Saturday, May 7, 2011

Lakhs of People Witness Panjal Athirathram 2011Vedic Ritual: Vanam Jwala Narasimha Rao

Lakhs of People Witness
Panjal Athirathram 2011Vedic Ritual
Vanam Jwala Narasimha Rao

It was April 15, 2011, twelfth and the concluding day of four thousands year old Athirathram Vedic Ritual, that got off to an auspicious start on 4th April at Panjal, a village with a population of 32,000, near Trichur in Kerala. It is believed that at the end of Athirathram there would be heavy rain. The Panjal Athirathram of 1975, the previous one that was held, witnessed rains sometime after the Yagashala was set on fire. This time the ritual of setting the Yagashala on fire got delayed and was done at 10 PM. With a few minutes to spare for the Yagashala to be set on fire, there was a heavy downpour in Panjal. Lakhs of people who had gathered to witness the ritual cheered and clapped. A few minutes later, the other rites were concluded and the Yagashala was set on fire. The culmination of Athirathram was truly magical. Incidentally there was heavy rain in Hyderabad City too, the first after the Telugu New Years Day Ugadi and on the concluding day of Athirathram.

Spread across 12 days, Athirathram is considered to be the greatest Vedic ritual and is the world’s oldest surviving ritual. Over five thousand people were at the venue on day one to witness the ritual performed after 35 years gap. Scholars, researchers and academicians from several international universities including Harvard reached the venue to study Athirathram. Professor Frits Staal, an Indologist and one of the driving forces behind the preservation of Athirathram also attended the ritual. Athirathram has been revived by Varthathe Trust-a body formed by a group of like-minded individuals and professionals spread across the country to preserve India’s culture and heritage-in a grand public ceremony. Varthathe Trust’s maiden initiative is aimed at invoking universal harmony and peace, and to spread the message of being one with nature.

Some scientific studies were also made at Athirathram under the supervision of Dr V P N Nampoori, former Director of International School of Photonics, Cochin University (CUSAT) and Emeritus Scientist at Council for Industrial and Scientific Research (CSIR), Government of India. The research involves studying the impact of Vedic chanting and Yaga on agriculture and its implications on micro organisms.

On day one rituals like Ishti-measurement of Yajaman’s height, collection of Ukha (like pots), Vayavya Ishti (worship of air) were performed. In addition, Rakshapurushavaranam (Appointment of Rakshapurusha for security of Yaga); Ritwikvarana (Appointment of Ritwiks); Naandhimukam (Ritual for conclusion of Yaga without any obstruction); Shuddhi (Bahyashuddhi-external purification by bathing); Punyahavachanam (cleansing ritual-the recitation of the Punyaha Mantra); Abhyantara (internal purification by Pranayama); Shraddhaahwaanam (Invitation of the Shraddha Devatha-concentration); Sankalpa (Explanation of performance of Athirathram); Shaalapravesha (Ritwiks entering through the western gate, Invitation of the horse, donkey); Saavitrihoma (Preparation of sacred ghee); Agnimathanam (Churning of sacred fire through friction); Agniviharanam (Distribution of the sacred fire into three homa kundas); Hotrahoma (Function for avoiding impurities like pula-death in the family); Kushmaandihomam (Repenting mistakes committed in the past by the Ritwiks); Apsudeeksha (Purification bath); Deekshaneyashti (Starting of the Vratha, explaining the rules for Ritwiks during Athirathram) and Praishartha (Satwik food) were also performed on first day.

The rituals on the second day included Vatsapra Upasthaanam (adoration of the Ukha fire), Sanigraham (formal collection of money for the Yaga), Pravargya Sambhaaram-the formal collection and Samskaaram of the items required for Pravargyam. The rituals performed during the day are: Vishnukramanam (A gold coin is threaded in a piece of coir and put around Yajaman’s neck), Krishnajana (deer skin) is worn by the Yajamana who then with his fist up in the air takes his vows for the day. He then recites over 50 do’s and don’ts. These include: no sleep during the day, will not think anything negative, will not mock anybody, won’t eat anything unnecessary, won’t cut nails or hair and won’t apply oil, among others.

Other rituals performed on the second day include: Valsapraupasthaanam (recite mantra for Valsapra maharishi), Vedikaranam (The measurements of the Mahavedi and the bird-shaped offering altar are laid out) and Yoopa Sampaadanam (A sacrificial pole is made by cutting a tree and it is installed at the Yagnashala). Mantras were chanted for protection of five Pranas present in the tree. The mantras were also chanted to prevent the secreted gum from the tree to not rob it of its Satvik qualities and for non-disturbance of any living being or inhabitants of the tree. Devayagnaadhyavasaanam (restricting space for the Yajamana) was done. Yajamana declared places he can visit within the Yagashala. Shetramaapavam (Measurement of the main hall and Chiddi-one of the few processes of Athirathram where no mantra is recited) and Mahavedeekaranam (The main hall and chiddi-bird-shaped altar) were prepared. The day ended with Vratha Doham (milking the cow, and boiling the milk, all with the accompanying mantras) and Vratha Paanam (consumption of the boiled milk). Vratham is the milk for the consumption of the Yajamana and the Pathni (Yajaman's wife).

On day three, Seventeen Ritwiks from Rig Veda, Sama Veda and Yajur Veda (main priests); 35 assistants and 10 Acharyas (supervisors and mentors) supported the Athirathram Yajamana Putthillam Ramanujan Somayaji inside the Yagashala. The oldest team member is Acharya Ravi Akkithirrippad at 83 while the youngest is 11-year old Samavedi Sivakaran. Sivakaran studies in 6th standard and has been trained for eight months by his father Krishnan Namboothiri for Athirathram. Sivakaran says he finds Vedas ‘interesting’ and likes to read Vivekananda stories. The Ritwiks at Athirathram comprised of four Yajur Veda Ritwiks including the main priest ‘Adhwaryu’ who assists the Yajamana; four Hotha priests who chant Rig Veda and four Uthgatha priests who chant Samaveda.

Sivakaran played the role of Subrahmanya priest at Athirathram who invited Lord Indra, the god of all devas, for soma pressing, an important ritual of Athirathram. The invitation is extended for six days in the mornings and evenings. Initially, the invitation is extended directly to Indra through the samaveda chant ‘Indiraaagaccha’. When Indra does not arrive, he is invited as the paramour of Ahalya ‘Indiraahalyaajaara’ in the hope it pleases him and he could accept the invitation. On the morning of the 10th day of Athirathram, the Subrahmanya priest extended an invitation to Lord Indra in the name of the Yajamana. Soma is the most important offering at Athirathram.

The highlight of the third day was Pravargyeisti. In this ceremony, ghee is poured in the Mahavira pot and burnt. Cow’s milk is added to the pot which causes a tall column of fire. Sometimes the fire could go up to 30 feet. This custom is not meant to be witnessed by women; one of the reasons being the fumes emanating from this Homam is not good for women’s health. The other main ritual performed was Shianachitthi in which the first layer of the bird-shaped main Altar (An elevated place or structure before which religious ceremonies would be enacted or upon which sacrifices could be offered) of Athirathram was laid out. The Garuda-shaped altar houses positive energy.

In addition to Pravargyesthi and Shianachitthi, other rituals that were performed during the day are: Garhapathyachitthi-preparation of the Chitthi named garhapatya; Aahawaniyaagni (fire from the first three days of Athirathram) was removed and fresh soil was laid on the Chitthi and water purified through mantra is sprinkled on the fresh soil; Adhwaryu (main Yajur Veda Ritwik who assists the Yajamana) prepares the Chitthi; Somasadanam (where Soma plant is kept in the aasana); Padhagrahanam-A calf is brought in and it takes seven steps and the area where the calf lays its seventh step is marked; Somakrayam-Purchase of soma from the cart; Adhitheishti-Somalatha is brought in the bullock cart and kept in the peedha; Sakhyam-The Ritwiks’ pledge to work as a team for the success of Athirathram; Upasath-Part of Yajaman’s deeksha; Subrahmanyaaahwaanam-the subrahmanya priest extended an invitation to Lord Indra; Vedikaranam and Kuzhipada-Arrangement of the Vedi (platform for the yaga); Pravargyeishti was repeated in the evening.

On the day Five, 81 years old Frits Staal, who visited Panjal, delivered a special lecture on ‘A Theory of Ritual’ at Brahmaswam Madham (Vedic Research Centre) in Trichur. Athirathram has also seen participation from research scholars and academicians from international universities such as Harvard, Howard and Kyoto. Prof. Staal is a renowned Indologist and one of the driving forces behind the preservation of Athirathram. Prof Staal, currently Emeritus Professor of Philosophy and South & Southeast Asian Studies at the University of California, Berkeley.

In 1975, Prof Staal spent a few months to study and record the performance of Athirathram. The Preface of his book AGNI-reference book on Agnichayana, has a fascinating account of how Prof Staal came to record Athirathram. Scholars, professors, Vedic experts and others attended the talk. Dr. Johan Frederick (Frits) Staal studied Mathematics, Physics and philosophy from the University of Amsterdam in 1948-54. During 1954-1957 he got his Ph.D. from University of Madras and also studied Indian Philosophy and Sanskrit from the Banaras Hindu University.
With Athirathram entering its sixth day, almost 50 per cent of the formal procedures completed in the 12-day Vedic ritual. The rituals conducted on sixth day included Pravagyam, offering of milk and ghee for Ashwini Devas in the Mahaveera pot; Upasath(offering ghee for Agni, Soma and Vishnu) and Subhramanya Ahwanam(Inviting Lord Indra).

Eight-year-old Sankarnarayanan from Kaapramaarathu mana, a parikrami (assistant) at Athirathram, was part of the rites for the laying out of 3rdlayer for Shianachitthi (main bird-shaped altar). Sankaranarayanan has been studying Vedas for one year now from Brahmaswam Madham (Vedic Research Centre). His grandfather Sankaranarayanan akkithirippad was the Yajamana of an Athirathram in a private function by a family in 2006.

Michio Yano, Professor of Sanskrit and Indian cultural history at Japan’s Kyoto Sangyo University, attended Athirathram. He attended the 3000-year old Vedic ritual for inputs for his new book in Japanese ‘Inspiration of Indian Mathematics’. “There will be a chapter on most ancient mathematics and that started at Athirathram, with the Shianachitthi. I have read a great deal about it but wanted to visit Athirathram to see it with my own eyes. Everything I have read I have seen here and I am happy,” said Prof Yano. He first visited India in 1975, coincidentally the same year when Athirathram was last held in Panjal. Athirathram also saw many leading academicians and scholars visiting the ritual on Sunday. Among them was national academy award winning novelist Dr. Punnathil Kunjabbdullah.

The fourth layer of the Shianachithi was laid out on the seventh day and Pravargyam-an important ritual that involves adding milk to ghee heated in very high temperature-was performed. A huge ball of fire erupted out of the Mahavira pot which was photographed by Artist Gireesan Bhattathiripad. The day’s ceremonies also included Upasath (offering ghee for Agni, Soma and Vishnu) and Subhramanyaahwanam(Inviting Lord Indra).

Forty years old Gireesan, numbered the tiles used for Shianachithi and also drew sketches of Bull (It symbolizes the arrival of Bull, the carrier of Lord Siva on day one when the Shianachithi layer is laid out. The Bull waits for Him till the last layer is laid), Vyaali (Dragon face seen in the entrance of temples seen as good omen, this is drawn on the Chithi entrance) and Vikarni on the tiles used for the main altar. He used dissolved rice power to make the drawings.

The story behind Vikarni is interesting. Legend has it that she was a washerwoman with no ears. One day she saw smoke coming out of a Yagashala. She enquired about it to the passersby and was told all Devas had gathered for a Yaga and that they could even bless her with ears. Vikarni left her work midway and ran to the Yagashala oblivious of her scantily clad status. She lost her clothes as she ran to the Yagashala where the devas blessed her, gave her clothes to wear and she was also given ears. She was then given a permanent seat at the Yagashala.

With Athirathram entering eighth day, the main Altar- Shianachithi was to be completed and the last and fifth layer of the altar laid out on that day. The altar is constructed such that layers 1, 3 and 5 are different from 2 and 4 with the layers signifying the changing seasons. The Garuda-shaped chithi has been used for centuries by rishis who created the shape on the basis of Vaastu Shashtra.

An important ritual Ksheera dhara was performed on eighth day which involved pouring of goat’s milk on the altar. During Ksheera dhara, a powerful Rig Veda Chant called Sree Rudra, the impact of which is said to be high, was chanted. From now, all mantras will be chanted on this main altar and all yagas will be held here. The Chithi will therefore house ample amount of energy. Sreerudra is chanted to pacify the Chithi. Goat’s milk is poured over the Chithi in a steady stream during Ksheeradhara. Incidentally, goat’s milk is prescribed as part of Ayurvedic treatment for Pitha dosha. A wooden frog was also placed on the Chithi to as part of the cooling down process. A kite was seen flying over Panjal today where Athirathram is being held. The bird was also spotted yesterday. This is seen as a very good omen. The day’s other rites included Pravargyam, Upasath and Subramanyaaahwaanam. The day’s ceremonies ended with Chithi Namaskaram and Chithi Dakshina, and repetition of Pravargyam and Upasath.

As Athirathram entered its tenth day, the ancient ritual continued from then onwards, without a break for over 65 hours till it concluded on 15th April evening when the Yagashala was set on fire. While the rituals continued through the night on the 12th day (April 14-15), some were to be extended through the night during the next two days also.

The most significant ritual performed on the 9th day was, Agni Prayanam-invitation of Agni to the main altar and installing it on the Shianachithi. A homam was performed followed by transportation of all the items including the Mahavira pot and other implements used in the Pravargya in a traditional manner to the Dasapadam (east of the altar). These were then placed on the Shianachithi and arranged in the form of a male human figure, known as Yajnapurusha. The implements used for Pravargya were arranged to symbolise the organs of Yajnapurusha.

Agni was then carried to the new altar and installed in the centre of the bird altar. A long continuous oblation of clarified butter was made into the sacrificial fire through a large ladle and this rite is called Vasordhaara (Flow of Wealth). During Vasor dhaara, ghee is poured continuously into the fire accompanied by chamaka mantram, which is a Yajurveda mantra meant to energize.

Other rituals performed include Pravargyam, Upasath Ishti, Subrahmanyaahwaanam, Chithi samskaaram (for purification of main altar), Gharmodwaasanam, (disposal of the pravargya implements), Brahmovdhanam, (preparation of food for Brahma) Vaajaprashaveeyam, an offering of many medicinal plants to the fire praying for cure to all illnesses, Pashuishti (offering of Vaapa, originally comes from goat and now symbolically made with rice and Havis) and panchadoham- preparation of milk.

The tenth day started at 2 am and saw several important rituals being performed including Somaabhishavam or Soma pressing. Soma is an important offering in the Athirathram Yaga. The Soma was taken out of the cart and the important ‘Praatharana Uvaakam’ was performed. Formal Abhishavam was done separately for each Savanam. They are to be done just before and after sunrise, respectively, supported by the very important Shodasi sasthram of Hothan. The first Somaahuthi, called Upaamsuhomam, was done by Adhwaryu and poured into the Upaamsu, and the Yajaman performs Somaahuthi with it.

The preparation of Soma juice for the second Somaahuthi is an important ritual. A cloth piece (Dasaapavithram) is kept stretched for straining Soma into the vessel (Dronakalasam) kept underneath on the Uparavappalaka. The Soma juice is taken from the vessel with an earthen pot (Kindi) and poured over Dasaapavithram and the strained juice drops down as a stream - Dhaara - into the Dronakalasam. It is from this Dhaara that Soma is collected as and when needed, using wooden Oordhwa-Paathrams. Eleven of these are required for most ordinary Yaagams. Nine are made of Peraal (banyan - Ficus bengalensis). For Athiraathram, 3 more pots, called Athigraahyas, are also needed.

As part of the tenth day rites, the Ritwiks occupied their respective positions, a process known as ‘Kutipukkirikkuka’ and sing Bahish - Pavamaana Sthuthi for cleansing the mind, and other Sthuthis and Sasthrams, before the Savanam rituals. It is believed that Aswinidevathas hear this Stuthi. After Sthuthi, Soma is caught (Grahanam) in the Aaswina-Paathram. After this, a general and specific Upasthaanam (Somopasthaanam) is done with the Soma juice kept in the different vessels. Vaapa homam was also performed by preparing vaapa in earthern pots.

The other rituals performed include Praathassavanam, Bahish Pavamaana Sthuthi, Graha Grahanam, Savaneeya Yagam, Sthuthi-Sasthras- Somaahuthis, First Aajya Sasthram, First Aajya Sthuthi, Pra uga Sasthram, Second Aajya Sasthram, Second Aajya Sthuthi, Third Aajya Sasthram, Third Aajya Sthuthi, Fourth Aajya Sasthram, Fourth Aajya Sthuthi, Extracting Soma juice, Maadhyandina Pavamaana Sthuthi, Savaneeya Pasupurodaasa Homam, Savaneeya Purodasa Homam, Dakshina Maruthwatjya Sasthram, Abhishekam of Yajamana, Bruhat Saamasthuthi, Nishkaivalya Sasthram, Vaamadevya Sthuthi, Second Nishkaivalya sasthram, Naudhasa Sthuthi, Third Nishkaivalya sasthram, Kaaleya Sthuthi and Fourth Nishkaivalya sasthram.

Maadhyandina Savanam is a ritual when after Sthuthis, Soma is caught (Grahanam) in the Aaswina-Paathram. After this, a general and specific Upasthaanam (Somopasthaanam) is done with the Soma juice kept in the different vessels. Embers from Agneedhriyam Dhishnyam are taken and placed in the other seven Dhishnyams and Homams are performed. This is called Dhishnya Vyaaghaaranam.

At 3 am on Thursday-the eleventh day, as part of the rites, Panjal Athirathram Yajamana Ramanujan was coroneted as Akkithirripad, an honor reserved for the main priest of any Athirathram. Abhishekam is the ritual (after a series of six homams) performed by Adhwaryu before formally christening the Yajamana as ‘Akkithiripad’. Athirathram is seen as the ultimate sacrifice of the Yajamana who commits his entire life to the ritual. After the end of Athirathram, the Yajamana carries the fire from the ritual which will be kept burning at his house. He will perform daily rituals for as long as he lives and this fire will be used to light the pyre when he or his wife passes away. The Yajamana of Panjal Athirathram 2011 is Ramanujan Akkithiripad, 57, from Chembra in Palakkad District. He did his Soma Yaga in Trichur in 2003. He was a priest at the Trikovil Vishu Shetram temple in Chembra before performing Athirathram. He and his wife Dhanyapaththanaadi have three sons Ravindranath, Umanath and Narayanan.

A formal procedure called Sowmyam was also conducted that day. Sowmyam is made using Charu (a product made of rice) and is prepared by Prathiprasthhaathan, after which ghee is poured into the Charu and the Thaithareeyas as well as the Saamavedis in the Sadass see their own reflection in the ghee. The Homa Sesham (remains of the offer), if consumed by pregnant women, particularly if she is in the first 2 months of pregnancy, is believed to cause be good for her child. It is also believed that consuming the remains of homam, is good for fertility. Some cases of childless couples bearing children after consuming Saumya have been reported in the past. Hundreds of couples received Saumya today.

The other rituals performed during the 11th day of Athirathram include: Thrutheeya savanam which is recital of Sama stutis; Extraction of Soma juice; Aarbhava Pavamana Sthuthi; Havir Homam; Mahavaiswadeva Sasthram; Agnishoma Sthuthi; Agnimaarutha Sasathram (Sasthram intended for Agni and Maruth, God of wind); Ukthya Stuthis; Ukthya Sasthras; Shodasi Sthuthi (Recited when the Sun is Half set in praise of Indra); Shodasi Sasthram (1000 mantras of 16 words each); Rathri Paryaya Sthuthis; Rathri Paryaya Sasthras; Aaswina Sthuthi and Aaswina Sasthram.

Panjal was energized from the non-stop Rig Veda, Yajur Veda and Sama Veda chants resonating across the village during Athirathram. Thousands of verses have been chanted during the ritual. The maximum verses have been from Yajurveda followed by Rig Veda and Sama Veda. Over 150,000 words (including repetitions) of Yajur Veda have been chanted during Athirathram. To a large extent, Yajur Veda provides the description of the rituals and how these are to be performed. Rig Veda is mostly hymns and is chanted during the preparatory stage and when oblations are offered. Over 8000 lines (including repetitions) have been recited from Rig Veda during Athirathram.

Sama Veda depicts Bhakti rasa and is recited to entertain the gods after offering them Soma and other offerings. The melodious Sama veda ganam has been chanted for several hours. 29 Samaveda Stutis which comprise 26 Pariyaya Stutis and 3 Pavamana Stutis have been chanted during Athirathram. Each Pariyaya stuti has 3 stanza of 3 to 4 lines each of which one stanza is repeated thrice. The Pavamana Stuti lasts half an hour comprising 15 Samaganams with each Samagana comprising 5 or 6 vachanas (lines). During each Pravargya, 35 Samaganams were recited which were repeated thrice. The Prasthotha Samayaga gana was recited five times. As part of the rites to sanctify the main altar (Chithi), the Uthgatha (Chief Samavedi Priest of Athirathram) chants three samaganas each for sanctifying the Northern wing, Southern Wing, Head, Tail and Atma of the Chithi. During Vapa Homam, an important custom of Athirathram, a Samaveda chant called Vapasaamam is chanted which comprises 33 Samagaanas repeated thrice. This lasts two hours. Uthgatha is the chief Samaveda priest who is assisted by Prastotha. The Prastotha starts chanting the Samaveda which is then taken over by Uthgatha. The roles of Subramanha and Pratiharta Priests are relatively limited compared to the other two main Samaveda priests.

The 380-square meter area of Athirathram Yagashala is based on the Purusha length of the Yajamana (the length of the Yajamana with raised hand). Everything is centered on Yupam (Eastern most point of the Yaga area). The Western area called Pracheenashala consists of Patnishala and the Yagna space (Garhapatya, Dakshinagini, Vedi and Aahawaneeyam). The contour area of the Shianachithi (Bird-shaped Altar) is 7.5 square Purusha and is equal to 108 thousand square angula (The purusha length is divided by 120 to get one purusha angula). The Eastern area comprises Mahavedi (area of prime yagna), Sadas Hall (where Ritwiks assemble for rendition of Vedas), Havirdhaanam (where certain ritual preparations are made) and Uttaravedi (the area of the bird-shaped altar). Only natural materials and wood is used for construction of the Yagnashala. It is traditionally known to rain sometime after the Yagashala is set on fire during Athirathram.

While the Athirathram was being performed, 479 volunteers from Panjal village managed millions of visitors to ensure smooth flow of events. They were seen everywhere, working tirelessly, sweating and toiling in the blistering heat. They were present near the Yagnashala managing the swelling crowd of lakhs of people, ensuring everyone gets to witness the happening inside the Yagashala; at the Annadhanam area making the partaking of food with thousands of people a comfortable experience; on the road managing heavy traffic with such ease that the traffic police would be proud of them. They are the unsung heroes of Athirathram - the volunteers of Panjal who have made sure the experience of the visitors to Athirathram is befitting of the unique ritual.

Finally on the last day the countdown began. The auspicious day of Vishu, the New Year in Kerala, saw the culmination of the 12-day Athirathram when the Yagashala area was set on fire marking the end of the Vedic ritual. Panjal was swarming with people. The day saw lakhs of people (approximately a million) attending Athirathram. They were waiting for the final event of setting the Yagashala on fire. The rituals were still ongoing and the fire was expected to be set around 9 PM. Several Sashtrams were performed on the last day. These included Hothan’s Shodashi Sasthram, Paryaaya Sasthrams aand Aaswina Sasthram. This was followed by Anuyaajam and Haariyojanam which marks the end of the soma rituals.

Yajamana performed Pindam (homam) at Maarjaaleeyam. All Rithwiks performed homam at Agneendriyam (Palacharani Praayaschitham). The performances like “Dhaana Iduka”, Adhwaryu's Sruvaahuthi (Saakala homam), Chamasa Visargam (detatching the rithwiks from the respective chamasam), Sakhya-Visargam (releasing the bond of Camaraderie among the Rithwiks, undertaken earlier with Thaanoonasthram), “Pathnee Samyojam”, Performance of Praayaschitham (here, Kalpa-Praayaschitham), in order to overcome any imperfections in the performance.

Avabhrutham Ishti (starting in the Saala and ending in the pond, lake or river), in which most of the used items were deposited in a water body (pond, lake or river), everyone bathed (Avabhrutham Snaanam) and returned to the Saala. This is followed by Upasthaanam. After returning from the pond, the three Ishti (homams) namely Udayananiyeshti, Maithraavaruneshti, and Sakthu homam were performed.

Udayaneeyeshti, followed by Prathiprasthaathan's Ishti and finally the Maithraavaruneeyeshti (a long ritual of 2½ hours with 4 Charus and a Purodaasam, as five havissu or offering to five Gods namely Anumathi, Ila, Sineevaali, Kuhu, Dhathaa). Powdered rice is then used for Sakthu Homam. This is followed by Agnervimoka homam, Aapthyu Upasthaanam, termination of Agneendriyam, 5-chamatha Homam, Upasthaanam to Aadithyan, Dadidrafsam Bhakshanam, & Namaskaaram. Thus ends Thritheeya Savanam. Thus ended Suthyam.

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 Yagashala has conceptually become forest fire with no spiritual content. Also, the Yagashala lost its divine nature. The Yagnashala is then set on fire.

On the way (Prathyaagamanam), either Ubhavaneeya Ishti or Poornaahuthi is performed and this Threthaagni is taken to the Yajaman's residence (Illam) and placed in an appropriate location like Vadukkini or Padinjaatti (two rooms in a Namboothiri Illam). The Athiraathram was now over and the Yajamana now becomes a Akkithiri while his wife remains as Paththanaadi.

Agnihothram Rituals, using Threthaagni has to be performed by Yajamana twice daily, and Darsesthi and Poornamaaseeyesthi on every Prathipadam (first day after full moon or new moon), throughout their life. Darsesthi and Poornamaaseeyesthi (about two hours long) require, apart from Yajamana, four Rithwiks, namely, Adhwaryu, Brahman, Agneedharan and Hothan, who can be members of Yajaman's family, unless they have Pula. Though Pula (defilement-Some kind of pollution) forces the Yajamana to stop the Yaagam; it does not affect the Agnihothram rituals, which are continued to be performed.

Life of Threthaagni has also been defined. Whoever (Yajamana or his wife) dies first - the Akkithiri or Pathanaadi - is cremated using this fire, preceded and followed by special cremation rituals, much different from the usual cremation procedure of Namboothiris. The Threthaagni then ceases to exist, and the survivor discontinues Agnihothram and the Ishtis. The 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 noted that they must have done Adhaanam prior to performing any Yaagam). Here, Somayaagam or Athiraathram need not be repeated (just a performance of Aadhaanam will do) to revive Threthaagni. In case of his wife's death, if the Yajamana did not revive Threthaagni, he is cremated in the usual Namboothiri manner.

Over one Lakh people visited Athirathram during the first three days, over two lakhs people visited the village on Sunday-the seventh day, nearly half a million people from in and around Kerala descended upon Panjal on tenth day and in all an estimated over two million people visited in the first eleven days. Organizers were unable to estimate the number of visitors on the concluding day!

(Courtesy Press Releases from Ms. Surekha Pillai, Journalist)

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