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Oppiliappan List Archive: Message 00099 Jun 2007

 
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SrI:

On 6/15/07, Sudarsan Parthasarathy.S. <sudarsanp@xxxxxxxxx> wrote:
> Dear Smt.Jayashree,
>                     Similarly can you throw-light on
> the usage of "AswathAma, Bali, VyAsa, Vibeeshana,
> Saptha-rishi".
>
> Usually before Thaila-SnAnam, the above-mentioned are
> invoked for men

Thanks for the response.

I dont know what is said of the sloka you have mentioned.
But I can draw some rational explanation from that.
It is this.

Usually thaila snanam is supposed to make one tired. There are days
prescribed in astrological texts for taking thaila snanam, so that the
person will not become weak or tired after the snanam.

First of all why should one get tired after oil bath?
It is said as per Ayur veda that the vital energy in body such as
vatha, kapah etc  must be balanced for good health. Ayur veda treats a
person on the assumption  of disturbance to any one of the 5 vital
elements in the body and making correctives to them.
It is said when one takes oil bath, the balance of these is upset in
the body. One can feel it also. Usually after an oil bath, one will
feel sleepy.

As per astrology, chathurthasi is ideal for oil bath. In a week
saturday is ideal for oil bath for men and Friday for women. It is
also said oil bath in the afternoon of Fri day is good.
One commanality in all these is that Saturn, the ayush kaarakan is
ruling Chathurthasi (rikhtha thithi) and saturday. Friday is ruled by
Indra which also benefits one with chiranjeevithwam.

So the days chosen for oil bath are those ruled by planets that give
long life, to offset the suppposed fall in the balance of vital
energies of the body.

The sloka you have mentioned  includes those who have been blessed
with Chiranjeevithwam.

Ashwatthama is said to live for ever.
Bali who is supposed to become the Indra of the next Manvanthra, is
said to live even now in Patala.
Vyasa is always there at every point of time.
Vibheeshana is also said to be blessed with chiranjeevithwam.
Saptha rishis continue to be there at all polar cycles.

Perhaps by invoking their names, one is blessed to live long.
Perhaps  this invoking  is done while taking oil bath as oil bath
disturbs the  vital energies of life.

Any corrections are welcome.

Regards,
jayasree saranathan

PS:- If the oil bath is taken along with other other ingrediants such
as vaasanaadhi dravyams, mustard oil etc, no dosham of or
specification of day or thithi is required as per texts. This includes
taking bath of heated oil. This makes us infer that there is  no
restriction for shampoo snanam!



>
> Rgds,
>
> Sudarsan
> --- Jayasree Saranathan
> <jayasree.saranathan@xxxxxxxxx> wrote:
>
> > SrI:
> >
> > --- Sourirajan Swami Iyengar
> > <kanapurarajan@xxxxxxxxx> wrote:
> >
> > > Respected Sir / Madam
> > >
> > >   I have read a information mentioned in your
> > mail.
> > >
> > >   Actually this is the slokas found -
> > >
> > >   "AKALYA, DHRAUPADHI, SEETHA, TARA AND MANDOTHARI
> > -
> > > THATHA PANKANYA SMERAYE NITHYAM SARVAPAPA
> > > VINASANAM".
> > >
> > >   But you have mentioned KUNTI instead of SEETHA.
> > > Please clarify and clear doubts of everyone .
> > >
> > >   THANKS
> >
> > Thanks for the response.
> >
> > Kindly go through the following sites to get
> > detailed explanation on
> > why they are pancha kanyas.
> > By any stretch of logic, Sita can not be included in
> > the company of
> > the other 4. That can be understood if we patiently
> > go through all the
> > articls on pancha kanyas found in the following
> > links.
> >
> > http://www.boloji.com/hinduism/panchkanya/pk01.htm
> >
> > http://www.boloji.com/hinduism/059f.htm
> >
> > http://www.boloji.com/hinduism/059e.htm
> >
> > It is inferred that some discrepecy has crept in
> > course of time,
> > thinking that, by leaving Sita in this comity, we
> > will be undermining
> > her.
> >
> > Infact it is not so. Sita is the only person
> > different from the other
> > 4, rather the other 5 that includes Kunti.
> >
> > Sita is not  a kanya, nor one who had relations with
> > another man, but
> > rather one who didnt succumb to the advances by
> > another man. The
> > pancha kanyas are about women, who, by forces that
> > were in their and
> > not in their control rose up to retain their dignity
> > and weild their
> > power as women. A glorification of them means
> > remembering their wisdom
> > and valour at peculiar times of distress and
> > compulsion, that removes
> > papa. That is, one gets inspired to conduct oneself
> > in the most
> > approriate way within the conditions imposed by
> > circumstances, which
> > will be dharma (that which is to be done) in that
> > given circumastance
> > so that the person does not invite papa and instead
> > gets rid of papa.
> >
> > Sita on the other hand, is an epitome of  pati
> > vratha dharma, and
> > demonstrated what a saha dharma chaarini msut do in
> > the face of trials
> > and turbulances faced by the husband. She even
> > dictates what is good
> > for her husband - anxious to make Hanuman impress
> > upon RAma that it
> > would be in the fitness of things for Rama to come
> > over to Lanka and
> > take on the abductor - in the course of which she is
> > ready to endure
> > the confinement for some more time - though within a
> > time limit which
> > is also set by her.
> >
> > Right from the time of leaving for vana vasa, it is
> > she who is calling
> > the shots. One can find her power of influence in
> > making Rama take her
> > to the forest because that is dharma for her husband
> > (I am not going
> > into details for fear of stretching this mail) in
> > the episodes of
> > chase after mareecha and lakshmana being sent to the
> > aid of rama, in
> > agni pareeksha and in the uutara khanda during
> > reunuion.
> >
> > Particularly in agni pareeksha, there arose a
> > situation similar to
> > what happened to the pancha kanyas. She was told to
> > live with any one
> > she wanted. Similar situation arose for the pancha
> > kanys though under
> > different circumstances. Sita did not give in and
> > instead thrust on
> > others her decision and that was to enter agni. The
> > power of woman in
> > another dimension is revealed in agni pareeksha when
> > she subverted the
> > mood and had her way. The purpose is to demonstrate
> > pati vratha dharma
> > and saha dharma chaariNam, whereby she shows to what
> > extent a woman
> > can go to uphold the honour of her husband.
> >
> > Thus Sita is one who doesnt fit in the categaory of
> > the pancha kanyas.
> > The sloka that includes her name must be revisited
> > and and understood
> > as a product of abberrations with passage of time.
> > It is imperative to
> > make appropriate corrections, for lest we will be
> > transferring to
> > future something which can not be substantiated.
> >
> >  Sanskrit scholars of the forum are also  invited to
> > check the
> > construction of this sloka to find out  whether the
> > name of Sita is an
> > interpolation.
> >
> > Thanks & regards,
> > Jayasree
> >
> >
> >
> > Yahoo! Groups Links
> >
> >
> >
> >
> >
>
>
>
>
> ____________________________________________________________________________________
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> http://sims.yahoo.com/
>


 
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