SRI PARASURAMA PRARTHANA (श्रीपरशुरामप्रार्थना)

जमदग्निप्रियं पुत्रं जगदोद्धारणकारकम् ।
विप्रश्रेष्ठं महावीरं भार्गवं तं नमाम्यहम् ॥
जय जय श्रीराधे

IMPORTANT ASPECTS TO BE REMEMBERED BY THE VIPRAS

It is important for everyone in the Vipra (Brahmana) family to remember the following for performing Vedic rituals: -
(1) Gotra in which one is born and the Gotra of his mother (For Males)
(2) Gotra in, which one is born and the Gotra in which she gets married (For Females)
(3) Horoscope with Traditional Name, Gotra, Rasi, Nakshatra, Date of Birth, Place and Time of all family members
(4) Traditional Name of his father, mother, grandfather, grandmother, great-grandfather and great-grandmother (On the father’s side - For Males)
(5) Traditional Name of his grandfather, grandmother, great-grandfather, great- grandmother, great-great-grandfather and great-great-grandmother (On the mother’s side - For Males)
(6) The Panchanga Samvatsara (year), Masa (month), paksha and tithi of death of one’s deceased parents or relatives for whom one has to perform Sraddha (Sraddha tithi)
All these key details may be recorded and kept for easy reference.

जय जय श्रीराधे

Whether doing SandhyA Vandanam and Gayatri Japam by Brahmanas living abroad is fruitful?

The Sastras clearly declare that Bharata Desa is the Karma Bhumi fit for the performance of various Karmas in order to be fruitful. But the question remains to be answered as to whether the Karmas performed by the Brahmanas who have gone abroad due to various reasons are fruitful or not.
It has to be admitted that place (desa) is an important aspect of performance of Karma which tilts heavily towards Bharata Desa. In the light of Bhagavad Gita, it is advisable to perform a karma and surrender the fruit to the Suporeme Lord ( Karma phala tyaga) instead of not doing anything (karma tyaga) irrespective of the fact that the karma performed outside is not as fruitful as done in Bharata Desa. SandhyA Vandanam is a Nitya Karma which has to be done as long as one is alive and fit. Even while some one is abroad, he has to do that sincerely. When a dvija lives abroad under certain inevitable circumstances, it is always preferable to perform the nitya karma to the extent possible rather than giving up the same totally, quoting the SAstras.
SandhyA Vandanam is nothing but chanting and celebrating the splendor and glory of the Supreme and his manifestations in different forms. The mental framework (bhAva) of the doer (KartA) is more important than the physical ritualistic aspects involved.
What is not possible through proper performance of VarNASrama dharma in such difficult circumstances can be compensated through devotionally chanting the mahAmantra. Thus, the deficiencies (lopas) of karmAnushthAna can be addressed through devotional surrender to the Supreme.
One should not condemn the changing yuga dharmas and those dvijAs who follow those, as the dvijAs are suited to the yuga concerned.
yuge yuge ca ye dharmAs tatra tatra ye dvijAh ।
teshAm nindA na kartavYA yugarUpa hi te dvijAh ॥
--- ParAsara
dhyAyan krute yajan yajnaih tretAyAm dvAparercayan ।
yadApnoti tadApnoti kalau sankIrtya keSavam ॥
--- VyAsa
YAvanna kIrtayet rAmam kalikalmasha sambhavam ।
tAvattishthati dehesmin bhayam cAtra pravartate ॥
--- Sivasarvasvam
SrutismrutipurANeshu rAma nAma samIritam ।
tannAma kIrtanam bhUyas tApatrayavinASanam ॥
--- Chyavana smruti
sarvapApa prasaktopi dhyAyannimishamacyutam ।
punastapasvI bhavati panktipAvana pAvanah ॥
--- PaiThInasI
natAvatpApamedhena yannAma hatam hareh ।
atireka bhayAdAhuh prAyascittAntaram vrithA ॥
--- YogayAjnavalkya
prAyascittAnyaSeshANi tapah karmAtmakAni vai ।
yAni teshAmaSeshANAm krishNAnus smaraNam param ॥
---SrI VishNu PurANa
kalau kalmasha chittAnAm pApadravyopa jIvinAm ।
vidhikriyA vihInAnAm gatir govinda kIrtanam ॥
In conclusion, Brahmanas should endeavor to do karmas to the extent possible and offer the fruit to BhagavAn in the true spirit of karma yoga. They should also daily do nAma japam and surrender unconditionally to BhagavAn. A vipra who does vihita kamAnushthAna should not find fault with others who do not do, as each one is driven by his own PrArabdha karma. He should not think that he is superior to someone who does not do kamAnushthAna properly nor to a dedicated Bhakta who is always immersed in the thought of the Supreme.
जय जय श्रीराधे

PRAYER TO SUPREME LORD PARASURAMA (श्रीपरशुराम प्रार्थना)

श्रीपरशुराम प्रार्थना
Prayer to Supreme Lord Parasurama for ensuring the
well-being of the Vipras:-
ओम् रां रां ओम् रां रां ओम् परशुहस्ताय नम:
(This Mantra to be chanted 108 times daily)
जय जय श्रीराधे

WHETHER UPANAYANAM HAS TO BE PERFORMED ONLY WHEN THERE IS GURUBALAM?

The dharma SAstras prescribe age as the only criterion for performing Upanayanam. They have not mandated Gurubalam etc for performance of Upanayanam. There is  authority for performance of Upanayana even at the early age of five. We have to always keep in mind that in respect of any karma, dharma SAstras provide for multiple options and thus allowing from the age of five to sixteen for performance of Upanayanam with different associated benefits.

According to Manu, a BrAhmaNa who is desirous of brahmavarcas can perform Upanayanam at the age of five.
brahmavarcasa kAmasya kAryam viprasya pancame !
--- Manu
According to Angiras, a BrAhmaNa who is desirous of brahmaVarcas can perform Upanayanam at the age of five.
brahmavarcasa kAmasya pancame abde agrajanmanah !!
--- Angiras

Now the issue is that if some body strongly believes that Gurubalam is a must for this purpose, then it becomes a mental block for performance of Upanayanam within the age prescribed by SAstras. We need to understand that by Upanayanam one is drawn towards the Guru for study of Vedas. Hence Guru kataksham will be there for any one who undergoes Upanayanam.

 

But in the family if there is serious difference of opinion among the elders on this point, one can get it resolved by approaching one's own family Guru and act accordingly. If in the process the decision gets delayed, only the boy is deprived of the benefit of early study of Vedas.

The specific date for Upanayanam has to be fixed for the boy concerned based on PancAnga. One should not go by a common muhurta date as far as possible.

जय जय श्रीराधे

WHO IS A SROTRIYA?

According to Devala, a  Srotriya is one  who is born as a BrAhmaNa , who has duly performed all the samskAras(Dvija) as ordained in the SAstras and one who is  well-versed in the Vedic Scriptures (Vipra). 

janmanA brAhmaNo jneya: samskArai: dvija ucyate!

vipratvam vidyayAcApi  tribhi: Srotriya ucyate !!

 ---- Devala

WHAT CAN BE DONE TO HELP MODERN VIPRAS WHO ARE UNABLE TO STRICTLY FOLLOW THE DHARMA SASTRAS?

The stipulations are numerous in the dharma SAstras in respect of every aspect of human life starting from birth to death. Different Rishis have said in different time periods so many varied things based on the yuga dharma. On an analysis of all these, I have come to the conclusion that there are more points of divergence rather than convergence based on the opinions of these Rishis. Of course, on the substratum of dharma there is uniformity. But on the detailed procedures to be followed, there are so many differences. This is there not only in the Grihya SUtras but also in the Srauta SUtras which deal with performance of yajnas. There are variations based on region, philosophy, sub-sect, kula AcAra and so on.

A brAhmaNa has to perform 40 samskAras besides the daily routines of karmanushthAna from dawn to dusk. This includes 7 pAka yajna, 7 havir yajna and 7 soma yajna. There is also the panca mahA yajnas in terms of deva yajna, pitru yajna, bhUta yajna, manushya yajna and brahma yajna. One has to do 96 pitru tarpaNas in a year. In addition, the SrAddhas have to be done. All these become mind-boggling in the modern times considering the fact that there are no kings to support the veda brAhmaNas and each one has to struggle to earn and maintain his family. Thus "udara nimittam bahu kruta vesham" is the order of the day.

In the modern world, most of the productive time in one's life is spent in materialistic learning and earning. In addition, he has to do the nitya, naimittika and kAmya karmAnushthAnas and also something to take care of his own salvation in terms of understanding Atma vidyA, Bhakti marga and so on.

Even by performance of all the 21 yajnas after learning the 4 vedas and 6 VedAngas, one does not attain the abode of the Supreme. He can rejoice in Heaven for a stipulated period but he has to take birth thereafter. Here the question of approaching a particular upAsana devatA comes to the forefront. There also a lot of approaches exist.

The life of a human being is too short to handle all these properly and before he comes to some definite conclusion, he passes away abruptly due to disease or accident. The vicious circle of samsAra hounds him for ever.

Considering the problems confronted by the modern vipra, we have to devise some ways and means of helping him out within the ambit of the dharma SAstras by following the essence and spirit of the same. Over a period of time a lot of practices have undergone changes. In the modern times, what is to be done by a person, how and when is something that we have to examine seriously and cautiously.

In my humble view, something more focused on the essence rather than on the form of karmAnushthAna could be worked out within the parameters of the dharma SAstras. This is a very serious, massive and long-term exercise which cannot be done through on-line forums. We need to have the guidance and collaboration of existing authorities on dharma SAstras so that some thing more pragmatic can be worked out as an alternative to those who are not in a position to fulfil the rigors of dharma SAstras due to various factors beyond their control.

Kindly note that we are not suggesting changes to dharma SAstras per se but we are trying to guide people as to what best they can do as an alternative if they are under circumstances where it is not possible to comply strictly with the stringent provisions of dharma SAstras. This will be a great and timely effort which requires the co-operation and support of all vipras so that something tangible and meaningful can be attempted with the grace of the Supreme.

WHETHER FOR MADHYAHNIKA SANDHYA VANDANAM, ONE CAN USE THE TERM "UPASISHYE" DURING SANKALPA?

Based on traditional practices, we use the sankalpa "MAdhyAnika sandhyAm upAsishye." There is no difference in the sandhyA sankalpam whether prAtah, MAdhyAhnika or SAyam sandhyA. We use the term "upAsishye" all across . The term " MAdhyAhnika sandhyopAsanam," has been used by traditional scholars.

According to atri:-

sandhyA trayam tu kartavyam dvijenAtmavidA sadA iti !

atra sandhyA Sabdena sandhyopAsana rUpa karmopalakshyate !

anyathA devatAyAh kartavyatvA yogAt!!

WHETHER PITRU TARPANAM HAS TO BE PERFORMED BY A VIPRA BELONGING TO APASTAMBA SUTRA WHOSE FATHER IS ALIVE?

In Yajur Veda Mantra starting with "somah pitrumAn yamo angirasvAn......" the Pitrus referred to are the nitya Pitrus and not one's own pitru, pitAmaha and prapitAmaha. Also, in the nitya pitru tarpaNam, we use only water.

A person does tarpaNam using gingelly (til) for his own pitru, pitAmaha and prapitAmaha only when his father is not alive. In regard to nitya pitru tarpaNam forming part of brahma Yajna, it is not the case. Hence every vipra, irrespective of the fact whether his father is alive or not, has to perform nitya pitru tarpaNam as part of brahma Yajna if he belongs to Yajur Veda Apastamba SUtra. Thus performance of nitya pitru tarpaNam by such a vipra whose father is alive is in order.

WHETHER A VIPRA CAN PERFORM BRAHMA YAJNA AFTER THE DEMISE OF HIS WIFE?

Brahma Yajna is a nitya karma which has to be performed just like sandhyA vandanam. Hence a vipra has to necessarily perform brahma yajna daily even after the demise of his wife. This is the correct position as per dharma SAstras.