Hinduism, Islam

Shiva Linga In Kaaba Opens At Pradosha Video Pakistani Web Site

I have written a few articles on  Shiva Linga in Mecca OM is 786,

Muslims Worship Shiv Lingam At Mecca Masjid Al Haraam Says Islamic Site,

Prophets Uncle wrote Siva Sthuthi, A Prayer On Lord Shiva,

Sapthapathi of the Marriage ceremony of the Hindus and Navagrahas in Arabia,

Aravasthan is Arabia and some more articles.


Inside Kaaba(left) and Shiva Abhishekam(Right)

The Prophet, after signing a treaty with tribes the Medina Treaty, stormed Mecca and destroyed 360 Idols housed there.

There is Kaaba Stone which is believed to have been of Abrahamic times.

People are not permitted to take videos or  photographs of the inside of the room.

The room seems to contain an Idol, the worship of which is prohibited in Islam.

Now let us see what a a surreptitiously taken video and an article  in a web site run by Pakistani Defense Think Tank say.

Video is below.

One can see an Idol resembling Shiv Linga there.

And watch the Video, and look at the clock for the time of opening the Room.

5.20 to 5.45!

Shivas Pradosha Time!





The article from Pakistan Defense Thin Tank Site.

‘Arabia is an abbreviation. The original word even today
is Arbasthan. It originates in Arvasthan. As observed earlier
Sanskrit “V” changes into “B”. Arva in Sanskrit means a horse.
Arvasthan signifies a land of horses, and as we all know Arabia
is famous for its horses.


In the 6th and 7th centuries A.D. a wave of effecting a
complete break with the past spread over West Asia. All links
with the past were broken, images smashed, scriptures des-
troyed, education discontinued and the entire West Asian
region took a plunge in abyssmal ignorance which lasted for
centuries thereafter and perhaps persists to a certain extent
even today because if in the whole world modern scientific and
educational developments find stubborn and entrenched resis-
tance anywhere it is in the West Asian countries. It is said
that the late Saudi Arabia ruler could not permit a radio
broadcasting station opened in his own capital because of
oposition from his Maulavis. He then resorted to a stratagem.
Once while he had his council of Maulavis in attendance he had
a radio set switched on to a program of Koranic recitation
broadcast from a small transmitting station set up earlier
without much ado. The Maulavis were delighted, so goes the
report, to hear the word of Allah coming to them as if from
nowhere. The king told them that what objections could they
have to a mechanism which broadcast the word of Allah. The
Maulavis agreed and the small radio broadcasting project was
at last ratified.

According to Encyclopaedia Britannica and Encyclø-
paedia Islamia the Arabs are ignorant of their own history of
the pre-Muslim era. By a strange euphemism they call it a
period of ignorance and darkness. Probably no other country
in the world has deliberately written off a 2,500 year period of
their own history by systematically stamping out and snapping
all links with the past. They have wiped the memories of pre-
Muslim era off their minds. So while they chose to remain
ignorant of their past ironically enough it is they who dub the
pre-Muslim era as a period of ignorance.

Fortunately we can still trace the history of that pre-
Islamic Arabia. It is a well known adage that there is no such
thing as foolproof destruction of all evidence. The pre-Islamic
history of Arabia is the story of Indian Kshatriyas over that
land, with the people following the Vedic way of life.

In our attempt to reconstruct the story of pre-Islamic
Arabia we begin with the name of the country itself. As
explained earlier the name is fully Sanskrit. Its central
pilgrim centre, Mecca is also a Sanskrit name. Makha in
Sanskrit signifies a sacrificial fire. Since Vedic fire worship
was prevalent all over West Asia in pre-Islamic days Makha
signifies the place which had an important shrine of fire

Coinciding with the annual pilgrimage of huge bazaar
used to spring up in Makha i.e. Mecca since times immemorial.
The annual pilgrimage of Muslims to Mecca is not at all an
innovation but a continuation of the ancient pilgrimage. This
fact is mentioned in encyclopedias.


Evidence is now available that the whole of Arabia was
part of the great Indian King Vikramaditya’s vast empire. The
extent of Vikramaditya’s empire is one of the main reasons for
his world wide fame. Incidentally this also explains many
intriguing features about Arabia. It could be that
Vikramaditya himself had this peninsula named Arvasthan if
he was the first Indian monarch to capture it and bring it
under his sway

Citation and references source.



Brahmin Bashing Justified?

It is customary to to point out fingers at Brahmins for everything.

This has been the favorite pastime over the last 50 to 60 years.

Prior to this Brahmins were respected for their contribution to the society.

The advent of Moguls saw a shift in the approach of other communities in India towards the Brahmins.


The first act of forcing a Brahmin into circumcision  was committed by Mir Qasim, the Invader and he sowed the seeds of mistrust among the other communities about Brahmins

This was followed by all the subsequent rulers and the mistrust reached its zenith during the British regime in India.

The Britishers knew ,as well as the Portugese that so long as Brahmins were respected their religion,Christianity could not grow its roots in India.

The objective was clear to them,

Sow the mistrust and reap the rewards.

This has been paying dividends to such an extent that Brahmins are driven to their back foot, most of them migrating to other states in India where there is relatively less persecution.

Before I proceed further let me narrate two incidents.

About ten years back( I was 55 then), my family went to out maternal grandfathers Naive village, Anaippatti aks Akkaraippatti, Madurai District en route from Madurai to Palani,Tamil Nadu.

My grandfather was a zamindar of sorts then.

When I walked down the fields( we own nothing there in the village now), an elderly man of about 75 years, he was not a Brahmin, looked at me keenly and asked me thus.

Sir, Are you related to Ramaiya Sami ( Ramaih is my grandfathers known name and Sami is a term of repspect in Tamil),

‘Yes,I am his grandson.

Immediately he unwound the turban he had on his head and kept it in his armpit.

I asked him why he should do this.

He replied that it is a form of respect.

I asked him why should he do this and was it because he was scared  of my grandfather when he was alive.

He was greatly agitated and stated that that my grandfather was like the head of his Family and he would always to him for help and advice

And the he was what he was because of my grandfather .

and all the families in the village felt the same way.

I again asked him hat may be he was right but where was the necessity for him to do the honor to me.

He replied if he did not do that even God would not forgive him for his ingratitude!

This noble man , in modern society is classified as a Dalit

Another  instance.

I was on a pilgrimage tour to   and surrounding places.

I stayed in a small village nearby in the Home of elderly man of about 75 years.

When we went in , the elderly man( he is no more now), he was deeply engrossed in conversation with a man whom I came know later to be the Chief of the Village.

He was sitting on the floor while the elderly gentleman was reclining in an Easy chair.

When Lunch neared he asked all of us, including the Viilage Chief, to eat.

The man politely refused and stayed on while we ate.

He left after talking with the  elderly man.

When we left for the temple,we saw him near the end of the street.

I wished him and casually asked him as to why he did not eat along with us and whether it has any thing to do with us being Brahmins and being not one.

He replied that is out of respect for the elderly man’s Family and he felt that eating along with them, despite their invitations, would be a form or disrespect.

I asked him whether he was saying this as I was a guest of the house , he said that he was not bothered about my status and would do what he felt!

This is the amity among the Brahmins and the other communities including Dalits.

Yet people vilify Brahmins of practicing Untouchability.

Despite my vigorous checking, I am yet to find a Brahmin being accused of practicing  Untouchability and charged under the Law!

Other Communities have been named.

“Tamil Nadu figures among the top five States where a high number of cases of atrocities against Dalits have been reported in recent years, according to National Commission for Scheduled Castes (NCSC) Chairman P L Punia.

Statistics show that since 2011, as many as 213 people belonging to Scheduled Castes have been murdered in Tamil Nadu. This year, 16 Dalits have been killed in the State so far. Punia alleged that in many cases of atrocities, the police registered FIRs only after protests or directions from courts.

“In Tamil Nadu, the highest number of sexual assaults against Dalits was recorded in 2011 when 41 rape cases were registered. It came down to 22 in the next year and 23 in 2013. In 2014, the number of rape cases was 18 and in 2015 till now, 14 sexual assault cases against Dalit women had been recorded,” Punia said.

In the last five years, 6,074 cases were filed under Prevention of Atrocities against SC/ST Act. In 2011, it was as high as 1,170, while it was 1,372 in the year 2012 and 1,497 in 2013. In 2014, the number of cases registered under the Act was 1,464 and so far this year, 571 cases had been registered under the Act.

A State level vigilance committee and district level vigilance committees had been set up to review the atrocities against Dalits twice in every year. But the panels have not met after June 2013, Punia alleged.

“Nearly 60 to 70 per cent cases were closed without action and the conviction rate in Tamil Nadu is lower than the national average of 30 per cent,” he added.

On the Dalit engineering graduate Gokulraj’s murder case in Namakkal, Punia said the State DGP had told him that all the accused except one had been arrested and assured that he will be nabbed quickly. The Commission could not interfere in the investigation and it could do so only if it found the enquiry to be unsatisfactory




Even as Haryana reels from the gruesome murders of two dalit children who were burned alive on Tuesday, allegedly by upper caste men, new statistics show that crimes against dalits, or Scheduled Castes (SCs), rose 19 percent last year, on top of a 17 per cent increase in 2013.
In addition, as many as 744 dalits were murdered last year, up from 676 in 2013. In Haryana alone, 21 dalits were murdered in 2014.( http://timesofindia.indiatimes.com/india/Crimes-against-Dalits-rose-19-in-2014-murders-rose-to-744/articleshow/49488994.cms)


Image Credit.


Not even a Single case against a Brahmin.

Then why Brahmins are being accused of practicing Untouchability?

Then the stock answer, is that Brahmins consider as Theettu, and wash themselves or the place where they( Sc/ST) sat.

This is a matter of.personal  habit, though some smritis suggest this and they are not being followed by every one.

Even here he does not ask to to wash yourself.

Nor does he ask you to go away.

Whom one should have interaction with is one’s personal choice.

Smritis do not have the authority  over the Vedas and the Vedas speak of Equality.

How many people can honestly say hat this is being practiced to day?

As I said it is a matter of personal choice.

If some one does not like you, do not go to him.

You can not force some one to love or respect you.

Even by Law.

This may sound harsh, but some one has to say it, as the misinformation is such to warrant a retort.

And who resorts to Honor Killing?


Brahmins created Vedas to control other communities.

Vedas were not created, let alone by Brahmins.

The greatest mantra of the Hindus is the Gayatri Mantra was given by Sage Viswamitra, a Kshatriya.

The Gods whom we worship and are popular(?) are Krishna and Rama.

Rama was Kshatriya and Krishna a Cowherd!

In what way have Brahmins controlled the others?

Brahmins have been advisors to Kings, even to day they are, but they were requested by the Kings to be so.

If Brahmins were the people who devised the Vedas with the intention of controlling others, would a King, in his normal senses would have a Brahmin as an Advisor?

Another is Manu smriti.

This was a code of ethics mainly meant for Kings and written by a Kshatriya.

Manu was a Kshatriya.

Having been advisors to Kings right from Rama’s Days, what did the Brahmin Gurus get in return?

A Kingdom?

A dakshina, however small it might be, was accepted by a Brahmin.

If Brahmins are dangerous why do people seek their advice from them even today be it Karunanidhi and the other Brahmin Baiting gang?

One needs a Brahmin Doctor, Brahmin Lawyer, Auditor but public you will denigrate Brahmins?

Post on Brahmins’ condition in India follows.






Corruption In India Reason Hinduism?Hindu Baiting

I was informed by a friend of mine that he is deluged with a forward quoting  an article in tennews that Corruption in India is because of Hindu culture, its religion and worship practices.

The article  bases its conclusions on the practice of people offering to God in Temples for favors received, instances where those closest to Kings betrayed the King for Money and that a Politician, J.Jayalalithaa, the present Chief Minister of Tamil Nadu coming back to power despite corruption charges.

No doubt Corruption is a serious virus and has to be eradicated in full.

I thought initially that this article in question is a well meaning one.

But I find that corruption is used as a tool to denigrate Hinduism and Hindu Culture.

I am informed that the article is being forwarded with regularity to young Indians.

The article seems to be by SHANTONU SEN and it is claimed that it was written 6 days ago.

A comment to the post states that,

thisarticle appeared on some blogs 5 years ago. Now it appears as a New Zealander’s view. Tennews please share the source.

but since many Indians are taking this seriously… Observations on corruption are, sadly, correct.’

Which is true?

The name SHANTONU SEN is Bengali.

Is he a Naturalized New Zealander or a pseudonym  for India/Hindubaiter/

As this article seems to have been written, in the Catherine Mayo style, to denigrate Hindu culture rather than addressing the issue of corruption, let me answer point by point.

Corruption in India is a cultural aspect. Indians seem to think nothing peculiar about corruption. It is everywhere.
Indians tolerate corrupt individuals rather than correct them.
No race can be congenitally corrupt.
But can a race be corrupted by its culture?
To know why Indians are corrupt, look at their patterns and practices.
Brian from Godzone
Indians are Hobbesian
(Culture of self interest)
Religion is transactional in  India.
Indians give God cash and anticipate an out-of-turn reward.
Such a plea acknowledges that favours are needed for the undeserving.
In the world outside the temple walls, such a transaction is named “bribe”.
A wealthy Indian gives not cash to temples, but gold crowns and such baubles.
His gifts can not feed the poor. His pay-off is for God. He thinks it will be wasted if it goes to a needy man.
In June 2009, The Hindu published a report of Karnataka minister G. Janardhan Reddy gifting a crown of gold and diamonds worth Rs 45 crore to Tirupati.
India’s temples collect so much that they don’t know what to do with it. Billions are gathering dust in temple vaults.’
Using high sounding  words such as Hobbesian’ which has no relevance to what is being written is a very poor attempt in trying to impress the reader..
This is what Hobbesian is about.
The Hobbesian trap (or Schelling’s dilemma) is a theory that explains why preemptive strikes occur between two groups, out of bilateral fear of an imminent attack. Without outside influences this situation will lead to a fear spiral (catch-22, vicious circle, Nash equilibrium) in which fear will lead to an arms race which in turn will lead to increasing fear. The Hobbesian trap can be explained in terms of game theory. Although cooperation would be the better outcome for both sides, mutual distrust leads to the adoption of strategies that have negative outcomes for individual players and all players combined.The theory has been used to explain outbreaks of conflicts and violence, spanning from individuals to states’
This relates to states and also individuals .
Focus is on self interest.
One should understand that self interest is the basis for survival .
Self interest is not sinful.
It is only when it clashes against the well being o other.
Unlike Corporate Religions, Hinduism understands the limitations and frailty of Human nature and suggests ways to realize Self/Godhood.
Sanatana Dharma, mistakenly called Hinduism, does not believe in Idol worship,
There is no sanction for Idol worship in the scriptures of the  Hindus, the Vedas.
The Reality , Brahman, not to be confused with Brahman is beyond Attributes.
But Human Mind can not operate in a Vacuum.
The cessation of thought processes leads to Self Realization and this is Yoga, a part of Indian Philosophy.
Then why many Gods?
Human beings revere and love things that are dear to them.
So, later Hindu texts , especially the Yoga Sutra of Patanjali, realized this and brought in the concept of Personal God,Iswara.
One can worship the form one likes and establish and commune with it in a relationship one is comfortable with.
So, we have God as Mother, Father,Lover, Friend and even as a servant.
Once the mind concentrates on the form, thoughts cease and mind becomes one with he Reality.
At that point of time, one realizes that  the Idol worship is not necessary and redundant..
Till one reaches that exalted State Idol worship is necessary just as LKG is necessary even for a Ph.D. After you get a Ph.D, LKG seems non sense, but with out it Doctorate is not possible.
When one establishes a relationship with a God/Idol, as a Mother, Father, Child, he/she does things to it as one would do for a Living thing.
Mother loves to dress up a child and she gets pleasure out of it.
A child has a right to demand things from its Father.
A child offers a kiss as a gift in return.
This is not a Bribe, but an expression of one’s sentiment.
Similarly People offer things to God as a token of affection and some times demands things of Him.
God has other important business to attend to.
He never interferes in the results one obtains for the actions he performs.
The results are totally dependent on one’s efforts(though His Grace is needed even for this)
But the individual thinks that it is because of the prayer or the offering he has made or  the vows he has taken his problem was solved.
If the results are not to his liking, despite his prayers, a Hindu chides his God, then consoles himself that his his time was not good, common parlance in India for Karma Theory.
What this practice offers is mental solace and strength in times of crisis.
It may be of interest to note that God is called as the Place where Grief resides!
‘Dukka Bukh Dukkah Sadananaha’ Vishnu Sahasranama.
What does God do then?
He provides us the tools to overcome grief and obstacles by strengthening Mind.
As Hinduism is not an organised Religion, where one does not need some ones permission and Baptism to be initiated into it.
God does not play favorites in Hinduism..
2. Hinduism is Transactional.
Yes in the sense that it transacts with the Reality unlike other religions where you need a mediator, like Christ to reach God or the Prophet of Islam.

‘There’s a brand of Christianity I’ve often come across in churches and around the interwebs. I’m going to call it Transactional Christianity.

When you enter into a transaction, you pay an agreed amount and receive a predetermined item or service in return. It’s a fixed equation, backed by terms and conditions: if you pay A, you get B. And if what you get isn’t to your satisfaction, you can usually get your money back.

Many people apply this kind of formula-based thinking to God.

  • If I pray the sinner’s prayer, I’m home free for all eternity.
  • If I read the Bible dutifully and have regular “quiet times”, I can expect God to look after me.
  • If I attend church regularly, I’ll feel like I’m right with God.
  • If I give my ten percent, I’ll reap a harvest of material blessing.
  • If I regularly pray for protection over my family, I can expect perfect health.

Now this is all well and good when everything’s going according to plan and all the transactions are proceeding smoothly. But this kind of thinking has a flip side: when things don’t work out the way they’re supposed to – when something goes wrong with the transaction – we’re forced to look for an explanation. When we pray fervently for a friend to be healed but they still succumb to cancer, we’re left with questions like “Did I pray hard enough?” or “Did I have enough faith?”   Or when, in spite of our efforts to spend regular time in prayer and Bible study, we still find ourselves dry and thirsty and unable to hear God, we begin to wonder what we’ve done wrong, what sin or issue in our life is blocking our direct line to heaven.

And so it is that this very common breed of Christianity often leads to guilt and an unspoken feeling that we must be missing the mark and somehow need to do better. We know that God can be relied upon to keep his part of the bargain – that’s what it says in the terms and conditions, right? – so the problem must lie with us.

The basic problem with a transactional approach to Christianity is this: God does not conform to our notions of how He should behave, who He should bless and how, and what He should do to reward us for honouring our end of the deal.’

The above quote is from the following Link.

http://www.faithmeetsworld.com/transactional-christianity/ )

The link is from a Believer in Christ.

When Europeans came to India  they built schools. When Indians go to Europe & USA, they build temples.
Indians believe that if God accepts money for his favours, then nothing is wrong in doing the same thing. This is why Indians are so easily corruptible.
Indian culture accommodates such transactions morally. There is no real stigma. An utterly corrupt JayaLalita can make a comeback, just unthinkable in the West.
Second –
Indian moral ambiguity towards corruption is visible in its history. Indian history tells of the capture of cities and kingdoms after guards were paid off to open the gates, and commanders paid off to surrender.
This is unique to India.
Indians’ corrupt nature has meant limited warfare on the subcontinent.
It is striking how little Indians have actually fought compared to ancient  Greece and modern Europe.
The Turks’ battles with Nadir Shah were vicious and fought to the finish.
In India fighting wasn’t needed, bribing was enough to see off armies.
Any invader willing to spend cash could brush aside India’s kings, no matter how many tens of thousands soldiers were in their infantry.
Little resistance was given by the Indians at the “ Battle ” of Plassey.
Clive paid off Mir Jaffar and all of Bengal folded to an army of 3,000.
There was always a financial exchange to taking Indian forts. Golconda was captured in 1687 after the secret back door was left open.
Mughals vanquished Marathas and Rajputs with nothing but bribes.
The Raja of Srinagar gave up Dara Shikoh’s son Sulaiman to Aurangzeb after receiving a bribe.
There are many cases where Indians participated on a large scale in treason due to bribery.
3.Europeans Built schools.
Out of love for Indian and Indians?
No, to spread Christianity in India and alter India History.
4.On Betrayals.
Betrayals is a Man’s nature.
The article seems to say that there is no corruption and betrayals in the west.
Please read History.
One curious fact is that all these betrayals were in evidence after Invasion by outsiders into India.
As for as Jayalalitha is concerned she has been acquitted by Court and appeal is pending in the Supreme court.
To those who do not know Tamil Nadu she was defeated immediately after the corruption cases came in.
Do not forget Nixon, Betrolucci,Aldrich Ames,the famed five fingering west to Russia.
Do not forget Profumo, Christine Keeler, Brandt’s PA,Sukarno, Rajapakshe,China’s ex strong man Lin Piao…..
5.Let not people whose religion was organised to protect an Empire, whose Savior’s existence is not proven beyond doubt, whose Papacy was created to control people politically,a religion that broke away because a man could not marry a woman out side his marriage.
Hinduism has a detailed code of Ethics.
 Sample from Manu Smriti.

251. A king who thus duly fulfils his duties in accordance with justice, may seek to gain countries which he has not yet gained, and shall duly protect them when he has gained them.

252. Having duly settled his country, and having built forts in accordance with the Institutes, he shall use his utmost exertions to remove (those men who are nocuous like) thorns.

253. By protecting those who live as (becomes) Aryans and by removing the thorns, kings, solely in-tent on guarding their subjects, reach heaven.

254. The realm of that king who takes his share in kind, though he does not punish thieves, (will be) disturbed and he (will) lose heaven.

255. But if his kingdom be secure, protected by the strength of his arm, it will constantly flourish like a (well) watered tree.

256. Let the king who sees (everything) through his spies, discover the two sorts of thieves who deprive others of their property, both those who (show themselves) openly and those who (lie) concealed.

257. Among them, the open rogues (are those) who subsist by (cheating in the sale of) various marketable commodities, but the concealed rogues are burglars, robbers in forests, and so forth.

258. Those who take bribes, cheats and rogues, gamblers, those who live by teaching (the performance of) auspicious ceremonies, sanctimonious hypocrites, and fortune-tellers,

259. Officials of high rank and physicians who act improperly, men living by showing their proficiency in arts, and clever harlots,

260. These and the like who show themselves openly, as well as others who walk in disguise (such as) non-Aryans who wear the marks of Aryans, he should know to be thorns (in the side of his people).



Manu Smriti is one among the numerous texts on Ethics in Sanskrit and we have innumerable Regional  texts .


The following are from the Bible.

Exodus 23:8

“You shall not take a bribe, for a bribe blinds the clear-sighted and subverts the cause of the just.

2 Chronicles 19:7

“Now then let the fear of the LORD be upon you; be very careful what you do, for the LORD our God will have no part in unrighteousness or partiality or the taking of a bribe.”

Deuteronomy 10:17

“For the LORD your God is the God of gods and the Lord of lords, the great, the mighty, and the awesome God who does not show partiality nor take a bribe.

Proverbs 21:14

A gift in secret subdues anger, And a bribe in the bosom, strong wrath.

Job 15:34

“For the company of the godless is barren, And fire consumes the tents of the corrupt.

Deuteronomy 27:25

‘Cursed is he who accepts a bribe to strike down an innocent person.’ And all the people shall say, ‘Amen.’

Compare these and decide which is more elaborate .

Hinduism, Uncategorized

Love Letter To Lord Krishna Bhagavatham Guruvayaurappan Confirms

The sheer love of God  expressed in Hinduism is amazing .

The texts of the Hindus, The Vedas do not advocate Idol worship.

But it is sanctioned as a tool for realizing the Self.

For more on this please refer my Post on Hinduism  Has Many Gods, Yes and No.

God is treated as a child, Mother, Father, Friend , Lover….

But in the case of Lord Krishna, whose existence is proved it is different.

He married Rukmini.

Rukmini expressed her Love for Krishna through a Love Letter and this is found in the Bhagavatham.

Author of the Text is Vyasa!

There was a difference of opinion as to whether the letter was in the Bhagavatham.

This was resolved by Krishna from His Temple in Guruvayur!

‘In Bhagavatham, nowhere there is  any indication that Rukmini sent a letter to Krishna..She only sent a brahmin as emissary with the above message. 

But then there is an interesting story behind the theory that there was a letter. It concerns the celebrated devotee of Guruvayurappan, Poonthanam Nambuthiri. It is heard that Poonthanam, though an ardent devotee of Guruvayurappan, was not a scholar in Sankrit by any standards. However in his great devotion to Guruvayurappan, he used to narrate the story of Bhagavatham in the temple precincts at Guruvayur.. As an innocent remark, Poonthanam once stated during his narration that Rukmini sent a letter with the above message to Krishna through the brahmin. An intolerant brahmin scholar, intent on humiliating Poonthanam in pulic, raised the issue as to where it was written in Bhagavatham that there was a letter.
Then there came the voice of Guruvayurappan from His Sreekovil..” Is it said in Bhagavatham that there is no such letter? I know there was a letter because I sent it”

This episode is narrated vividly in the Aitihyamala of Kottarathil Sankunni.

(chapter 45 –Poonthanathu Namboothiree)

श्रुत्वा गुणान्‌ भुवनसुन्दर शृण्वतां ते
निर्विश्य कर्णविवरैर्हरतोऽङ्गतापं।

रूपं दृशं दृशिमतां अखिलार्थलाभं
त्वय्यच्युताविशति चित्तमपत्रपं मे॥१

śrutvā guṇān bhuvanasundara śṛṇvatāṁ te
nirviśya karṇavivarairharato’ṅgatāpaṁ|
rūpaṁ dṛśaṁ dṛśimatāṁ akhilārthalābhaṁ
tvayyacyutāviśati cittamapatrapaṁ me||1

का त्वा मुकुन्द महती कुलशीलरूप
धीरा पतिं कुलवती न वृणीत कन्या
काले नृसिंह नरलोकमनोऽभिरामं॥२

kā tvā mukunda mahatī kulaśīlarūpa
dhīrā patiṁ kulavatī na vṛṇīta kanyā
kāle nṛsiṁha naralokamano’bhirāmaṁ||2

तन्मे भवान्‌ खलु वृतः पतिरङ्ग जाया-
मात्मार्पितश्च भवतोऽत्र विभो विधेहि।
मा वीरभागमभिमर्शतु चैद्य आरात्-
गोमायुवद्‌ मृगपतेर्बलिमंबुजाक्ष॥३

tanme bhavān khalu vṛtaḥ patiraṅga jāyā-
mātmārpitaśca bhavato’tra vibho vidhehi|
mā vīrabhāgamabhimarśatu caidya ārat-
gomāyuvad mṛgapaterbalimaṁbujākṣa||3

गुर्वर्च्चनादिभिरलं भगवान्‌ परेशः।
आराधितो यदि गदाग्रज एत्य पाणिं
गृह्ण्णातु मे न दमघोषसुतादयोऽन्न्ये॥४

gurvarccanādibhiralaṁ bhagavān pareśaḥ|
ārādhito yadi gadāgraja etya pāṇiṁ
gṛhṇṇātu me na damaghoṣasutādayo’nnye||4

श्वोभाविनि त्वमजितोद्वहने विदर्भान्
गुप्तः समेत्य पृतनपतिभिः परीतः।
निर्म्मथ्य चैद्यमगधेन्द्रबलं प्रसह्य
मां राक्षसेन विधिनोद्वह वीर्यशुल्कां॥५

śvobhāvini tvamajitodvahane vidarbhān
guptaḥ sametya pṛtanapatibhiḥ parītaḥ|
nirmmathya caidyamagadhendrabalaṁ prasahya
māṁ rākṣasena vidhinodvaha vīryaśulkāṁ||5

अन्तःपुरान्तरचरीमनिहत्य बन्धुं
स्त्वामुद्वहे कथमिति प्रवदाम्युपायं।
पूर्वेद्युरस्ति महती कुलदेवियात्रा
यस्यां बहिर्न्नवावधूर्ग्गिरिजामुपेयात्॥६

antaḥpurāntaracarīmanihatya bandhuṁ
stvāmudvahe kathamiti pravadāmyupāyaṁ|
pūrvedyurasti mahatī kuladeviyātrā
yasyāṁ bahirnnavāvadhūrggirijāmupeyāt||6

यस्याङ्घ्रिपङ्कजरजस्नपनं महान्तो
यर्ह्यम्बुजाक्ष न लभेय भवत्प्रादं
जह्यामसून् व्रतकृशान् शतजन्मभिः स्यात्॥७

yasyāṅghripaṅkajarajasnapanaṁ mahānto
yarhyambujākṣa na labheya bhavatprādaṁ
jahyāmasūn vratakṛśān śatajanmabhiḥ syāt||7

(Srimad Bhagavatamahapuranam Dashamaskanadm
52–slokas 37 to 43)

( free translation avoiding technicalities to the extent possible) is given below)
Krishna, you are the most attractive person in the whole
universe, and having listened to your glories which enter one’s
thought through the ears and destroys all woes of the body and
mind, and Oh Achyutha, my shameless mind dwells upon you
incapable of being wrenched away from your beautiful form
which is the ultimate thing for anyone to set his eyes upon and
that form bestows on all eternal fortune.

Oh Mukunda, which girl , who has some strength of mind, who
is born of high family , and in at least some way comparable to
you in upbringing, character beauty, education ,age, wealth
and status would not simply woo you by mind, you who looks
like a lion in human form (you were once Narasaimha) and
who is simply enchanting to the minds of all the living beings
in this world.

Therefore, you please accept me who has by my own will
accepted you as my husband in mind and has simply placed my
body and soul at your lotus feet, as you are the granter of all
boons. Now I belong to you. Don’t permit the king of Chedhi
the Sisupala to take possession of me. It will be like a wily
jackal stealing away the royal food earmarked for the
consumption of the Lion.

If it a fact that you, the Lord of the Universe, have been
worshiped by me with full devotion through good deeds like
digging of ponds and lakes, offering to fire, through gifts to
deserving people, through pilgrimages, through offerings to
Brahmins on auspicious occasions, through worship of
Brahmins, gods and preceptors, then you must immediately
reach here and take possession of me through accepting my
hands. My hands should not be dirtied by an evil fellow like

You Krishna the unconquerable, you please come over to
Vidharabha tomorrow itself without being noticed by anyone.
You must annihilate or defeat the Sisupala and his retinue with
your own valour and marry me through the rakshasa method
as a prize for your valour.

If you are wondering how you can enter the palace at Vidarbha
and accept me without causing damage to the lives of my
relatives, I shall inform you the right way. On the eve of the
marriage day there is a big procession to the Durga temple .
Accompanying that procession, me the bride, will be going to
the Parvati temple for worship.

My Krishna, gods like the husband of Uma are eagerly
awaiting to bathe themselves in the dust of your feet so that
their own weaknesses will be removed. If it is my fate that I
am not fortunate to get the protection from such great Krishna, I will kill myself through severe austerities in this life and will be born in hundreds of future lives till I attain your company.

Citation and reference.

Thank you Mr. Ananthanarayanan Vaidyanathan.



Panchayatana Puja Mantras Text

I had posted an article on Daily Worship of Five Deities Panchayatana Puja.

I had provided a Link for the Mantras.

The Link does not seem to work any longer..

This has been brought to my notice by readers.

I am furnishing the Text for the Panchayatana Pooja.


Panchayana Pooja

I thank Mr.K. N. Ramesh for the text.

There are some who include Lord Subrahmanya in this Pooja.

As Adi Shankaracharya would have it, Subrahmanya does not seem to find a place in this specific Puja.

One may include Subrahmanya as well but then it would not be Panchayatana Puja.

None of the Deities as mentioned by the Acharya are to be omitted.

They are,




Shiva and


A paragraph from “Sankara’s Teachings’ by Sri Atmananda of Sri Ramakrishna Mutt on the subject:

“Sankara instituted the worship of all these five Gods, Sun, Ambika, Vishnu, Ganapati and Shiva all on the same pedestal. This emphasized the idea that these are not five different Gods, but they are the one God worshipped in five different forms in different parts of India. Some wrongly think Sankara taught only Jnana and had no place for Karma. Sankara held that the place of Jnana was all-important but he knew equally well that many could not give up Karma and so they should be taught the most beneficial forms of Karma. Thus it is that the Panchayatana Puja (the worship of five Gods) came into vogue in Smartha homes. The other name for this is Siva-Puja.’


Text of the Puja with procedure.

Panchayatana puja

Courtesy: Prof.Sri.V.Krishnamurthy


[Note:  What is given below is an outline of how I do my Pancayatana-pUjA. I have been doing it for the past fifty years & more – of course now and then there have been breaks, short and long.  I have not referred to any old manuscripts or  any formal book; but what is written is what I got from my father sixty years ago, with, of course, some compromises I had to introduce due to my inability, over the years,  to follow all rules.  I do have a mss. of my father  to which I do refer now and then]

For many Sanskrit  and Sanskrit-cum-Tamil words I am not giving the English meaning, because I presume those interested in this PUjA  would be familiar with such words.

Key to Transliteration of Sanskrit words

Kyoto-Harvard Convention (Modified)



a    as the ‘u’ in but
A or Aa or aa        as the ‘a’ in father
i     as the ‘i’ in mill
I     as the ‘ea’ in meal
u    as the ‘u’ in put
U   as the ‘u’ in rule
e    as the ‘ey’ in they
ai as the ‘ai’ in aisle
o as the ‘o’ in go
au as the ‘ou’ in loud
R as the ‘r’ in Sanskrit
gutturals        k          kh        g          gh            G

palatals          c          ch        j           jh      jna

linguals          T          Th        D         Dh            N

dentals           t           th         d        dh          n

labials            p          ph        b          bh       m

semivowels   y           r          l           v



As in

Beginning of word

Middle of word

Sanskrit Examples

Palatal ‘s’ as in the German word ‘sprechen’ Sh (or) sh S ISvara, darSana, paSyati, ViSvaM
Shankara, shAnti, Shiva, ShaSi (*)
Shutter, shame Shh (or) shh  Sh (or) sh Vishnu, Purusha, dvesha. ShhaNmukha,
Sun, sand S (or) s S samsAra, SamsAra, Satva, satva, VasanA

Note on (*): In the word ‘ShaSi‘, the same palatal ‘s’ is transliterated differently in the beginning (as ‘Sh‘) and  in the middle of the word (as ‘S‘). Another word where this situation occurs is, for example, ‘shuSrUshA‘ where the first ‘sh‘ and the middle ‘S‘ represent the same palatal ‘s’.

anusvAra —-  M     visarga —-         H          aspiration —–           h


PujA articles needed:

  1. Panca-pAtram + UdraNi
  2. Akshatai –just a teaspoon.
  3. Kumkumam –
  4. Sandal-paste (a tea-spoon of this to be made for each pUjA day)
  5. An Asana for sitting. (One is supposed to sit facing East or North)
  6. A seat (Peetham) for keeping the deities and other accessories. If there is a picture included in your pUjA, the picture will face  South or East according respectively to the way you face, as described in No.5.
  7. A PujA Bell, which usually has a nandi at its top.
  8. A plate (called snAna-vedhi) for keeping the deities for the purposes of Abhishekam.  It may have a hole in the centre so that the Abhisheka-water may collect in a vessel below; or it may have a channel-like outlet by which the abhisheka-water may flow into another vessel. Another plate or cup (to be calledarghya-pAdya-AcamanIya pAtram — to be shortened as apA-pAtraM , hereafter in this document).
  9. Flowers for the PujA.
  10. VibhUti
  11. Three or four small plates, five small cups (each of which to be able to  hold at least two tablespoons of water). These five are for the so-called five kalaSas,ISAna, etc. These are to be arranged on a plate, one in the centre, one each in the four directions of the centre.
  12. Shankham, with some kind of stand for it, so that it may hold water and sit flat
  13. Camphor (to be used for the karpUra-nIrAnjanaM)
  14. Agarbati (to be used as a continuous light emitting fragrance throughout the pUjA as well as for the dhUpAM part of the sixteen-part pUjA)
  15. Cotton for deepam ( both for #16 below and for the deepaM part of the sixteen-part pUjA).
  16. Kuttu-vilakku or its equivalent
  17. A vessel for holding about six glasses of water; and most important of all,
  18. The PujA deities – to be separately described, along with two or three small kerchief-like towels to be used for drying the deities after the abhisheka, these towels not to be used for any other purpose.


Note: Metals used in the above articles should, as far as possible, avoid steel or iron.  My own compromise is: except for #17 above, all are either silver or brass or bronze.

Preferable Vedic Knowledge:  To be able to recite Rudram, Camakam, Purusha-sUktam.  This much is a minimum.   If Recitation can be done without the book, it will be wonderful; for, both the hands and all your attention would be needed for the pUjA.  To hold a book in one of the hands would be most inconvenient. Anything else that you can recite would be valuable.

Daily Prerequisite: Morning Sandhyavandanam should have been done.

Do an AcamanaM and then start:

ShuklAmbaradharaM vishNum shaSi varNaM caturbhujaM /
Prasanna-vadanaM dhyAyet sarva-vighnopaSAntaye //

Guru brahmA gururvishNuH gurur-devo maheSvaraH/
Gurus-sAkshAt paraM prahma tasmai shrI gurave namaH //


SankalpaM: shubhe shobhane muhUrte Adya-brahmaNaH dvitIya-parArdhe Shveta-varAha kalpe vaivasvata-manvantare ashtAvimSatitame kaliyuge  prathame pAde jambU-dvipe bhArata-varshe bharatha-khaNDe meroH dakshiNe pArshve  —-shakAbde  asmin vartamAne vyAvahArike prabhavAdi shhashTi-samvatsarANAM madhye   —- nAma-samvatsare —-ayane —–Ritau  —-mAse    —pakshe   —  tithau — nakshatra-yuktAyAM shubha-yoga shubha-karaNa evamguNa viSeshaNa-viSishTAyAM asyAM  — shubha-thithau  mamopAtta-samasta-durita-kshayadvArA  shrI-parameSvara-prItyarthaM asmAkaM saha-kuTumbAnAM kshema-sthairya-vIrya-vijaya-Ayur-Arogya-aiSvaryANAM abhivRiddhyarthaM  dharmArtha-kAma-moksha caturvidha-phala-purushArtha-siddhyarthaM ishTa-kAmyArtha-siddhyarthaM sarvAbhIshTa-siddhyarthaM sarvArishTa-shAntyartham aroga-dhRDha-gAtrathA-siddhyarthaM ShrI-sItA-lakshmaNa-bharata-shatrughna-hanUmat-sameta shrI rAma-chandrAdi-samasta-hari-hara-devatA-prasAda-siddhyarthaM sAmba-parameSvara-prasAda-siddhyarthaM

[At this point, for the past few months, I have been adding  the following : asmin janmani janmAnte bhagavat-smaraNena saha anAyAsa-maraNa-prAptyarthaM, janmAntare’pi manushya-janma-prApti-dvArA parmAtmani atyanta-bhakti-siddhyarthaM, ekAnta-bhakti siddhyarthaM advaita-bhakti-siddhyarthaM]

sAmba-parameSvare para-brahmaNi acancalA-bhakti-siddhyarthaM yAvac-chakti deva-pUjAM karishye. Adau deva-pUjAngaM shakti-pancAkshara mahAmantra-japaM karishye. tat-pUrvaM  mahA-gaNapati-mahA-mantra-japaM karishye.

[These two japas are now done.  Obviously, the assumption is that you have been initiated into these japas formally by some one whom you consider to be your guru for that purpose.  I have been initiated into the shakti-pancAksharI by my father and into the mahA-gaNapati mantra by another Guru-ji]

[One is supposed to do 108 times japa  of each of the mantras. This is the ideal situation.  Compromises are 54 or 32.   Ten time japa is only an apology.  But some of the days  I confess it  turns out to be  only an apology!]


kalaSa-pUjAM karishye /

[Decorate the water-filled pancapAtraM with chandan & kumkum & flowers]

kalaSasya AdhAre dvAdaSa-kalAtmane am arka-maNDalAya namaH / madhye daSa-kalAtmane mam vahni-maNDalAya namaH / mukhe ShhoDaSa-kalAtmane um soma-maNDalAya namaH //

indrAya namaH / yamAya namaH / varuNAya namaH / somAya namaH /

tatpurushAya namaH / [This on the east of the pAtram]
aghorAya namaH [This on the south]
vAmadevAya namaH [This on the north]
sadyojAtAya namaH [This on the west]
ISAnAya namaH  [This on the water in the pAtram]

Tham vam amRte amRtodbhave amRtamayAsrAvaya srAvaya

[Show the dhenu mudrA]

[Now place your right palm on the top of the panca-pAtram].

kalaSasya mukhe vishNuH kaNThe rudraH samASritAH / mUle tatra sthito brahmA madhe mAtR-gaNAH-smRtAH /kukshau tu sAgarAs-sarve  sapta-dvIpA vasundharA / Rgvedo’tha yajur-veda sAmavedo’hyatharvaNaH / angaiSca sahitAs-sarve kalaSAmbu samASritAH / AyAntu deva-pUjArthaM durita-kshaya-kArakAH / gange ca yamune caiva godAvarI saraswatI / narmade sindhu kAverI jale-smin sannidhiM kuru /

Mantras to be recited now, if you know:  ‘Apo vA idam sarvaM …… bhUrbhuvasuavroM‘ / Also to be recited three times to be recited: GayatrI and any other mantra to which you have been initiated.


[Now decorate the shankham with sandal and kumkum & flowers; fill it up with water from the panca-pAtram ]

[Hold the shankham in your left palm and cover it up with the right palm]
Shankha-mUle sthito brahmA shankha-madhye saraswatI / shankhAgre sarva-tIrthAni tasmAc-chankhaM prapUjayet // tvaM purA sagarotpanno vishNunA vidhRtaH kare / pUjitas-sarva-devAnAM pAncajanya-namo’stu te // pAnca-janyAya vidmahe pAvamAnAya dhImahi / tannaH shankhaH pracodayAt //

[Say the GAyatrI and the pancAkshara-mantram three times ]

[Sprinkle the shankha-water three times into the panca-pAtram as well as all the accessories kept for the pUjA. Also sprinkle it three times on yourself.  Any remaining water in the shankham to be poured into the panca-pAtraM. Now the panca-pAtram water has been purified.  So pour a little from it into the stored water-vessel No.17, so that  all the water that will be used for the pUjA would have been purified.   In the course of the rest of the pUjA, as and when the water in the panca-pAtram gets emptied, fill it up from No.17 hereafter].

[Fill up the shankham again with water from the panca-pAtram, decorate with flowers and show the mudrAs of shankha, cakra-gadA-padma and dhenu]

pUjA of the five kalaSas ‘ISAna’ etc.:

Sandal, flowers, and akshata (mixed with sandalpaste and kumkum), all to be used as offering to each of the kalaSa – with the following mantras:

naM hrAM ISAnAya Urdha-vaktrAya namaH  — for the central kalaSa, (to be called hereafter ‘ISAna-kalaSa‘).
maM hrIM  tatpurushAya pUrvavaktrAya namaH —  for the kalaSa on the east, (to be called hereafter ‘tatpurusha-kalaSa‘).
shiM hrUM aghorAya dakshiNa-vaktrAya namah —  for the kalaSa on the south  (to be called hereafter ‘aghora-kalaSa‘)
vAM hraiM vAmadevAya uttaravaktrAya namaH – for the kalaSa on the north (to be called hereafter ‘vAmadeva kalaSa‘)
yaM hrauM sadyojAtAya paScimavaktrAya namaH – for the kalaSa on the west (to be called hereafter ‘sadyojAta-kalaSa‘)


[Now fill them with water from the panca-pAtraM,  in the following order, with the following mantras.  If you do not know how to recite them with the proper svaras, learn it from any vedic pundit]

[Filling up of the ISAna-kalaSa]  ISAnas-sarva-vidyAnAM Isvaras-sarva-bhUtAnAM brahmAdhipatiH brahmaNo’dhipatir brahmA shivo me astu sadAshivoM //
[Filling up of the tatpurusha-kalaSatatpurushAya vidmahe mahAdevAya dhImahi / tanno rudraH pracodayAt //

[Filling up of the aghora-kalaSaaghorebhyo’tha gorebhyo ghora-ghoratarebhyaH sarvebhyaH sarva-SarvebhyO namaste astu rudra-rUpebhyaH //

[Filling up of the  vAmadeva-kalaSa]  vAmadevAya namo jyeshTAya namaH shreshTAya  namo rudrAya namaH kAlAya namaH kalavikaraNAya namo balavikaraNAya namo balAya namo bala-pramathanAya namas-sarva-bhUta-damanAya namo manonmayAya namaH //

[Filling up of the  sadyojAta-kalaSasadyojAtaM  prapadyAmi sadyojAtAya vai namo namaH /bhave bhave nAtibhave bhavasva mAM / bhavodbhavAya namaH //

[Now decorate the arghya-pAdya-AcamanIya-pAtram with flowers, sandal and akshatA. Then do the PujA for the snAna-vedhi as follows]

Om dharmAya namaH / adharmAya namaH//
Om jnAnAya namaH / ajnAnAya namaH //
Om vairAgyAya namaH / avairAgyAya namaH //
Om aiSvaryAya namah / anaiSvaryAya namaH //

[Now do the pUjA for the box or can in which the pancAyatana deities are kept]

Om guM gurubhyo namaH / gaM gaNapataye namaH /duM durgAyai namaH / maM mahAlakshmyai namaH / saM saraswatyai namaH /kshaM kshetra-pAlakAya namaH /vaM vaTukAya namaH / paM paramAtmane namaH /


[Ring or Sound the bell with the following shloka:] AgamArtham-tu devAnAM gamanArtham to rakshasAm /kurve ghaNTAravaM tatra devatAhvana-lAncanaM //
Now you are going to open the deities-box.  Before opening it learn what is supposed to be in it.  There are five deities. The deities or divinities are not in their human-like forms but in certain symbols in the form of stones, which are nothing but certain rock-formations available in specified locations in the country. Surya, the Sun-God is inherent in certain crystals normally found in Vallam in Tamilnadu. Shakti is represented by the svarnamukhi stone found in the bed of the river of that name in the Andhra region. Vishnu is the sAlagrAma stone that can be had in plenty in the bed of the river GhanTaki in the Himalayas. GaneSa is the red Sonabhadra stone found in the bed of the river Sone flowing into the Ganga. Finally Shiva is the BANa-linga which is found in the Omkarakunda of the river Narmada, near the island of Mandhata.  It is by the worship of these formless deities that the devotee trains himself to take the mind from the forms to the formless while at the same time allowing full scope for his devotional feelings.

[When you open the box, say the following]:
vedAnta-vedyAkhila-viSva-mUrte  vibho virUpAksha-vikAra-rUpa /
viSveSa viSvAdhika-viSva-mUrte kavATam-udghATaya kAla-kAla //

[The deities are to be placed on the snAna-vedhi in a particular arrangment.The rule is: AgneyyAM sUryaM niRRtyAM gaNapatiM vAyavyAm-ambikAM aiSAnyAM ca vishNum sthApayet.  That is, Surya in the south-east, gaNapati in the southwest, ambikA in the northwest, and vishNu in the northeast, with Shivain the centre].

atha-AtmANaM ShivAtmAnaM rudra-rUpiNaM dhyAyet  – meaning, ‘then one should meditate on one’s own Self as Shiva Himself’ thus:
[Note here the distinguishing characteristic of
the philosophy of advaita taking over.]
shuddha-sphaTika-sankASaM triNetraM panca-vaktrakaM /
gangAdharaM daSa-bhujaM sarvAbharaNa-bhUshitaM //
nIlagrIvaM shaSAnkAnkaM nAga-yajnopavItinaM /
nAgAbharaNa-shobhADhyaM vyAghra-carmottariyakaM //
kamaNDvalvaksha-sUtrAdi dhAriNaM ShUlapANinaM /
jvalantaM pingala-jaTAS-ShikhAmadhyoda-dhAriNaM //
vRshas-skanda samArUDhaM umA-dehArdha-dhAriNaM /
amRtenAplutaM hRshTaM divya-bhoga-samanvitaM /
digdevatA-samAyuktaM surAsura-namaskRtaM //
nityaM ca SASvataM shuddhaM dhruvam-aksharam-avyayaM //
sarva-vyApinam-ISAnaM rudraM vai viSva-rUpiNaM /

Rule: [evaM rUpiNaM eva dhyAtva dvijaH samyak tato yajanaM Arabhet : meaning, ‘thus should the twice-born meditate on the Form and begin his pUjA‘.
athAto rudra-snAnArcanA-bhishekaM vidhim vyAkhyAsyAmaH : meaning, now let us describe the process of Abhisheka and Arcana of Lord Rudra]

Note: In what all that follows, ‘akshata’ means akshata (rice, whole, not broken) mixed with sandalpaste and kumkum or turmeric powder.

Atma-pUjA :

[Sprinkling  the akshata on oneself]: Atmane namaH /paramAtmane namaH / jnAnAtmane namaH / sat-cid-Ananda-mUrtaye namaH /
deho devAlayaH prokto  jIvo devas-sadAshivaH /
tyajed-ajnAna-nirmAlyaM so’hambhAvena pUjayet //
Meaning: This body is said to the temple of the Gods. The Soul within is Lord shiva Himself. Leave off the garbage of Ignorance and do the PujA with the attitude of ‘He I am’.

As you place the deities on the snAna-vedhi, recite the following five shlokas on Atma-linga–pUjA, by Shankaracharya:

ArAdhayAmi maNisannibham Atmalingam   ……   shambho tavArAdhanaM //

snAna-vedhi pUjA: 
[Akshata to be sprinkled on the East of the vedhi]: pUrvadvAre dvArashriyai namaH / dhAtre namaH, vidhAtre namaH //

[on the south of the vedhi]: dakshiNa dvAre dvArashriyai namaH / jayAya namaH, v ijayAya namaH //

[on the west of the vedhi]: paScimadvAre dvarashriyai namaH muNDAya namaH, camuNDAya namaH //

[on the north of the vedhi]: uttaradvAre dvArashriyai namaH / shankanidhaye namaH, padma nidhaye namah //

indrAya namaH, surAdhipataye namaH /    —  on the East side
agnaye namaH, tejodhipataye namaH /  —  on the south-east
yamAya namaH, bhUtAdhipataye namaH / — on the south
niRRtaye namaH, rakshodhipataye namaH / — on the southwest
varuNAya namaH, jalAdhipataye namaH / — on the west
vAyave namaH, prANAdhipataye namaH /  — on the northwest
kuberAya namaH, yakshAdhipataye namaH / — on the north
ISAnAya namaH, vidyAdhipataye namaH /  — on the northeast

[at the centre]:
anantAya namaH, nAgadhipataye namaH
brahmaNe namaH, lokAdhipataye namaH
vishNave namaH, sarvAdhipataye namaH
AdhAra-shaktyai namaH, mUla-prakRtyai namaH 
saM satvAya namaH, raM rajase namaH, tam tamase namaH
maM mAyAyai namaH, viM vidyAyai namaH /
madhye suvarNa-maNTapAya namaH //

Now starts the sixteen-part formal pUjA : [The svaras for the vedic mantras used have to be learnt orally from a Pundit.  Without the proper svaras, the pUjAloses all its sanctity]

dhyAnaM & AvAhanaM:
Om Asatyena rajasA vartamAno niveSayan amRtam martyamca / hiraNyayena savitArathena devo yAti bhuvanA-vipaSyan // Om CchAya-samjnA sameta shrI Surya-nArAyaNaswAminam dhyAyAmi, avAhayAmi // [Sprinkle the akshata on the Surya deity].
Om shri gaNAnAm tvA ganapatim havAmahai kaviM kavInAm upamashravastamam / jyeshTarAjam brahmaNAm brahmaNaspata AnashRNvan Utibhis-sIdasAdanaM / Om shrI mahA-gaNapatim dhyayAmi AvAhayAmi // [Sprinkle the akshata on the Vinayaka deity].
Om gaurImimAya salilAni takshatyekapadI dvipadI sA catushpadI / ashTApadI navapadI babhUvushI sahasrAksharA parame vyoman // GaurIM dhyAyAmi AvahayAmi [Sprinkle the akshatA on the ambikA deity].
Om ISAnas-sarva-vidyAnAM Isvaras-sarva-bhUtAnAM brahmAdhipatiH brahmaNo’dhipatir brahmA shivo me astu sadAshivoM // Om shrI sAmba-parameSvaram dhyAyAmi AvAhayAmi [Sprinkle the akshata on the Shiva deity].

Om sahasra-sIrshA purushaH / sahasrAkshas-sahasrapAt / sa bhUmiM viSvato vRtvA /atyatishTad-daSAngulaM /
hiraNya varNAM hariNIm suvarna-rajatas-srajAM / candrAM hiraNmayIM lakshmIM jAtavedo ma Avaha//
Om shrI lakshmI-nArayaNaM dhyAyAmi AvAhayAmi //

[At this point, the following AvAhanAs are added according to our family custom.  Each one may follow one’s own family traditions:
Om shrI sItA-lakshmaNa-bharata-shatrughna-hanUmat-sameta shrI rAmachandra para-brahmANaM dhyAyAmi AvAhayAmi.
Samasta-hari-hara-devatAn dhyayAmi AvAhayAmi.
durgA-lakshmI-saraswatIm dhyAyAmi AvAhayAmi.
Shri Chandra-sekharendra-mahAswAminaM dhyAyAmi AvAhayAmi.
Bhagavantam RamaNa maharshiM dhyAyAmi AvAhayAmi.
Aravinda-mahAyoginaM dhyAyAmi AvAhayAmi
ShrImAtR-yoginIm dhyAyAmi AvAhayAmi.]

AsanaM :
         Purusha evedagm sarvaM  / yadbhUtaM yacca bhavyaM / utAmRtattvasyeSAnaH / yad-annenAtirohati //tAM ma Avaha jAtavedo lakshmIm-anapagAminIM /yasyAM hiraNyaM vindeyaM gAmaSvaM purushAn-ahaM //

Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / AsanaM samarpayAmi // [Sprinkle the akshatA on all the deities in the snAna-pIThaM]

[One can understand now what is going on.  We say four lines  from the PurushasUktam and two lines from the SrisUktaM and keep going on with the sixteen upacAras in that order ]

PAdyaM :

etAvanasya mahimA / ato jyAyAgmSca pUrushaH / pAdo’sya viSvA bhUtAni / tripAdasyAmRtaM divi // aSva-pUrvAM ratha-madhyAM hastinAda-prabodhinIM / shriyaM devIm-upahvaye shrIr-mA devI jushatAM //

Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / PAdyaM samarpayAmi // [Pour an udraNiof water in the apA-pAtraM]


tripAdUrdhva udait-purushaH / pAdosyehAbhavAt-punaH /tato vishhvang-vyakramat / sASanAnaSane abhi // kAM sOsmitAM hiraNya-prAkArAM ArdrAM jvalantIM tRptAM tarpayantIM / padme sthitAM padma-varNAM tAmihopahvaye shriyaM //

Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / arghyaM samarpayAmi //[Pour an udraNiof water in the apA-pAtraM]

AcamanIyaM :

tasmAd-virADajAyata / virAjo adhi pUrushaH /sa jAto atyaricyata / paScAd-bhUmim-atho puraH // candrAM prabhAsAM yaSasA jvalantIM shriyaM loke devajushTAM udArAM /tAM padminImIM sharaNam-ahaM prapadye alakshmIr-me naSyatAM tvAM vRNe //

Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / AcamanIyaM samarpayAmi // [Pour anudraNi of water in the apA-pAtraM]

SnAnaM :

yat-purusheNa havishA / devA yajnam-atanvata // vasanto asyAsIdajyaM / grIshma idhmaS-SaraddhaviH // Aditya-varNe tapaso’dhijAto vanaspatis-tava vRksho’tha bilvaH / tasya phalAni tapasA nudantu mAyAntarAyASca bAhyA alakshmIH //

Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / snAnaM samarpayAmi //

[This is one of the most important mandatory part. Here one spends as much time as one likes. The optimum standard practice is to recite Rudram, Camakam, Purusha-sUktaM, and Shri-sUktaM during the abhisheka of the deities. One does not pour water or any liquid just like that. One uses a cup with a hole at the bottom so that water, milk, honey, curd, coconutwater or any such liquid pours down the orifice in a continuous straight thin stream. One does this as you recite the various mantras like Rudram, etc. After this recitation is over, one pours the ISAnAdi panca-kalaSa water one after the other, but in the reverse order. That is the order now would be

1.from the sadyojAta-kalaSa, . 2. from the vAmadeva-kalaSa 3. from the aghora-kalaSa 4. from the tatpurusha-kalaSa and 5. from the ISAna-kalaSa , each with the corresponding mantras associated with that kalaSa..

At the end of this one pours the Sankha water on the deities, and at this point one repeats the mantra: yat-purusheNa havishA / devA yajnam-atanvata // vasanto asyAsIdajyaM / grIshma idhmaS-SaraddhaviH // Aditya-varNe tapaso’dhijAto vanaspatis-tava vRksho’tha bilvaH / tasya phalAni tapasA nudantu mAyAntarAyASca bAhyA alakshmIH /Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / snAnaM samarpayAmi // snAnAnantaraM AcamanIyaM samarpayAmi // [Pour one udraNi of water in the apA-pAtraM].

[At the end of this snAna ritual, the pancayatana deities are dried with the towels kept for the purpose. They are then placed in the pUjA box, in the same geometrical locations that were prescribed for the snAna-vedhi. During this physical work of putting everything back in place, drying up the deities, etc. one can recite the stotras that one knows on any of the deities. I for one, invariably recite the Shiva-pancAkshara-stotra beginning with ‘nAgendra-hArAya’.]


saptAsyAsan paridhayaH / tris-sapta-samidhaH kRtAH / devA yad-yajnaM tanvAnAH / abadhnan purushaM paSuM // upaitu mAM devasakhaH kIrtiSca maNinA saha /prAdurbhUtosmi rAshTre’smin kIrtimRiddhiM dadAtu me //

Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / vastraM samarpayAmi // [If there is no vastraM to be used for the pUjA, say ‘vastrArthaM akshatAn samarpayAmi‘ and sprinkle akshatAs on the deity]


taM yajnaM barhishi proukshan / purushaM jAtam-agrataH / tena devA ayajanta / sAdhyA RshayaSca ye // kshut-pipAsAmalAM jyeshTAM alakshmIM nASayAmyahaM / abhUtim-asamRddhiM-ca sarvAM nirNuda me gRhAt //

Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / AbharaNAni samarpayAmi [or AbharaNArtham akshatAn samarpayAmi]

GandhaM & KunkumaM :

tasmAd-yajnAt sarva-hutaH / sambhRtaM pRshadAjyaM / paSUgmstAgmScakre vAyavyAn / AraNyAn grAmyASca ye // gandha-dvArAM durAdharshAM nitya-pushTAM karIshiNIM /ISvarIgM sarva-bhUtAnAM tAmihopahvaye shriyaM //

Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / gandhAn dhArayAmi; gandhasyopari haridrA-cUrNaM samarpayAmi//

akshatAn :

tasmAd-yajnAt sarvahutaH / Rcas-sAmAni jagnire / ChandAgmsi jagnire tasmAt /yajus-tasmAd-ajAyata // mahAlakshmI ca vidmahe vishNu-patnI ca dhImahi / tanno lakshmIH pracodayAt //

Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / gandhAnAM upari akshatAn samarpayAmi //


tasmAd-aSvA ajAyanta / ye ke cobhayAdataH / gAvo ha jagnire tasmAt / tasmAjjAtA ajAvayaH // manasaH kAmamAkUtiM vAcas-satyam-aSImahi /paSUnAgm rUpamannasya mayi shrIH shrayatAgm yaSaH /

Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / pushpaiH pUjayAmi//

[One spends as much time as one can, at this step. This is the second mandatory part. You can use all the ashTottaras and sahasranAmas that you can manage. You can also plan them to suit the different days of the week, or the different festival days that occur. But always precede all of them by a minimum arcanA of the five pancayatana deities, as follows]

Om mitrAya namaH / Om ravaye namaH / Om sUryAya namaH / Om bhAnave namaH / Om khagAya namaH / Om pUshNe namaH /Om hiranya-garbhAya namaH / Om marIcaye namaH / Om Adityaya namaH / Om savitre namaH / Om arkAya namaH / Om bhAskarAya namaH //

Om sumukhAya namaH / Om eka-dantAya namaH / Om kapilAya namaH / Om gaja-karNikAya namaH / Om lambodarAya namaH /Om vikaTAya namaH / Om vighna-rAjAya namaH / Om gaNAdhipaya namaH / Om dhUmaketave namaH /Om gaNAdhyakshAya namaH /Om phAla-candrAya namaH /Om gajAnanAya namaH / Om vakra-tunDAya namaH / Om SUrpa-karNAya namaH /Om herambAya namaH /Om skanda-pUrvajAya namaH / Om siddhi-vinAyaka-swAmine namaH //

Om bhavasya devasya patnyai namaH / Om sharvasya devasya patnyai namaH / Om ISAnasya devasya patnyai namaH / Om paSupater devasya patnyai namaH / Om rudrasya devasya patnyai namaH / Om ugrasya devasya patnyai namaH / Om bhImasya devasya patnyai namaH / Om mahato devasya patnyai namaH //

Om bhavAya devAya namaH / Om sharvAya devAya namaH / Om ISAnAya devAya namaH / Om paSUpater devAya namaH / Om rudrAya devAya namaH / Om ugrAya devAya namaH / Om bhImAya devAya namaH / Om mahate devAya namaH //

Om KeSavAya namaH / Om nArAyaNAya namaH / Om MAdhavAya namaH / Om GovindAya namaH / Om vishNave namaH / Om MadhusUdanAya namaH / Om trivikramAya namaH / Om VAmanAya namaH / Om ShrIdharAya namaH / Om RshIkeSAya namaH / Om PadmanAbhAya namaH / Om dAmodarAya namaH //

DhUpaM :

yat-purushaM vyadadhuH / katidhA vyakalpayan / mukhaM kimasya kau bAhU / kAvUrU pAdAvucyete // kardamena prajA bhUtA mayi sambhava kardama / shriyaM vAsaya me kule mAtaraM padma-mAlinIM //

Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / dhUpaM AghrApayAmi// dhUpAnantaraM AcamanIyaM samarpayAmi// [Pour one udraNi of water in the apA-pAtraM].

dIpaM :

brAhmaNo’sya mukham-AsIt / bAhU rAjanyaH kRtaH / urU tadasya yad-vaiSyaH / padbhyAgm SUdro ajAyata // ApaH sRjantu snigdhAni ciklIta vasa me gRhe / nica devIM mAtargm shriyaM vAsaya me kule //

Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / deepaM darSayAmi // deepAnantaraM AcamanIyaM samarpayAmi// [Pour one udraNi of water in the apA-pAtraM].

naivedyaM : (This is the third mandatory part. One is supposed to offer the deities, freshly cooked rice with a sprinkling of ghee on it, a little dholl, pAyasaM,any other sweets done specially for the offering, fruits of all kinds, coconuts, etc. In short you offer to the Lord whatever you plan to eat that day — keeping in mind all the restrictions on food that ShAstras prescribe.)

candramA manaso jAtaH / cakshos-sUryo ajAyata / mukhAd-indraS-cAgniSca / prANAd-vAyur-ajayata // ArdrAM pushkariNIM pushTiM suvarNAM hema-mAlinIM / sUryAM hiraNmayIM lakshmIM jAtavedo ma Avaha //

Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / ….. phalAni nivedayAmi//naivedyAnantaram AcamanIyaM samarpayAmi / [Pour one udraNi of water in the apA-pAtraM]

tAmbUlaM :

nAbhyA AsId-antarikshaM / ShIrshNordyaus-samavartata / padbhyAM bhUmir-diSas-shrotrAt / tathA lokAgm akalpayan // ArdrAM yah-kariNIM yashTiM pingalAm padma-mAlinIM / candrAM hiraNmayIm lakshmIM jAtavedo ma Avaha //

Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / karpUra-tAmbUlaM samarpayAmi //

KarpUra-nIrAjanaM :

[This is the fourth mandatory part].

vedAhametaM purushaM mahAntaM / Aditya-varNaM tamasastu paare /sarvANi rUpANi vicitya dhIraH /nAmAni kRtvA’bhivadan yadAste / / tAM ma Avaha jAtavedo lakshmIm-anapagAminIM / yasyAM hiraNyaM prabhUtaM gAvo dAsyo’shvAn vindeyaM purushAnahaM //

Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / karpUra-nIrAjanaM darSayAmi//nIrAjanAnantaraM AcamanIyaM samarpayAmi / [Pour one udraNi of water in the apA-pAtraM]

PradakshiNa-namaskArAn :

[This is the fifth and last mandatory part].

dhAta purastAd-yamudAjahAra / shakraH pravidvAn pratiSaS-catasraH / tamevaM vidvAn-amRta iha bhavati /nAnyaH panthA ayanaya vidyate // vishNupatNIm kshamAM devIM mAdhavIM mAdhava-priyAM / lakshmIM priya-sakhIm devIm namAmy-acyuta-vallabhAM //

Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / pradakshiNa-namaskArAn samarpayAmi //

Mantra-pushpaM :

Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / vedokta-mantra-pushpaM samarpayAmi //samastopacAra-shhoDaSopacArAn samarpayAmi // All the remaining flowers to be offered to the Lord at this point; if convenient, all the members of the family can gather together, recite the mantra-pushpaM portion from the scriptures and offer flowers at the feet of the deities.

Om shankha-madhye sthitaM toyaM bhrAmitaM shankaropari / anga-lagnaM manushyANAM brahmahatyAdhikaM dahet // [Thus the water in the shankha is emptied into the abhisheka water-collection]

Om tatpurushAya vidmahe mahAdevAya dhImahi / tanno rudraH pracodayAt // [ With this mantra one udraNi of the abhisheka water-collection is sprinkled over the nandi on top of the Bell] ‘iti nandikeSvaraya namaH, baliM nivedayAmi’ — With this mantra a morsel of the food already offered to the Lord is offered to Nandi.

Now we take one or two or a handful of flowers already offered to Lord Shiva in the PUjA box, and offer them to Nandi by putting them on the back of the Nandi in the form of a bull — while we recite “ISAnas-sarvavidyAnAM ISvaras-sarva-bhUtAnAM brahmAdhipatir brahmaNodhipatir brahmA shivo me astu sadAshivOM –hara OM, hara Om hara’.

And the finale:

AvAhanaM na jAnAmi na jAnAmi visarjanaM / pUjAvidhiM na jAnAmi kshamasva parameSvara // aparAdha-sahasrANi kriyante’harniSaM mayA / dAso’yam iti mAM matvA kshamasva purushottama // anAyAsena maraNaM vinA dainyena jIvanaM / dehi me kRpayA shambho tvayi bhaktim-acancalAM //

akAla-mRtyu haraNaM sarva-vyAdhi-nivAraNaM / samasta-pApa-kshayakaraM shrI vishNu-pAdodakaM shubhaM // With this one drinks one sip of the abhisheka water-collection.

Citation and references.

Image and Quote from   https://mahaperiyavaa.wordpress.com/2014/06/25/panchayathana-puja-initiation-from-kanchi-acharyas/