Tharpana Manthram

Tharpanam Manthram

We do tharpanam regularly on :

* All Amavasya days
* Four samkramanams (month beginnings)

a. mesha samkramanam,
b. karkidaga samkramanam,
c. thula samkramanam and
d. makara samkramanam and

* Lunar and Solar eclipses.

Some rules regarding tharpanam are given below:

1.On the day of Tharpanam, till tharpanam is completed we are not supposed to drink/eat anything.

2.On the day of tharpanam, the daily rituals like Sandhya vandhana have to be first performed. Then before tharpanam, Madhyanikam have to be performed. If you are working and need to go to office very early, do Madhyanikam immediately after Prathasandhya and then perform Tharpanam.

3.Wet cloth should not be worn during tharpanam. Do not wear single veshti. Tie uthareeyam or thorthu around waist above veshti.

4.Except the tharpanam during eclipse all other tharpanams are to be done after 12 noon . In cities many people go to office very early and Kanchi Sankaracharya once answered to a query that a person can do tharpanam after 6.00 AM .

5.Tharpanam should be done with hand full of water and not drops or spoon full of water.
The water should be poured out using the space between the thumb and the four fingers of right hand by tilting the hand to right side. (For pithru tharpanam, the water should fall on the koorcham through right hand thump).

6.Every time a pinch of black til has to be taken. Care should be taken not to take it using the thumb and the index finger.

7.Pithru tharpanam should always be done with poonal hanging from the right shoulder to the left side( Edam ) of the body.

8. While doing tharpanam put two durbhas on the place we are going to sit - underneath folded legs. (Durbheshwaseenaha) .

9.Silver, copper or brass vessels have to be used for tharpanam. Under no circumstance should steel or other metal vessels are to be used.

10.Tharpanam should be done facing east. It is believed that it either should be done in our homes, in public places or holy places like sea-shore or river side.

11.If Amavasya and the first of the month in which tharpanam has to be performed comes on the same day, then tharpanam for the samkramanam (first of the month) should be done.

Tharpanam

Tharpanam

Achamanam

Take minute quantities of water three times in the right hand and take it (swallow) with the following manthra.
1.Om Achyuthaya nama 2, Om Ananthaya nama 3.Om Govindaya nama

Then
Touch with thumb both cheeks saying kesava -Narayana

Touch with ring finger both eyes saying Madhava –Govinda

Touch with the first finger both sides of nose sayingVishno-Madhusoodana

Touch with little finger both ears saying Trivikrama-Vamana
Touch with the middle finger both shoulders saying Sreedhara-Hrishi kesa

Touch with all fingers the belly button sayingPadmanabha

Touch with all fingers the head saying Damodara

2.Ganapathi dyanam

Recite the following manthra slowly hitting the forehead with both fists together.:-
Shuklambaradharam Vishunum Sasi Varnam ChathurBhujam,
Prasanna Vadanam Dyayeth Sarva Vigna Upa Santhaye.

3. Pranayamam.

Hold both Nostrils with Thumb and the little and third finger of the hands and recite the following Manthra:-

Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tatsa vithur varenyam Bargo devasya dhi mahi dhiyo yona prachodayath
Om Apa
Jyothj rasa
Amrutham brahma
Bhoorbuvasuvarom
Touch the ears three times saying
Om, Om , Om 
4. Sankalpam

Mamo Patha Samastha Duritha kshaya dwara Sri Parameshwara Preethyartham.
Apavithra pavithro va Sarvavastham gathopi va,
Ya smareth pundarikaksham sa bahyanthara suchi
Manasam vachikam paapam karmana samuparjitham
Sri Rama smarane naiva vyapohathi na samsaya

Sri Rama-Rama Rama Thidir Vishnu thada vaara nakshatram Vishnureva cha, Yogascha karanam Chaiva sarvam Vishnu mayam jagat Sri Govinda Govinda Govinda Adya Sri Bhagavatha maha purushasya Vishnor Agnaya pravarthamanasya Adhya Brahmana Dweethiya parardhe Swetha Varaha kalpe Vaivaswatha manvanthare ashta vimsathi thame kali yuge prathame padhe ,jambu dweepe , Bharatha varshe, Bharatha Khande , Mero Dakshine Parswe , Sakabdhe asmin varthamane vyvaharike Prabhavadeenam sashtya samvatsaranam madhye ------------ --- Nama samvatsare, --------- ayane, ------------ - rithou, ------------ ---- mase, ------------ -- pakshe , Adhya --------- Punya thithou,---- --------- vasra yukthayam,,- --------- ------ nakshatra yukthayam Shubha yoga –Shubha karana, Evam guna viseshana visishtayam asyam,------ ----- Punya thithou, (Poonal Edam ) ( Change the position of poonal from left shoulder to right shoulder LEFT MODE)
Paternal side--- ------------ -------gothranaa m(tell your gothram)---- --------- - (Names of father, grand father, great grand father) sarmanaamVasu- Rudra-adithya swaroopanam asmad Pithru –Pithamaha- Prapithamahanam , -------(your Gothram) Gothraa (Names of mother. Grand mother, great grand mother ) Namnee , Vasu-Rudra-Adithya swaroopa Asmad (if mother is not alive) Mathru, pitamahi, prapithamahischa (if mother is alive then say--) pithamahi, prapithamahi, pithruprapithamahis cha,

Maternal side---
------------ --------- gothraanam(Ammanathu gothram)---- --------- --- (if you know tell the names of maternal grand father, his father and his grand father)Sarmanam vasu –rudra -adithya swaroopanam asmad mathamaha, mathru pithamaha, mathru prapithamahanam, (Your maternal grand father's gothram)---- ------ gothraa ------------ --------- -(tell the names, if you know, of maternal grand mother, maternal great grand mother, Grand mother of maternal grand father) Namnee, vasu-rudra –adithya swaroopa asmad mathamahi, mathu pithamahi, mathu prapithamahischa,
Ubhaya vamsa pithrunaam akshayya thripthyartham amavasya* punya kale vargadwaya pithrunudhdhisya darsa shradhdham hiranya roopna adhya karishye. Thathangam thila tharpanam cha karishye. 

(* - Mesharavi punya kale --for tharpanam done on Mesha sankramam(chittirai -medam first)
Karkadaga ravi punya kale-- for tharpanam done during adi-Karkidaga Sankramam(Adi- Karkadakam first),
Thula ravi punya kale-- for tharpanam done during thula masam first(Iyppasi- Thulam first),
Makara ravi punya kale-- for tharpanam done on makara sankramam(Thai –Makaram first),
Suryoparaga punya kale-- for tharpanam done during solar eclipse &
Somoparaga punya kale --for tharpanam done during Lunar eclipse)

Throw away the Durbha (only) held round the fingers along with Pavithram to the North side. Poonal valam- Change position of poonal to the left shoulder(usual mode), touch water with finger – Apa upasparsya.

5. Dakshina 
Poonal Edam - change position of poonal to right shoulder(left mode).

Take two durbhas and keep in front of you. Assume this as Vadhyar, acharyar or Brahmanan.
Take another set of two durbhas and put in front of the above durbhas(Vadhyar / Brahmanan)-and say Amavasya punyakale varghadwaya pithrunudhisya asmin maya kriyamana hiranyaroopa darsa sradhdhe mama vargadwaya pithrunaam Idhamasam . Put few til on the durbhas and say - tiladhi sakalaradhanai swarchitham.

Take vettilai, Pakku, Dakshinai and add a drop of water and chant—Hiranya garbha garbhastham hema beejam vibhavaso Anantha punya phaladham ada: santhim prayachame. Amavasya punya kale vargadwaya pithrunudhischya darsa sradhdha prathyam nayartham idam hiranyam phala thamboola sahithammama varga dwaya pithru preethim kamayamana: thubhyamaham sampradhade (Keep the Dakshina on the durbhas)
Om Thathsath.

Poonal valam. Pradhakshina namaskaram:
Change poonal to usual pattern from left shoulder
(Chant and rotate in the same place clock wise)
Devathabhya pithrubhyascha maha yogibhya eva cha
Nama swaadhai swaahayai nithyameva namo nama.
Yani kani cha papani janmanthara krithani cha
Thani Thani vinasyanthi pradhakshina pade pade.

Mama vargadwaya pithrubhyo nama:
Do namaskaram – prostate in front of the koorcham.
6. Arrangement of Koorcham**

In a thambalam, plate or tharpanavatta pohini arrange the durbhas and koorcham as shown below :

                                                                         EAST

 I                     I
 I                     I
WEST --I-- ----- ----- -I----- -> SOUTH
I                     I
I                     I


WEST
 

Arrangement of Koorcham

                             East                      

 NorthSouth

West

** - In some families they use two koorchams – one for pithru vargam and another for mathru vargsm.


7.Avahanam 
Pooanal Edam - Wear the poonal in the left mode and chant with folded hands—
Swamina: maya krithena anena hiranya roopa darsa sradhdhena mama vargadwaya pithara: save nithya truptha bhooyasurithi bhavantho S nu gruhnnanthu. (Anugruhnnanthaa bhooyasu:)

Take two durbhas while chanting the following manthras:-

a. Aayatha pithara: somya gambhirai: padhibhi: poorvai: prajamasmabhyam dadhatho rayim cha deergayuthwam cha satha saaradam cha. Om bhorbuvaswarom. Asmin koorche vargodhaya pithroon dhyayami, avahayami. Put two durbhas on the koorcham.
Put til-Ellu and on the koorcham saying- tiladhi sakalaradhanai swarchitham.

b. If you know the names of pithrus then modify tha above Avhanam as follows:- 

Take two durbhas while chanting the following manthras:-

Aayatha pithara: somya gambhirai: padhibhi: poorvai: prajamasmabhyam dadhatho rayim cha deergayuthwam cha satha saaradam cha. Om bhorbuvaswarom. Asmin koorche ------------ ---gothran- --------- -----(Names of father, grand father, great grand father) sarmana: Vasu-Rudra-adithya swaroopan asmad Pithru –Pithamaha- Prapithamahan , ------- (your Gothram) Gothraa----- --------- - (Names of mother. Grand mother, great grand mother )Namnee, Vasu-Rudra-Adithya swaroopa: asmad (if mother is not alive) Mathru, pitamahi, prapithamahischa 
(if mother is alive then say--) pithamahi, prapithamahi, pithruprapithamahis cha,
------------ --------- gothraa(Ammanathu gothram- Your maternal grand father's gothram)-- ------------ -- (if you know tell the names of maternal grand father, his father and his grand father) Sarmana: vasu –rudra -adithya swaroopan asmad mathamaha, mathru pithamaha, mathru prapithamaha, (Your maternal grand father's gothram)---------- gothraa ------------ --------- - (tell the names, if you know, of maternal grand mother, maternal great grand mother, Grand mother of maternal grand father) Namnee, vasu-rudra –adithya swaroopa asmad mathamahi, mathu pithamahi, mathu prapithamahischa, dhyayami, avahayami- Put two durbhas on the koorcham.
Put til-ellu- on the koorcham saying - tiladhi sakalaradhanai swarchitham.

8. Pithru tharpanam

Do tharpanam, three times each, chanting the manthram (three times each) with ellu(til) and water directly from panchapathram. Keep the udhdharani on the koorcham to prevent the koorchm from floating on water while doing the tharpanam.

Pitru varga tharpanam :

Pithrun swadha namastharpayami – 3 times
Pithamahan swadha namastharpayami – 3 times
Prapithamahan swadha namastharpayami – 3 times

If mother is not alive :
Mathru: swadha namastharpayami – 3 times
Pithamahi swadha namastharpayami – 3 times
Prapithamahi swadha namastharpayami – 3 times

If mother is alive:
Pithamahi swadha namastharpayami – 3 times
Prapithamahi swadha namastharpayami – 3 times
Pithru prapithamahi swadha namastharpayami – 3 times
Mathru varga tharpanam :

Mathamahan swadha namastharpayami – 3 times
Mathu: pithamahan swadha namastharpayami – 3 times
Mathu: prapithamahan swadha namastharpayami – 3 times

Mathamahi swadha namastharpayami – 3 times
Mathu: pithamahi swadha namastharpayami – 3 times
Mathu: prapithamahi swadha namastharpayami – 3 times
Jnatha jnatha pithru varge tharpanam (Tharpanam to unknown manes of paternal & Maternal sides)

a.Jnaatha jnatha mama vargadwaya pithroon swadha namas tharpayami
b. Jnaatha jnatha mama vargadwaya pithroon swadha namas tharpayami
c. Jnaatha jnatha mama vargadwaya pithroon swadha namas tharpayami

Oorjam vahantheeramrutham grutham paya keelalam parisrutham swadha stha tharpayatha me, pithroon trupyatha thrupyatha thrupyatha. (Pour all water in the panchapathram on the koorcham).

9. Poonal valam. Pradhakshina namaskaram: 

Change poonal to usual pattern from left shoulder
(Chant and rotate in the same place clock wise)
Devathabhya pithrubhyascha maha yogibhya eva cha
Nama swaadhai swaahayai nithyameva namo nama.

Mama vargadway pithrubhyo nama:
Do namaskaram – prostate in front of the koorcham.

10. Udwasanam

Poonal Edam - Wear the poonal in the left mode. Take til-ellu and chant—
Aayatha pithara: somya gambhirai: padhibhi: poorvai: prajamasmabhyam dadhatho rayim cha deergayuthwam cha satha saaradam cha. Om bhorbuvaswarom. Asmath koorchath yadhasthanam prathishtapayami. (Put the ellu on the koorcham).
Shobhanarthe kshemaaya punaraghamanaayacha .(Touch the koorcham with hand).

11. Sarva Tharpanam 

Take koorcham, untie the knot of Koorcham. Take the koorcham, other durbhas and remaining til(ellu) in hand and along with water do a single Tharpanam chanting :

Yesham na matha na pitha na bandhu na anya gothreena the sarve trupthimayanthu mayoth srushtai kusodhakai: Trupyatha, Trupyatha, Trupyatha.

12. Pavithram visarjanam 

Remove pavithram from mothira viral, untie and put it on north side, change poonal to right shoulder and touch water.

13.Brahmarpanam

Offer a hand full of water chanting.
Om Tat sat Brahmarpanamasthu

 Do Aachamanam.

Mahalaya Amavasya

Mahalaya Amavasya 2011 –  [Sept 13-27]

Mahalaya Amavasya or Pitra Amavasya is the new moon day of Pitra Paksha or Mahalaya Paksha, the fortnight which is especially sacred for offering Tharpanam to the departed ancestors. It is believed that performing Tharpanams  during the auspicious Mahalaya Paksha will bless your ancestors and will free them from all their sins.

Mahalaya Amavasya Tarpanam

Each day in the Mahalaya Paksha is ruled by a particular Tithi  and the benefits of offering Tharpanam on each day are different. Mahalaya Amavasya is the last day of theMahalaya Paksha , which is considered as the most important day in the year for performing obsequies and rites and on this day people donate food, clothes etc.

Donating Food during Mahalaya Paksha

The easiest way to access God's grace is to feed a  human being starving for food. Donating food is considered to be the greatest charity of all the charities and it is believed that whoever donates food will attain an 'elevated status'. There is an interesting legend highlighting the importance of donating food from the great epic Mahabharata.

KARNA
The renowned hero of the Mahabharata, Karna, was a great philanthropist and he never said no to anyone who approached him for help. He had donated huge wealth and had done all kinds of charity, except for donating food.

Karna left the earthly curl after his death and reached heaven. The great charity which he had done on the earth plane was returned to him hundredfold here, but it was all material wealth and no food at all. He then realized that although he had done all kinds of charities, he did not donate food. He prayed to the God of Death, who sent him back to earth for 14 days, to make up for this deficiency.

Karna fed the Brahmins and poor and offered oblations of water during the 14 days, which are observed in the Mahalaya Paksha. On his return to Heaven, he had plenty of food and it has been anticipated that offerings made during the period of Mahalaya Paksha benefits all the departed souls, whether they are connected to you or not.

Charity in the form of food is important during this observance. Life depends upon food. You cannot preach religion to empty stomachs. This human body is the most important vehicle for realising God. How precious must food be which keeps the body fit for Yoga! The gift of food is the greatest gift. Therefore, give food in plenty, not only during the Mahalaya fortnight but all through the year.

Mahalaya Paksha: Seek the Blessings of  the  Ancestors

Great enlightened beings, who have turned their body into light, visit the earth daily in their light form. Our departed ancestors also come and stay on this earth plane for 15 days in a year in our body, mind and soul and can change all these 3 positively. Even Gods cannot do what these ancestors can do for you; in fact, Gods ask you to go through your ancestors for blessings.

Offering Oblations to the departed ancestors
on Mahalaya Amavasya

These auspicious 15 days, Mahalaya Paksha in 2011, starts from September 13th night, right after the full moon and ends on September 27th, the Mahalaya Amavasya night. This two week period is the most important period to appreciate your departed ancestors.  

The fifteen days of Mahalaya Paksha consists of 15 Tithi. They are Pratipat, Dvitiya, Tritiya, Chaturthi, Panchami, Shashti, Ashtami, Navami, Dasami, Ekadasi, Dvadasi, Trayodasi, Chaturdashi, Newmoon day [Sarvapitru Amavasya]. According to Hindu mythology, every individual's who wants to perform this Pitru Tharpanam, they should do it on the same day of their ancestor died which will fall within any one of these fifteen days.

Observing Rituals on Mahalaya
Amavasya

Rituals and offering oblations to the souls of the departed ancestors, ends on Mahalaya day. Durga Puja rituals also commence on Mahalaya day.

" If shrardham thithi falls in this period [From Purattasi to Karthigai] one should not do malaya tharpanam in the malaya paksham and should perform the Mahalaya Paksham on the next day to Shrardham " .

Watch these videos by clicking the links below:

http://www.youtube.com/embed/GtnuIBVM2XI

http://www.youtube.com/embed/ySF26OEEqKs



Things not to do during Pitra Paksha period.

During the period of Pithra Paksha, traditionally people do not buy or wear new clothes, and don't get a hair-cut. The day they perform the ritual, male members of the family do not even shave. Women do not wash their hair on that particular day. Auspicious works like marriage, settling marriage, any kind of birth ceremony etc. are prohibited during this period

The Inter-Link of Darbhai with the Pithrus and Japa Yajna

It is said that when appropriate manthras are recited, the pithrus are said said to receive the offerings.

Darbhai's  Role in Manthras-Japam-Pithrus

The sacred grass called darbhai is used as supreme seat for the departed souls and also as a means to attract them to the seat.

To understand how recitals and darbhai go together in producing results, we must know how japa yajna  is done.

Darbhai has an important role in all yajnas, particularly in Japa yajna.

Darbhai in  Japa Yajna

Japa yajna is considered as the supreme yajgya [BG 10-25 “ yajgyaanaam japa yajgyah”]

Manu smrithi describes its supreme nature in this way: [2-85]

“Of all the types of yajgyas sanctioned by Vedas, the best is japa yajgya which is done by utterance.
This is 10 times greater than all the other yajgyas.
The japa yajgya done by the lips is 100 times greater than the one done by uttering.
But the japa done at mind without utterance is 1000 times greater than the one done at lips.”

 There are rules for doing this japa yajgya which when followed meticulously, leads the doer to Brahma dyaanam and ultimately Brahma gyaanam and Release.

The kramam and Anushtaanam [methods] of doing japa are narrated by Bheeshma to Yudhistra
in chapter 194 of Shanthi parvam of Mahabharatha.
[It should be noted here that Yama deva, Kaala deva and Mruthyu deva have
specific roles and are not the same]


These details were originally discussed by a Brahmin, Yama Dharmarajan [he who determines the fruits of paapam and punyam for the jivas], Kaala devan [he who determines the number years for a person],
Mruthyu devan [he who removes the praana vayu from the body] and the king Ikshvahu.

All these dignitaries come to the conclusion that japam must be done seated in the midst of darbhai, with darbhai in hand, darbahi at the head, surrounded by darbhai on all four sides and hidden from sight of others by being enclosed by darbhai bushes.  For such a person who does the japa in such a way, Brahma gyanam will occur.

A similar way of japa was done by Sri Rama when he wanted the oceans to part ways for him to cross it.

Darbhasayanam of Ramar

The place where he did this Darbhaaranyam, was a forest of darbhai.  This kind of complete enclosure by darbhai can have two effects.

[It is said that the kushasdweepa, the present day Africa, derived its name from the abundance of Kusha grass or darbhai growing in that land.]

Darbhai  Grass used  for Tarpanam

Kusha or darbhai is generally associated with japam and control of senses or concentration and meditation on a specific form or view.

The God worshipped by the people of this place was HrishikEsha, who is the controller of Indriyas.

The doer is protected from the doshams of various kinds –t means nothing from outside can touch him or reach him -and also this means that nothing escapes from inside too, which is,  the doer is helped in retaining whatever energy is within himself or generated by his japa.

It is perhaps to the pithrus not to lose their energy or disturb their rupam [form],
while coming down to earthly plane to accept tarpanam, they are seated on darbhai during tarpanam.

Like the manthras of Sandhya vandhanam,
the tarpanam manthras are also derived from the Vedas.

 In Rig veda hymn 15 on Pithrus, it is said,

“They who enjoy pressed juices with oblation seated on sacred grass, come oftenest hither.
Fathers who sit on sacred grass, come, help us:
these offerings have we made for you; accept them.”
The ends of the darbhai act as antennas or conductors.
The way pavithram is made and Koorchcham is made for tarpanam show that it is to attract something and release something once the need is over.  To attract something is agreeable.  But does it release is the question here.

The use of koorcham in tarpanam clarifies this question.

Arrangement of Koorcham

                             East                      

 NorthSouth

West

The out-stretched ends of koorchcham attract or 'conduct' the pithrus into the aasanam of darbhai [this is made out from the manthras uttered then]
and they are sent back to their yadhaasthaanam [original abode] through it only.
It acts as both way transport – to attract and to release.

The direction also matters in placing them.

The koorcham is placed in such a way that its ends face the south, the land of pithrus.

Pavithram 

The pavithram is also worn in such a way that it attracts and returns that which reaches the wearer from different sides.

The movement of the right hand in any karma around his body
at regular intervals shows that the protection is constantly happening around the doer.  

The Sacred Grass called Darbhai or Kusha Grass

Darbha or Kusha grass is a special type of grass which is used in Hindu rituals for purificatory process. This grass is wore as the ring in the ring finger of the person who is performing the rituals. There are legends as well as scientific explorations on this grass. Read on to know more about Kusha grass. 

Darbha or Kusha grass is special element in the paraphernalia of Hindu rituals. It is scientifically known as Panic grass and of genus borage species. It can grow up to 2 feet and it appears pointed at the top. There are several references in Hindu books regardings the grass and its utilities. In this article we shall illustrate some of the main utilities of this grass in Hindu way of life.

Sacred Dharbai or Kusha Grass

Kusha grass in Hindu books:

Puranas and Upnishads describe that this grass came into existence after Samudra Manthan, the churning of cosmic ocean. When demigods and demons got ready to churn the cosmic ocean of milk, there was no one to support the base of Madhara mountain. Lord Vishu took the form of Tortoise [Kurma Avatar] and gave the needed support. During the churning, the hairs of the tortoise came out and washed away to the shore. These hairs turned to Kusha grass.

When the Amrita, the nectar was finally achieved, due to improper handling of the nectar, few drops of nectar fell on the grass. This further sanctified the grass giving it more healing properties.

In Srimad Bhagavad Gita, Lord Krishna says in Chapter 6 entitled Dhayan Yoga:

Bg 6.11 To practice Dhyan yoga, one should go to a secluded place and should lay Kusha grass on the gorund and then cover it with a deerskin and a soft cloth……

Science says about Darbha:
It is given in few websites that there was a scientific study of Kusha grass. They found that this grass can absorb about 60% of radiation. It is proof that this grass has power to absorb all negative radiations in the environment.

Significance of Darbha:
Kusha grass is meant to have Lord Vishnu’s potency. It is believed that this grass has immense purifying properties. It is worshipped by Vaishnavas on the special day in Bhadrapada month (August – September) called Darbhashtami.

The significance of Darbha grass is also found in Buddhist culture. It is believed that Sakyamuni Buddha sat on a Darbha mat to meditate and got enlightened under the Bodhi tree. The capital city of Malla kingdom of Buddhist is named Kushinagara, just to honor Kusha grass. It was in this city Lord Buddha was cremated.

Darbha Grass in Hindu Rituals

For Purification: Kusha grass is known to be the purifying object. In Kumbha poojas the grass is used to purify different objects of worship by sprinkling holy waters using the grass. Brahmins put this grass always in their houses and use for any purificatory ritual they perform.

Eclipse: Kusha grass is put on every eatable in the kitchen to keep away the harmful radiation in the environment during the eclipse. Any food without kusha grass after the eclipse is considered contaminated and thrown away for good.

Kusha Mats: The mats made of Kusha grass are used to sit while doing meditation. During any yagnas or ceremonies pandits sit on these mats to perform the ritual.

Kushandika: The sacrificial fire or yagna called Kushandika, these grass are used as sacrifice.

Kusha ropes: Ropes made of this grass are used to encircle deities to purify them. Bhramacharinis or sacred women are given these ropes for their protection.

Essence and Oil: This grass is ground up to make several items like essence and oil. The oil is known as Kusha oil which can be used in summers to get cooling effect.

Drinks: The extract of grass is used to make cool drinks called Sharabhat. These drinks are known for their cooling effect on the body.

There are many more utilities of Kush grass. The word ‘Kushala’ or expert is derived from Kusha grass which infers that usage of Kusha grass makes one expert personality.

The Holy Grass known as Dharbham or Dharbai

It is strongly believed that your dead ancestors are governing your destiny.  No civilization however old it may be, has ever attained the level of sophistication, reached by the Yogis and Siddhars of India.  What makes Tharpanam so different, so much more profitable - than any other remedy you have performed?  It is said that there is enough proof that performing Tharpanam rituals works miracles in your life!

TharpaNam and its Significance

It is said that:

* The Yogis and Siddhas paid equal attention to the bodily existence, while one is alive and also the disembodied existence after one dies.

* The Siddhas were an esoteric group of people who could appear at different places at different times.

* They could even take the form of any human being and return to earth for a few hours visit.

* It is said that these Siddhas hang our in the subtle forms in the Southern India, like Thiruvanamallai Hills, Koli Hills and the Pothigai Hills [near Kutralam].  

* If one is destined to meet them, at those places, they will show up for you and bless you.

In reference to the practice of offering oblations [tarpaNam] to the departed souls [pithrus], I think it to be most appropriate in posting to all my viewers, some information on why TarpaNam must be done and the rationale of doing it.

The article posted here was written by Mr TRS Iyengar.In the subsequent posts, I will be writing about Mahalaya Amavasya which should be observed by those of us Brahmins who do pithru karma for their ancestors and more on this mystic creation - "Dharbhai".

The Holy Grass called Dharbham or Dharbai

The Holy Grass known as Dharbham or Dharbai

by TRS Iyengar

(http://www.trsiyengar.com/id65.shtml)


This article is on one of the practices widely used by Indian Brahmins all over
using a Holy Grass named Dharbham or Dharbai.
In all functions, auspicious orinauspicious,
a performing person needs to wear a ring made of this Dharbham.
But many have lost the reason of why it is to be used in the first place.


What I learnt from my father is proved to be accurately correct by a Medicine
Practitioner.

A Doctor named Sadhashiv Rao, once visited my home.
When thetopic turned to many subjects,
I needed to tell him about the Holy Grass named
Dharbham.
When I told him about the usage and the values,
he could not just believe my words.

So, he took out a bunch of the Dharbham from me,
went straight to the clinic to take an x-ray of his palm,
by covering his hand
with the Dharbham.
To his utter surprise,
he found that the grass absorbed
about 60% of the radiation!


When the so powerful X-ray radiation can be absorbed by the Holy Grass,
why can it not absorb the ill radiations spread over the atmosphere?
While chanting
and reciting some Vedic phrases and versus,
one needs to wear a ring made of Dharbham
on his right hand ring finger.


The count of leaves depends upon the function that is held viz.:
for some functions related to death
only Single leafed Dharbham is used;

for Auspicious and daily routine
a ring made of two leaves is used;
for inauspicious but not death related functions,
(i.e. Amavasya Tharppanam,Pithru Pooja etc)
a three leaf Dharbham ring is used.

And for the Temple Prayer and Pooja,
a Four-leaf Dharbham ring is used.


Also, when a fire ritual known as Agni Santana is performed,
these Dharbham are spread all the four sides of the Agni Kundam.
Also, during the Eclipse time,
these Dharbham are used to cover all food items to protect them
from the harmful ultra violet radiation.



Whenever any function is held,
firstly they perform a site-cleansing act known
as “Sudhhi Punyaahavachanam”.
While reciting the selective versus,
they hold
the Dharbham bunch in their hand and
placing the tip point of it over the vessel containing water.

Thus the recited vibration values are absorbed by water in the
vessel through the Dharbham.


They found that the Holy Grass known as Dharbham has the highest value in
conducting the phonetic vibrations through its tip.
Later, they sprinkle the Holy water at every nook and corner of the place,
where the function is held.

A Dharbham without the tip is considered of no value, as the
conductor-type value is lost in it.


My father, Late Shri Ramabathrachariar of Mukkur,
fondly called by everyone
as Sriraman, has given me the immense values of Dharbham and its usage.
With Sanskrit phonetic sound and vibration,
using the Dharbham increases its value.


The usage varies according to the functions.
It is really a marvel, that
in those days of Vedic Era,
the Sages & Saints of Hindu land used to control
the Magnetic path disturbances,
just by simply using this Dharbham!


Apart from the above, Dharbham cannot be planted and grown everywhere.


 It only grows naturally at selective places and available almost in every
state in India.
Some learned scholars name it after Saint Vishwaamitra -
hence Dharbham is known and called as Vishwaamitra.
If it is kept for a
longer time, say for more than six months,
then it loses it value and
the power of absorbing the radiation or magnetic path control values.

Dharbai - as "Pavithram"

Dharbham cannot just be plucked straight or cut on any day;
There is a specific Slokha that is to be recited before cutting it;

That too it can
be cut only on the day next to Full Moon - known as Krishna Paksha Pradamai.

A Dharbham without its tip portion is not to be used for making
a Ring like item known as "Pavithram".

Our Rameshwaram Trip - Completing our Holy Yatra of Kashi

Absolve your Sins in Rameshwaram..... View of Rameshwaram Temple *Legend has it that Rama worshipped Shiva in the form of a Shiva Lingam made of earth by Sita, while returning to Ayodhya *Hanuman was entrusted with the task of bringing an image of Viswanatha from Varanasi. Anticipating delay in Hanuman's return from Benares, Rama is said to have offered worship at a pre-chosen auspicious moment to a Shivalingam fashioned out of earth by Sita. This lingam is referred to as Ramalingam or Ramanatham and the town is known as Rameswaram *There is yet another Shivalingam here [Viswanatha] said to have been brought by Hanuman from Banares. This Shivalingam is referred to as Kasilingam and Hanumalingam. Prayers are offered to Viswanatha before they are offered to Ramanathaswamy *Legend has it that Rama worshipped Tilakeswara at Devipatnam [also known as Navapashanam] nearby enroute to Sri Lanka *Rameswaram is known for its long ornate corridors and towers and 36 theerthams *There are 36 Theerthams in Rameswaram of which 22 are in the temple and these waters are are said to possess medicinal properties *Temples remains closed from 01:00 PM to 04:00 PM Now let us move on to the religious aspects of this Holy Place... As I have written earlier, every Brahmin, anywhere in the world, believe that in their life time, they should at least once visit Allahabad, Varanasi and Gaya, and give sacred oblations to their ancestors. Only people who have started performing Sraddhams to their father can do this. Other people no doubt can visit these places and visit the most holy temples there, but cannot do the rites for their ancestors. It is essential for the people with such intentions to do it in the proper religious manner and go there accompanied by their wife [if she is alive], and do it without being exploited and see to it that every rite is done in a comfortable manner. If younger brothers accompany the elder brothers, the eldest brother on their behalf would do most of the ceremonies and the younger brothers need not do these ceremonies again.  First Step: Visit to Rameshwaram  The first step in this pilgrimage is to go to Rameshwaram, perform the Sraddham there, followed by Samudhra and Theertha Snana. After doing Samudhra Snana, we would be asked to bring sand from the sea. This is made in to three Shiva Lingams-Sethu Madhava, Veni Madhava and Bindhu Madhava.After pooja the Lingam representing Sethu Madhava is put back in to the sea. The priest then asks you to repeat the Sankalpa to the Varanasi-Prayag-Gaya pilgrimage. The sand lingams of Veni Madhava has to be deposited in the Prayag [Allahabad] and that of Bindhu Madhava in Varanasi.Then Sraddham to the ancestors is performed there. Instead of Pinda [cooked rice balls], in Rameshwaram, the pinda is made of wet uncooked rice. காசிக்குச் செல்வதற்குமுன், இராமேஸ்வரத்தில் செய்யவேண்டிய  சில ஹோமங்கள் / பூஜைகள்: 1.  சங்கல்பம் 2.  தனுர்பான பூஜை 3.  சிவலிங்க பூஜை 4.  காசிக்கு மணல் பூஜை 5.  தீர்த்த ஸ்நானம் 6.  ஹிரண்ய ஸார்த்தம் 7.  தீர்த்த ஸார்த்தம் [ஹோம விதானம்] 8.  பார்வண ஸார்த்தம் [ ஹோம விதானம்] 9.  தில ஹோமம் பூஜை 10. சர்ப்ப சாந்தி பூஜை 11.  நாகப் பிரதிஷ்டை பூஜை 12. சுவாமி தரிசனம் [ ருத்ர பூஜை] 13. நவக்கிரஹ பூஜை எல்லாவித பரிகார பூஜைகளும் நல்ல விதமான முறையில்  செய்தபின்புதான், காசி யாத்ரா தொடங்க வேண்டும்.   நீங்கள் நல்ல விதமான முறையில் பூஜைகளை செய்வதற்கு  அணுகவேண்டிய நபர் [ எங்களுடைய வாதியார்] இதோ: Our Vadhyaar S.  அனந்த பத்ம நாப சர்மா இராமேஸ்வரம் - 623 526.எண்: 35, நடுத்தெரு, தொலை பேசி: 04573 - 223371 செல்:  94433 90412 இம்முறை, நாங்கள் இந்த காசி யாத்ராவை பூர்த்தி செய்வதற்காக செய்த பூஜைகள் கீழ் வருமாறு: 1.  சங்கல்ப ஸ்நானம் 2.  தீர்த்த ஸ்நானம் 3.  ஹிரண்ய ஸார்த்தம் 4.  ருத்ர ஜபம் 5.  சுவாமி தரிசனம் சங்கல்ப ஸ்நானம்: இந்த ஜன்மாவில் இதுவரைக்கும் [ சேது  ஸ்நானம்  பண்ற வரைக்கும்] ஏற்படுகிற தோஷ நிவர்த்தி [ நமது வாழ்க்கையில்]. ஹிரண்ய ஸார்த்தம்: ஷேத்திரத்தில் பித்ருக்கள் பூர்ணமாக  வசிக்கிறார்கள்.  நாம் இந்த யாத்திரைக்கு வரும் போது அவர்களை  உத்தேசம் பண்ணி ஹிரண்ய ஸார்த்தம் செய்வது விசேஷம். ருத்ர ஜபம்:  [சுவாமி தரிசனம்] - காசிக்கு சென்று வந்த பிறகு, அலகாபாதிலிருந்து கங்கையை கொண்டு வந்து அதை பூஜை செய்து  ஸ்ரீருத்ரம், சமகம் ஆகிய வேத மந்திரங்களை பிராமண முகமாக  பாராயணம் செய்து, கங்கை ஜலத்தை இராமநாத சுவாமிக்கு  அபிஷேகம் செய்து,  சுவாமி, அம்பாளை தரிசனம் செய்து, இக்காசி  யாத்ராவை இவ்வாறு பூர்த்தி செய்வது விசேஷம்.   West Side Entrance to the Temple [Taken from from my camera] Iam very happy to say that all of us i.e. myself and my husband  and also his sisters and brothers  have performed these rituals upto Gaya in a befitting manner to our  ancestors and only the completion of the Rameshwaram trip was pending for quite  some time. In this posting of mine, I share with you all our experiences in completing this last  stretch of the holy Yatra  to Rameshwaram.   The Holy Place- Rameshwaram Performing Tila Homam at Rameshwaram:   Tila Homam is a powerful Vedic ritual, performed to ward off difficulties arising  out of Pithru Dhosham [Ancestor Doshas], which is the outcome of non performance  of srardhams, and other rituals performed to propitiate our ancestors. Through this  homam the pithrus are satisfied and they bestow their blessings not only on us but  also on our children and grandchildren.  It is generally said  "Varanasi is the heart of the land that is India and  Rameswaram  is the foot". A journey to Kashi is invariably linked with a visit to Rameswaram.  Many  many years  ago, it was Rama who consecrated the lingam at Rameswaram to atone for his  sin of killing Ravana and all the other Rakshasas. Much, much later, in the holy city of  Varanasi, Tulsidas made His story available for the common man in his own dialect  with the Ramcharitmanas. At Rameswaram, the lingam is bathed with many materials,  as in all places but the most important of them all is the water of the holy Ganges,  obtained all the way from Varanasi. All through the year, the temple is thronged by  devotees from all over India, all carrying a brass or copper pot of Ganges water as  an offering to the lord. Like in  Varanasi, the rites to one’s forefathers forms an important  part of a journey to Rameswaram.  The Theertha Shraddham at Rameshwaram is traditionally performed at Dhanushkodi, the farthest point of India in this direction,  and the nearest point to Sri Lanka, from where, it is believed that Rama built his bridge to Lanka. The whole of Dhanushkodi was destroyed by a cyclone in 1964 which wiped out the town along with its railway line. Till a few years back, there were a few ruins left as a reminder of that sad event, but now there is practically nothing left, but miles and miles of sand till we reach the sea. Only special jeeps are allowed to ferry devotees and tourists to this place.  It is a journey worth taking for the pleasure of standing of one of the end points of India. . Traditionally, after the sankalpam and prayers at Dhanushkodi, a bow and arrow are drawn and prayers offered to it, and sand from this bow is scooped up and taken to Varanasi where it is made into a lingam and after prayers is immersed in the Ganges. We had already completed all of  this ritual, right from Rameshwaram to Allahabad to Varanasi - Gaya.  We only had to finish this Yatra and all we had to do was complete our Rameshwaram yatra by performing  Abhishekam to the lingam with the Ganges water that we had brought from Kashi.  [Now a days, the Theertha Shraddham is done on the banks of Rameshwaram  sea shore itself after Dhanushkodi was destroyed]. Unfortunately, due to many personal reasons our trip to Rameshwaram once again  could not materialise for a year and a half.  Finally we could make it last week on  April 12th, 2011.   It was a satisfying trip on the whole. We planned our trip to Rameshwaram and left for this holy place on April 11th, 2011.   We left by Rameshwaram Express.  This time, along with us [the six of us who had been  to Kashi trip - you may refer my earlier posting on these details],  my Athimber,  Advocate Balu and Chandra Akka, my sister-in-law also accompanied us to Rameshwaram.   It was great fun going together again on this last stretch for the completion of the yatra.   Our train reached Rameshwaram at 4.30am on 12th April .  It was very sultry that early  in the morning!  We had booked our rooms in Hotel Senthil Andavar,71 Middle Street,  Rameshwaram-623 526.  [Phone: 04573-221040/221043/221075].  This Hotel is  very close to the West side entrance to the Rameshwaram Temple and was very  convenient for us in reaching the temple in a few minutes.  After having reached Rameshwaram, it was time for us to start  performing our  rituals one by one since we had just one day for this.   Spastika Lingam Early morning after having a bath in our room, we headed straight to the temple for  darshan of the special Spatika [crystal] lingam, which is taken out for Abhishegam  and darshan every morning between 5 and 6 AM. As the temple through the west-side  entrance was very dark and lonely that early in the morning, we took some assistance  from the guard inside and rushed to the prakaram where the Spatika Lingam abhishegam  was to take place. There was a long queue for the darshan, but a special darshan ticket of Rs.50/- helped  us bypass the crowd. Even then, we had to wait for about 10 minutes for our turn. It was  worth the wait for two reasons – firstly, the Spatika lingam itself is beautiful and seeing the abhishegam was a divine experience. Secondly, we had nirmalya darshan of the main  lingam in the sanctum. Here, it must be mentioned that the main lingam is made of sand,  and is usually kept covered by a kavacham or covering, which makes it look like it is made  of stone. All the abhishegams are performed to the covered lingam, for it will dissolve  otherwise. The early morning darshan is probably the only time one can have a direct  darshan of the original lingam.  The dark corridors of the Temple early in the morning 5.30am [Taken from my camera] According to the legend, upon the advice of Rishis [sages], Lord Rama along with Sita  and Lakshmana, installed and worshipped the Sivalinga here to expiate the sin of  Brahmahatya [killing of a Brahmin – Ravana] while returning to Ayodhya. Rama fixed an auspicious time for the installation and sent Hanuman to Mount Kailas to bring a lingam.  As Hanuman could not return in time, Sita herself made a linga of sand. When Hanuman returned with a Linga from Mount Kailas the rituals had been over. To comfort the  disappointed Anjaneya, Rama had Anjaneya’s Lingam [Visvalingam] also installed  by the side of Ramalinga, and ordained that rituals be performed first to the Visvalingam.  This Visvalingam is just around the Prakaram of Hanuman temple After witnessing the abhisheagam of the Spatika Lingam, we made our way to the  Hotel room and  had a good, hot cup of coffee,  brought specially from our Vadhyaar's  house.   Our programme for the day was charted out by our Vadhyaar at Rameshwaram,  Shri Anantha Padmanabha Sharma [ address: No.35, Middle Street, Rameshwaram -623 526. Phone: 04573-223371;  Mobile: 94433 90412]. He had already left instructions for us to come over to his house for begining our  rituals for the day.   We started off with the "Sangalpa Snaanam" and  "Theertha Snaanam".  We  proceeded by an auto to have a dip in the holy waters of Rameshwaram sea.   Even though the distance to the sea was short, we enjoyed the ride and finally made  it to the holy waters of Rameshwaram.  There was much water due to high tide, but  one cannot miss noticing to what extent the sea has now been dirtied over the years.   A Dip in the Holy Waters of Rameshwaram, absolving the sins However, the first few steps into the water are through incredibly dirty layers of waste  on the sand. I only hope that in future, proper steps to clean up the area are taken,   so that the pilgrims visiting the place are not hampered by the unhealthy surroundings  near and in the waters of Rameshwaram.  We had to advance to waist level water to  actually feel clear sand under our feet.  After having had several dips in the water, accompanied by our Vadhyaar's assistants,  we again proceeded straight to the 22 sacred wells, drawing out the water and pouring  it over us. As the weather was so sultry outside, every bucket poured over us was indeed heavenly! The Theerthams of the pictures inside the Corridor and their significance is  given here: 1. Mahalakshmi Theertham: Location: South of the Hanuman pictures. significance: Dharmarajan bathed here and became rich. 2. Savithri Theertham: Location: West of the Hanuman pictures. significance: King Kasibar got rid of his curse. 3. Gayathri Theertham: Location: West of the Hanuman pictures significance: King Kasibar got rid of his curse. 4. Saraswathi Theertham: Location: West of the Hanuman pictures significance: King Kasibar got rid of his curse. 5. Sethu madhava Theertham: Location: The Tank at the third corridor significance: One will get lakshmi;s blessings and purification of heart. 6. Gandhamadana Theertham: Location: In the area of the Sethumadhava pictures significance: One will get riches and their sins will be absolved after getting rid of their penury. 7. kavatcha Theertham: Location: In the area of the Sethumadhava pictures significance: One will not go to hell. 8. Gavaya Theertham: Location: In the area of the Sethumadhava pictures. significance: Shelter under karpaga Virutchaga Tree. 9. Nala Theertham: Location: In the area of the Sethumadhava pictures. significance: One will get Soorya Thejas and reach Heaven. 10. Neela Theertham: Location: In the area of the Sethumadhava pictures significance: One will get the benefit of Samastha[entire] yaga and receive Agni Yoga. 11. Sanku Theertham: Location: In the inner corridor of the pictures. significance: Vathsanaba, the Sage, got rid of his sin of ingratitude. 12. Sakkara Theertham: Location: In the inner corridor of the pictures. significance: The Sun got His hand turned golden. 13. Brahmahathi Vimochana Theertham: Location: In the inner corridor of the pictures. significance: Brahamahathi was absolved of his sins. 14. Sooriya Theertham: Location: In the inner corridor of the pictures. significance: One will get the knowledge of the past present and the future and reach the worlds they want. 15. Chandra Theertham: Location: In the inner corridor of the pictures. significance: One will get the knowledge of the past present and the future and reach the worlds they want. 16. Ganga Theertham: Location: In the inner corridor of the pictures. significance: Gananasuruthi Rajah attained wisdom. 17. Yamuna Theertham: Location: In the inner corridor of the pictures. significance: Gananasuruthi Rajah attained wisdom. 18. Gaya Theertham: Location: In the inner corridor of the pictures significance: Gananasuruthi Rajah attained wishdom 19. Siva Theertham: Location: South of nandi Deva in the pictures significance: Completion of Bhaira Brahmahathi 20. Sadyamirtha Theertham: Location: In the Amman Sannathi significance: Emperor Bururoonu got rid of his curse. 21. Sarva Theertham: Location: In front of Lord Ramanatha's sannathi significance: Sutharishna got rid of his blindness(from birth), illness and old age and then he prospered. 22. Kodi Theertham: Location: In the first corridor of the pictures. significance: Sri Krishna got rid of his Sin of killing his Uncle, kamsan. As is known to one and all, this is probably considered to be the most unique and the  best part of a visit to Rameswaram, as the waters from these wells is said to absolve  one’s sins.   It is amazing indeed that even today, after so many years, there is so much  water seeping into these holy wells, which is quite unbelievable! On finishing the first stage of the ritual,  we went back to our room for a change of dress  and got ourselves into the traditional nine yards saree for the ladies and panchakancham  for the men and proceeded straight to our Vadhyaar's house were all the arrangements had  been made to perform the "Hiranya Shraddham" and also the necessary puja to the  Ganges water which we had brought from Varanasi in sealed copper pots or Gangai Sombu.  The "Hiranya Shraddham" took us an hour or so, and was followed by the Puja for the  Gangai Sombu /water.  My brother-in-law had also made some arrangements for  chanting  of "Rudram",  and  "Veda Ghana Paarayanam" which was rendered by   about 7 to 8 vedic brahmins.  The rendering of the Rudram was so electrifying to our  ears that we lost count of the time!  By the time this was  over, it was nearing 1pm.   As is customary, the wet clothes worn during the holy dip in the sea and for absolving our  sins at the 22 holy wells, these were given to the poor brahmins assembled at our  Vadhyaar's house, as "dhanam".  Our lunch was prepared at the Vadhyaar’s house by his wife,  as was done earlier  during our first visit prior to going on our Kashi trip.  Talking of food, there is every type  of cuisine available at Rameswaram – from Gujarati meals, Marwari to Jain or  Punjabi – every region has its own restaurant. However, for one yearning to sample an  authentic south Indian meal, there is nothing like eating at a priest’s house. There are  lots of them around – the road opposite the main temple gopuram leading to the sea  is lined with homes of Brahmins  who make a living out of cooking. . The Kanchi or  Sringeri mutt in Rameshwaram, also make you comfortable and arrange for food  at very reasonable rates.  This is of course a welcome gesture for the many tourists  visiting this holy  place.  After a sumptuous meal at the Vadhyaar’s house we were tired and exhausted – needed  rest very badly.  So on the instructions from our Vadhyaar, Shri Anatha Padmanabha  Sharma, we were asked to get back at 3pm for performing abhishegam at the temple  for the lingam.   We rushed to our hotel rooms [ just about two houses away] and had a quick rest.   Feeling a bit refreshed after the rest, we again  were ready at the hotel foyer for the  Vadhyaar’s assistant, who was to take us to the temple.  Proceeding to the Temple in the afternoon [Taken from my camera] Sanctum Sanctorum of  Temple  Rameshwaram With the guidance of the assistant, we made our way to the temple and straight to the  sanctum where we witnessed the abhishegam of the lord with the water of one of the  holiest river of India which we had bought from Kashi Yatra.  There was not much crowd  at this time of the afternoon and hence the abhishegam was performed in a satisfying  manner.  Once the abhishegam was over, it was like a huge relief for all of us and a sense of  fulfillment and also a feeling of achievement on completing this yatra successfully, as  this holy yatra  took us a year and a half to complete!  We were lost for words… A huge Nandhi in the prakaram of the temple. The Huge Nandhi facing the Lord After  performing the abhishegam, we had darshan of Lakshmi Narayana and Sethu  Madhava. The shrine to Sethu Madhava is near the theertham of the same name, and  it is considered auspicious to have his darshan after bathing in the water of the teertham.  Sethu Madhava is one of a trinity with Veni Madhava at the Sangam at Allahabad and Bindu Madhava at Varanasi. These are all small idols of Vishnu found at the sites at about the  same period. While the Veni Madhava and Bindu Madhava idols are made of black stone, which is a rarity in the north where these idols were found, the idol of Sethu Madhava is in marble, a rare occurrence in the south. Thus, in a way these idols are unusual in their  respective areas, and their names being similar, it probably led to an identification of  these three idols as a trinity, and it is auspicious to see all the three idols.  Worth the  visit no doubt! Sri Parvathavarthini Ambal and Sri Ramanatha Swamy, Rameshwaram Parvathavardhini She is the consort of Lord Ramanatha and is enshrined separately to His right. There is a  Sri Chakra installed inside. Special significance is attached to a Devi shrine situated on  the right of the Lord’s shrine. In Madurai, too, the shrine of Meenakshi is situated to the  right of Lord Sundareshwara. On Fridays, an especially decorated image of  Parvathavardhini is taken round the temple corridor in a golden palanquin. Lord Vishwanatha and  Visalakshi Visvalingam is near the Prakaram of  Hanuman temple To the north of Ramalinga shrine, Lord Vishwanatha or Vishwalinga has a separate  shrine. This is one of the two Lingas brought from Kailas by Hanuman. As per tradition,  pujas are first performed to Vishwalinga and then to Ramalinga. In the first inner corridor, Visalakshi, consort of Vishwanatha, is enshrined. Sayanagruha [Palliyarai] This is in the north-eastern corner of the corridor around the Visalakshi shrine. The gold  image of the Lord is ceremoniously brought here every night from the main shrine and  placed in the Oonjal [swing] by the side of the Devi’s golden idol. The Sayana puja and  the early morning puja, when the Lord is taken back in a procession to the sanctum,  are worth witnessing. The Architectural Splendour of Rameshwaram  We then made a pradakshina of the sanctum.  One can notice the architectural marvels,  as we go round,  visiting the many other sanctums of gods and goddesses which are  inside this huge temple. I think I should mention here about the Siddhars who lived in Rameshwaram.  Of the many Siddhars, it is said that Patanjali is the founder of yoga and one among the 18 siddhars  who have  attained samadhi in Rameswaram as per Bhogar's song.  After talking to our assistant,  we understood that his samadhi is behind the Natrajar sannidhi in the temple.  It is also called a Rudraksha Mandapam. The experience to sit and meditate in this place  is awesome it is told.  For people who need to experience this,  the sannidhi is in the right corner from the outter  pragaram and the gate that is facing the sea.    Since we were running  short of time, we could not  see this place and hence our assistant,  who had accompanied us, was kind enough to explain in detail about this wonderful  structure.  .   It is told that this Rudrasha Mantapam stands out in all its architectural splendour - the mandapam where the idol of Nataraja, is placed. The whole mandapam is decorated  from walls to ceiling with the Rudraksha beads, which is so dear to Shiva. The canopy  covering this is made of Rudrakshas. In many of the Shiva temples you can find a  similar canopy of Rudrashams over the head of the main lingam which makes you  spell-bound admiring its architecture.   One can also find rows of Lingams in the corridors inside of the temple.   Row of Lingams lining the Corridors Inside of the Temple The Spectacular Gopuram of the Temple With a sense of satisfaction, we made our exit from this huge and beautiful temple  considered to be so very Holy to every Hindu Brahmin.  Now it was time to go to our Hotel rooms and pack our bags to be off to Chennai by Rameshwaram Express leaving at 8pm that night -  ready to exercise our franchise  in the elections to be held the next day i.e. 13th of April, 2011.  Our Vadhyaar’s wife was good enough to pack our dinner packets[ tasty idlis with  Molagapodi] which was sent to our respective Hotel rooms in time to catch our train  to Chennai.  Since we had visited all of the historical spots in and around Rameshwaram  during our earlier visit, we did not have much to do with sight-seeing this time.  On reaching Chennai we were all left with a very satisfying  feeling on completing this  Holy Yatra.  A sense of  fulfillment of our rites for our ancestors, well-performed,   once in a lifetime.  Soon after having completed the Holy Yatra, as is customary, we had one more  auspicious occasion to be performed,-  that being  the "Samaradhana".  This is usually performed after completion of any holy yatra.  This is also known as Brahmana  samaradhana [calling vedic brahmins and honouring them]  and also to  organise "sumptuous meals" to one and all and satisfy the Brahmanas in the  best possible way.  This was done in a befitting manner, with four Vedic Brahmanas,  on 18th April, 2011, at our residence in Chennai.   Some pictures taken are shown here: Samaradhana being performed Aarthi after Puja Somehow, I had missed out writing on my previous visit to this holy place.  Now I would  like to list out the places we visited the first time we had been to Rameshwaram, prior  to our visit to Allahabad-Kashi and Gaya.  Places of Interest Ramanathaswamy Temple: Located close to the sea on the eastern side of the island and off the Sethu coast is the Ramanathaswamy Temple. Built in the 12th century and expanded over the years by several rulers, the temple spread over an area of 15 acres. The temple famous for its 1220 m long corridor lined with 1200 gigantic granite columns which are located on a 1.5 me high platform; a 53 m high gopuram and 22 sacred wells whose water is said to taste differently from one another. The Shiva lingams are housed in the inner section of the Ramalingeshwara. High walls enclose the temple, forming a rectangle with huge pyramidal gopuram entrances on each side and since, it is a Shiva temple there is a huge Nandi idol 6.7 m long and 5 m high made of 'Sudai', a material used for sculptures on Gopuras and surrounded by the portraits of Visvanatha and Krishnappa Nayaks. Major festivals and pujas are performed at the Ramanathaswamy temple, in connection with Thai Amavasi [Jan], Masi Sivarathiri [Feb-Mar], Thirukalyanam [July-Aug] and Mahalaya Amavasi [Sept]. Agnitheertham: Located close to the Ramanathaswamy Temple is Agnitheertham, a place where Lord Rama worshipped Shiva to absolve his sins of killing a Brahmin. The beach of Agnitheertham is very clam and is ideal for swimming. The Five-faced Hanuman Temple: Located 2 km from the main temple the Five-faced Hanuman Temple houses the idols of Lord Ram, Sita and Hanuman that were brought from Dhanushkodi during the 1964 cyclone. The floating stone, used to build the Sethu Bandanam or the bridge between India and Lanka can be found in this temple. Satchi Hanuman Temple:  Located 3 km from the main temple, on the way to the Gandamadana   Parvatham, the Satchi Hanuman Temple is built on the very spot where Hanuman delivered the good news of finding Sita to Rama with satchi or evidence- the hoodamani or the jewel that belonged to Sita. Gandhamadana Parvatam: Situated on the highest point in the island, Gandhamadana Parvatam located some 3 km from the Ramanathaswamy Temple has an imprint of Lord Rama's feet placed on a Chakra (wheel). The place also commands some excellent views of the countryside. Olaikuda Beach: Just one km from the main temple and surrounded by coral reefs, Olaikuda Beach makes a nice picnic spot. The beach is also safe for swimming. Pamban Road Bridge: An engineering marvel that took 14 years to complete, the Pamban Road Bridge is designed like a bow over the sea to allow ships to pass beneath it. The bridge is 2.34 km. long, with a clearance of 24.4 m. and it is supported by 79 pillars, 64 of which are built in the sea. The bridge connects Rameswaram with mainland India and is also known as Annai Indira Gandhi  Road Bridge. Pamban Rail Scissors Bridge: This 2.06 km. long Rail Bridge connects Rameswaram to the mainland Indian. Constructed on 145 stone pillars, some portion of the bridge opens up likes a pair of scissors to let the ship pass under it. Though the bridge was destroyed in the cyclone of 1964, it was rebuilt and was operational in 45 days. Places Nearby Dhanushkodi: Located some 10 km from Rameswaram is Dhanushkodi. The place is named after Lord Ram's bow. The boulders located nearby are said to be the ones from the bridge that was built over the sea to cross over to Lanka [Present day Sri Lanka]. It is also believed that Vibishana, the brother of Ravana met Lord Ram at this very place. The Kothandaraswamy Temple located nearby is the only structure that survived the wrath of cyclone that hit the area in 1964. The temple houses the idols of Rama, Sita, Lakshman, Hanuman and Vibishana. Devipattinam: Also known as Navabashanam, this coastal village has a temple dedicated to Devi who is said to have killed the demon Mahishasura at this spot. The nine stones visible at low tide are believed to have been set up by Sri Rama to represent the nine planets-the Navagrahas. The Hindus perform religious rites for the forefathers here. Devipattinam is 70 km from Rameswaram. Uthirakosamangai: Located 72 km from Rameshwaram is the renowned Shiva temple of Uttarakosamangai where the Lord carved out of emerald is worshipped as Mangaleshvara and the Goddess as Mangalesvari. The temple has inspired many Tamil works of devotion, including the songs of the Shaivite saint Manickavasagar. The temple attracts a lot of pilgrims during the annual Arudhra Festival in December when the rare life-size 1.83 metres tall Nataraja statue that remains covered in sandal paste throughout the year is unveiled for just one day. Devotees throng this temple of Uthirakosamangai on Arudra Darisanam day  every year.  The Sanctum sanctorum of the temple is opened after a year on this  auspicious day. Abhishekam being performed on Natarajar. Hundreds of devotees from various parts of the State visit Sri Mangalanathar  Swamy Temple at Uthirakosamangai to witness "Arudra Darisanam". The `maragatha' Natarajar idol, kept closed for the last one year after applying  sandal on it during the last year `Arudra Darisanam,' is opened for `darshan' on this  day.. Special pujas are performed to the Natarajar idol, after the sanctum sanctorum is  opened after a year. Amid chanting of mantras, `archakas' perform milk, sandal  and other `abhishekams' to the idol. In Uthirakosamangai [mentioned 38 times in Thiruvasakam] near Rameshwaram,  Ravana's wife Mandothari's name is inscribed in the sanctum from time immemorial. Stay Options There are many stay options available in Rameshwaram. Hotels in Rameshwaram  include various guesthouses as well as many budget hotels. For those looking  for luxury, Rameshwaram also has some good luxury hotels. Tamil Nadu Tourism  Development Corporation [ TTDC ] also has a few hotels in Rameshwarm, which  offer good stay options. Tamil Nadu Hotel and Maharaja are two TTDC  hotel located in Rameshwaram. The Holy Temple - Rameshwaram How to Reach Rameshwaram: By Air: Nearest airport from Rameshwaram is at Madurai [173 km]. By Rail: The temple town of Madurai is well connected to all the major states of  the country. The town is directly connected by rail to Madras, Madurai, Trichy,  Tanjavur and Coimbatore Trains like the Sethu Express, Tirupati-Madurai  Express and Tirunelveli Express connect it with other parts of South India while  two trains ply daily between the temple towns of Rameshwaram to Madurai. By Road:Being an important pilgrimage town Rameshwaram is well connected to  all the main towns. The Pamban Bridge connects Rameswaram to the mainland.  Rameshwaram is 527 km [13 hrs] from Chennai, 173 km (5 hrs) from Madurai,  315 km [9 hrs] from Kanyakumari and 273 km [7 hrs] from Tiruchirapalli.   To read my earlier posting on our Kashi Yatra you may click on the link below: http://punithayatra.blogspot.com/2009/10/our-trip-to-prayagvaranasi-and.html With this posting, our Holy Yatra to Rameshwaram - Allahabad - Kashi - Gaya - Rameshwaram comes to a close.  I am sure all of my viewers will find this very useful and interesting too.