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Amavasa tharpanam

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During the first part, there should be no vibhuthi on the forehead. But, before starting brhma yagnam, vibhuthi should be applied. Change of thread is not necessary for every tharpanam, but for every Shrardham, the annual thithi.
 
Anjaneya Stothram

I was accidentally introduced to this site when I was actually googling for Bhima Santhi. I was looking at the shlokas, especially those for Lord Hanuman. In that, I have an addition to offer in the list Anjaneya Stotra.

1. Anjana nandanam;

2. Manojavam;

3. Ullankiya chintho salilam saleelam,
Yassoka vannim janakaath majaya:
Aadhyathenaiva thadhaha lankaam,
Namaamitham Pranjalir Anjaneyam.

4. Anjaneya mathi paadalaananam

5. Yathra yathra raghunatha;

I remember reading it in my very young days and I am fairly confident of being right. Of course, my sanskrit pronunciation may not be any where near the original.
 
During the above ceremoney is it necessary to keep vibudhi in the fore end. Tried to get the info but nobody is able to clarify. Also change of sacred thread is necessary for every tharpanam.
Dear Raajapondy
It depends on the custom prevailing in the family. In my family it is madi veshti and no vibuthi. vibhuthi should be applied for brhma yagnam. But in my in laws family they apply Vibuthi before the tharpanam.
 
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In case if you do not know, here is the relevant 'gayatri' mantram:
Tatpurushaaya vidmahe amrutakalasahastaaya aarogyaanugrahapradayadheemahi, thanno dhanvantri prachotayaat.
 
"Tatpurushaaya vidmahe amrutakalasahastaaya aarogyaanugrahapradayadheemahi, thanno dhanvantri prachotayaat."

This is not in gaayatree metre and so cannot be considered as correct. I don't know from which source it comes.
 
To give briefly it is prayer to Dhanvantri, holding the pot containing amruta, nector, who blesses for a life of arogyam.
 
Sangom sir, I have quoted it off my mind. It was either in an issue of Iyyappa Bhajans or some language weekly depicting Dhanvantri's picture. You know better. Of course, I will share with members the correct version if any.
 
I was accidentally introduced to this site when I was actually googling for Bhima Santhi. I was looking at the shlokas, especially those for Lord Hanuman. In that, I have an addition to offer in the list Anjaneya Stotra.

1. Anjana nandanam;

2. Manojavam;

3. Ullankiya chintho salilam saleelam,
Yassoka vannim janakaath majaya:
Aadhyathenaiva thadhaha lankaam,
Namaamitham Pranjalir Anjaneyam.

4. Anjaneya mathi paadalaananam

5. Yathra yathra raghunatha;

I remember reading it in my very young days and I am fairly confident of being right. Of course, my sanskrit pronunciation may not be any where near the original.

Namaste,

I think Shri vibhu has learnt it from a Tamizh book.

Just so that people get the correct slokas, the following are the correct versions:

अञ्जना नन्दनं वीरं जानकी शॊकनाशनम् ।
कपीशं अक्ष हन्तारं वन्दॆ लङ्का भयंकरम् ॥

मनोजवं मारुततुल्य वेगम् जितेन्द्रियं बुद्धिमतां वरिष्ठं ।
वातात्मजं वानरयूथ मुख्यं श्रीरामदूतं शिरसा नमामि ॥

उल्लङ्ख्य सिन्धो: सलिलं सलीलम्
यः शोकवह्निं जनकात्मजाया: ।
आदाय तेनैव ददाह लङ्काम्
नमामि तम् प्राञ्जलिराञ्जनेयम् ॥

आञ्जनेयं अति पाटलाननम्
कांचनाद्रि कमनीय विग्रहम् ।
पारिजात तरुमूल वासिनम्
भावयामि पवमान नन्दनम् ॥

यत्र यत्र रघुनाथ कीर्तनम्
तत्र तत्र कृत मस्तकाञ्जलिम् ।
बाष्पवारि परिपूर्ण लोचनम्
मारुतिम् नमत राक्षसान्तकम् ॥

añjanā nandanaṃ vīraṃ jānakī śokanāśanam |
kapīśaṃ akṣa hantāraṃ vande laṅkā bhayaṃkaram ||

manojavaṃ mārutatulya vegam jitendriyaṃ buddhimatāṃ variṣṭhaṃ |
vātātmajaṃ vānarayūtha mukhyaṃ śrīrāmadūtaṃ śirasā namāmi ||

ullaṅkhya sindho: salilaṃ salīlam
yaḥ śokavahniṃ janakātmajāyā: |
ādāya tenaiva dadāha laṅkām
namāmi tam prāñjalirāñjaneyam ||

āñjaneyaṃ ati pāṭalānanam
kāṃcanādri kamanīya vigraham |
pārijāta tarumūla vāsinam
bhāvayāmi pavamāna nandanam ||

yatra yatra raghunātha kīrtanam
tatra tatra kṛta mastakāñjalim |
bāṣpavāri paripūrṇa locanam
mārutim namata rākṣasāntakam ||
 
Sangom sir, I have quoted it off my mind. It was either in an issue of Iyyappa Bhajans or some language weekly depicting Dhanvantri's picture. You know better. Of course, I will share with members the correct version if any.

Dear Shri Iyya,

Another version, also not quite correct but a bit better, of the Dhanvantari gaayatree is as under:

वासुदेवाय विद्महे वैद्यराजाय धीमहि ।
तन्नो धन्वन्तरि: प्रचोदयात् ।।

om̐
vāsudevāya vidmahe vaidyarājāya dhīmahi |
tanno dhanvantari: pracodayāt ||

In this also the second line viz., "tanno dhanvantari: pracodayāt" consists of ten aksharas (tan-no-dhan-van-ta-ri:- pra-co-da-yāt) which is two more than allowed. I suggest to learned readers to see if the following will be suitable. This is my composition, of course.

धन्वन्तरये विद्महे आदिवैद्याय धीमहि ।
तन्नो अब्जः प्रचोदयात् ॥

dhanvantaraye vidmahe ādivaidyāya dhīmahi |
tanno abjaḥ pracodayāt ||


To the best of my knowledge this is grammatically correct and gives the meaning:

"We desire to know Dhanvantari; we meditate upon that first physician; may Abja impel our intellect towards that."

Why "abja"?

In Harivamsa, Chapter-29, we find the following account of the origin of Dhanvantari:

vaishaMpAyana uvAcha dhanvantareH sambhavo.ayaM shrUyatAM bharatarShabha |
jAtaH sa hi samudrAttu mathyamAne purAmR^ite || 1-29-12
utpannaH kalashAtpUrvaM sarvatashcha shriyA vR^itaH |
abhyasansiddhikArye hi viShNuM dR^iShTvA hi tasthivAn || 1-29-13
abjastvamiti hovAcha tasmAdabjastu sa smR^itaH |
abjaH provAcha viShNuM vai tava putro.asmi vai prabho || 1-29-14
vidhatsva bhAgaM sthAnaM cha mama loke sureshvara |
evamuktaH sa dR^iShTvA vai tathyaM provAcha taM prabhuH || 1-29-15
kR^ito yaj~navibhAgo hi yaj~niyairhi suraiH purA |
deveShu vinuyuktaM hi viddhi hotraM maharShibhiH || 1-29-16
na shakyamupahomA vai tubhyaM kartuM kadAchana |
arvAgbhUto.asi devAnAM putra tvaM tu na hIshvaraH || 1-29-17
dvitIyAyAM tu saMbhUtyAM loke khyAtiM gamiShyasi |
aNimAdishcha te siddhirgarbhasthasya bhaviShyati || 1-29-18
tenaiva tvaM sharIreNa devatvaM prApsyase prabho |
charumantrairvratairjApyairyakShyanti tvAM dvijAtayaH || 1-29-19
aShTadhA tvaM punashchaivamAyurvedaM vidhAsyasi |
avashyabhAvI hyartho.ayaM prAgdR^iShTastvabjayoninA || 1-29-20
dvitIyaM dvAparaM prApya bhavitA tvaM na saMshayaH |
imaM tasmai varaM dattvA viShNurantardadhe punaH || 1-29-21

The approximate meaning is :—

"Vaisampayana said:

Dhanvantari originated like this, hear O great among Bharatas. When the ocean was churned in ancient times for amruta, before the amruta kalasa came up, the ancient times, the very auspicious Dhanvantari arose from the ocean (of milk) and stood with folded hands before Vishnu who named him "Abja". Hence from that day Dhanvantari is also known as "Abja". Abja requested for his share of the divine nectar. Vishnu replied, "the share of the amruta has already been decided among devas; since you were born after the devas, you are not an

Iswara. You will be born once again in the world. Then you will become very famous. From the womb itself you will then have the siddhis animaa, garimaa, etc. Hence you will become a deva even with the mortal body. There you will divide Ayurveda into eight parts. Your second birth will be in the dwaapara yuga". After giving these boons, Vishnu disappeared."


I feel, therefore, this will be acceptable.
 
Sangom Sir - I am not qualified to meet you in your domain. Your equals can only join you. If the person's query is to seek relief from affliction, Other than the above sloka, people can recite the 104th Sloka of Sri Shiva Sahasranama Stotram:

Ajaikapacha kabali thrisankurajisshiva
Dhanvantri Dhumaketu: Skando Vaisravanasthatha.

This should be recited 108 times touching Jalam and after sprinkle the Jalam on the ill person to seek relief.
 
In case if Shri Vibhu56, has not known, the following slokas are also recited:
Please get the spellings corrected by experts:
Sarvakalyanadaadaram Sarvapapagna varakam
Abhara karunamoorthim Anjaneyam Namaamyaham (for getting maruthis blessings)
2. Anjana Garbasambhootham Kumaram Brahmacharinam
Dushtagruha vinaasaya hanumantham upaasmahe ( to remove ill effects of planets)
3. Ramadhoota Mahadhira Rudra Veerya Samudbhava
Anjana Garbasambhootha Vaayuputro NamOsthuthe (to get success in endeavours)
4. Asaadhyasadhaka Swamin Asadhya.... kimvada
Ramadhoota krupasindho mathkaaryam saadhya prabho:
 
Sangom Sir - I am not qualified to meet you in your domain. Your equals can only join you. If the person's query is to seek relief from affliction, Other than the above sloka, people can recite the 104th Sloka of Sri Shiva Sahasranama Stotram:

Ajaikapacha kabali thrisankurajisshiva
Dhanvantri Dhumaketu: Skando Vaisravanasthatha.

This should be recited 108 times touching Jalam and after sprinkle the Jalam on the ill person to seek relief.

Dear Shri Iyya,

The lines you give are from the Siva Sahasranama in Mahabharata. There are two more Siva Sahasranamas, one in Linga Purana, another in Rudrayaamala Tantra. The correct stanzas are :

अहिर्बुध्न्योऽनिलाभश्च चॆकितानो हविस्तथा ।
अजैकपाच्च कापाली त्रिशंकुरजित: शिवः ॥

धन्वन्तरिर्धूमकेतुः स्कन्दो वैश्रवणस्तथा ।
धाता शक्रश्च विष्णुश्च मित्रस्त्वष्टा ध्रुवो धर: ॥

ahirbudhnyo:'nilābhaśca cekitāno havistathā |
ajaikapācca kāpālī triśaṃkurajita: śivaḥ ||

dhanvantarirdhūmaketuḥ skando vaiśravaṇastathā |
dhātā śakraśca viṣṇuśca mitrastvaṣṭā dhruvo dhara: ||

I feel picking the second line of one and the first from the next, is just pick something which contains the word "Dhanvantari" without any regard to the underlying meaning. And these lines essentially describe/extol Siva and not Dhanvantari. Here one will just recite some names; why that at all? It can simply be praying in tamizh or any other language like "கடவுளே என் நோயைப் போக்கி எனக்கு ஆரோக்கியத்தைக் கொடு" or something to the same effect. Why should we have a preference for something in sanskrit only? If we insist on some sanskrit mantra, even the gaayatree composed and given by me will be very good IMHO.
 
Yes, sir you are right. You can use your own colloquial language and that must be heard. Unfortunately, the elders have misled to some extent. Whatever you pray, wherever you pray and however you pray, is just prayer only. In the heart of our hearts we do that only.
 
During the above ceremoney is it necessary to keep vibudhi in the fore end. Tried to get the info but nobody is able to clarify. Also change of sacred thread is necessary for every tharpanam.

When the tharpanam is performed one should not apply vibhuthi on his forehead but after finishing the tharpanam it is absolutely necessary to apply vibhuthi and also chandanam,kumkumam after performing tharpanam. As for changing of holy thread it is not necessary for every tharpanam to change, when you perform the tharpanam on your own; but, if vadyar comes and conduct the tharpanam for you then he himself will offer you to change the sacred thread before performing tharpanam.
I have explained it from my personal experience, without any quote from shastras and hope it is fair enough. thanks.....muthu aiyer
 
Would be grateful if some one well versed dharma sastra could clarify whether it is required to do thithi twice in a particular year when there is adhika maasa in that year.
 
when two thithi occurs in a year.....

Sometime it happens in a particular month thithi occurs twice to do our ritual. Under this circumstances according to sastram we prefer the thithi which occurs in the later part of the month, in other words we ignore the first applicable thithi and prefer only the thithi which occurs later. since I do not know the authenticate records or slokas to prove this, in practical majority of the brahmins follow this only.......... muthuaiyer
 
can anybody mention (in english version) the mantram for "dattham pannardh" during amavasa tharpanam
 
Thanks for the reply. please let me know during tharpanam, the amman side gothram the great grandparents names are not known. how to go about it?
 
Dear Raajapondy
It depends on the custom prevailing in the family. In my family it is madi veshti and no vibuthi. vibhuthi should be applied for brhma yagnam. But in my in laws family they apply Vibuthi before the tharpanam.----------------------------
Dear suresh kumar it is merely a practice and has no specific direction from sastras.These are found in Gruhya sutras .The satyashada gruhya sutra says in such cases follow the ways adopted by your fore fathers.So both are correct.If you are more concerned please go through Gruhya suthras of Apasthamba or Sathyashada and also Vaidhyanatha dheekshadeeyam
 
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