tIrtha yAtrA related question

[Anand Hudli]

As many of you may know, this year there is an extra ("adhika")
bhAdrapada
month. An interesting question has arisen, studying the list of mala
mAsa
varjyas (prohibtions) listed in the dharma sindhu. One of the
prohibitions
is visiting a tIrtha hitherto not visited. One may visit a tIrtha that
he/she had already visited before, but there is a prohibition against
visiting a new pilgrimage spot. Now, as per the South Indian amAnta
Panchanga, the adhika bhAdrapada mAsa begins on August 18. However,
following the North Indian PUrNimAnta system, the adhika bhAdrapada
mAsa
begins on August 3. Suppose a person living in Bangalore ( or
somewhere
else where the amAnta system is followed) wants to undertake a tIrtha
yAtra, he may do so before August 18. Suppose further that he intends
to
visit Kashi Vishwanath on August 16. This is permitted as per his
locale in
South India, but the temple he intends to visit follows the North
Indian
pUrNimAnta panchanga, and as per that panchanga the adhika bhAdrapada
mAsa
is already in effect on August 16! Is the visit to the shrine on
August 16 by the South Indian
permitted or not, as per the dharma shAstras?

Anand

[subrahmanyam korada]

नमो विद्वद्भ्यः

अधिक / मल - मासनियमाः

ज्योतिषम्  (मुहूर्त- सिद्धान्तस्कन्धौ ) - धर्मशास्त्रम् - सदाचारः

’अर्कसंक्रान्तिरहितः चान्द्रमासो’धिकः स्मृतः’

अधिकमासे त्याज्यानि --

कार्यं नित्यनिमित्तभूतमधिके त्याज्यानि दैवानि षट्

चाग्न्याधेयम् अपूर्वतीर्थगमनं नामादिकर्माणि च ।

भूपस्याद्यभिषेचनं नवविधिः सर्वप्रतिष्ठोत्सवाः

प्रायश्चित्तमशेषमाश्रमधृतिः कालंसहःकाम्यकम् ॥

पञ्चाङ्गसरळिः --

ननु त्वया चान्द्रसंवत्सरप्रयुक्तसूर्यसंक्रमणैः यथा अधिकलुप्तमासौ निश्चीयेते तथा अस्माभिः गुरुराशिप्रवेशप्रभेदात् अधिकलुप्तसंवत्सरौ सुनिश्चितौ । तस्मात् कारणादेव शुभकर्म न कर्तव्यम् इति चेत् उच्यते --

सर्वसर्वंसहायाम् आन्ध्रद्रविडकाश्मीरकांभोजादिदेशेषु  चान्द्र-सौर-सावन-नाक्षत्रमानैरेवाशेषसत्कर्म सम्यगनुष्ठीयते कर्मनिष्ठैः शिष्टजनैः तद्यथा --

विवाहव्रतसीमन्तगर्भाधानपितृक्रियाः ।

व्रतोपवासयात्रादि कर्म चान्द्रेण गृह्यते ॥

मेषादिमीनपर्यन्तसंक्रान्ति तिथयस्तथा।

याम्योत्तरायणादीनि गृह्यन्ते सौरमासतः ॥

स्त्रीणां प्रसूतिदिवसाः प्रातरौपासनक्रिया ।

प्रदोषानध्यायकालः स्न्ध्यावन्दनसत्क्रियाः ॥

देवर्षिणां पितृणां च तर्पणं सवनत्रयम्।

वैश्वदेवं बलिक्षेपो सावनेनैव गृह्यते ॥

सर्वत्र प्राणिनामायुः ताराचन्द्रबलं तथा ।

दशाफलानि गृह्यन्ते भुक्तिर्नाक्षत्रमासतः॥

मुहूर्तदर्पणे (धर्मसिन्धोः) --

मलमासवर्ज्यावर्ज्यविचारः --

अनन्यगतिकं नित्यं नैमित्तिकं काम्यं चाधिकमासक्षयमासयोः कर्तव्यम् । सगतिकं नित्यं नैमित्तिकं काम्यं च वर्ज्यम् ... पुत्रकामेष्ट्यादिकाम्यं च मलमासोत्तरं शुद्धमास्येव कर्तव्यम् । आरब्धकाम्यस्य मलमासे’प्यनुष्ठानम्।

Therefore , one may visit Varanasi for the second time during Adhikamasa .

निर्णयसिन्धुः कमलाकरभट्टस्य -

हारीतः -

दिवा वा यदि वा रात्रौ भुक्तोवोपोषितो’पि वा ।

न कालनियमस्तत्र गङ्गां प्राप सरिद्वराम् ॥

भारते -

भुक्तो वाप्यथ वाभुक्तो रात्रौ वा यदि वा दिवा ।

पर्वकाले’थवाकाले शुचिर्वाप्यथ वाशुचिः॥

यदैव दृश्यते तत्र नदी च त्रिपथाप्रिय ।

प्रमाणदर्शनं तस्मान्न कालस्तत्र कारणम्॥

पैठीनसिस्मृतिः -

विवाहदुर्गय‘ज्ञेषु यात्रायां तीर्थकर्मणि ।

न तत्र सूतकं तद्वत्कर्म यज्ञादि कारयेत् ॥

बृहस्पतिस्मृतिः -

न वारं न च नक्षत्रं न कालस्तत्र कारणम् ।

यदैव दृश्यते तीर्थं तदा पर्वसहस्रकम् ॥

नित्यनैमित्तिके कुर्यात् प्रयतस्सन् मलिम्लुचे ।

तीर्थश्राद्धं गजच्छायां प्रेतश्राद्धं तथैव च ॥

(मलिम्लुचः = मलमासः)

Bonus Info --

It is believed that Brahmaa distributed the पापम्  among Rivers , Trees and Women -

during श्रावण and भाद्रपद rivers have surf (फेनम्), which is considered unholy ; gum oozes from trees and the same is not pure , for women it is मासधर्म |

'पञ्चमे’हनि शुद्धिस्स्यात् दैवे पित्रे च कर्मणि’ (स्त्रीणामिति शेषः)

One may visit Tirtha but better avoid गङ्गास्नानम् ।

After अगस्त्योदय (शरदृतु) the water gets purified -

प्रससादोदयादम्भः कुम्भयोनेर्महौजसः ( रघु - ४)

धन्यो’स्मि

Anand

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University of Hyderabad 500046
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[Anand Hudli]

Dear Prof. Korada,

Thanks for your reply. I am aware that a tIrtha may be visited for the second (or subsequent) time during an adhika mAsa but not for the first time. However, the question I have is: how do we determine whether the visit occurs during such an adhika mAsa. Is it according to the temple's traditional Panchanga or is it according to the traditional Panchanga of the person who intends to visit the temple for the first time. In the example I gave earlier, the person who intends to visit Kashi Vishwanath (first time) may be following a different Panchanga (amAnta where months end in an amAvAsya) as opposed to the temple's own traditional Panchanga (pUrNimAnta where months end with a pUrNima). So he may end up visiting the temple when he thinks it is not during adhika mAsa, but according to the temple's tradition, he is, in fact, visiting during an adhika mAsa.

Regards,

Anand

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[श्रीमल्ललितालालितः]

श्रीमल्ललितालालितः
lalitAlAlitaH

2012/6/26 Anand Hudli <ahu...@gmail.com>

how do we determine whether the visit occurs during such an adhika mAsa.

Actually he pointed it by quoting :

[Dr. P. Ramanujan]

Dear Anand!

Perhaps this issue requires the application of the maxim of
Holakadhikarana of Purva Mimamsa, according to which, the local tradition
of the pilgrimage centre becomes applicable to the visitors as well, if
visit to that place is the purpose, irrespective of the visitor's system
of reckoning in his place for daily activities.

I once asked an expert about the sutra to be followed in yajnas based on
yajamana's shakha or adhvaryu's, where it is clearly the yajamana's.

Ramanujan

On Tue, Jun 26, 2012, Anand Hudli <ahu...@gmail.com> said:

> Dear Prof. Korada,

Thanks for your reply. I am aware that a tIrtha may be visited for the
second (or subsequent) time during an adhika mAsa but not for the first
time. However, the question I have is: how do we determine whether the
visit occurs during such an adhika mAsa. Is it according to the temple's
traditional Panchanga or is it according to the traditional Panchanga of
the person who intends to visit the temple for the first time. In the
example I gave earlier, the person who intends to visit Kashi Vishwanath
(first time) may be following a different Panchanga (amAnta where months
end in an amAvAsya) as opposed to the temple's own traditional Panchanga
(pUrNimAnta where months end with a pUrNima). So he may end up visiting
the
temple when he thinks it is not during adhika mAsa, but according to the
temple's tradition, he is, in fact, visiting during an adhika mAsa.

Regards,

Anand

On Tuesday, 26 June 2012 17:58:43 UTC+5:30, korada wrote:
>
> नमो विद्वद्भ्यः
>
> अधिक / मल - मासनियमाः
>

> *ज्योतिषम् (मुहूर्त- सिद्धान्तस्कन्धौ ) - धर्मशास्त्रम् - सदाचारः*
> *
> *
> *’अर्कसंक्रान्तिरहितः चान्द्रमासो’धिकः स्मृतः’*

>
> अधिकमासे त्याज्यानि --
>
> कार्यं नित्यनिमित्तभूतमधिके त्याज्यानि दैवानि षट्
> चाग्न्याधेयम् अपूर्वतीर्थगमनं नामादिकर्माणि च ।
> भूपस्याद्यभिषेचनं नवविधिः सर्वप्रतिष्ठोत्सवाः
> प्रायश्चित्तमशेषमाश्रमधृतिः कालंसहःकाम्यकम् ॥
>

> *पञ्चाङ्गसरळिः --*

>
> ननु त्वया चान्द्रसंवत्सरप्रयुक्तसूर्यसंक्रमणैः यथा अधिकलुप्तमासौ
> निश्चीयेते तथा अस्माभिः गुरुराशिप्रवेशप्रभेदात् अधिकलुप्तसंवत्सरौ
> सुनिश्चितौ । तस्मात् कारणादेव शुभकर्म न कर्तव्यम् इति चेत् उच्यते --
>
> सर्वसर्वंसहायाम् आन्ध्रद्रविडकाश्मीरकांभोजादिदेशेषु
> चान्द्र-सौर-सावन-नाक्षत्रमानैरेवाशेषसत्कर्म सम्यगनुष्ठीयते कर्मनिष्ठैः
> शिष्टजनैः तद्यथा --
>
> विवाहव्रतसीमन्तगर्भाधानपितृक्रियाः ।

> *व्रतोपवासयात्रादि कर्म चान्द्रेण गृह्यते ॥*

>
> मेषादिमीनपर्यन्तसंक्रान्ति तिथयस्तथा।

> याम्योत्तरायणादीनि गृह्यन्ते* सौरमासतः ॥*

>
> स्त्रीणां प्रसूतिदिवसाः प्रातरौपासनक्रिया ।
> प्रदोषानध्यायकालः स्न्ध्यावन्दनसत्क्रियाः ॥
> देवर्षिणां पितृणां च तर्पणं सवनत्रयम्।

> वैश्वदेवं बलिक्षेपो *सावनेनैव गृह्यते ॥*

>
> सर्वत्र प्राणिनामायुः ताराचन्द्रबलं तथा ।

> दशाफलानि गृह्यन्ते भुक्ति*र्नाक्षत्रमासतः॥*
> *
> *
> *मुहूर्तदर्पणे (धर्मसिन्धोः) --*
> *
> *
> *मलमासवर्ज्यावर्ज्यविचारः --*
> *
> *

> अनन्यगतिकं नित्यं नैमित्तिकं काम्यं चाधिकमासक्षयमासयोः कर्तव्यम् । सगतिकं
> नित्यं नैमित्तिकं काम्यं च वर्ज्यम् ... पुत्रकामेष्ट्यादिकाम्यं च
> मलमासोत्तरं शुद्धमास्येव कर्तव्यम् । आरब्धकाम्यस्य मलमासे’प्यनुष्ठानम्।
>
> Therefore , one may visit Varanasi for the second time during Adhikamasa .
>

> *निर्णयसिन्धुः कमलाकरभट्टस्य -*
> *
> *
> *हारीतः -*

>
> दिवा वा यदि वा रात्रौ भुक्तोवोपोषितो’पि वा ।
> न कालनियमस्तत्र गङ्गां प्राप सरिद्वराम् ॥
>

> *भारते -*

>
> भुक्तो वाप्यथ वाभुक्तो रात्रौ वा यदि वा दिवा ।
> पर्वकाले’थवाकाले शुचिर्वाप्यथ वाशुचिः॥
> यदैव दृश्यते तत्र नदी च त्रिपथाप्रिय ।
> प्रमाणदर्शनं तस्मान्न कालस्तत्र कारणम्॥
>

> *पैठीनसिस्मृतिः -*

>
> विवाहदुर्गय‘ज्ञेषु यात्रायां तीर्थकर्मणि ।
> न तत्र सूतकं तद्वत्कर्म यज्ञादि कारयेत् ॥
>

> *बृहस्पतिस्मृतिः -*

>> bvparishat+...@googlegroups.com

>>
>
>
>
> --
> Prof.Korada Subrahmanyam
> Professor of Sanskrit,
> CALTS,
> University of Hyderabad 500046
> Ph:09866110741(R),91-40-23010741,040-23133660(O)
>
>
>
>
>
>
>

> --
निराशीर्निर्ममो भूत्वा
युध्यस्व विगतज्वरः।। (भ.गी.)
> to subscribe go to the link below and put a request
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[Sivasenani Nori]

Dear Sri Anand

 

Since there is the simhasa~Nkraanti on Aug. 16, how can an adhikamaasa begin on Aug 3 for North Indians? I mean adhikamaasa by definition is one without sa~NkramaNam, but there is a sa~Nkraanti within the month. Or, is it that they define an adhikamaasa differently? May be some North Indian scholars can help with the question.

 

Regards

N. Siva Senani

Anand

[Anand Hudli]

Dear Shri Siva Senani,

I looked at some North Indian (pUrNimAnta) calendars online, for example:
http://www.drikpanchang.com/ and
http://hindupad.com/2012/hindu-calendar-2012-with-tithi-pdf-download-printable-panchang-calendar-in-english/.

I noticed that bhAdrapada adhikamAsa begins on August 3, according to them. You are right. There is a Sankranti during the adhika mAsa. One can only speculate that there could be a requirement to "synchronize" the North Indian months with South Indian months. 

As you write, perhaps someone familiar with the North Indian Panchanga system can help.

Regards,

Anand

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[Nityanand Misra]

Namo rāghavāya

For your information, as per the Pūrṇimānta Pañcāṅga system followed in North India, here are the dates of the Śuddha and Adhika Bhādrapada.

Bhādrapada Kṛṣṇa Pakṣa (Śuddha) - August 3 to August 17, 2012
Bhādrapada Śukla Pakṣa (Adhika) - August 18 to August 31, 2012
Bhādrapada Kṛṣṇa Pakṣa (Adhika) - September 1 to September 16, 2012
Bhādrapada Śukla Pakṣa (Śuddha) - September 17 to September 30, 2012

The Adhika month is between the two parts of Śuddha month and begins on August 18 and not August 3. You can see more details in the Pañcāṅga on the website of Shri Tulsi Peeth Seva Nyas:

http://jagadgururambhadracharya.org/ViewContent/pdfs/Panchang%202069%20Chitrakoot.pdf

Can also be had from the downloads page

http://jagadgururambhadracharya.org/downloads (under Miscellaneous Works).

I do not know much in this regard so cannot answer any further questions. The Pañcāṅga has been prepared by my Gurubhrātā, Śrī Rāmādhāra Śarmā of Patna, who is an engineer and mathematician as well. If you have any other questions, you can message me personally and I can share with you the contact of Śrī Rāmādhāra Śarmā.

Thanks, Nityanand

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--
Nityānanda Miśra
Member, Advisory Council, Jagadguru Rambhadracharya Handicapped University
Chitrakoot, Uttar Pradesh, India
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|| आत्मा तत्त्वमसि श्वेतकेतो ||
(Thou art from/for/of/in That Ātman, O Śvetaketu)
     - Ṛṣi Uddālaka to his son, Chāndogyopaniṣad 6.8.7, The Sāma Veda

[Sivasenani Nori]

Sir,

 

Thank you for the information. This resolves both Sri Anand Hudli's main question and my supplementary question. So, though there is a difference in how the normal chaandramaana months are reckoned in South (ending with amaavaasya) and North (ending with poorNimaa), there is no difference in how adhika-maasas are reckoned (they end in amaavaasya).

 

I guess, this is the reconciliation that Sri Anand was guessing. Extrapolating, there ought to be something similar for kshaya-maasas as well.

 

Best regards

N. Siva Senani

[Dr. Yadu Moharir]

Namaskar scholars.

In connection with tiirthayaatraa can some someone help me locate the reference for the following shloka, that possibly expresses a true advaitic mindset !?

ruupa.m ruupavivarjitasya bhavato dhyaanena yad varNitam |
stutyaa nirvacaniiyataakhilaguro duuriikR^itaaa yanmayaa ||
vyaapitva.m ca vinaashita.m bhagavato yattiirthayaatraadinaa |
xantavya.m jagadiisha tadvikalataadoShatraya.m matkR^itam ||

Thank you,

Dr Yadu

---

From: Sivasenani Nori <sivas...@gmail.com>
To: bvpar...@googlegroups.com
Sent: Thursday, June 28, 2012 12:55 AM
Subject: Re: {भारतीयविद्वत्परिषत्} tIrtha yAtrA related question

[narayanan er]

Sir,
Please see the link:
http://www.granthamandira.com/forum/index.php?showtopic=260

There is written as:

Came across this previously unknown verse, credited only to "Veda Vyasa":

rūpaṁ rūpa-vivarjitasya bhavato dhyānena yat kalpitaṁ
stutyānirvacanīyatākhila-guro dūrīkṛtā yan mayā |
vyāpitvaṁ ca nirākṛtaṁ bhagavato yat tīrtha-yātrādinā
kṣantavyaṁ jagadīśa tad-vikalatā-doṣa-trayaṁ mat-kṛtam ||

I have helplessly committed three offences, for which I pray forgiveness. (1) In meditation, I imagine that you have a form, when you have no form. (2) Oh spiritual master of the worlds, even though you are beyond the power of words to describe, I have ignored this limitation when praising you. And (3) when I go on pilgrimage to your holy places, then I deny that you are all-pervading.
This is in Acharya Lalit Krishna Goswami's edition of Sri Nimbarka Vedanta, p. 131 of the Parijata-saurabha section.

Jagadananda Das (Jan Brzezinski)

Chief Editor, Gaudiya Grantha Mandir
grantha...@gmail.com



Regards,
Narayanan

---

From: Dr. Yadu Moharir <ymoh...@yahoo.com>
To: bvparishat Group <bvpar...@googlegroups.com>
Sent: Thursday, 28 June 2012 4:31 PM

[Anand Hudli]

Dear Shri Misra,

Thank you for the information. I am glad to know that the pUrNimAnta panchanga's adhika mAsa coincides with the amAnta panchanga's adhika mAsa. In that case, the question I posed earlier does not arise.

However, I would like to know if this method of calculating adhika and shuddha mAsa (where the pUrNimAnta and amAnta adhika months coincide) is also followed everywhere else in North India, for example in Varanasi. It is interesting to note that the shuddha bhAdrapada mAsa is "cut" with an intervening adhika mAsa and the shuddha shukla pakSha does not immediately follow the shuddha Krishna. 

Regards,

Anand

On Wednesday, June 27, 2012 9:35:57 AM UTC+5:30, Nityanand Misra wrote:

Namo rāghavāya

For your information, as per the Pūrṇimānta Pañcāṅga system followed in North India, here are the dates of the Śuddha and Adhika Bhādrapada.

Bhādrapada Kṛṣṇa Pakṣa (Śuddha) - August 3 to August 17, 2012
Bhādrapada Śukla Pakṣa (Adhika) - August 18 to August 31, 2012
Bhādrapada Kṛṣṇa Pakṣa (Adhika) - September 1 to September 16, 2012
Bhādrapada Śukla Pakṣa (Śuddha) - September 17 to September 30, 2012

The Adhika month is between the two parts of Śuddha month and begins on August 18 and not August 3. You can see more details in the Pañcāṅga on the website of Shri Tulsi Peeth Seva Nyas:

http://jagadgururambhadracharya.org/ViewContent/pdfs/Panchang%202069%20Chitrakoot.pdf

Can also be had from the downloads page

http://jagadgururambhadracharya.org/downloads (under Miscellaneous Works).

I do not know much in this regard so cannot answer any further questions. The Pañcāṅga has been prepared by my Gurubhrātā, Śrī Rāmādhāra Śarmā of Patna, who is an engineer and mathematician as well. If you have any other questions, you can message me personally and I can share with you the contact of Śrī Rāmādhāra Śarmā.

Thanks, Nityanand

On Wed, Jun 27, 2012 at 8:43 AM, Anand Hudli  wrote:

Dear Shri Siva Senani,

I looked at some North Indian (pUrNimAnta) calendars online, for example:
http://www.drikpanchang.com/ and
http://hindupad.com/2012/hindu-calendar-2012-with-tithi-pdf-download-printable-panchang-calendar-in-english/.

I noticed that bhAdrapada adhikamAsa begins on August 3, according to them. You are right. There is a Sankranti during the adhika mAsa. One can only speculate that there could be a requirement to "synchronize" the North Indian months with South Indian months. 

As you write, perhaps someone familiar with the North Indian Panchanga system can help.

Regards,

Anand

On Tuesday, 26 June 2012 23:49:11 UTC+5:30, Senani wrote:

Dear Sri Anand

 

Since there is the simhasa~Nkraanti on Aug. 16, how can an adhikamaasa begin on Aug 3 for North Indians? I mean adhikamaasa by definition is one without sa~NkramaNam, but there is a sa~Nkraanti within the month. Or, is it that they define an adhikamaasa differently? May be some North Indian scholars can help with the question.

 

Regards

N. Siva Senani

bvparishat+unsubscribe@googlegroups.com

[Nityanand Misra]

Dear Sri Anand

Namo Rāghavāya. To the best of my information, the reckoning of the Adhika month between two halves of the Śuddha month is followed in all Northern regions of India which have the Pūrṇimānta Pañcāṅga system including Vārāṇasī. As a mailing list member messaged to me, the same dates are given in the Gita Press calender for the Adhika month which is published from Gorakhpur.

Having said that, I don't know much of Jyotiṣa so if you want to be doubly sure, you may want to get in touch with some Jyotiṣavid in Varanasi. If you want, I can help you with the contact of Śrī Rāmādhāra Śarmā who will know for sure if there are any regions with a different reckoning of the Adhika month.

Thanks, Nityanand

bvparishat+...@googlegroups.com

[Dr. Yadu Moharir]

Namaste Dr Narayanan:

Thanks for the reference.

Saint Tukaaraama reminds the folks who go the tiirthasnaana.

jaa{}Uniyaa.n tiirthaa kaaya tuvaa.n kele.n . carma praxaaLile.n varii varii .
a.ntarii.nce.n shuddha kaasayaane.n zhaale.n . bhuuSaNa tvaa.n kele.n ApaNayaa .
vR^i.ndaavana phaL ghoLile.n saakaraa . bhiitariila thaaraa moDecinaa .
tukaa mhaNe naahi.n shaa.nti xamaa dayaa . too.nvarii kaasayaa phu.ndaa tumhii .. gaathaa 1131 ..

Liberal Meaning: What have you achieved by going to tiirthasnaana?  All you did was to wash the skin superficially. Did you cleanse yourself from inside out? And you you gloat that you have achieved something great ! (You are like) a karelaa which no matter how much you coat with sugar it never leaves it's bitterness.  So do not take unnecessary pride until you have attained compassion, peace and ability to forgive.

With best Rgds

Dr Yadu

---

From: narayanan er <drerna...@yahoo.com>
To: BHARATIYA VIDVAT <bvpar...@googlegroups.com>
Sent: Thursday, June 28, 2012 4:29 AM

Subject: Re: {भारतीयविद्वत्परिषत्} tIrtha yAtrA related question

Sir,

Please see the link:
http://www.granthamandira.com/forum/index.php?showtopic=260

There is written as:

Came across this previously unknown verse, credited only to "Veda Vyasa":

rūpaṁ rūpa-vivarjitasya bhavato dhyānena yat kalpitaṁ
stutyānirvacanīyatākhila-guro dūrīkṛtā yan mayā |
vyāpitvaṁ ca nirākṛtaṁ bhagavato yat tīrtha-yātrādinā
kṣantavyaṁ jagadīśa tad-vikalatā-doṣa-trayaṁ mat-kṛtam ||

I have helplessly committed three offences, for which I pray forgiveness. (1) In meditation, I imagine that you have a form, when you have no form. (2) Oh spiritual master of the worlds, even though you are beyond the power of words to describe, I have ignored this limitation when praising you. And (3) when I go on pilgrimage to your holy places, then I deny that you are all-pervading.
This is in Acharya Lalit Krishna Goswami's edition of Sri Nimbarka Vedanta, p. 131 of the Parijata-saurabha section.

[Anand Hudli]

Dear scholars,

I have a related questions which is more general than the one that I asked earlier . If a person happens to be visiting a tIrtha, say Kashi Vishwanath, should he follow the customs of the local people or his own? For example, he may decide to get some pUjA done for the deity. Should he follow his own method (assuming he is allowed to do so by the temple authorities) or should he follow the local method? I have heard that as far as Pitru Karya is concerned, people prefer to get it done according to their own customs, not the local customs. Another related question is regarding certain sacred times. For example, he may happen to be visiting the tIrtha during Ashadha Krishna Paksha as per his own amAnta calendar, but locally it may already be shrAvaNa Krishna Paksha in Varanasi. Now, locally, shrAvaNa mondays are held sacred for visiting Kashi Vishwanath. But does it apply to the visitor? Does he also have to consider such a monday a sacred day, like the locals?

Regards,

Anand

On Thursday, June 28, 2012 6:05:36 PM UTC+5:30, Nityanand Misra wrote:

Dear Sri Anand

Namo Rāghavāya. To the best of my information, the reckoning of the Adhika month between two halves of the Śuddha month is followed in all Northern regions of India which have the Pūrṇimānta Pañcāṅga system including Vārāṇasī. As a mailing list member messaged to me, the same dates are given in the Gita Press calender for the Adhika month which is published from Gorakhpur.

Having said that, I don't know much of Jyotiṣa so if you want to be doubly sure, you may want to get in touch with some Jyotiṣavid in Varanasi. If you want, I can help you with the contact of Śrī Rāmādhāra Śarmā who will know for sure if there are any regions with a different reckoning of the Adhika month.

Thanks, Nityanand

On Thursday, June 28, 2012 6:05:36 PM UTC+5:30, Nityanand Misra wrote:

Dear Sri Anand

Namo Rāghavāya. To the best of my information, the reckoning of the Adhika month between two halves of the Śuddha month is followed in all Northern regions of India which have the Pūrṇimānta Pañcāṅga system including Vārāṇasī. As a mailing list member messaged to me, the same dates are given in the Gita Press calender for the Adhika month which is published from Gorakhpur.

Having said that, I don't know much of Jyotiṣa so if you want to be doubly sure, you may want to get in touch with some Jyotiṣavid in Varanasi. If you want, I can help you with the contact of Śrī Rāmādhāra Śarmā who will know for sure if there are any regions with a different reckoning of the Adhika month.

Thanks, Nityanand

[subrahmanyam korada]

नमो विद्वद्भ्यः

Q1 . local or own customs in पूजा etc --

one should  follow his शाखा / गृह्यसूत्रम्  in all कर्माणि --

स्वाध्ययो’ध्येतव्यो यं यं क्रतुमधीते तेन तेनास्येष्टं भवति (तैत्तिरीयरण्यकम् - स्वाध्यायब्राह्मणम्)

स्वशाखाध्यायः = स्वाध्यायः ।

this is an उपलक्षणम् --

यः स्वशाखोक्तमुत्सृज्य परशाखोक्तमाचरेत् ।

अप्रमाणमृषिं कृत्वा सो’न्धे तमसि मज्जति ॥ (वसिष्ठः)

स्वे स्वे गृह्ये यथा प्रोक्तास्तथा संस्कृतयो’खिलाः।

कर्तव्या भूतिकामेन नान्यथा भूतिमृच्छति ॥ (अङ्गिराः)

If it does not go against his own शाखा , if it is required (आकाङ्क्षितम्) and said in another शाखा (अन्यशाखोक्तम्)

then it can be borrowed --

यन्नाम्नातं स्वशाखायां  परोक्तमविरोधि च ।

विद्वद्भिस्तदनुष्ठेयम् अग्निहोत्रादिकर्मवत् ॥ (कात्यायनः)

Follow your गृह्यसूत्रम्  and perform the rites (कर्माणि)  and have satisfaction that you have done the शास्त्रार्थ --

बह्वल्पं वा स्वगृह्योक्तं यस्य यावत्प्रचोदितम् ।

तस्य तावति शास्त्रार्थे कृते सर्वः कृतो भवेत् ॥ ( शातातपः)

Mimamsakas also say the same as अशक्तपक्षः ।

Still in case of a tie - महाजनो येन गतः स पन्थाः -- follow your elders .

Of late - most people do not have any knowledge of their शाखा and it is possible that a पुरोहित of that शाखा  is not available then there is no othergo but to simply follow what the   available पुरोहित says .

In the recently held अतिरात्रयाग ,  the ऋत्विक् s were reciting यजुर्वेद  with भाषिकस्वर ।  I do follow त्रैस्वर्यम् । Of course , Panini says 'तानो  यज्ञकर्मणि ’ - तानः = एकश्रुतिः (एकश्रुतिः स्वरसर्वनाम - महाभाष्यम् - दाण्डिनायन..).

For example there is अग्निहोत्रम्  in आब्दिक for a यजुर्वेदी and for a ऋग्वेदी  it is his palm . In विवाह also there is difference .

The above नियम applies to all षोडश / चत्वारिंशत् सम्स्काराः , i.e. not only पितृकार्याणि ।

Q2 -  locally Sravana - somavara is preferred for the darsan of Kasivisvanatha - what about a stranger ?

it is कामचारः - if you like do it -- शास्त्रम् does not interfere .

Bonus Info --

अध्यासभाष्यम् --

 तमेतम्  अविद्याख्यमात्मानात्मनोः इतरेतराध्यासं पुरस्कृत्य सर्वे प्रमाणप्रमेयव्यवहाराः  लौकिका वैदिकाश्च प्रवृत्ताः ।

अपहाय निजं कर्म  कृष्ण कृष्णेतिवादिनः।

ते हरेः द्वेषिणः सर्वे धर्मार्थं जन्म यद्धरेः ॥

देहो देवालयः प्रोक्तो देवो जीवस्सनातनः

वर्षार्थमष्टौ प्रयतेत मासान्  निशार्थमर्धं दिवसे यतेत ।

वार्धक्यहेतोः वयसा नवेन  परत्र हेतोरिह जन्मना च ॥

धन्यो’स्मि

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