Apart from 19 nyāsa-s, there are 10 other nyāsa-s relating Śri Cakra. First Śri Cakra followed by individual āvaraṇa nyāsa-s. Thus 9 + 1 becomes 10 nyāsa-s.

Apart from 19 nyāsa-s, there are 10 other nyāsa-s relating Śri Cakra. First Śri Cakra followed by individual āvaraṇa nyāsa-s. Thus 9 + 1 becomes 10 nyāsa-s.

Question : The pitru rituals are not done for the persons who has deceased. because his soul will not wait for the rituals we do or will not come and get the thila tharpana. it is going to sail in the way of its karma. if it is a realized soul, it will directly reach ParaBrahmam and become unseparable. if the soul is with good karmas going to enjoy its karmic palan in higher worlds(aabramha bhuvanaan lokaan - bhagavath geetha) if the soul is with bad karmas, will our offerings would sheild the karmic effects? never... Burning of one's Karmic effects is possible only thro a sadhaachaarya samandham. if the departed soul has a sadhaachaarya samandam, thee is no question of bad karmas itself. then why to perform somany rituals? 13 days premlinary rituals, then monthy maasyams and sodhakumbams, then 6th month ona masyams and a first year ceremonies ? Answer:I got a answer for my question from a learned person. Just placing it for the welfare of others. When shastras formulate a ritual for a person, it becomes the duty of the person to follow. sri krishna says, "Shruthi, Smrithi mayai vaakya". it becomes the command of sri krishna. he says those who not follow them, they become the people not in his good books. "aagnya chedhi mama drohi". the act of not following the regulations of shruthi and smrithi is again a bad karma loaded on the person who supposed to do it. Sri krishna also adds "Mathbhakthobhi na vaishnava:". so what will be effect of this bad karma earned by not performing the rights? for this astrologers say, this will affect the generations of the person who earned this karma. they show a dozen of examples that in many families, due to pitru dosha, a child with lot of physical illness is born. The person with this bad karma has to see his generations is suffering from huge illness.Here am not supposed to comment on the realized sould who have come out of rituals. for them the rule is different. for the people who are still in normal level should perform the rituals as prescribed.there is no other shaastrams is so easy to follow than our Hindu dharma shaastram. it prescribes many alternatives if the kartha is not capable of running a bull, it asks to roll a coconut, if kartha not capable of giving Bhoodhaana, it prescribe to give the fibre of coconut, if not capable of giving Gold, prescribes to give seeds like wise it gives lot of alternatives but the palan is same. But provided if the person is capable of doing the beter should not choose a lesser one.

Thanks so much raviji for the guidance. Can you also please explain the number of nyāsa-s (placing) to be done all over the body because we have nyasa like that in Navavarna Pooja for us that is shodashi initiated people seperately. Are you referring to the same? Thanks and Regards, S. Sreemahalakshmi

Thanks so much raviji for the guidance. Can you also please explain the number of nyāsa-s (placing) to be done all over the body because we have nyasa like that in Navavarna Pooja for us that is shodashi initiated people seperately. Are you referring to the same? Thanks and Regards, S. Sreemahalakshmi

there is also one more reason for doing the sapindikarana on 12th day itself, if the kartha of the rituals also die before performing the sapindikarana ritual, the departed soul cannot join the pithrus of the family. To avoild the loss, the ritual is performed on the 12th day itself without taking risk, waiting for a year.This was told by our prohithar, during my grandfather's ceremoney.

It is already here: Bālā mantra japa

There is no relevance between dhyana verse and name of the concerned deity. In Panchadashi, name is not mentioned. But in one of the dhyana verses of Bālā mantra, name Bālā is mentioned. When we say ṣoḍaśī, it wrongly understood as Her age. In fact it refers to 16 kalā-s of the moon and each kalā is represented by one bījākṣara. Secondly, when we contemplate Her during our meditation, how do we contemplate Her? She is a woman of excellent beauty, Consort of Shiva, Mother of the Universe who is compassionate and undertakes all the five activities of Brahman on His behalf - creation, sustenance, destruction (individual death, concealment and re-creation. Brahman is beyond modification and you certainly cannot contemplate Her as an elderly woman. If you recite dhyana verse with rapturous attention, She will come and sit before you and tears will start rolling down your cheeks. This is the infant stage of Bliss.

There is no relevance between dhyana verse and name of the concerned deity. In Panchadashi, name is not mentioned. But in one of the dhyana verses of Bālā mantra, name Bālā is mentioned. When we say ṣoḍaśī, it wrongly understood as Her age. In fact it refers to 16 kalā-s of the moon and each kalā is represented by one bījākṣara. Secondly, when we contemplate Her during our meditation, how do we contemplate Her? She is a woman of excellent beauty, Consort of Shiva, Mother of the Universe who is compassionate and undertakes all the five activities of Brahman on His behalf - creation, sustenance, destruction (individual death, concealment and re-creation. Brahman is beyond modification and you certainly cannot contemplate Her as an elderly woman. If you recite dhyana verse with rapturous attention, She will come and sit before you and tears will start rolling down your cheeks. This is the infant stage of Bliss.

It is already here: Bālā mantra japa