We have a feast on Ratha Saptami for our eyes. Even in BrahmOtsavam, one can see only sevais in 2 Vaahanams. The significance of this Utsavam for SevArthees is that they enjoy His sevai in 7 Vaahanams in the same day. Contains the ancient story of prajApati meeting kUrma, which forms the kernel for later purANic story of kUrmAvatAra.The Utsavam concludes with Teerthavaari (Chakra SnAnam) in Swamy PushkaraNi.ĭuring the travel with the first Vaahanam, at the crack of the dawn, when the PerumAL reaches the North West Corner of the Maada Veethi, the Morning Sun's rays touches the Lord's sacred feet before rising in the horizon. This mantra contains an important astronomical clue to date the R^ig veda.ĥ. R^iksha refers to the saptraR^ishi mandala – Ursa Major. Contains the R^igvedic mantra “amIya R^iksha nihitA sa ucchA…”. It was supposed to be packed with lohakaNTa (iron spikes), suggesting that it was an incendiary device that fired on being hurled and also spewed iron spikes.Ĥ. Refers to shataghnI, an interesting weapon described in dhanurveda and was used as a ballista. Also, alludes to thousands of solar systems.ģ. deriving their power from the 8th sun kashyapa who is firm. Refers to 7 suns like bhrAja, paTaram pata~Nga etc. Contains beautiful description of seasons, as the sun moves to complete one year cycle.Ģ. Some salient features of the mantras in this prashna–ġ. One has to perform homa to kANDa R^ishis called AruNas. One has to offer oblations to agni, vAyu, soma, brahmA, prajApati, chandramas, naxatras, sUrya, seasons, year, varuNa and aruNa daily. One should not store food for the next day. ![]() One should not do Achamana and praxAlana directly from a water body. ![]() If he can’t do this, he may eat food obtained by begging. At the end, one has to donate cow, copper vessels, silk cloths or other things within his means to the AchArya.īefore performing the ritual, one has to observe vratas for 1 year or 2 months (yathA shakti). One keeps the vrata till the end of adhyayana. With “sumR^idIkA sarasvatI”, one should touch the floor. With “shivAnaH”, one should touch herbs (oShadhI). With mahAnAmnIs and “ApamApamapaH sarvAH”, one should touch water. Before beginning, one has to utter the shAnti mantras starting with “bhadraM karNebhiH”. This has to be learnt from a guru in araNya (forest). There are vratas to be kept while learning this prashna and while before performing the ritual. The ritual also contains protocols to place a tortoise and gold in the altar. By this the yajamana attains “establishment on heavens”. Finally, water is collected from a water body which does not dry up at all and this is placed on top of the center water pots. The water for the center should be from earthern pots stored in house. The water for the north side should be collected from flowing river. The water for west side should be collected from water bodies like a tank, where the water is static. ![]() The water for the south side should be collected from well. The water for the east side of the altar should be collected from the rain when there is sunshine too. Once the piling is complete, yaGYas like pashubandha or as per the saMkalpa is performed. Beneath the pITha, water filled pots are piled using the mantras given in this prashna. On this, a wooden pITha is installed and agni is placed on the pITha. Then lotus stems are placed, follwed by entire lotus plant having its roots intact. In this pit, water is filled for the length of yajamana’s foot to the ankle. The depth of the pit should be equal to the length of yajamana’s foot to the knee. The protocol briefly is as follows:- A pit like ratha chakra (chariot wheel) is dug on a clean place. The water should be appropriately filtered with dashApavitra cloth. Water filled pots are substituted for bricks. This cayana is different, in that, water forms the iShTaka. In other cayanas, the fire altar is piled with iShTakas, that are bricks having specific dimensions and ritually baked. The brAhmaNas describe various phalas for various chayanas. There are other methods, like nAchiketa cayana, sAvitra cayana, chAturhotrya cayana etc. Out of these, aruNa and ketuka were prominent and the ritual was named after them.Ĭayana denotes the method of ritual piling vedic fire altar and aruNa-ketuka being one method. This ritual was supposed to have been first seen and performed by the R^ishis aruNa, ketuka and vAtarachana. (Taittiriya shAkhA, being a kR^ishNa yajurveda has mantras and brAhmaNas intermixed). This prashna contains the mantras and brAhmaNas required to perform a vedic ritual called “aruNa-ketuka cayanaM”. ![]() It is also called sUryanamaskAra prashna. The aruNaprashna occurs as the first prashna of taittiriya AraNyaka.
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