SRIMATHE RAMANUJAYA NAMAHA.
Sastric pramana in the form of bhashyam by venerated acharyas do
exist for sandhya vandana krama and krama for tarpanam. It is in the
course of these that we derive the interpretation on reuse of darbhai.
Here I wish to refer to the book 'Sandhya vandana bhashyam'
(published in the year 1922) having the bhashyam by Shankara,
RAmanuja, Madhwa ( I don't know the original texts from which the
bhashyam has been translated), Sri Narayana swamy (Ahobila matam, II
pattam), Thirumalai Anathaan pillai, Kunnatthur Iyyan swamy and for
advaitic interpretation Vidhyaranyar and Vaidhyanatha Dhikshithar.
The translation has been done by KAnchipuram Chaama and Thirumalai
Thaaththaachariar and checked by Akkur Anandhachariar. There are some
differences (paatah bhedam) in their interpretations. But since all
of them have been based on sastra pramanam, no one interpretation can
be deemed wrong and practice is up to one's allegiance to the
sampradaya or school of thought they belong to.
For instance, in the opinion of Thirumalai Anandaan pillai and
Kunnatthur Iyyamn swamy, aachamanam must start with 'Keshavaadi
manthram' till Daamodhara naamam on occasions other than Homas.
During the Homas one must start with Keshava naamam till the 12
naamams. There is precedence to this in Purana - Ithihasas, according
to them.
As one interested in knowing the why and rationale of all this, I
find this practice (of starting with Keshava naamam) having
relevance at cosmic level. This state of Bhagavan corresponds with
the moment before creation. (I will cover all these from puranas etc
at appropriate places). By a simple translation of this name in
Sanskrit, Ke means in water and shava means like dead. It is the
state of Bhagavan just floating in water (not on sesha - that comes
later, after creation). Similarly this state of bhagavan corresponds
with the month of Maarghazhi, the MArga-sIrsha - the maarga stands
for maargam or route. Interestingly this also has a cosmic as well as
Vedantic relevance in that it is this part of the sky that
corresponds to the beginning of creation, a threshold to Vaikuntha
(on Vaikuntha Ekadasi day) which extends approximately upto 90
degrees in the sky at the end of which occurs the dissolution ? Maha
shivaraathri. I intend to relate these in future postings in this
series.
Mahabharatham, especially Bheeshma -Yudhishtira samvaadam gives a
lot of clues on questions related to our topic.
It is a repeatedly stressed point that darbhai must be held in hand
while doing any japa.
In fact from the book above mentioned, I must say that one must wear
pavithram while doing Gayathri japa in the course of Sandhya vandana
too. Though there is no mention of whether to discard this after the
japa or reuse it in this book, in the Tarpanam book by Akkur
Anandhachariar there is a specific mention of throwing out used
pavithram and Korrchcham. Again after Uapkarma also, pavithram is
discarded. Thus in pithru tarpanam and rishi tarpanam, the practice
is to discard. In homas also they are not re-used is what I pointed
out in earlier mails.
My attempt is to rationalize these practices with the available
knowledge that I get to hold on to. As such the deduced result is
that drabhai does conduct some energy and pavithram does this at an
advanced level (kindly pardon my language). By the practices it is
deduced that the pavithram either gets contaminated with the energy
(it is dosham in vEdik's language ? it is pavithram since it removes
the dosham and makes one pavithram. Another explanation by the vEdiks
is that the ring finger is the only finger which can not be raised
high on backward side compared to other fingers, showing its
humility and the nature to bow. It is because of this it has been
given the highly respected status in all karmas and held as
pavithram. Another explanation is the naadi that runs in that finger
which is directly connected to the main naadi in the head. It is in
order to protect this naadi from any dosham, that pavithramn is worn
in this finger. The Vediks also told that even if one wears pavithram
ring in gold, it is of no use in karmas. Only darbhai must be used. )
it attracts to protect the doer and hence loses its potency to do the
same again or it becomes unfit for re-use in having removed the
dosham or whatever once. But the practice as well as precept found in
books and by what I heard from Vediks, it is not for re-use.
My purpose is not to challenge others, argue or confuse. It is only
that I give as I see or understand it. People have accused me of
extrapolations, derided ... But no pleasure and no pain in what I do.
My intention is to present all this with the wonderful science behind
them so that people will be more than ever before convinced in their
convictions and do with better perspective ? so that posterity will
be benefited - so that this is my humble service to the wonderful
knowledge which is but a way of life that will have to shine on
inspite of ravages of time. The e-form helps this to happen.
It is upto the readers to take up the information with knowledgeable
persons and decide. I stand to be corrected with suitable sastric or
rational pramana. (I find these two synonymous (saastram and
rationality)is the reason why I am emboldened to write this series.)
Another point. As per the above quoted book, all varnas have to do
sandhya vandana, just as in doing agni hotra. These are nithya karmas
for all. Agni hotra was done by all in the Vedik society ?the
rationale explained earlier justify it. Similarly the sandhya vandana
for the other 3 varnas though different from that done by Brahmins
goes to show the highly scientific rationale in purifying the body
fluids, purifying the atmosphere around oneself (by arghyam water ?
the manthras do indicate the destruction of the `demons' ? in our
current awareness, the germs that grow fast just before sun rise and
sunset)
Since Gayathri japa is also done, pavithram must be worn, ( I am not
sure whether people practice this today, but it is specifically
stated). It is for getting the benefits without any hindrance from
any dosham.
Even among the sandhya vandana manthras for various Vedas (Rig, yajur
etc), as an impartial observer and reader having the sole aim of
knowing more, my personal impression is that Rig Vedic manthras are
simply superb (not to demean other ones) in that the one who chants
them knowing the meaning is sure to get exalted in this very birth
itself. Such is the import. It is beyond ordinary human longings. It
just makes the doer or the thinker (one who meditates on this) become
light, float, soar and expand cosmically ? and become Infinte? like
a Vama deva or a Bhrigu or Narada who just floated across this
creation. Such is the import. Such is the import.
(to be continued?but waiting for responses before sending the next
post)
- By
- just a `nimittha maathram' in bhagavan's scheme of actions?.
----------------------------------------------------------------------
-------------------------------------
--- In Oppiliappan@xxxxxxxxxxxxxxx, Narasimhan Krishnamachari
<champakam@xxxx> wrote:
>
> Respected Authors:
>
> If possible, kindly include the SAstric evidence for all the
positions.
>
> Regards,
>
> -Krishnamachari
>
> s.ramachandran@xxxx wrote:
>
>
>
>
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