போதாயன அமாவாசை தர்பணம்

[tvsivam]

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போதாயன அமாவாசை தர்பணம்

நமஸ்காரம்,
எனக்கு போதாயன அமாவாசை தர்பணம் செய்வது எப்படி என்ற விபரம் மந்திரத்துடன் தமிழில் தேவை.அது pdf அல்லது mp3 வடிவில் இருந்தால் மிக்க உபயோகமாக இருக்கும்.மேலும் விளக்கங்கள் தமிழில் இருந்தால் மிக்க நலம்.

 

[kgopalan]

contact Giri trading company sannadhin street chennai . www.giritrading .com

 

[kunjuppu]

போதையில் அமாவாசை தர்ப்பணமா? தர்ப்பணத்தில் புதுமை hmmm !!!!

 

[venkat2206]

From a veteran like Sri Kunjuppa we certainly did not expect to get such a sarcastic comment

 

[kunjuppu]

sorry man. it was joke. a bad one maybe.

definitely no sarcasm. or criticism. i have done my own share of tharpaNams & respect those who do. except that i have not heard of this particular type. ok?

From a veteran like Sri Kunjuppa we certainly did not expect to get such a sarcastic comment

 

[venkat2206]

"Bodayana Amavasai" - As I understand this dates back to the Mahabardam. During the war time Sahadev advised Duryodan to start the "Kala Bali" on Amavasya day so as to win the war. Lord Krishna confused Duryodan by performing Tarpanam on prior day itself. That day was known as "Bodayana Amavasai". Also, normallt it comes in "Ashada"month.

 

[kunjuppu]

thanks but i am even more confused now. tharpanam done on amavasai, i understand. are you saying that this tharpanam is done day before amavasai? if so, why?

"Bodayana Amavasai" - As I understand this dates back to the Mahabardam. During the war time Sahadev advised Duryodan to start the "Kala Bali" on Amavasya day so as to win the war. Lord Krishna confused Duryodan by performing Tarpanam on prior day itself. That day was known as "Bodayana Amavasai". Also, normallt it comes in "Ashada"month.

 

[venkat2206]

Bodhayana Amavasya is the no moon day or Amavasi calculated a day earlier than the normal Amavas date. In 2010, Bodhayana Amavasya is marked on June 11 and September 7. This particular observance is also limited to a certain section of Vaishnava Sect. Usually, in such cases the major part of the Amavasi will fall on the previous day but it ends on the next day after sunrise.

There is a popular story associated with Bodhayana Amavasya, which is related to Sahadeva, one of the Pandava brothers. Sahadeva is believed to have had the capacity to do astrological predictions. It is said that Duryodhana before the start of the Mahabharata war approached Sahadeva and asked for an auspicious time to perform puja dedicated to Goddess Durga for success in war. Sahadeva suggested the next Amavasi day.

But the other Pandava brothers were unhappy with this gesture of Sahadeva. But Sahadeva said that he will not cheat anyone as it is against his Dharma. Then Krishna is believed to have helped the Pandavas by moving the Amavasya a day earlier. And this Amavasya is known as Bodhayna Amavasi.

 

[kunjuppu]

thank you venkat.

 

[Nara]

Hello,

Lord Krishna confused Duryodan by performing Tarpanam on prior day itself.

The story I recall is, to throw a monkey wrench into Duyodana's plans, Krishna summoned Sun and Moon to appear before him. When they showed up together he instructed all to do tarpanam as Amavasya is the day when Sun and Moon are together. I am not sure this is in the texts, Shri sangom may clarify.

... This particular observance is also limited to a certain section of Vaishnava Sect. Usually, in such cases the major part of the Amavasi will fall on the previous day but it ends on the next day after sunrise.

SVs follow different rules to ascertain when to observe nitya and naimitya karmas as well as other thithi based austerities such as Ekadasi vradham, etc., not to mention festivals such as Sri Jayanti and Sri Rama navami.

For SVs, Amavasya Tarpanam must be done on the day when Amavasyai overlaps the period of the day called aparannam, which may be the day when Amavasyai starts or the day when it ends.

Similarly, Ekadasi vradam for SVs is on the day when Ekadasi is present at the time of Arunodayam, which is about 6 nA. before actual sun rise. This again could happen on the day Ekadasi begins or the day when it ends.

Lots of rules, amounting to not a whole lot!!!!!

Cheers!

 

[sangom]

Hello, The story I recall is, to throw a monkey wrench into Duyodana's plans, Krishna summoned Sun and Moon to appear before him. When they showed up together he instructed all to do tarpanam as Amavasya is the day when Sun and Moon are together. I am not sure this is in the texts, Shri sangom may clarify.

I will check and reply.

SVs follow different rules to ascertain when to observe nitya and naimitya karmas as well as other thithi based austerities such as Ekadasi vradham, etc., not to mention festivals such as Sri Jayanti and Sri Rama navami.

For SVs, Amavasya Tarpanam must be done on the day when Amavasyai overlaps the period of the day called aparannam, which may be the day when Amavasyai starts or the day when it ends.

Similarly, Ekadasi vradam for SVs is on the day when Ekadasi is present at the time of Arunodayam, which is about 6 nA. before actual sun rise. This again could happen on the day Ekadasi begins or the day when it ends.

Lots of rules, amounting to not a whole lot!!!!!

Cheers!

AFAIK, among smartas tarpanam should be done after midnoon since the first half of the day is considered as Devakaalam (time for worshipping devas) and the time from mid-noon to sunset is called pitrukaalam (time for worshipping the pitrus). If one does pitru karma before noon he incurs the displeasure of the devas. Also, if the pitru karma is done first and then some deva pooja is done it clearly is against sastra and will result in the displeasure of devas for slighting them. Hence in the olden days vadhyars used to go late only for tarpanam instructions. The amavasya should be there for some minimum duration after midnoon for Sraaddham and /or tarpanam to be performed. Due to the rate of movement of moon sometimes a tithi will start late after mid-noon and end short of the minimum required for pitru karmas. Such days will be marked as Sunya tithi days in the panchaangams.

Sometimes two consecutive tithis also may come on the same day because both occur for the required period after noon on the same day. As example pl.see Tirunelveli Panchaangam 05-03-2010 - Panchami & Shashti.

 

[sangom]

Baudhaayana (not 'Bodhaayana" as is generally said) Amavaasya (BA) differs from say, Aapastamba Amavaasya (AA) in that the reckoning of which day is Full Moon Day. I could not find any reference to this in the Baudhaayana Dharma Sutra, but the relevant rule might be in the Srauta Sutra or Kalpa Sutra of Baudhaayana. But I remeber elders telling that for Baudhaayana people, full moon/new moon is decided by actual moon's state (whether fully visible or completely invisible), at night before midnight.

But I cannot say with certainty.

For the current year Vikruti, the BA comes on the day previous to the AA on occasions (as per the Tirunelveli Panchaangam which we follow here). I give below the relevant details:

11-06-2010 BA - Chaturdasi up to 06.45 P.M.
12-06-2010 AA - Amaavaasya up to 05.35 P.M.
---------------------------------------------------------------------
07-09-2010 BA - Chaturdasi up to 07.04 P.M.
08-09-2010 AA - Amaavaasya up to 04.39 P.M.
___________________________________________
03-01-2011 BA - Chaturdasi up to 02.23 P.M.
04-01-2011 AA - Amaavaasya up to 02.27 P.M.

It seems to me, therefore, that according to Baudhaayana, the Amaavaasya tithi should be there for a minimum period in the first half of the night for that day to be reckoned as Amaavaasya, whereas, for others, the tithi should be there for a minimum period after mid-noon. The data for the other Amaavaasyas of this year corroborate this conclusion.

Since the difference occurs more than once in a year, the story of krishna creating an artificial Amaavaasya does not hold logically.3 Mahabharata wars a year will be little too much!!

The story of Krishna calling the sun and the moon to create an artificial new moon day on the previous day of the actual one is not found in the Mahabharata (translated by K.M.Ganguli) which I have. But since there are several versions of the Mahabharata, such a story could be found in some other version perhaps.

This story is good only for the gullible masses. If, due to whatever reason, the sun and moon come together as a result of which the moon's orb becomes invisible (dark) that is real Amaavaasya. The next day might also be amaavaasya but that will be an impossibility astronomically, just as the earlier one. Hence this story, if it is found in some version of the M. Bh. is only one of the many attempts to give a divine halo to krishna as a prelude to the inclusion of the extended Bhagavdgita later into the text. Of course not many people will agree with me on this point I know; it is my view only.

 

[Nara]

...the Amaavaasya tithi should be there for a minimum period in the first half of the night for that day to be reckoned as Amaavaasya, whereas, for others, the tithi should be there for a minimum period after mid-noon.

Dear Shri sangom, The panjangam gives only when the tithi ends. From this one has to ascertain when tarpanam needs to be done based on the rules that apply to the tradition one belongs. SVs in general follow the rule that Amavasyai must completely encompass, or at least predominate, the period called aparannam, which is some 4 or 5 nA. starting about noon time. (After I return home I will give more precise information.) This matches with what you have explained, which I presume is smarta tradition.

..
The story of Krishna calling the sun and the moon to create an artificial new moon day on the previous day of the actual one is not found in the Mahabharata (translated by K.M.Ganguli) which I have. But since there are several versions of the Mahabharata, such a story could be found in some other version perhaps.

I have an unabridged Tamil traslation (couple of parvas are missing in my copy), I will check it after I return.

This story is good only for the gullible masses. .... Of course not many people will agree with me on this point I know; it is my view only.

We have no dearth of gullible masses on the look out for any supernatural stuff to believe in -- no wonder we have godmen and acharyas having such a sway. Appealing to reason is a lonely endeavor, prone to receiving slings and arrows from the gullible masses who are quick to take offense. I, for one, am with you, but that may only make you more vulnerable for attacks.

Cheers!