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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