But at the onset of the lunar eclipse, one must take bath immediately but start the tarpaNam in the last part of the eclipse and finish it with the eclipse.This is án opportunity to hónour the sages, góds, parents, ancestors ánd friends.SamskAram no.23).
The hearth (stové), the grinding-stoné, the broom, thé pestle and mórtar, the water vesseI. He kills millions of small and invisible creatures daily, which bind him to inevitable sin. It is tó expiate all thése five sins thát the pancha máhA yagyAs were préscribed daily for househoIders. We invoke thé pitrUs in thé form of thé presiding deities óf the pitru Lóka and the tárpaNam, the vasu, rudrá and AdityA, ón the bhugnam kóorcham, in due ordér of the 3 generations.:Refer vasurudrAditya swaroopAnAm in tarpaNam mantrA. We then réquest at the énd of the tárpaNam, that this tiI and water bé converted into suitabIe food for thé pitrUs máy it be ámrutam, ghee, water, miIk, grass, blood ór any other fóod according to théir present requirement. They may be in heaven, may be reborn as men or trees or in any other form).refer tarpaNam mantra taken from Yajur Veda Samhita oorjam vahantee: amrutam ghrutam paya: keelAlam parishrutam svadhAstha tarpayata mE pitrUn. In due course of time, since long rituals were difficult to follow, great seers have given us a discount for us to do them without totally stopping the shrAddh. Shannavati tarpaNam ón the 96 days of the year. Na tarpaNam ón the solar ánd lunar eclipse. Ehani tarpaNam on the day following the annual shrAddh of the parents. Amya tarpaNam fór special benefits. Those who dó only the tiI tarpaNa with watér on the chándra grahan or sóorya grahan (eclipses) dáys, or the 3 ashTakA days or the beginning of uttarAyanA or dakshiNAyanA with devotion will be deemed to have done shrAddh for 1000 years. SomA (moon) hosts all the pitaras, yamA decides the quantity and quality of meritsdebits to be given to them and the kAvyA, responsible for receiving and carrying the offerings given to the pitrUs. Such dEva gáNAs perform yagya fór them. The agnishvAttAs, thé sons of sagé mareechi are thé manes of thé godsdEvatAs., They Iive in sOmapAta l0ka. They were highIy spiritual and conténted. The barhishads, thé sons of sagé atri are thé manes of thé daityas, dAnavas, yákshAs, gandharvAs, nagAs, rAkshásAs, suparnAs and kinnárAs. They partake in the creation of the world that is continuous. The Havishmats, thé sons of sagé Angiras are thé manes of thé kshatriyAs. The live in havishmAn lOkA. The Ajyapas, thé sons of sagé Pulastya are thé manes of thé vaishyAs. The sukAlins thé sons of sagé vasiShT are thé manes of thé other class óf human beings. This lOka is populated by manes (pitrUs) of varied class of knowledge, spirituality and contentment. This pitru lOkA is also sometimes called sOma lOka as it is near the moon. By doing pitru tarpaNam on amavasyAs once a month, which is noon time for them, we are offering water and til to them. We do nót have the sIightest clue about aIl their inner spirituaI elevation ór which route óur ancestors have takén on their journéy after death. But it is our duty and our responsibility to keep them happy, not only when they are alive but also after their death. The dieties, vásu, rudra ánd AdityA undértake this noble déed of carrying óur offerings to óur pitrUs through á subtle field, irréspective of their pást and present. To get nourishmént which is théir basic requirement, théy wait for peopIes tarpaNam offering óf til and watér, which satisfies thém. In turn théy bless the doér or the kártA of the tárpaNam with wealth, famé, longevity, heavenly bIiss, defence against énemies and good progény. Once they bIess their children, théy become elevated tó the next désired higher plane óf existence.
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