Some details about use of Darbha

[venkat veeraraghavan]

Dear Learned members:

I have seen the following (not sure of the root sources though);

Kusahastena yajjaptam danam chaiva kusaissaha |

Kusa hastastu yo bhinkte tasya sankhya na vidyate||

He who meditates with Pavitra on his fingers, gives charity and eats sitting on Kusa mat will be blessed with meritorious acts.

>>I recently came across that even sandhyavandana has to be done with a darbha pavitram on the ring finger. There is also a difference of opinion between Tamil and Andhradesa on whether the pavitra can be worn while performing achamana. Tamils generally wear the pavitram only after achamana and remove the pavitra before performing achamana again. In Andhra I think this is not an issue and achamana can be performed with pavitra.

Can you please throw light on this? 

 

Angushthetu piturnaasah tarjanyaam maranam bhavet |

Madhyame putranasascha kanuishthe sarvadoshakrit ||

One gets his father killed by wearing pavitra on the thumb, gets his own destruction with the middle finger, gets his children killed with index finger and all these by the little finger (implying wear it always on ring finger).

Kurchena va pavitrena yena karmaani kaarayet |

tasya granti visrijjaiva karmaante tat parityajet ||

One should discard Dharba  assembly  that was used   as pavitra or as seating after untying the knot when the Karma is done. Otherwise he commits a sin.

I remember reading somewhere that the darbha pavitra can be used throughout a day's nityakarma.  I think the Kurchena in the above refers to darbhasanas too. How is the principle of discarding a darbhasana to be followed in this case ?

My final question is about devapavitra---Is this an equal replacement for a darbha pavitra? 

Thanks,

Venkat

[Subrahmanyam Korada]

नमो विद्वद्भ्यः

सन्ध्यावन्दनम् is discussed enough in the earlier threads . 

Do not take anything other than that as प्रमाणम् ।

The habit of quoting some verse and discussing it has annoyed even Patanjali (महाभाष्यम् - पस्पशा ) --

किं भोः श्लोका अपि प्रमाणम् ?

This is an अवहेळना ।

Just take any भाष्यम् of Samkaracarya - you won't find any such verses . 

Some scholars compiled some verses and these are not supported by any  श्रुति or स्मृति ।

श्रुतिस्म्रुत्योः विरोधे तु श्रुतिरेव गरीयसी -- पूर्वमीमांसा ।

One should also be careful about the verses thrown into स्मृतिs and पुराणs .

And it is difficult to follow all स्म्रुतिs - महाजनो येन गतः स पन्थाः । 

It is simply a waste of time to discuss such verses.

Angushthetu piturnaasah tarjanyaam maranam bhavet |

Madhyame putranasascha kanuishthe sarvadoshakrit ||

 

Hari refers to such verses and asserts that these are not to be taken as authoritative --

व्याघ्रादिव्यपदेशेन यथा बालो निवर्त्यते ।

असत्यो’पि तथा कश्चित् प्रत्यवायो विधीयते॥ 321 , वाक्यकाण्डः , वाक्यपदीयम्

प्रत्यवायः = पापम् / अनिष्टम् / दुःखम्

Such verses fall under अर्थवाद and are not to be taken seriously - nothing happens . 

More --

रौरवं नरकं व्रजेत् ,   सान्वयो विनश्यति etc

विधि itself is not authoritative and what to say about अर्थवाद associated with it ?

अर्घ्यप्रदानम् - गायत्रीजपः - उपस्थानम् --- are important .

सन्ध्याकाल is more important .

There are आपद्धर्मs .

धन्यो’स्मि

Dr.Korada Subrahmanyam
Professor of Sanskrit, CALTS,
University of Hyderabad,
Ph:09866110741(M),91-40-23010741(R),040-23133660(O)

Skype Id: Subrahmanyam Korada

Blog: Koradeeyam.blogspot.in 

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[Ramaratnam S.]

Please do not mistake me for pointing out a small correction in such a scholarly discussion.

And it is difficult to follow all स्म्रुतिs - महाजनो येन गतः स पन्थाः । 

Here स्म्रुतिs is to be read as स्मृतिs 

Ramaratnam

[Subrahmanyam Korada]

नमो विद्वद्भ्यः 

कृतज्ञो'हम्

धन्यो'स्मि

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[venkat veeraraghavan]

Dear Shri Korada ji-

Thank you for your reply. I was not sure of the source and in such a well read group of people who live the scriptures, I was hoping to either get a source or get it taken down. Thanks again.

That still does not clear the below doubts of mine. Using a pavitra for nityakarmas is given in Brahmakarma Samucchaya. So it is well supported by both scripture and tradition.

>>I recently came across that even sandhyavandana has to be done with a darbha pavitram on the ring finger. There is also a difference of opinion between Tamil and Andhradesa on whether the pavitra can be worn while performing achamana. Tamils generally wear the pavitram only after achamana and remove the pavitra before performing achamana again. In Andhra I think this is not an issue and achamana can be performed with pavitra.

I remember reading somewhere that the darbha pavitra can be used throughout a day's nityakarma.  I think the Kurchena in the above refers to darbhasanas too. How is the principle of discarding a darbhasana to be followed in this case ?

My final question is about devapavitra---Is this an equal replacement for a darbha pavitra? 

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[V Subrahmanian]

It is a common sight with respect to sannyasins of Vishishtadvaita sampradaya that they are with pavitra always. One can see the swami with the pavitram in the right hand ring finger:

http://www.ahobilamutt.org/us/acharya/bio/46jeer.asp

I have not seen sannyasins of other sampradaya to be doing this.  This could be because in the Ramanuja sampradaya, shikha and yajnopavitam are not discarded during sannyasa.  

regards

subrahmanian.v

[Subrahmanyam Korada]

नमो विद्वद्भ्यः

1.>Using a pavitra for nityakarmas is given in Brahmakarma Samucchaya. So it is well supported by both scripture and tradition <

                                                                                                     ---- Vidvan Venkat Veeraraghavan

Yes , it is there in practice --

Haradattamisra in his commentary on काशिका  called पदमञ्जरी (पुवः संज्ञायाम् , पा 3-2-185) says ---

येनाज्यम् उत्पूयते तत् पवित्रम् , अनामिकायाश्चाङ्गुलेः वेष्टनम् जपादिषु ।

But in this part of the country , i e Andhra / Telangana , as far as I know , people do not follow this custom . If it is there 

in शिष्टाचार one can follow beyond the shadow of doubt . 

This is what I said -- महाजनो येन गतः स पन्थाः ।

In नैमित्तिककर्मs , especially आब्दिकम् , पवित्रम्  is a must .

2.< I think the Kurchena in the above refers to darbhasanas too. How is the principle of discarding a darbhasana to be followed in this case ? >

कूर्चेन does not refer to दर्भासनम्।

No procedure is prescribed for discarding a दर्भासनम् -- then what to do ? In all such cases --

अविहिते कामचारः -- when nothing is prescribed one can do as he likes .

3.My final question is about devapavitra---Is this an equal replacement for a darbha pavitra? 

पवित्रम्  means the one which purifies --

त्रीणि श्राद्धे पवित्राणि दौहित्रः कुतपस्तिलाः  (मनुस्मृतिः, 3-235)

पवित्रम् means दर्भः --

अस्त्री कुशं कुथो दर्भः पवित्रम् ( अमरकोशः , 2-4-166)

पूयते अनेन -- ’ पुवः संज्ञायाम् ’ पा 3-2-185 - करणे इत्रप्रत्ययः - पूयते अनेन आज्यम् - पूयते आचमनोदकम् (अनामिकावेष्टनम्) अनेन - संज्ञा ।

पवित्रः means पूतः - the one who is purified --

पवित्रः प्रयतः पूतः ( अमरः , 2-7-45) 

पवते (पूङ्  पवने , भ्वादिः) / पुनाति ( पूञ् पवने , क्र्यादिः ) - अशित्रादिभ्य इत्रोत्रौ (उणादिः , 4-173 ) - इत्रः  -- अयं प्राणिविषयः ।

पवित्रम् is the one which purifies --

पूतं पवित्रं मेध्यं च ( अमरः , 3-1-55 ) -- पुनाति इति - ’ कर्तरि चर्षिदेवतयोः ’ , 3-2-186 , कर्तरि इत्रः - अप्राणिविषयः ।

पुवः संज्ञायाम् -- काशिका --

दर्भः पवित्रम् । बर्हिष्पवित्रम् ।

’ बर्हिषा कृतं पवित्रं भवति , तत्र षष्ठीसमासः , ’ नित्यं समासे’नुत्तरपदस्थस्य ’ 8-3-45 , इति षत्वम् (पदमञ्जरी)

So दर्भपवित्रम् is the one that is made of दर्भs .

कर्तरि चर्षिदेवतयोः --

पूयते अनेन इति पवित्रः अयमृषिः -- ऋषिः वेदमन्त्रः - तदुक्तम् ऋषिणा इति दर्शनात् - पावमान्यसूक्तादिकम् ( पावमान्यः पुनन्तु मा ...)

देवतायाम् -- अग्निः पवित्रम् स मा पुनातु । वायुः सोमः सूर्यः इन्द्रः पवित्रं ते मे  पुनन्तु ( निरुक्तम् , 5-5 )

So देवपवित्रम् means देवः पवित्रम् ।

देवपवित्रम् is used in कृष्णयजुर्वेद ।

Both are different .

धन्यो’स्मि

Dr.Korada Subrahmanyam
Professor of Sanskrit, CALTS,
University of Hyderabad,
Ph:09866110741(M),91-40-23010741(R),040-23133660(O)

Skype Id: Subrahmanyam Korada

Blog: Koradeeyam.blogspot.in 

[venkat veeraraghavan]

Thank you Shri Koradaji.

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