked in it.

The deities are - Brahma, Soma, Ishana, Indra, Agni, Yama, Nirruti, Varuna, Vayu, Ashtavasus, Ekadasha rudras, Dvadasha adityas, Ashvins, Pitrus with Vishvedevas, seven yakshas, Bhootanagas, Gandharvas, Apsaras, Skanda, Nandi, Shoola, Mahakala, Dakshadi seven, Durga, Vishnu, Svadha, Svaha, Mrutyu and roga, Ganapathy, Apah, Maruts, Prithivi, holy rivers, seven seas, Meru, weapons of the dikpalas, Saptarshis, Arundhati, Indrani, Koumary, Brahi, Varahi, Chamundi, Vaishnavi, Mahesvari and  Vainayaki .

The deities are worshiped with Shodashopachara and ahutis are also offered in havan.

Wife on the left or right ?

sarveshu dharmakaryeshu patnee dakshinato shubhaa

In all dharmic rituals the wife should sit on the right hand side of the husband.

aasheervaadebhisheke cha paadaprakshalane tatha shayane bhojane chaiva patnee uttarato bhavet

While receiving ashirvada ( blessings from brahmins ), while abhisheka is being performed ( also prokshana), while washing the feet of brahmins, while sleeping and also while having food , the wife should be on the left.

The mantra vidya of Atharva Veda

                                                                                              -

The fourth Veda, Atharva Veda differs from the trayividya – Rigveda, Yajurveda and Samaveda - in that it deals mainly in application of mantras in day to day life and accomplishment of worldly goals whereas the other three Vedas centre around the concept of  yajna and adhyatma.

The primary texts elaborating the prayoga (application) of Atharva Veda are five in number. They are Kausika Gruhya Sutram, Vaitana Srouta sutram, Angirasa Kalpam, Nakshatra Kalpam and Santhi kalpam.

The applications of Atharva Veda mantras can be broadly classified under the following heads. In addition to these, it is noteworthy that there are also parts dealing in adhyatma, extolling virtues of brahmacharya, atithi satkara etc. The kandam 14 is devoted entirely to marriage ceremony and the kandam 18 to funeral rites. The mantras of kandam 20 are also found in Rigveda.

Therapeutic. For treatment of fever, dysentery, excessive urination, deep ulcers, urinary block, acute constipation, diseases of the head, possession by evil spirits, jalodara,  vatha, pitha and kapha vikaras, cough and other kapha vikaras, bleeding from wounds, excessive bleeding during menstruation, heart diseases, jaundice, visarpa, leucoderma, tuberculosis, leprosy, goiter, diseases arising out of alcoholism, diseases of ear, eyes, tongue, head etc., infertility (both male and female), hereditary diseases, excessive thirst, gynecological problems, various kinds of poisoning

and fractures

Other health related rituals include  generation of intellect, gaining physical strength, treating baldness and getting long hair, getting strong teeth, vaajeekaranam, aid in conception,  smooth labor and to avoid premature delivery.

There are also mantras for treatment of diseases of the cattle folk and horses and rituals to find out whether a disease can be cured or not.

Wishes and desires. For achieving fame, prosperity, abundance of grains, longevity, glory and brilliance,  begetting a suitable husband, begetting a suitable wife, winning over the love of a woman, begetting a male child, success in debate, success in gambling, success in litigation, improvement and more profit from  business

Agricultural and nature related. Changing course of rivers, to cause rains, to get water in well,pond,lake etc.,  to ward off rats, insects and other pests, protection from floods and good harvest.

Warfare. For success in warfare, chasing away the elephants of the enemy, to cause fear among enemy’s army, tormenting enemy’s army, to create confusion and discord among enemy’s army, driving away enemy’s arrows.

Astras such as Pashupatastra and Agneyastra are from the Atharva Veda. There are also rituals for knowing success or failure in battle.

Domestic. To remove discord and establish affection among family members, to avoid fight during partition of family property, enticement between husband and wife, to avoid fight between husband and wife, removal of anger, defeating co wife.

Abhicharika and black magic.  Performing abhichara for defeating the enemy and neutralizing and sending back black magic done by the enemy. The Angirasakalpam deals extensively in this subject.

Protection. From robbers,  of cattle folk from tiger and other beasts, while crossing a river by boat, from snakes, scorpion, during travel, self protection, to get back lost / stolen article, protection from evil mongers.

Sins and curses .Relief from curses, drushtidosha, from sins committed in the past, relief from varuna pasha as punishment for dishonesty, relief from nirruti pasha, relief from brahmana’s curse, removal of evil effect of bad dreams, removal of evils of jealousy.

Yajnika. In the yajna, the atharvavedi Brahma is the chairperson supervising the act and also prescribing and executing remedies in case of errors and bad omens. The mental power of the Brahma is very important in the successful completion of the yajna.

Vaitana srouta sutram is the text prescribing various applications of atharva veda mantras in the yajna. The mantras are used in procedures such as  vedikaranam, agnichayanam and in yajnas like  aindragnapashu, chatusharavoudana sava, ashvamedha, agrayaneshti, sakamedhaparva, rajasooya, anadutsava, ajoudanasava, vajapeya, mrugareshti, brahmasyodana sava, atimrutyusava and atiratra.

The brahma also prescribes and performs remedies for removal of obstacles in yajna

and also in situations such as when the vapa is taken away by crow or dog.

Santhis. The sutram called nakshatrakalpam prescribes thirty mahasanthis for different situations. The mahasanthi performed when bad omens (utpata) of divya, antariksha or bhouma nature are seen is called amrutha santhi. Vaisvadevi santhi is performed to resurrect a dead person. To escape from fear of fire and for achieving desires aagneyi mahasanthi is performed. To pacify adverse grahas, nakshatras, upagrahas and also for curing the diseased person bhargavi mahasanthi is performed. One desirous of brahmatejas should perform brahmee mahasanthi. For abundance of progeny, food and cattle folk and also to prevent loss of children praajaptya mahasanthi is performed. For begetting kingdom, wealth and brahmatejas barhaspatya mahasanthi is performed. Savitri mahasanthi is for attaining purity. To become exponent in chhandasastra and for brahmatejas gayatri mahasanthi is performed. One who performs abhichara and also desirous of wealth should perform angirasi mahasanthi. Those desirous of victory, strength, prosperity and desirous of causing fear among enemies should perform aindri mahasanthi. One desirous of begetting a kingdom and for pacifying evils from bad omens should perform mahendri santhi. For wealth kauberi mahasanthi is performed. Aadityaa mahasanthi is for knowledge, brilliance, wealth and longevity. For abundance of food and to ward off misfortune roudri mahasanthi is prescribed. For victory aparajita mahasanthi is performed. For relief from fear of death yaamya, of water varunee, of wind and storms vayavaya  mahasanthis are performed. To prevent kula kshaya santatee mahasanthi is done. For relief from dearth of clothes tvashtree mahasanthi is performed. Kaumaree santhi is for protection of children from diseases. Nairruti santhi is for relief of person suffering from  nirruti dosha. Marudganee santhi is for strength, gaandharvee to prevent loss of horses and paravatee to prevent loss of elephants. One desirous of begetting land should perform parthivee mahasanthi and for relief from fear abhaya mahasanthi is performed.

Another text associated with santhikarma is santhikalpam which describes vainayaka santhi and navagraha santhi.

In santhi karmas various mantras are grouped together into ganas such as laghugana, bruhatgana, aholingagana, salilagana and applied.

There are also rituals like vastu santhi used during gruhapravesha.  Atharva veda contains hundreds of mantras useful in vastu santhi.

The samhita contains various mantras for performing remedies when bad omens such as  a brahmana taking weapon, laughing of idol, dhoomaketu, raining of ghee, honey, flesh etc., pigeon or owl entering the house, when twin calves are born to cow, donkey or horse or earth quake are encountered. There are also remedies performed when touched by a crow, sudden finding of water in barren land and removal of evil arising out of evil pratigraha.

Rituals are also available for removal of obstacles, removal of obstacles in vedadhyayanam and

removal of competition

Rajakarma. The priest of the king is usually an atharvavedi adept in both santhi karma and abhicharika karma. The abhicharika karma is very important in warfare for defeating the enemies. The rajakarma includes  rajyabhisheka, pushapabhisheka, and reinstatement of king in his lost kingdom

daily abhimantranam of the dress and ornaments of the king, abhimantranam of the armor of the king going to war, daily daanam and neeranjanam in the night.

The common methods employed in the prayogas are as under.

Havanam. This is the most common method of prayoga wherein the mantra devata is propitiated by offering suitable dravya in agni and the result obtained as a blessing of the devata. Thirteen dravyas such as ghee, havis, samit etc. are used and the sutram gives guidance as to the choice of the dravya.

Japaha. The mantras are merely chanted to obtain the desired result.

Upasthanam. This method is of paying obeisance with specific prayers.

Abhishechanam. This is especially used in treatment of diseases and various santhis. Abhimantranam of water in kalasha is performed with the relevant mantras and after mixing it with sampatam (remnant ghee collected after every ahuti in the havan) the patient /yajmana is bathed with it.

Mani bandhanam. In this method a mani (amulet) made out of mantra specific herbs or materials such as anjanam is tied for protection or for obtaining the desired result. Some of the manis found in atharva veda are palashamani,  yavamani ,phalamani,varanamani, abhivartamani,harinamani, jangidamani,oudumbaramani and darbhamani.

Oral consumption and topical application. The medicinal herbs/materials are collected and after abhimantranam administerd orally or applied locally to the patient.

Dhoopanam. Fuming of the relevant material after abhimantranam.

Prashanam. Items such as annam and purodasha are consumed after abhimantranam with the relevant mantras.

Apart from these there are many rituals such as riding a boat, pradakshinam, throwing objects in the direction of the enemy transferring the disease to another person/creature, planting objects under the soil, sprouting of grains and daanam specified to the prayoga as elaborated in the sutras.

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Clarification on arishta word in punyahavachanam

While performing punyahavachanam as per Ashvalayana sutram, while seeking blessings from the brahmins, the yajamana prays -

Á A¤ÉiÉÇ cÉÉËU¹Ç cÉÉxiÉÑ

( Om, akshatam charishtam chastu )

Here, the term arishta is a little confusing. "Akshata means one that doesn't diminish.

Arishta in the ordinary sense means misery. It sounds like " let there be misery".

As per amarakosha

AËU¹Ç xÉÔÌiÉMüÉaÉÉUqÉç

  ( arishtam soothikaagaram)

Arishtam means the labour room ( room in which childbirth takes place ). The term arishtam implies child birth or continuance of the vamsha. That settles the confusion.

The shastra of Vedic remedies

Why is man born into this world?

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pÉÉåaÉÉrÉ eÉlÉlÉÇ lÉÚhÉÉÇ qÉÉåWûpÉÉeÉÉÇ qÉÑWÒûqÉÑïWÒûÈ ||

Every action, good or bad has a result.. One goes on performing good and bad deeds and goes on accumulating karma. At the end of the current birth, this accumulated karma( for those for which result is not already experienced), both good and bad is carried forward. Depending on the quantum of karma so accumulated, he then proceeds to worlds such as heaven, hell or pitruloka. Worlds such as heaven and hell are fast track methods where the pleasure or pain is so intense that it can be exhausted faster. The birth on earth or the earthly experience can handle only a certain amount of karma. When through intense experience in the above worlds a large portion of the karma is exhausted, a rebirth occurs to exhaust the remaining karma. In the course of the new birth, fresh action takes place and fresh karma is acquired.

What does the horoscope show?

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Whatever karma in terms of punya and papa one brought forward from the previous birth into the present birth is revealed by the horoscope.

What is seen in prasna ?

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CWûÉÎeÉïiÉÇ cÉ ÌuÉ¥ÉÉiÉÑÇ MüqÉï mÉëzlÉÉå ÌuÉkÉÏrÉiÉå

To understand the result of which karma is being experienced now and also to know whether the experience is due to any deed in the present birth.

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There are also 11 types of doshas associated with the present birth. They are devakopa, kuladaivakopa, sarpakopa, pitrukopa,brahmanashapa, pretabadha, bhutabadha, visha dosha, drishti dosha, vak dosha and satru badha. These doshas can be ascertained only by prasna marga.

What are the different types of experiences?

1. Experience entirely due to action or inaction in the present birth. It is important to understand that everything is not predestined. The experience may or may not have karmic connection. Someone with bad and irregular food habits lands up with intestinal problems. This has no direct link to the horoscope. An alcoholic damages his liver. His action alone is responsible. There may be a vasana (tendency) indicated in the horoscope towards alcoholism. Man has been endowed with Iccha shakti ( will power) to fight such vices. Diseases for example are classified as nija and agantuka. Nija diseases are purely of physical and mental nature and should be treated with medicines. Agantuka diseases alone have connection with karma, past or present.

The universe is in a process of evolution. At the present point of time a lot is left to the free will, skill, judgment, inclination to work hard, timely and appropriate action of man.

2. Karmic influences form the past birth. These are again subdivided into Dridham and Adridham (certain and uncertain). When the karma in the past birth is very intense, like taking somebody's life, it is bound to give its result.  Others will act as influences in the present life, strong or weak. The past karma places a person in circumstances, adverse or favorable.

3. Experiences due to the eleven types of doshas described earlier and also good ones due to blessing of devatas and saintly people. These doshas may exist only for the individual or for the entire family and dependants.

What are the different types of remedies ?

Havans and poojas, prayer by oneself, fasting, abstinence, pilgrimage, reading of scriptures, charity, mantra upasana, worship at temples, wearing gemstones and yantras etc.

What is the concept behind havan ?

A havan is a small yajna.

rÉ¥ÉxiÉÑ SåuÉiÉÉlÉÑ̬zrÉ qÉl§ÉæSìïurÉxrÉ SÉlÉqÉç

Yajna is offering dravyas to the devatas with mantras. Why offerings are made to the devatas ? Because they are empowered to bless or destroy. When pleased, they can bless with desired results and even change the karmic influences. Yajna is  creation with the divine power of  a desired result which doesn't preexist or negation of something that exists.

As per meemasa, the yajna involves a five step procedure, invoking the relevant devatas depending on the desired result, making offering to the devatas, their consumption of the offering, their satisfaction and finally the devatas giving their blessing.

These are procedures to be conducted with faith and precision by qualified personnel.

What are the main points to be observed while conducting a havan ?

1. Faith and humility. You have to stretch your hand, then only the result comes.

qÉl§Éå iÉÏjÉåï ̲eÉå SåuÉå SæuÉ¥Éå pÉåwÉeÉå aÉÑUÉæ rÉÉSØzÉÏ pÉÉuÉlÉÉ rÉxrÉ ÍxÉήpÉïuÉÌiÉ iÉÉSØzÉÏ

In mantra, holy waters, in brahmins, in gods, in astrologer, in medicine and in Guru, whatever one's attitude is he gets result accordingly. While dipping in the holy ganges, if one thinks that the water is dirty and he will get some skin infection,  that is what he will get. If one performs a ritual thinking that " I'm not sure whether this will work, it may be a waste of money", that will be the only result.

2. Ability, skill and sincerity of the priests. Unlike the regular household poojas and the karma kanda, performing remedial rituals would require special training and knowledge.Majority of present day priests are  neither trained nor equipped for this. Doing remedial rituals is like a surgeon's job, precision is important. Just as there are good and bad doctors, good and bad lawyers there are also good and bad priests. Unfortunately, since there is no authority to ensure quality control, this field is rampant with people who are under qualified. In their eagerness to pick up the work, some of them will offer to do even what they haven't even heard of.

There was a typical case. Once, parents of a boy who had gone into severe depression after a failed love affair came to me. I suggested them to do manah parivartana sukta homa ( retrieivng the lost mind). This suktam is part of Rigveda and they were also told that only someone well versed in Rigveda will be able to do it. A few days later, I got a call from these people. They said the homa as advised has started and the panditji would like to speak to me. " Which is the mantra you have suggested to them " the panditji asked me. I said "manah parivartans suktam". "Can you please say it over phone ?" . I said " It's not possible, mantras are not supposed to be handled casually like that. Are you not a rigvedi ?". "Yes, yes, I am a Rigvedi, but I have not studied Rigveda" he said. Then he asked " What should I do now ?". I said "I don't know". " Shall I do Mrutyunjaya homa instead of what You have suggested ?". I put the phone down. The result is anybody's guess.

3. Using best quality and the right materials. Every remedial ritual has very specific materials to be used. For example, in a place where apamarga samith is to be used, if it is substituted with palasha samith, it is a major fault. One should also make sure that only the best quality materials are used because the devatas are like V.I.P.guests and they should be treated like ones.

4. Identifying the right kind of ritual and performing it the right way. This is very important. For example, after death there are preta rites and pitru rites. Narayanabali is a preta rite and Sukruta homa is a pitru rite. If knowingly or unknowingly a preta rite is performed for pitrus, it can create a big problem, even bigger than the existing one. It is like treating the Director of a company like a peon. It becomes an insult and the repercussions will have to be faced. Before doing the ritual, one should know whether the ancestors exist as pretas or pitrus.

5. Timing of the ritual. Suitable time as per astrological factors should be identified and not on any convenient day.

6. If you want to get it done cheap, don't do it. As the axiom goes " If you pay peanuts, you will get only monkeys,"

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lÉ iuÉsmÉSͤÉhÉærÉï¥ÉærÉïeÉiÉåWû MüSÉcÉlÉ

Perform other kinds of austerities or penances. Never perform a yajna with alpa dakshina ( low dakshina ).

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WûlirÉsmÉSͤÉhÉÉå rÉ¥ÉxiÉxqÉɳÉÉsmÉkÉlÉÉå rÉeÉåiÉç.

One who doesn't have sufficient money should not perform yajna because alpa dakshina will destroy his senses, name, chance of going to heaven, longevity, children and cattle folk (wealth). He should go for other forms of inexpensive remedies.

 Is the result guaranteed ?

Not at all. The priest is only an intermediary between the yajamana and the devatas. Who can guarantee on behalf of the devatas ? It is entirely left to their pleasure and mercy. At best, what the priest can do is to ensure that the ritual is conducted properly. Other than the proper performance of the ritual there are many other factors like faith and conduct of  of the yajamana which will influence the result. Some problems just don't get solved, no matter what you do.

In my own personal experience, 30% of problems are fully solved, 40% partially solved and another 30% have remained unsolved.

The time of fructification of result also varies, from days to months to years ........