Darbhai as Asanam (seat) - (4)

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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.

 

 

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Regards,

Jayasree saranathan

(to be continued)