Book 5 Satyanarayana Puja

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Book 5
SATYANARAYANA BROTO
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Purohit (priests)
Purohit (priests)
Kanai L. Mukherjee – Bibhas Bandyopadhyay
Editor
Aloka Chakravarty
Publishers
Association of Grandparents of Indian Immigrants, USA
POBox 50032, Nashvillle, TN 37205
(kanaimukherjee3@gmail.com)
Distributor
Eagle Book Bindery
Cedar Rapids. IA 52405
Fourth Edition
i
AUDIO TRACKS
Listen to the audio by control+click on the list of

audios given here. The first audio starts on p 13. Here
is the link for the list of audios:
www.agiivideo.com/books/audio/satyanarayana
Audio Pages Titles Links
1 11 Preliminaries (1) http://www.agiivideo.com/books/audio/satyanarayana/Audio-

01-Preliminary(1)-p11.mp3
2 48 Preliminaries (2) http://www.agiivideo.com/books/audio/satyanarayana/Audio-

02-Preliminaries(2)-p47.mp3
3 63 Satyanarayana http://www.agiivideo.com/books/audio/satyanarayana/Audio-
Puja 03-Sat-puja-p62.mp3
4 86 Katha http://www.agiivideo.com/books/audio/satyanarayana/Audio-
04-Katha-p85.mp3
5 89 Havan- http://www.agiivideo.com/books/audio/satyanarayana/Audio-
conclusion 05-Havan-conclusion-p88.mp3
ii
Global Communication
Dilip Som
Art work
Monidipa Basu
Tara Chattoraj
iii
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lIlyA ibttQ ibÕbQ EJn t¯¥ nEmA nm:||
Pranamami sada devam param bhakta jagatapatim | Durgamey vishey ghorey shatruna
paripiritey | Nistarayatu sarbeshu tathanishtha bhaey sucha || Namani etani samkirtat ipsitat
phala apnuat | Satyanarayanam devam bandeyham kamadam prabhum | Lilaya bitatam
vishwam yena tasmai namo namah ||
Allow me, your devotee, to prostrate to you for ever, Oh the Lord of the Universe | In my
insurmountable difficult situations, troubled by my enemies, You always save me and I depend
on you to take away my fears | Allow me to sing your grace, wishing success in my efforts |
I bow with reverence to the divine grace that you bless on to this world ||
Our publications
Book 1: Saraswati Puja

Book 2: Lakshmi Puja
Book 3: Durga Puja
Book 4: Kali Puja
Book 5: Satyanarayana Broto (Katha)
Book 6: Hindu Marriage
Book 7: Annaprasan
Book 8: Sacred Thread
Book 9: Grihaprabesh
Book 10: Farewell to the soul
To be continued
Publishers
Association of Grandparents of Indian Immigrants, USA

Home Page: agiivideo.com
plüa£ f§S¡, −ghËu¥ ¡¢l 4, 2014
ISBN #
iv
dedication
This book is dedicated to

The Children of Indian Immigrants –
The proud bearers of Indian heritage
v
Foreword
Through many thousands of years of sustained Vedic culture, Hindus focused on their spiritual
approach through unique worship (puja) rituals. The priests learnt and chanted the prayers in
Sanskrit, the ancient language of India, through shruti and smriti (hear and remember). When
Sanskrit was replaced by other languages in course of time, the meaning of the chants got lost.
Yet the hum continued to bridge the individual’s soul with its Creator. It did not bother the
devotees for being ignorant of the meaning of those chants as their deep faith filled the void.
Thus a single syllable “Om” could realize the presence of the Unknown, the ekakshar (ekAxr)
within us. Today the magical effect of jap (repetitive chanting) became a part of worship for all
religions. Truly enough, the finest things of life have no language – love, kindness, compassion.
With the spread of Hinduism over the globe, the world is now inquisitive to know the meaning of
those Vedic chants which we hear during puja rituals. Our children should not feel shy to explain
to the world the thought behind those rituals howsoever it may look strange and repulsive.
History records India’s great contribution in shaping World Civilization through ages and our
coming generation has the responsibility to carry that torch.
It is so very satisfying to see that the Association of Grandparents of Indian Immigrants has
taken the heavy responsibility to explain the rituals followed in Purohit Darpan. They not only
transliterated the mantras but touched on their history, significance and inner meaning of these in
an understandable global language, English. It is highly commendable.
I pray to Lord Almighty for its success.
Budha Deb Bhattacharaya

Chief Priest of Kali Mandir
Washington, D.C., USA
vi
VOICE OF NEW GENERATION

As a child of Indian immigrants growing up in the United States, I had never considered myself
to be particularly religious. I identified myself as a Hindu by default simply because of my
family ties. However, I never felt comfortable expressing this openly to my friends and
classmates. As one of very few non-white, non-Christian students in my school, my main goal
was simply to fit in and feel as if I were the same as everyone else. While my father taught me
some simple prayers to recite each morning and evening, I shied away from performing this
ritual when classmates visited my home for dinner – I did not want them to see me as different,
and so I would try to hide this part of myself. The experience simply made me uneasy.
Despite the fact that my late father was a Maharashtrian Brahmin – a community known for its
deep faith in the Hindu religion – and my mother the daughter of a Bengali priest, my family
never forced Hinduism on me in any great way. At most, I enjoyed the comics of Indian folk
stories, as well as the videos produced by my grandfather that brought these stories to life.
However, these stories served mainly as entertainment for me and I did not seek any deeper
meaning. Indeed, while my family would attend temple functions and pujas, I was never sent to
“Sunday School” nor forced to learn Indian languages. In fact, I did not receive the so-called
“Sacred Thread” in the Upanayan ceremony at the age most Brahmin boys do. And so I
proceeded through life without giving it much thought. While I would now celebrate the
opportunity to expose others to my culture, at the time I had no such desire.
However, when I was in ninth grade, my father was suddenly and unexpectedly diagnosed with
malignant lung cancer. Over time, we learned he was beyond any medical treatment. Perhaps
feeling a sense of spiritual duty before his passing, he made it priority only weeks before his
death to arrange and perform the sacred thread ceremony for my brother and myself. He
approached my grandfather, the author of this book, to assist with this process. Thus my brother
and I received our sacred threads in a small, rushed ceremony. My father died only weeks later.
While I was then officially inducted into the Brahmin fold, I still did not feel any specific change
or desire to learn more about what had just happened. If anything, I was simply angry at
everything that had happened; the seemingly unfair nature of my father’s passing. I still did not
wear my sacred thread, for fear of seeming different from those around me. I continued to live as
a typical suburban American child among my friends – this was my culture.
However, as I grew older and reflected on my past, I became increasingly curious about the
purpose of that ceremony, and why my father had wanted it done so badly even though he had
never pushed for it during the traditionally practiced time of adolescence. I hoped to find peace
with the difficult events that transpired – a way to come to terms with the past. At the same time,
I grew increasingly interested in the religious practice of my grandfather whom so many people
in the community respected. And perhaps most importantly, I began to ask him questions –
many, many questions.
Spending long rides in the car with both of my grandparents, I would continually inquire about
their past. These incredible individuals led multifaceted lives as both academics and as religious
leaders in their community. Through these conversations, my thirst to learn more about my
vii
culture heightened exponentially. Once in college, I took a class on Indian mythology, but that
still did not satisfy my desire to learn more about cultural practices, and more importantly the
reasons for their existence and the origins of the ideas. I discovered a deep-seated desire to
connect the philosophical underpinnings of Hinduism with the practiced rituals. Over time, I
realized that when I was young I could not develop an interest in the practices because I did not
understand their significance. With the benefit of some small degree of emotional, intellectual,
and spiritual maturity, I then found myself to be quite fascinated with the philosophy and
associated ceremonies. While I still take part in an academic and professional community where
religion is a personal choice, I am now proud to share with my friends and colleagues the cultural
background I possess and explain the underpinnings as much as I am able. Unfortunately, my
own knowledge is limited, as are the resources available on the Internet – and so my inquisitions
of my grandfather continue. Every chance an opportunity presents itself; I spend time with him
to learn as much as I can about my past, my culture, and where I come from.
Sadly, I realize these opportunities will not last forever. For that reason I am grateful for his
incredible commitment to produce this work. Never before has such a tremendous volume been
constructed to explore the most important rituals in Hindu (or at least Bengali) culture. The line-
by-line explanations, as well as the additional historical and philosophical context, offer an
incredibly rich analysis of the ceremonies. I look forward with great anticipation to reading his
entire works – in particular that on the Upanayan, which planted the original seed of curiosity –
and I hope that you too will share in my admiration of my grandfather for this great feat.
September 12, 2013
Ashoke Khanwalkar
Grandson of the Priest
viii
PREFACE
(First Edition)
A series of ten books are compiled for Bengali immigrants with the goal of explaining the
history, significance, and meaning of the Sanskrit verses used in common Hindu puja rituals. A
book like this is desperately needed as both the Sanskrit language, and the Bengali script in
which the Sanskrit verses are transcribed, are often foreign to immigrants and their children.
Unlike Hindu children growing up in India, children of Hindu origin growing up in the West
are constantly challenged by their neighbors, peers, friends, and teachers to explain the basis of
Hindu faith and belief. This problem I never faced when I was growing up in India in the 1920s.
Hindu rituals had always been a part of life, no questions asked. Thus, I strongly feel I should
share my thoughts with my beloved grandchildren growing up outside India.
Priesthood was our family trade. I learned all the rituals from my father, and started to
perform puja rituals soon after receiving my sacred thread (Upanayan) at the age of twelve. But,
like many other professional priests in India, I had no knowledge of Sanskrit, the language of
Hindu puja rituals. We were trained to hear and remember (sruti and smriti) and stay away from
explaining. In addition, my childhood days were spent under British rule when Sanskrit scholars
remained obscure and learning Sanskrit was not considered progressive. So I studied science and
technology for a better future. Yet, the spirit of my ancestors never left me, and I had to perform
pujas upon request from time to time. The community was satisfied with the ignorant priest as
they devoutly watched Hindu rituals while praying in their own ways. God listened.
However, immigrants Hindus of the twenty-first century, especially the youths, are not
satisfied with this. They demand explanations of the rituals they inherited. My grandchildren are
among them. They regularly asked me about the details of Vedic traditions. Instead of simply
going through the motions, they want to understand the underlying meaning. I was overwhelmed
by their enthusiasm. This book is the outcome of that call.
Spirituality has many facets that accept the natural diversity of the human mind. Now I am
eighty seven years old. I am not worried whether my grandchildren are believers, nonbelievers,
agnostics, or atheists. But I feel immensely satisfied by telling them my own story of how I came
to depend on my Invisible Caretaker who was always beside me when I needed Him.
I am thankful to the world community of open-minded spiritual seekers, Hindus and non-
Hindus, who promoted this humble endeavor of mutual understanding. I have no words to
express my gratitude for my coauthors and reviewers whose constant support made it possible to
turn my dream into reality. In my advanced age and poor state of health I could not correct the
mistakes that I see in the final product. I am sure these will be fixed eventually by future
generations.
Third Edition
c§NÑ¡ f§S¡, 14 B¢nÄe, 1421
(October 1, 2014)
Kanai L. Mukherjee
Bibhas Bandyopadhyay
Global Bengali Hindu Priests
ix
CONTENTS
Preliminaries
List of audios, ii
Reviewers and Associates, ii
Reviewers, Global communication, Art work, iii
Our publications, iv
Dedication, v
Forward, vi
Voice of New Generation, vii
Preface, ix
Content, x
Part 1: Introduction, 1
Vedic rituals, 1
Common Hindu worship rituals, 2
Looking forward, 3
Introduction to Satyanarayana puja, 4
Daily puja arrangement, 5
Puja layout, 7
Basic list of puja requirements, 8
Part 2: Basic Puja Procedure, 10

Invocations, 11 Audio 01
Swastivachan, 13
Ganesh Vandana, 14
Consecration , 14
General offer, 16
Sandhya (prayer of Gayatri), 17
Obeisance to Guru, 29
Worship of Saligram sheela, 31
The story of Shaligram Sheela, 33
Tulsi and Vishnu, 37
Incarnations of Vishnu, 38-39
Establishing holy pitcher, 40
Prehistoric India in mantras (insert), 43
Historic significance of cordoning holy pitcher, 44
Removing obstacles, 44
Offering to invisible spirits (mashabhaktabali), 45
Removal of evil spirits, 46
Tying the security knot, 46
Worship of divinities at entrance, 47 Audio 02
Worship of house god, 48
Sanctification of environment and body, 49
Seeking blessing from all direction, 52
Laying the divine boundary, 52
x
Worship of basic five gods, 53
Worship of nine planets, 58

Offerings to guardians of direction, 59
Reverence to our divine background, 60
Part 3: Principle Satyanarayana puja, 62 Audio 03

Seeking good wishes, 62
Divine witness, 63
Divine blessing, 64
Resolution (solemn vow), 64
Seeking His grace, 65
Prayers and offerings, 65
Meditation, 67
Welcome to Lord Satyanarayana, 66
Special offering, 67
Singing His glory, 67
Offerings of sixteen things, 68
Offering of Sirni - Sankalpa, 75
Offering of sirni, 75
Flower offering, 77
Pronam, 78
Satyanarayan katha (story), 80-
English, 79 - 82
Bengali,
Short version, 83
Full version, 85 Audio 04
Fire worship (Havan), 88 Audio 05
Invocation, 89
Resolution, 90
Marking, 90
Establishing the fire, 91
Creating water boundary (udikanhala sek), 93
Grita samaskar, 94
Brahman sthapan, 94
Offering to nine planets, 94
Offerings to the God’s of direction, 95
Prakrit karma (core offering), 96
Offerings to deities in view, 96
Prayer of Lord Almighty, 96
Offering in the name of Gayatri, 97
Benedictory prayers (udichya karma), 98
Final offering of ghee, 99
Offering of uncooked food platter, 99
Honararium to the priest, 100
xi
Extinguishing the fire, 100
Bhasma Tilak, 101
Mass Flower offering (f¤Öf¡”¢m, pushpanjali), 103
Benedictory prayers, 104
Moving the holy pitcher, 106
Peace chant, 106
Completion, 107
Appeal for forgiveness, 108
Honorarium to the priest, 108
Adoration with lamp, 109
Granthimochan, 110
Part 4: Loka puja (individual family worship), 111
Part 5: Abridged Version of Satyanarayana puja, 112
Invocation, 112
Gayatri, 113
Offering to sun, 113
Meditation and mental worship 114
Welcome of Lord Satyanarayana, 114
Reverence to Lord Satyanarayana, 114
Offerings, 115
Flower offering, 118
Prostration, 119
Part 6: Addendum, i - xx
Things to remember (for Satyanarayana puja), i
Puja list (phardamala), iv
Questions, symbols and terminologies, vi
Offerings to vital breaths, xi
Puja utensils, xiii
Holy pitcher, xiv
Puja arrangements, xv
Panchadevata amd Navagraha, xvi
Mudras, xviii
Our team of editors, xx
xii
Book 5: SATYANARAYANA BROTO
PART 1
INTRODUCTION
! !!
!!
!
!!
!
INTRODUCTION
PART 1! !
INTRODUCTION!
!
VEDIC RITUALS
Bibha Mukherjee
The word ‘ritual’ comes from the Latin ritus, meaning ‘a custom’ which means, “Worship
reduced to a routine or habit.” The process systemizes the religious worship in a way that
religion becomes an abiding feature for the social life of the people – almost, a social institution.
Ritual and prayer are the two expressions in act and word of man’s sense of dependence on
divine or supernatural powers and represent the practical aspect of religion, as distinguished from
the theoretical one consisting of the body of beliefs held by men regarding these powers.
1
Man’s unceasing effort to win happiness and to keep off trouble takes the two forms - religion
(philosophy) and magic (ritual), which are not always kept apart. The aim of the religious side of
the Vedic ritual is to enlist the goodwill of divine powers by prayer and self-sacrifice, so that
they may fulfill the wish of the worshipper. The approach here is a reverential and propitiatory
one. The magical side of the Vedic ritual is coercive; its aim is to mould the course of events on
the basis of an assumed causal connection between the means (magic) employed and the effect to
be produced.
In the following publications we will try to elaborate various Vedic rituals, which are currently
followed by the Hindus. We have, however, primarily focused on Bengali immigrants but by and
large most other Hindus follow the same pattern. These worship rituals (pujas) of various deities
and “Dashakarmas” that celebrate life in its entirety – from birth until settling down in a new
house. Death does not come in this list and will be dealt separately.
The origin of these Vedic rituals is from the time of Rigveda, perhaps around 1500 B.C. As
interpretation of Vedas turned towards the philosophizing aspect of religion through Aranyakas
and Upanishads, so did the rituals, the magical aspect of the religion. For a householder, ritual
seems to be befitting while hermits, ascetics and monks principally favor the esoteric way of
knowledge or pure philosophy, pursued in an atmosphere of secrecy and seclusion, in virtual
opposition to the exoteric way of ritual. In this review of Vedic ritual the former will be passed
over.
Common Hindu worship rituals
Hinduism celebrates the natural cycle of life from pregnancy to house building. This
circumscribes ten different happy ceremonies called, Dashakarma.
1. Conception – punsaban;
2. Shower or prebirth – sadh;
3. Birth – jatakarma;
4. Naming – namakaran;
5. First rice feeding – annaprasan;
6. First shaving – churakaran;
7. Sacred thread or spiritual education – upanayana;
8. Home coming after education – pratyabartan;
9. Marriage – bibaha;
10. House building – shalakarma-vastupuja.
Out of these, we have chosen only five as they are currently observed in India and abroad:
1. Sadh,
2. Annaprasan,
3. Upanayana,
4. Bibaha
5. Vastupuja or Grihaprbaesh (entering new house)
2
Other than the aforesaid Dashakarmas, there are other rituals performed on a daily basis or
occasionally. They include,
1. Daily puja,
2. Special puja (Durga puja, Saraswati puja, etc.), and
3. Funeral rites and shradhdha (offerings to the soul).
These will be dealt in the following pages.
Looking forward
There is a general feeling in the new generation, who believe in our ritual approach of worship,
to become a part of the puja process and understand the significance of the rituals performed and
the chants recited. They refuse to stay inert as an observer. It gives them a chance to appreciate
the contributions of their forefathers when the human civilization was in its cradle. Hence
“interactive puja” is becoming an ongoing healthy trend.
Revivalism of Sanskrit may have its academic value. The Sanskrit chant for a commoner
may remind him of his glorious past but the valuable words of prayers are lost as he does not
understand the language. So the young generation is asking for a Roman script to feel the
vibration and focus on the meaning behind the chant (not word to word translation) to touch their
heart.
The puja process varies widely. In many states of India the priest helps the householder to
perform the puja with his assistance, except initialization (placement of deity and water pitcher
or ghat). In Bengal, as I witnessed in my childhood days, the householder entrusts the priest to
do everything on his behalf. He only observes the puja ceremonies, if he has the time from his
social activities. At the end, he sits near the priest with his wife to give away the Dakshina
(priest’s reward) and receives sanctified blessed water (shantijal). In pilgrimage centers, things
get worse. The priest runs his business by chanting a few mantras to earn his dakshina while the
devotee makes his/her offering in his own language and gesture. The language does not interlink
the three – priest, devotee and god (or soul).
The goal of this book is clear. Explain the significance of the ritual and make an attempt
to convey the inner meanings of the chant. Our limitations of Sanskrit language may not be able
to give the correct translation as the Vedic Sanskrit is different from modern Sanskrit that
developed after the Upanishadic period.
3
Image of Vishnu
Priest Offerings
Devotee
Puja utensils
Satyanarayana Brato Katha

Puja set up
Introduction to Satyanarayana puja
The Satyanarayana Puja is a Hindu religious observance. As the name signifies,

Sastyanarayana is an incarnation of Lord Sriman Narayana, or Lord Vishnu. The puja is very
popular in all parts of India. It is a ritual performed by Hindus before any major occasion like
marriage, house-warming ceremony, in times of achievements and others. It is in a way an
offering of gratitude to the Lord Satyanarayana. In addition, it is said that a devotional
performance of this puja will bear children to couples trying to start a family.
It can be performed on any day for any reason but it is usually done on the full moon day or
during the waxy fortnight of the moon.
It is believed that in Bengal, during the later part of 19th century, Satyanarayana puja took the
name of Satya Pir puja, which was attended by all communities (Hindu, Muslim and Buddhists)
and thereby building a common platform for all religions. It was a dream of religious unity
through the vision of “One God”.
4
Daily Puja arrangement
Raised platform: Deity, a raised platform, book, inkpot, pen.

Pushpapatra (flower plate): flower, sandalwood paste, wet rice, haritaki, durba, tulsi, belpata, til,
mashkalai, Supari, Red thread.
Lamp plate: Lamp stand and dhup stand and dhupbati.
Puja accessories for priest: Water conch (jalashankha), kosha-kushi (pot to hold water for the
priest during the puja), bell, asan (for priest to sit).
Ghat and tekathi: Pitcher filled with water placed on a bit of soil, five grains scattered on top of
the earth (panchsashya) if not available, use rice, five colored powder sprinkled overthe earth
(yantra or pattern is recommended), vermilion powder pasted in oil (put the mark on the pitcher)
– the design can be the Swastika or the Vastupurush (king of earth). One small gamchha (red
cloth piece) is used to cover the pitcher.
Two small bowls: (a) Yogurt with a few grains of mashkali (called Mashabhaktabali). (b)
Madhuparka –honey, ghee, sugar, milk and yogurt.
Tumblers: Two glasses of water, sweet candy (misri), raisin, spring water, fruit on pitcher
(coconut recommended), five leaves from fruit bearing tree (mango leaves recommened).
Utensils to herald puja celebrations: Sankha (conch to blow), kansar and bell.
Naivedya: Four naivedyas are customarily made: Naranaya (if shaligram is present), Pancha
devata (Ganesh, Vishnu, Surya, Shiva and Jagadhari/Durga), and Navagraha (nine planets).
For Narayana make a small mound of sugar and sweets around. Panchadevata naivedya has five
mounds of rice associated with small fruits and small sugar cubes/sandesh. Navagraha naivedya
is made with nice mounds of rice (small mounds) with sugar cube on top and grape (or any small
fruit) on the top of the mound.
Arati: Panchapradeep, a small gamcha (red piece of cloth), incence, camphor, had fan (chamar).
Other things used are described below: water conch, bell, holder for burning camphor, flower
etc .
Arati sequence: Pancha pradeep, water conch, gamcha, flower, incense, camphor and fan.
Adoration of goddess with lamp (arati) is a sort of dance that symbolizes in sequence – welcome
to goddess with lamp into the house (panchapradeep), wash the feet (water from water-conch),
wiping the feet (gamcha), decoration with flower (flower), purifying air (incense and camphor),
and rest (fan)
Keep in stock a few bottles of drinking water, a small bottle of oil to feed the lamp, few extra
incense sticks and a match box.
5
Tamrapatra
6
!!
!
1
Deity on display! Pan and supari!
For Satyanarayana !
! 7!
6 !!!! 13 14 !
2! !! 9! 15! ! !!!
!! 10! 20!
21
! 8
3
11 ! 18! !!
12 !
!!!!5! !! 4!
!! !!
16 ! 19!
17 !
Puja Layout
Before starting the puja, arrange the puja materials in the puja place. Following diagram may
help. Searching for the materials you need, while the puja is in progress, disturbs the puja
process. In this distraction, the purpose of the puja gets lost. Hence, go over the entire script and
check whether all materials will be available when called for.
We have listed here (referring to the provided figure), the list of things we need and their
placement. This elaborate list is modified according to your ability. Your thought is more
important than your materials.
1, 2, 3. The deity and displays (offerings).

4. Seat for Tantradharak (priest’s help).
5. Priest’s asan (seat)- a small patterned rug.
6. Narayana sheela on pedestal.
7. Ghat: This is a pitcher filled with water placed on a bit of soil that
symbolizes elements of life. Five types of grains (rice, wheat, barley, mashkalai or black
lentils, black sesame) are scattered on the top of the earth (panchsashya). If five grains are
not available, use rice. Five colored powders are sprinkled over the earth (yantra or pattern is
recommended). Vermilion powder is mixed with a little oil to create a paste that is used to
create the design on the pot—the swastika (17) or Vastupurush (King of Earth, 18). Five
leaves of a fruit bearing tree (mango recommended) are inserted around the neck of the pot,
and a fruit (usually a coconut) is placed on the opening of the pot (see picture on page 28).
Put a garland over the pitcher. Use four sticks to mark the corners of a rectangle around the
pitcher (you can use clay or Play-doh to keep the sticks upright). Wrap a red thread around
the tops of the sticks to create a rectangle..
8. Lamp, lamp stand, incense (dhupbati) and incense stand. In ancient
time, the lamp was needed to see the diety. Literally, the incense provided a sweet-smelling
fragrance.
9. Madhuparka (Honey-milk-sugar-yogurt-ghee)
10. Mashabhaktabali: Mashabhaktabali (yogurt) with a few grains of
7
mashkalai (black lentil) is given as an offering to the spirits of all ancestors.
11. The host’s sitting arrangement with asan, water vessel and spoon are used for offering.
12. Bell
13. Water in glass (second).
14. Water in glass (first).
15. Priest’s water vessel (kosha-kushi) – the water in this vessel is used for offering water.
16. Swastika.
17. Chediraj (King of the earth).
18. Pushpapatra (flower plate): Pushpa patra – Plate for holding flowers. Also contains:
sandalwood paste (for fragrance), durba (a special grass with three leaves that represents
nature), haritaki (seed) or supari (betel nut) (represents the growth of success), red thread
(tied around wrists after puja for protection), mashkalai (black lentil, offering to spirits), wet
rice and til (oily seed) (food offerings).
19. Paper towel or gamcha for priest
20. Water conch
21. Tamrapatra – a plate to hold the offered water
Basic list of requirements

gcÑj¡m¡
(Phardamala)
A picture of deity helps to bring the mood and imagination. Remember the basic object of Hindu
puja, “God is with us and we will try to respect Her with all our senses and heart-felt devotion.”
Photo or idol of deity,
Bottle of spring water,
Puja utensils
Pradeep, Kosha-kushi, tamrapatra – for puja offerings,
White mustard,
Mashkalai (black lentil),
Vermilion powder,
Colored powder (5 kinds),
Five whole grains (panchasashya, 5 kinds – paddy, mustard – white, black, black lentil, til,
barley, wheat etc.),
Honey,
Sacred thread,
Ring and a silver coin (asan),
Bettle nut and or haritaki,
Pitcher (ghat),
Pitcher at the door with plants and garland decoration (welcome decoration),
Lamp,
Dhoop batti and stand,
Tripod and water conch,
Leaves of some fruit tree (mango branch with five leaves are traditional – you can choose leaves
that looks like mango but do not forget to include a branch of a fruit bearing tree),
Bhojya (raw vegetables (5), rice, dal, ghee, spice and salt),
Sweet,
8
Sugar,
Milk,
Yogurt,
Tirkathi,
Mirror,
Camphor,
Two small bowls (to keep yogurt for mashabhaktabali and madhuparka),
A new red cloth for the pitcher,
Bettle leaf and panmasala,
Arragement for arati (panchapradeep, dhup, small cloth or gamca, chamar or fan, flower, water
conch).
If Havan is planned, you need sticks, ghee, havan pot and glass with rice and supari (purnapatra).
Note: More details are given in the addendum
9
PART 2
BASIC PUJA PROCEDURE
p¡d¡le f§S¡ fÜ¢a
Sadharan Puja Paddhati
All puja rituals start with basic invocation prayers, usually grouped under Sadharan Puja
Padhdhati (sA}Arn pUjA pÜit). The text presented here is elaborate which can be abridged
according to the convenience of the priest/devotee. Usually in public pujas, the priest is expected
to do detail puja, as described, for the benefit of the community. The bottom line is that the
Principal Puja (pradhan puja) should be preceded by self purification, purification of
environment, removal of ill spirits, and oblations to other Gods and Goddesses influencing our
lives in many ways.
Preparation
The person doing puja (priest or host) should take bath in the morning (if not before the puja).
Fasting is recommended. Otherwise, you can take milk, milk products, fruits, and sweets. Do not
take regular meal. If you are planning for havan, do not take non-vegetarian food on the previous
night.
Before sitting for the puja, wash your hands and feet and
sit on the puja asan. An asan is a designed floor mat
(about 2ft x 3ft) used only for doing puja. If you cannot sit
on the floor, use a stool and cover it with the asan.
Start your puja with Ganga pranam for sanctification and Vishnu Smaran.
10
AUDIO 01 Listen to audio by

control+click on the link
http://www.agiivideo.com/books/audio/satyanarayana/Audio-01-Preliminary(1)-p11.mp3
INVOCATION PRAYERS
-Preliminary
Ganga pranam
g‰A pRNAm
Prayer for the Holy River Ganges (Sanctification)
Sprinkle a little Ganges water on your head for sanctification while chanting (if Ganges water is
not available, use any water):
sdY: pAtk sQhÁ»I sEdYA du:KibnAiSnI| suKdA EmAxdA g‰A g¯‰b prmA git:|
Sadyah pataka sanghantri sodyo dukha binashini;
Suhkoda mokhada Ganga Gangoiba parama goti.
In the name of that Almighty, Oh Holy Ganges! Who takes away all the sin, and miseries and
brings happiness. You are the only way to attain salvation.
Vishnu Smaran
Remembering Vishnu with a sip of water., called Achman
Achman
A¡Qje
Sipping of water
Take a spoonful of water on the palm of the right hand forming a dip like a boat. The amount of
water is said to be sufficient to immerse a mustard seed. Sip the water
three times and each time take the name of Vishnu.
Jy ¢ho·¥:, Jy ¢ho·¥:, Jy ¢ho·¥

Om Vishnu! Om Vishnu! Om Vishnu!
Glory to Lord Vishnu
11
After the last sip, wipe your lips – right to left, with your right thumb. Wash
the fingers with little water allowing the washed water to get soaked into the
padded paper kept on the right for this purpose. Then offer your sensory
organs in His prayers. Join the four fingers of the right hand (exclude thumb)
and touch the various organs with the fingertips in the following manner. First
the right nostril and then the left (smell), right eye and then left eye (sight),
right ear and then left ear (hearing). Finally touch the naval button (the starting point of your
physical body) and wash the fingers again in the same way as described above. Wipe your right
hand with a dry paper towel. Join the fingers again and touch your heart and right shoulder and
then left shoulder.
Pranam
fÌZ¡j
Obeisance
Then with folded hands pray to Lord Vishnu:
Jy a¢ào¥
a¢ào¥· fljw fcjÚ, pc¡ fnÉ¢¿¹ p§lux, ¢ch£h Qr¥l¡aajÚ z Jy ¢ho¥·x, Jy ¢ho·¥x, Jy ¢ho·¥x z
Om Tadavishnu paramam padam Sada pashyanti suraya dibiba chakshuratatam||
Om Vishnu, Om Vishnu, Om Vishnu! Ayamarambha shubhaya bhabatu
As the widely open eyes can see the sky clearly without any obstruction,
so the wise people always see Lord Vishnu on His Highest Place with their divine vision.
so the wise always see Lord Vishnu with their divine vision.
Glory to Lord Vishnu.
Sprinkle little water on your head while chanting the following:

Jy apibœ pibEœA bA sîÑAbÙÛAQ gEtAip bA| J: ØmErq pu&rIkAxQ s bAhYAvYÁ¹r: Suic|
nm: sîÑm‰l m‰lYQ bErNYQ brdQ övmÚ| nArAyNQ nmúªtY sîÑ kÇmÑAiN kArEyq|
Om apabitra pabitro ba sarbabashan gatopi ba
jahsmaret pundarikaksha sa baihya-abhyantarah suchi |
Namaha sarva mangala mangalyam varayenam baradam shubham
Narayanam namaskritya sorvakarmani kaarayet ||
He who, impure or pure, remembers lotus-eyed lord Pundarikaksha, Vishnu,
in all situations, becomes purified inside and out.
We bow to Lord Narayana who is all auspicious, most adorable, beneficial and kind.
Remembering His name we should begin all our work.
hw Ha°Øj Nå¡¢c−iÉ¡ ejx z H−a Nåf¤−×f Hac¢dfa−u nË£¢ho·−h ejx z

Hav pÇfËc¡e¡u f§Se£u −cha¡N−Z−iÉ¡ ejx z
Bong! Etasmai gandhadibhyo namah |
Etey gandhapushpey etadhipataye Sri Vishnabey namah |
Etat sampradanaya pujaniya devataganebhyo namah ||
Uttering the primordial sound of Bong, I am offering the scented flower to the feet of
Lord Vishnu, and also offering herewith my deep respect
to all the revered Gods.
12
With folded hands seek blessing from Vishnu before starting the puja.
nm: mA}EbA mA}EbA bAic, mA}EbA mA}EbA h©id| ÙmriÁ¹ jA}b: sEîÑ sîÑkAEJÑY>u mA}b:||
nm: mA}EbA, nm: mA}EbA, nm: mA}EbA| aymArñ övAy vbtu|
Namah Madhabo Madhabo bachi, Madhabo Madhabo hridi |
Smaranti Madhabah sarbey sarbakarjeshu Madhabah||
Namah Madhaba, Namah Madhaba, Namah Madhaba |
Ayamarambha shubhaya bhabatu
May I always talk of Madhaba (Visnhu), hold Him in my heart | Think of Madhabah all the time
for all my actions Glory to Lord Madhaba. May this be the auspicious beginning!
Narayana (Vishnu, Madhaba) is the central deity in Annaprasan. This is because He takes care of
our survival on this earth. Shalagram Sheela is the icon of Vishnu which the priest brings with
him with great care and respect. He occupies the central place (See arrangement).
Before the priest attends to the worship of his Salagram Sheela he completes his daily prayers or
Sandhya which is given here for quick reference. It is a part of the General puja rituals (p¡d¡lZ f§S¡
fÜ¢a).
A touch of the ancient history of India in Hindu rituals
Brahmanda Purana has described that the prehistoric India was comprised of seven islands
which today drifted to its various current locations – Malasia, Andaman, Lanka and others.
They were named as Jambu, Plaksha, Shalmala, Kusha, Krouncha, Shaka and Pushkara.
They were surrounded by seven seas. They believed that today’s India was inhabited by
sages and people with high spiritual thoughts. Apart from this mythological account,
anthropological evidences record that during the Continental Drift, India separated out from
the Gondwana Land located in the South Pole into the present position. Geologically, the
origin of the Himalayas is the impact of the Indian tectonic plate traveling northward at 15
cm per year towards the Eurasian continent, about 40-50 million years ago. The formation of
the Himalayan arc resulted since the lighter rock of the seabed of that time was easily
uplifted into mountains. An often-cited fact used to illustrate this process is that the summit
of Mount Everest is made of marine limestone. In addition, the continuing rise of Himalaya
is in support of this theory. The mystery still remains to be resolved as how our forefathers
conjectured the things happened before even the human race appeared on this earth?
The sacred rivers sanctify this holy water of the pitcher with the merger of all Gods and
Goddeses into it. Now I establish this pitcher with the appeal to the Gods and Goddesses I plan
to worship to rest here with the wards.Stay here firmly until I am done with the worship.
Swastivachan
13
üitbAcn
Blessing of assemblage
Sprinkle some water around you taken from the kosha in front of you by dipping a small flower
in the pot while chanting:
Take small amount of rice in your hand and offer it to the names of various Gods controlling the
environment, appealing to them to bring success in the completion of your puja offering. While
chanting the matra throw the rice three times in the offering plate, coinciding with the last mantra
(Om swasti).
Jy −p¡jw l¡S¡ew hl¦Zj¢NÀ ( A)jð¡l i¡j−q, B¢caÉw ¢ho·¥w p§oÑÉw hËþZ’ hªqØf¢ajÚ zz
zz
Jy ü¢Ù¹ ex C−¾cÊ¡ hªÜnËh¡x Jy ü¢Ù¹ ex f§o¡ ¢hnÄ−hc¡x z
ü¢Ù¹ eÙ¹Ñ−rÉ¡ A¢lø−e¢jx, ü¢Ù¹ −e¡ hªqØf¢ax cd¡a¥ zz
Jy ü¢Ù¹, Jy ü¢Ù¹, Jy ü¢Ù¹ zz
Om somam rajanam Varuna Agnim-ambara-bhamahe,
Adityam Vishnum Surjyam Brahmanancha Brihaspatim ||
Om swasti nah Indro Briddhashrava swasti nah Pusha Viswavedah |
Swasti nastarkshyo arishtanemih swasti no Brihaspatih dadhatu ||
Om swasti, Om swasti, Om swasti ||
I offer my praises to the glory of Moon (Som), Varuna, Agni, Sun, Vishnu, Brahma and
Brihaspati; with my prayers to mighty Indra, learned Pusha, undefeated Taksha, and the
care-taker of Gods, Brihaspati, seeking their blessings on.
Let there be sanctity everywhere.
Ganesh Vandana
N−Zn h¾ce¡
Prayer for the Invocational God, Lord Ganesh
hœ²a¥ä jq¡L¡u p§kÑ −L¡¢V pjfË

pjfËi z A¢hOÀw L¥l¦ −j −ch pîÑ L¡−kÑo¤ pîÑc¡ zz
−o¡s°na¡¢e e¡j¡¢e ux f−Wv AµR¤c¡u¢f z ¢hcÉ¡l−ñ ¢hh¡−q Q fË−h−n ¢eNÑ−j ab¡ z
pwNË¡−j phÑL¡−kÑo¤ ¢hOÀ Ù¹pÉ e S¡u−a zz
Vakratunda mahakaya surjakoti samaprabha |
Avighnam kuru mey deva sarva karjeshu sarvada ||
Shorashaitani namanih ya pathet achudayapati |
Vidhyarambhey bibaheycha prbeshey nirgamey tatha ||
Sangramey sarbakarjeshu bighnastasya na jayatey ||
The Lord with the curved trunk and a mighty body, who has the magnificence of a million suns,
I pray to you Oh Lord, to remove the obstacles from all the actions I intend to perform. Those
who continuously repeat His name sixty four times They get success in every stage of life and
may that be Education, marriage, entry or exit, war or in any situation.
Consecration of water
tIFÑAbAhn
14
Tirtha abahan
The water to be used for the puja is sanctified by calling the names of various sacred rivers of
India. Ritual: Move the kushi (spoon), sitting in the kosha (copper vessel), in a way to make
waves in the water of the kosha. Utter the mantra as you move the kushi.
Jy NN−‰
−‰ Q kj¤−e
−e °Qh −N¡c¡h¢l plü¢a ejÑ−c
−c ¢på¥ L¡−h¢l
L¡−h¢l S−m¢ØjeÚ
S−m¢ØjeÚ p¢æ¢dw L¥l¦ zz
Om Gange cha Yamuney chaiba Godavari Saraswati |
Narmadey Sindhu Kaveri jaley-asmin sannidhim kuru ||
May the waters of the holy rivers of India -
Ganges, Yamuna, Godavari, Saraswati, Narmada, Sindu and Kaberi
merge into this water.
Lift your pointer finger upwards while other fingers are folded together (called a¾k¤Sm¤dÊA,
ankusha mudra). Lift the hand up pointing to the solar system and bring it down to the water of
the water conch. Thus indicating the calling of the planetary energy to give support to the
sanctified water.
Sanctification of the Seat

Bpeö¢Ü
Asanasudhi
The seat on which the devotee sits for the prayer needs to be sanctified. Put a flower under the
asan (seat on the floor) and recite this prayer with folded hands:
eEt gåp¤EÖp o^ aA}ArSš²Ey kmlAsnAy nm: |

Jy ApÉ Bpej¿»pÉ −jl¦fªùG¢ox p¤a ¤ mw R¾cx L¨−jÑ
−jÑ¡cha¡ Bp−e¡f
Bp−e¡fhn
−e¡fhn−e
hn−e ¢h¢e−u¡Nx
¢h¢e−u¡Nx z
Jy fª¢b aÆu¡ dªa¡ −m¡L¡ −c¢h aÆw ¢ho·¥e¡ dªa¡ z
aÆ’ d¡lu j¡w ¢eaÉw f¢hœw L¥l¦Q¡pejÚ zz
Etey gandhapushpey Om adharshaktaye kamalasanaya namah |
Om Ashya asanamantrasya Meruprishtha rishi Sutalam chhanda |
Kurmo Devata asana upabeshaney biniyogah ||
Om Prithwi twaya dhrita loka Devi twam Vishnuna dhritah |
Twancha dharaya mam nityam pabitram kuruchasanam ||
I am offering this flower to the divine earth holding this asan (my seat) |
Meruprishtha, the sage who introduced the mantra of the seat sanctification,
in sutal meter. in the name of Kurma Avatar (one of the incarnations of Vishnu),
May my seat be sanctified in the name of Kurma Avatar - one of the incarnations of
Vishnu who firmly held the mountain on its back while churning the ocean!
Oh goddess earth! You are holding this living world, which is protected by Lord Vishnu;
Please hold me firmly every day and my consecrated seat.
Consecration of Flowers
f¤×fö¢Ü
Pushpasuddhi
15
The flower to be offered to the God needs to be consecrated. Lovingly touch them with both hands
and chant after removing the evils.
Iy gVÚ
Owing Phat
Move out the evil spirits
Jy f¤×f−La¥l¡S¡qÑEa na¡u pjÉLÚ pðå¡u qÊwÊ z

Om pushpaketu rajahartey shataya samyak sambandhaya hrang |
These bright beautiful flowers in plenty collected for the sacred offering
Sprinkle little water on the flowers kept for the puja and sanctify it with the following mantra
o^ puEÖp puEÖp mhApuEÖp supuEÖp puÖpsñEb| puEÖpcyAbk£

ÖpcyAbk£EZÑ ýQ fTÚ üAhA|
Om pushpey pushpey mahapushpey supushpey pushpasambhabey |
Pushpachayabkirney hung phat swaha
May these flowers, great flowers, good flowers, and
many flowers be sanctified for the offering.
Sanctification of Palm
Llö¢Ü
Karasudhi
Purify your hand by crushing a flower between the palms and throw the crushed flower on
your left. Circle your right palm over the left palm and make the phat sound.
gVÚ
Phat
May the evil elements leave!
General Offer
p¡j¡eÉ¡OÑÉ
Samanyargha
Lift up the kosha (with the kushi) with your left hand. Sprinkle little water
on the floor and make a water mark of a triangle without a break. Then
draw a continuous circle outside the triangle (see figure). The make the
following sound conveying the thought – move out all the evil spirits of
this place:
gVÚ
Phat
Place the kosha on the water mark.
16
Put a flower, some doorba grass and a little rice on the narrow edge of the kosha (facing to the
front) and chant the following:
eEt gÀÜp¤×Ep o^ aA}ArS™Ey nm:, o^ kumÑAy nm:, o^ anÁ¹Ay nm:| o^ pªiF¯bY nm:|
Etey gandhapushpey Om adharashaktaye namaha, Om Kurmaya namaha,
Om anantaya namaha, Om Prithibai namaha.
I pay my reverence to my protector (Vishnu, The basis or adhar of my existence),
The divine turtle which holds the earth,
the supreme cosmos and the earth.
In case of Bisheshargha (done on the water-conch) add the following:

Put some flowers at the tip of the kosha and chant the following mantras while putting the flowers.
Jy Aw ALÑjäm¡u à¡cn Lm¡aÆ−e −e ejx

Jy Fw −p¡jjäm¡u
−p¡jjäm¡u −o¡sn Lm¡aÆ−e
−e ejx, Jy jw h¢q²jäm¡u cnLm¡aÆ−e
−e ejx z
Etey gandhapushpey
Om Am arkamandalaya dadasha kalatmaney namah ||
Om Um Somamandalaya sorasha kalatmaney namah |
Om Mom banhimandalaya dashakalatmaney namah ||
Herewith I am offering these scented flowers to the ten-fold solar system,
sixteen-fold lunar system, and all the ten-fold planetary systems.
SANDHYA
såYA
Prayer of Gayatri
By tradition, the following two rituals – Sandhya and Puja of Shaligram (Narayana) Sheela – are
only done by the Brahmins. If the priest (Brahmin) is carrying a Narayana Sheela, special honor
is given to the Sheela and the priest will perform his special puja as described here.
Sandhya means “at the junction (sandhi, siå).” It focuses on the prayer for the Goddess Gayatri.
According to ancient tradition, Sandhya is done three times a day – at the junction of
night/morning, high noon/afternoon, and at sunset (day/night). Sandhya is taught at the time of
sacred thread. The new Brahmin usually follows it for a year. Hence, it is desirable for the new-
age Brahmin to start any puja ritual by performing the Sandhya in order to fill in his undone
commitment.
Introduction to Gayatri
Gayatri mantra is a highly revered mantra based on a Vedic Sanskrit verse from a hymn of the
Rigveda, attributed to Visvamitra. Gayatri mantra is named for its Vedic gayatri meter. The
main principle of Vedic meter is measurement by the number of syllables. The metric unit of
verse is the pada (foot), generally of eight, eleven, or twelve syllables. Others Vedic meters are
17
Jagati, Tristubh, Viraj, and Anustup. Each has its specific number of padas and syllables. Gayatri
has 3 padas and 8 syllables. Chhandah (C¾c:) is the systematic study of Vedic meter.
Gayatri verse is interpreted to invoke the deva Savitr (sun). Hence it is often called
Savitri. Gayatri, however, has been referred in its meditation (}YAn) as a goddess. Thus some
believe that the radiation energy of the sun is considered as goddess Gayatri. From a more
scientific point of view, the energy is the basis of all creations and thus Gayatri is held on a high
position in Hindu pantheon. Gayatri Mantra is repeated and cited very widely in Vedic literature,
and praised in several well-known classical Hindu texts. The mantra is an important part of the
upanayana ceremony for young Hindu Brahmin males as part of their daily rituals. Modern
Hindu reform movements spread the practice of the mantra to include women and all castes and
its use is now very widespread.
Recital of Gayatri
By tradition non-Brahmins and women are not permitted to chant Gayatri. This, however,
is seriously challenged in modern era and is adopted worldwide because of its deep philosophical
meaning. If the worshipper is not doing Sandhya, he should at least do the minimum chant (jap)
of ten counts of Gayatri jap (gAyœIjp). Details of its meaning is given later
General Preparation
Wash your hands and feet before sitting on the asan (puja seat) to do the sandhya.
Sanctification
j¡‹Ñe¡
Marjana
Sprinkle water on the head (purification process) and chant:
o^ Sæ aAEpA }nBnYA:, Smn: sØ¹-B nUpYA:|

Sæ: smuidRyA aAp:, Smn: sÁ¹u kUpYA:||
Om Sanna apo danwanya samanah sastva-nupyah |
Sanna samudria apah, samana santu kupyah ||
Oh the waters! that comes out from the desert, from the land with plentiful water, from
the sea, and from the well, shower your bliss on us.
o^ â¦pdAidb mumUcAn:, iüæ: ÄEtA mlAidb| pUtQ pibEœNbAjYQ, aAp: öÜÁº ¯mns:||
â¦pdAidb
Om! Drupadadiba mamuchanah swinaha snato malatiba|
Putam pavitrenabahyam, apah sudhantu mainasha||
Om! As a sweated person feels soothed under the tree,
as he feels clean after a bath, as ghee always stays pure, so,
Oh water, wash away my sins and purify me.
o^ aAEpAihùA mEyAvub, Ø¹A n wE‹Ñ d}Atn| mEh rNAy cxEs||

o^ EJA b: iSbtEmA rs Ø¹sY vAjyEth n:| wStIirb mAtr||
18
o^ tØmA arQ gmAm EbA, JsY xyAy ijnBF| aAEpA jnyFA c n:||
Om apohistha mayobhuba, sta na urjhey dadhatana |
Mahe ranaya chakshashey ||
Om jobah shivatamo rasastasya bhajayateha nah |
Ushatiraba matarah ||
Om tasma aram gamam boh, jashya khsaya jinwatha |
Apojanayathah cha nah ||
Oh waters, you are the source of happinessand provide us food;
Strengthen us with your divine energy and unite us with equisite Brahman.
Oh water, as the affectionate mother nourishes her child by breast feeding,
So by your blessed fluid satisfy us and
Provide us your benevolent energy for our sustenance.
o^ Vt® stY®AvIÜAq-
stY®AvIÜAq-tpEsAh}YjAyt| tEtA rAœYjAyt:, tt: smuEdRA aNÑb:||
o^ smudRAdNÑbAdi}, sQbqsErA ajAyt| aEhArAœAiN ibd}dÚ,Ú ibSBsY im>EtA bSI||
o^ sUJÑYAçdRmEs± }AtA, JFApUî-Ñ mkÒyq| idb® p<iFbI: c, aÁ¹irxmÚ aEFA ü:|
Om ritancha satyancha abhiddhatat tapasohadhyajayata
Tato ratrya jaayata, tatah samudro arnabah||
Om samudradarnabadadhi, sambatsaro ajayata||
Ahoratrani bidadhad, vishwashya mishato vashi||
Om Suryachandra Mashaudhata, yathapurva-makalpayat|
Dibancha pritibhih cha, antariksham atho swah||
From all-illuminating Supreme Lord the Divine Law and goodness generated.
Then came the darkness of night followed by vast ocean full of water.
Thus came the annual rhythm, the night, the day, the sun, the moon, the earth, the sky,
the Heaven and the universe, and so myself with the blessing of the Almighty
As planned by the Creation.
Breathe control
pÊANAyAm
Pranayam
Sprinkle water around you while you imagine creating a wall to isolate
yourself from the rest of the world. Repeat the following chant while
sprinkling the water:
o^ kArsY bRþ Vi>gÑAyœI-

yœI-CE¸dAhigÂEàÑbtA sîÑkÇmÑArEÇv ibinEyAg |
sçbYAh©tInAQ pRjApitVi>-
ApitVi>-gAyœ²Yi>·-
gAyœ²Yi>·-gnuøbU -Ú b<htIpMÚi™-
™-iœøubÚjgtY-
gtY-ÕÇdAQis|
aigÃ-bAy¤-s§JÑY-br¦N-
br¦N-bªhÙptI-
ÙptI-HÀâ-
Àâ-ibSÅEdbA EdbtA: pÊANAyAEm ibinEyAg:||
o^ gAyœYA ibÕbAimœ
ibÕbAimœ Vi>gÑAyœIµÇd: sibtA Edh EdhtA pRANAyAEm ibinEyAg:||
gAyœIiSrs: pRjApitVi> bÊþbAy¤igÃÑ s§JÑYAÿtEsÊA EdbtA:
pÊANAyAEm ibinEyAg:||
Om-karasya Brahma Rishir Gayatrichando Agnirdevata
sarbakarmarambhey biniyoga. ||
Saptabyahritinam Prajapatirishi Gayatrinchiama |
19
Anushtupa Brihatipangti Trishtupa Jagatachandanshi ||
Agni, Bayu, Surya, Baruna, Brihaspati, Indra,
Biswandevatah pranayamey biniyoga. ||
Gayatrya Viswamitrarishi Gayatrichandah
Sabita devata pranayamey biniyoga. ||
Gayatrishirashah Prajapatirishi Brahma, Vayur-Agni,
Suryaschashro devata pranyamey biniyoga. ||
Uttering the primordial sound of Om! Invoke all rituals by thinking of the great sage
Brahma, sung in the beat of Gayatri, and meditating on the energy-emitting god Agni
before starting anything auspicious.
The seven states (Saptabyahritanam) – Bhu, Bhubha, Swya, Maha, Janah, Tapah and
Satyam (earth, universe, self, sacrifice, people, intellect and truth). The seven beats of
Samaveda – Gayatri, Unchik, Anustupa, Brihati, Pamti, Tristupa, and Jagati.
My oblation to the seven gods (Pranayamey biniyoga) – Agni, Bayu, Surya, Baruna,
Brihaspati, Indra, Biswadevah (Lord of the universe).
I am dedicating my breath to the names of all the above Gods and to revered Gayatri, sage
Viswamitra, sung in Gayatri meter, in the name of Sabita. Prajapati, Brahma, Bayu, Agni and
Surya (Sun).
Breath control Step #1 (Inhale through left nostril)
After sprinkling the water around you close the right nostril with your right thumb and inhale
through the left nostril while chanting the pranayam mantras.
(nAEv±) r™bNÑQ ctuÇmÑK¤ Q idBvj

U Q axsUœ-km&lu-krQ hQsbAhnØÛQ bRþANQ }YAynÚ |
o^ vu: o^ vub: o^ ü: o^ mh: jn: o^ tp: o^ stYQ ||
o^ tq sibtuîÑErNYQ vEgÑA EdbsY }Imih i}EyA EyA n: pREcAdyAq o^ ||
o^ aAEpA EjYAtI rEsAhm<tQ bRþ vuvuÑb: üErÂ||
Nabhau – Raktabarnam chaturmukham dwibhujam akhshasutra kamandalukaram
Brahmanam dhyayan. Om bhur, om bhubha, om swah, om maha, om janah, om tapah, om
satyam. Om tat Sabiturbarenyam bhargo devasya dhimahi dhiyo yo nah prachodayat.
Om apojyoti rashomritam Brahma bhurbubhaswarom..
The chanting involves upholding the image of the Lord of Creation,
Brahma located on the naval region of the body –
red in color, bearing four heads while looking over all the four directions, with two arms.
The right arm holds the prayer beads
While the left arm holds the kamandalu containing the life giving water.
He is sitting on a swan (symbol of peace). Offering all the seven states of our existence –
The earth, the eather (heaven), self, sacrifice, people, meditation and truth.
Alternate meaning
The life, consciousness, bliss, devotion, intellect and truth).
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Let us meditate on that divine energy (light, consciousness),

which is coming out of the sun, that will inspire us.
That self-illumined Brahman covers the entire universe in His divine tune.
Breath control Step #2 (Hold breath)
Continue to press the right nostril with the right thumb and then close the left nostril with the
little finger and ring finger of the right hand. Imagine the presence of Vishnu on your heart and
chant the following describing the appearance of Vishnu:
(h©id)
h©id) o^ nIElAqpl
nIElAqpl--dlpRvQ ctuvÑujQ SÐcœ²gdApdÈhØ¹Q gr¦#Ar©t
gr¦#Ar©tQ EkSbQ }YAynÚ|
o^ vu: o^ vub: o^ ü: o^ mh: jn: o^ tp: o^ stYQ||
o^ tq sibtuîÑErNYQ vEgÑA EdbsY }Imih | i}EyA EyA n: pREcAdyAq o^||
Hridi – Nilotpala dala-prabham chaturbhujam sankhachakra-gada-padma-hastam
Garura-rarurham Keshabam dhayen | Om bhuh Om bhubah Om swah Om maha
Om janah Om tapah Om satyam || Om tat Sabitur varenyam bhargo devashya dhimahi | Dhiyo
yo nah prachodayat || Om apojyoti rashomritam Brahma bhur bhubasarom ||
Meditate on Vishnu (Keshava), sitting in your heart On a blue lotus. In four arms He holds –
conch, disc, mace and lotus. He sits on the heavenly bird Garura for his transportation
As one meditates on Keshava. Oh the revered Sun remove the darkness that prevails in me and
illuminate my intellect and let me be inspired by your divine illumination
that spreads out over the three worlds of this Universe.
Breath control Step #3

(Exhale through the right nostril)
Release the thumb on the right nostril and allow the breath to exhale through the right nostril.
(llAET) EÕbtQ idBvj

u Q iœSUl-Dmr¦-
Dmr¦-krQ, aÜÑc¾dRibvUi>tQ iœEnœQ b<>vAr©t
vAr©tQ SñuQ }YAEyn|
o^ vu: o^ vub: o^ ü: o^ mh: o^ jn: o^ tp: o^ stYQ||
o^ tq sibtuîÑErNYQ vEgÑA EdbsY }Imih i}EyA EyA n: pREcAdyAq o^||
Lalatey – Swetam dwibhujam trishula-damaru-karam ardhachandra bibhushitam trinetram
brishabharurah Shambhum dhayen Om bhu Om bhubah Om swah Om maha
Om janah Om tapah Om satyam || Om tat Sabitur varenyam bhargo devashya dhimahi |
Dhio yo nah prachodayat || Om apojyoti rashomritam Brahma bhur bhubasarom ||
While exhaling, meditate on the image of Shiva, the destroyer, resting on your forehead.
He has three eyes, with two arms – holding trident on the right and drum on the left, decorated
with half-moon on the forehead and riding on a bull. Oh the sun.
Obeisance to Surya (sun)

aAcmn
Achman
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Sipping water in the name of the sun (Surya).; take a little water in your right palm chant the
mantra and sip it.
o^ sUJÑYÕc Emit m¿sY bRþ Vi>: pRk<itÕC¾d aAEpA EdbtA aAcmEn ibinEyAg:|
o^ sUJÑYÕc mA mnuYÕc mnuYptyÕc| mnuYk<EtvY: pAEpEvYA rxÁ¹AQ||
JdRAiœyA pAp-
pAp-mkAir>Q mnsA bAcA hÙ¹AvYAQ páYAQ-
páYAQ-mudErN iSnÂA|
rAiœÙ¹dbluÇptu, Jq ik® duirtQ miy|
HdmhQ mAmm<tE>AEn± sUEJÑY EjYAiti> juEhAim üAhA||
Suryascha meti mantrasya Brahma Rishi prakritischhanda apo devata achmaney biniyoga |
Om Suryascha ma manyuscha manyopatayascha | Manyukritebhya papebhyo rakshantam ||
Jadatriya papamakarisham manasa bacha hastabhyam padmam-mudarena shishna ||
Ratristadbalaspatu, jat kincha duritam mayi |
Edmaham mamamritashonow Surey jyotshi juhomi swaha ||
In the name of the Sun as described by the sage Brahma in Prakriti meter, I am sipping this
water. With the blessings from the Sun and the sages, may I be protected from incurring sin
(ignorance). Whatever sin I have aleady incurred in the night by my mind and words, hands, feet
and other organs, may that be excused by the God of the night. Blessed by them I may now burn
all my sins into the eternal flame of bliss as my ahuti (offering)
in order to acquire my immortal soul.
Aghamarshan
AOjoÑe
Recalling the Creation
Take little water in your right palm, chant the mantra and imagine that you are blowing off your
sin through your breath.
VtimtYsY VkÚœysY aGm>ÑN Vi>- Vi>-rnuøpu CÚ E¾dA vAbb<EšA EdbtA aÕbEm}A bv<Et ibinEyAg:|
o^ Vt® stY®AvIÜAšpEsAh}YjAyt| tEtA rAœYjAyt, tt: smuEâRA aNÑb:||
o^ smuâ¡dNÑ
â¡dNÑbdi}, sQbqsErA ajAyt| aEhArAœAiN ibd}dÚ ibSBsY im>EtA bSI||
â¡
o^ sUJÑYAc¾dRmEs± }AtA JFApUbÑmkÒyq| idb® p<iFbI®AÁ¹irx mEFA ü:||
Ritamityasya riktraysya aghamarshana rishir Anupstupachando
Bhavabrito devata ashwamedha babhritey biniyogah ||
Om rritancha satyancha abhidhatapa sohadhyajayata |
Tato ratra jayata tatah samudro arnabah ||
Om samudrad-arnabadadhi sambatsaro ajayata |
Ahoratrani bidadat Viswasya mishato vashi ||
Om Surya Chandra masau dhata yatha purbam kalpayat |
Deebancha prithibincha antariksha matho swah ||
As described by Aghamarshana sage in Anustupa meter,
dedicated to describe God’s creation.
In the beginning of the Creation
There was no light that was watched exlusively by His Absolute Truth.
Then formed the sea, followed by the intermittent day and night
Leading to the annual cycle of the year.
The universe got illuminated by His grace,
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reflected by the sun and the moon, as He planned.

Finally merged the whole Universe and this earth, extended deep into its core.
(Recalling the Creation removes the ignorance within us)
Now throw the water on to your left on the ground imagining that you are relieved of the sin and
ready to do your worship as the pure soul (amritasya putra). Wash your hand and you are now
ready to offer your prayer to Gayatri. Now look to the east, imagining the rising sun and chant:
o^ vUvuÑb:ü:, tq sibtUbÑErNYQ, vEgÑA EdbsY }Imih| i}EyA EyA n: pREcAdyAq o^||

Om bhur-bhuba-swah tat sabitur varenyam bhargo devasya dhimahi
Dhiyo yo nah prachodayat Om ||
He who is adored by all over the universe – heaven, earth and underground,
Destroy the ignorance in me and enlighten my intellect (soul).
Offer a little water on the plate and meditate on the sun.
Suryopasthan
p§−kÑÉfØÛ¡e
Prayer to Sun’s location
This prayer is dedicated to the sun in his current position on the sky. Facing the sun chant:
o^ wdutYimtYsY pRúNB Vi>gÑ

Vi>gÑAyœIµÇd: sUEJÑYA EdbtA sUEJÑYApØÛAEn ibinEyAg:|
wdtYQ jAtEbdsQ, Edb býiÁ¹ Ektb:| d<ES ibÕbAy sUJÑYQ||
Udutyamityasya Prashkanva rishih Gayatri chhandah Suryo devata Suryoposthaane
biniyogah. Om udutyam jatavedasam, Deva bahanti ketavah drishe vishvaaya Suryam ||
For the mantra that starts with the word “Udutyam”, Praskanva is the seer (rishi),
Gayatri is the meter, and the sun is the God. This mantra is applied to worship the Sun.
Om, in order to make everything visible to us,
the rays of the Sun hold the all-knowing Sun high above.
icœimtYsY kUqsVi>-
sVi>-iÙ»øp
u ÚC¾d: sUEJÑYA EdbtA sUEJÑYApØÛAEn ibinEyAg:|
o^ icœQ EdbAnA-
EdbAnA-mudgAdnIkQ, cxuimÑœsY br¦NsYAEgÃ: aApRA dYAbAp<iFbI aÁ¹irxQ sUJÑY aAtÈA jgtØ¹ ÙÛuJÕc||
Chitram ityasya Kutsa rishi Tristupa chandah Suryo devata Suryopasthaney viniyogah.
Om chirtram devana mudgadinikam, chaksur mitrasya Varunasyagneh, apra dyava prithivi
antariksha, surya atma jagatasta sthujashcha.
For the mantra that starts with the word “Chitram” (hold the image in heart), Kutsa is the
seer, Tristup is the meter, and the Sun is the God. this mantra is applied to worship of the
Sun.
As guided by seera Kutsa, sung in Tristupa meter, hold the image of the rising sun in your heart,
who is established by the Gods Mitra, Baruna and Agni with the consolidated illuminating
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powers of all Gods and Goddesses, that Sun, who knows the inner spirit of all fixed and moving
bodies is now coming up and illuminating the three worlds – Heaven, earth and the sky –
By its bright rays.
Then give water in the name of various aspects of divinity:
o^ bRþEN nm:, o^ bRAþENEvYA nm:, o^ aAcAEJÑYEvYA nm:, o^

o^ Vi>EvYA nm:, o^ EdEbEvYA nm:, o^ EbEdEvYA nm:, o^
bAyEb nm:, o^ m<tYEb nm:, o^ ib>·Eb nm:, o^ ¯bSRbNAy nm:, o^ wpjAy nm:|
Om Brohmaney namah, Om Brahmanebhyo namah, Om acharyebhyo namah, Om rishibhyo
namah, Om devebhyo namah, Om Vedevyo namah, Om Bayabey namah, Mritabey namah,
Om Vishnabey namah, Om Vaishrabanaya namah, Om upjaya namah.
Here I offer my reverence to Brahma, Brahmins (devoted to divine thoughts),
teachers, sages, Gods, Vedas, wind, souls of the dead, Vishnu, and sage Baishravan
who studied the Sama Veda and the Creator of all things.
Gayatri avahan
gAyœI aAbAhn
Welcome to Gayatri
Call Gayatri with folded hands placed on your heart:
o^ aAyAih brEd Edib, œYxEr bRþbAidin| gAyiœ µC¾dsAQ mAt-

mAt-bRÑþEJAin nEmAhÙ¹uEt||
Om aayahi baradey devi, traksharey Brahmabadini |
Gayatricha chandasam matar-Brahmayoni namohastutey ||
Come Oh the revered goddess, Oh the imperishable, Oh the teacher of the Vedas,
Oh the mother of Gayatri meter, who came out of the supreme Lord (Brahman).
Allow me to bow with deep reverence.
Gayatrir dhyan
gAyœIr}YAn
Meditation of Gayatri
Dhyan is the process of invoking the image of the God/Goddess on the mental screen.
gAyœYA ibSBAimœ Vi>-

Vi>-gÑAyœIµC¾d: sibtA EdbtA jEpApnyEn ibinEyAg:|
Gayatraya Viswamitra rishi-Gayatrichanda Sabita devata japopanyaney biniyogah ||
Gayatri, initiated by sage Viswamitra in Gayatri meter and addressed to the sun, bringing him
near, I am offering that mantra to you feeling detached from the material world.
Morning
o^ kumArI-
ArI-m<gÚ EbdJutAQ bRþr©pAQ ibicÁ¹Eyq| hQsiÙÛtAQ kuShÙ¹AQ sUJÑYm&l-
m&l-sQiÙÛtAQ||
Om kumarim-Rigvedajutan Brahmarupan bichintayet
Hamsasthetam kushahastam Suryamandala-sansthitam ||
In the morning meditate on Gayatri as a small girl, holding the sacred Rigveda,
Looking over the universe while sitting on a swan,
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Holding Kusha (the sanctified grass that captures sun’s rays) in her hands;
While located on the divine solar system.
High noon
o^ m}YAEh² ib>·uur©pA® tAxÑYÙÛAQ pItbAssQ| JubtI® JjuEîÑdAQ sUJÑYm&l-

m&l-sQiÙÛtAQ||
AQ||
Om madhyanhye Vishnurupancha tarakshastham peetabasasam |
Yubatincha Yajur-vedam Suryamandala-samsthitam ||
At noon, like Vishnu riding on his Gaduda,
Gayatri takes the form of a young grown up lady, holding Yayurveda in her hands.
She wears a yellow dress and is located in the divine solar system.
Evening
o^ sAyAEh² iSbr©pA® b<ÜAQ b<>v-

v-bAihnIQ| sUJmÑ &l-
&l-m}YÙÛAQ sAmEbd smAJutAQ|
Om sayaneh Shibarupanchya bridam brishabha-bahinim
Suryamandala-madhyastam Samaveda samajutam ||
In the evening, like the image of Shiva,
Gayatri takes the form of an old lady riding on a bull while located in the Solar System
and holding the Samaveda in her hands.
Gayatrir jap
gAyœIr jp
Chanting of Gayatri
Light is a symbol for knowledge and wisdom. Many would like to meditate on light as a formless
symbol of the Supreme divine. Gayatri mantra helps in such a meditation. The following Gayatri
prayer is mentioned in Rigveda and Brihadaranyaka Upanishad. It is considered as the ultimate
vaidic prayer.
This is the short version of Sandhya or Gayatri prayer. The full version has been presented
earlier.
o^ vvUÑb: ü:| tqsibtuîÑErNYQ, vEgÑA EdbsY }Imih| i}EyA EyA n:

pREcAdyAq o^||
Om Bhur-Bhuba-Svah, Tat Savitur vareyna,
Vhargo devasva dhimahi. Dhio yo nah prochodayat Om!
Let us meditate on the glory of that effulgent reality,
Through which the whole universe is projected,
May He enlighten our intellect!
Say the entire sentence by touching your right hand thumb

either in the spaces between the horizontal natural markings on
your finger or the tip of the finger. Repeat the same ten times.
Start the first number with your right hand thumb touching
25
on the ring finger inner aspect mid segment then go down to the next segment and so forth as
outlined in the attached figure.
Alternative explanation:
o^ vUvuÑb:ü:, tq sibtUbÑErNYQ, vEgÑA EdbsY }Imih| i}EyA EyA n: pREcAdyAq o^||

Om Bhur-Bhuba-Svah, Tat Savitur vareynyam,
Vhargo devasva dhimahi, Dhio yo nah prochodayat, Om!
Om (primordial sound that represents divinity)! In the three worlds – the physical (bhur),
the mental (bhuvah) and the spiritual (suvah) – you that transcendental Paramatama, the
adorable (barenyam) Sun (Savitur, creator of this world), destroy the darkness (bhargo, sin),
with your divine effulgence (devasya). We meditate upon (dheemahi) Thee,
Enlighten our intellect (dhiyo yonah pracodayat). Om!
Conclusion of Sandhya
gAyœI-ibs‹Ñn
Gayatri bisarjan
Take a little water on your right palm, chant the following mantra and throw on the puja plate:
o^ mEhS-
mEhS-bdEnAqpæA ibE>·Ah©Ñdy-
y-sñbA| bRþNA smnu@AtA gµC Edib JEFµCyA||
Om Mahesha-vadanotpanna Vishnuhridaya-sambhava |
Brahmana samnugyata gachcha devi jatheychchhaya ||
Oh goddess Gayatri, you have come from the mouth of Shiva,
reside in the heart of Vishnu, and hold to the conscience of Brahma,
now you can go anywhere you wish.
Atma-raksha
aAŸ-rxA
Prayer for self-protection
Touch the backside of your right ear with your right thumb and pray to seek the blessing of Agni
to protect you from all damers. After completion of the chant, circle water around you in
clockwise direction.
o^ jAtEbds HtYsY kSYp Vi>-

Vi>-iØ»øp
U Ú CE¾dAhigÃEàÑbtA,
btA, aAtÈrxAyAQ jEp ibinEyAg:|
o^ jAtEbdEs sunbAm EsAmmrAtIyEtA in dhAit Ebd:|
s n: pJÑdit dugÑAiN ibSBA nAEbb isåuQ duirtAtYigÃ:|
Jatabedasha itashya Kashyapa rishi trishtupo chanda Agnirdevata, atmarakshayam japey
biniyoga. Om jaatavedasey sunbama somam-aaratiyato ni dahati Vedah.
Sa nah parshadati Durgani bishvaa naabeba sindhum duritatyagnih ||
Let us offer Soma to Agni, the knower of all Vedas. May He destroy our enemies.
As a boatman helps us to cross the ocean with a boat,
So may Agni protect and help us to steer over the river of our sorrows.
26
Rudrapasthan
r²EdÊApsÛAn
Prayer to Rudra, Shiva
With folded hands chant this prayer:
VtimtYsY kAlAigÃ r¦dRVi>-

i>-rnuøp
¤ Ú CE¾dA r¦EdRA EdbtA r¦EdRApØÛAEn ibinEyAg:|
Ritamityasya Kalagnirudra rishi Anupstupa chhando
Rudro devata rudrapasthaney viniyogah.
In the name of the sage Kalagni Rudra, sung in Anustupa meter, and
devoted to Lord Shiva sitting in His heavenly abode
o^ VtQ stYQ prQ bRþ pur¦>Q k<>·ip‰lQ| WÜÑErtQ ibr©pAxQ, ibSBr©pQ nEmA nm:|
Om rrhitam satyam param Brahmah purusham krishnapingalam
Urdharretam virupaksham, visvarupam namoh namah ||
Supreme Brahman, The Absolute Reality, who has assumed the form of
Umaamaheshvara, with dark blue and reddish brown in hue,
Absolutely chaste and possessing uncommon eyes.
Salutations to Her in the form of the universe.
(This verse is taken from Mahanarayan Upanishad).
Now offer water with the spoon (kushi) in the names four
divinities separately:
o^ bRþEN nm:| o^ ib>·Eb nm:| o^ r¦dRAy nm:| o^ br¦NAy nm:|

Om Brahmaney namah, Om Vishnabey namah,
Om Rudraya namah, Om Varunaya namah.
Reverence to Brahmah, Vishnu,
Rudra – Shiva, and Varuna.
Suryarghya
p§kÑÉ¡OÑÉ
Obeisance to Sun God (Surya)
The Sun is one of the primary gods of Hinduism and receives

offerings at the very beginning of most rituals. He enlightens our soul.
Pick up the kushi (spoon) with little water. Put in this a flower (preferred red in color) or dip the
flower in red sandalwood paste and put in that a little rice from the pushpapatra. Holding the
kushi, pointing side out, chant, while meditating on the rising sun:
¢hhüEa hËþZÚ i¡üE
Jy ejx ¢hhüE i¡üEa ¢ho·¥EaÑSEp SNv p¢hE
p¢hEœ p§QEu p¢hE
p¢hEœ LjÑc¡¢uE
¡¢uEe,
iNhEa nË£p§kÑÉ¡u ejx z H¢q p§oÑÉx pqpË¡wn
CcjOÑÉw iNhE wn Ea−S¡l¡−n SNvfEa z
a−S¡l¡−n SNvfE
Ae¤LÇfu j¡w iš²w Nªq¡Z¡OÑÉw ¢ch¡LljÚ zz Ho iNhEa nË£p§kÑÉ¡u ejx zz
Ho AOÑÉx iNhE
Om namah bibsaswatey Brahman bhaswatey |
27
Vishnur tejashey jagata sabitrey suchayey sabitrey karmadainey |
Idam arghyam bhagabatey Shri Surjaya namah ||
Ehi Surjyo sahasrangsho tejorashey jagatpatey |
Anukampaya mang bhaktam grihanarghyam divakaram |
Esha argha bhagabatey Shri Surjaya namah ||
Oh, the illuminator of the universe, who carries the energy of Lord Vishnu (the
preserver), who inspires people to work, allow me to offer my reverence to you. Oh the Sun, the
emitter of thousands of rays of light, the reservoir of energy, the lord of the universe, I am
offering my reverence to thee, please accept it, Oh Lord, the Sun God.
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Surya pranam
sUJYÑ pRNAm
Prostration to Sun God
Close your eyes and imagine the rising sun as you pray:
o^ jbA kus¤m s´kASQ kASYEpyQ mhAdYuitQ| }ÅAÁ¹AirQ sîÑpApGÂQ pRNEtAhiØm idbAkrmÚ||

Om jaba kusama sankasham kashyapayam mohadhuting:
dhwantarim Sarbopapoghnam pronatyoshmi divakaram.
The super brightest illuminating star in the sky and sometimes resembling the color of red
hibiscus, oh the powerful Sun, the remover of darkness, I pray to you.
Special Note: Following is the abridged version of Gayantri chant. This is adopted by those who
are not acquainted with Sandhya - a daily prayer agenda for all Brahmins.
The final appeal
Now offer a spoonful of water from your boat-shaped right palm uttering the mantras that appeal
to Goddess Gayatri to excuse you from the errors you incurred during the ritual and fulfill it by
her grace.
o^ JdxrQ pirï
pirïøQ mAœAhIn® JáEbq| pUNQÑ vbtu tq sîÑQ tÅqpRsAdAq suErÕbir||
Jadaksharam paribhrashtam matraheenancha jadvabet,
Purnam bhavatu tat sarbam tatprasadat sureshwari.
If I made any error in using the proper alphabet or pronouncing these manras, Oh the Goddess
of all knowledge, complete it by your grace.
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Worship of Guru !
L¥ÇjÑ j¤â¡!
…r¦pUjA
Gurupuja !
Guru has a high position in the development of an !!
individual. Each individual is born ignorant with the !
N¡m£¢e j¤â¡!
ability to learn with change of time. This is our natural
process of development. It starts from the parents who
!
teach us the basics of living. But the guru is the person
who gives you a second life. He introduces his disciple
to the Unknown. He/she is the spiritual teacher. So, he/she is respected like a God.
Literal meaning of the Sanskrit word “guru”: ‘gu’ means darkness and ‘ru’ means light. Guru is a
person who represents the incandescent light of supreme consciousness which eradicates the
darkness of ignorance. In this step the spiritual teacher is remembered and woshipped. Offer a
little water on the offering plate imagining that the water is poured on the Guru’s feet (padyam).
If one does not have a spiritual guru, remember the parents.
Meditation
…r¦ }Y¡n
Gurudhyan
Take a small flower on left palm and hold it in Kurma mudra, covering with the right palm and
meditate:
}YAEyiµCris ökÓAEê iÞEnœQ iÞvUjQ …rQ| EÕbtAðr-

EÕbtAðr-prI}AnQ EÕbtmAlYAnuElpnQ|
brAvykrQ SAÁ¹Q kr¦NAmy ibgRhQ| bAEmEnAqpl}AirNYAw
bAEmEnAqpl}AirNYAw S™Ail‰t ibgRhQ|
EsÈrAnnQ supRæQ sA}kAvIødAykQ||
Dhyayechhirosi shuklabjaye dwinayetram dhibhujam Gurum;
Sweytambara- paridhanam shayetamallya-anulaypanam;
Bhrabhayokaram shantam kurunamaya bigraham;
Bamanotpalo-dharinyam shaktalingata bighraham;
Smerannanam suprsannam sadhaka-avistha-dayakam.
Let me meditate on the glory of my spiritual teacher
who represents the incandescent light of supreme consciousness,
who is dressed in a white outfit with a white garland around the neck and
sandal wood paste on forehead (signifying purity),
Holding a lotus in the left hand, an image that emits confidence,
Bearing a smiling and happy face, He fulfills all the wishes of the devotees.
Prostration
…l¦ fËZ¡j
Gurupranam
Pray with folded hands:
30
aK&-
aK&-m&lAkArQ bYçQ EJn crAcrQ tq pdQ diSÑtQ EJn t¯¥ SRI…rEb nm:|
Akhandamandalakaram vyaptam jena characharam;
Tatpadm darshitam yena tasmai Shree Gurubey namah.
Salutations to my respected Guru, who gve me the vison to look for the
Great power that pervades the entire universe.
…r¦bÑþA …r¦ibÑ>·¤ …r¦EdÑb mEhÕbr …r¦: sAxAq prQ bRþ t¯¥ SRI…rEb nm:|
Gurur Brahma gurur Vishnuh gurur devo Maheswarah|
Guruh sakshat param Brahmah
Tasmai shree Gurabey namah.
Salutations to my respected Guru, who exemplifies as Brahma, Vishnu, and Maheshvara;
who is no other than the all-pervading supreme self.
Offerings
p−®¡pcAEr p§jA
Panch0pacharey puja
Place a sandalwood dipped flower on the holy pitcher and chant:
eEt gEå puEÖp nm: SÊI…rEb nm:|

Eteh gandhapushpey namah Shri gurobey namah |
I am offering this flower in reverence to my guru |
Offer a small amount of water on the offering plate and chant:
etdÚ pAdYQ nm: SÊI…rEb nm:|

Etad padyam namah Shri gurobey namah |
I am offering this water for washing my guru’s feet
Offer a small amount of rice with durba grass on the offering plate. This symbolizes welcome to a
respectable guest:
e> aGÑYQ nm: SÊI…rEb nm:|

Esha arghyam namah Shri gurobey namah |
I am offering this argha (rice with durba grass) in gesture of welcoming my guru
Offer a small amount of water towards the incense sticks and chant:
etq }UpQ nm: SÊI…rEb nm:|

Etat dhupam namah Shri gurobey namah |
I am offering this incense in the name of my revered guru |
Offer a small amount of water towards the lamp and chant:
e> dIpQ nm: SÊI…rEb nm:|

Esha deepam namah Shri gurobey namah |
31
I am offering this lamp in the name of my revered guru |
Offer a small amount of water on the food platter (naivedya) and chant:
etdÚ ¯nEbEdYQ nm: SÊI…rEb m:|

Etad naivedyam namah Shri gurobey namah |
I am offering this food platter in the name of my revered guru |
Offer a small amount of water, with the kushi, on the glass of water placed as achmania:
etdÚ pAnIy jlQ nm: SÊI…rEb nm:|

Etad paniya jalam namah Shri gurobey namah |
I am offering this glass of water in the name of my revered guru |
Japa
…r¦mÁ»
Gurumantra
After the prayer one repeats the name of the guru several times to express respect. The process of
counting is shown in Gayatri.
jy …r¦
Jai Guru
Glory to my guru
Following japa pay obeisence to the Guru by taking a small amount of water in the right palm
and drop it off on the offering plate after chanting the mantra:
…hYAit …hYEgAp¹A tÅQ g<hANA ¥q k<tQ jpQ| isiÝvÑbt¤ tqsîÑQ tq pÊsAdAq s¤ErSÆr||
Gujyatigujyagopta twam grihana kritam japam.
Sidhir bhavatu tat sarbam tatprasadat Sureswara.
Take away my ignorance with the repeated completion of your name and
I may succeed in my endeavor by your grace, Oh the learned.
WORSHIP OF SALIGRAM SHEELA

nArAyNp§jA
Narayanpuja
The word Narayana comes from the union of two words, nara (man or in general the jiva or any
living creature) and “ayana” which means path. In other words, man is the culmination path of
evolution who can realize Him. It is another name of Vishnu, the preserver of life.
Narayana is the family deity for many Brahmins and is in the form of saligramsheela which is a
shapeless black-colored stone.
Bath
32
Än
Snan
The sheela (stone) is first given a bath before putting it on its special throne and subjected
to worship. Ring the bell while giving Narayana a bath. It is a very auspicious ceremony.
Following are the mantras used during bathing chant the following mantras:
o^ shsRSI>ÑA pur¦>: shsRAx: shsRpAq|

s vUimQ sîÑtQ ØpøBA atYitùdSA‰ulQ ||1||
Om sahasra Shirsha Purushah sahasrakshah sahashrapat |
Sa bhumim sarvatam spastwa atyatishtha dashangulam ||1||
With thousand heads of the Lord covering the land of thousand steps and
yet leaves space for ten fingers (story related to Vamana Avatar of Vishnu || 1||
Alternate: The supreme Person exists enveloping the whole manifest Universe, cognizing
through every mind, seeing through every eye and working through every limb (sahashrapat) –
nay He exists transcending the Universe.
o^ aigÃmIEl puErAihtQ J@sY Edbm<išjQ EhAtArQ rtÃ}AtmmÚ||2||

Om agni-meeday purohitam yagyasya devya mrtvijam
hotaram ratna dhatamam ||2||
Om! I call upon the attributes of that Self-effulgent Divinity, who is the upholder of universe
from very eternity, the most bounteous and the great possessor of wealth and prosperity ||2||.
o^ HE> EtBAE‹Ñ tBA bAyb: ØÛ EdEbA b: sibtA pRApÑytu ESRùtmAy kÇmÑEN||3||

Om! Ishey tworje twaa baayabah stha devo
bah Sabita praarpayatu shresthatamaaya karmane ||3||
Om! We invoke you for the sake of food and energy as you are the vital breathing energy. May
the Lord the Creator assigns you (the sacrificers) with best accomplishments ||3||.
o^ agÃ aA JAih bItEy g<NÑAEnA

AEnA hbYdAtEy inEhAtA sqis bihÑi>||4||
Om Agna aa yaahi beetaye grinaano havyadaataye
ni hotaa satsi barhisi ||4||
O Agni come here, sit with us as Hota (the special priest) on this holy grass for food and fun. We
are offering oblations with fire ||4||.
o^ SEæA EdbIrvIøy aAEpA vbÁ¹u pItEy SQE>ArivsRbÁ¹u n:||5||

Om shanno devirabhistaya aapo bhavantu peetaye
sham yo rabhisrabantu nah ||5||
O Lord, may these waters be useful to us for drinking and bring happiness;
may the goddesses fulfill our desires. May their blessings shower on us form all directions ||5|| .
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34
After giving bath, wipe the Naryayana with the chant of Gayatri and then put a tulsi leaf dipped
in sandalwood saying:
etq sc¾dntulsIpœQ| o^ nmEØ¹ býr©pAy ib>·Eb prmAtÈEn üAhA| o^ nEmA nArAyN nm:|
Etat sachandana tulsi patram, Om namastey bahurupey paramatmaney swaaha|
Om namah Narayanaya namah||
With my sandalwood tulsi leaf (read the story of tulsi) I prostrate to thee Oh the Supreme Lord
Who appears in so many ways.
Then put the Narayana on his throne with a sandalwood-dipped placed at the bottom.
Indian History in mantras and Sanskrit hymns
Rigveda refers about the “Battle of ten kings (dāśarājñá)” in some of its hymns. It is
conjectured to have occurred between 1700-1000 BC after the Aryans migrated to India. It
took place near Parusni River today’s Punjab (Ravi).
These kings belonged to different tribes of northwest India. Some of the notable
names of these defeated tribes include Purus, Gandharis, Parsu (Pesian?), Bhrigus and Dasa.
The victory came to Trtsu (Indo-Aryans tribe). Three of the commanders of this battle were
Vashista, Vishvamitra and King Sudas. Many of these names appear in Ramayana and
Mahabharata the two epics of India. Recent translation (1951) of the Rigveda considers the
hymns as "obviously based on an historical event", even though all details in the hymns are
lost.
This shows that the history of India was though not formally written until later but
these mantras become a reliable source that captured Indian history by “word of mouth”.
35
Meditation of Vishnu
¢ho·¥dÉ¡e
Vishnudhyan
Take a white flower, keep on your head and establish the image of Narayana in your heart.
Jy −dÉux pc¡ p¢ha«jäm-

äm-jdÉhšÑ£, e¡l¡uZx pl¢pS¡pe-
pl¢pS¡pe-p¢æ¢høx z
−Lu¤lh¡eÚ LeL-
LeL-L¥äm-
m-h¡e-
h¡e-¢L¢lV£ q¡l£ ¢qlZÈuhf¤-dÆa-n´MQœ²x zz
Om dheyah sada Savitri mandala madhyabarti
Narayana sarasijasana sannibishtha |
Keyurabana kanakakundalaban kiriti
Hari hiranmaya-bapu-dhrita shankha-chakrah ||
I meditate on the solar orbit with Narayana in the middle, wearing armlets, golden earrings and
necklace. His head is covered with a crown and he holds the conch and discuss in his hands
while His body shines with a golden color.
Offerings to Narayana (Vishnu)

f−’¡fQ¡−l f§S¡
Panchapochareypuja
Make offering of five things (minimum):
etq pAdYm o^ nm: nArAyNAy nm:

Etat padyam (water) Om Namah Narayanaya namah
I am offering this water to wash your feet, Oh Narayana
Similarly repeat for arghyam (rice), dhupam (incense), deepam (lamp), falam (fruit, like raisin),
mistanyam (sweet candy or misri) and annam (flat rice in place of cooked rice), achmanium
(glass of drinking water) and punarachmanium (second glass of drinking water).
Special offering of Tulsi
The story of Tulsi is described under Satyanarayana. Offer Tulsi three times and place on the top
of the Saligram Shila, uttering the following mantra
Jy ej−Ù¹ hýl©f¡u ¢ho·−h flj¡aÈ−e ü¡q¡

Om namastey vahurupaya Vishnabey parmatmaney swaha ||
I offer my reverence to Lord Vishnu, the Supersoul
Pay reverence with folded hand placed on the heart:
o^ nEmA bRþNYEdbAy EgA-

EgA-bRAþN-
þN-ihtAy c|
jgiÜtAy SÊIk<>·Ay EgAib¾dAy nEmA nm:|
Om namo Brahmanya devaya go brahmanaya hitaya ca.
Jagaddhitaya Shri Krishnaya Govindaya namo namah
I offer my respectful obeisance to the Supreme Lord, who is the well-wisher
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of the cows and the Brahmanas, as well as all living entities.

I offer my obeisance to the Lord of the Universe, known as Krisna and Govinda.
o^ ¯œElAkYpUijt SRImnÚ sdA ibjybÜÑn|

SAiÁ¹ kr¦ gdApAEN nArAyN nEmAhØ¹uEt||
Om trailokya-pujitah Sriman sadaa Vijaya-vardhanah
Shaantim kuru gadaapaney, Naaraayana Namah-astu tey.
You are worshipped in all the three worlds – underworld, earth and heaven.
You always bring victory to us, You shower peace,
Oh the holder of mace, I bow to you Oh Narayana.
37
Tulsi and Vishnu
Tulsi is venerated as a goddess in Hinduism and sometimes considered as beloved of Lord

Vishnu (Vishnuypriya). According to Hindu mythology (Padma Puran) Tulsi was a woman
named Vrinda (or Brinda). She was married to the demon king Jalandhar. Due to Vrinda’s
piety and devotion to Vishnu, Jalandhar (her husband) became invincible. Even God Shiva, the
destroyer in the Hindu trinity (Brahma – the creator, Vishnu – the preserver, and Shive or
Maheshwar – the destroyer) could not defeat Jalandhar. So Shiva requested Vishnu, to find a
solution. Vishnu disguised himself as Jalandhar and violated Vrinda. Her chastity destroyed,
Jalandhar was killed by Shiva. Vrinda cursed Vishnu to become black in colour and he would
be separated from his wife. Thus, he was transformed into the black Shaligram stone and in his
Rama Avatar, his wife Sita. was kidnapped by a demon-king and thus separated from him.
Vrinda then burnt herself on her husband's funeral pyre or immolated herself due to the shame.
The gods or Vishnu transferred her soul to a plant, henceforth which was called as Tulsi.
Apart from the mythology, tulsi is also a great medicinal plant used in Aurvedic medicine for
cure of many diseases. In India, most devoted Hindus and especially the devotees of Vishnu
keep a tulsi plant in the middle of their courtyard.
38
INCARNATIONS OF VISHNU
and Evolution of Human civilization
The ten incarnations or ‘Dasa Avatara’ of Lord Vishnu is an extraordinary recording of

the evolution of human life and advance in human civilization. The sequence of appearance
of Lord Vishnu on Earth is in tune with the evolutionary theory. In fact, the ten
incarnations of Lord Vishnu is an amazing recording of the advancement of human
civilization. All this was recorded by Hindu sages thousands of years before Christ.
The first incarnation of Lord Vishnu was in the form of a fish ot ‘Matsya Avatar.’
It has now been confirmed by Science that the first life forms evolved under water. The
second incarnation of Lord Vishnu was in the form of a tortoise or ‘Kurma Avatar.’ This
is an amphibious creature capable of living both on land and in water. The third incarnation
of Lord Vishnu is the boar or ‘Varaha Avatar’. Boar is a complete land animal. life form
has now moved out of water and has adapted to land. The fourth incarnation of Lord
Vishnu is the half-man half-animal form known as ‘Narasimha Avatar.’ This incarnation
starts the transformation from animal to human form. The fifth incarnation of Lord Vishnu
is the dwarf or pigmy sized human being or ‘Vamana avatar.’ This is a transition from the
beastly form to human form developing intelligence. The sixth incarnation of Lord Vishnu
is the forest dweller or ‘Parasuram.’ He has developed weapons and axe is his first
weapon. Any sharp stone can be transformed into an axe and it also indicates the first
settlement of humans in forests. The seventh incarnation of Lord Vishnu is Lord Ram.
This us when civilized humans developed and more superior weapons like the bow and
arrows. The eight incarnation of Lord Vishnu is Lord Balarama. He is portrayed with the
plough – the beginning of full-fledged cultivation. Human civilization has developed
agriculture and is no longer depended on meat and forest for food. The beginning of
agrarian economy. The ninth incarnation of Lord Vishnu is Krishna. He represents the
advancing human civilization. He is associated with cows, the beginning of domestication
of animals and development of economy, which continues to the present day. The tenth
incarnation of Lord Vishnu is Kalki and is yet to arrive. He is believed to ride on a swift
horse Devadatha and destroy the world. A clear indication that human beings will bring an
end to life on earth. The numerous natural calamities created by human beings and the
numerous nuclear weapons stored illustrates this.. !
39
1! 2! 3! 4! 5!
8! 9! 10!
6! 7!
1.!Matsya or fish (First life form evolved under water; a vertebrate).

2. Kurma or turtle (An amphibious creature ). 3. . Varah or boar
(complete land animal), 4. Narsimha (half human and half lion).
5. Vamana (pigmy-size human). 6. Parasuram (forest dweller who
developed axe as his first weapon). 7. Ram (Civilized human with
superior weapon like bow and arrow. 8. Balaram (Portrayed with
plough the beginning of cultivation and agriculture). 9. Krishna
(Advanced civilization domestication of animals, cow). 10. Kalki
(Yet to arrive, rides on swift horse Devadatha in a mood of
destroying the earth; clearly indicating that human beings will bring
an end to life on earth through natural calamities – global warming –
and nuclear weapons).
TEN
TEN INCARNATIONS OF VISHNU
40
ESTABLISHING THE HOLY PITCHER

klS ØÛApn
Kalasha sthapan
Holy Pitcher and Five Great Elements of Life
The pancha mahabhuta, or "five great elements" are: Tej (energy), Ap (water), kshiti (earth),
Marut (air), Vyom (cosmos). Hindus believe that all of creation, including the human body, is
made up of these five essential elements and that upon death, the human body dissolves into
these five elements of nature, thereby balancing the cycle of nature. Life depends on these five
great elements and in the same way that we rely on God and His blessing.
! The Kalash (klS, holy pitcher) represents all the aforesaid five elements where the leaves are
the captured energy from the sun, water is filled inside the pitcher, and earth is kept under the
pitcher. The air and cosmos naturally surround the pitcher. The following hymn exemplifies the
Hindu concept of creation. It is chanted as the holy pitcher is established.
Hiranyagarbha (¢qlZÉNiÑ) literally means the 'golden womb' or 'golden egg', poetically rendered
'universal germ'. It is the source of the creation of the Universe or the manifested cosmos in
Indian philosophy. It is mentioned in Rigveda (RV 10) and known as the 'Hiranyagarbha
sukta'. It declares that God manifested Himself in the beginning as the Creator of the Universe,
encompassing all things, including everything within Himself, the collective totality, as it were,
of the whole of creation, animating it as the Supreme Intelligence.
Placement
LmnpÛ¡fe
Kalashathapan
Hold the neck of the pitcher with both hands and chant:
S¡a: f¢a−lL Bp£a z pc¡Q¡l fª¢bh£w dÉ¡j¤−aj¡w z

¢qlZÉNiÑ: pjhaÑa¡−NÊ, i§apÉ S¡a:
L¯Ùj −ch¡u q¢ho¡ ¢h−dj zz
Hiranyagarbhah samabartatagrey bhutasya jatah patireka aseeta |
Sadachar prithibim dhyamuteymam Kashmai devaya habisha vidhema ||
In the beginning was the Divinity in his splendor,
manifested as the sole Lord of land, skies, water, space and that beneath and
He upheld the earth and the heavens.
Who is the deity we shall worship with our offerings?
Prayer to Holy Pitcher

fÊ¡bÑe¡
Prarthana
Fold your hands and pray to the holy pitcher:
41
LmnpÉ j¤−M
−M ¢ho·x
¢ho·x L−ã l¦âx pj¡¢nËax z j§−m
−m aœ ¢ÙÛ−a¡
−a¡ hËþ¡ j−dÉ
j−dÉ j¡a«NZ¡x Øj«a¡x zz
L−¥r±
r± a¥ p¡Nl¡x
p¡Nl¡x p−hÑ pçà£f¡ hp¤¤ål¡ z G−NÄ
G−NÄcx
cx Ab kS¥−hÑcx p¡j−hcx
p¡j−hcx A¢f AbhÑZx zz
A°‰ÕQ p¢qa¡x p−hÑ Lmn¡ð¥ pj¡¢nËa¡x z Bk¡¿¹¥ −ch f§S¡bÑw c¥¢laruL¡lL¡x zz
N−‰ Q kj¤−e eÇjÑ−c
−e °Qh −N¡c¡h¢l plü¢a z eÇjÑ −c ¢på¥ L¡−h¢l S−m
S−m A¢ØjeÚ p¢æ¢dw L¥l¦ zz
Kalashashya mukhey Vishnu kanthey Rudra samasrita | Muley tatra sthito Brahma madhey
matriganah smrita || Kukshaitu sagarah sarbey Saptadeepa basundhara | Rigvedo atha Jajurvedah
Samavedo and Atharba | Ayantu deva pujarthan durita kshayakaraka || Gameycha Yamuney
chaiba Godavari Saraswati | Narmadey Sindhu Kaberi jaley asmin sannidhim kuru ||
At the mouth of the pitcher rests Vishnu, on the neck is the Shiva, at the bottom (root) rests
Brahma (the creator), and in the middle circles various mother goddesses. The water represents
the ocean at the time of creation of earth when seven islands comprised the land of India, whent
the learned sages wrote Rigveda, Jajurveda, Samaveda and Atharbaveda. The water of all
sacred rivers - Ganges, Yamuna, Godavari, Saraswati, Narmada, Sindhu and Kaveri may merge
in this holy pitcher of water and this pitcher is now dedicated
to the worship of God. May all the evil spirits clear off from here.
Establishment
¢Ùql£LlZ
Sthirikaran
Hold the pitcher with both hands and repeat the following mantra:
Jy aÆ¡hax f¤l©h−p¡ hu¢j¾cÊ fË−Zax z Øj¢p Ùq¡aqÑl£Z¡jÚ z

Jy Ùq¡w Ùq£w ¢Ùq−l¡ih z JAbq pUjA kErAmYhmÚ|
Om twabatah purubaso bayamindra pranetah |Smasi shata-r-Harinam |
Om stham sthim sthiro bhava |Yavat puja karomyaham ||
I bow to Thee for your abundant riches in the name of Vishnu I am offering my reverence to the
gods to stay with me as long I am performing this sacred puja. Stay here firmly.
Gesture of Reverence
L«a¡”¢m
Kritanjali
Pray for the holy pitcher with folded hands
Jy pîÑ−a£−bÑ¡áhw h¡¢l pîÑ−ch pj¢eÄajÚ z Cjw OVw pj¡l¦qÉ ¢aù −ch N°Zx pqx zz
Om sarbatirtha udbhavam bari sarbadeva-samanwetam |
Imam ghatam samarujhya tishta deva ganaih saha ||
The sacred rivers sanctify this holy water of the pitcher with the merger of all Gods and
Goddeses into it. Now I establish this pitcher with the appeal to the Gods and Goddesses
I plan to worship to rest here with the wards.
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Cordoning the Pitcher
The sacred pitcher is cordoned by planting four arrowhead sticks (kAäErApN, Kandatropan) on the
four corners around the pitcher and circling a red-colored thread around the sticks (sUœEbøn,
Sutrabeshtan).
Planting the Arrow-head Sticks

kAäErApN
Kandaropan
On the four corners of the sacred pitcher place four sticks (3-5 mm diameter, 2 ft high) with an
arrowhead on the top of each. This is commonly known as tIrkAi[ (tirkathi). The arrowhead is
made from dry palm leaves as they are inserted into the split top of the stick, making the
appearance of the three leaved durba grass (iconic). If palm leaves are not available, use thin
wood pieces or green rough leaves, inserted into the split top of the sticks, with the attempt to
make the stick. The tIrkAi[ (tirkathi) imitate durba grass. The sticks are inserted into the mud
balls at the base (imitating earth). One can use foam cups filled with wet dirt. The mantra bears
the history of the migration of Aryans into India.
The pitcher, symbolic of the basic elements of life, is encircled by four sticks called tirkathi (tIrkAi[)
and a continuous red thread (five rounds). The tirkathi and thread appear to signify the interwoven
relationship of the family and community with the creation of the basic elements of life.
Put four bamboo sticks on four sides of the pitcher. Hold the sticks in four balls of clay (traditional)
or use four foam cups with wet dirt. The sticks are split at the top in order to hold palm leaves
(traditional, or use similar stiff leaves available locally). Make a three-prone spearhead with the
leaves cut into pieces. This is symbolic of durba grass whose tip typically bears three leaves.
Touch the tIrkAi[ (tirkathi) and chant:
Jy L¡ä¡v L¡ä¡v fË−l¡q¿¹£ fl¦o fl¦oØf¢lz Hh¡−e¡ c¤−îÑ fËae¤ pq−pËZ n−ae Q z
Om! Kandat kandat prarohanti parushah parushaspari |
Ebano durbey pratanu sahasrena shatena cha ||
I am establishing these sticks with arrow-heads (tirkathi), representing the Durba grass
that spreads all directions through roots (kandat) at the nodes and stolen (parush) or runnerstalk. I
pray for our family to spread out in all directions in hundreds and thousands Oh durba (Cynodon
dactylon)! the way your roots strikes at your nodes (“kAä”), connected by your stolens (“pr¦>”),
the same way connect us with thousands of our children and
grandchildren spreading out in all directions.
43
Prehistoric India in mantra
Brahmanda Purana has described that the prehistoric India was comprised of seven islands
which today drifted to its various current locations – Malaysia, Andaman, Lanka and others.
They were named as Jambu, Plaksha, Shalmala, Kusha, Krouncha, Shaka and Pushkara. They
were surrounded by seven seas. They believed that today’s India was inhabited by sages and
people with high spiritual thoughts. Apart from this mythological account, anthropological
evidences record that during the Continental Drift, India separated out from the Gondwana
Land located in the South Pole into the present position. Geologically, the origin of the
Himalayas is the impact of the Indian tectonic plate traveling northward at 15 cm per year
towards the Eurasian continent, about 40-50 million years ago. The formation of the
Himalayan arc resulted since the lighter rock of the sea-bed of that time was easily uplifted
into mountains. An often-cited fact used to illustrate this process is that the summit of Mount
Everest is made of marine limestone. In addition, the continuing rise of Himalaya is in
support of this theory. The mystery still remains to be resolved as how our forefathers
conjectured the things happened before even the human race appeared on this earth?
Circling of Thread
sUœEbøn
Shutrabeshtan
The continuous red thread, circled around the tirkathi, encircling the sanctified pitcher, is the icon of
the interwoven relationship of the family and community with the essence of life. Clockwise circle
the sticks (tekathi), with a red thread, five or seven times. Loop the
thread on each stick. Chant while tying the thread:
Zj(a)¢c¢aw p¤f
Jy p§œ¡j¡Zw fª¢bh£w cÉ¡j−eqpw p¤¤n×jÑ¡Zj( ¤ ZË £¢aw zz
°ch£w e¡hw ü¢lœ¡-
ü¢lœ¡-pe¡NjpËh¿¹£-j¡l¦−qj¡ ü¿¹−u zz
Om sutramanam prithivim dyamanihasam
susharmanam-aditim supraneetim,
Dwaivim navam svaritra-sanagam-sravantee-maruhema svantaye ||
This auspicious security thread is long, holy, prosperous, immortal,
divine and firm. It is like a boat that will lead us to the heaven.
44
Historical significance of cordoning holy pitcher:
The doob grass or Cynodon dactylon is a creeper grass highly priced in India. It
practically grows anywhere under wide variety of climates and soils. It spreads quickly
with the availability of water, extending its creeping stems, called “stolons” that spread in
all directions. (Note: a stolon is a shoot that bends to the ground or that grows
horizontally above the ground and produces roots and shoots at the nodes). Hence it is
also referred as “runners”.
When the Aryans came, they wanted to spread out in India like the doob grass. The nodes
with roots and shoots they called, “kAä” (kanda) and the extending stem between the
nodes, or stolon, they called “pr¦>” (parush). So, the arrow-head sticks, planted around
the holy pitcher, are compared with the doob grass with three pointing leaves (the arrow
head) that is held on mud balls (earth). The thread is the stolon or the family joined
together by holding to each other and circles around the holy pitcher (emblem of God).
Removing Obstacles
¢hOÀ¡fp¡lZ
Bighnapasaran
Various obstacles can interrupt Puja. So the devotee prays to God for remove those obstacles that
may come during the puja process. Finally conclude the ritual by picking up a few mustard seeds
and sprinkle them around the worship area with the following mantras:
o^ sîÑ ibGÂAn¤qsAry h^Q§ fTÚ ÙbAhA |

Om sarba bighnanutsaraya hung phat swaha |
May all the hurdles be removed from their roots.
Snap your finger over your head, circling three times, and uttering the sound “phat, phat, phat.”
fTÚ,fTÚ, fTÚ). Then throw some mustard seeds in the vicinity.
(fTÚ
Sanctification of the floor
Throwa little water on the floor with the following chant.
Jy lr lr q¨w gVÚ Øh¡q¡ z

Om raksha raksha hum phat swaha
Protect this place from the evil spirits
Then touch the floor in front and chant:
Jy f¢hœ hSÊ i§−j

−j qy§ q§wy gVÚ Øh¡q¡ z
Om pabitra bajra bhumey hum hum phat swaha
May this auspicious ground be free from evil spirits
45
Then mark with water a triangle on your left side, in front of you, and put a flower on it while
chanting the mantra.
Jy qÊ£w H−a
H−a Nå f¥−Öf
−Öf Bd¡l nš²¡¢c−iÉ¡
nš²¡¢c−iÉ¡ ejx z
Om hring etey gandha pushpey adhara shaktadibhyo namah |
In the name of divinity, I offer this scented flower
I pay my oblation to the ground that holds us firmly.
Offering to invisible spirits

j¡oiš² h¢m
Mashabhakta bali
Special offerings are made to all invisible spirits. It is believed that invisible spirits, previously
occupied the place of worship, need to be satisfied before you intrude in their domain. Show five
welcome mudras as described before (see appendix).
Jy iä¡cu Cq¡NµRa, Cq¡NµRa, Cq ¢aùa, Cq ¢aùa, Cq p¢ædš Cq p¢æl¦dÉdÅjÚ

Aœ¡¢dù¡ew L¥l¦ax, jj f§S¡w Nªq²£a z
Om Bhutadaya iha gachchhata, iha gachchhata,
Iha tishthata, Iha tishthata, Iha sanniruddha, iha sannirudhyadhvam,
Atradhisthanam kuru, mama pujam grihnita ||
Oh the spirits come, establish here, come close and
stay close to me, rest here and accept my offerings.
Take a flower (preferably red) and place it into the small container with a spoonful of yogurt,
rice and mashkalai (black lentil). This is called mashabhakta bali (j¡oiš² h¢m).
hw Ha°×j j¡oiš²hm−u ejx, H−a Nåf¤−×f Jy j¡oiš²hm−u ejx,
H−a Nåf¤−×f Jy Hac¢dfa−u Jy ¢ho·−h ejx z Ho j¡oiš² h¢mx Jy −rœf¡m¡¢c-
−rœf¡m¡¢c-iäN−Z−iÉ¡ ejx z
Bam etashmai mashabhaktabalaye namah!
Etey gandhapushpey! Om mashabhaktabalayey namah!
Etey gandhapushpe etadhipatayeh Om Vishnabey namah!
Esha mashabhakta balih Khetrapaladi-bhutaganebhyo namah ||
Reverence to the mashabhaktabali (the container with yogurt, mashkalai and red flower
dipped in sandalwood) as I offer the scented flower to the name of Vishnu I offer this holy lentil pot
to Khetrapal and other invisible spirits.
Looking up with folded hands, pray to the spirits. At the end of the prayer touch the mashabhakata
bali container. Invite the spirits with five welcome mudras described earlier.
Jy iäx −fËax ¢fn¡Q¡ÕQ −k hp¿¹œÉ iä−m z −a Nªq²¿¹¥ ju¡ cšcš h¢m−lo

h¢m−lo fËp¡¢dax z
f§¢Sa¡ Nå f¤Öf¡°cÉîÑ¢m¢iØ¹¢fÑa¡Ø¹b¡ z −cn¡cÙj¡v ¢h¢expªaÉ f¨S¡w fnÉ¿º jv Lªa¡jÚz
Ho j¡oiš² h¢mx Jy i¨−a−iÉ¡ ejx z
Om bhutah pretah pishachascha jey basantyatra bhutaley |
Jey grihnantu maya datta baliresha prasadhitah ||
Pujita gandha pushpadwairabalibhistutharpitah statha |
46
Deshad asmad binihsritya pujam pashyantu matkritam |

Esha mashabhaktabalih Om bhutebhyo namah ||
In the name of divinity (Om) I am requesting all the spirits who lived here earlier,
take my offerings of sandalwood paste and flower and others.
Please clear this place until I am done with my worship.
I bow to you, Oh the spirits.
Removal of Evil Spirits
vUtApsArN
Bhhutapasaran
Pick some white mustard seeds with your fingers and sprinkle them around the worship area
while saying the following mantra.
Jy −ha¡m¡ÕQ ¢fn¡Q¡ÕQ l¡rp¡ÕQ pl£p§f¡xz

Jy AfpfÑ¿¹¥ −a iä¡ −k iä¡ i¨¢h pw¢Ùqa¡x z
−k iä¡ ¢hOÀLšÑ¡l−Ù¹ enÉ¿¹¥ ¢nh¡‘u¡ zz
Jy −ha¡m¡ÕQ ¢fn¡Q¡ÕQ l¡rpÕQ pl£pªf¡x z
AfpfÑ¿¹¥ −a p−hÑ Q¢äL¡−Ù»Z a¡¢sa¡x zz
Om betalscha
Om apasarpantu tey bhuta je bhuta bhubi sansthitah |
Jey bhuta vignakartarastey nashyantu Shivagnaya ||
Om betalascha pishachascha rakshashascha sarisripah |
Apasarpantu tey sarbey chandika strena taritah ||
All the spirits who reside below this earth who may disturb our peace is guarded off in
the name of Shiva. All the creatures, may they be ghosts, goblins or reptiles are hereby
driven away from this place in the name of Chandi, the goddess of evil destruction.
At the end snap your fingers between the thumb and middle finger three times while circling the
hand around the head then hit the ground three times with your right heel. These jestures
symbolize the driving away the evil spirits from the place of worship. After this act you are
expected to focus on the dedicated prayer that you are about to start. This initiates granthi
bandhan (next section), an act of holding all thoughts towards divinity.
Tying the security knot

gRiÁÛ-bån
Granthibandhan
The thought behind this ritual is to bring the scattered mind into the focus of devotional thoughts. Tie
a knot at the end of the cloth that you are wearing. Hold the knot and chant:
o^ miN}irbjÊiN mhApRitsEr rx rx hUQ fTÚ üAhA||

Om! Manidharibajrani mahapratisarey
raksha raksha hung phat swaha ||
I am tying this knot like a thunderbolt pulling my scattered mind into the focus of divinity. I pray
the Lord (Mahapratisar) to protect me by standing on my mental gate and
prevent the entry of all distracting thoughts.
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http://www.agiivideo.com/books/audio/satyanarayana/Audio-02-Preliminaries(2)-p47.mp3
Dwardevata puja
dÅArEdbtA p§jA
Worship of the Divinities at entrance
The house is considered as a temple (Vastudevata, bAÙ¹E¤ dbtA) guarded by the Gods at the entrance.
These gods help in removing the hurdles (Ganesha) or bring good luck and wealth to the family
(Lakshmi and Kuber). Hence before the core of the puja, they are worshipped.
Take two flowers dipped them in sandalwood paste and offer it to the Gods of entrance. Ask a
family member to take the flower to the entrance door and leave it on the step. The entrance is
usually decorated with water pots, marked with vermillion powder and contains banana sapling
or any green foliage. Some families decorate the floor as well which is symbolic to invitation of
divinity.
eEt
Et gå p¤EÖp o^ ÞAr EdbtAEvYA nm:|
nm:
Etey gandhapushpey om Dwaradevatabhyo namah |
I offer my scented flower to the guardians of the entrance.
Various Gods are called and worshipped at the entrance of the puja place with the request to sanctify
the place of worship. The calling of the Gods is done through five gestures, called mudras that
welcomes them and ask them to stay with the devotee during the ceremony.
Five welcome mudras
Show the five hand gestures where indicated. The mudras are like expressing the feeling with
hand gestures, as it is done in case of dancing.
After the meditation take a flower, with a touch of sandalwood paste, and place it at the feet of
the Goddess Saraswati, captured in your mental image and then put it on the holy pitcher.
48
!
!
!
Jy à¡l−cha¡ Cq¡NµRa, Cq¡NµRa, Cq ¢aùa, Cq ¢aùa, Cq p¢ædš, Cq p¢æl¦dÉdÅjÚ
Aœ¡¢dù¡ew L¥l¦a, jj f§S¡w Nªq²£a z
H−a Nåf¤−×f Jy N¡w N−Zn¡u ejx z Jy jq¡m°rÈÉ ejx, Jy plü°aÉ ejx,
Jy ¢hOÀ¡u ejx, Jy −rœf¡m¡u ejx, Jy N¡w N‰¡°u
N‰¡°u ejx, Jy k¡w kj¤e¡°u
e¡°u ejx zz
Om! Dwaradevata ihagachhata ihagachchachhata |
ihatisthata, iha tisthata, ihasannidhatta, ihasanniruddhadhwam |
Atradhisthanam kuruta, mama pujan grinhita ||
Etey gandhapushpey Om gam Ganeshaya namah,
Om Mahalakshmai namah, Om Saraswatai namah,
Om Vighnaya nama, Om Kshetrapalaya namah,
Om Gangawai namah, Om Jam Yamunawai namah ||
Oh the Gods at the entrance, come, come, rest here, rest here, stay close and closer to me, establish
here and accept my offerings. I offer my scented flowers to Ganesh along with his primordial sound
(gAQ), reverence to Mahalakshmi, Saraswati, remover of obstacles, lord of the directions with their
primordial sound Om ( )º^ , and to the sacred rivers Ganges with the primordial sound (gAQ) and
Yamuna with the primordial sound (yAQ). and Yamuna with the primordial sound (yAQ).
Worship of House God

bAÙt¤f¤l¦o p§jA
Vastu purush puja
For a devoted Hindu, house is the God who gives us shelter and brings happiness to our daily life. If
there is no peace in the house, it is considered as cursed. Hence, for all celebrations of life
(dashakarma), worshipping the house is an integral part of the celebration.
Offer a flower on the floor chanting:
H−a Nåf¤×−f nm: bAÙ¹p

u ru ¦>Ay ejx z
Etey gandhapushpey etatdhipataye Om Vishnabey namah,
etey gandhapushpey etat sampradanebhyo Om Bastupurushadibhyo namah.
49
In the name of Lord Vishnu, I am offering this flower
May I place this flower as my oblations to the God of my Residence.
Now pray with folded hands, looking at the house:
Jy pp®®îÑ h¡Ù¹¥ju¡ −ch¡x pîÑ h¡Ù¹j¥ uw SNv z

fªbÅIdlÙ¹¥ ¢hE@
¢hE@−u¡
E@−u¡ h¡Ù¹¥−ch
−ch ejÙ¹¥−a
−a zz
Om sarbey bastumaya deba sarba bastumayam jagat |
Prithidharastu bigeyo bastudeva namahstutey ||
You my residence God! You are my entire universe (shelter) Skillfully held by the earth, I pay my
oblation to Thee, Oh my God of the residence.
SANCTIFICATION OF ENVIRONMENT AND BODY
Sanctification of floor
Throw little water on the floor with the following chant.
Jy lr lr q¨w gVÚ ü¡q¡ z

Om raksha raksha hum phat swaha |
May the spirits protect me from all the hurdles
Then touch the floor in front and chant:
Jy f¢hœhSÊi¨−j qÿw q¨wy gVÚ ü¡q¡ zz

Om pabitra bajrabhumey hum hum phat swaha ||
Allow me to sit on sanctified firm floor devoid of all evils.
Sanctification of Platform
−h¢c −n¡de
Vedi shodhan
Put a flower on the platform and pray with folded hands.
Jy −hcÉ¡ −h¢cx pj¡fÉ−a h¢qÑo¡ h¢qÑ¢l¢¾cÊujÚ z

k¤−fe k¤f BfÉ¡ua¡w fËZ£−a¡ A¢NÀl(a)¢NÀe¡ zz
Om vedya vedih samapyatey varhisa varhiindriyam
Jupen jupa apyatam pranito agniar-agnina
I am dedicating this sacred dias (platform) where our senses become the tools of perception,
The pillars become sacrificial stake, and, fire brings fire.
Sanctification of covering (canopy)

¢ha¡e −n¡de
Bitan sodhan
Look at the ceiling (or top canopy) and place a flower in the offering plate and then say
50
with folded hands.

Jy FdÆÑ F o¤ Z Ea−u, ¢aù¡ −c−h¡ e p¢ha¡ z
F−ÜÑ¡ h¡SpÉ p¢ea¡ ka¡”¢iÑh¡O¢á¢hÑqÄu¡j−q zz
Om urdhey ushuna utaye, tishtha debo na Sabita |
Urdho bajasya sanita jatanja-bhirbaga-udvirbhya-mahey
Oh the sacred canopy, like the sun in the sky, you protect us and our food.
Let your invitation goes to the wise men to chant mantras under your shelter
Dedication of body
nYAs
Nyas
Here the devotee dedicate all his body organs to the prayer of the Lord.
Dedication of Body Organs (a‰nYAs)
I am offering my different organs – heart, head, apex of my hair (shikha), arms, eyes, and my
hands to Thy prayer.
Touch the organ with the joint fingers of right arm and chant pointing the organ:
Heart: o^ gAQ h©dyAy nm:| Om Gam hridaya namah |

Head: o^ gIQ iSrEs üAhA| Om Geem shirasey swaaha|
Hair on the tip of the head: o^ guQ iSKA¯y b>TÚ
b>T|Ú
Om gung shikhawai bashat |
Cross over two hands: o^ ¯gQ kbcAy h^Qu | Om gaing kabachaya hum |
Two eyes (one at a time): o^ Eg±Q EnœœAy Eb±>TÚ
Eb±>TÚ
Om goung netratraya boushat |
Circle the right palm around the left palm and then strike in the middle of the left palm with the
ring finger and middle finger (joined):
o^ g: krtl p<<ùAvYAmÚ aÙ»Ay fTÚ|

Om gah karatala prishthabhyam astraya phat |
Thus I dedicate myself to Thee.
Touch the heart (Gam hridayaya namah), the head (ging sirashey swaaha), the shikha - long
bunch of hair extended in the middle of the head – for Brahmins – (gam shikhayai bashat), two
eyes (left first and then right), and finally, two arms - crossing hands - (gaing kabachaya hum),
then touch the eyes (goung netretraya baushat), finally circle around the left palm with the right
palm and hit the center of the left palm with two of the right fingers- ) – middle and pointing
fingers and simultaneously uttering the mantra.
Dedication of the Fingers

krnYAs
Karanyas
51
Dedicate the thumb (a‰uù) by pressing the index finger or fore finger on to the thumb:
o^ sAQ a‰uùAvYAQ nm:|

Om sam amushthabyam namah
I am dedicating my thumb to The Divine
Then touch the thumb with the index finger or fore finger (tjÑin) and dedicate it by chanting the
following mantra:
o^ sIQ tjÑnIvYAQ üAhA|

Om sim tarjanibham swaaha |
I am dedicating my fore finger (index finger) to The Divine
Then move the thumb to the middle finger (m}YmA)

m}YmA) and dedicate it by the mantra:
o^ suQ m}YmAvYAQ b>TÚ|

Om Sung madhyamambhyam bashat
I am dedicating my middle finger to The Divine
Pointing finger!
Ring finger! Middle finger!
Little finger! Thumb!
Finally move the thumb to the ring finger (anAimkA)

anAimkA) and edicate the ring finger:
o^ ¯sQ anAimkAvY¡
anAimkAvY¡Q h^Qu |
Om saing anamikabhyam hung |
I am dedicating my ring finger to The Divine
Finally, touch the little finger (kinù)

kinù) with your thumb and chant:
o^ Es±Q kinùvYAQ Eb±>TÚ|

Om saung kanishthabhyam baushat
I am dedicating my little finger to The Divine |
Finally circle the right palm around the left palm which is held straight in front of the devotee
and then strikes the center of the left palm with the two fingers (joined pointing finger and
middle finger) and utter the “whoosh” sound:
52
o^ s: krtl p<<ùAvYAmÚ
AvYAmÚ aÙ»Ay fTÚ|
Om sah karatala prishthavyam ashtray phat |
Allow this primordial sound Sah
to work as a weapon to remove all the evil spirits.
Seeking blessing from all directions
Imagine you are surrounded well protected by gods and your well-wishers. Chant with folded hands.
Ll−S¡−s (h¡−j) Jy …l¦−iÉ¡ ejx, Jy flj …l¦−iÉ¡ ejx, Jy fl¡fl …l¦−iÉ¡ ejx,
(wEÜÑ) bRþEN nm: || (j−dÉ) Jy plü°aÉ ejx (¢hNÌq) zz
(c¢r−Z) Jy N−Zn¡u ejx z (wEÜÑ
(On the left) Om guruvyo namah | Om parama guruvyo namah |
Om parapara guruvyo namah | (On the right) Om Ganeshaya namah |
Urdhey Brahmaney namah (At the center) Om Satyanarayana namah (or God in presence) ||
On the left I am offering my reverence to my teacher, and the teacher of highest knowledge. On
the right is the Ganesh (the obstacle remover), and at the center is goddess Saraswati.
On the leftI pay my reverence to my guru, great guru and supreme guru. On the right is
Shri Ganesh (the remover of all obstacles). Above is the Almighty. In the front is the Saraswati
(the deity on the platform); I pray for their blessing and protection.
Laying the Divine Boundary

idk bån
Dikbandhan
The place of worship needs to be sanctified and protected. Thus the devotee makes a divine
boundary of the place of worship with:
Take a flower, with a touch of sandalwood paste, and place it on the holy pitcher taking the name
of each God and Goddess mentioned:
eEt gÀÜp¤EÖp gAQ gENSAy nm:|

o^ mhAl¯{Y nm:, o^ srü¯tY nm:, o^ ibGÂAy nm:, o^ ExepAlAy nm:,
o^ gAQ g‰A¯y nm:, o^ JAQ Jm¤
Jm¤nA¯y nm:
Etey gandhapushpey Om gam Ganeshaya namah,
Om Mahalakshmai namah, Om Saraswatai namah,
Om Vighnaya nama, Om Kshetrapalaya namah,
Om Gangawai namah, Om Yam Yamunawai namah ||
I offer my scented flowers to Ganesh along with his primordial sound (gAQ).
Reverence to Mahalakshmi, Saraswati, remover of obstacles (Ganesha).
Lords of the directions with their primordial sound Om ( º^), and
to the sacred rivers Ganga with the primordial sound (gAQ) and
Yamuna with the primordial sound (yAQ).
53
Imagine you are surrounded well protected by gods and your well-wishers. Chant with folded hands.
Ll−S¡−s (h¡−j) Jy …l¦−iÉ¡ ejx, Jy flj …l¦−iÉ¡ ejx, Jy fl¡fl …l¦−iÉ¡ ejx,
(wEÜÑ) bRþEN nm: || (j−dÉ) Jy dixNAkAlIkA¯y ejx (¢hNÌq) zz
(c¢r−Z) Jy N−Zn¡u ejx z (wEÜÑ
(On the left) Om guruvyo namah | Om parama guruvyo namah |
Om parapara guruvyo namah | (On the right) Om Ganeshaya namah |
Urdhey Brahmaney namah (At the center)
Om Dakshina Kalikawai namah (or God in presence) ||
On the left I am offering my reverence to my teacher, and the teacher of highest knowledge. On
the right is the Ganesh (the obstacle remover), and at the center is goddess Kali.
On the leftI pay my reverence to my guru, great guru and supreme guru. On the right is
Shri Ganesh (the remover of all obstacles). Above is the Almighty.
In the front is the Kali (the deity on the platform);
I pray for their blessing and protection.
WORSHIP OF BASIC FIVE GODS

p®EdbtA
Panchadevata
All Hindu puja rituals involve the worship of other Gods and Goddesses before focusing on the
principle deity. These Gods and Goddesses regulate our lives in many ways. These include the
group of five gods or Panchadevata (p®EdbtA), the Guardians of the directions (Dashadikpal)
and the nine planets (Navagraha) are revered and so also Vishnu’s various incarnations
(Dashavatar) which connect to our process of biological evolution
The group of five Gods (one is Goddess) are: Ganesh, Vishnu, Shiva, Surya and Jagadhatri
(Parvati). They are worshipped in three steps – dhyan, offfering and pranam. You may not
repeat the worship of those Gods whom you have already worshipped.
Ganesh
Shri Ganesh is the God of wisdom and worshipped at the beginning. He removes all obstrucles.
He is always worshipped before any puja.
Meditation
}YAn
Dhyan
Take a flower on your left palm. Hold it with the mudra for meditation (kurma). Imagine Ganesh
in your mental screen, chant the mantra and place the place the flower on the holy pitcher,
imagining that you are putting the flower on His feet.
o^ KîÑQ ÙÛultnuQ gEj¾dRbdnQ lEðAdrQ su¾drQ

pRs¾dnÈdgå-
gå-luì-m}up-bYAElAl-
bYAElAl-g&ÙÛlQ|
dÁ¹AGAt-
GAt-ibdAirtAir-
ibdAirtAir-r¦i}¯r: is¾dur-ESAvAkrQ|
54
bE¾d ¯SlsutA-
A-sutQ gnpitQ isiÜpRdQ kAmdQ|
es sc¾dnQ puÖpAÎil nm: gEnSAy nm:||
Om kharba sthula tanum gajendrabadanam lambodaram sundaram |
Prasanna ananda gandhalubdha madhupa balyola gandastalam
Danta aghata bidari arirudhirai sindur shobhakaram\
Vandey sGloryasuta sutam Ganapati siddhipradam kamadam |
Esha sachandana pushpanjali namah Ganeshaya namah ||
Oh the short structured, heavy-bodied, elephant-headed beautiful God,
with long trunk and happy face emitting fragrance,
who has strong cheek and whose task pierced open the enemy’s body and
dripping blood, making it beautifully red.
May I worship him, the son of the mountain’s daughter Parvati (daughter of Hemabat),
the leader of the people. May my wish be fulfilled.
Offerings
p§jA
Panchaupacarey puja
Offer water to wash the feet of the Lord on the offering plate:
eEt gå puEÖp o^ nm: gEnSAy nm:|

Etey gandhapushpey Om namah Ganeshaya namah
I am offering my flower with eference to Lord Ganesha
Prostration
pÊNAm
Pranam
With folded hands seek His blessings:
ekdÁ¹ mhAkAy lEðAdr gjAnnmÚ|

ibGÃnASkrQ EdbQ EhrðQ pRNmAmYhmÚ||
Ekadanta mahakayam lambodara gajananam
Vighnanashakaram debam herambam pranamamyaham ||
With one tusk, big in size, with long trunk, with elephant face,
Remove all the hurdles, Oh the heroic Lord, I bow to you.
Vishnu
ib>·¤
Meditation
}YAn
Dhyan
pl¢pS¡pex p¢æ¢hø −Lu¤lh¡eÚ |

Jy −dÉux pc¡ p¢ha«jäm jdÉhšÑ£ e¡l¡uZ pl¢pS¡pex
« x n´MQœ²x ||
−Lu¤lh¡eÚ LeLL¥ämh¡eÚ ¢Ll£¢Vq¡l£ ¢qleÈu hf¤dÑa
55
Om dhayah sada savitrimandal madhyabarti Narayana
Sarasijasanah sannibishta keyurban kanka kundalavan
Kiritihari Hiranmaya bapur dhritah shankhachakrah ||
I am meditating on Narayana the God
who is in the center of the solar system.
Seated on a lotus, wearing armlets and alligator-shaped earrings, whose body is golden and
holding conch and disc (chakra) in His hands.
Offerings
p§jA
Puja
This is explained earlier. Use the following mantra for offering each of the five things.
eEt gå puEÖp o^ nm: ib>·Eb nm: ||

Etey gandhapushpey Om namah Vishnabey namah
I am offering my flower with obeisance to Lord Vishnu
Prostration
pÊNAm
Pranam
Jy e−j¡ hËþZÉ −ch¡u −N¡hË¡þZ-

þZ-¢qa¡u Q z SN¢Üa¡u nË£L«o·¡u −N¡¢h¾c¡u e−j¡ ejx zz
Om namah Brahmanya devaya go Brahmana-hitayacha |
Jagadhitaya Shri Krishnaya Govindaya namo namah ||
I bow to that Lord Almighty (Brahman)
the well wisher of learned (Brahman) and bestower (cow).
The keeper of the Universe,
Oh the Lord Krishna Oh the Govinda I prostrate to you repeatedly.
Shiva
¢nh
Meditation
}YAn
Dhyan
Jy dÉ¡−u¢æaÉw j−qnw lSa ¢N¢l¢eiw Q¡l¦Q¾cÊ¡hawpw

laÀ¡L−Òf¡‹Æm¡‰w flö-
flö-jªN-hl¡i£¢a-
hl¡i£¢a-qÙ¹w fËpæjÚ z
fcÈ¡p£ew pj¿¹¡v Ù¹¥a-jjlN°ZÑhÉ¡OËL¢« šw hp¡ew,
¢hnÄ¡cÉw ¢hnÄh£Sw ¢e¢Mmiuqlw f’hš hšË²w²w ¢œ−eœjÚ zz
f’hšË
Om dhyaayen-nityam Mahesham rajatagirinibham
Charuchandrabatamsam
Ratnakalpojvalagam parashu-mriga-bara-abheeti-
hastam prasannam |
Padmaasinam samantaat stutam-amaraganaih-
56
byaaghrakrittim basaanam
Viswadyam viswabeejam nikhila-bhayaharam
panchavaktram trinetram ||
Meditate constantly on the Mighty Lord Shiva,
whose body is as white as silver mountain,
who wears the beautiful crescent moon as a decoration,
whose limbs are effulgent adorned with gems,
who with his four hands holding axe and antelope and
showering boons and protections, who is always content,
who is seated on a lotus, and praised by the gods surrounding Him from,
who wears the skin of a tiger,
Who is the best in the Universe, which He created,
the destroyer of all fears, and vision with five faces and three eyes.
Offerings a flower and belpata, if available
eEt gå puEÖp o^ nm: iSbAy nm: |

Etey gandhapushpey Om namah Shivaya namah
I make my offering of flower to Lord Shiva
Prostration
pÊNAm
Pranam
ejx ¢nh¡u n¡¿¹¡u L¡lZœu −qa−h z ¢e−hcu¡¢j Q¡aÈ¡ew aÆw N¢a fl−jnÄl zz
Namah shivaya shantaya karana traya hetabey |
Nibedayami chatmanam twam gati parameshwara ||
Obeisance to Lord Shiva! He is calm, the source of the three basic qualities (guna) of life –
truth/knowledge (sattva), greed/passion (raja and, dark/ignorance (tama),
I am submitting to you Oh Lord, I am having no other choice.
Surya (Sun)
p§kÑÉ
Meditation
}YAn
Dhyan
Jy lš²¡ð¥S¡pe j−no…°ZL¢på¥w i¡e¤w pjÙ¹SNa¡j¢dfw iS¡¢j z

Ll¡°êÇjÑ¡¢ZLÉ−j±¢mjl¦Z¡‰l¦¢Qw
fcÈàu¡iuhl¡eÚ cdaw Ll¡°êÇjÑ ¡¢ZLÉ−j±¢mjl¦Z¡‰l¦¢Qw ¢œ−eœjÚ zz
Om raktaambujaasanam asheSa-gunaika-sindhum
Bhaanum samasta-jagataam-adhipam bhajaami |
Padma-dwaya-abhayabaraan dadhatam karaabjaih
Maanikyamalim-aruNaama-ruchin trinetram ||
Sitting on red lotus with ocean of unlimited qualities, Oh the illuminating Sun God,you are the
lord of the whole world.
57
With one hand you are holding lotus and with another,
offering boons of fearlessness.
Your physical appearance is radiant like ruby and you have three eyes. I worship you.
Offering
p§jA
Puja
Offer a flower dipped in red sandalwood:

eEt gå puEÖp nm: sUJYÑAy nm:|
Etey gandha pushpey namah Suryaya namah |
Glory to the Sun God Surya
Then offer a little rice on the holy pitcher or on the offering plate:
o^ eih sUJÑY shsÊ

shsQESA
ÊQESA EtjrAES jgqpEt
anukÇpAy mAQ v™Q g<hAnAGÑYQ idbAkrmÚ|
e> aGÑYQ nm: sUJÑYAy nm:|
Om! Ehi Surya sahasrangsho tejarashey jagatpatey |
Anukampaya mam bhaktam grihanargham divakaram ||
Esha argham namah Suryaya namah||
Oh Sun, whose millions of rays enlightens this earth
Accept the offering from this humble devotee of yours
Oh the day maker, Oh the Sun, here is my offering to you with humility.
Prostration
pÊNAm
Pranam
Pray with folded hands, imagining the rising sun in front of you:
Jy jbA kuÙm sQkASQ kASYEpyQ mhAdYuitQ|

dÆ¡¿¹¡¢lw sîÑpApGÂQ pRNEtAhiÙm idbAkrQ||
Om jaba kushma sankasham kashyapeyam mahadyutim |
Dhyantarim sarbapapagna pranatoshmi divakaram ||
Like the jaba flower (red colored Shoe flower), the son of Kashyap,
with brilliant illumination, destroyer of darkness, remover of all sins (ignorance), I bow to you
the day-maker.
Durga
d¤gAÑ
Meditation
}YAn
Dhyan
Jy L¡m¡ï¡i¡w LV¡°r-
LV¡°r-l¢lL¥m-iuc¡w −j±¢mh−Ü¾c¥−lM¡w,
lM¡w,
58
n´Mw Qœ²w L«f¡Zw ¢œ¢nMj¢f L°l-

L°l-l¦àq¿¹£w ¢œ−eœ¡jÚ z
¢pwq-
¢pwq-úå¡¢dl©t¡w ¢œi¥he-
e-j¢Mmw −aSp¡ f§lu¿¹£w,
dÉ¡−ucÚ c¤NÑ¡w Su¡MÉ¡w ¢œcn f¢lhªa¡jÚ −p¢ha¡w ¢p¢ÜL¡°jx zz
Om Kala-abhrabham katakshair-arikula-bhayadaam
mauli-baddheyndurekham shankham chakram kripanam
trishikhamapi karaih-rudwahantim trinetraam |
Sinhaskandha-adhiruddham
Tribhuban-makhilam tejasa purayantim
dhyaayed Durgam Jayakhyam tridasha-paribritam
sebitam siddhikamaih ||
One should meditate on Mother Durga whose another name is Jaya,
who has the complexion of deep dark cloud,
whose mere glance can arouse fears to the enemies,
tightly fastened in her crown is the shining crescent moon.
Who has three eyes, who is holding conch, disc, sword, and
three-pointed weapon (trident) in her hands,
Who is riding on a lion, and is energizing all
three worlds with her brilliant light, who is always surrounded by gods,
she is served by those who want success.
Offerings
p§jA
Puja
eEt gå puEÖp qÊ£w Jy c¥NÑ¡¯u
¡¯u ejx
ejx| zz
Etey gandhapushpey Hring Om Durgawai namah ||
In the spirit of divinity (Hring, the primordial sound for Durga)
I am offering this scented flower to you Oh Goddess Durga.
Prostration
pÊNAm
Pranam)
Jy pîÑj‰m j‰−mÉ ¢n−h phÑ¡bÑ p¡¢d−L z nl−ZÉ œÉð−L −N±¢l e¡l¡u¢Z e−j¡Ù¹−¥ a zz
Om sarvamangala mangalye Shivey sarbartha sadhikey |
Smaraney trambhakey Gouri Narayani Namastutey ||
Oh the wife of Shiva, you are the benevolent peace giver of us, fulfiller of our wishes,
I am seeking your protection Oh the three-eyed fair Goddess of wealth (Narayani).
I offer my obeisance to you.
Worship of Nine planets

ehNËq
Nabagraha
Naba is nine and graha is cosmic influencer of the living being on this earth (Bhumidevi). These
include five planets – Mamala (Mars), Budha (Mercury), Brahaspati (Jupitor), Sukra (Venus),
59
Sani (Saturn); Sun (Aditya, Rabi), Moon (som), as well as Moon’s orbital positions in the sky –
Rahu (north or ascending lunar node) and Ketu (south or descending lunar node).
Note: Lunar nodes are the orbital nodes of the moon, that is, the points where the orbit of the
moon crosses the ecliptic. The ascending node is where the moon crosses to the north of the
ecliptic. The descending node is where it crosses to the south. Eclipses occur only near the lunar
nodes.
The mantra “Adityadi (Aditya or sun and others) Navagraheybhyo namah” takes care of all the
nine planets. Worship of individual members of Nabagraha is done during Havan, described
later.
Make five offerings in the name of the nine planets:
e> gå: o^ aAidtYAid nbgÊEhEvYA nm: z

Esha Gandhah Om Adityadi Nabagraheybhyo namah
etq p¤×pQ o^ aAidtYAid nbgÊEhEvYA nm: z

Etat pushpam Om Adityadi Nabagraheybhyo namah
e> }§p: o^ aAidtYAid nbgÊEhEvYA nm: z

Esha dhup Om Adityadi Nabagraheybhyo namah
e> dIp: o^ aAidtYAid nbgÊEhEvYA nm: z

Esha dwipah Om Adityadi Nabagraheybhyo namah
etdÚ ¯nEbdYQ o^ aAidtYAid nbgÊEhEvYA nm: z

Etat naivedyam Om Adityadi Nabagraheybhyo namah
(Note: separate naivedya with five mounds of rice and a small fruit on each mound makes the
nabagraha-naivedya).
Prayer for the Guardians of Directions

cn¢cLÚf¡m
Dashdikpal
Das means ten, dik is direction and pal is protection. Hence Dasdikpal means the protector of ten
directions. The deities connected to the protection of the ten directions of this earth are: Indra
(east), Agni (south-east), Yama (south), Nairiti (south-west), Varun west), Vayu (north-west),
Kuber (north), Isha (north-east), Brahma (upward), Anant (downward). Show your respect by
offering a little water or flower or rice in the name of each deity.
eEt gå p¤EÖp dSidkpAElEvYA nm:

Etey gandhapushpey Om Dashadikapalebhyo namah
Reverence to the ten directional gods.
60
Dashavatar
eEt gåpuEÖp o^ mqsYAid-
mqsYAid-dSAbtAErEvYA nm:,
etey gandhapushpey Matsyadidashavatarevyo namah;
Here I offer the (sandalwood) scented flower to the fish and ten incarnations of Vishnu
Reverence To Our Divine Background

pI[pujA
Peethapuja
Pay obeisance to the Gods that hold the base of our lives (peetha). With reverence offer flowers,
dipped in sandalwood, in the name of different Gods listed here:
eEt gå puEÖp ----

Etey gandhapushpey ----
I am offering this scented flower in the name of ----
o^ pI[AsnAy nm:|
Om pithasanaya namah |
The gods of the background.
o^ aA}ArS™Ay nm:|
Om adharashaktaya namah |
The power that holds the base of the universe.
o^ pRk<¯tY nm:|
Om prakritwai namah |
The nature.
o^ anÁ¹Ay nm:|
Om anantaya namah |
The endless universe.
o^ p<iF¯bY nm:|
Om prithibai namah |
The earth.
o^ xIrsmudRAy nm:|
Om khirasamudraya namah |
Ocean of milk.
o^ EÕbtÞIpAy nm:|
Om swetadwipaya namah |
White island.
o^ minmäpAy nm:|
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Om manimandapaya namah |
Hall on crystals.
o^ kÒb<xAy nm:|
Om kalpabrikshaya namah |
The dream.
o^ minEbidkA¯y nm:|
Om manivedikayai namah |
Platform with jewels.
o^ rtÃisQhAsnAy nm:|
Om ratnasinhasanaya namah |
Seat with gems.
o^ agÃYAidEkANctuøEy nm:|
Om agnyadikonachatushtaye namah |
Agni and other Gods of four directions.
o^ }mÑAy nm:|
Om dharmaya namah |
The truth.
o^ SRIQ kmlAsnAy nm:|

Om kamalasanaya namah |
The goddess of wealth (Lakshmi), our provider.
I am offering my reverence to the Gods in the background in order to receive their blessing :
The base of our existence, the infinite, the nature, the cosmos, the earth, the ocean,
the island from where we evolved, the crystal hall of the universe,
the wishing tree (aspirations), the jeweled stage of our activities,
the honored throne of precious stones, the directional gods,
righteous thoughts, and the auspicious seat.
62

control+click on the heading
http://www.agiivideo.com/books/audio/satyanarayana/Audio-03-Sat-puja-p62.mp3
PART 3
PRINCIPLE SATYANARAYAN PUJA
fËd¡e paÉe¡l¡Z f¨S¡
Pradhan Satyanarayana Puja
Seeking good wishes of assembly

sÆiÙ¹bAcn
Swastibachan
Swastibachan is the declaration of the goal and seeking His blessing for its successful
completion. Hold small amount of rice on your right hand and chant:
o^ kšÑEbYhiÙmnÚ SRIstYnArAN pUjAkÇmÑiN| N|

o^ puNYhQ vbEÁ¹A bR¦bÁ¹,u o^ puNYhQ vbEÁ¹A bR¦bÁ¹
¦bÁ¹,u o^ puNYhQ vbEÁ¹A bR¦bÁ¹u ||
Om kartbeyashmin Shri Satyanarayana puja karmani
Om punyaham bhavantu brubantu, Om punyaham bhavantu brubantu,
Om punyaham bhavantu brubantu,
Solemnly I have resolved to do The worship of Ganesha and other Gods On this sacred occasion
of Satyanarayana puja May my act be holy! May my act be holy! May my act be holy!
Response of the assemblage
Throw rice on the offering plate chanting the following three times. It indicates the support of the
assemblage (priest and others):
o^ puNYhQ, o^ puNYhQ, o^ puNYhQ|

Om punyaham, Om m, Om punyaham) ||
Let this occasion be auspicious.
Repeat the same process two other times with corresponding mantras:
o^ kšÑEbYhiÙmnÚ SRIstYnArAN pUjAkÇmÑiN

o^ Ùbit vbEÁ¹A bR¦bÁ¹,u o^ Ùbit vbEÁ¹A bR¦bÁ¹,u o^ Ùbit vbEÁ¹A bR¦bÁ¹|u
Om kartbeyashmin Ganeshadi nanadevata puja purbaka
Satyanarayana pujan karmani
Om swasti bhavantu brubantu ! Om swasti bhavantu brubantu !
Om swasti bhavantu brubantu !
Solemnly I have resolved to do
The worship of Ganesha and other Gods
On this sacred occasion of Satyanarayana puja
63
Let my act be auspicious! Let it be auspicious! Let it be auspicious!
Response of assemblage with the offer of rice:
o^ Ùbit, o^ Ùbit, o^ Ùbit|

Om swasti! Om swasti! Om swasti!
We bless you, we bless you, we bless you.
Wish of the devotee , chant the following mantra:
o^ kšÑEbYhiÙmnÚ SRIstYnArAN pUjAkÇmÑiN |

o^ ViÜQ vbEÁ¹A bR¦bÁ¹,u o^ ViÜQ vbEÁ¹A bR¦bÁ¹,u
o^ ViÜQ vbEÁ¹A bR¦bÁ¹u ||
Om kartbeyashmin Shri Satyanarayana puja karmani
Om rhidhim bhavantu brubantu, Om rhidhim bhavantu brubantu,
Om rhidhim bhavantu brubantu,
As part of my solemn duty I would perform the puja of Ganesha and other Gods on this sacred
occasion of Satyanarayana puja Let my act bring prosperity! Let my act bring prosperity!
Let my act bring prosperity!
Response from assemblage with the offer of rice:
o^ V}YtAQ, o^ V}YtAQ, o^ V}YtAQ|

Om ridhyatam, Om ridhyatam,Om ridhyatam
You have our good wishes for your prosperity
Divine Witness
sAxYm¿
Sakhyamantra
o^ sUJÑY: EsAE
EsAEmA Jm: kAl: sEåYvUtAnAnY: xpA|
pbEnA idkpit-
idkpit-vÑUimrAkASQ KcrA mrA:|
bRAþQ SAsnmÚ aAÙÛAy kÒ}Å imh siæi}mÚ||
o^ tqsq|
o^ aymArñ:
aymArñ: övAy vbtu||
Om Surya Somo Yamah Kalah Sandheybhutannyaha khsapa |
Pavano dikpatir bhumi akasham khachara marah ||
Brahmam Shashanam asthaya kalpadwa miha sannidhim |
Om tat sat |
Om aymarambha shubhaya bhavatu ||
Oh the sun, the moon, Yama (God of death), the time, the transitions of morning and evening
(sandhya),the day, the night, the wind, the guardians of directions, the earth, the sky, the flying
entities, all Gods (and Goddesses) in the name of the Divinity come close to me to witness this
auspicious occasion and bless me to start my prayers.
64
Divine Blessing
ÙbiÙ¹sš
§ ²
Swastisukhta
Take rice in your hand and offer it to the names of various Gods controlling the environment,
appealing to them to bring success in the completion of your puja offering. While chanting the
matra throw the rice three times in the offering plate, coinciding with the last mantra (Om
swasti), which is repeated three times.
o^ EsAmQ rAjnQ br¦N aigÃ aðAr vAmEh,

aAidtYQ ib>·u
ib>·o
u mo
moQQ sUJYÑ Q bbRRþA® bªhÙpitmÚ|
o^ üiØ¹ n: HEßA bªÜSÊbA: üiØ¹ n: p§>A ib EbdA: |
üiØ¹ nØ¹ExÑYA airøEnim: üiØ¹EnA bªhØpitdÑ}Atu ||
o^ üiØ¹, o^ üiØ¹, o^ üiØ¹ ||
Om Somam Raajaanam Varuna agni ambar bhamahe
Adityam Vishnum Surjyam Brahmanancha Brihaspatim ||
Om swasti nah Indro Bridhashrava swasti nah Pusha Viswavedah |
Swasti nastarkshyo arishtanemih swastino Brihaspatirdadhatu ||
Om swasti, Om swasti, Om swasti ||
With praises to the glory of Moon (Som), Varuna, Agni, Sun, Vishnu, Brahma and Brihaspati;
with my prayers to mighty Indra, learned Pusha, undefeated Taksha, and the care taker of Gods,
Brihaspati, seeking their blessings on me.
May I be successful! May I be successful!
May I be successful!
Resolution
sQkÒ
Sankalpa
The mantra declares the goal of the puja after identifying the time, place and the name of the
devotee. If the priest is doing the puja, take your name and then the name of the host and at the
end say “kir>YAim” (which means I am doing for someone else). If the devotee is making the
offering himself, take your own name and at the end say, “kirE>Y” (which means I am doing it).
Take the spoon (kushi) on the left palm. Put a yellow flower (marigold), with a touch of
sandlewood paste. Place a little rice inside the spoon and (if available) a haritaki or supari or
betel nut (a dry fruit), symbolizing the fruitfulness of the goal. Then cover the spoon with your
right palm and chant:
ib>·uErAm tqs
tqsv
qsv adY -------- mAEs -------- pEx ------- itEF± vA×kEr
------ EgAœ SRI ------- EdbSÇmÑN: (g<hkšÑA), tsY sbÑ aÕbAiÁ¹ dUrkmÑEN,
mEnAgt aivø isiÜlAvkAEm, sîÑEs±vAgY kAmnAFÑAy p® EdbEdEdbEdEbI
EdEbI pujA pUbk Ñ
SRISRIstYnArAyN Edb pujA tFA pRIitkAm, tFA stYnArAyn kFA pA[,
tFA EhAm kmÑiN (Jid EhAm krA hy) “kirE>Y”|
65
(p¤ErAiht: ------ EgAœ ------ EdbSmÑN: “kir>YAim”)
Vishnurom tatsat adya ----- mashi ----- pakshey ----- tithau
bhaskarey ----- gotra (house holder) ----- devasharma, sarba ashanti durakarmaney,
manogata abhishta sidhdhilabhakamey, sarba souvaghya kamanartha pancha devadevi puja
purbaka Shri Shri Satyanarayana deba puja tatha preetikama, tatha Satyanarayana katha
patha, tatha homa karmani (if there is havan) “karishey” - if the house holder is doing for
himself. Alternatively, if the priest is doing the puja, he adds his gotra and name
and ends up saying “karishyami”)
In the name of Vishnu, on this auspicious day of ----- (month, lunar fortnight, day of the
fortnight, identify the person performing (gotra, name; priest or host), in order
To remove all miseries and wishing for prosperity and happiness, I am ready to perform
(“karishyami”) this worship ceremony to please various (five) Gods and Goddesses and for
Satyanarayana to seek His blessing, that includes reading the stories of Satyanarayana and
performing the fire worship.
(Note: When the priest does for the host, he mentions his name and gotra and ends the chant
with the word “karishyami” instead of “karishye”)
After the completion of the chant, turn over the spoon (kushi) on the offering plate
(tamrapatra) and sprinkle some water on the spoon. Use your right hand forefingers to pick up
water fromthe pot container (kosha). Then chant the following mantra seeking His blessing.
Seeking His grace

súÒs§™
Sankalpasukta
This prayer is meant to seek His grace for the successful completion of the worship.
o^ EdEbA EbA dÊibENAdA: p§NÑAQ ibbøÅAiscmÚ|

wÞA is®}Å m§p bA p<N}Å-mAidEÞA Edb ohEt||
o^ asY sóiÒtAFÑsY isiÜrÙº| |
o^ aymArñ övAy: vbtu ||
Om devo bo dravijnodah purnam bivasthwasicham |
Udhwa sinchadhwa moopa ba prinadhwa madidwo deva ohatey ||
Om asya sankalpitarthasya sidhirasthu |
Om ayamarambha shubhayah bhavatu ||
I seek the blessing of illustrious Agni with devotion. I pray for His grace
to fulfill my goal. I call Him with my utmost humility.
In the spirit of divinity may my goal be successful.
Thus, herewith, I am starting with His good wishes.
PRAYERS AND OFFERINGS
After the completion of the invocation prayers, the core Satyanarayana puja starts with the
meditation of Satyanarayana (stYnArAyENr }AYAn) :
66
Meditation of Satyanarayana
dÉ¡e
Dhyan
Hold a flower between your two palms in Kurma mudra (See figure). Chant
the mantra and at the end put the flower on our head.
o^ }YAEytÚ stYQ …NAtItQ …Nœy sminÅtmÚ|

ElAknAFQ iœElAEkSQ pItAðr}rQ ¢hi¨mÚmÚ ||
H¾dIbrdlSYAmQ SÐ cœ² gdA}rmÚ|
nArAynQ ctuîAÑ ýQ SRIbqs pdvUi>tmÚ||
EgAib¾dQ EgAkulAn¾dQ jgt: iptrmÚ …r¦mÚ|
Om dyaet satyam gunatitam gunatraya samanwitam |
Lokanatham trilokesham pitambara dharm bibhum ||
Indirabaradalashyamam shankhacakragadadharam |
Narayanam caturbahum Shribatsapadabhushitam |
Govindam gokulanandm jagatah pitaram gurum ||
Meditate on the truth beyond all qualifications where the three gunas unite
(truth, greed and ignorance),
the protector of humanity, the master of the three worlds,
who wears yellow dress with a glowing body, holding the conch and the mace.
Oh Lord Narayana with four hands, I bow to your decorated beautiful legs,
Oh Govinda, Oh the happiness of Gokul,
You are the father and teacher of the Universe.
This is followed by the mental worship of the Lord.
Mental worship
j¡e®p¡fQ¡®l f§S¡
In this step, no ritual is done. The devotee/priest sits quiet and just think of the deity
(Satyanarayana) whose prayers is about to begin.
Welcome of Lord Satyanarayana

aAbAhn
Abahan
Show five mudras of welcome (see Addendum)
o^ vuvÑb: ü:
ü: vÑgbAnÚ SRISRIstYnArAyN
stYnArAyN Edb |
HhAgµC HhAgµC HhAitù HhAitù HhsiæE}ih |
Hh siær¦}Yü aœAi}øAnQ kur¦ mmpUjAQ g<hAN||
Om Bhurbhubah Swaha-r-Bhagawan Shri Shri Satyanarayana deva |
Iha gacha iha gacha, iha tishtha iha tistha, iha sannideyhi,
67
iha sannirudhyascha atradhistham kuru mama pujam griahan
Oh the God of the three worlds, Lord Shri Shri Satyanarayana,
You are welcome, stay here, come close to me,
Establish yourself while staying close and receive my offerings
Finally pray three times with folded hands;
o^ ÙÛAQ ÙÛIQ ÙÛErA

rA vb, JAbq
JAbq pUjA kErAhQ mm:|
Om stham sthim sthiro bhava jabavat puja karoham mamah |
As long as I am doing puja stay here with me.
Special offering
ibES>AGÑ
Bisheshargha
It is a special offer to the deity. The general offer, called sAmAnAGÑ or samanyargha, is done on the
water vessel kept in front (kosha-kushi) of the priest. While the bisheshargha is done on the
water-conch (jlSÐ) kept on the left of the priest/devotee.
Make a triangular water mark on your left. Place the metal tripod (used to place the water-conch)
with tail side facing front. Put the washed water-conch on it, tail side matching with the tripod.
Utter the primordial sound of ‘Om Owing’ (o^ \Q) while filling there-quarter of the water-conch
with water. Put in that durba grass, a pinch of rice and a flower with a touch of sandalwood. Hold
the conch and chant the following mantras:
Now touch the flower and durba and chant dedicated to the solar energy and the solar system:
eEt gå puEÖp o^ aQ akÑm&lAy ÞAdS klAtÈEn nm:|

o^ mQ bih²m&lAy dSkllAtÈEn nm:|
o^ wQ EsAmm&lAy E>A#SklAtÈEn nm:|
Etey gandhapushpey Om arkamandalaya dadasha kalatmaney namah |
Om Mam anhimandalaya dashakalatmaney namah |
Om Um Somamandalaya shorashakalatmaney namah ||
I am offering this scented flowers (sandalwood-dipped) in
reverence to the solar system in all its twenty folds grandeur,
ten folds of its energy circle (fire, vahni), and sixteen folds of
lunar cycle.
Singing His glory
Pay reverence to Satyanarayana by offering a sandalwood-dipped flower on the Holy Pitcher
o^ nmEÙ¹
ibÕbr©pAy SÐcœ² }rAy c|
pdÈnAvAy EdbAy h©i>Ek> ptEy nm:||
nEmA EmAhnAÁ¹ür©pAy iœ…NAŸ ür©ipEN|
68
e>: sc¾dn puÖpAÎil: nEmA sA‰Ay, sAbrNAy,

sSi™kAy, sv™Ay, sîÑEdbEdbI, ür©pAy stYnArAyNAy nm:|
nm:|
Om namastey
Viswarupaya sankhachakra dharaya cha |
Padmanabhaya devaya hrishikesha pataya namah ||
Namo mohananta swaroopaya trigunaya swarupiney |
Esha sachandana pushpanjali namah sangaya, sabaranaya,
sashaktikaya, sabhaktaya, sarbadevadevi, swarupaya, Satyanarayanaya namah ||
Oh the omniscient God who holds the conch and disc,
From whose navel merges the lotus (Vishnu)*, the master of the senses.
(Alternate: He whose hairs consists of the rays of the sun and
the moon which give joy to the world),
I bow to you. Seeeing whom all illusions disappear and in whom all the three gunas or qualities
(Satya - truth, Raja - lust and Tama –ignorance) merge,
I am offering this sandalwood embedded flower
to all his associates, in all forms,
As Gods and Goddesses, in His self image, as Lord Satyanaryana
*Padmanabha (lotus from naval), one of the aspects of Vishnu or God with lotus issuing from his
naval on which Brahma sits.
Offerings of sixteen things

E>A#ESApcAEEr p§jA
Shorashopacarey puja
Any of the following sixteen things can be offered.
(1) Lamp (dIp)

dIp)
Look at the lamp burning on the side and offer little water into the offering plate in its name:
o^ aigÃEjÑ
jÑYAit:
YAit: ribEjÑ
ribEjÑYAit:
YAit: c¾dREjÑ
jÑYAit
YAit Ø¹¯Fb c| EjYit>AmušEmA stYnArAyNAy dIphyQ pRitg<hYtAm|
e> dIp: o^ SÊIstYnArAyNAy nm:||
Om agnijyoti rabijyoti chandrajyoti tathaibacha|
Jyotishamuttamo Satyanarayanaya deepoham pratigijyatam|
Esha deepah Om Shri Satyanarayanaya namah||
Bearing the illumination of the fire, of the sun and the moon I am offering this lamp that will be
more bright by the grace of Lord Satyanarayana Please accept it.
(2) Water to wash the feet (pAdY)

pAdY):
pAdY)
Offer a little water on the offering plate (tamrapatra) intending to wash the feet of the
Lord:
o^ pAdYQ g<« mhAEdb sbÑd:u KAp-

KAp-hAr
hArk¡mÚ|
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œAyü brEd Edb nm: SÊIib>·Eb|
etdÚ pAdYQ nEmA stYnArAyN nm:
nm:||
Om padyam grihna Mahadeva sarbadukhapa-harakam|
Trayaswa baradey deva namah Shri Vishnabey ||
Etat padyam Shri Satyanarayanaya namah
I offer this water, that takes away all sins and miseries, to wash the feet of
the great God who blesses us all, I bow to you Oh Lord Vishnu,
aGÑY)
(3) Special welcome (aGÑ
Pour a little water from the water conch on the offering plate (tamrapatra). The tip of the water conch
holds doob, flower and a little rice (Bisheshargha).
o^ dubÑAxt smAJu™Q iblÅpœQ tFAprmÚ|

ESAvnQ SQÐpAœÙÛQ g<hNÑAGYQ SÊIib>·Eb |
e> aGÑYQ nEmA stYnArAyN nm:|
Om durbakshata samajuktam billapatram tathaparam| Shobhanam shankha patrastam
grihanarghyam Shri Vishnabey | Esha arghyam Shri Satyanarayanaya namah||
Accept this special argha (welcome) of durba combined with belpata and rice,
decorated on the water-conch Oh Lord Vishnu,
Please accept this argha, I bow to Lord Satynarayana
(4) Glass of water (aAcmnIy)
aAcmnIy)
Offer a glass of water to the Lord for drinking. The offer is made by putting a little water from
the kushi into the first glass of water
o^ m¾dAiknYAÙ¹u JÞAir sbÑpAphrQ övmÚ|

g<hANAcmnIyQ tÅQ myA v™YA inEbidtmÚ|
HdQ aAcmnIyQ o^ SÊIstYnArAyNAy nm:||
Om mandakinyastu jadbari sarbapapa haram shubham|
Grihanachmaniyam twam maya bhakta niveditam|
Edam achmanium Om Shri Satyanarayanaya namah||
This water is from the Ganges of Mandakini that takes away all sins and brings happiness.
Take this water from me, your humble devotee, as I offer to you Please accept this drinking
water in the name of Lord Satyanaryana||
(5) Cold water for bath (ÄnIyjlQ)

ÄnIyjlQ)
With the help of kushi offer a small amount of water on the holy pitcher with the
following chant. It meant for His bathing:
o^ jl• SItlQ üµCQ intYQ öÜQ mEnAhrmÚ|

ÄnAFÑQ Et myA v™YA kiÒtQ Edb g<hYtAmÚ|
etdÚ ÄnIyjlQ o^ SÊIstYnArAyNAy nm: ||
Om jalancha shitalam swacham nityam shudham manoharam|
Snartha tey maya bhakta kalpitam deva griyatam||
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Etad snania jalam Om Shri Satyanarayanaya namah||

Herewith I am offering the cold, clean, pure sanctified appealing water for your bath with
humility. Oh Lord Satyanarayana please accept it.
(6) Cloth (bÙ»
bÙ»)
Place the cloth on your left hand, put a flower on it and then cover it with your right hand
and chant:
o^ býtÁ¹u smAJu™Q p–
p– suœAid inimÑtmÚ|
bAEsA Edb suökÔ® g<hAN prEmSÅr|
o^ býsÁ¹An sm<ÜQ riÎtQ rAgbÙ¹unA|
stYnArAyNAy vjpRItQ bAsEÁ¹ pir}IytAmÚ|
etdÚ bÙ»Q o^ SÊIstYnArAyNAy nm: ||
Om bahutantu samajuktam patta shutradi nirmitam|
Baso devo sushuklancha grihana parameshwara|
Om bahusantan samridham ranjitam ragabastuna||
Satyanarayana bhajapritim basantey paridhiatam |
Edam bastram Shri Satyanarayanaya namah ||
Please accept, Oh Lord, this cloth with numerous interwoven strings and
decorative threads of many colors.
For your pleasure, Oh Lord Satyanarayana wear it to oblige me.
(7) Sacred thread (¯pEt

¯pEt)
¯pEt
Offer a sacred thread with the following mantra:
etd wpbItmÚ (¯pEt) o^ SÊIstYnArAyNAy nm: ||

Etad upabitam Om Shri Satyanarayanaya namah
Herewith I am humbly offering the sacred thread to Lord Satyanarayana
(8) Silver seat (rjtAsnQ)

rjtAsnQ)
HdQ rjtAsnQ o^ SÊIstYnArAyNAy nm:

Edam rajatasanam Om Satyanarayanaya namah
I am offering the silver seat for you to sit, Oh Lord.
(9) Ring (a‰¤rI)
HdQ a‰¤rIyQ o^ SÊIstYnArAyNAy nm:

Edam anguriam Om Shri Satyanarayanaya namah
I am offering this ring to Lord Satyanarayana with humility.
(10) Silver ornament (rjtAvrN)

rjtAvrN)
HdQ rjtAvrNQ o^ SÊIstYnArAyNAy nm:

Etat rajatabharanam Shri Satyanarayanaya namah
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Here is your silver ornament, Oh Lord Satyanarayaana
(11) Sandalwood paste (c¾dn)

c¾dn)
With the middle finger of your right hand pick up a little of sandalwood paste and rub it
on the holy pitcher while chanting the following:
o^ SrIrQ Et n jAnAim EcøAQ ¯nb c ¯nb c|

myA inEbidtAnÚ gåAnÚ pRitg<hY ibilpYtAmÚ|
e> gåQ o^ SÊIstYnArAyNAy nm:||
Om sharam tey na janami chestam naiba cha naiba cha|
Maya niveditan gandhan pratigrijya bilipatyam|
Esha gandham Om Shri Satyanarayanaya namah||
Oh Goddess I do not know the needs of your body
but I try again and again and so I got this sandalwood paste for you.
Please put it on your body and oblige me
(12) Incense (}U}Up)
Take a new incense stick (dhoop), burn it and offer to Lord Satyanarayana. Perform a
short arati of three cyles as you ring the bell:
(Note: Before picking up the bell, offer a flower on the bell (O¾V¡) and chant:
o^ jy }Åin mÁ» mAt: sÅAhA

Jayadwanti matramatah swaha
May this divine victorious sound be auscpicious
o^ bnspitrEsA idEbYA gåA]Y: sumEnAhrQ|

myA inEbidEtA všYA }UEpAhyQ pRitg<hYtAmÚ|
e> }Up o^ SÊIstYnArAyNAy nm||
Om banaspatiraso divyo gandhadyam sumanoharam|
Maya nivedito bhakta dhupoham pratigrijyatam|
Esha dhupa Shri Satyanarayanaya namah
This incense, filled with nature’s extract, carrying heavenly fragrance and
that is so beautifu. I am offering this to you with humility and devotion.
Please accept it Oh Lord Satyanarayan.
(13) Flower (pu

puÖp)
Take a flower and offer it on the holy pitcher while chanting the following:
o^ puÖpQ mEnAhrQ idbYQ sugiå Edb inimÑtmÚ|

h©dYmÚ aáUtmÚ aAEGRyQ EdbQ dšQ pRg<hYtAmÚ|
etdÚ puÖpQ o^ SÊIstYnArAyNAy nm:||
Om pushpam manoharam divyam suganshi deva nirmitam|
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Hridam adbhutam aghreyam devam dattam pragriyatam

Etani pushpam Shri Satyanarayanaya namah
These beautiful and heavenly scented flowers made by God.
Its smell wins the heart blessed by God.
Here I am offering these flowers, please accept it Oh Lord Satyanarayana.
(14) Bilva or Bael or wood apple leaf ( EblpAtA)
Take a bilva or wood-apple leaf and make the offering on the holy pitcher (Note: Bael is
also known as Bengal quince or stone apple. Its Botanical name is Aegle marmelos. It is
an important religious plant. It is a favorite of Lord Shiva and the three leaves represent
His trident. The fruit has many medicinal uses.):
o^ am<t wábQ mhAEdb SRIJu™Q sdA|

pibœQ Et pRJµCAim SRIflIyQ suErÕbr|
e> iblÅpœQ o^ SÊIstYnArAyNAy nm:||
Om amrita udbhavam mahadeva shrijuktam sada Pabitram tey prajachami Shriphalam
sureshwar| Esha billapatram Om Satyanaranaya namah||
Oh the great Lord, I am offering this immortal product, beautiful and sacred,
most favorite of Shiva, to Thee, Oh Lord Satyanarayana with reverence.
(15) Garland (mAlA

mAlA)
mAlA)
Take a garland and offer it to the Lord Satyanarayana by placing it on the pitcher:
o^ suEœN gRiFtQ mAlYQ nAnA puÖp sminÅtmÚ|

SRIyu™Q lðmAn® gRhAN prEmÕbr|
e> puÖpmAlYQ o^ SÊIstYnArAyNAy nm:||
Om sutreyna grathitam malyam nana pushpa samanwitam|
Shrijukta lambamanancha grihana parameshwar|
Esha pushpamalyam Om Shri Satyanarayanaya namah||
Stiched on thread with many beautiful flowers.
Accept this long garland Oh the Lord,
Here is the garland I am offering with devotion.
(16) Whole fruits (fl

fl-mUl)
fl-
o^ flmulAiN sbÑAiN gRAmYArNYAin JAin c|

nAnAib} sugåIin g<« Edb mmAicrmÚ|
etAin flmulAin o^ SÊIstYnArAyNAy nm:||
Om falamulani sarbani gramyaranyani jai cha|
Nanabidha sugandhini grinha deva mamachiram|
Etani falamulani Om Shri Satyanarayanaya namah||
Here are the fruits with great fragrance and taste
Collected from the village and from forest, take it from me, Oh Lord.
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(17) Bowl of honey (m}u
m}upkÑ)
Offer the bowl of honey (madhuparka or panchamrita contains honey along with four
other things – ghee, milk, sugar and yogurt). Chant this mantra while offering honey:
o^ m}upkÑQ mhAEdb bRþA¯dY: pirkiÒtmÚ|

myA inEbidtQ v™YA g<hAN prEmÕbr|
o^ kuEbErN purAdšQ rtÃpAœ pÊpUirtmÚ|
axyQ sbÑdA Edb tÅEydQ m}u g<hYtAmÚ|
etdÚ m}upkÑQ o^ SÊIstYnArAyNAy nm:||
Om madhuparkam mahadeva Brahmdwai parikalpitam|
Maya niveditam bhaktya grihana parmeswar|
Om kuberena pura datam ratna patra prapuritam|
Akshaya sarbada deva twaeydam madhu grijyatam||
Etat madhuparkam Shri Satyanarayanaya namah
Here I offer the honey as created by Brahma, accept it Oh Lord from your humble devotee.
Kuber distributed the divine honey from his decorated jeweled pot.
Here is the bowl of honey, oblige me by accepting it.
(18) Milk (du})
You can offer the panchamrita by putting a flower in it. Milk is one of the ingredients.
etd du‡Q o^ SÊIstYnArAyNAy nm:||

Etad dugdham om Shri Satyanarayana namah ||
Here is the offering of milk, Oh Lord Satyanaryana ||
(19) Cooked rice (iKcu

iKcuir)
Sprinkle water on the plate with kichuri (a preparation of rice and lentil).
o^ t&lA dAilsQ imSRA aAdRÑk ih‰uiv:|

sQJu™A: k^srA kiFtA bu¯}:|
etdÚ k<srAæ nm:, o^ SÊIstYnArAyNAy nm:||
Om tandula dalisam misra ardaka hingubhi| Samjuktah Kansara kathita budhai||
Etad krisharanna namah, Om Shri Satyanarayanaya namah||
May this preparation of rice with dal (pulse) and spices be sanctified.
This special rice preparation of rice and sesamum and grain,
Is consistently admired by wise men.
I am offering to you Oh Lord Satyanarayana with humility.
(20) Sweet (imiø,EmAdk

(imiø,EmAdk)
,EmAdk)
Sprinkle a little water on the plate of sweet.
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o^ EmAdkQ üAdsQyu™Q SkÑrAid ibiniÇmÑtmÚ|

surmYQ m}urQ EvAjYQ Edb dšQ pRitg<hYtAmÚ|
e> EmAdkQ o^ SÊIstYnArAyNAy nm:||
Om modakam swadsangjuktam sarkaradi binirmitam|
Suramam madhram bhyojyam deva dattam pratigriyatam|
Esha modakam Om Shri Satyanarayanaya namah||
This sweet made from sugar and other tasteful things;
Decorated beautifully and bears great taste;
I am offering to Thee with humility.
Accept it Oh Lord Satyanarayana.
(21) Paramanna (pAEys)

pAEys)
This rice preparation with milk is a favorite dish offered to Gods and Goddesses as
dessert. To make the offering put a small flower on the bowl containing the payas.
o^^ gbY-
gbY-sipÑ: smAyuE™A nAnA m}ur sQJut:|
myA inEbidEtA v™YA pAys: pËitg<hYtAmÚ|
HdmÚ
HdmÚ prmAæQ o^ SÊIstYnArAyNAy nm:||
nm:||
Om gabyasarpih samajukto nana madhu samjutah|
Maya nivedito bhakta payasah pratigrijyatam|
Idam paramannam Om Shri Satyanarayanaya namah||
I am sanctifying this preparation of cow-milk and clarified butter (ghee).
It is mixed with other sweet stuffs to make this “paramanna (payas)”.
I am offering this great rice preparation (paramanna) to you with utmost humility.
Accept it Oh Lord Satayanarayana.
(22) Second glass of water (p¤

p¤nrAcmnIy)
rAcmnIy
Take a little water in the kushi and drop it in the second glass after completing the
following mantra:
o^ wiµCEøAhpYöicbÑAip >sYA: ØmrNmAœt: |

öiÜmAEpÃAit t¯sY Et punrAcmnIykmÚ||
HdmÚ punrAcmnIymÚ o^ SÊIstYnArAyNAy nm:||
Om ucistho upya sucirbyap yashya smaranamatratah | Sudhimapnoti tasai tey
punaracmaniakam || Idam punaracmanium Om Shri Satyanarayanaya namah |
The contaminated water (uchistha) and impure becomes pure by taking your name.
That purified water I am offering herewith as the second serving.
Please oblige me by accepting the second glass of water.
(23) Betel leaf (pAn)

pAn)
Offer the betel leaves displayed on the dias by sprinkling some water on it with this
mantra
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o^ flpAœQ smAJ¤™Q kpÑUErn subAistmÚ|
inEbidtQ
myA inEbidtQ v™YA tAðulQ pRitg<hYtAmÚ|
etdÚ tAðulQ nEmA o^ SÊIstYnArAyNAy nm:||
Om phalapatram samajuktam karpurena subhasitam| Maya niveditam bhakta tambulam
pratigriyatam| Etad tambulam namah Om Shri Satyanaryanaya namah||
I have collected with fruit and leaf (supari in betel leaf) along with camphor (fragrance)
I am offering you the betel leaf, as your humble devotee, please oblige me by accepting.
Here is the betel leaf for you, Oh Lord Satyanarayana
Kanchasirni
kÂcAisrnI (kÂcAisiæ)
Special Offering of Sirni
Offering of sirni is a specialty of Satyanarayana puja. Bengalis preferred wet sirni which is also
called kÂcAisrnI (kanchasirni). In case of dry sirni fried flour and sweets are used. The mantra of
offering remains.
Procedure for preparing wet Sirni
In preparing the sirni, use everything in quarters (1/4, 1¼, 2¼ etc). In other words
For example:
5 glasses of maida (The size of the glass varies with the number of people)
5 glass of milk,
5 glass of sugar, 5 bananas, and
a little ghee.
You can add to those unmeasured amounts of ground coconut, nuts, and raisins for enriching the
taste.
Resolution
s´kÒ
Sankalpa
Take a flower along with tulsi and place on the sirni (wet or dry)
o^ ib>·uErAm tqsq adY ------------mAEs

------------mAEs ------------pEx
------------pEx------------
pEx------------ itEF± vA×kEr ----------- EgAœ SRI--------
------- EdbSÇmÑN: (JJmAn) tsY sbÑ aÕbAiÁ¹ dUr kmÑEn, mEnAgt aivø isiÜlAvkAEm, sbÑEs±vAgY kAmnAFÑAy p®
EdbEdbI pujA pUbÑk SRISRIstYnArAyN Edb pujA tFA pRIitkAEm myA -------------- EgAœ SRI--------------------
EdbSmÑN: (p§jk)
jk) etdÚ EgA}um-du‡-rñA-
rñA-SkÑrAid k<t¯nEbdYQ o^ sAQ SRISRI stYnArAyNAy inEbdyAim|
Om Vishnurom tatsat adya ___ mashey ___ pakshey ____ tithau bhaskarey ___ gotra Shri ___
devasharma (jajaman) tasya sarba Ashanti dur karmaney, manogata abishta
siddhilavakamey, sarbasoubhagya kamanarthaya pancha devadevi puja purbaka Shri Shri
Satyanarayana deva puja tatha pritikamey maya ____ gotra Shri ____ devasharmana (pujaka)
atad godhuma-dugdha-rambha-sarkaradi kritanaivedyam
Om sam Shri Shrti Satyanarayana nivedayami.
76
On this auspicious day ____, I ____ (identification), with the goal of ending all my miseries, get
success in my aspirations, receive good luck and happiness, I am performing pujas to various
Gods and Goddesses and to please Lord Satyanarayana, I am herewith offering
the consecrated sirni made of wheat flourmixed with milk, banana and sugar to Shri
Satyanarayan, in his primordial sound, with my utmost humility.
Offering of sirni
Offer the sirni in the names of the five vital airs of the body.
1. Get your left palm into the grassmudra (eating posture)
2. Then join the thumb to the little finger and offer the first and say,
o^ pRANAy üAhA
Om Pranaya swaha
3. Then join the thumb with the ring finger and say,
o^ apAnAy üAhA
Om Apanaya swaha
4. Then join the thumb with the middle finger and say,
o^ smAnAy üAhA
Om Samanaya swaha
5. Then join the thumb with the pointing finger and say,
o^ wdAnAy üAhA
Om Udanaya swaha
6. Finally, join all fingers and say,
o^ bYAnAy üAhA
Om Byanaya swaha
Then move your right hand (fingers joined) from the sirni container towards the deity, repeatedly
imagining in your mind that Satyanarayana is accepting your offer. Keep chanting during this
move of offer:
o^ am<tip tnYmis ØbAhA

Amritapi tannamasi swaha
I offer this elixir for your consumation
After the sirni offering, make your final offerings with water and betel leaf.
etq p¤nrAcmnIy o^ SÊIstYnArAynAy nm:

Etat punarachmanium Shri Om Satayanarayanaya namah
Here is the second serving of water for you to drink.
etq tAÁb¤lm o^ SÊIstYnArAynAy nm:

Etat tambulam Om Shri Satayanarayanaya namah
Here is the betel leaf offered with reverence.
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Flower offering
f¤Öf¡”¢m
Pushpanjali
jnÈyA vi™EJAEgn
vi™EJAEgn pœQ puÖpQ flQ jlmÚ|
inEbidt® ¯nEbdYQ tdÚ g<hANanukÇpAy||
tÅdIyQ bÙ¹uEgAib¾dtuvYEmb smpÑEy|
gªhAN sumuEKA vUtÅA pRsId pur¦E>AšmÚ||
m¿hInQ iœ²œ²yAhInQ vi™hInQ suErÕbr|
iœ²yAhInQ
Jq pUijtQ myA Edb pirpUNQÑ tdÙ¹Eu m|
Janmaya bhakti jogena patram pushpam falam jalam |
Nibeditanca naivedyam tad grihanukampaya ||
Twadiyam vastu Govinda tuvyameba samarpaye
Grihana sumakhu bhutya prasida purshottam ||
Mantrahinam kriyahinam bhaktihinam janardana |
Jat pujitam maya deva paripurnam tadastumey ||
Humble me is offering with reverence the leaf, flower, fruits, and water | I am offerings the
platter of eatables to receive your grace | Oh Govinda! The things that you gave to me, I am
offering the same back to you | Please accept it Oh, the best of the men || I do not know the
mantras or rituals nor do I have the devotion Oh the protector of people (janardana) |Yet in
whatever way I am worshipping you, Oh my God, make it complete in your way.
aEmAGQ pu&rIkAxQ nªisQhQ ¯dtYsudnmÚ|

h©i>EkSQ jgæAFQbAgISQ brdAykmÚ|
s…N® …N¡
…N¡tItQ EgAib¾dQ gr¦#dÄ
gr¦#dÄSmÚ|
jnAàÑnQ jnAn¾dQ jAnkI jIbnQ hirQÚ||
Amogham pundarikaksham Nrisingham dwaitya sudanam |
Hrishikesham jagannatham bagisham baradayakam |
Sagunacha gunateetam Govindam Garurradwajam |
Jananardanam jannanandam janaki jeevanam Harim.
You are the unerring lotus-eyed, the Nrisingha (man-lion) avatar to kill the demons.
You are the lord of organ of senses (faculties), protector of people, eloquent and giver of grace.
You are emblem of all qualities and beyond. Oh Govinda, who rides of Garurra.
You are the provider of people, giver of their happiness, and their king
who takes away all their miseries (Hari) ||
pRNmAim sdA EdbQ prQ v™YA jgqpitQ||

dugEÑ m ib>Ey EGAEr Sœ¦NA pirpIi#Et|
inÙ¹Arytu sEîÑ>u tFAinø vEy>u c|
nAmA¢e HtAin sQk£
nAmA¢e HtAin sQk£šYÑv ~i¢tv
~i¢tv flm¡
flm¡PnuyAq|
stYnArAyNQ EdbQ bE¾dhQ kAmdQ pRvum|Ú
lIlyA ibttQ ibÕbQ EJn t¯¥ nEmA nm:||
Pranamami sada devam param bhakta jagatapatim |
Durgamey vishey ghorey shatruna paripiritey |
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Nistarayatu sarbeshu tathanishtha bhaey sucha ||

Namani etani samkirtat ipsitat phala apnuat |
Satyanarayanam devam bandeyham kamadam prabhum |
Lilaya bitatam vishwam yena tasmai namo namah ||
Allow me, your devotee, to prostrate to you for ever, Oh the Lord of the Universe.
In my insurmountable difficult situations, troubled by my enemies, you always save me.
I depend on you to take away my fears. Allow me to sing your grace.
Please wish me success in all my efndeavors.
I bow with reverence to the divine grace that you bless on to this world.
Prostration
pRNAm m¿
Pronam mantra
nEmA bRþNYEdbAy EgAbRAþN ihtAy c|

jgiÜtAy SÊIk<>·Ay EgAib¾dAy nEmA nm:||
Eh kª>· kr¦NAisåu dInbEåA jgqpEt|
EgAEpS EgAipkAkAÁ¹ rA}AkAÁ¹ nEmAÙ¹Eu t||
Namo Brahmanya devaya go Brahmana hitayacha |
Jagatdhitaya Shri Krishnaya Govindaya namo namah ||
Hey Krishna karunasindhu deenabandhu jagatpatey |
Gopesha opikakanta Radhakanta namastutey ||
I offer repeated obeisance unto Lord of the Brahmanas (Vishnu),
Who is the protector and of the cows
(our provider, the mother who gives milk for our nourishment)
And well wisher of Brahmins (spiritual teachers).
With the name of Krishna you protect the Universe.
Oh Krihsna, with ocean of kindness, friends of the poor, king of the Universe,
Well-wisher (care-taker, loved by all the cow-maids, and
sweet heart of Radha (love in its splendor of divinity),
I offer my obeisance to you again and again.
Now get a flower in your hand and sit down to listen the Satyanarayana Katha.
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AUDIO Available only for
enlarged (classic) Katha
P 86
SATYANARYANA BROTO
KATHA
In the following pages we will give three versions of the Satyanarayana Katha (mythological
story – English and Bengali (short) and Bengali (long) versions of the katha. The later two,
however, are in its original Bengali language (not Sanskrit).
Story of Shri Satyanarayan Swamiji

(In English)
SRISRISQkrAcAEJÑYrk<t SRISRIstYnArAyN bRtkFA|

o^ nArANAy nm:, o^ nErAšmAy nm:, o^ nrAy nm:, o^ srü¯tY nm:,
o^ EbdbYAsAy nm:, o^ bRþEN nm:, o^ bRAþENEvYA nm:|
o^ nArAyNQ nmú<tY nr¯®b nErAšmQ| EdbIQ srütI¯®b tEtAjymuidrEyq|
idrEyq|
Shri Shankarcharya krita Shri Shri Satyanarayana Bratokatha ||

Om Narayanaya namah, Om Narottamaya namah, Om Narya namah,
Om Saraswatai namah; Om Vedavyasaya namah, Om Brahmaney namah,
Om Brahmanebhyo namah, Om Narayanam namaskritam naranchaiba narottamam,
Devim Saraswatim chaiba tatojaya mudirayet ||
Chapter 1: The Setting
Once upon a time while travelling the three worlds, Yogiraj Narad Muni reached Mrityulok
(Planet Earth), he saw the human beings suffering immensely. He visited the abode of Lord
Vishnu, who alone can relieve the mankind from the sufferings. Narada met the Almighty Lord
Vishnu who was sitting with four arms holding Shankha, Chakra, Gadha and Padma. He started
to pray and requested "Oh Lord!!! Your devotees of earth are deeply suffering. How can they
alleviate their miseries? The Lord, replied "Oh Narad! You have asked a very good question for
the benefit of all mankind of current era, the Kalijug. In order to minimize their sufferings and
reach heaven they should seek blessing from above rather than get lost in their pleasures and
merry making. I recommend performing Satyanarayana Vrat and puja. Narad Muni (sage) asked,
"Oh Lord! Has anyone kept this fast before? Please give us the details."Lord Vishnu gave the
details of performing the puja. Perform the puja with assistance from the Brahmin who knows
the procedure. Offer flower, ripe banana, fruits, milk, ghee, yogurt, sweet and sinni or manjari,
which is made of wheat flour, ghee, sugar and milk. After the offerings and prayers, listen to the
stories of Satyanarayana, perform the arati and distribute the prasad to all attendees. Lord
Satyanarayana’s boon helps people of Kaliyug to win over their sufferings and fulfill their
wishes. Thus concludes the first chapter of the Satyanarayana Katha.
All join to praise the Lord:
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Shri Satyanarayanji Ki Jai.
Chapter 2: The story of the Brahmin
The Lord said "Oh Narad! Now I will tell you about the first person who did this fast. In a place
named Sunder Kashipur, there used to live an innocent Brahmin in deep poverty. One day, after
begging all day for his food, he went to sleep hungry and thirsty. Lord Satyanarayana took pity
on the poor Brahmin and He came in the disguise of an old Brahmin during his sleep.
The Lord in disguise asked, "I feel sorry for your miserable condition. Is there any way I could
help you out?"
The Brahmin busted out crying before the Lord, "I am a poor Brahmin. I roam daily for my
bread. I stay hungry and thirsty yet I do not know how to overcome my never ending sorrow.”
The Lord suggested, "Pray to Lord Satyanarayan with all your heart. He grants all the wishes of
the people. Observe fast, perform the puja as recommended and pray for Him. You will soon get
over your sorrows and you will receive your moksha (salvation) at the end of your life.”
After telling the Brahmin all the details of the prayer and the fast; the Lord in disguise
disappeared.
The Brahmin could not sleep for the rest of the night. He kept thinking of the fast and the prayer
which the Lord had asked him to do. In the morning, he woke up with the thought that anyhow
he must do the prayer and went out for his biksha (begging). On that day the Brahmin got a lot of
money with which he bought all the necessary things for the prayer; called his neigbors and did
Lord Satyanarayanji's prayer along with his family. By doing so, the Brahmin overcame all his
sorrows and became rich. From that time onwards, he used to do the prayers every month
without fail.
The Lord then continued the story further. Thus concludes the second chapter of the
Satyanarayana Katha.

Chapter 3: The story of the woodcutter
After hearing Lord Vishnu’s story, Muni Narada came to the earth to follow the Brahmin’s life
who got the blessing of Satyanaryanaji.
The same Brahmin now a rich person used to do the prayer every month without fail with his
family. Once he was doing his prayer, a wood-cutter passed from there. After keeping the bundle
of wood outside the Brahmin’s house, he went in for some water. The thirsty wood-cutter saw
the Brahmin doing his prayers. He bowed down to the Brahmin & asked him, "Oh Brahmin,
what are you doing, please tell me all about it." The Brahmin replied, "To grant all the wishes of
human-beings, this fast and prayer is useful. I have acquired all the wealth and fame by doing
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this prayer of Lord Satyanarayanji." After hearing about the prayer and drinking the water, the
wood-cutter felt happy. He ate the prasad and left for his house.
Thinking of Lord Satyanarayanji in his mind, he said "Whatever today, I get from selling the
wood, I will also do this prayer." So thinking, he kept the bundle of wood on his head & left
home-wards. On the way home he went roaming in Sunder Nagar for selling the wood. On that
day, he got four times more money than usual, for the wood. Feeling happy, he went & bought
all the things necessary for the prayers (ie. ripe bananas, sugar, ghee, wheat flour, etc) and
proceeded home-wards. On reaching his house & after cleaning it, he called his family & did the
prayer with due respect. The reward of the fast was that, he became rich and had all the pleasures
of life on this earth and in the end of his life he went to heaven.
Thus concludes Chapter 3 of the Satyanarayana Katha.

Chapter 4 : The story of the merchant
Muni Narad said, "Oh Dear People!, Now let me tell you another story. There was a king named
Ulkamuk. He was very wise. He would go daily to the temple and had his prayers. His wife was
a pious and beautiful lady. One day, at the bank of Madhushala River, when the king and the
queen were doing Lord Shri Satyanarayanji's prayer, a wealthy business-man was passing
through. He anchored his boat, and went up to the king and asked him, "Oh King, what are you
doing with so much devotion? I wish to know; please tell me all about it."
The king replied, "Oh merchant!, I am praying to the great Almigthy, the boon-giver Lord
Satyanarayanji for a son. The merchant on hearing this, requested the king to tell him all about
the fast & prayer as he was childless too. The king told him the full details of the prayer and the
fast. After hearing all the details, he decided in his mind to keep this fast. The merchant then left
home-wards.
On reaching home, he told his wife Leelawati all about the fast and prayer. She was all excited
and sought His blessing for a child. When she asked the merchant about the Vrat, the merchant
said, "We will do the fast when we get a child."
With the grace of Lord Satyanarayanji Leelabati became pregnant. In ten months time, she gave
birth to a beautiful daughter. They named her Kalawati. Days passed by; one day, Leelawati
slowly and sweetly reminded her husband about the prayer and fast and requested him to fulfill
his promise. The merchant told his wife that during the time of Kalawati's wedding it would be
easy to observe the same; for at the moment he was busy in his business; so saying he left for his
business trip.
Kalawati grew up to be a beautiful girl. When the merchant saw that his daughter was of
marriageable age; he called the match-maker and requested him to search an equal match for his
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daughter. Hearing the merchant's request, the match-maker reached Kanchan Nagar. From there,
he brought the proposal of a young handsome boy.
The merchant liked the proposal, for the boy had all good qualities too. He then spoke to the
boy's parents and fixed his daughter's marriage. The marriage was done with all the religious
ceremonies & rituals. Unfortunately, the merchant forgot all about his promise to do Lord
Satyanarayanji's prayer and fast. The Lord did not like someone to make promises in His name.
So He wanted to give the merchant a lesson to remember.
After few days, the merchant left for his business trip with his son-in-law on boat. They anchored
their boat in a village, named Ratanpur. King Chandraketu was the ruler. In accordance with
Lord Satyanarayan’s wish a few thieves robbed the wealth of the king and were trying to escape
when the guards followed them. The thieves reached the merchant’s boat and left the stolen
goods in his boat and escaped. The guards recovered the entire king's wealth and thinking the
merchants to be the robbers arrested them. The merchant and his son-in-law were brought to the
king in chain. The king got angry and ordered the sentry to put the merchants in isolated dark
cells. All the merchandise in the boat were also confiscated. This was all under the spell of Lord
Satyanarayanji's.

Chapter 5 : The story of the king
After Muni Narada left, one of the great devotees of Lord Vishnu, Shri Sutji, told this last story.
A king named Tungdhwaj was famous for his generosity to his subjects. But he suffered from
his false ego. One day, when hunting in a forest, he sat down under a tree. There he saw a few
villagers doing the prayer of Lord Satyanarayanji. The King was too proud to join them and left
the place without offering any respect to the deity.
When the King reached his Kingdom, he saw that everything was destroyed and all his family
members were dead. The King realized that this had happened all due to his false ego. So
thinking, he started walking towards the place where the villagers were doing their prayers.
There, with them, he did the prayers of Lord Satyanarayanji and had the prasad and the charna-
amrit (ie. milk, sugar, curds, tulsi leaves & honey mixed together) and put it in all his son's
mouths. By doing this, all his sons became alright. He got back all his wealth and comforts of
life and finally in the end, after he died, he went to heaven.
All join to praise the Lord: Shri Satyanarayanji Ki Jai.
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SATYANARAYANA BRATO KATHA
Short Version (in Bengali)
SRISRISQkrAcAEJÑYrk<t SRISRIstYnArAyN bRtkFA|
o^ nArAyNAy nm:, o^ nErAšmAy nm:, o^ nrAy nm:, o^ srü¯tY nm:,
o^ EbdbYAsAy nm:, o^ bRþEN nm:, o^ bRAþENEvYA nm:|
----------------
pRFEm biånu aAim Edb gjAnn| isÜ-pRdAyk aAr ibGÂ ibnASn||
hr-Eg±ir bi¾dnu ibiri® nArAyN| bYAsEdb bALmIik aAid bi¾d muingN||
pRnimh stYpI# inyq hAisl| JÂhAr k<pAy hy vubn aiKl||

srütI bi¾d iSbA sArdA vbAnI| stYpI#-wpAKYAn apUbÑ kAihnI||
----------------
ön Eh skl ElAk hEy ek icš| JAr JA pAHEb br mEnr bAiÍt||
ek grIb bRAþN oEgA iCElA mFurAy| icrkAl du:K FAEk suK nAih pAy||
ekdA Es iÞjbr vRimyA ngr| ikCu nA pAHyA ivxA hHl kAtr|
b<xtEl bEs ibpR ib>Aidt mEn| kÂidEt lAigl iÞj ivxAr kArEn||
kAi¾dEt kAi¾dEt iÞj hHl aiÙÛr| EdiKyA dyAdRÑ b# hHElA stYpI#||
dyAmy pRvu Edb stY nArAyN| fikr EbESEt tAEr idl dSÑn||
ibEpR kEh nArAyN ön mhASy| ik kArEn kÂd tuim bisyA EhFAy||
iÞj bEl ik hHEb bilEl EtAmAy| fikr bEln ibpR xit ikbA tAy||
ibpR bEl mAig ivxA JAbqkAl KAH| aAj nA pAHnA ivxA imCAimiC JAH||
fikr bill iÞj JAo inj GEr| aAmAr krh pUjA du:K JAEb dUEr||
bRAþn bill intY pUij nArAyN| tAhA ivæ nA kirb EmÔµC aAcrN||
hAisyA fikr bEl ön iÜjbr| purAN o EkArAEN ikCu nAH mtAÁ¹r||
rAm o rihEm EjEnA nAih EvdAEvd| iœjgEt eH duH jAinEb aEvd||
bil tAhA inj mUišÑ }Er jgæAF| SÐ-cœ²-gdA-pdÈ}ArI cAir hAt||
EdiK tAhA ibpRbr p#Il }rNI| kirl pRcur Ù¹b gdpd bANI||
shsA aAbAr pun: fikr hHl| EdiK tAhA iÞjbr ibi¥t hHl||
bRAþN bEln pRvu pUjIb EtAmAy| pUjAr pÜit ikbA bl Eh aAmAy||
fikr bill tEb ön iÞjbr| pUjAr pÜit EtAmAy bil at:pr||
bilEt lAigl pRvu bRAþENr tEr| gm ikQbA }YAnAid aATA soyA EsEr|
soyA C#A klA kirEbk aAEyAjn| soyA g&A …bAk aAr pAn soyA pN||
soyA Esr icin aAr soyA xIr| tAhAEtH sÁ¹uø hH aAim stYpI#||
icin aAr xIr idEt JAr nAH Si™| du‡ aAr …# idEy kirEbk vi™||
bisEb skl v™ kir ekmn| ekmEn vi™vEr kirEb acÑn||
pUjA aEÁ¹ bRtkFA öinEb JtEn| iböÜ hHyA pUEjA SAEœr ib}AEn||
stYpI# bil sEb mAEF idEb hAt| nArAyN bilyA kirEb pRiNpAt||
pRsAd lHEb pEr SAEÙ»r ib}An| sbkFA bil hir hHl aÁ¹}AÑ n||
----------------
vi™vAEb iÞj hEy ait hri>t| ikCu ivxA kir g<Eh hElA wpiÙÛt||
bRAþNI öinyA sb hEy aAni¾dt| pUjA Ehtu aAEyAjn kEr ibi}mt||
vi™vAEb pUEj iÞj nArAyN pd| pRvur k<pAy iÞj livl sÇpd||
kA[uiryAgN sEb ibÙmy mAinl| vi™vEr bRAþENEr ij@AsA kirl||
bRAþN tAEdr bEl ib}An smÙ¹| kA[uiryA pUijbAEr ¯hl b# bYÙ¹||
isiæ EJ kir tArA ibi} shkAEr| du:K dUr hHl aAn¾d GEr GEr||
----------------
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tArpr sdAn¾d sA}u ekjn| kA[uErr Ùmpd EdiKyA h©ømn|

ij@AisyA sb kFA jAinEt pAirl| öinyA sA}ur mEn vi™ wpijl||
sA}u bEl apRtul nih anY }En| ek knYA Ehtu du:K hy mEn||
JdYip aAmAr ek jnEm tnyA| stYEdb pUjA kir aAni¾dt ¯hyA||
et bil Egl sA}u a‰IkAr kir| JFAkAEl jEnÈ knYA prmA su¾drI||
stYnArAyN pUjA EJ sA}u vuill| JFAkAEl knYAiTr ibbAh EJ idl||
at:pr sAjAHl sç m}ukr| jAmAtA siht sA}u cill stÅr||
dixN pATEN rAjA nAm klAini}| EsH rAEjY sdAgEr imlAHl ibi}||
rAjA sñAi>yA FAEk trNI cAipyA| pRmAd GiTl tAr isiæ nAih idyA||
rjAr vA&Ar mAEz }nAid JA iCl| rAiœEt aAisyA sA}ur trI pUNÑ hl||
Cl EpEy rAjA tAr sb luT kEr| Õbör jAmAtA lEy rAEK kArAgAEr||
rAjAEdES EkATAl tAEr kAiTbAEr JAy| pAœ anuErAE} tArA pRAN ifEr pAy||
b¾dI FAEk kArAgAEr Õbör jAmAH| ik kihb whAEdr du:K sImA nAH||
eKAEn sA}ur ptÂI aAr tAr sutA| pitr iblð EdiK mhA ESAkJUtA||
s‰it ibnø hElA pi#l du:EKEt| dAsItÅ kiryA KAy pErr g<EhEt|
ekidn sA}uknYA Eb#AHEt igyA| aAni¾dt iÞj g<Ey isiæ EdiKyA||
sb öin knYA tKn mAns kirl| iptA aAr pit aAEs kAmnA kirl||
Õbör jAmAtA EJFA bi¾d kArAg<Eh| nArAyN üpÃ Edn EsH n<pbEr||
ön oEh mhArAj aAmAr bcn| kilkAEl pUjY aAim stAnArAyN||
sdAgr duHjn Õbör jAmAH| ibnAEdAE> b¾dI aAEC EtAmAEr jAnAH||
pRvAt hHEl tuim duH sdAgEr| dS…N }n tuim dAinEb tAEdEr||
eH bil }irEln aApn murit| üpÃ EdiK cmikyA wi[l n<pit||
mu™ kir sdAgEr bý }n idl| trI pUNÑ kir rAjA ibdAy kirl||
buizEt sA}ur mn stYnArAyN| fikErr EbES pEF idl drSn||
fikr bEln ön oEh sdAgr| fikErEr ikCu ivxA idEy JAo Gr||
öin sdAgr tAEr ab@A kirl| trIr skl dRbY tu>A‰Ar ¯hl||
EdiK tAhA sdAgr kEr hAy hAy| }rNI ElATAEy }Er fikErr pAy||
abESE> fikr tAhAEr k<pA ¯kl| }¯nÕbEJÑ trI sb pirpUNÑ hElA||
wširl GAET sA}u ¯hl EkAlhl| sA}ur rmNI knYA öin kutUhl||
trIr sAmgRI Jt vA&AEr ¯lyA| isiæ kirl sA}u aAni¾dt hHyA||
skEl pRsAd inl EJA# kir pAin| pRsAd vUimEt EfEl sA}ur ni¾dnI||
tAhA EdiK stYEdb kuipt hHl| jAmAtA siht trI jElEt DubAl||
hAhAkAr kEr sEb pi#yA vUimEt| öin sA}u knYA JAy DuibyA mirEt||
EhnkAEl ¯dbbANI ¯hl aAciðt| isiæ EfilyA knYA ¯kl ibprIt||
öin knYA EsH isiæ cAiTyA KAHl| sA}ur jAmAtA trI vAisyA wi[l||
trIr skl dRbY vA&AErEt aAin| kirl soyA Esr EsAnAr isiæ||
üEpÃ kihEln Edb ön sA}u tuim| EsAnA ¯hEt aATAy sEÁ¹A> hH aAim||
üpÃ EdiK sdAgr prm hirE>| aATAr isiæ kir pUEj sibESE>||
EmEt pRcAr hElA sbAr aAly| vi™vEr pUijElH aASApUNÑ hy||
ekmEn öEn ikðA pUEj nArAyN| sbÑd:u K dUEr JAy SAEÙ»r bcn||
isiæ mAnEy EJ hy duH mnA| kdAip nA isÜ hy tAr mEnr kAmnA|
S rAcAJÑY HhA kirl rcn| bElA sEb jy stYpI#, jy stYnArAyN||
Hit SRISRI SQkrAcAEJÑYrk<t SRISRIstYnArAyN bRtkFA smAç|
85
http://www.agiivideo.com/books/audio/satyanarayana/Audio-04-Katha-p85.mp3
SATYANARAYANA KATHA
SRISRISQkrAcAEJÑYr stYnArAyN bRtkFA
Full Bengali Version (classic)

****
fËb−j h¢¾ce¤ −ch −N±l£l aeu | ¢hOÀ¢he¡ne e¡j iLa pcu | ql-N±l£ h¢¾ce¤ ¢h¢l¢’ e¡l¡uZ | hÉ¡p−ch h¡mÈ£L¡¢c h¢¾c
j¤¢eNZ || fËZ¢jq paÉf£l, ¢euv q¡¢nm | ky¡q¡l L«f¡u qu i¥he A¢Mm || plü¢a h¢¾c ¢nh¡ p¡lc¡ ih¡e£ z paÉf£l-
Ef¡MÉ¡e Af§îÑ L¡¢qe£ zz öe −q pLm −m¡L q"u HL-¢Qa z k¡l −k f¡C−h hl j−el h¡¢“a zz
Su Su nË£nË£paÉe¡u−el
paÉe¡u−el Su ! Su Su nË£nË£paÉe¡u−el
paÉe¡u−el Su !
paÉe¡u−el Su ! ||1||
c¢lâ hË¡þZ HL ¢Rm jb¤l¡u z e¡ S¡−e p¤−¤ Ml −mn c¤x−M L¡m k¡u zz HL ¢ce −pC ¢àS ï¢ju¡ eNl z ¢LR¥ e¡ f¡Cu¡
¢ir¡, qCm L¡al zz h¢pu¡ hª−rl a−m Ly¡−c −qyV j¡b¡ zz L¢q−a m¡¢Nm - q¡u flj −cha¡ zz Ha c¤xÚ M ¢m−M¢R−m Lf¡-
−m Bj¡l z Hja c¤x¢Ma e¡¢q fª¢bh£−a Bl zz L¡¢¾c−a L¡¢¾c−a ¢àS qCm A¢ÙÛl z −c¢Mu¡ cu¡âÑ hs °qm paÉf£l zz
clne ¢cm −pC hË¡þ−Zl B−N z d¢lu¡ g¢Ll-−hn L−q Ae¤l¡−N zz ¢L m¡¢Nu¡ L¡¾c Lq hË¡þZ-aeu z −c¢Mu¡ −a¡j¡−l
c¤xM hs cu¡ qu zz ¢àS hm −a¡j¡l L¢qu¡ L¡kÑÉ ¢L h¡ z Bfe¡l eq a¥¢j, −j¡l ¢L L¢lh¡ zz q¡¢pu¡ h−me f£l öe−l
A‘¡e z B¢j ¢L g¢Ll, a¥¢j L¢lu¡R ‘¡e zz −k qC fÕQv B¢j ¢ch f¢lQu z Lq −k Bfe Lb¡ paÉ −k h¡ qu zz
f£l h−m B¢S °qa c¤xM −Nm c§l z Aa¥m pÇfcÚ °qm, k¡J ¢eS f¤l zz ¢eÕQu −a¡j¡−l L¢q, B¢j paÉf£l z L¢mk¤N
fª¢bh£−a q−u¢R S¡¢qlÚÚ zz HC l©f i¡¢hu¡ −k ¢p¢eÑ −cu −j¡−l z −pC L¡m qC−hL pÇfc paÆ−l zz ¢àS hm ¢eaÉ f§¢S
n¡mNË¡j ¢nm¡ z ab¡¢f e k¡u c¤xM, ¢h¢d k¡ ¢m¢Mm¡ zz ab¡¢f ilp¡ j¡œ B−R HL j−ez flL¡m ¢eÙ¹¡l L¢lh e¡l¡u−Z zz
a¡q¡ O¤Q¡Cu¡ −Le f£−l−l i¢Sh z khe-BQ¡l L¢l el−L j¢Sh zz q¡¢pu¡ L−qe f£l - öe−l A‘¡e z −kC f£lÚ −pC a
S¡¢eJ e¡l¡uZ zz −hcÚ Bl −L¡l¡e h¤¢Tu¡ −cM HL z SN−a e¡¢qL c¤C, öe fl−aL zz h¢m−a h¢m−a pC A¢Mml e¡b z
n´M Qœ² Nc¡ fcÈ d−l Q¡¢l q¡a zz Nm¡u −L±Ù¹ºi j¢Z, nË£hvp q©cu z f§ZÑhËþ pe¡ae jq¡−a−S¡ju z −pC l©f −c¢M ¢àS
f¢sm dlZ£ z L¢lm A−eL Ù¹h NcNc h¡Z£ zz ¢Q¢e−a e¡ f¡¢l B¢j, a¥¢j −L¡eÚ Se z pqS ¢ir¥L B¢j c¢lâ hË¡þZ zz
−c¢M−a −c¢M−a f¤ex qCm g¢Ll z f§−îÑl −kja l©f qCm S¡¢qlÚ zz −pC l©f i¡he¡ hs FvLV c¡u z HC l©f L¢m−a
avL¡m ay¡−l f¡u zz ¢àS hm ka ¢LR¥ a¥¢j −p pLmz p¡bÑL S£he −j¡l eue pgm zz ¢Ll©f ¢p¢l¢e ¢ch, f§S¡l fËL¡l z
Lq Lq jq¡fËi,¥ ö¢e HLh¡l zz h¢ma m¡¢Nm fËi¥ hË¡þ−Zl a−l z Nj ¢Lwh¡ d¡eÉ¡¢c BV¡ p’u¡ −p−l zz p’u¡ Rs¡ Lm¡
L¢lhL B−u¡Se z −p¡u¡ …h¡L Bl f¡Z p’u¡ fZ zz p’u¡ −pl ¢Q¢e Bl p’u¡ −pl r£l z k¡q¡−a p¿¹ø¥ qC B¢j
paÉf£l zz ¢Q¢e Bl r£l ¢c−a k¡l e¡C n¢š² z c¤‡ Bl …s ¢cu¡ L¢l−hL i¢š² zz pîÑâhÉ Ss L¢l j−dÉ−a l¡¢Mu¡ z
h¢p−hL iš² −m¡L −Q±¢c−L −h¢su¡ zz …ZLb¡ Bj¡l ö¢e−h HL j−e z p¡‰ °qm j¤SlÚ ¡ L¢lh S−e S−e zz paÉf£l
h¢mu¡ Lf¡m ¢c−h q¡a z C−b −qm¡ L¢l−m −p A−no Evf¡a zz paÉ-paÉe¡l¡uZ h¢m h¡l h¡l z Ll −k¡s L¢lu¡ L¢l−h
ejú¡l zz fËp¡c mCh ah ka Se ab¡ z ¢hl¢Qm nˆl BQ¡kÑÉ HC Lb¡ zz
paÉe¡u el Su ! Su Su nË£nË£paÉe¡u−el
paÉe¡u el Su !
paÉe¡u el Su ! ||2||
H−aL h¢mu¡ f£l °qm A¿¹ÜÑ¡e z O−l−a Q¢mu¡ −Nm ¢àS i¡NÉh¡eÚÚ zz hË¡þZ£−L p¡j¡Q¡l pL¢m L¢qm z −pC ¢e¢n ¢el¡q¡−l
Aj¢e l¢qmz cä c¤C fËi¡a ï¢ju¡ Ol La z f¡Cm A−eL âhÉ Afl©f ka z ¢p¢l¢e L¢lm ¢àS −p ja fËL¡−l z Af§îÑ
pLm âhÉ mCu¡ paÄ−l zz fËp¡c mCm a−h ¢LR¥ ¢LR¥ p−h z Aa¤m pÇfcÚ °qm f§S¡ Ae¤i¡−h zz c¡pc¡p£ −N¡ j¢qo La
−O¡s¡ q¡a£ z de d¡eÉ S¡u¡ f¤œ-B¢c e¡e¡S¡¢azz f§S¡l fËQ¡l °Lm hË¡þZ fËb−j z a¡l fl Bl ka h¢m œ²−j œ²−j zz
L¡ù L¡¢Vh¡l k¡u L¡W¥l pLm z hË¡þ−Zl h¡s£ k¡u M¡Ch¡−l Sm zz −c¢Mu¡ ¢h¢Øja hs Q¡o¡l pj¡S zz l¡a¡l¡¢a hË¡þZ
86
qCm jq¡l¡S zz f¡Cm L¡q¡l de, ¢Lð¡ L¡l h−l z i¢š² L¢l ¢S‘¡¢pm hË¡þZ −N¡Q−l zz ¢L q’a Hje de L¢l−m
Aa¥mz Bfe nL¢a ¢Lð¡ −L¡e Se j¤m zz −q¢l −k L¡q¡−l f§S m−u Efq¡l z AhnÉ L¢q−h −j¡−l ph pj¡Q¡l zz
L¢q−a m¡¢Nm ah öÜj¢a d£l z −Lje fËL¡l hl ¢cm paÉf£l zz −pC ja ¢àShl L¢qm pjÙ¹ z ö¢eu¡ L¡W¥l ph qCm
¢elÙ¹ zz iL¢a L¢lu¡ L−q öeq W¡L¥l z Bj¡ ph¡L¡l k¢c c¤xM k¡u c§l zz Hja fËL¡l ¢p¢eÑ ¢ch O−l O−l z Ha h¢m
p−h −Nm h−el ¢ia−l zz L¡¢Vu¡ −h¢Qm L¡ù, f¡Cm A−eL z S¡¢em L¡W−¥l f£l hs fl−aL zz ¢ce c¤C ¢ae jdÉ c¤xM -
−Nm c§l z f£−ll fËa¡−f °qm ¯hih fËQl¥ zz
Su Su nË£nË£paÉe¡u
paÉe¡u−el
Ée¡u el Su ! Su Su nË£nË£paÉe¡u−el
paÉe¡u el Su !
pc¡e¾c e¡−j p¡d¤ m−u V¡L¡-L¢s z L¡ù ¢L¢eh¡−l k¡u L¡W¥−ll h¡s£ zz −c¢Mu¡ ¢hØju hs qCm p¡d¤l z B−N ¢Nu¡
¢S‘¡¢pm hQe jd¤l zz ö¢eu¡ ¢heu h¡−LÉ L−q ¢hhlZ z p¡d¤l iL¢a hs h¡¢sm aMezz pLm BRu −j¡l f¤œ-B¢c de z
HL c¤xM Ae−m−a pc¡ −f¡−s je zz LeÉ¡ k¢c HL¢V Bj¡−l −ce ¢a¢e zz Hja fËL¡l B¢j L¢lh ¢p¢l¢e zz H−aL
h¢mu −Nm Bfe¡l Ol z HL LeÉ¡ Se¢jm La ¢ce¡¿¹l zz öir−e −c−M p¡d¤ LeÉ¡l hce z g¢Ll °ho·−h La ¢hm¡Cm
de zz kb¡L¡−m ¢hu¡ ¢cm i¡m hl B¢e z f¡p¢lm f§îÑ Lb¡ L¢l−a ¢p¢l¢e zz S¡j¡a¡ mCu¡ k¡u L¢la hÉ¡f¡l z p¡a
e¡u e¡e¡ âhÉ f¨¢lu¡ Af¡l z c¢rZ f¡V−e l¡S¡ e¡j Lm¡¢e¢d z −pC −c−n p’c¡Nl ¢jm¡Cm ¢h¢d zz l¡S¡ pñ¡¢oa −Nm
e¡e¡ Efq¡−l z nöl S¡j¡a¡ c¤C Se HLh¡−lzz ¢p−l¡f¡ f¡Cu¡ l−q Q¡¢fu¡ −p al£ z fËj¡c OV¡e f£l A¢a −L¡f L¢l zz
−p C a l¡S¡l âhÉ i¡ä¡−l k−aL z j¤La ¥ ¡ fËh¡m üZÑ h¢ZÑÑh L−aL zz f£ll B−c−n ka −Qm¡ NZ B¢p z fËh¢nu¡
l¡Sf¤¢l −O¡lal ¢e¢n zz k−aL l¡S¡l âhÉ h¢qu¡ h¢qu¡ z l¡¢Mm p¡d¤l e¡u pjÙ¹ f§¢lu¡ zz fËi¡−a E¢Wu¡ n§eÉ −c¢Mu¡
i¡ä¡l z −L¡V¡m ¢hLm hs, m¡¢N QjvL¡l zz −Q±¢cL −hs¡u −Q¡l Q¡¢qu¡ eNl z O¡−V Eš¢lm ¢Nu¡ kb¡ p’c¡Nl zz −e±L¡u
−c¢Mm âhÉ −pC a pLm z p¡d¤−l h¡¢åm ¢Nu¡ −m¡q¡l ¢nLm zz X¡L¥ c¡N¡h¡S −hV¡ ¢jR¡ p’c¡Nl z Ha h¢m m−u −Nm
l¡S¡l −N¡Ql zz p¡d¤ L−q −Lq −j¡l¡ ¢LR¥C e¡ S¡¢e z L¡l âhÉ −L h¡ m−u l¡¢Mm alZ£ zz f¤ZÉh¡eÚ l¡S¡ öe ¢e−hce -
−j¡l z fl£r¡ Ll¦e, B¢j k¢c qC −Q¡l zz l¡S¡ hm - X¡L¥ −Q¡l hs c¡N¡hS z Lc¡Q e ö¢e −k p¡d¤l −qe L¡S z q¡−a
e¡−a d¢lu¡¢R ah¤ öe Lb¡ z jn¡−e−a −cq h¢m L¡¢V m−u j¡b¡ zz paÉf£l W¡L¥l −p ¢c−me ¢h−l¡d, f¡œ h−m h¾c£ l¡M,
e¡ Llq hd zz ¢L L¢qh p¡d¤l c¤x−Ml p£j¡ e¡C zz j¡¢Nu¡ Ecl f¤−l nÄöl S¡j¡C zz nˆl BQ¡kÑÉ Cq¡ L¢lm lQe z
Hja S¡¢eJ i¡C hÉ¡−pl hQe zz
paÉe¡u el Su !
qCm A−eL L¡m Aæ e¡¢q −S¡−s z c¤xMl©f Ae−m−a pc¡ je −f¡−s z −qb¡u lje£ a¡l Bl p¤a ¤ ¡ z f¢al ¢hmð −c¢M
jq¡c¤xMk¤a¡ z −pC −a¡ p¡d¤l LeÉ¡ ¢à−Sl h¡s£−a z °ch−k¡−N HL ¢ce −Nm −hs¡C−a zz ¢p¢l¢e L¢l−a ab¡ −c¢Mu¡
¢S‘¡−p z L¡q¡l Llq f§S¡ −L¡e A¢im¡−o zz hË¡þZ£ L¢qm a¡−l pL¢m ¢eÕQu z paÉf£l −p¢h−m pgm L¡kÑÉ qu zz p¡d¤l
aeu¡ h−m −j¡l HC L¡j z f¢a pq ¢fa¡ −j¡l Bp¤¤e üd¡j zz Hja fËL¡l B¢j L¢lh ¢p¢l¢e z Cn¡c Cq¡l a¥¢j b¡L
W¡L¥l¡Z£ zz H−aL h¢mu¡ −Nm Bfe¡l Ol z cu¡m¤ qCm f£l L«f¡l p¡Nl zz nÄöl S¡j¡a¡ h¾c£ kb¡u f¡V−e z −pb¡u
l¡S¡−l ¢Nu¡ L−qe üf−e zz j¡b¡u −h¢øa Lm¡ ¢chÉ c£ç f¡L z R¡N−ml Rs¡ R¢s, …cÚ¢s −f¡o¡L z q¡−a−a °Sa¤e j¡m¡
S¢f−a S¢f−a z p¡a na BEm −k¡N¡e ay¡l p¡−b z f¢lQu ¢cm −j¡l e¡j paÉf£l z L¢mk¤−N fª¢bh£−a q−u¢R S¡¢qlÚ zz
OªZ¡ e¡ L¢lJ l¡S¡ −c¢Mu¡ H −hn z ¢h¢l¢’ j¡dh B¢j p¡r¡v j−qn zz Bj¡l −phL h−V p¡d¤ pc¡e¾c z e¡¢q Ll X¡L¡
Q¥¢l e¡¢q Ll j¾c zz h¡¢¾cu¡ l¡¢Mm a¡−l, m−u ka de z c¤xM f¡u a¡l¡ L−l Bj¡l ØjlZ zz nÄöl S¡j¡a¡ a¡l¡ ka
c¤xM f¡u z ¢L L¢qh −nm −ke −g¡−V −j¡l N¡u zz ¢en¡ −f¡q¡Cm −pC p¡d¤ −cy¡q¡L¡l z M¡m¡nÚ L¢lu¡ f§S hØ» Amˆ¡l zz
HL …Z mCu¡R cn…Z ¢c−h z a−h −p Bj¡l Wy¡C ¢eÙ¹¡l f¡C−h zz l¡−SÉl p¢qa °e−m ¢he¡n ¢eÕQu z h¤¢Tu¡ Llq L¡kÑ
−kh¡ j−e mu zz fËi¡−a −Qae¡ −f−u −pC jq¡l¡S z h¡¢q−l ¢c−me h¡l mCu¡ pj¡S z f¡œ ¢jœ ph ö−e üf−el Lb¡ z
S¡¢em pLm …Z, pgm −cha¡ zz B−cn f¡Cu¡ a−h −L¡V¡m paÆ−l z M¡m¡nÚ L¢lu¡ B−e c¤C p’c¡N−l zz hØ» Amˆ¡l
l¡S¡ hý j¤mÉ ¢cm z −k¡s q¡a L¢l a¡−l ¢heu L¢lm zz cn…Z de −f−u e¡−u ¢cm il¡ z k¡Ca p¡d¤l −c−n hs qCm
aÆl¡ zz ¢h¢hd h¡Se¡ h¡−S Su−L¡m¡qm zz e¡ S¡−e f£−ll f¡−L qCm L¥nm zz paÉf£l W¡L¥l h¤¢T−a a¡l je z g¢L−ll
−h−n O¡−V ¢cm clne zz X¡L ¢cu¡ Lq Jq öe p'c¡Nl z ¢L de mCu¡ k¡J −e±L¡l Efl zz ¢LR¥ k¢c ¢cu k¡J, a¥ø qu
k¡C z paa L¢lh −c¡'u¡, öe p¡d¤ i¡C zz g¢Ll e¢q a B¢j paÉf£l qC z M¡m¡n L¢le¤ a¡l eªf¢al LC z p¡d¤ h−m
hØ» ¢he¡ −Rys¡ L¡¢e fl z f£l k¢c qJ a¥¢j c¥x−M −Le jl zz Ls¡l ¢iM¡l£ a¥¢j Ls¡ m−u k¡J z e−q a X¡¢Lu¡ jl,
87
JC M¡−e lJ zz a¥o Bl A‰¡l BR−u j¡l e¡u z ¢LR¥ k¢c b¡−L L¡kÑ, ¢ch pîÑc¡u zz H Lb¡ ö¢eu¡ ¢LR¥ e¡ ¢cm Ešl
z h¢pu¡ l¢qm ab¡ −ch Nc¡dl zz h¡¢qu¡ Q¢mm p¡d¤ flj Be¾c z e¡ ¢Q¢em W¡L¥−ll, Qr¥ −b−L Aå zz La c§l ¢Nu¡
−c−M p¡d¤l S¡j¡C z a¥o¡‰¡l ¢he¡ e¡u Bl ¢LR¥ e¡C zz p¡a e¡u ka de, pL¢m Aj¢e z L¡−¾c c¤C p'c¡Nl ¢n−l Ll
q¡¢e zz −L¡e −ch n¡f ¢cm, H¢L flj¡c z −c−n−a k¡C−a Bl e¡¢q L¢l p¡d zz Ty¡f ¢ch BS S−m, k¡EL fl¡e z -
−L¡eÚ jq¡Se p−q Ha Afj¡e zz L¡q¡l nlZ mh, −Lh¡ ¢c−h hl z HCl−©f L¡−¾c p¡d¤ qCu¡ L¡al z S¡j¡a¡ L¢qm ah
nÄöl p¡¢¿¹u¡ z Cq¡l L¡lZ HL öe je ¢cu¡ zz I−k g¢Ll −c−M L¢lu¡R −qm¡ z Bl L¡l LÇjÑ e−q, ay¡l HC −Mm¡ zz
−pC −M¡eL¡l f£l, Li¨ e−q Be z QlZ nlZ mq, qC−h ¢hd¡e zz H Lb¡ ö¢eu¡ p¡d¤ ¢gl¡Cm al£ zz f¤ex −Nm −pC O¡-
−V A¢a aÆl¡ L¢l zz −c−M −p g¢Ll B−R O¡−V−a h¢pu¡ z c¤C Se h−m ay¡l QlZ d¢lu¡, rj Bfl¡d fËi¥ −j¡l Ll cu¡
z L¡al c¢Mu¡ −cq Ql−Zl R¡u¡ zz ¢Q¢e−a e¡ f¡¢l B¢j, a¥¢j −L¡eÚ Se z f§¢Sh −a¡j¡l fc L¢lm¡j fZ zz q¡¢pu¡ L−q
f£l, e¡u ¢Nu¡ Qs z Nl£h g¢Ll B¢j, f¡u −Le fs zz Ls¡l ¢iM¡l£ B¢j, Ls¡ f¡Cm k¡Cz n¡f hl ¢ch¡l ¢L n¢š²
BR i¡C zz L¡¢¾c−a L¡¢¾c−a f¤ex L−q p'c¡Nl z LfV aÉ¡¢Su¡ cu¡ Ll …Z¡Ll zz kc fËi¥ f¢lQu e¡ ¢ch Bf¢e z
Nm¡u j¡¢lu¡ R¥¢l j¢lh HM¢e zz L¢q−a m¡¢Nm f£l ah paÉh¡Z£ z paÉf£l −j¡l e¡j, öe glj¡¢e zz LeÉ¡ −k ¢cm¡j
a¡q¡ f¡p¢l−m −n−o z j¡¢eu¡ e¡ ¢c−m ¢p¢eÑ, B¢p−m ¢h−c−n zz −aL¡l−Z f¡V−e l¡¢Me¤ h¾c£ L¢l z f¡Cm A−eL c¤xM m¤V
−Nm al£ zz −a¡j¡l e¢¾ce£ O−l ¢p¢l¢e j¡¢em z L¡al¡ −c¢Mu¡ a¡−l cu¡ Ef¢Sm zz üf−e L¢qe¤ B¢j eªf¢al f¡n z -
−aL¡l−Z −c−n k¡J qCu¡ M¡m¡nÚ zz p¡d¤ h−m - H Lb¡ pL¢m paÉ h−V z ¢p¢l¢e e¡ ¢cu¡ Ha flj¡c OV z paÉf£l W¡L¥l
qCm …Zd¡j z −e±L¡u Q¢sm p¡d¤ L¢lu¡ fËZ¡j zz pL¢m qCm laÀ f§îÑja e¡u z S¡¢ql qCm f£l, p¡d¤ al£ h¡u zz ¢h¢hd
h¡Se¡ h¡−S Su f−§l W¡−V z −c−n Eš¢lm ¢Nu¡ Bfe¡l O¡−V zz h¡V£−a L¢q−−a c§a Nm ls¡l¢X z p¡d¤l ljZ£ ö¢e
Be¢¾ca h¡¢s zz cnSe iš² X¡¢L f¤l-j¡T B¢e z ¢eu¢ja pîÑâhÉ L¢lm ¢p¢l¢e zz p¡d¤l aeu¡ −pC ¢p¢l¢e M¡C−a b¤ b¤
L¢l −g¢m ¢cm Oªe¡u jq£−a zz ¢p¢l¢e −g¢mm −c¢M f£l fuNðl z qCm hsC œ²¥Ü Ly¡−f L−mhl zz Bj¡l ¢p¢l¢e −g−m,
H−aL −k¡NÉa¡ z −c¢Mu¡ B¢pu¡ l¡−M −Lje −cha¡ zz −e±L¡l Efl ¢Rm p¡d¤l S¡j¡C z −p −Nm Aj¢e am, Bl −cM¡
e¡C z L¡−¾c p¡d¤ p'c¡Nl ¢nl Ll q¡¢e z Cq¡l L¡lZ B¢j ¢LR¥C e¡ S¡¢e zz −L¡e −ch n¡f ¢cm, H ¢L flj¡c ! q¡u
q¡u BQ¢ð−a −L p¡¢dm h¡c zz p¡d¤l aeu¡ L¡−¾c Bl a¡l j¡ z ¢r¢a m¤V¡Cu¡ L¡−¾c h¤−L j¡−l O¡ zz f¢al p¢qa h¡j¡
k¡u X¥¢hh¡−l z See£ ka−e a¡−l l¡¢Mh¡−l e¡−l zz nl£l R¡¢sh B¢j, ¢e−h¢cm j¡u z A¢NÀLä ¥ L¢l −cq, fË−h¢nh a¡u zz
L¡ù B¢e L¥äp‹¡ L¢lm pLm z paÉf£l W¡L¥l −p qCm ¢hLm zz −œ²¡d L¢l p¡d¤fœ¤ m¤L¡Ce¤ S−m z −aL¡lZ p¡d¤pa ¤ ¡
fË−h−n Ae−m zz −qe i¡¢h paÉf£l hË¡þ−Zl −h−n z B¢p Eš¢lm −pC p'c¡Nl-f¡−n zz −a¡j¡l S¡j¡a¡ am −Nm −k
L¡lZ z B¢j a¡q¡ i¡m S¡¢e, öe ¢hhlZ zz −a¡j¡l e¢¾ce£ O−l ¢p¢l¢e M¡C−a zz b¤ b¤ L¢l −g−m ¢cm OªZ¡u jq£−a zz -
−pC Afl¡−d f£l X¥h¡Cm e¡' z f¤el¢f ¢Nu¡ a¡q¡ L¥s¡Cu¡ M¡' zz am q'a f¡u−hL f¢a de al£ zz Ha h¢m Q¢m −Nm
¢àSl©f£ q¢l zz p¡d¤l e¢¾ce£ a−h H Lb¡ ö¢eu¡ z −kM¡−e −g¢mu¡¢Rm, M¡Cm Q¡¢Vu¡ zz a¡q¡l ¢jn¡m j¡¢V ¢S−i La m¡-
−N z flj ka−e M¡u f¢a Ae¤l¡−N zz −qb¡u i¡¢pu¡ J−W p¡d¤l S¡j¡C z pL¢m −aj¢e A−R, ¢LR¥ e−s e¡C zz BÕQkÑÉ
ph¡l j−e m¡−N hs då z öir−Z O−l −Nm p¡d¤¤ pc¡e¾c zz −e±L¡l k−aL âhÉ i¡ä¡−l f§¢lm z c¢lâ ¢à−Sl a−l ¢LR¥
¢LR¥ ¢cm zz eN−ll m¡L ka f¤l j¡T B¢e z p"u¡ −pl −p¡e¡ ¢cu¡ L¢lm ¢pl¢ezz üf−e L−qe f£l - öe pc¡Nl z p'u¡
−pl −p¡e¡ ¢cu¡ L¢lm Bcl zz p'u¡ −pl BV¡ Bl k¡q¡ ¢eu¢ja z a¡q¡ ¢cu¡ Ll ¢p¢eÑ q'−u q©ø¢Qš zz üf−e Hje −c¢M
p¡d¤ i¡NÉh¡eÚ zz fl¢ce °Lm a¡q¡ −kja ¢hd¡e zz ka iš²Se X¡¢L f¤l-j¡T B¢e z ¢eu¢ja âhÉ ¢cu¡ L¢lm ¢p¢l¢e z
fËp¡c mCm a−h Se ab¡ z ¢hl¢Qm nˆl BQ¡kÑÉ HC Lb¡ zz
Su Su nË£nË£paÉe¡uel
paÉe¡uel Su ! Su Su nË£nË£paÉe¡uel
paÉe¡uel Su !
paÉe¡uel Su ! ||5||
Su Su nË£nË£paÉe¡uel
AaHh öe −m¡L, e¡ L¢lJ −qm¡zz −L h¤¢Ta f¡−l −pC −cha¡l −Mm¡zz ü¡j£l −p±iÑ¡NÉ k¡l ljZ£ jä−m z −p qu fË¡−Zl
pj¡ HLb¡ ö¢e−m z H Lb¡ ö¢e−a −k h¡ f¡n-Lb¡ f¡−s z jec¤xM A¢hl¡j a¡l mrÈ£ R¡−s z −l¡T¡u ¢L L−l, k¡l
L¡js¡u p¡−f z paÉf£l l¦¢o−m l¡¢M−h L¡l h¡−f zz jªahvp¡ −c¡o O¤−Q Bl L¡LhåÉ¡ z c¤‹ÑEel c¤xM h¡−s paÉf£l
¢e¾c¡ zz paÉf£l ¢LR¥ e−q −kC Se h−m z nje-¢nLm a¡l m¡−N f¡u N−m zz ¢p¢l¢e j¡eu −kh¡ qu c¤C-je¡ z Lc¡¢f e¡
¢pÜ qu a¡q¡l L¡je¡ z nˆl BQ¡kÑ Cq¡ L¢lm lQe z ö¢em BfcÚ Mä f¡u hý de zz
BEjeÚ BjEeÚ hm q−u q©ø¢Qa z Hac§El p¡‰ qCm paÉe¡l¡uZ-N£a zz
paÉe¡u el Su !
paÉe¡u el Su!
pÇf¨ZÑ
88

http://www.agiivideo.com/books/audio/satyanarayana/Audio-05-Havan-conclusion-p88.mp3
SATYANARAYANA HAVAN (FIRE WORSHIP)

p¡j−h¢c −q¡j (L¤n¢ôL¡, Kushandika)
Fire worship in Satyanarayana puja is optional in Bengalis. It is done only upon special request.
Introduction and preparation
Fire worship is perhaps as old as human civilization. Since fire was put
into use during Early Stone Age, 70, 000 years ago, humans dominated
over other animals in many ways. Its ferocious face when uncontrolled
and the friendly use in our daily lives, made the fire or Agni as the
leading God of Hindu pantheon. Offerings to the fire found a direct link
with the Lord Almighty. Thus fire worship becomes an essential component of many Puja
rituals.
Havan in public places in USA is restricted due to fire hazard. It is the law. Hence, with
considerable thoughts, it is modified in order to accommodate legal parameters. Thus the open
fire is replaced by using canned fuel (Sterno). The fuel-gel is taken out with a spoon and placed
on the sand layer spread on the havan kunda. Decorative sticks are used to offer ghee (quick dip
in ghee, or concentrated butter) and then put into the fire along with the mantra. The thin stick
does not allow soaking of excess ghee and thus the fire is fully under control. All procedures of
traditional Havan is followed except the fire does not have a flame until the ghee-dipped stick is
offered. No Havan Samagri is offered in the flame. It may start the smoke alarm.
PreparatoryArrangement
• If available, use havan (or hom) kunda and spread on it a layer of sand.
• Keep ghee (concentrated butter) in a metal pot and pack of sticks for the offering.
• Keep one glass overflowing with rice on a plate with a supari (betel nut) and a coin at the
top. This is called p§Np
Ñ Aœ (purnapatra).
• Put a cover on the head of the devotee performing the ritual.
• Make a tilak mark on the forehead of the devotee/priest.
• The devotee/priest must take simple vegetarian food on the previous night.
• The devotee/priest must wear a silver ring or kush ring on his hand.
89
INVOCATION
Vishnu smaran
ib>·uÙmrn
Recalling Vishnu
o^ ib>·u, o^ ib>·u, o^ ib>·u, o^ tdÚib>·u, prmQ pdmÚ sdApSYiÁ¹ sury: idbIb cxurAttmÚ|
o^ apibœ pibEœA bA sîÑAbÙÛAQ gEtAip bA|
J: ØmErq pu&rIkAxQ s bAhYAvYÁ¹r: Suic|
nm: sîÑm‰l m‰lYQ bErNYQ brdQ övmÚ|
nArAyNQ nmúªtY sîÑ kÇmÑAiN kArEyq|
o^ ib>·u, o^ ib>·u, o^ ib>·u | o^ aymArñ övAy vbtu|
Om Vishn - Om Vishn - Om Vishnu|
Om Tad-Vishnoh paramam padam|
Sada pashyanti soorayah dibi-iba chakshur-aatatam||
Om apabitra pabitro ba sarbabashan gatopiba|
Jahsmaret pundarikaksha sa bajya antarasuchi|
Namaha sarva mangala mangalyam varayenam baradam shubham|
Narayanam namaskritya sorvakarmani kaarayet||
90
Om Vishnu, Om Vishnu, Om Vishnu |

Om ayamarambha shuvaya bhavatu ||
Glory to Lord Vishnu!
so the wise always see Lord Vishnu with their divine vision.
He who, impure or pure, remembers lotus-eyed lord Pundarikaksha, Vishnu,
Under all situations, becomes purified inside and out.
We bow to Lord Narayana who is all auspicious, most adorable, beneficial and kind.
Remembering His name we should begin all our work.
Glory to Lord Vishnu. Here I start with His blessing.
Sankalpa
s´kÒ
Resolution
Take the kushi with water, flower, durba, little rice, a flower and haritaki on left hand. Cover the
kushi with your right hand and declare the goal of the fire worship. After completion of the
resolution, turn over the kushi in the offering plate (tamrapatra), ring the bell that declares the
beginning of the fire worship ritual.
¢ho·¥l¡jÚ
l¡jÚ avpv AcÉ ---j¡¢p
---j¡¢p ---- f−r ---- ¢ab±
¢ab± --- Aj¤L−N¡œx --- nË£Aj¤LchnjÑ¡
nË£nË£paÉe¡l¡uZ f§S¡ LjÑ¡‰£iä −q¡j LjÑ¢Z Jy nË£nË£paÉe¡l¡uZ ü¡q¡ j−¿»Z
Aø¡¢hwn¢a (28)
pwMÉL BSÉ−q¡j
BSÉ−q¡j L¢l−pÉ
L¢l−pÉ (fl¡bÑ
(fl¡bÑ L¢lpÉ¡¢j) z
Vishnurom tat sad adya etc. ---- (as described before)
In the name of Lord Vishnu on this auspicious day ---- (as before)
Marking of the fire place
Traditionally the Havan kunda is prepared, filled with sand and its borders are marked with the
ring finger while the thumb touching the ring finger. These markings describe the color of the
fire. Make four marking on the four sides of the havan kunda, on the sand, and one in the center
(see ankusha mudra).
o^ ErEKyQ p<FÑIEdbtAkA pItbNÑA|

Om rekheyam prithvidevataka peetabarna |
In the name of divine (Om)! This line is for the earth-God yellow in color
o^ ErEKyQ aigÃEdÑbtAkA ElAihtbNÑA|

Om rekheyam Agnirdevataka lohitabarna |
Om! This line I am drawing in the name of Lord Agni, the God of red in color |
o^ ErEKyQ pRjApitEdÑbtAkA k<>·bNÑA|

Om! Rekheyam Prajapatir devataka krishnabarna
This line I am drawing in the fame of Prajapati, the Lord of the Universe,
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Who is of dark-blue color.
o^ ErEKyQ H¾dREdbtAkA nIlbNÑA|

Om! Rekheyam Indradevataka neelbarna |
This line is for Lord Indra of pale blue color.
o^ ErEKyQ EsAmEdbtAkA ökÔbNÑA

Om! Rekheyam Somadevataka shuklabarna
This line I am drawing in the name of the moon with white color.
Now take out a pinch of the sand and throw out side the havan kunda with a kush while chanting
the following mantra:
o^ pRjApitÑVi> aigÃEdÑbtA wqkr inrsEn ibinEyAg:|

o^ inrÙ¹: prAbsu|
Prajapati rishir Agnir devata Utkar nirasaney viniyoga |
Om! Nirastah parabasu ||
In the name of sage Prajapati and the Fire God Agni,
I am throwing off this sand with the kush grass.
In my attempt to remove all the bad spirits from this place of worship.
Establishing the fire
Then light three sticks from the burning lamp:
o^ pRjApit Vi> anuøp u CE¾dYA aigÃEdÑbtA aigÂsQØkAEr ibinEyAg

ibinEyAg:|
o^ œ²hÉ¡cj¢NÀw pRihEnAim dUrQ JmrAjQ gµCtu irpRbAh:|
Prajapatirishir anupstupa chanda Agnir devata Agnisamskarey biniyogah |
Om! Krabhyadamagni prahinomi duram Yamarajyam gachatu riprababha ||
As chanted by sage Prajapati in Anustupa meter, in the name of Lord Agni,
I am lighting this fire.
May the ill-fire (kramdagni), that bring destruction,
go to Yamaraj (death) leaving this land pure and happy.
Circle the sticks counterclockwise (anticlockwise) while chanting the following:
o^ pRjApit b<hit CE¾dA pRjApit EdbtA aigÂÙÛApEn ibinEyAg:|

o^ vUÑvUb: üErAmÚ|
Prajapati rishi Brihatichanda Prajapatirdevata
Agnisthapaney viniyogah, Om bhurbhubaswarom ||
In the words of sage Prajapati, in the Brihati Chanda,
I am establishing this fire in the name of Prajapati, the God of the people,
and dedicating it to the divinity of the Universe.
Then pray to the burning fire with folded hands:
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Jy C°qh¡u¢ja
C°qh¡u¢jal¡
l¡ S¡a−
S¡a−hc¡ −c−hiÉ¡ qhÉw hqa¥ fËS¡eeÚ z
Jy phÑax f¡¢Zf¡c¡¿¹x phÑ−a¡q¢r¢n−
a¡q¢r¢n−l¡j¤Mx z
¢hnÄl©f jq¡e¢NÀx fËZ£ax phÑLjÑp¤ zz
Om! Ehaibayamitaro jatabeda debevya habyam bahuta prajanana |
Om! Sarbatah panipadantah sarbatohkhishiromukha |
Vishwarup mahaagni pranetah sarbakarmasu ||
Oh our well wisher knowledgeable fire (different from ill-spirited Agni),
Who carries our oblations to Gods whose hands, legs, head and mouth are spread everywhere.
That universally spread out Agni! Accept our oblations in all occasions.
At this time the fire is given a specific name to correspond to the occasion.
Note: In early days fire was kept burning in the house and was available for any occasion. This
avoided creating the fire each time when needed. But for each occasion different names are
given. For example, in marriage the name “Yoyaka” is given signifying union. Similarly in
Annaprasan it is Suchi, in any happy occasion it is “Shobhanah,” for peace havan it is ‘Baradah”
and for pujas (like Satyanarayana) “Balada.”
Give the name of Balada to the burning fire by throwing a stick into the fire:
o^ aEgÂ tBQ bldnAmAis|

Om Agne twam Baladanamasi
Om! Oh the new Fire by the name of Baladagni, accept my humble reverence.
The name of Balada (bld) is associated with strength and usefulness of bullock or ox in the daily
lives of primitive human beings leading the life of an agriculturist. The bullock helped to till the
soil and helped the human civilization to grow and expand.
Pay reverence by meditation on the fire with folded hands:
Jy ¢f‰ï©nÈnÊ¦ −Ln¡rx f£e¡‰SW−

f£e¡‰SW−l¡ql¦Zx z
R¡NÙÛx p¡rp§−œ¡q¢NÀ
−œ¡q¢NÀx pç¡¢µQÑx n¢š²d¡lL¡x zz
Om pingabhrushmashru keshakshah penanga jatha roharunah |
Chagastham sakhsha sutrohagni saptarchih shaktidhrakah ||
I am bowing to that fire,
Whose brows are like the bow, who has scattered hairs, has hungry stomach,
And has great power.
I am submitting myself to Him with great humility (like a lamb).
Then, welcome the new fire by showing the five welcome mudras (See Addendum):
o^ bldnAmAEgÂ HhAgµC HhAgµC, HhAitù HhAitù, Hh siæEdih, Hh siær¦}Yü, aœAiùAnQ kur¦ mm pUjAQ g<hAN|
Om! Baladagne ihagacha ihagacha, iha tishtha iha tishtha, iha sannidhehi, iha
sannirudhyascha atradhistanam kuru, mam pujam grihana ||
Oh Baladagni, come here come here, stay here stay here, come near, after coming close settle
here and receive my oblations.
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Offer five things (minimum) to the fire by sprinkling a little water on each item:
Ho Nåx Jy bldAgÃEy ejx (sandalwood)

etdÚ pAdYQ o^ bldAgÃEy nm:| (water)
e> aGÑYQ nEmA o^ bldAgÃEy nm:| (rice)
etdÚ p§ÖpQ o^ bldAgÃEy nm:| (flower)
e> }UpQ bldAgÃEy nm:| (incense)
etdÚ dIpQ bldAgÃEy nm:| (lamp)
hcÉjÚ bldAgÃEy ejxz (food platter)
Ho q¢h°eÑhcÉjÚ
etdÚ pAnIyjlQ bldAgÃEy nm:| (glass of water)
Esha gandha Om Baladagnaye namah, Etat pushpa Om Baladagnaye namah etc.
Here is the sandalwood offered in the name of Baladagney,
And the flower, incense (dhoop), and eatable platter, offered in the name of Baladagney.
Now in the name of the divinity, I am offering ghee (swaha) to Baladagney fire.
Udikanchala sek
wdkAÎl Esk
Creating water boundary
o^ pRjApit Vi>x
Vi>x anuøpu CE¾dYA sibtA EdbtA aigÃ pJuÑxEn ibinEyAgx
ibinEyAgx|
pRjApit Vi>x
Vi>x aiditr EdbtA wdkAÎil EsEk ibinEyAgx
ibinEyAgx| Jy A¢c−aqe¤jeÉü z
pRjApit Vi>x
Vi>x anumit EdbtA wdkAÎil EsEk ibinEyAgx
ibinEyAgx| Jy Ae¤j−aqe¤jeÉü z
pRjApit Vi>x
Vi>x srütI EdbtA wdkAÎil EsEk ibinEyAgx
ibinEyAgx| Jy plüaÉe¤jeÉü zz
zz
Om Prajapati rishi Anustupa chandyo Sabita devata Agni parjukhaney biniyogah |
Prajapati rishih Aditir devata udikanjali sekey biniyogah |
Om Aditeyha-anumanyaswa |
Prajapati rishih Anumati devata udakanjali sekey biniyogah |
Om Anumateyha-anumanyaswa |
Prajapati rishih Saraswati devata udakanjali sekey biniyogah |
Om Saraswatyanumanaswa |
In the name of sage Prajapati, in Anustup meter,
I am dedicating this to the sun (the carrier of offerings to the sun),
by circling water around the fire.
Oh Aditi (the mother of Gods) you order me to perform my duties.
Oh Lord give me the permission to start my offerings to fire.
Oh Saraswati, give me the permission to utter the words for the offering.
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Gritasamskar
Oªapwú¡l
Sanctification of Ghee
Take the pot of sacrificial ghee. Put in that a kush in it. Move the kush in the center, chanting:
fËS¡f¢aGÑ
¡f¢aGÑ¢oNÑ
¢oNÑ¡uœ£µR¾c BSÉw −cha¡
−cha¡ B−SÉ¡vfh
B−SÉ¡vfh−e
−SÉ¡vfh−e ¢h¢eu¡Nx
¢h¢eu¡Nx z
Prajapati rishi Gyatri Chanda ajyam devata ajyotpavaney viniyogah |
In the name of sage Prajapati, singing in Gayatri meter,
this God of melted (or clarified) Ghee, I am placing the ghee here for its offer.
Then, throw a little ghee with the kush into the fire, chanting.
Jy −cha¡vf¤e¡aÆ¢µR−âZ
µR−âZ f¢h−œZ
f¢h−œZ z h−p¡x
h−p¡x p§kÑpÉ l¢nÈ¢ix ü¡q¡ zz
Om devatatattwachidrena pabitrena | Baso Surjyasya raashmibhih swaha ||
By the grace of God, this sanctified butter is sprinkled over the fire with the kush grass.
May this be as pure as the rays of the sun!
Brahma sthapan
hËþ ÙÛ¡fe
Establising Brahma as witness
Place few kush grasses on the floor beside the Havan kundu:
fËS¡f¢aGÑÑ¢ol¢NÀ−cÑha¡ a«Z¢elp−
¢elp−e ¢h¢e−u¡Nxz
¢h¢e−u¡Nxz Jy ¢elÙ¹ fl¡hp¤x¤ zz
Prajapati rishir agnirdevata trinanirashaney binyogah | Om! Nirastah parabasuh ||
In the name of sage Prajapati and the Fire God Agni,
I am laying this kush grass, requesting all the bad spirits to leave this place of worship.
Take a kamandalu with a red flower in it and place it on the grass you laid out. (Alternatively,
use a glass of water in place of kamandalu). The Kamandalu represents Brahma who is looking
over the Havan ceremony.
fËS¡f¢aGÑÑ¢ol¢NÀ−cÑha¡ hË−þ¡fhn
−þ¡fhn−e
−þ¡f hn−e ¢h¢e−
¢h¢e−u¡Nx z Jy Bh−p¡x
Bh−p¡x pc−e
pc−e p£c z
Prajapati rishi agnirdevata Brahma upabeshaney viniyogah | Om abasoh sadaney seeda ||
Following the directions of sage Prajapati, in reverence to the Fire God (Agni devata), I have
the task of establishing Brahma here.
Offerings to the nine planets

nbgÊh EhAm
Nabagraha Hom
Details of Nabagrahas (nine planets) been presented earlier. Make your fire offerings (ghee-
dipped sticks) to the nine planets:
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(rib, Sun)) o^ vUbnAin pSYnÚ üAhA zz
Om bhubanani pashyan swaha
Arrive before us with your divine brightness
(EsAm, c¾dR, Moon, Soma)) o^ vbA bAjsY s‰EF üAhA zz

Om bhava bajashya sangathey swaha
Bring (rain) more yield to our crops
(m‰l, Mars)) o^ apAQ ErtAQis ijnBit üAhA zz

Om apam retamshi jinwati swaha
Your emitted energy brings life to the seeds on this earth
(bu}, Mercury) o^ WJîÑ}¤u EdbAQ üAhA zz

Usharbudha debam swaha
Oh Budha you bring the inspired Gods of the morning
(b<hÙpit, Jupitor)) o^ jyæÙmAk Em}YibtA rFAnAQ üAhA zz

Om jayanasmak mdhyabeta rathanam swaha
Bring victory over our enemies and joy to us.
(öœ², Venus)) o^ p§
p§>iæh
>iæh rAit rÙ¹u üAhA zz
Om pushanniha rati rastu swaha
Shower your divine blessing on the earth
(Sin, Saturn)) o^ SQ EJArivsRbÁ¹u n: üAhA zz

Om sanyorabhusrabantu nah swaha
Make us free from illness by your blessing
(rAý, Ascending/North lunar node)) o^ kyA SicøyA b<t¡ üAhA zz

Om kaya sachistaya brita swaha
What good deeds could we do to receive your favor
(Ektu, Descending/South lunar node)) o^ smu>iár jAyFA üAhA zz

Om samusharvir jayatha swaha
You enlighten the ignorance
Offerings to the Gods of directions

idkpAl EhAm
Dikpal Hom
Sprinkle rice around the Home kunda and making the offerings in the name of the ten directional
gods.
o^ H¾dRAy üAhA, o^ agÂEy üAhA, o^ JmAy üAhA, o^ ¯nVÑtAy üAhA ,

o^ br¦nAy üAhA, o^ bAyEb üAhA, o^ kuEbrAy üAhA, o^ ~SAnAy üAhA,
o^ bRþEn üAhA, o^ anÁ¹Ay üAhA|
96
Om Indraya swaha (and continue in the same way):

Agnaye, Yamaya, Nairitaya, Barunaya, Bayabey,
Kuberaya, Ishanaya, Brahmanye, Anantaya
In the name of all directional Gods, Indra, Agni, Yama etc.
I am offering the habir (oblation of ghee to fire ||
Prakrita karma
fËL«a LjÑ
Principal Offering (to Satyanarayana)
Offering of ghee 28 times (on stick) in the Fire in the name of Satyanarayana .
Jy nË£nË£paÉe¡l¡uZ ü¡q¡ zz
Om Shri Shri Satyanarayanaya swaha
Then offer twenty eight (28) sticks, dipped in ghee, into the fire while chanting each time the
mantra:
Jy nË£nË£paÉe¡l¡uZ ü¡q¡ zz
Om Shri Shri Satyanarayanaya swaha
This fire offering is in the name of Revered Lord Satyanarayanaya
Obeisance to all Deities in view

pÊtYxEdbtA
Pratakhya devata
Now offer ghee (dipped in stick) for all the deities displayed – Ganesh, Lakshmi, Vastudeva etc.
SÊIgENSAy sÅAhA, o^ nArAyNAy üAhA, o^ l¯{Y üAhA, o^ dugÑA¯y üAhA, o^ bAØt¤EdbAy üAhA, o^ iSbA¯y üAhA,
o^ kAišÑEk¯y üAhA, o^ g‰A¯y üAhA, o^ srü¯tY üAhA, o^ >¯ùY üAhA, o^ SItlA¯y üAhA , o^ mnsA Ed¯bY üAhA ||
Shri Ganeshaya swaha, Narayanaya swaha, Lakshmayi swaha, Durgawai swaha,
Vastudevaya swaha, Shivayai swaha, Kartikeywai swaha, Gangawai swaha, Saraswatwai
swaha, Shashthai swaha, Shitalawai swaha, Monosha dewai swaha
I am offering my oblations as ghee to the fire to the deities in front of me,
Shri Ganesh, Shri Lakshmi and others.
Prayer of Lord Almighty

¢hl¦f¡r Sf
Birupaksha jap
fl−jù£ Go£ l¦âl©−f¡q¢NÀ−cÑha¡ ¢hl¦f¡rS−f ¢h¢e−u¡Nx z.
Jy i¥i¥Ñhx ü−ly¡ jq¡¿¹j¡aÈ¡ew fËf−cÉ z
¢hl¦f¡−r¡q¢p c¿¹¡¢”Ù¹pÉ −a nkÉ¡ f−ZÑ Nªq¡¿¹¢l−r ¢h¢jaw z
¢qlZÉuw a−Ÿh¡e¡w q©cu¡eÉuØj−u L¥−¿¹q¿¹x p¢æ¢qa¡¢e z
a¡¢e hmi«µQ hmp¡µQ lr−a¡qfËjZ£ A¢e¢joax z
pj¤−â¡ j¡ ¢hnÄhÉQ¡ hËþ¡e¤S¡e¡a¥ a¥−b¡ j¡ ¢hnÄ−hc¡ hËþZx f¤−œ¡qe¤S¡e¡a¥ z
97
nÄ¡−œ¡ j¡ fË−Qa¡ °jœ¡hl¦−Z¡qe¤S¡e¡a¥ a°Øj ¢hl¦f¡r¡u c¿¹¡¾S−u z
pj¤â¡u ¢hnÄhÉQ−p a¥b¡u ¢hnÄ
¢hnÄ−hc−p nÄ¡œ¡u fË−Qa−p pqpË¡r¡u hËþZx f¤œ¡u ejx zz
Parameshthi rishi Rudrapoagnirdevata Birupaksha japey viniyogah
Om bhurbhubaswarom mahatmatmanam prapadye |
Birupakshoshi dantanjitashya tey sajya parney grihantarikshey bimitam |
Hiranyam taddevanam hridayanyasmaye kuntey hantah sannihitani |
Tani balabhrichya balasachya rakshatohapramani animishatah |
Smudro ma Vswabacha Brahmanu janatu
tutho ma Viswaveda Brahmanah putrohanujanatu |
Shwatro ma pracheta Moitra Varunohanujanatu tasmai birupakshaya dantanjaye ||
Samudraya Viswabachasey tuthaya Viswavedasey
swatraya prachetasey sahasrakshaya Brahmanah putraya namah ||
I am taking refuge to that Almighty who is beyond this earth, the sky, the heaven or
the Omkar sound, That limitless Super Soul. Oh the fearless fire of the thunder,
you are the provider of divine vision, you are the teeth of time and you reveal Him to us.
The Universe is your bed, the bright sky is you home, you are the heart of the Gods with their
hallow and strong as the iron Coveriing the entire Universe with your bliss And protecting it
from all harms. Brhma, limitless like the ocean, who spreads out over the entire Universe.
Allow me to complete my offering Fast moving all knowing son of the Brahma, the Super Soul
Sun, Permit me to make my offerings to Agni (part of the sun.) I bow to all the Gods with
thousand eyes, covering the entire Universe (Birupaksha).
Offering In the Name Of Gayatri

jq¡hÉ¡q©¢a −q¡j
Mahabyahriti hom
fËS¡f¢aGÑ¢ol¦¢o·LµRcx h¡u¤−cÑ
−cÑha¡ jq¡hÉ¡q©¢a −q¡−j ¢h¢e−u¡Nx z o^ i¥b:
−q¡−j ¢h¢e−u¡Nx b: üAhA|
fËS¡f¢aGÑ¢ole¤øf
¥ LµRcx p¤−kÑ
¤−kÑ¡ −cha¡ jq¡hÉ¡q©¢a −q¡−j
−q¡−j ¢h¢e−u¡Nx
¢h¢e−u¡Nx z Jy üx ü¡q¡ zz
Ha Nåf¤×f Hac¢dfa−
Hac¢dfa−u nË£¢ho·−h
¢ho·−h ejx z Hav pÇfËc¡°e Jy nË£nË£paÉe¡l¡uZ¡u ejx zz
Prajaptirrishi Runchikachanda Vayur devata Mahabyahriti homey biniyogah |
Om Bhubah swaha ||
Prajapatirrishi Anupstupa chanda Suryo devata Mahabyahriti homey biniyogah |
Om swa swaha ||
Etey gandhapushpey etad adhipataye Shri Vishnabey namah
Eatat sampradanai Om Shri Shri Satyanarayanaya namah ||
As sung by sage Prajapati in Runchik meter, in the name of the Wind God, I am engaged in
performing this home of “Great Utterance” (Mahabyahriti) And dedicating it to my mental
world And sung by the sage Prajapati in Anupstupa meter, in the name of Sun God, and
I am engaged in performing this home of “Great Utterance” (Mahabyahriti)
And dedicating it to my spiritual world
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BENEDICTORY PRAYER
Udichya karma
wdIcY-kÇmÑ
Benediction Prayer for Havan
Sprinkle water around the havan kunda with the following chant:
A¢c¢acÑha¡ EcL¡”¢m EpEL ¢h¢eu¡Nx

fËS¡f¢aGÑÑ¢ol A¢c¢acÑ ¢h¢eu¡Nx z o^ aidEtq
aidEtq a¾hjwÙÛ¡x zz
Prajapati rishi Aditi devata udikanjali sekey viniyogah |
Om Aditeha ambamam-sthah ||
In the name of sage Prajapati,
Oh the mother of all Gods (Aditi), I am offering this water to you.
As I sought your permission to start thus fire worship.
Please grant me its success.
Fire Gets A New Name:

m<#AigÃ
Mriragni,
The fire is given a new name (Mriragni, m<#AigÃ) before it is turned off. Mrirah means ocean that
gave birth to this earth that came out of ocean.
Through a bunch of kush grass, dipped in ghee, into the fire:
Jy A−NÀ
A−NÀ aÆw jªse¡j¡¢p zz
Om Agney twam Mriranamasi
Oh Lord Agni whose name is Mrirah
Welcome the new fire along with the five mudras for the welcome (see Appendix):
Jy jªse¡j¡NÀ
e¡j¡NÀ ejx z Cq¡ NµR Cq¡ NµR, Cq¢aù Cq¢aù,
Cq p¢æ−c¢q,
p¢æ−c¢q, Cqp¢æl¦dÉü, Aœ¡¢dù¡ew L¥l¦, jj f§S¡w Nªq¡Z zz
Om Mriranamagney Eha gacha eha gacha, eha tishtha, ehatishtha, eha sannidehi, Eha
sannirudhaswa, atradhishtam kuru, mam pujam grihana ||
Oh the fire with the name of Mrirah (ocean) you are cordially welcome,
come close to me, stay close to me and after establishing yourself, accept my oblations.
Then put flower on the base of the Havan Kunda with each offering (or sprinkle water or rice):
Ho Nåx Jy jªse¡j¡−
e¡j¡−NÀ ejx, Hav f¤×f Jy jªse¡j¡−
e¡j¡−NÀ ejx z
Ho d§fx Jy jªse¡j¡−
e¡j¡−NÀ ejx, Ho c£fx Jy jªse¡j¡−
e¡j¡−NÀ ejx zz
Esha gandha Om Mriranamagney namah, etat pushpam Om Mriranamagney namah,
esha dhupa Om Mriranamagney namah | esha deepa Om Mriranamagney namah |
Here is the sandalwood, flower, incense and lamp,
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Offered to Agni in the name of Mrirah with humility.
Then put a little ghee with the spoon or on the stick chanting:
Ho q¢h°eÑ
q¢h°eÑhcÉjÚ
hcÉjÚ Jy jªse¡j¡−
e¡j¡−NÀ ejx zz
Etat habir naivedyam Om Mriranamagney swaha ||
I am putting the ghee as the naivedya to your honor, Oh Mriragney.
I am offering with great reverence, the flower, the incense, the lamp, the fire offering (habir) and
the food-platter (naivedya). Please accept my offering.
Final Offering of ghee

p§NÑAýit
Purnahuti
The jajaman (host) and his wife, along with the priest, stand up and give their last offering to the
fire. This is called p§NÑAýit (purnahuti). While standing, pour a spoonful of ghee on the fire while
chanting the following:
pRjApit VÑi>iîÑÑrAs
As gAyœI CE¾dA H−
H−¾dR¡EdbtA
JSØkAmsY JjnIy pÊEyAEg ibinEyAg:|
o^ pUNÑEhAmQ JSEs juEhAim, EJAh¯sÈ juEhAit brm¯sÈ ddAit,
brQ b<EN, JSsA vAim ElAEk üAhA|
Prajapati rishi Birarah Gayatri chanda Indro devata
Jashakamasya jajaneeya prayogey viniyogaha |
Om Purnahomam jashashey juhomi, johashmai juhoti baramashmai dadati,
Baram briney, jashasha bhami lokey swaha ||
As written by Prajapati rishi in the meter of Brirah-Gayatri, in the name of Lord Indra,
I am offering this oblation to the fire for my fame |
In this final oblation to the fire I seek your blessing,
I seek your boon to grant me good name in this terrestrial world.
Offering of Uncooked Food Platter

−i¡SÉ
Bhojya
After offering the purnahuti, sit down and take the purnapatra (Purnapatra: A tumbler placed
on a plate and is overfilled with rice. On the top hold a coin and a supari at the top; a ripe banana
on the side) on your left hand and put a flower on it and sprinkle a little water while chanting.
eEt gå puEÖp et¯ØmY pUNp

Ñ Aœ anukÒ EvAjYAy nm:|
eEt gå puEÖp etdi}ptEy
etdi}ptEy SRIib>·Eb nm:|
eEt gå puEÖp etd sÇpRdAnAy bRþEN nm:|
Etey gandhapushpey etashmai purnapatra anukalpa bhojaya namah |
Etey gandhapushpey etatadhipataye Shri Vishnabey namah ||
Etey gandha pushpey atad sampradanaya Brahmaney namah||
With the scented flower (dipped in sandalwood) I sanctify this raw food for the dinner.
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I am offering this, with the scented flower, to my Lord Shri Vishnu with humility,
I am offering this, with this scented flower, to the Brahmin with humility.
ib>·¤ErAmÚ tqsd AdY am¤EkmAis am¤Ek pEx am¤kAQ itEF±

Vishnurom tatsad adya amukey mashey amukey paksha amukam tithou |
In the name of the Lord, on the auspicious day of ---
(identification of the day)
am¤k EgAœ: am¤kEdbSmÑA |

Amuka gotra amuka debsharma |
(Identification of the priest/Brahmin)
etdÚ sÇpRdAnAy bRþEN nm:|

Etat sampradanaya Om Brahmaney namah ||
On this auspicious day ___ (identification of day) ___
I am offering this uncooked food platter to ___
____ (identification of the Brahmin, gotra and name)
The Brahmin, together with the devotee, will empty the purnapatra on the fire (that also helps in
its extinguishing), along with the coin, banana and supari.
Honararium to the Priest

dixNA
Dakshina
Then take the coin and give in his hands:
L«°aav −q¡jLjÑZx p¡‰a¡bÑw c¢rZ¡¢jcw f§ZÑf¡œ¡e¤LÒf−i¡SÉjÚ

Òf−i¡SÉjÚ nË£¢ho·¥°cÑhajÚ z
hËþ−Z Aqw pÇfËc−c zz
Kritaitat homakarmanah sangatartam dakshinamidam purnapatra anukalpa bhyoyam
Shri Vishnuur daivatam | Brahmaney aham sampradadey ||
After completing the fire worship (homakarm or act of havan) I herewith offer the reward
(dakshina) along with the raw food for dinner (bhojya) in the name of Lord Vishnu.
Extinguishing the fire

aigÃibsjÑn
Agni bisarjan
Pick up the kamandalu (Brahma), sprinkle some water around the fire and beg apology for any
mistake incurred.
Jy hËþeÚ rjü z
Om Brahmana khamashya
Pardon me Oh Brahman (Lord of the Universe)
101
Then beg apology to the mother earth that endured the heat of the fire during its worship:
Jy k‘¡i¡l c¡qj¡ax A¢NÀc¡qe

¡qe f£¢sa¡ z avpjÙ¹ d−
d−l −ch fª¢bÅ aÆw n£am¡ ih zz
Om yagyabhara dahamatah agnidahana-piritah |
Tatsmasta dharey deva pritwi twam shitala bhava ||
Oh the earth you have endured the weight of the fie place
And tolerated the pain of heat,
May you rest in peace after the entire fire ceremony ||
Finally pour the rice of the purnapatra. Along with supari, banana, flower and coin, on the fire
which helps in turning it off without smoke and fire splatter. Note: Before the rice is poured on
the fire, take out a little ash for tilak in a small aluminum bowl that contains small amount of
ghee so that the ash sticks to the forehead. After pouring the rice sprinkle a little water (careful,
do not splatter the fire which is caused by its sudden outburst). This is followed by pouring
yogurt on the fire and make sure that the fire is totally put off.
o^ aEgÂtQB sm¤âQ gµC|

Agney twam samudram gacha ||
Oh Agni may you now go to the ocean ||
Finally extinguish the fire by pouring yogurt over it (repeat three times)
o^ p<iFB tBQ SItlA vb|

Om prithwi twam shitala bhava ||
Oh earth! May you cool down.
Bhasma tilak
i×j ¢amL
Ash marking of the sacred fire
Please note: During the process of havan use few pieces of wood to produce ash. Offering of
wood at the final offering will yield ash which needs to be mixed with the little ghee to make it
slightly pasty in order to give bhasma tilak.
Say the following mantras while putting the bhasma.
On the forehead:
Jy LnÉfpÉ œ¡u¤ojÚ z
Om Kashyapashya trausham ||
Like rishi Kashyam wish you have a long life.
On the neck:
Jy Sjc−NÀ
Sjc−NÀÙÉ» ¡u¤ojÚ zz
Om Jamadagney trausham ||
Wish you attain the power of Jamadagni (one of the great sages of ancient India,
102
father of Parashuram, who was an incarnation of Vishnu) ||
On the shoulders:
Jy kŸh¡e¡w
kŸh¡e¡w œÉ¡u¤ojÚ zz
Om jadevanam trayusham ||
Wish you for divine characters ||
On the heart:
Jy ašqÙ¹
ašqÙ¹¥ œÉ¡u¤ojÚ
Om tateyhastu trayusham ||
Wish you for youthfulness with long life ||
103
PUSHPANJALI
f¤Öf¡”¢m
Mass flower offering
jnÈyA vi™EJAEgn pœQ puÖpQ flQ jlmÚ| inEbidt® ¯nEbdYQ tdÚ g<hAN anukÇpAy||
tÅdIyQ bÙ¹uEgAib¾d tuvYEmb smpÑEy| gªhAN sumuEKA vUtÅA pRsId pur¦E>AšmÚ||
m¿hInQ œ²£yAhInQ
œ²£yAhInQ vi™hInQ suErÕbr| Jq pUijtQ myA Edb pirpUNQÑ tdÙ¹Eu m|
Nibeditanca naivedyam tad grihan anukampaya ||
Grihana sumukho bhutya prasida purshottam ||
I am is offering with reverence the leaf, flower, fruits, and water.
I am offerings the platter of eatables to receive your grace.
Oh Govinda! The things that you gave to me, I am offering the same back to you,
Please accept it Oh, the best of the men.
I do not know the mantras or rituals nor do I have the devotion
Oh the protector of people (janardana).
Yet in whatever way I am worshipping you, Oh my God, make it complete in your way.
aEmAGQ pu&rIkAxQ nªisQhQ ¯dtYsudnmÚ| h©i>EkSQ jgæAFQbAgISQ brdAykmÚ|

s…N® …N¡
gr¦#dÄSmÚ| jnAàÑnQ jnAn¾dQ jAnkI jIbnQ hirQÚ||
You are emblem of all qualities and beyond, Oh Govinda, who rides of Garurra.
You are the provider of people, giver of their happiness,
their king who takes away all their miseries (Hari).
pRNmAim sdA EdbQ prQ v™YA jgqpitQ|| dugÑEm ib>Ey

ib>Ey EGAEr Sœ¦NA pirpIi#Et|
inÙ¹Arytu sEîÑ>u tFAinø vEy>u c | nAmA¢e HtAin sQk£
nAmA¢e HtAin sQk£šYÑ ~i¢tv
~i¢tv flm¡
flm¡PnuyAq |
stYnArAyN EdbQ bE¾dhQ kAmdQ pRvumÚ | lIlyA ibttQ ibÕbQ EJn t¯¥ nEmA nm: ||
Allow me, your devotee, to prostrate to you forever, Oh the Lord of the Universe.
In my insurmountable difficult situations, troubled by my enemies,
You always save me and I depend on you to take away my fears
104
Allow me to sing your grace, wishing success in my efforts.

I bow with reverence to the divine grace that you bless on to this world.
Prostration
stYnArAyn pRNAm
Satyanarayana pranam
o^ nmEÙ¹ ibÕbr©pAy SÐcœ² }rAy c | pdÈnAvAy EdbAy h©i>Ek> ptEy nm: ||

nEmA EmAhnAÁ¹ ür©pAy iœ…NAŸ ür©ipEN |
nEmA sA‰Ay, sAbrNAy, sSi™kAy, sv™Ay, sîÑEdbEdbI |
ür©pAy SÊIstYnArAyNAy nm: ||
Om namasteyViswarupaya sankhachakra dharaya cha |
Padmanabhaya devaya Hrishikesha pataye namah ||
Namo mohananta swarupaya trigunatma swarupiney |
Namo sangaya, sabaranaya, sashaktikaya, sabhaktaya, sarbadevadevi,
Swarupaya Shri Satyanarayanaya namah ||
I offer my obeisance to the One who is spread over the Universe,
Holding the conch and the disc (Vishnu).
Lotus naveled God, Lord of Hrishikesh I prostrate to Thy feet.
Oh the endless beauty, self-effulgent, superseded the three modes of material nature
(satya – purity and knowledge; raja – action and passion, tama – ignorance and inertia)
I prostrate to the friendly, dependable, surrounded by devotees,
Honored by all Gods and Goddesses, the self-effulgent, Lord Shri Satyanarayana,
I repeatedly bow to you.
Pranam
fËZ¡j
Paying reverence

EgA-bRAþN-
þN-ihtAy c| jgiÜtAy SÊIk<>·Ay EgAib¾dAy nEmA nm:|
Om namah Brahmanya devaya go Brahmana hitayacha |
I offer my respectful obeisance to the Supreme Lord, who is the well-wisher of the cows and the
Brahmanas, as well as all living entities in general.
I offer my obeisance to the Lord of the Universe, known as Krisna and Govinda.
Benedictory prayer
rj¡ fË¡bÑe¡
Appeal for forgiveness
With folded hands take the name of Vishnu three times and continue:
Jy ¢ho·¥x, Jy ¢ho·¥x, Jy ¢ho·¥x

Jy kcp¡wNw L«aw LjÑ S¡ea¡ h¡fÉ S¡ea¡ z
p¡wNw iha¥ av phÑw nË£q−leÑ¡j L£šÑe¡v zz
105
Jy nË£q¢lx,
q¢lx, Jy nË£q¢lx,
q¢lx, Jy nË£q¢lx,
q¢lx, Jy nË£q¢lx, Jy nË£q¢lx zz
Om Vishnu! Om Vishnu! Om Vishnu!
Jadsangam kritam karma janata bapyajanata |
Sangam bhavatu tat sarbam Shriharernam kirtanat ||
Om Shri Hariz! Om Shri Hari Om Shri Hari! Om Shri Hariz! Om Shri Hari !
Glory to Lord Vishnu! I have completed my job, knowingly or unknowingly.
Allow me to sing your glory upon the completion of my task and pray to the one
Who excuses all our faults (Shri Hari).
A@¡e¡cÚ k¢c h¡ −j¡q¡v fËQÉ−ha¡ dÆ−lo¤ kv z

Jy A@
ØjlZ¡−ch acÚ ¢h−o·¡x pÇf¨ZÑw pÉ¡¢c¢a nË¦¢ax zz
Agyanad jadi ba mohat prchyabeta dwareshu jat |
Smaranadeva tad Vishnu sampurnam syaditi sruti ||
All the faults that I incurred while performing the puja
Will be complete as I pray to Lord Vishnu for His forgiveness
Jy fË£ua¡w f§äl£L¡r pîÑk−‘nÄ−l¡ q¢l z

a¢ØjwÙ¹¥−ø SNv a¥øw fË£¢Z−a fË£¢Zaw SNv zz
Om priyatam Pundarikaksha sarva yageshwaro Hari |
Tashmintushtey jagat tushtam preenetey preenetam jagat ||
Etat phalam Shri Narayana arpitamastu ||
In the name of the divinity! Our beloved Lord Vishnu,
who is the chief of all oblations and remover of our difficulties.
Oh Lord! When you are pleased the world is pleased and blessed
I am offering all the benefits of my worship to Narayana, my Lord ||
Jap
jp
Name repeat
Chant the name of Satyanarayana five times:
jy jy SÊIstYnArAyn (5 h¡l)
h¡l) zz
Jay jay Satyanarayana
Glory to Lord Satyanarayana
Jap samarpan
jpsmpÑn
Completion of name repeat
…hYAit …hYEgAp¹A tÅQ g<hANA ¥q k<tQ jpQ|

isiÝvÑbt¤ tqsîÑQ tq pÊsAdAq s¤ErSÆr||
Gujyatigujyagopta twam grihana kritam japam.
Sidhir bhavatu me deva tatprasadat Sureswara.
Take away my ignorance with the completion of your name in repeats and
106
I may succeed in my endeavor by your grace, Oh the learned.
Ghatachalana
OVQ¡me¡
Moving the Holy Pitcher
Now hold the sacred pitcher with both hands and gently move while chanting the following
mantra. This symbolizes the end of the puja ceremony:
o^ gµC gµC prm ÙÛAnQ sBÙÛAnQ prEmÕbr, pujA}Arn kAEl c punrAgmnAyc|

Om gacha gacha param stanam swasthanam parameshwara
Pujadharana kaley cha punaragmanaya cha ||
Go, go to your heavenly abode, Oh Lord but when I do your puja again, please come back.
Shanti mantra, Shantijal or shantipath

SAiÁ¹m¿», SAiÁ¹jl o SAiÁ¹pA[
Peace Chant
Hold the holy water pitcher on the palm of your left hand. Take out the leaves and dip into the
holy water. Then shake the dripping holy water on the heads of the attending devotees. Keep
chanting the following mantras.
kyA niÿœ Hit VkÚœysY bAmEdbbAmEdb Vi>gÑAyœIµC¾d HEÀdÊA EdbtA SAiÁt kÇmÑiN jEp ibinEyAg: |
o^ kyA niÿœ aAv§bd§tI sdA b<}: sKA ||
kyA SicùyA b<tA || o^ kÙ¹ÆA sEtYA mdAnAQ mQihEùA mqsås: ||
d<$A icdAr¦Ej bs¤ o^ avI >¤ N: sKInAmibtA jirt<NAQ || StQ vbAs§YtEy |
o^ Ùbit n HEÀdÊA b<ÜSÊbA: sÆiØ¹ n: p§>A ibÕbEdbA:|
üiÙ¹ nØ¹AExÑYA airøEnim: üiØ¹ EnA b<hÙpitàÑ}Atu |
o^ üiÙ¹ o^ üiÙ¹ o^ üiÙ¹ |
o^ EdY±: SAiÁ¹: aÁ¹rIxQ SAiÁ¹: p<iFbI SAiÁ¹rAp: SAiÁ¹ErA>}y: SAiÁ¹: |
bnØpty: SAiÁ¹ ibÕbEdbA: SAiÁ¹, SAiÁ¹bþ Ñ SAiÁ¹: sîÑQ SAiÁ¹:, SAiÁ¹Erb SAiÁ¹: sA mA SAiÁ¹Eri} |
o^ SAiÁ¹rÙº iSb®AÙº ibnSYtÅ öv® Jq |
Jt ebAgtQ pApQ t¯œb pÊitgµCtu üAhA ||
Kaya naschitra iti riktrayasya Mahabama devya rishir birar Gayatri chhanda Indro devata
Shanti karmani japey viniyoga |
Om kaya naschitra ah bhubaduti sada bridhah sakha | Kaya sachisthaya brita |
Om kasta satyo madanam mamhistho matsadhandasah | Drirha chidarujey basu |
Om abhishunah sakhinambita jaritrinam | Shatam bhavaswutaye ||
Om swasti nah Indro bridhdhashravah, swasti nah Pusha Viswavedah |
Swasti narstrakshyo arishtanemi swastino Brihaspatirdadhatu |
Om Swasti, Om Swasti, Om Swasti ||
Om dauh shantih antariksham shantih prithibi shantirapah shanthi
Roshadhayah shantih banaspataye shanti
107
Vishwadeva shanti Brahmashanti sarbam shantih | Shantireba shanti sa ma shantiredhi ||
Om shantirastu Shivanchastu binasyata shubhancha jat |
Yata ebagatam papa tatraiba pratigachchatu swaha ||
(Rigveda)
This peace chant is written by sage Bamadeva in Gayatri meter (chchanda) and addressed to
Indra, the King of the Devas. Always victorious in numerous ways and friendly to us all, and
whose (Lord Indra)protection surrounds us all. Tell me how you (Lord Indra) were inspired
to defeat your enemies with confidence. Bless us with that valor of yours, Oh Indra, you are the
protector of your friends and devotees and you appear in numerous forms before us. Let your
blessing shower on us. Oh illustrious Indra, Oh all-knowledgeable Pusha, Oh Traksha with
infinite speed, and Brihaspati, the caretaker of the Gods, shower on us your divine blessings.
o^ pUNÑmd: pUNÑAimdmÚ pUNÑAq pUNÑ mudcÉ cÉEt |

pUNÑsY pUNÑmAdAy pUNÑEmbA aibiS>YEt ||
o^ n¡¢¿¹., o^ n¡¢¿¹., o^ n¡¢¿¹.|
Om purna madaha purnamidam purnat purna mudyacatey |

Purnasya purna madaya purnameba abishishyatey ||
You are perfect here, you are perfect there, and When we take out the perfect from the perfect,
the perfect still remains perfect.
In other words:
You are perfect in every possible way.
Completion
o^ asEtA mA sq gmy, tmEsA mA EjÉ

EjÉAtIr gmy, m<tuYr mA am<tw gmy|
Om! Asato ma sad gamaya, Tamaso ma jyotir gamaya, Mrityorma amritm gamaya
(Oh Lord Almighty) Lead us from unreal (ignorance) to the truth (knowledge) Lead us from
darkness to light Lead us from death to immortality (Brhadaranyaka Upanishad — I.iii.28)
Then take a little water in our right palm, chant the mantra and discard in the offering plate with
devotion:
etdÚ sbÑQ kÇmÑflQ SRIstYnArAyN crEN smpÑyAim|

nEmA stYnArAyN: xmü:| nEmA sbÑEdb xmü:| nEmA sbÑEdbI xmü:||
Etad sarba karmaphalam Shri Satyanarayana charaney samarpayami |
Namo Satyanarayanah khamasya | Namah sarbadeva khamasya |
Namah sarbadevi khamasya ||
All the results of my acts may thus be dedicated to the feet of Satyanarayana.
Forgive my faults Oh Lord Satyanarayana.
Forgive my faults all Gods. Forgive my faults all Goddesses.
Appeal for Forgiveness
108
xmAivxA
Kshamabhiksha
Human mistakes are inevitable. Hence befor closing the puja one includes the prayer of
forgiveness in the benedictory prayers.
Take little water in your right hand chant the following and discard it in the offering plate:
o^ JdxrQ pirvRøQ mAœAhIn® JáEbq| pUNQÑ vbtu tqsîÑQ tÅqpRsAc¡

c¡q suErÕbr||
Ac¡q
m¿hInQ iœ²yAhInQ vi™hInQ suErÕbr| Jq pUijtQ myA Edb pirpUNQÑ tdÙ¹uEm|
o^ kAEyn mnsA bAcA kÇmÑnA J k<tQ myA, tq sîÑQ pirpUNQÑ tq pRsAdAq suErÕbr:|
Om jadaksharam paribhrashtam matrahinanca jadbhabet |
Purnam bhavatu tatsarbam tatprasadat sureshwara |
Mantraheenam kriyaheenam bhaktiheenam Sureshwara |
Jat pujitam maya Deva paripurnam tadastumey ||
Om kayena manasabaca karmana jat kritam maya |
Tat sarbam paripurnam tad prasadat Sureshwarah ||
All the mistakes I incurred in reading the script,
Oh Lord make them perfect by your grace.
I do not know the mantras, the rituals nor I have the devotion to perform them right,
Yet what I did, Oh Lord, make them right.
I could not bring in words that I wanted to say, but I did what I could,
Please fill in the void and bless me.
Honorarium to the Priest

dixNA
Dakshina
Take a coin, put on the floor, put some water on it and a flower. Then touch it with left hand,
palm upward, and chant:
¢ho¤·−ly¡ avpc AcÉ Aj¥−L j¡¢p Aj¤−L f−r Aj¤L ¢a−b± Aj¤L −N¡œ: −N¡œ: nÊ£Aj¥L −chnÇjÑ¡
¢aL¡j:
pîÑfµR¡¢¿¹ f§îÑL −p±i¡NÉ hÜÑe j−e¡Na¡¢iø ¢p¢Ü nÊ£nÊ£paÉe¡l¡uZ fÊ£¢aL¡j:
Aj¤L −chnÇjÑ¡ f§S¡LÇjÑZ: p¡‰a¡bÑw c¢rZ¡¢jcw L¡•ew a¾j§mÉw
a¤iÉjqw
Éjqw pwfÊc−c (fl¡−b Ñcc¡¢e) zz
Vishnurom tatsad ____ mashi ____ pakshey (Krishna or shukla) _____ tithou (the day) ____
debasharma (identification of the host/devotee)
sarbapashantipurbaka soubhagya bardhana manogata abhishishta siddhi
Shri Satyanarayana preeti kamah _____ gotra ____ devasharma (identification of the priest)
pujakarmanah sangatartham dakshina midam
kanchanam tanmulyam tubhyam-aham sampradadey ||
(If the priest is offering on behalf of the host, replace “sampradadey” by “dadani”)
On this auspicious day of ------ (identify: month, lunar calendar waxing or waning, day)
I the devotee (identify with gotra and name) rewarding the Brahmin who Herewith completed
the Satyanarayana puja praying for everyone’s Prosperity and fulfillment of aspirations.
109
If you are rewarding on behalf of some one else, mention the name and end the chant
With the word, “Dadani” (means giving for someone else.
Bhojyadan
Put a sandalwood dipped flower on the bhojya and offer it to Lord Satyanarayana:
o^ nÊ£SÊIstYnArAyNAy nm: zz
Etat bhojyam Shri Shri Satyanarayanaya namah
Glory to Lord Satyanarayana
Then hold the bhojya with left hand and sprinkle a little water:
H−a Nå f¤−×f Hac¢dfa−u nË£¢ho·−h ejxz Hav pÇfËc¡e¡u Jy hËþ−Z ejx z

Etay gandha pushpey atat adhipataye Shri Vishnabey namah
Etat sampradanaya Om Brahmaney namah ||
I am offering this (Bhojya) with the sandalwood-dipped flower
in the name of Lord Vishnu
Then announce the day and the name of the receiver (Brahmin) of the bhojya before giving the
coin in his hand.
adY ____ (mAs, px, itiF) ahmÚ ____am¤am¤k EgAœ ____am¤

am¤k EdbSmÑA stYnArAyn p§jA kmÑN: bÊþEN ____
am¤k EgAœ am¤k EdbSmÑA, bÊAþNAy ahQ sÇpÊdEd
Adya (month, fortnight, day) aham amuka gotra, amuka devasharma Satyanarayana puja
karmani, Brahmaney amuka gotra, amuka devasharma, Brahmanaya aham sampradadey.
On this auspicious day --- (identify the day), I (identify yourself by name and gotra)
is making the offering of raw food platter (bhojya)
To the priest (identify the priest with name and gotra) for helping me
to perform the rituals of Satyanarayana worship
Give the bhojya in the hand of the Brahmin and prostrate.
Adoration with lamp

Arati
aArit|
Arati
Arati is the adoration of the deity with lamp. The idea behind these gestures are given in the
parenthesis. The process is simple. You start with the five-wicked lamp (pancha pradeep). Circle
the lamp (a minimum of three times) in clockwise in front of the deity. After completing the
main deity (Satyanarayana) peform arati to the holy pitcher, house, to the east (sun) and to the
sky, the planets, and all the deities present on the dias or nearby. The process will continue with
all the rest with little special changes in the process. In case of water conch, every circle should
coincide with a little water poured in the offering plate (tamrapatra); move the gamcha (bastra) in
a way that you are putting it on the deity (up and down movement); fan or chamar must be
110
moved up and down as if you are fanning the deity as a person. Some people dance with dhoop
and dhuno but that may be dangerous in western halls. It is not an essential part of the arati.
p® pRdIp, Panchapradeep (reception),

jlSÐ , Jalasankha (washing feet),
bÙ», Gamcha (drying feet),
puÖp, Pushpa (decorating with gift),
}UpkAi[, Dhoop kathi (incense stick),
}§EnA, Dhuno (air purifier),
kpUÑrdAin, Camphor (air purifier),
cAmr, Chamar (fan to rest)
Additional information:
• Following the lamp adoration, allow the lamp to circle around the attending devotees to feel
the heat of the lamp, imagining the warmth of the deity the Lord expresses His presence
through heat and light energies.
• While using the water conch (jalasankha) pour a little water on the offering plate
(tamrapatra) after the completion of each circle.
• Move the cloth with the gesture of wiping off the body.
• Show the flower with appropriate hand gesture of decorating the deity.
• All incenses are circled in front of the deity and then circled in different directions.
• The fan is moved up and down like fanning a person.
• If time permits allow all family members to come and perform short arati.
Granthi mochan
Open the knot that you made in the beginning of the ceremony.
111
Part 4
PUJA FOR INDIVIDUAL FAMILIES
−m¡Lf§S¡
Lokpuja
Individual families request the priest to make special offerings to Lord Satyanarayana to bless
their families. The priest makes the following offerings upon their request
Resolution
sQkÒ
Sankalpa
ib>·uErAm tqs
tqsvv adY -------- mAEs -------- pEx ------- itEF± vA×kEr ------ EgAœ SRI ------- EdbSÇmÑN:
(g<hkšÑA), tsY sbÑ aÕbAiÁ¹ dUrkmÑEN, mEnAgt aivø isiÜlAvkAEm, sîÑEs±vAgY kAmnAFÑAy
SRISRIstYnArAyN Edb pujA tFA pRIitkAm, ------ EgAœ ------ EdbSmÑN: (p¤ErAiht) kir>YAim
Om Vishnurom tatsat adya ---- masy --- pakshey --- tithou bhaskarey ---- gotra ---- (head of
the family to whose name the puja is offered) Tasya sarba asanti dura karmani manogata
abhistha sidhdhila kamey. Sarbasoubhagyakamanarha, Shri Satyanarayana deva puja
tatha pritikama, --- gotra ---- devasharmana (priest) karishyami,.
In the name of Lord Vishnu on this auspicious day of ---- in the name of --- family,
I ---- (gotra and name of the priest) am making this offering to Lord Satyanarayana
Seeking His blessing.
Offering
f−’¡fQ¡−lf§S¡
Offer five things: Padya, argha, dhup, deep and nivedya. At the end give pushpanjali (see p 95).
Hav f¡cÉjÚ, AOÑj,Ú d§fjÚ, c£fjÚ, °e−hcÉjÚ Jy nÊ£paÉe¡l¡uZ¡u ejx

ejx
Etat padyam, arghyam, dhupam, deepam, naivedyam Om Shri Satyanarayanay namah
(Offer separately) I am offering with humility the welcome rice, incense, lamp and food platter
In the name of Lord Satyanarayana
Prostration
fËZ¡j
Pranam

EgA-bRAþN-
þN-ihtAy c | jgiÜtAy SÊIk<>·Ay EgAib¾dAy nEmA nm: ||
Om namah Brahmanya devaya go Brahmana hitayacha |
I offer my respectful obeisance to the Supreme Lord, who is the well-wisher
of the cows and the Brahmanas, as well as all living entities in general. I offer my obeisance to
the Lord of the Universe, known as Krisna and Govinda.
112
Part 5
Abridged Version of
Satyanarayna Puja
Invocation Prayers
¢ho·¤ØjlZ
Vishnu Smaran
Offer flower as expressing your reverence to Ganesh, Vishnu, and offer flower three times to
Lord Vishnu with the following mantra:
o^ ib>·¤ - o^ ib>·¤ - o^ ib>·¤ ¡ o^ tdÚib>·¤u prmQ pdmÚ sdApSYiÁ¹ sury: idbIb cxurAttmÚ|
o^ ib>·¤ - o^ ib>·¤ - o^ ib>·¤ zz
Om Vishn - Om Vishn - Om Vishnu
Om Tad-Vishnu paramam padam Sada pashyanti soorayah dibi-iba chakshuratatam
Om Vishnu - Om Vishnu - Om Vishnu
In the name of Lord Vishnu!
so the wise always see Lord Vishnu with their divine vision. Glory to Lord Vishnu.
Perform five offerings (incense or dhoop, lamp or deep, flower or pushpa, food platter or
naivedya, water or achmania) to Vishnu, ending with “Namah Vishnabey namah”.
o^ ib>·Eb nm: z
Om Vishnabey namah
I bow to Lord Vishnu
Finally offer a tulsi to Vishnu:
o^ nmEÙ¹ býr©pAy ib>·Eb prmAtÈEn sBAhA ||

Om namastey bahurupaya Vishnabey paramatmaney swaaha
I bow to the numerous forms of Lord Vishnu the Super soul and unto your name
With folded hands in front of your chest say
o^ apibœ pibEœA bA sîÑAbÙÛAQ gEtAip bA| J: ØmErq pu&rIkAxQ s bAhYAvYÁ¹r: Suic|

nm: sîÑm‰l m‰lYQ bErNYQ brdQ övmÚ| nArAyNQ nmúªtY sîÑ kÇmÑAiN kArEyq|
Om apabitra pabitroba sarbabashan gatopiba Jah smaret pundarikaksha sa baiya abhyantara
suchi. amaha sarbamangala mongallyam bareynyam baradam shubham
Narayanam namahaskritta sarba karmani karayet.
He who, impure or pure, remembers the lotus-eyed Lord Pundarikaksha Vishnu in all situations
become purified inside and out. We bow to Lord Narayana who is all auspicious, most adorable
beneficial and kind. Remembering His name we should begin all our work.
113
Seeking Divine Support
H−a Nåf¤−×f Jy N−Zn¡u ejx z H−a Nåf¤−×f Jy e¡l¡uZ¡u ejx z H−a Nåf¤−×f Jy nË£ …l¦−h ejx z
H−a Nåf¤−×f Jy hË¡þ−Z−iÉ¡ ejx zz
Etey gandhapushpey Om Ganeshaya namah | Etey gandhapushpey Om Narayanaya namah |
Etey gandhapushpey Om shri gurubey namah | Etey gandhapushpey Om Brahnebhyo namah ||
My humble prayers to various Gods I am offering these scented flowers to Lord Ganesha,Lord
Narayana (Vishnu), to my teacher (Guru) and
to the learned Brahmin, the spiritual inspiration.
Gayatri prayer
o^ vUvuÑb:ü:, tq sibtUbÑErNYQ, vEgÑA EdbsY }Imih|

}Imih| i}EyA EyA n: pREcAdyAq o^||
Om bhur-bhuba-swah tat sabitur varenyam bhargo devashya dhimahi
Dhiyo yo nah prachodayat Om ||
He who is adored by all over the universe –
heaven, earth and underground,
Destroy the ignorance in me and enlighten my intellect (soul).
Offering to the sun
o^ eih s§JÑ shsÊAQESA EtEjArAES jgqpEt| anukÇpy mAQ v™Q g<hANAGÑQ

idbAkrmÚ||
Om ehi surya sahasrangsho tejorashey jagatpatey|
Anukampaya mam bhaktam grihanargham divakaram||
Oh the Sun God! Oh the emitter of thousands of rays over the
universe,
bless me, your devotee, and receive my offering, Oh the day maker.
Kurma mudra
Meditation
dÉ¡e
Dhyan
Hold a flower between your two palms in Kurma mudra (Fig). Chant the mantra and at the end put the
flower on our head.
o^ }YAEytÚ stYQ …NAtItQ …Nœy sminÅtmÚ| ElAknAFQ iœElAEkSQ pItAðr}rQ ¢hi¥

¢h jÚ ||
H¾dIbrdlSYAmQ SÐ cœ²
cœ² gdA}rmÚ| nArAynQ ctuîÑAhQ SRIbqs pd vUi>tmÚ||
EgAib¾dQ EgAkulAn¾dQ jgtmÚ iptrmÚ …r¦mÚ|
Om dyaet satyam gunatitam gunatraya samanwitam |
Lokanatham trilokesham pitambara dharm bibhum ||
Indirabaradalashyamam shankhacakragadadharam |
Narayanam caturbahum Shribatsapadabhushitam |
Govindam gokulanandm jagatam pitaram gurum ||
Meditate on the truth, beyond all qualifications where the three gunas (qualities) unite -
114
Truth, greed and ignorance,

The protector of humanity, the master of the three worlds, who wears yellow dress,
and a handsome dark body, who holds the conch and the mace,
that Lord Narayana with four hands; I bow to Thy decorated graceful legs.
Oh Govinda, the happiness of Gokul, the father and teacher of the Universe.
This is followed by the mental worship of the Lord.
Mental worship
j¡e®p¡fQ¡®l f§S¡
In this step, no ritual is done. The devotee/priest sits quiet and just think of the deity
(Satyanarayana) whose prayers is about to begin.
Welcome of Lord Satyanarayana

aAbAhn
Abahan
o^ vuvÑb: üvÑgbAnÚ SRISRIstYnArAyN Edb |
Show five mudras of welcome (Book #1)
HhAgµC HhAgµC HhAitù HhAitù HhsiæE}ih, Hh siær¦}Yü aœAi}øAnQ kur¦ mmpUjAQ g<hAN|
Iha gacha iha gacha, iha tishtha iha tistha, iha sannideyhi, iha sannirudhyascha
atradhistham kuru mama pujam griahan
You are welcome, stay here come close to me, and establish yourself.
While staying close to me please receive my offerings
Finally pray three times with folded hands;
o^ ÙÛAQ ÙÛIQ iÙÛErA vb, JAbt pUjA kErAhQ mm:|

Om stham sthim sthiro bhava jabavat puja karomyaham
As long as I am doing puja stay here me.
Reverence to Lord Satyanarayana
Pay reverence to Satyanarayana by offering a sandalwood-dipped flower on the Holy Pitcher
o^ nmEÙ¹ ibÕbr©pAy SÐcœ² }rAy c| pdÈnAvAy EdbAy h©i>Ek> ptEy nm:||

nEmA EmAhnAÁ¹ ür©pAy iœ…NAŸ ür©ipEN| e>: sc¾dn puÖpAÎil: nEmA sA‰Ay, sAbrNAy,
sSi™kAy, sv™Ay, sîÑEdbEdbI, ür©pAy stYnArAyNAy nm:|
Om namastey Viswarupaya sankhachakra dharaya cha |
Padmanabhaya devaya hrishikesha pataya namah ||
115
Namo mohananta swaroopaya trigunaya swarupiney |
Esha sachandana pushpanjali namah sangaya, sabaranaya, sashaktikaya,
sabhaktaya, sarbadevadevi, swarupaya, Satyanarayanaya namah ||
Oh the omniscient God who holds the conch and disc; from whose navel merges the lotus
(Vishnu)*, the master of the senses (Alternate: He whose hairs consists of the rays of the sun and
the moon which give joy to the world), I bow to you. Seeeing whom all illusions disappear and in
whom all the three gunas or qualities (Satya - truth, Raja - lust and Tama –ignorance) merge,
I am offering this sandalwood embedded flower to all his associates, in all forms,
As Gods and Goddesses, in His self-image, as Lord Satyanaryana
*Padmanabha (lotus naval), one of the aspects of Vishnu or God with lotus issuing from his
naval on which Brahma sits.
Offerings of five things

pE®ApcAEr p§jA
Panchaupacarey puja
Any five (or more) of the following can be offered.
Water to wash the feet (pAdY)

pAdY)
Offer a little water on the offering plate (tamrapatra) intending to wash the feet of the Lord:
o^ pAdYQ g<« mhAEdb sbÑd:u KAphAkr¡

KAphAkr¡mÚ| œAyü brEd Edb nm: SÊIib>·Eb|
etdÚ pAdYQ nEmA stYnArAyN nm ||
Om padyam grihna Mahadeva sarbdukhaphakaram |
Etat padyam Shri Satyanarayanaya namah ||
I offer this water, that takes away all sins and miseries.
Worshipped by all. I bow to thee Oh Lord Vishnu.
Here is the water to wash your feet Oh revered Satyanarayana !
aGÑY)
Special welcome with rice (aGÑ
Pour a little water from the water conch on the offering plate (tamrapatra). The tip of the water conch
holds doob, flower and a little rice (Bisheshargha).
o^ dubÑAxt smAJu™Q iblÅpœQ tFAprmÚ| ESAvnQ SQÐpAœÙÛQ g<hNÑAGYQ SÊIib>·Eb|

e> aGÑYQ nEmA stYnArAyN
stYnArAyN nm:|
Om durbakshata samajuktam billapatram tathaparam|
Shobhanam shankha patrastam grihanarghyam Shri Vishnabey |
Esha arghyam Shri Satyanarayanaya namah||
Accept this special welcome (argha) with rice and durba,
combined with applewood leaves and rice, decorated on a water-conch
Oh Lord Vishnu, please accept this argha, I bow to Lord Satynarayana
Glass of water (aAcmnIy)
aAcmnIy)
116
Offer a glass of water to the Lord for drinking. The offer is made by putting a little water from
the kushi into the first glass of water
o^ m¾dAiknYAÙ¹u JÞAir sbÑpAphrQ övmÚ| g<hANAcmnIyQ tÅQ myA v™YA inEbidtmÚ|

HdQ aAcmnIyQ o^ SÊIstYnArAyNAy nm:||
Om mandakinyastu jadbari sarbapapa haram shubham|
Grihanachmaniyam twam maya bhakta niveditam|
Edam achmanium Om Shri Satyanarayanaya namah||
This water is from the Ganges of Mandakini, that takes away all sins and brings happiness.
Take this water from me, your humble devotee, as I offer it to you.
Here is the drinking water for you, Oh Lord Satyanarayana.
Cold water for bath (ÄnIyjlQ)

ÄnIyjlQ)
With the help of kushi offer a small amount of water on the holy pitcher with the following
chant. It meant for His bathing:
o^ jl• SItlQ üµCQ intYQ öÜQ mEnAhrmÚ| ÄnAFÑQ Et myA v™YA kiÒtQ Edb g<hYtAmÚ|
etdÚ
etdÚ ÄnIyjlQ o^ SÊIstYnArAyNAy nm: ||
Om jalancha shitalam swacham nityam shudham manoharam|
Snartha tey maya bhakta kalpitam deva griyatam|
|Etad snania jalam Om Shri Satyanarayanaya namah||
Here is the cold, clean, pure, sanctified and appealing water
Brought by your devotee for your bath,
Allow me to present the bathing water to you Oh Lord Satyanarayana.
Lamp (dIp)
dIp)
Look at the lamp burning on the side and offer little water into the offering plate in its name:
o^ aigÃEjÑ
jÑYAit:
YAit: ribEjÑ
ribEjÑYAit:
YAit: c¾dREjÑ
jÑYAit
YAit Ø¹¯Fb c| EjYit>AmušEmA stYnArAyNAy dIE
dIEpAhyQ pRitg<hYtAm|
e> dIp: o^ SÊIstYnArAyNAy nm:||
Om agnijyoti rabijyoti chandrajyoti tathaibacha|
Jyotishamuttamo Satyanarayanaya deepoham pratigijyatam|
Esha deepah Om Shri Satyanarayanaya namah||
This lamp tha bears the illumination of the fire, of the sun and the moon,
Is offered to you that will get brighter by your grace Oh Lord Satyanarayana.
Please accept the lamp Oh Lord Satyanaranaya .
117
Sandalwood paste (c¾dn)
c¾dn)
With the middle finger of your right hand pick up a little of sandalwood paste and rub it on the holy
pitcher while chanting the following:
o^ SrIrQ Et n jAnAim EcøAQ ¯nb c ¯nb c| myA inEbidtAnÚ gåAnÚ pRitg<hY ibilpYtAmÚ|
e> gåQ o^ SÊIstYnArAyNAy nm||
Om sharam tey na janami chestam naiba cha naiba cha|
Maya niveditan gandhan pratigrijya bilipatyam|
Esha gandhya Shri Satyanarayanaya namah||
I do not know the needs of your body but I try again and again
So I got the sandalwood paste to spread on your body.
Here is the sandalwood with fragrance for you Oh revered Lord Satyanaryana.
Incense (}U}Up)
Take a new incense stick (dhoop), burn it and offer to Lord Satyanarayana. Perform a short arati
of three cyles as you ring the bell:
(Note: Before picking up the bell, offer a flower on the bell and chant:
o^ jy }Åin mÁ» mAt: sÅAhA

Jayadwanti matramatah swaha
May this divine victorious sound be auscpicious)
o^ bnspitrEsA idEbYA gåA]Y: sumEnAhrQ| myA inEbidEtA vš²

š²YA }UEpAhyQ pRitg<hYtAmÚ
vš²YA YtAmÚ|
e> }Up o^ SÊIstYnArAyNAy nm||
Om banaspatiraso divyo gandhadyam sumanoharam|
Maya nivedito bhakta dhupoham pratigrijyatam|
Esha dhupa Shri Satyanarayanaya namah
This incense is filled with nature’s extract, carrying heavenly fragrance and is also beautiful,
I, your devotee, is offering it to you with humility, please accept.
Here is the incense Oh Lord Satyanarayan.
Flower (pu
puÖp)
Take a flower and offer it on the holy pitcher while chanting the following:
o^ puÖpQ mEnAhrQ idbYQ sugiå Edb inimÑ

inimÑtmÚ| h©dYmÚ aáUtmÚ aAEGRyQ EdbQ dšQ pRg<hYtAmÚ|
etdÚ puÖpQ o^ SÊIstYnArAyNAy nm:||
Om pushpam manoharam divyam suganshi deva nirmitam |
Hridam adbhutam aghreyam devam dattam pragriyatam |
Etad pushpam Shri Satyanarayanaya namah ||
These beautiful and heavenly scented flowers made by God
Whose fragrance touches the heart, is now offered to you.
Here is the flower for you Oh Lord Satyanarayana.
118
Whole fruits (fl

fl-mUl)
fl-
o^ flmulAiN sbÑAiN gRAmYArNYAin JAin c | nAnAib} sugåIin g<« Edb mmAicrmÚ |

etAin flmulAin o^ SÊIstYnArAyNAy nm: ||
Om falamulani sarbani gramyaranyani jai cha| Nanabidha sugandhini grinha deva
mamachiram Etani falamulani Om Shri Satyanarayanaya namah
Here are the fruits with great fragrance and taste collected from the village and
from forest take it from me, Oh Lord.
Sweet (imiø)
Sprinkle a little water on the plate of sweet.
o^ EmAdkQ üAdsQyu™Q SkÑrAid ibiniÇmÑtmÚ| surmYQ m}urQ EvAjYQ Edb dšQ pRitg<hYtAmÚ|
e> EmAdkQ o^ SÊIstYnArAyNAy nm:||
Om modakam swadsangjuktam sarkaradi binirmitam| Suramam madhram bhyojyam deva
dattam pratigriyatam| Esha modakam Om Shri Satyanarayanaya namah||
This sweet made from sugar and other tasteful things decorated beautifully and bear great tast
I am offering to Thee with humility, accept it Oh Lord Satyanarayana.
FLOWER OFFERING
f¤Öf¡”¢m
Pushpanjali
jnÈyA vi™EJAEgn pœQ puÖpQ flQ jlmÚ| inEbidt® ¯nEbdYQ tdÚ g<hAN anukÇpAy||
tÅdIyQ bÙ¹uEgAib¾d tuvYEmb smpÑEy| gªhAN sumuEKA vUtÅA pRsId pur¦E>AšmÚ||
m¿hInQ œ²£yAhInQ
œ²£yAhInQ vi™hInQ suErÕbr| Jq pUijtQ myA Edb pirpUNQÑ tdÙ¹uEm|
Nibeditanca naivedyam tad grihan anukampaya ||
Grihana sumukho bhutya prasida purshottam ||
I am is offering with reverence the leaf, flower, fruits, and water.
I am offerings the platter of eatables to receive your grace.
Oh Govinda! The things that you gave to me, I am offering the same back to you,
Please accept it Oh, the best of the men.
I do not know the mantras or rituals nor do I have the devotion
Oh the protector of people (janardana).
Yet in whatever way I am worshipping you, Oh my God, make it complete in your way.
aEmAGQ pu&rIkAxQ nªisQhQ ¯dtYsudnmÚ| h©i>EkSQ jgæAFQbAgISQ brdAykmÚ|

s…N® …N¡
gr¦#dÄSmÚ| jnAàÑnQ jnAn¾dQ jAnkI jIbnQ hirQÚ||
119
You are emblem of all qualities and beyond, Oh Govinda, who rides of Garurra.
You are the provider of people, giver of their happiness,
their king who takes away all their miseries (Hari).
pRNmAim sdA EdbQ prQ v™YA jgqpitQ|| dugÑEm ib>Ey EGAEr Sœ¦NA pirpIi#Et|
inÙ¹Arytu sEîÑ>u tFAinø vEy>u c| nAmA¢e HtAin sQk£
nAmA¢e HtAin sQk£šYÑ ~i¢tv
~i¢tv flm¡
flm¡PnuyAq|
stYnArAyN EdbQ bE¾dhQ kAmdQ pRvum|Ú lIlyA ibttQ ibÕbQ EJn t¯¥ nEmA nm:||
I, your devotee, prostrate repeatedly prostrate before you, Oh the Lord of the Universe.
In my unsurmountable difficult situations, tortured by my enemies,
You always saved me and took away away my fear
May I sing your grace and desiring my wishes to be fruitful.
Oh Lord Satyanarayana who fulfills our wishes,
Whose divinity displayed all over the world, I bow to you with reverence.
Prostration
pRNAm m¿
Pronam mantra
nEmA bRþNYEdbAy EgAbRAþN ihtAy c| jgiÜtAy SÊIk<>·Ay EgAib¾dAy nEmA nm:||

Eh kª>· kr¦NAisåu dInbEåA jgqpEt| EgAEpS EgAipkAkAÁ¹ rA}AkAÁ¹ nEmAÙ¹uEt||
Namo Brahmanya devaya go Brahmana hitayacha | Jagatdhitaya Shri Krishnaya Govindaya
namo namah || Hey Krishna karunasindhu deenabandhu jagatpatey |
Gopesha gopikakantaRradhakanta namastutey ||
I offer repeated obeisance unto Lord of the Brahmanas (Krishna), who is the protector and well-
wisher of the cows (our provider, the mother who gives milk for our nourishment) and the
rahmins (our spiritual teacher). He is also the protector of the Universe. Unto that Lord, who is
always satisfying the senses of the cows (our caretaker), I bow to you with humility. Oh Krishna,
with your ocean of kindness, you are the friend of the destitutes, the Lord of the Universe, you
are the protector of cows, loved by all the cow-maids, and sweet heart of Radha (love in its
splendor of divinity), I offer my obeisance’s again and again.
Now get a flower in your hand and sit down to listen the Satyanarayana Katha.
Read KATHA of your choice as given in the enlarged text.
120
Part 6
ADDENDUM
THINGS TO REMEMBER
Satyanaryana puja is a community puja initiated by a host where neighbors and friends are
invited who participate in the prayers. It is really the Vishnu (Narayana) Puja with a new name
that broadens the religious outlook and embraces all religions to participate in the prayers to the
Almighty who helps in our daily living.
There are some rituals that follow the puja whose back drop need to be appreciated in order to
participate in the prayer. Hindus like to think that God is not separated from us. During the puja
we love to think that he is coming to our house and we will receive him like an honored guest
and treat him like a king.
Puja arrangement
Lamp and dhoop (incense)

Ganesh
Ghat
Host
Hostess (wife)
Priest
Stick (tekathi) and circled red thread
Pushpa patra (flower plate)
Bell
Puja utensils
Naivedya area
Naivedya area
Cover the puja area with clean bed sheets. In places where water may be sprinkled, cover with
aluminum foil. Be careful with fire (pradeep and dhub). You must put aluminum foil under
them..
The ideal way to offer prayers is facing east, the direction of the rising sun. The next alternate is
facing north. If neither is possible, make slight angle towards east or north. It is traditional but
really all directions are equally auspicious. Many changes that you will see is the result of
modernization in puja as the priest is not a fundamentalist and attempts to keep the core of the
religion and its philosophy alive and not the rituals without heart. Rituals have important place in
puja but do not be afraid to modify it.
Buy a Puja Samagri Box from the Indian stores. It has many useful puja materials like supari,
incense, red thread and others. Check whether it has supplied Sindur which is needed in Bengali
puja.
i
ADDENDUM
Ghat placement
Get a pitcher (called ghat). Size of the pitcher is variable. A ghat with wide mouth holding about
a quart of water is ideal. Otherwise use the one that you have. Any metal pitcher will do but a
copper one is preferred. Use the fruit that will not topple the pitcher. Coconut is often placed on
the top, but any fruit that bears seed is good. Apple or pear is fine. Some put banana, but it does
not bear seed. It is a personal choice. Place a twig with five leaves on the mouth of the pitcher
(choose the plant that bears fruit; this includes evergreens). A small red cloth is placed on the top
and Swastika mark outside of the pitcher. Swastika mark is made with sindur paste made with
oil. Be careful to handle the sindur and do not get it on the clot. The mark will not go away
easily. Place the pitcher on a little soil taken from the front of the house, which is placed on a
sheet of aluminum foil. Put some paddy (or rice) and seeds of barley, unhusked moong dal. Place
four stick around the ghat and circle the red thread three times around the ghat, going around the
sticks (This is called tekathi).
Note:
The pitcher represents five essential elements of life –
· plant (represents trapped energy),
· air
· earth,
· water
· cosmos.
Two bowls of the following need to be placed next to the pitcher.

(a) A bowl with yogurt (one spoon) with few unhusked moong dal. (This is called
mashabhaktabali, that is given to the spirits before doing any puja so that they do not
disturb us during the puja.
(b) In another bowl add one spoon of each - yogurt, ghee, honey, sugar and milk
and a clean spoon. (This s called Panchamrita, or five sweet things, which are offered to
Narayana and a spoon of the milk is used to give the ceremonial bath to Narayana).
Two garlands are needed: One for the Narayana – small, 4” diameter, and second, for the ghat
(pitcher) and the size will depend on the size of the pitcher.
Naivedya (offerings) may have three important plates made but building mounds of
rice (spoon size) with fruit and sweet.
#1: Panchadevata: Ganesh, Narayana, Surya, Shiva and Durga
#2: Navagraha: Nine planets (count by the day Soma, Mangala etc, finally Rahu and Ketu).
#3: Sweet plate for Narayana
#4: A Laddoo (round ball of sweet) for Ganesh.
Pizza plates and pie plates are convenient containers for arranging Naividyas. In addition, you
can have fruit plates (whole) and sweet plates. These will be given to the attending guests as
prasad (consecrated food offered to god). If puja is held in the house for the first time, havan is
recommended. If havan is done you will need these additional things:
ii
Ghee, sticks, sand, wood and food warmer gel (infurno) which is available in any grocery store.
Small bit of havan samagri (too much should not used). Avoid smoke and open fire.
Also, a container of Yogurt and a glass of rice with a supari on top and a coin (This is called
purnapatra).
Puja utensils are required and they are listed here: (Some of the puja utensils are shown later).
Pradeep
Incense (dhoop) and incense holder.
Camphor
Match box.
Flower plate (pushpa patra) that contains: Flower (30, more if more guests are expected),
two coins, white chandan, red chandan, supari/haritaki, doob (grass). Tulsi must be
included .
Puja utensils: Jala Shankha and tepaya, Kosha and kushi (that holds water with its own
spoon). You can use a small pitcher with spoon.
Bell
Asan
Paper towel
A gallon or spring water
Aluminum foil (25 feet).
Arati consists of the following in sequence:
• Panchapradeep (lead to home)
• Shankhajal (washing feet)
• Cloth, dry the feet
• Flower, decorate, gift
• Mirror: to look to the decoration
• Dhoop, fragrance with incense
• Karpoor or camphor, air fragrance.
• Chamar, fan, for comfort.
iii
ADDENDUM
List of Satyanarayana Puja Requirements

gcÑj¡m¡
Phardha mala
And other puja arrangements
Bengali name Close English Equivalent

¢p¾c¥l Vermillion
¢am Sesame seed
q¢laL£ Haritaki (a kind of nut)
−nÄap¢lo¡ White mustard
j¡oLm¡C Black lentil

f’npÉ Five grains
f’laÀ Five jewels (metals)
f’…y¢s Five colored powders
jd¤, Honey
°fa¡ Sacred thread
jd¤fLÑ f’¡jªa Five things (honey, ghee, yogurt, sugar and milk)
LfÑ¨l Camphor
a£lL¡¢V Sticks with three arrow-heads for Holy pitcher
−aL¡W¡ A triangle made of sticks
Bpe¡‰¥l£ Seat and ring
d§f Insence
fËc£f Lamp
à¡lOV Pitcher at the door
f¤Öf Flower
a¥mp£ Tulasi
c§îÑ¡ Durba
¢hmÄfœ Bel leaf (wood apple)
f¤Öf j¡m¡ (hs) Garland (big)
f¤Öf j¡m¡ (−R¡V) Garland (small)
BjË fõh Mango leaves
X¡h h¡ e¡l−L¡m Coconut (ripe or unripe)
¢jø¡æ Sweets
iv

°e−h−cÉl b¡m¡ 4 : Naivedya (food platter) 4
f’−cha¡ Five gods (five mounds)
ehNËq Nine planets (nine mounds)
fËd¡e Principle deity (Lakshmi),
e¡l¡uZ One single mound Narayana
AeÉ¡eÉ °e−hcÉ : Other platter:
gm Fruit
¢j¢ø Sweet
L¥Q¡ °e−hcÉ Platter of small mounds
−Nm¡p, 2 Tumblers 2
−i¡SÉ Bhojya (uncooked food materials)
Q¡m Rice
l¡æ¡l jnm¡ Spice
O£ (h¡ −am) Ghee (or oil)
X¡m Dal (pulse)
pê£ fy¡Q lLj Vegetable (five kinds)
−ch£l n¡s£ Sari for Goddess
O−Vl N¡jR¡ Red towel (small) for holy pitcher
−q¡j p¡j¡NË£ Hom (havan) materials
−q¡j L¥ä Fire pot
h¡¢m Sand
L¡W Wood
L¡¢W (p¢jd) Wooden sticks
O£ Ghee
f§ZÑf¡œ Overflowing rice tumbler
p¤f
¤ ¡l£ Beetle nut
f¡ejnm¡ Beetle leaf condiments
−i¡N Cooked food (Bhog)
f¤−l¡¢q−al S¡j¡ New cloth for purohit (shirt)
v
ADDENDUM
QUESTIONS, SYMBOLS AND TERMINOLOGIES
What is Om?
Om or Aum is the basis of all sounds, the universal symbolic word for divinity. Hence every
mantra begins with Om, connecting our thoughts with divinity.
Aum became the sacred word in Vedas, Hum of the Tibetans, Amin of the muslems, and Amen
of the Egyptians, Greeks, Romans, Jews and Christians. Amen in Hebrew means “Sure” and
“Faithful”. Aum is the all-pervading sound emanating from the Invisible Cosmic Vibration (Holy
Ghost of Christians), God in His aspect of Creator; the “Word” of the Bible, the voice of the
creation, testifying the divine presence in every atom. Aum can be heard within you (Anahata) as
you plug your ears and close your eyes focusing on the sound that is vibrating within your body.
In biological terms, it is the sound of the inner function of the body that includes the heartbeat.
In the imagination of the prehistoric sages, Om originated as the primordial sound, the sound that
took place at the time of the Creation of the Universe, which the scientists of the modern era call
“Big Bam” in the theory of creation by Sir James Jeans.
To which direction the devotee/priest should face, while performing

the puja?
By tradition, the priest faces east for all deities. In case of Goddess, facing north is
recommended. The author, however, believes that the above tradition may be not be emphasized
on a global scale in the new age. A convenient location is all that is needed with a sincere heart
to serve the Lord.
CULTURAL SYMBOLS OF HINDUS
Havan
Havan is a ritual of fire worship in Hindus. Fire was discovered (or, more precisely, the
controlled use of fire) probably about 70,000 years ago (Early Stone Age); although its
opportunistic use can be traced to 400,000 years back. Discovery of the controlled use of fire
marked the dominance of humans over other animals. Because of its numerous use and use in
our daily lives, fire or Agni, became one of the most important Gods of the Hindus.
Deep (lamp)
A lamp is an earthen saucer like container, filled with ghee or butter with a twisted cotton tape
immersed in it. It is lighted in every Hindu household and temple in India. The cotton tape keeps
sucking the ghee to yield a cool bright light, a flame. In nature the flame is considered to be the
source of infinite energy of positive currents. In early days lamp was the only source of light to
see in darkness. Great emphasis is also placed on performing “Aarati” in India during worship of
vi
any deity. The aarti flame is moved around the idol for the devotees to have a good look of the
deity, and then the devotees put out their palms to receive the aarti aura for their good health and
prosperity.
Betel Leaf (paan)
During worship or rituals, leaves from some select trees (mango, betel leaf, banana) are used as
essential accessories, but among them Betel Leaf enjoys a place of pride in India. During
marriage, the bride appears with covered eyes, using betel leaves before she takes her first look
at the groom. The use of betel leaf is considered as a noble trait and on all auspicious
celebrations; betel leaf has become a symbolic item denoting freshness and prosperity. The
Skanda Purana says that the Betel Leaf was obtained during the ocean churning
(Samudramanthan) by the Gods and demons. It has many rich herbal properties.
While performing Satyanarayana puja the Bengalis place five betel leaves on the platform or on
the side with betel nut (supari), sweet and coin. This is called mokama. At the end of the puja
this is given to five married women to receive their blessing for the host family. Most common
use of betel leaf is as after-dinner treat for chewing Areca nut (Areca catechu) or betel nut
(supari) wrapped in it. The betel nut is a mild stimulant which can be further promoted by the use
of tobacco products that contributes nicotine.
!
Tilak, Dot and Bindi
It is the display of the position of the wearer. Vermillion powder is put on the forehead of
women in order to display their marital status of the woman. Wearing of the vermillion powder
or sindur is considered as auspicious for married women. It can also be used as a beauty spot
(bindi). Ancient Indian had an indomitable urge to communicate his thoughts and so symbols
were developed to communicate the religious denomination, sect or ideology. The commonly
used materials for putting the mark are sandalwood paste, vermillion (sindur), lime, turmeric,
saffron, musk, agar, sandal and ash (bibhuti) for men and women.
Swastik Mark
The word swastika comes from the Sanskrit word suastika (su means good and asti means well-
being), meaning any lucky or auspicious object. Its origin probably dates back to the Indus
Valley Civilization. It is a sacred symbol of good luck and eternity in many other ancient
civilizations. The Aryans adopted the Swastik as a symbol for the good of humanity. Then the
Hindus added some more arms to the Swastik to denote happiness in married life and worldly
successes. The holy pitcher carries the mark of swastik.
vii
ADDENDUM
Sacred Thread
JE@ApbIt
Yajnopavita
Sacred thread is a bunch of cotton threads, with nine cords in three bunches of three, all of same
length. The sacred thread is worn by conservative Brahmins and some other castes. It normally
hams from the left shoulder down under the right shoulder (see picture). This position of the
sacred thread is called Upaviti. At the performance of some inauspicious ceremonies (like death
or tarpan) one should be Prachnaviti when the sacred
thread should ham from the right shoulder. At times
the! sacred thread is chamed to Niviti position when
the sacred thread is worn round the neck like a
garland.
Wearing of the sacred thread signifies that the
Brahmin is initiated to the spiritual knowledge
through the ceremony of Upanayana. The thought
behind the Upanayana is followed by other religions
also. Short background information may not be
inappropriate.
A Brahmin takes birth twice – dwija (twice-
born). The first birth is from the natural mother
and father like any other animal. The second
birth is from Savitri (Goddess of Knowledge)
and the teacher or guru is his father in his
natural age of eight. In early days, at the age of eight the Brahmin boy was sent to the
teacher (guru). He stayed in the ashram or hermitage for four years. There he was
initiated to Brahminhood (Savitri or Gayatri initiation) and received the spiritual
knowledge from the guru. His life was simple (Brahmachari), abstained from all
pleasures of life, shaved his head, wore only two sets of dresses, lived on begging and
supported by the community. He cooked for the teacher and did all his house hold
chores. During his stay with the teacher he wore three girdles – three strands of cotton
thread, munja grass and deer skin. When he left the ashram, at the age of twelve, the
girdles of Munja grass and deer skin were replaced by two sets of cotton girdles like
the one he was already wearing. Thus he carries home nine threads of cotton, tied in
three bunches, which is called JE@ApbIt, Yajnopavita!""!
Calls for prayers
Ringing bells:
In all religions there are ways to herald calls for the prayers. Thus ringing of church bell and
Azan in Muslims are comparable to ringing of bells in temples or during Hindu puja rituals. The
metallic sound within a circular body in contained environment produces a resounding echo,
which spreads in all directions. Hindu believers feel that the sound of bell invokes the deity’s
viii
blessings and purify the environment. There are other instruments to create similar sound like
manjira that is played with devotional songs.
Blowing of conch
This is another way to draw attention towards spiritual activities. It heralds important events and
auspicious celebrations and calls all the faithful for the worship of the deity. Conch is a type of
shell through which wind is blown and it makes a typical sound. As the conch is a natural
product, two conches rarely make exactly same sound. On the mythological picture, conch shell
or Shankh was obtained as a gift from the ocean - churning by the Gods. The spiral formation
inside the conch shell is symbolic of infinite space. All naturally occurring conch shells yield
cosmic sounds, which can be heard by holding the shell close to one’s ears. On the battlefield of
Kurushetra in the Mahabharatha, every morning the blowing of the shankh, symbolized the
starting of the war.
!
Uloo
In Bengalis uloo sound is created by rapidly moving the tongue while the wind is blown out with
corresponding sound. It is the sound of auspicious occasions like marriage or during doing aarati.
Some Common Terminologies
Dhyan: Meditation on the image or deity in focus.

Pranam: Prostration. It can be done by touching the feet or by laying on the ground with folded
hands stretched ahead towards the deity. One should always do pranam to elder people
respecting their age-old wisdom.
Prarthana and Pronam
“Prarthana” is appeal and “pranam” is obeisance or bowing with humility
Namaskar: Casual form of offering respect. Put the palms together and hold them on the chest.
Stuti: Adoration of the deity.
Stob: Singing the glory
Prarthana: Appeal and request.
Stotra (−Ù¹¡œ), Stab (Ù¹
Ù¹h) and Stuti (Ù¹
Ù¹¥¢a)
Stotra, Stab and Stuti are Sanskrit words, essentially a hymn addressed to the Divinity. It is a
way of elaborate praise for the divinity. It can be a prayer, a description, or a conversation.
These expressions of divine appreciation comes from the same verb, stu (to praise), and basically
all of these mean "praise". Stotras, stabs and stutis are part of popular devotional literature which
are not bound by the strict rules as some other ancient Indian scriptures, such as found in Vedas
and Upanishads.
Puja: Puja is the Hindu way of worshipping which includes all the above and offerings of
various things in the name of the divinity.
Three basic Gods of the Hindus

ix
ADDENDUM
Brahma, Vishnu and Maheshwar (Shiva) are the three basic Gods of Hindus associated with
Creation, Preservation and Destruction of the Universe. As the preservation of human race (and
other living creatures) are in the hands of Vishnu, He is the foremost God of Invocation.
Vedas and Chandas
Vedas means knowledge. These are the core Hindu scriptures and perhaps written before 1700
BC. These are hymns and verses dedicated to various Gods. There are four Vedas: The Rigveda
(the oldest), Yajurveda, Samaveda and Atharvaveda. The Vedas, in accordance with Hindu
tradition, are apuruseya or in other words were not of human origin. They were supposed to have
been directly revealed by God which the sages heard and remembered (sruti and smriti). The
rituals described in this book are from Samaveda. In the traditional way the verses were written
and sung in certain pattern, or meter, called Chanda. Chanda is the science of prosody in which
the composition of the text has a specific quantity of alphabets. One has to learn it under strict
guidance from traditional teachers in order to keep the sanctity. Thus the puja rituals were only
limited to the Brahmins. This tradition is now changed and all verses are now pronounced as
mantras without the tune.
The main chandas are: Gayatri, Ushnik, Anushtubh, Bruhati, Pankti, Trishtubh and Jagati.
These will be mentioned during the chanting of the mantras and hence its origin has been
described here. In many verses you will also find the name of the creator which is attached with
the chanda.
x
OFFERING TO VITAL BREATHS

p®gRAEsr m¿
Panchagraser mantra
o^ pRANAy üAhA, o^ apAnAy üAhA, o^ smAnAy üAhA, o^ wdAnAy üAhA,

üAhA o^ bYAnAy üAhA,
üAhA ||
Om! Pranaya swaha, Om! Apanaya swaha, Om! Samanaya swaha, Om! Udanaya swaha,
Om! Byanaya swaha, Amritapi dhanmasi swaha
Offering this to five vital breaths, prana, apana, samana, udana, byanaya
o^ am<tAip }Anmis üAhA
that will lead to immortality
xi
ADDENDUM
3. Then join the thumb with the ring finger and say, again move your right hand towards the
deity, imagining your effort to feed her:
Jy Af¡e¡u ü¡q¡
Om apanaya swaha |
Dedicated to my excretory system of the body
4. Then join the thumb with the middle finger and say,
Jy pj¡e¡u ü¡q¡
Om samanaya swaha |
Dedicated to the digestive system of the body
5. Then join the thumb with the pointing finger and say,
Jy Ec¡e¡u ü¡q¡,
Om udanaya swaha |
Dedicated to the respiratory activity of the body
6. Finally, join all fingers and say,

Jy hÉ¡e¡u ü¡q¡ zz
Om vyanaya swaha ||
Dedicated to the circulatory system of the body
xii
Diya Kosha and kushi Conch for blowing

Pancha pradeep !
Plate to offer
Bell Water conch !

(Jala sankha)!
!!
Karpoordan
(for burning camphor)
Wooden plank ! !
Asan
Lamp stand with 5 wicks !
Dhunuchi !
for burning incence ! Arati plate
Seats for worship !
PUJA UTENSILS!
xiii
ADDENDUM
THE HOLY PITCHER
Ghat (Holy pitcher)
FIVE ESSENTIAL ELEMENTS OF LIFE

As represented by the Holy pitcher
Holy pitcher and five great elements of life
According to Hindu believe (1700 B.C.) life consists of pancha mahabhuta, or "five great elements". They
are:
Tej (energy), Ap (water), kshiti (earth),
Marut (air), Vyom (cosmos).
Human body is made of these five elements and after death the body dissolves into these elements of nature,
may that be as ashes or by decay. Thus balancing cycle of nature. Because life depends on these five great
elements Hindus relate them as God’s blessing.
Now you can evaluate the incorrect claim of the west as quoted below.
“In the fifth century B.C. Greek philosopher Empedocles originated the concept of four elements of nature:
Fire, Water, Air, and Earth. These represent the realms of the cosmos within which, and of which, all things
consist. These four elements were discussed in the writings of Plato, and the early Greek physicians
Hippocrates and Galen used them to describe the four humors of the body. A century later, Aristotle and the
Pythagoreans added the fifth element, which they called Ether. This element represents the substance of the
heavenly bodies, which is latent in all things. This element is also called Quintessence or Space. These
same five elements are also found in Hinduism, which influenced the philosophy of Yoga”.
The time has come to awaken our new generation to appreciate the contribution of our ancestors and feel
proud about them by understanding the significance of puja rituals.
xiv
PUJA ARRANGEMENTS
patra (placiing offferings)
Ghat
Pradeep
Laddoo for Ganesh
Narayana sweet naivedya
Navagraha naivedya
Floral decoration
Kamandalu
Tamrapatra for offerings
Incense Panch pradeep Pradeep

Dhunuchi
(not on puja plate)
Masha-bhakta bali
Belpata
Camphor (Karpur) Tekathi
Red thread
Flower
Chandan
Tulsi leaf
Flower plate (pushpa patra)

PRANAM
!
!
!
!
!
!
!
!
!
!
!
xv
ADDENDUM
!
!
!
PANCHADEVATA (Includes one Goddess) - Brahma, Vishnu, Maheshwar, Ganesha and Durga.! !
Navagraha in Hindu scriptures
Most planets or grahas are generally malefic in nature. Navagrahas refer to nine planets of which seven
planets exist that gives the names of the seven days in the week. Two of the planets, Rahu and Ketu are
invisible planets, described in Hindu mythology. They denote the points of intersection of the paths of the
sun and the moon which cause the eclipse of sun and the moon respectively. The story of Rahu and Ketu is
given in a separate insert. They are the traffic signs, not the causative elements; karmic influence
supersedes the influence of the planets. Here is the list of navagrahas (nine astrological planets)
Surya (Sun, Ravi, Ravibar, Sunday)

Chandra (Moon, Som, Sombar, Monday)
Mangala (Mars, Mangalbar, Tuesday)
Budha (Mercury, Budhbar, Wednesday)
Brihaspati (Jupiter, Brihaspatibar or Gurubar, Thursday)
Shukra (Venus, Shukrabar, Friday)
Shani (Saturn, Shanibar, Saturday)
Rahu (Invisible planets, not included in weekdays)

Ketu (Invisible planets, not included in weekdays)
xvi
Rahu!
North Lunar node !
Lunar Earth’s shadow!

path!
Earth!
Solar
path!
Sun!
Ketu! Moon!
South Lunar node !
xx
ADDENDUM
MUDRAS
Mudra is the hand expression to communicate with God (deity,

His icon). It can be compared with dancing. In the text throughout
this book many mudras will be referred. We are quoting a few
here.
Special offering (Bisheshargha)
These mudras are shown while establishing the water-conch on a

tripod (jlSÐ, jalashankha). Divine spirits are called to settle in
the water covered with a red flower and durba grass. The water is then sprinkled around for
sanctification. All the mudras are shown over the water conch. Galini Mudra is used in some
occasions during meditation. Uses of other mudras are referred in the text.
Various mudras referred in the text
Five welcome mudras
Five welcome mudras are used to welcome God or deity. They indicate the gestures of welcome,
sit, settle down, come close and face me.
xviii
Additioanl mudras
xix
xx
ADDENDUM
of the AIAA. Dr. Banerjee is now 70 now and I retired in 2010 as a Principal Research Scientist
at Lockheed.
Dr. Banerjee joined the team of editors at the right time when we were desperately looking for
some one to go through this voluminous work of Purohit Darpan. His familiarity of the rituals
and knowledge of Sanskrit and Bengali languages proved to be an asset.
Aloka Chakravarty
Dr. Aloka Chakravarty is the Director of Biometrics at US Food and

Drug Administration. She holds a Master of Statistics from Indian
Statistical Institute and a Ph.D. in Mathematical Statistics from Temple
University. During her 20 year tenure at the Agency, she has been
instrumental in bringing many well-known drugs to market. She has
published and presented extensively and is recognized as an international
thought leader in the area of surrogate marker methodology. This method
is used to accelerate drug approval in areas of unmet medical need such
as HIV and Oncology. In 2010 she was awarded the FDA Award of
Merit, the highest scientific achievement recognition at the Agency.
What sets Aloka apart from her academic and scientific accomplishments is her deep respect and
understanding of Sanskrit language, Hindu religion and Puja rituals. She grew up in a
progressive yet religious environment, learning the significance of the rituals from her
grandmother and later from Drs. Mukherjee. She continues to be committed to this massive
undertaking despite her heavy work-life commitments.
Dr. Bibha Mukherjee (1926-2007)
The pioneer of this project, Dr. Bibha Mukherjee (1926-2007) was a

gruaduate of Calcutta University (1946) and received her Ph.D. in
Geography from University of Iowa in 1964. She was married to Dr.
Kanai Mukherjee in 1954. She served as professor at Banaras Hindu
University (1947-1970) and later at Morgan State University, in
Baltimore (MD, USA, 1972-2000). She retired as Professor Emderitus in
2000 after teaching for over 50 years.
She achieved success professionally while maintaining a strong
commitment to her friends and family. In her quiet, unassuming way, she
helped countless people through all manners of difficulty. She is most remembered for her
selfless generosity, strong personality, love of knowledge and dedication to the Hindu culture.
Loved and respected by all who knew her, she touched therir lives in a special way.
xxi
ADDENDUM
NEW AGE GRANDPARENTS

Kanai L. Mukherjee, Ph.D.
Fulbright Professor,
Professor Emeritus in Medical Technology
Bibha Mukherjee, Ph,D.

Professor Emeritus in Geography
Professor Kanai Mukherjee, popularly known as Cyber Grandpa, was born in a priest family in Varanasi (July 4,
1926). As he was the eighth child, he was named after Krishna (Kanai). He learned his priesthood from his father
Pandit Haribrahmo Bhattacharjee alias Mukherjee, and from his maternal uncle Professor Brahomadhab
Bhattacharjee. (Note: Bhattacharjee is a title given to dedicated priests).
His father became blind when Dr. Mukherjee was five years old. So he became his father’s “blind man’s
dog” and learnt the puja rituals by sitting next to his father until he took his sacred thread at the age of ten. After
reaching his puberty he started doing the Hindu rituals to assist the family. When he reached his adulthood he was
frustrated with the poor return of his family trade. Out of frustration he moved into science and married a non-
Brahmin, Dr. Bibha Mukherjee (1954). His wife motivated him to relearn the priesthood as an academician. This
book is the outcome of this unique combination. Dr. Mukherjee often refers his wife, with respect, as his “guru” who
came into his life as God’s blessing.
Dr. Mukherjee came to the west alone in 1959 and was later joined by his wife and three small children. Dr.
Mrs. Mukherjee received her doctorate in Geography from the University of Iowa (1964). Both of them were
teachers of long standing. After his immigration to USA, Dr. Mukherjee promoted the Bengali tradition of Hindu
puja rituals in the Baltimore-Washington DC area and became deeply involved in explaining the significance of the
rituals to local people, various educational institutions and churches. His weekend priesthood did not mask his
professional career of medical technology. He was considered as an authority in his field and published many books
with such renowned publishers as Mosby, McGraw Hill and American Medical Association. His three children and
six grandchildren are his life beats. All of them are highly accomplished. He received his recognition as Cyber
Grandpa from the International Community (India Abroad and India Today, 1986). The World Indian Community
knows him as a great story teller. His homepage (agiivideo.com) contains 300 videos of Indian stories and now this
book on Hindu Puja rituals.
After his wife’s death (2007) he moved to Nashville, TN and now lives with his eldest daughter, Dr.
Anuradha Chakravarthy, Vanderbilt University.
xxii

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NEW AGE PUROHIT DARPAN

NEW AGE PUROHIT DARPAN

Listen to the audio by control+click on the list of

Audio Pages Titles Links

1 11 Preliminaries (1) http://www.agiivideo.com/books/audio/satyanarayana/Audio-

2 48 Preliminaries (2) http://www.agiivideo.com/books/audio/satyanarayana/Audio-

Book 1: Saraswati Puja

Association of Grandparents of Indian Immigrants, USA

This book is dedicated to

I pray to Lord Almighty for its success.

Budha Deb Bhattacharaya

VOICE OF NEW GENERATION

September 12, 2013

Part 2: Basic Puja Procedure, 10

Worship of basic five gods, 53

Worship of nine planets, 58

Part 3: Principle Satyanarayana puja, 62 Audio 03

Common Hindu worship rituals

Satyanarayana Brato Katha

Introduction to Satyanarayana puja

The Satyanarayana Puja is a Hindu religious observance. As the name signifies,

Daily Puja arrangement

Raised platform: Deity, a raised platform, book, inkpot, pen.

1, 2, 3. The deity and displays (offerings).

Basic list of requirements

AUDIO 01 Listen to audio by

Jy ¢ho·¥:, Jy ¢ho·¥:, Jy ¢ho·¥

Then with folded hands pray to Lord Vishnu:

Sprinkle little water on your head while chanting the following:

hw Ha°Øj Nå¡¢c−iÉ¡ ejx z H−a Nåf¤−×f Hac¢dfa−u nË£¢ho·−h ejx z

A touch of the ancient history of India in Hindu rituals

hœ²a¥ä jq¡L¡u p§kÑ −L¡¢V pjfË

Sanctification of the Seat

eEt gåp¤EÖp o^ aA}ArSš²Ey kmlAsnAy nm: |

Jy f¤×f−La¥l¡S¡qÑEa na¡u pjÉLÚ pðå¡u qÊwÊ z

o^ puEÖp puEÖp mhApuEÖp supuEÖp puÖpsñEb| puEÖpcyAbk£

In case of Bisheshargha (done on the water-conch) add the following:

Jy Aw ALÑjäm¡u à¡cn Lm¡aÆ−e −e ejx

Sprinkle water on the head (purification process) and chant:

o^ Sæ aAEpA }nBnYA:, Smn: sØ¹-B nUpYA:|

o^ aAEpAihùA mEyAvub, Ø¹A n wE‹Ñ d}Atn| mEh rNAy cxEs||

o^ kArsY bRþ Vi>gÑAyœI-

Breath control Step #1 (Inhale through left nostril)

(nAEv±) r™bNÑQ ctuÇmÑK¤ Q idBvj

Let us meditate on that divine energy (light, consciousness),

Breath control Step #2 (Hold breath)

Breath control Step #3

(llAET) EÕbtQ idBvj

Obeisance to Surya (sun)

reflected by the sun and the moon, as He planned.

o^ vUvuÑb:ü:, tq sibtUbÑErNYQ, vEgÑA EdbsY }Imih| i}EyA EyA n: pREcAdyAq o^||

Offer a little water on the plate and meditate on the sun.

o^ wdutYimtYsY pRúNB Vi>gÑ

Then give water in the name of various aspects of divinity:

o^ bRþEN nm:, o^ bRAþENEvYA nm:, o^ aAcAEJÑYEvYA nm:, o^

Call Gayatri with folded hands placed on your heart:

o^ aAyAih brEd Edib, œYxEr bRþbAidin| gAyiœ µC¾dsAQ mAt-

gAyœYA ibSBAimœ Vi>-

o^ m}YAEh² ib>·uur©pA® tAxÑYÙÛAQ pItbAssQ| JubtI® JjuEîÑdAQ sUJÑYm&l-

o^ sAyAEh² iSbr©pA® b<ÜAQ b<>v-

o^ vvUÑb: ü:| tqsibtuîÑErNYQ, vEgÑA EdbsY }Imih| i}EyA EyA n:

Say the entire sentence by touching your right hand thumb

o^ vUvuÑb:ü:, tq sibtUbÑErNYQ, vEgÑA EdbsY }Imih| i}EyA EyA n: pREcAdyAq o^||

o^ jAtEbds HtYsY kSYp Vi>-