About Athirathram

8/2/2019 About Athirathram

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www.athirathram2012.com

[Aim of the Article:Considering its importance, Yaagam is explained in a practical and step-by-stepmanner, although a complete and detailed explanation is beyond the scope of this article. However, thismay help the reader to understand what Yaagam is and how Namboothiris perform it. - EDITOR]

INTRODUCTION: It is said that when Lord Brahmaavu (the creator among the Trinity) created man, he

also created "Yajnam" for man's livelihood and his attainment of spiritual desires. The fundamentalpremise of Yajnam is derived from the Vedams, although, according to "Purusha Sooktham", it is theother way around - Vedams originated from Yajnam! Anyhow, Vedams and Yajnam are eternal truthshaving neither beginning nor end, and are "Apourusheyam" (divine, not the creation of humans). Karmam(work or action) is an integral part of living. Right and wrong Karmams can hardly be discerned by humanintellect, and has to be guided by knowledge. Vedams, indeed, contain the highest form of knowledge.The singular goal of Vedam is to guide man through the correct path. And Yajnam forms the essence ofall the Karmams prescribed in the Vedams.

Goal of a Yaagam: The goal of all Yaagams is the prosperity of the people at large by energizing andprotecting the environment. The Sun is considered as the main source of energy supply, and fire isconsidered as a representation of the Sun's energy. According to the ancient texts on Yaagam, any offerto Fire as a god, is actually an offer to Sun. Any such offer is either to enrich energy in the environment or

to destroy the undesirable elements in the environment, and thus, in both ways, environment is protected.Attaching divine nature to such rituals (like Yaagam) induced people to practice them. Thus, the ancienttexts proclaim that "Such Vaidika Karmams are result-oriented, and meant to lead to Sreyass or spiritualattainments".

The Ritual Process: The technical procedures for such Karmams (rituals) are detailed in ancient textslike the Braahmanams and Sroutha Soothrams. More important than the learning and understanding ofthe concepts, is the actual performance of such Karmams. In other words, the "performer" spreads moreSreyass to the world than the texts (Granthhams) themselves.


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Yaagam and Namboothiris: Namboothiris perform only Agnishtomam, generally known asSomayaagam, and Athiraathram (Agnichayanam), popularly known as Agni. While performing ofSomayaagam makes a Namboothiri a complete (Nithyam) Braahmanan, Athiraathram is only optional(Kaamyam).

In the Sangam literature (Tamil), however, there is reference to Vaajapeyam Yaagam having been

performed during the second century BC in Perinchellur Graamam near Taliparamba in the presentKannur district. So, performances of other Yaagams by Namboothiris during the earlier periods, cannotbe ruled out.

Types of Yaagam:The procedures for Yaagams are mostly similar throughout the country and are well classified. Based onseveral factors, Somayaagams are of various types, out of which, one is Agnistomam and the other,Athiraathram. Athiraathram itself can be further divided, based on several factors.

Different Types of YaagamNamboothiris perform

_________________________________Agnishtomam Athiraathram

(Somayaagam) (Agni)

2. Moola Prakruthi (Basic entity) of all Somayaagams JYOTHISHTOMAM3. Jyothishtomam Sthomams (Musical Saamavedam) Lead the doer to+ JYOTHISS

Sthothrams (Rigvedam Sasthrams) (Enlightenment)

Jyothishtomam: The core or basic entity (Moola Prakruthi) of all Somayaagams is calledJyothishtomam, which involves four Sthomams. Sthomams are collections of the musical Saamavedam

combined with the Sthothrams ( hymns of divine praise ) and Sasthrams ( collection of hymns ) ofRigvedam. These Sthomams lead the doer to "Jyothiss" or enlightenment (Prakaasam, Agni), and that isJyothishtomam. Each of the four Sthomams in Jyothishtomam denotes the number of Sthothra-Sasthrams taken from Rigvedam. They are the three-branched Thrivruth (consisting of nine Riks),Panchadasam (15 Riks), Sapthadasam ( 17 Riks) and Ekavimsam (21 Riks).

Jyothishtomam

[Consists of 4 Sthomams, each denoting the number of Sthothrams andSasthrams]

_____________________________________________

Thrivruth Panchadasam Sapthadasam Ekavimsam(3-branched)

9 Riks 15 Riks 17 Riks 21 Riks

(3 Riks repeated thrice)

The Prakruthi - Vikruthi Classification: Depending on the ending process, Jyothishtomam has fourPrakaarams with Agnishtomam as the Prakruthi (Entity). The Samsthhas (ending) of Jyothishtomam canbe in seven different ways and thus six more kinds of Yaagams can be derived out of Agnishtomam.Agnishtomam is the first Samsthha. Agnistomam is a Jyothishtomam which ends with a Stuthi (hymns in


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praise) for Agni (Fire) as Devatha. There are three Vikruthis (attributes) for Agnishtomam which areUkthyam, Shodasi (or Sholasi) and Athiraathram (Agni). Ukthyam, which is a Vikruthi, now acts as aPrakruthi (entity) to produce further Vikruthi (attrribute) called Vaajaapeyam. Similarly, Athyagnishtomamis derived from Shodasi and Aapthoryaamam, from Athiraathram. Thus, in all, Jyothishtomam is dividedinto seven Samsthhas. It may be noted that Agnishtomam is purely Prakruthi, while Ukthyam, Shodasiand Athiraathram are Prakruthi-Vikruthis (as they are Vikruthis of Agnistomam as well as Prakrithis of thelast three), while the last three are purely Vikruthis (as they do not produce further Yaagams). Theknowledge of these inter-relationships is essential for the successful performance of Yaagams, and areclearly defined in Kausheethaka Braahmanams.

Jyothishtomam 1. Agnishtomam

(Moola Prakruthi, ends with 12 Sasthrams)

Vikruthis of Moola Prakruthi

(Also Prakruthis of 3 Vikruthis below them)

________________________________________________

2 3 4

Ukthyam Shodasi Athiraathram

5 6 7Vaajapeyam Athyagnishtomam Aapthoryaamam

The Sasthram-based Classification: Yaagams ending with the 12th Sasthram is Agnishtomam. AYaagam with the 12 Sasthrams of Agnishtomam and three additional Sasthrams of the Hothans (15Sasthrams in all) is Ukthyam, while one more Sasthram (16 Sasthrams) makes it Shodasi. Addition of 13more Sasthrams to Shodasi will be Athiraathram (29 Sasthrams). Vaajapeyam has 17 Sasthrams and is

an extension of Shodasi by one more Sasthram. Athyagnishtomam is one without Ukthyam (3Sasthrams) but ending with Shodasi-Sasthram and having a total of 13 Sasthrams. As an extension ofAthiraathram, if one Sasthram for each of the four Rithwiks is added, it becomes Aapthoryaamam (33Sasthrams).

Agnishtomam 12 Sasthrams

Ukthhyam 12 Sasthrams of Jyothishtomam + 3 Sasthrams for Hothans 15 SasthramsShodasi 15 Sasthrams of Ukthyam + 1 additional Sasthram 16 SasthramsAthiraathram 16 Sasthrams of Shodasi + 13 additional Sasthrams 29 Sasthrams(Some Sasthrams are chanted at night; so the name Athiraathram)

Vaajapeyam

16 Sasthrams of Shodasi + 1 additional Sasthram

17 SasthramsAthyagnishtomam No Ukthyam but ends with Shodasi Sasthram 13 SasthramsAapthoryaamam 29 of Athiraathram + 4 additional Sasthrams 33 Sasthrams

Suthyam-days based Classification: The most important stage of Somayaagam is the Suthyam (stage4, discussed later), although there are several days of rituals (Karmams) preceding it to purify theperformer in order to qualify him to do the Yaagam. Based on the number of Suthyam days, Yaagam maybe categorised into three : Ekaaham - 1 day (example : Agnishtomam, Udbhith, Abhijith), Aheenam - 2 to


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12 days (example : Athiraathram, Paundareekakrathu ) and Sathram - more than 12 days (example :Raajasooyam - 18 months, Aswamedha Yaagam - 12 months). Sathrams are again classified as Raathri-Sathrams (12 to 100 days; counted in terms of days) or Samvatsara Sathrams (more than 100 days;counted in terms of years).

All Yaagams

(based on number of Suthyam days)________________________ _________________________1. Ekaaham 2. Aheenam 3. Sathram(1 Suthyam day) (2 to 12 Suthyam days) (More than 12 Suthyam days)

Classification of Agnichayanam (Agni or Athiraathram) based on the Large Altar of UththaravediThere are ten different kinds of Athiraathrams (Agni, or Agnichayanam), distinguished after the basicshape of the large bird-shaped altar of the Uththaravedi (second half of the Yaagam hall). The altar is afive layered brick-structure and is constructed with exactly one thousand specially designed bricks.Namboothiris adopted three of these, leading to three kinds of Athiraathrams for them. These are:

1. Peetthan, which is made of squares,2. Panchapathrika (five-tipped), in which the wings of the bird have five tips (pathrika), and3. Shadpatrika (six-tipped), in which the wings of the bird have six tips


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Shadpatrika (six-tipped) design

The fifth layer brick design of Shadpatrika (six-tipped)

The fifth layer brick design of Panchapathrika (five-tipped)

The fifth layer brick design of Peetthan

The first is said to be like the Syena bird when it has just come out of the egg, the second, when it isyoung, and the third, when fully grown.

The six-tipped Agnichayanam and Peetthan can be performed by Cherumukku, Perumppadappu andKaimukku Vaidikans while both five-tipped and six-tipped Agnichayanam can be performed by the other


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three. The six-tipped Agnichayanam is the most common. The five-tipped variety had become extinct untilErkkara Raman Namboothiri reconstructed it some decades back from the available manuscripts andgave the information to Kuthulli Akkithiri of the Thaikkat Vaidikans, after which it was performed once.Later, in 1165 ME (1990 AD), Puthillam Ravi Akkithirippad also performed it. The square bird has notbeen constructed for some 150 years.

[The exact measurements of the three altars are available in pages 195-203 of Vol -I and 343 - 358 ofVol-II of "Agni", mentioned in the Bibliography at the end of the article.]

Ekaaham, Aheenam and SathramAs discussed earlier, based on the number of Suthyam days,Yaagam may be categorised into three:Ekaaham - 1 day, Aheenam - 2 to 12 days and Sathram - more than 12 days.

All Yaagams explained here are Ekaahams. Aheenam and Sathram are quite similar to the Ekaaham.The major difference is in the number of Suthyam days, making the performance far more tedious andtiring. Remembering all the Sthuthis and Sasthrams for each day adds to the difficulties. As in Ekaaham,the first Upasath day and the first Suthyam day are quite tough, while the subsequent days are mucheasier.

Aheenam has several Ahassus with 12 to 29 Sasthrams, making the whole process more difficult.Sathram has 361 Ahassus (Suthyam) with a minimum of 12 Deekshahassus and exactly 12 Upassathdays, making it all the more complicated.

[Detailed narration of Aheenam and Sathram is available in the book "Ekaahaaheena Sathrangal",referenced at the end of the article.]

Each Vaidikan family has their own method of performing Yaagam, with slight variation in style.

"KOOSMAANDA HOMAM"Before the start of any Yaagam, the Yajamaanan and his wife have to wash awaytheir sins by performing "Koosmaanda Homam". Starting early in the morning, thisfour-hour Homam has to be performed on three consecutive days.

The fire used by the Yajamaanan for his daily "Oupaasana Homam" after marriage,is used for these Homam too. About a hundred devotional Manthrams from YajurVedam, beginning with "Yajevaa Devahadanam", are recited in the traditionalmanner, while "Havissu" and ghee are offered in the fire.

Each day, before the Homam, offerings ("Nedikkal") are made to Lord Ganapathyand "Naandeemukha Punyaaham" is performed, followed by "VaiswadevaHomam". On one of the days, both take an early morning "Boudhaayaneeya" bathas prescribed in the Yajur Vedam. The wife should be in "grass-contact"("Thutarnnirikkal") with the Yajamaanan, for all Homams. The Vaidikan) as well asthe Yajamaanans priest [Othikkan]) should be present during the Homam.

Yajamaanan's Definition, Eligibility and Title: The Yajamaanan (master / leader) is the person whoactually performs Yaagam. Not all Namboothiris are permitted to perform Yaagam. Only Namboothiris ofAadu class can perform Yaagam. Namboothiris of Eadu, Bhiksha, Picha, Othu, Saanthi, Adukkala,Arangu, Panthi and Kadavu classes have no right to perform it. Namboothiris of Tulu pedigree (Example:Saagara Namboothiris, Thonnoorukar, Thukalassery Bhattathiris, Embranthiris etc.) may perform Yaagamin their own (Tulu) style and eligibility. The Yajamaanan has to be a male Braahmanan (Namboothiri inthe Kerala context) with the following pre-requisites :


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(i) He should belong to one of the seven Graamams, namely, Perinchellur, Karikkaad, Sukapuram,Panniyur, Aalathiyur, Perumanam, or Irinjalakuda.

(ii) He should be a member of a family with the right to perform Yaagam.

(iii) In order to perform Somayaagam, he hould have performed all the prescribed Shodasakriyaas, and

should therefore have married and performed a shorter ritual, Aadhaanam, the last of theShodasakriyaas.For performing Athiraathram, he should already have performed Somayaagam.

(iv) In order to perform Somayaagam, his father and elder brothers, if alive, should already haveperformed the same Yaagam.This condition need not be satisfied for performing Athiraathram.

(v) His wife (Pathni) also should be alive and healthy enough to perform her part in the Yaagam. Thisrefers to all the living wives if there are more than one wife.

After performing a Yaagam, the Yajamaanan gets a title. Agnishtomam (the basic Somayaagam) makeshim a Somayaaji, and Athiraathram, an Akkithiri. Extra respect to him from others makes himSomayaajipad and Akkithiripad.

Rithwiks' Definition, Eligibility and Title: Rithwik is a general term for a priest in Yaagam, apart fromthe Yajamaanan, and should be well-versed in the three Vedams. They should be Namboothiris havingthe right to perform Yaagam and fulfill the eligibility conditions (i), (ii) and (iii) of Yajamaanan, listed above.Seventeen Rithwiks of various expertise are needed to perform Yaagam. Adhwaryu, Hothan, Udgaathan(or Ulgaathan) and Brahman are the main Rithwiks with several assistants (also called Rithwiks) for thesmooth performance of the Yaagam. The Rithwiks are appointed by the Yajamaanan.

Adhwaryu: Adhwaryu has to recite Yajurvedam and should be well-versed in it with deep knowledge inYajurveda Manthrams, Praishams and the Havana Kriya Manthrams. A Praisham from Adhwaryu is a setof orders given to other Rithwiks to perform certain rituals in his absence. He guides the Rithwiks andother assistants in the Yaagam. Adhwaryu has Prathiprasthhaathan, Neshtan and Unnethan, all beingexperts in Yajurvedam, as assistants, though they need not be Yajurvedis. Yajurvedam experts amongRigvedis may also perform each of these duties.

Hothan: Hothan should have expertise in Rigvedam and its traditional chanting styles for Udaatham,Anudaatham, Swaritham, and Pracharyaswaram, which are followed here too. Hothan recites all theSasthrams with the assistants' support. Hothan's assistants are Maithraavarunan, Achhaavaakan andGraavasthothan, the first two being Rigvedis and the last, a Saamavedi.

Udgaathan: Udgaathan chants Saamavedam in its traditional musical style, and the Sthuthis such asSubrahmanyaahwaanam. Udgaathan has three Saamavedi assistants, Prasthothan, Prathihaari andSubrahmanian. Saamavedam experts among Rigvedis or Yajurvedis may also assume any of these fourposts.

Brahman: Brahman is witness to the entire proceedings and should know Adharvavedam too but the

Namboothiri practice is that, Brahman has to be the same Charanam (recension) as that of Yajamaanan.For example, if Yajaamanan is a Kousheethaki, then Brahman should also be a Kousheethaki. The onlyexception is for Saamavedi Yajamaanan, then the Brahman has to be either Aswalaayanan orKousheethaki. Brahman's assistants are Braahmanaachhamsi, Aagneedhran and Pothan, all Rigvedis.

Sadasyan: Sadasyan should be an expert in all activities concerning the Yaagam and has theresponsibility to ensure that everything is done right. He has no assistant.


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Adhwaryu, Hothan, Udgaathan, Brahman and Sadasyan are called Mahaa (great) Rithwiks. The Mahaa-Rithwiks, except Sadasyan, have three assistants each. Thus, there are seventeen Rithwiks in all,including Sadasyan.

Yaagsaala: Yaagam is performed in special thatched sheds called Yaagasaala.

Items Used in a Yaagam: Several items are required for a Yaagam. They vary from utensils, raw parts ofplants and so on. Some of them are given below.

1.Earthen Vessels(a)Mahaaveeram : 3 numbers, used during Pravargyam. Made of soil dug out using Adi ( a special

equipment), made to be smelt by a horse, wetted and kneaded using goats milk, and then mixedin a particular proportion with ant-hill soil (Put tumannu), Poothika grass, goats hair and ironpowder; large enough to hold two potfulls (Kutam) of water.

(b)Aajyasthhaali : Used for keeping ghee; a circular container made of the same soil mix as in (a)above, with the bottom gradually sloping down to the middle.

(c)Dohana Paathram : 2 numbers; for milking, shaped like the trunkof an elephant.

(d)Rohina Kapaalam and Kapila Kapaalam : In order to fry Purodaasam; shaped like a sphere on a

horse.(e)Pots (Kutam) : 4 numbers; to keep vasuvari stored.(f)Pots (Kutam) : 2 numbers; to be kept in Havirdhaani.(g)Kamandalu : For performing Parishekam with water.(h)Chattis (Flat Vessels) : To keep grains, etc.

Erkkara Brahmadathan Namboothiri examining the earthenvessels prepared for somayaagam

2.KrishnaamrigatholHide of Krishna Mrigam, black buck (Antelope cervicarpa); 2 numbers of the hide with horns, head, bodyand the four legs.3.Somalatha

2 bundles of Somalatha plant (Sarcostemma ascidium), believed to have been brought from theMoojaavan mountains[This and the Krishnaajinam are supplied by the Raja of Kollengode.]

4.Arani and ManthhamThey are used for making fire, and are made from the branch of a banyan tree ( Ficus bengalensis)which has undergone Shodasa Kriyas.

5. (i) Yoopam : A wooden post for tying the sacrificial lamb; made of Koovalam, [wood apple (Aeglemarmelos)] or similar tree which the Yajamaanan and Adhwaryu together fell while Manthrams arechanted, ensuring that it falls towards northeast, and which a carpenter cuts to the proper length anda square shape.

(ii) Chashaalam : Made out of the remaining upper part of the wood, in (i) above.6.(i) Wood (Thadi) : 2 numbers, for carrying Mahaaveeram.


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(ii) Dhrishti : Wooden spatula (Chattukam) made of Karingaali plant, for removing soot.(iii) Juhu : 2 flat and 2 with depression; made of Plaasu (Butea monosperma).(iv) Graham: 11 numbers, wooden vessels (Chashakam) for taking Soma juice.(v) Chamasam : 4 numbers, wooden vessels (Praneetha).(vi) Dronakalasam(vii) Paripsu : Shaped like a small boat.(viii) Unthu Vandi : 2 numbers, push-carts to carry Soma juice.(ix) Ox hides : To be placed over Uparavakkuzhis (holes).(x) Lamb, cow, horse(xi) Darbha grass, Samidhas, special Dhaanyams and other items for various homams.

Chamasams and other wooden utensils preparedfor Somayaagam-2003

Vaidikan Thaikkat Neelakantan Namboothiri (left)& Kaapra Sankaranarayanan Somayaajippad

review the quality of a few special wooden & mudutensils made for Somayaagam

Stages in Yaagam: The different stages in the actual performance of Ekaaham are discussed here.Those for Aheenam and Sathram are similar to Ekaaham with slight variations. A Somayaagam (eg.:Agnishtomam) is a five-stage process, with

1. Naandeemukham (prelude) upto Saalaa Pravesam,2. Deekshaahassu,

3. Upasaddinangal (Upasath days), or Oupavasathyam Ahassu (Ahassu = day).

[These three qualify the performer to do the most important part of Yaagam on Suthyam days.]

4. Suthyam, and5. Yajnapuchham (tail-end of Yaagam).

The following table gives a summary of the performing days of each stage.

Day of Athiraathram Event in Yaagam Day of Agnistomam

1st day Naandeemukham to Saalaapravesham,Deekshaahassu 1st day

2nd day Pravargya Sambhaaram (Collection ofPravargyam items)

2nd day

3rd day Yoopam Kollal 3rd day

4th to 8th days Construction of Altar (Agnichayanam) Nil

4th to 9th days Pravargyam & Upaasath (Upasaddinangal orUpasath days)

2nd to 4th days


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10th & 11th days till the dawn of12th day

Suthy Suthyam days and finally,Yajnapuchham

5th day till the dawn of6th day

[The book "Agni" (see reference at the end of the article) gives a detailed day-by-day narration (withmeanings of Manthrams) of Athiraathram of Satpathrika style. Obviously, one may not find such adetailed narration of ordinary Somayaagam or other Athiraathrams in it, as it was written based on the

Athiraathram at Paanjal (in 1975 AD) which was performed in the Satpathrika style.]

The five stages are discussed briefly here.

Stage - 1 (Prelude to Yaagam)

The objective of Yajamaanan at this stage of Agnisthomam (or any Yaagam) is to obtain the right to doDeeksha (self-consecration, stage - 2, below), by performing some rituals. Also, Agnisthomam formallybegins with these rituals.

Agnishtomam should begin in the Velutha Paksham (the fortnight between new moon and full moon) ofVasantham (March-May) in Chaithram or Vaisaakham month. After external purifications like the

traditional bath, Aachamanam, Naandeemukha-Punyaaham, etc. and internal purifications throughPraanaayamam, etc., the Yajamaanan performs rituals seeking blessings from teachers and elders, andfrom God for making him remember the essential texts of Thaithireeya, Kausheethaka and SaamaChadangu (ritual procedures), Obtaining Sakhyam (Camaraderie) of Rithwiks, enabling him to create firefrom the Arani (a traditional and crude mechanism for fire creation) and later for Aavaahanam of the fireback to the Arani. After these and a few other rituals, the Yajamaanan and the Rithwiks concentrate onthe expected results of the process, enter the Yaagasaala with all the necessary items, make the fire fromArani, and deploy the fire in the required locations. The first stage is now over.

Stage - 2. Deekshaahassu (Consecration Segment)

Deeksha of Yajamaanan refers to the control of his senses (Indriyam) upto a much higher spiritual level. Itis mandatory to perform the most important parts (Stage 3 to 5) of any Yaagam.

It starts with Hothru-Homam, and Koosmaanda-Homam (to remove all the accumulated sins in life). It sfollowed by nine specific rituals. Though there are six kinds of Hothans with specified number of Homamitems for each Hothan, in Somayaagam, only the Hothan with seven items for Homam is required. Afterthese Homams, the Yajaamanan performs Aphsudeeksha. The Aphsudeeksha ritual is to be performed ina lake, pond or river. This ritual consists of Kesasma-sruvapanam, Nakha-nikrunthanam,Adbhirabhishechanam, Avagaahasnaanam, Nava-vasthra-paridhaanam, Navaneetha-abhyanjanam,Thoolaanjanam, Pavanam, and Pavithra-vaachanam. It is followed by the important Deekshayaneeyeshtifor Agni and Vishnu, using (eleven Kapaalangalil Sravichha) Purodaasam (a special food item, madefrom powdered rice), as Havissu (offering).

Three different Havissus are required for this Ishti if Agnichayanam (Altar construction) is also to beperformed. The Ishti is to be completed before sunset. (Ishti is a step-by-step ritual in Yaagam. Several

kinds of Ishtis are performed in a Yaagam.)

At the end of several other rituals and procedures after sunset, the Yajamaanan is declared as aDeekshithan. If Agnichayanam is included, the rituals will include Vishnukramanam with an earthen pot,Ukha, containing the Agni generated while Manthrams are chanted, kept on Aasandi (pedestal,Peettham) which in turn is kept inside an Uri (a kind of pot), and then worn around the neck of theYajamaanan.


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The Adhwaryu then preaches to the Yajamaanan the importance of Deeksha, during which he shouldcontrol his senses, language (Sanskrit), conversation, should not tell lies, laugh, itch fan/cool the body (forrelief from heat), remove Krishnaajinam and so on. This is followed by the ritual, Sani, involving formallygetting and keeping the Dakshina Dravyam (items for alm), and then Vratha Dohanam and VrathaPaanam. Vratham is the milk for the consumption of the Yajamaanan and the Pathni (Yajamaanan'swife).

If Deeksha extends to two or more days, only Vratha Dohanam and Vratha Paanam are to be done twicedaily from the second day onwards, while, with Agnichayanam, Upasthhaanam of Ukhyaagni withVaathhsapram is also to be done.

Thus ends the Deekshaahassu (Deeksha Day), the second stage. Usually, this is the end of day-1.

Stage - 3. Upasaddinangal (Upasath Days) or Oupavasathyam Ahass

The third stage, popularly known as Upasaddinangal extends to a minimum of three days for Ekaaham,six for Aheenam and twelve for Sathram. On each day, Upasath Ishti followed by Pravargyam are to beperformed in the morning (Poorvaahnikam) and repeated in the afternoon (Aparaahnikam). There areseveral other rituals too.

If Agnichayanam is also to be done, construction of the fire-place with 1,000 specially-made bricks has tobe done during Upasath days, after the morning Pravargyam and Upasath.

On the first day of this stage or earlier, Ukhaa Sambhaaram (collection of bricks) after an Amaavaasi Ishtidone on an auspicious day, and Vaayavyam Pasu (a purification process) would have been done. Oncethe fire-place is constructed, Ksheeradhaara (purification with milk accompanied by Manthram chanting)and other rituals connected with the lighting of the fire-place are performed.

The first Upasath day (which is usually the second day for Somoyaagam and the fourth day for Agni) isquite hectic for the Rithwiks. The rituals, Vrathadohanam, Praayaneeyeshti, Padam, Somakrayam,Somapravahanam, Aathithhyeshti, Thaanoonasthram, Avaanthara Deeksha, and PravargyaSambhaaram are carried out along with Pravargyam and Upasath.

Vratham connotes the milk which the Yajamaanan ceremonially collects (by milking the animal), boils andis consumed (Praasikkal, Vratha Paanam) by himself and his wife. (Though it is theoretically the first ritualon day-2, in usual practice, it is done at night on day-1)

Praayaneeyeshti is a ritual to offer Havissu to five gods. The Havissu (item to offer) here is Charu forAdithi and Ghee for the other four gods. Padam is the soil (and its collection) which has been stepped onby the calf used for purchasing Soma. Charu is basically Nivedyam but made in a ritualistic manner. Thepurchase of the Somalatha or Soma plant is known as Somakrayam, done during a pause inAathithhyeshti.

After three days, the Soma plant is processed by grinding and pressing to get the juice (Abhishavam,

Idichu Pizhiyal). The Soma is brought to the Saala in an ox cart, placed on an Aasandi (pedestal,Peettham) and received with the Arghya items. Then the Aathithhyeshti is continued.

Aathithhyeshti ceremoniously welcomes Soman as Athithhi or guest, although Vishnu is the spirit of thisIshti. (Vishnu is the consumer, Soman, the consumed; hence the relation). Purodaasam, made of rice, isthe Havissu for this Ishti. Midway, fire is made through abrasion and deposited in the Aahavaneeyaagni.

All the Rithwiks, except Saamavedis, together take a pledge of Camaraderie, touching Thaanoonasthram,the ghee from this Ishti. Avaanthara Deeksha ritual is then performed for exchanging the Yajamaanan's


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body with Agni's. He thus conceals his identity and prevents the gods from troubling him. It is followed byPravargya Sambhaaram, the formal collection and Samskaaram of the items required for Pravargyam.This part may be done earlier on one of the Deekshaahassu days. Then Pravargyam is performed (doneonly during daytime), with Saanthi Japam before and after

PRAVARGYAM

As a part of Pravargyam, a special ball of fire is created in order to cleansethe environment. This is performed in the Agnihothra-Saala (west)

Cleansing of the environment is believed to be accomplished through 'Pravargyam'ritual. Ghee is puored in a special pot (Mahaveeram) and boiled. The pot is made by

mixing well soil, iron powder and goat's hair in milk and baking into a pot shape.When the pot is red-hot, pouring of goat's milk produces a huge ball of fire, whichcleans the atmosphere.

Pravargyam is considered as theYajamaanan's head and Upasath, his neck. Thestory goes that once, the Yajamaanan's head was cut off accidently at his neckduring his Yaagam, but was rectified through the powers of Aswineedevans (gods).The rituals connected with Pravargyam are these rectification processes, and henceconsidered brutal. So the wife of the Yajamaanan, as well as other ladies arebanned from being present during these rituals, and the doors are kept closed. Therituals are performed only during day-time. All rituals for Pravargyam are precededand followed by Saanthijapam (chanting for peace and tranquility)

After each Pravargyam, Subrahmanyan, a rithwik, chants Subrahmanyaahwaanam(a manthram), outside the saala, through which Indran is invited to be present at theyaagam. Permission to perform yaagam is also sought from him in a briefmannerafter the first five pravargyams and in greater detail during the sixthSubrahmanyaahwaanam. It is considered as a good omen if it thunders at the endof any of these six Aahwaanams to Indran. Since he is the protector of Nature,thunder is said to portend his arrival. (During Somayaagam-2003, within a minute ofthe first Aahwaanam itself, clouds suddenly gathered and three times it thunderedfollowed by a slight drizzle !)


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Upaasath is an Ishti (ritual) in which Agni, Soman and Vishnu are the gods with Aajyam (Ghee withmanthrams chanted) as Havissu (offering). Its objective is to cleanse the area with fire and has to bedone in a hurry. Any mistake in it requires the ritual to be repeated immediately. The third Pravargyamperformed in the morning of the third day is followed by Vedeekaranam, a ritual to be performed as part ofthe land survey for Mahaavedi (main stage). The Sadassu, Havirdhaanam, Marjaaleeyam, Agneendriyametc. are supposed to be erected and thatched only after this, although, these saalas are actually erectedbeforehand for convenience and to save time.

The last day's Pravargyam and Upasath are to be completed in the morning itself for sparing time toperform some additional rituals. It follows the transportation of all the items in a traditional manner to theeast of the Mahaavedi, and arrangement in the form of a male human figure, known as Yajnapurushan.Items are arranged as organs of Yajnapurushan.

On a raised platform with thatched roof, located west of Dasapadam, called Havirdhaanam, two twin-wheeled carts, called Chaatu or Sakatam, are brought and parked. This process is termed Havirdhaana-Pravarthanam. Three Upasaalaas (sub-areas) are now to be formally made, though they would havealready been constructed. One of them is located near the eastern side of the west (Agnihothra) Saala,and is called Sadass. The other two are smaller and are located in the middle of the southern andnorthern boundaries of the Mahaavedi, and are called Maarjaaleeyam and Aagneedhriyam, respectively.

Between the two wheels and front of the southern cart, four small pits are dug - Uparavams - in whichcertain rituals are performed to purify the area by destroying the Valagam (poison) supposed to havebeen placed there by Asurans (demons) for removing Somarasam. The pits are covered with two woodenplanks placed between four stakes (one "Chaan" high; "Chaan" = distance between tips of middle fingerand thumb, stretched in opposite directions).

Somaabhishavam (grinding and squeezing the juice) is to be done on an ox hide spread on the planksand raised along the edges over the stakes in a bowl-like fashion. Eight Dhishnyams - low, circularearthen platforms of two Chaanns diameter and one Viral (finger) high - are made, one each inMaarjaaleeyam and Aagneedhriyam and six in Sadass. Then Darbha Pullu (Darbha grass) is spread overthe entire floor of the Mahaavedi.

Now the Ishti of Agneeshomeeyam Pasu (explained below) is initiated and then Agneeshoma

Pranayanam is performed, in which Agni and Soman are taken from the west Saala and placed inAgneedhriyam and on the southern cart respectively. The Yajamaanan then goes near theSomaabhishavam location and changes to his own self from another form he had taken throughAvaanthara Deeksha. Yoopam Kollal is to be done now, unless it was done earlier duringDeekshaahassu or Upasath days. (The tree used as Yoopam may be Palaasam (Plaasu - Buteamonosperma - flame of the forest), Bilwam (Koovalam - Aegle marmelops - wood apple) or Khadiram(Karinjaali). For the "Vaayavyam Pasu" ritual in Athiraathram, the Yoopam must be of Plaasu.) TheYoopam is fixed at the middle of the eastern boundary of the Mahaavedi. When the Yajamaananobserved Deeksha, his soul (Aatmaavu) came under the control of Agni and Soman. He now regains hissoul by offering Agneeshomeeyam Pasu, a double-coloured (any two of black, white and red / brown)lamb.

Next is Paswaalambhanam. It involves Homam (offering to Agni) of certain parts of a sacrificial animal,

usually lamb. The three items for Homam are : (1) Vapa which is a fibrous fatty part of the animal spreadover the entire body; (2) Purodaasam, a special preparation with rice powder, purportedly representingthe essence (Saaraamsam) of the animal; and (3) Haviss, in this case, organs like heart, tongue (Jihwa),etc. Vapa Homam is done during the day while Purodaasam and Haviss are offered at night.

During the evening (dusk), after Vapa Homam, a pot (Kutam) of clear and clean water is collected from awater source. This is called Vasatheevari. Three (five, for Athiraathram) more potfulls called Ekadhanasare to be collected the next morning. These four are needed for the Somaabhishavam (Soma crushing).Thereafter, the materials required for the next day are collected. Thus ends the third stage, theOupavasathhyam Ahass.


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Stage - 4. Suthyam

The fourth stage of a Yaagam is Suthyam. All the rituals and arrangements done so far only prepares theYajamaanan and others to perform Suthyam, which is the most important aspect of Yaagams. They arenow qualified for it. Suthyam involves, among many other things, Somaahuthy and Sthuthi Sasthrams.

The first two Somaahuthys on the Suthyam day, using the containers called Upaamsu andAntharyaamam, are the most important ones. They are to be done just before and after sunrise,respectively. Earlier, and starting ten Naazhikaas (about four hours) before sunrise (the Mahaaraathramperiod, the last one-third of the night) several Kriyaas are to be performed. Those which are part ofPaswaalambhanam (before the Yaagam animal is tied to the Yoopam) include Praatharan uvaakam (with360 Riks), Savaneeya-Purodaasa Nirmaanam, and Ekadhana-Grahanam (formally collecting water in atleast three containers); then Upaamsu Homam, followed by morning bath and Sandhyaa Vandanam. TheKarmams (rituals) after sunrise include:

1. Praathassavanam using Vapa as Havissu, in the morning,2. Maadhyandina Savanam using Pasupurodaasam as Havissu, at noon, and3. Thritheeya Savanam with Pasuhavissu (the 11 organs collected during Paswaalambhanam), in

the afternoon,

in three equal periods of eight Naazhikaas (3 hours 12 minutes) each. These rituals are narrated below.The one-day Suthyam (in the case of Ekaaham) is then terminated with Kriyaas like Yajnapuchham, afterwhich the Yajamaanan goes home to perform the evening Agnihothram - a hectic day altogether !

Just to the west of and attached to the southern cart (Chaatu) a cloth piece (Dasaapavithram) is keptstretched for straining Soma into the vessel (Dronakalasam) kept underneath on the Uparavappalaka. Onthe north cart will be kept two containers (Mitaavu), called Aadhavaneeyam and Poothabhruth, with theground Soma juice stored in the former and covered by a cloth. The Soma juice is taken from the vesselwith an earthen pot (Kindi) and poured over Dasaapavithram and the strained juice drops down as astream - Dhaara - into the Dronakalasam. It is from this Dhaara that Soma is collected as and whenneeded, using wooden Oordhwa-Paathrams. Eleven of these are required for most ordinary Yaagams.Nine are made of Peraal (banyan - Ficus bengalensis) and are named : Upaamsu, Antharyaamam,Aindravaayavam, Maithraavarunam, Aswinam, two Rithu Paathrams, Aadithyopasayam, andUkthhyaapasayam. (For Athiraathram, 3 more pots, called Athigraahyas, are also needed).Sukrapaathram is made of Koovalam (Bilwam - Aegle marmelops- wood apple) while Manthipaathram, ofVayyankatha (Gymnosporia montana- Family: Celastracea). Formal Abhishavam is to be doneseparately for each Savanam. The first one is done by Adhwaryu and poured into the Upaamsu, and theYajamaanan performs Somaahuthi with it. If Upaamsu and Antharyaamam homams are done in reverseorder (by mistake), he does not become a Somayaaji, but instead, only an Udakayaaji.

After Antharyaama Homam, Soma is collected in the nine (12 for Athiraathram) Oordhwa Paathrams(special vessels) from the Dhaara. The Dhaara is then stopped and milk, special coins (Tharippanam)and gold are placed in the Dronakalasam. The six Rithwiks and the Yajamaanan keep their hands on thenext one's shoulders, crawl on to the Dasapadam, release their right hands, do Somaahuthi, and move totheir respective seats, only after which the hands are released.

Then they sing Pavamaana Sthuthi for cleansing the mind, and other Sthuthis and Sasthrams, beforeSavana Karmams. Pavamaana Sthuthi is sung at the beginning of each Savanam, while seated inSadass, except in the morning Savanam, when it is done sitting outside,Bahish-Pavamaana-Sthuthi.

After Sthuthi, Soma is caught (Grahanam) in the Aaswina-Paathram. After this, a general and specificUpasthaanam (Somopasthaanam) is done with the Soma juice kept in the different vessels. Embers fromAgneedhriyam Dhishnyam are taken and placed in the other seven Dhishnyams and Homams areperformed. This is called Dhishnya Vyaaghaaranam.


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The next Kriya is Aagneyam Pasu (also called Savaneeya Pasu), spreading into the three Savanams :Vapa Homam in the morning Savanam, Srapanam (boiling/cooking) in the mid-day Savanam, and HavishPrachaaram (or Hridayaadyanga Homam) in the third.

Before performing the Kriyas in the morning Savanam, all Rithwiks shall occupy their respective seats, aprocess known as "Kutipukkirikkuka". The Kriyas in this Savanam are : Savaneeyam, Dwidevathya

Prachaaram, Prasthhitha, Dwidevathya Bhakshnam, Idaahwaana-Bhakshanangal, Vaajina-Yaaga-Bhakshanangal, Savana-Mukha-Bhakshanam, Achhaavaakeeyam, Yashta-Pathnee-Bhakshanam, Rithu-Yaagam and then the five Sasthrams.

Savaneeyam involves five havissus: Purodaasam, Dhaanakal (pounded and fried Yavam), Karambham(pounded, fried and powdered Yavam mixed in ghee), Parivaapam (Malar or popped rice), and Aamiksha.These would have been prepared by Agneedhran during Mahaaraathram (explained earlier) itself whilethe other Kriyas were going on. Dwidevathya Prachaaram is the Homams of Soma collected inAindravaayavam, Maithraavarunam and Aaswinam. Next is Prasthhitha in which Adhwaryu andPrathiprasthhaathan perform Homams using Sukra Paathram and Manthhi Paathram, and joined by allRithwiks doing Homams of Soma juice with their Chamasams (special vessels). This is followed byseparate Homams by Maithraavarunan, etc., using their own Chamasams. Thus ends Prasthhitha.

Then, Hothan and Adhwaryu consume (Bhakshikkal - here, only wetting of lips, or smelling) the HuthaSishtam (remains of offers in rituals) of Dwidevathya Grahams, followed by Idaahwaanam andBhakshanam of Savaneeya Hutam Sishtam Havissu, and then Vaajina (whey) Homam and Bhakshanam,and where Aamiksha exists, its homam and Bhakshanam. Idaahwaanam is a ritual in which Purodaasamis collected in a pot, called Ida, by Hothan followed by Manthrams to address (Aahwaanam) otherRithwiks. Then, Savana Mukha Bhakshanam (eating the remains of Soma used for Savanam, explainedabove) for all Rithwiks who are eligible to have Chamasams.

Achhaavaakeeyam comes next. This is the formal and conditional welcoming back of Achhaavaakan whowas not in the scene for long. The condition involves his having to recite one Sooktham, which he does.Then Soma is poured in his Chamasam, he does Homam with it, Bhakshanam and Kutippukkirikkal(explained earlier). Thereafter, Neshtan leads the Pathni to bring to the Sadassu the water - Panne Jani -meant for her Soucham (body cleansing). There is now a very brief resting time for the busy Adhwaryu,

while the Yajamaanan and wife eat lunch.

This is followed by Rithu Yaagam. In this, the gods are the twelve seasons (Rithus in a year, explained inPanchaangam). Adhwaryu and Prathiprasthhaathan collect Soma from Dronakalasam and take turns toperform twelve Homams. Hothan and six other Rithwiks recite the Aajya. A set of two Homams isconsidered as a two-month Rithu (season). As in the case of Dwidevathyam, consumption of HuthaSesham from the Rithupaathram (pot) in Rithu Yaagam is also only by wetting the lips or smelling(Ghraana Bhakshanam).

The last part of the Praathassavanam is the recitation of five Sasthrams. The first is Aajya Sasthram, withIndraagni as devatha (god). Facing the Rithwik reciting Sasthram, will be seated Adhwaryu orPrasthiprasthhathan serving as Prathigaram (motivator / applauder). After Sasthram, Soma Homam isperformed and the Hutha Sesham is consumed. Then after a Sthuthi with Udgaathan in the lead and

supported by four other Rithwiks, it is now the Hothan's turn for the second Sasthram called Pra-Ugam, inwhich seven different Viswadevakal form the Devathas, and each Thricham (three Riks) is preceded byrecitation of Puroruk Rik. After the Sasthram, Homam and Bhakshanam, there are three more Sasthramsby Maithraavarunan, Braahmanaachhamsi and Achhaavaakan, each preceded by Soma collection andSthuthi recitation. Praathassavanam is now over.

In Maadhyandina Savanam, after a general Upasthhaanam and a special one for Aadithyan, and afterKutippukkirikkal, Adhwaryu goes to Havirdhaanam and performs Soma Abhishekam, along withGraavastothan's Sthuthi. Seven Rithwiks, as before with hands on others' shoulders, perform


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Savanaahuthi and again takes their respective places. The Kriyas are almost the same as in the previousSavanam except for a Dadhigharmam, which is the collection of Dadhi (curd) in an Otam (a small openvessel, like a bowl), its processing (Srayanam), Homam and Bhakshanam, all of which are accompaniedby chanting of Manthrams. There is also the Daakshinaayani which is a Karmam to give Dakshina to theRithwiks (112 cows), to those in attendance and even to the casual visitors. In practice, real cows are notgiven, but are represented by Puthupanam - a small ancient coin - even which is only pretended to begiven.

Vaiswakarmana Homam as a Praayaschitham to counter the inability to satisfy everyone's expectations,follows this. This Savanam, as did the earlier one, ends with five Sasthrams, the first two beingMaruthwatheeyam and Nishkevalyam (with the Sthuthi, the latter is called Prushttham also), and then thethree Sasthrams by Maithraavarunan, etc.

The Thritheeya Savanam (third, in the afternoon) is also somewhat similar to the earlier one, with somedifferences. Here, the pots named Sukrapaathram and Manthhipaathram are not used. The Sasthram isVaiswadevan, followed as usual by Homam and (Sesha) Bhakshanam. Then there is a Karmam calledSowmyam, using the Charu made by Prathiprasthhaathan, after which ghee is poured into the Charu andthe Thaithareeyas as well as the Saamavedis in the Sadass look for and see their own reflection in theghee. The Homa Sesham, if consumed by pregnant women, is believed to cause excellent children to be

born to them!

Next is Paathneevatham, in which Adhwaryu performs Homam with Soma mixed with ghee supplied byPrathiprasthhaathan; Agneedhran recites Yaajya Manthram and consumes the Homa Sesham whileseated on Neshtan's lap. The wife (Pathni) is led and seated in the Sadass before Sthuthi(Yajnaayajnayam) and Aagnimaarutham Sasthram. If the wife gets excited while listening to themelodious Sthuthi, she should cleanse her body with the Panne Jani. The Savanam ends with theHomam of all the Chamasams and the consumption of Homa Sishtam. Thus ends stage - 4, Suthyam.

Stage - 5 Yajnapuchham (Soma Mudiyal or Tail end of Yaagam)

Yajnapuchham is the last stage of the Yaagam, an unwinding in a sense. It is quite similar in allYaagams.

The first Kriyas are Anuyaajam followed by Haariyojanam. The leftover Soma juice is collected in theDronakalasam, to which Dhaana (rice, fried dry) is added. Unnethan performs Homam and smells theDhaanas. Sakhya-Visargam releases the bond of Camaraderie among the Rithwiks (undertaken earlierwith Thaanoonasthram). It is a common practice to perform Praayaschitham (here, Kalpa-Praayaschitham) at the end of all important and major Karmams in order to overcome any imperfectionsin the performance. Then it is Avabhrutham Ishti, in which most of the used items are deposited in a waterbody (pond, lake or river), everyone bathes and returns to the Saala, as in Udayaneeyeshti, followed byMaithraavaruneeyeshti with Aamiksha (in Somayaagam) or Aamiksha with Pasu (in Athiraathram).Powdered rice is then used for Sakthu Homam, assuming the Vaidikaagni to be forest fire.

Threthaagni: Thereafter, the Threthaagnis (the three spiritual fires attained through Yaagam) are shown(Kaachi) at and invoked back to the Arani. Once the Threthaagni is invoked back to Arani, the remaining

fire in the Yaagasala has conceptually become forest fire with no spiritual content. Also, the Yaagasalahas lost its divine nature. The Yaagasaala is set fire to with this fire.

Back Home: On the way (Prathyaagamanam), either Ubhavaneeya Ishti or Poornaahuthi is performedand this Threthaagni is taken to the Yajamaanan's residence (Illam) and placed in an appropriate locationlike Vadukkini or Padinjaatti (two rooms in a Namboothiri Illam). The Somayaagam (or Athiraathram) isnow over and the Yajamaanan now becomes a Somayaaji (or Akkithiri) and his wife (wives),Paththanaadi.


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Such Threthaagni forms part of all Yaagams including Aadhaanam.

Agnihothram Rituals: It is using this Threthaagni that the Somayaaji (or Akkithiri) and Paththanaadiperform the rituals, viz., Agnihothram, twice daily, and Darsesthi and Poornamaaseeyesthi on everyPrathipadam (first day after full moon or new moon), through out their life. Darsesthi andPoornamaaseeyesthi (about two hours long) require, apart from Yajamaanan, four Rithwiks, namely,

Adhwaryu, Brahman, Agneedharan and Hothan, who can be members of Yajamaanan's family, unlessthey have Pula. Hothan should be an expert in Rigvedam for Rigvedi as well as Yajurvedi Yajamaananbut should be a Saamavedam expert for Saamavedi Yajamaanan. Brahman should be an expert inRigvedam for Rigvedi as well as Saamavedi Yajamaanan but should be a Yajurvedam expert forYajurvedi Yajamaanan.

Pula, Though Pula (defilement) forces the Yajamaanan to stop the Yaagam; it does not affect theAgnihothram rituals, which are continued to be performed.

Life of Threthaagni: Whoever dies first - the Somayaaji (or Akkithiri) or Pathanaadi - is cremated usingthis fire, preceded and followed by special cremation rituals, much different from the usual cremationprocedure of Namboothiris. The Threthaagni then ceases to exist, and the survivor discontinuesAgnihothram and the Ishtis. The Somayaaji (or Akkithiri) is eligible to revive Threthaagni only if any one

Pathanaadi is alive and both are ready to repeat Aadhanam (called Punaraadhaanam). (It may be notedthat they must have done Adhaanam prior to performing any Yaagam). Here, Somayaagam andAthiraathram need not be repeated (just a performance of Aadhaanam will do) to revive Threthaagni.After his wife's death, if the Yajamaanan did not revive Threthaagni, he and the living wives are crematedin the usual Namboothiri manner.

[Note:At the end of every Yaagam, it usually rains. Presence of kites (Parunthu) above the Yaagasaala isalso a common sight. No Yaagam-related document indicates such phenomena. - EDITOR]

Further details are available in the references given below. The reader may also contact any of theexperts listed (except no. 7) or write to us.

Bibliography

1. Ekaahaaheenasathrangal, by Erkkara Raman Namboodiri (Senior) (Preethi Books, Trissur - 680 008)2. Agni, Vols. - I and II, by Frits Staal (Published by Asian Humanities Press, Berkeley, USA)3. Amnaayamadhanam, by Erkkara Raman Namboodiri (Senior)4. Sroutha Karma Vivekam, by Erkkara Raman Namboodiri (Senior)

Consultants

1. Puthillam Ravi Akkithiripad, Chembra, Thiruvegappura, Palakkad district. Tel: 0492-6984872. Maarath Kaapra Sankaranarayanan Somayaajipad, Vattamkulam, Edappal, Malappuram district. Tel: 0494 - 6828143. Thekkat Vaidikan Neelakandhan Namboodiri, Vattamkulam - 679 578, Edappal, Malappuram district. Tel: 0494- 6808964. Thekkat Vaidikan Kesavan Namboodiri, Ayanthol, Trissur. Tel: 0487-3658455. Naaraas Narayanan Namboodiri, Edappal, Malappuram district. Tel: 0494-6835766. Adv. Athrassery Agnisarman Namboodiri, Thrikkalathur - 683 557, Ernakulam District. Tel.: 0484-6535697. (Late) Erkkara Raman Namboodiri (Junior) (This great person expired during the preparation of this article, after providing us with

some important information.)8. Pandal Vaidikan Damodaran Namboodiri, Principal, Kaamakodi Yajurveda Paatthasala, Irinjalakkuda. Tel: 0488-7548609. Frits Staal, Professor, Berkeley University, USA10.Dr. Naaraas Ravi Namboodiri, Edappal, Malappuram district. Tel: 0494 - 683576


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11.Dr. Ennazhi Rajan Namboodiri, Lecturer (Sanskrit), Trissur Centre, University of Calicut12.Dr. Naaraas Narayanan Namboodiri, Lecturer (Sanskrit), Delhi

Article Prepared by : P. Vinod Bhattathiripad and K.D. Nambudripad

coutsy : naboothiri website

About Athirathram

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