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Oppiliappan List Archive: Message 00157 Oct 2005

 
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SRIMATHE RAMANUJAYA NAMAHA

Darbhai has an important role in all yajnas, particularly in Japa 
yajna.
Japa yajna is considered as the supreme yajgya (BG 10-25 " 
yajgyaanaam japa yajgyah")
Manu smrithi describes its supreme nature in this way: (2-85) "Of all 
the types of yajgyas sanctioned by Vedas, the best is japa yajgya 
which is done by utterance. This is 10 times greater than all the 
other yajgyas. The japa yajgya done by the  lips is 100 times greater 
than the one done by uttering. But the japa done at mind without 
utterance is 1000 times greater than the one done at lips."

There are rules for doing this japa yajgya which when followed 
meticulously, leads the doer to Brahma dyaanam and ultimately Brahma 
gyaanam and Release.
The kramam and Anushtaanam of doing japa are narrated by Bheeshma to 
Yudhistra in chapter 194 of Shanthi parvam of Mahabharatham. These 
details were originally discussed by a Brahmin, Yama Dharmarajan (he 
who determines the fruits of paapam and punyam for the jivas), Kaala 
devan  (he who determines the number years for a person), Mruthyu 
devan (he who removes the praana vayu from the body)and the king 
Ikshvahu.

All these dignitaries come to the conclusion that japa must be done 
seated in the midst of darbhai, with darbhai in hand, darbahi at the 
head, surrounded by darbhai on all four sides and hidden from sight 
of others by being enclosed by darbhai bushes. For such a person who 
does the japa in such a way, Brahma gyanam will occur.

A similar way of japa was done by Sri Rama when he wanted the oceans 
to part ways for him to cross it. The place where he did this was 
Darbhaaranyam, a forest of darbhai. This kind of complete enclosure 
by darbhai can have two effects. 
The doer is  protected from the doshams of various kinds ? nothing 
from  outside can touch him or reach him -   and also this means that 
nothing escapes from inside too, i.e., the doer is helped in 
retaining whatever energy is within himself or generated by his japa.

It is perhaps to aid the pithrus not to lose their energy or disturb 
their rupam, while coming down to earthly plane to accept tarpanam, 
they are seated on darbhai during tarpanam. Like the manthras of 
Sandhya vandhana, the tarpanam manthras are also derived from the 
Vedas. In Rig veda hymn 15 on Pithrus, it is said,
"They who enjoy pressed juices with oblation seated on sacred grass, 
come oftenest hither.
 Fathers who sit on sacred grass, come, help us: these offerings have 
we made for you; accept them."

The scared grass mentioned here is darbhai. (The entire text of this 
hymn is given at the end of this post. It  contains the essence of 
tarpanam)

The ends of the darbhai act as antennas or conductors. The way 
pavithram is made and Koorchcham is made for tarpanam show that  it 
is to attract something and release something once the need is over. 
To attract something is agreeable. But does it release  is the 
question here. The use of koorccham in tarpanam clarifies this 
question. The out-stretched ends of koorchcham attract or 'conduct' 
the pithrus into the aasanam of darbhai (this is made out from the 
manthras uttered then) and they are sent back to their yadhaasthaanam 
through it only. It acts as both way transport ? to attract and to 
release.

The direction also matters in placing them. The koorchcham is placed 
in such a way that its ends face the south, the land of pithrus. The 
pavithram  is also worn in such a way that it attracts and returns 
that which reaches the wearer  from different sides. The  movement of 
the right hand in any karma around his body at regular intervals 
shows that the protection is constantly happening around the doer.

The Rig hymn is given here.
 
 HYMN XV. Pithrus (Fathers)
1.      MAY they ascend, the lowest, highest, midmost, the Fathers 
who deserve a share of Soma-
May they who have attained the life of spirits, gentle and righteous, 
aid us when we call them.

2 Now let us pay this homage to the Fathers, to those who passed of 
old and those who followed,
Those who have rested in the earthly region, and those who dwell 
among the Mighty Races.

3 1 have attained the gracious-minded Fathers, I have gained son and 
progeny from Visnu.
They who enjoy pressed juices with oblation seated on sacred grass, 
come oftenest hither.

4 Fathers who sit on sacred grass, come, help us: these offerings 
have we made for you; accept them.
So come to us with most auspicious favour, and give us health and 
strength without a trouble.

5 May they, the Fathers, worthy of the Soma, invited to their 
favourite oblations.
Laid on the sacred grass, come nigh and listen: may they be gracious 
unto us and bless us.

6 Bowing your bended knees and seated southward, accept this 
sacrifice of ours with favour.
Punish us not for any sin, O Fathers, which we through human frailty 
have committed.

7 Lapped in the bosom of the purple Mornings, give riches to the man 
who brings oblations.
Grant to your sons a portion of that treasure, and, present, give 
them energy, ye Fathers.

8 Our ancient Fathers who deserve the Soma, who came, most noble, to 
our Soma banquet,-
With these let Yama, yearning with the yearning, rejoicing eat our 
offerings at his pleasure.

9 Come to us, Agni, with the gracioug Fathers who dwell in glowing 
light, the very Kavyas,
Who thirsted mid the Gods, who hasten hither, oblation winners, theme 
of singers' praises.

10 Come, Agni, come with countless ancient Fathers, dwellers in 
light, primeval, God-adorers,
Eaters and drinkers of oblations, truthful, who travel with the 
Deities and Indra.

11 Fathers whom Agni's flames have tasted, come ye nigh: ye kindly 
leaders, take ye each your proper place.
Eat sacrificial food presented on the grass: grant riches with a 
multitude of hero sons.

12 Thou, Agni Jatavedas, when entreated, didst bear the offerings 
which thou madest fragrant,
And give them to the Fathers who did cat them with Svadha. Eat, thou 
God, the gifts we bring thee.

13 Thou, Jatavedas, knowest well the number of Fathers who are here 
and who are absent,
Of Fathers whom we know and whom we know not: accept the sacrifice 
wellprepared with portions.

14 They who, consumed by fire or not cremated, joy in their offering 
in the midst of heaven,-
Grant them, O Sovran Lord, the world of spirits and their own body, 
as thy pleasure wills it.


--------------------------------------------------------
Regards, 
Jayasree saranathan
(to be continued)






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