Chapter 31: Dharmaranya Mahatmya-Sadachari Brahmanas, SandhaVandana, Do’s & Dont’s

Maha Muni Veda Vyas described to Yudhishtara the eldest of Pandavas about the enormous significance of Dharmaranya where none had enemity with anybody, a typical Place of fearlessness, as tigers and rats played with each other, frogs and snakes coexist in Peace and human beings and Rakshasas are mutually helpful and friendly!

That was the famous Forest where (Yama) Dharma Raja practised ruthless Tapasya for several Deva Years (each day of Devas equalling hundred human years) addressed to Maha Deva. Apprehensive of Dhamaraja’s intentions of a risk to his throne, Indra approached Brahma who prayed to Maha Deva and the latter confirmed that Dharmaraja’s objective was dignified and noble, but Indra became increasingly suspicious and despatched an ‘Apsara’named Vardhini to tempt Dharmaraja. Yamaraja had indeed known her intentions but asked her to convey to Indra that he had no desire to occupy the Throne of Heaven. As the Tapasya of Dharmaraja became more and more fierce, Maha Deva gave His ‘Darshan’ and agreed to three of his boons viz. that Dharmaranya where his sincere meditation was made be admired in Three Lokas; that there be a highly Sacred Tirtha so materialised and that He (Maha Deva) be always present as Visweswara Linga. The Linga so set up with Maha Deva’s boons eventually became as Dharmeswara Linga and sacred baths in the Dhramavapi set up by Dharmaraja became popular as ‘Vyadhinashak’ or the destroyer of diseases; those who offer ‘Yama Tarpanas’ would never face any danger in life; illnesses like Antariya, Tijari, ‘Jwaras’ of limited days and Sheeta Jwaras of varying kinds should never trouble human beings.

Veda Vyasa described to Yudhishtara the basic traits of Sadaachara Brahmanas ; he said that among Human beings, Brahmanas constituted the cream of the Society; among them were Vidwans, among Vidwans were Budhhimaans, and among them were Karmatthas or those who practise Karmas were Brahmaparayana Purushas. Those who desire to maintain Dharma do administer the precepts of ‘Yama’ and ‘Niyama’. Yama connotes Satya (Truth), Kshama (Patience), Saralata (Tendernes), Dhyan (Meditation), ‘Karuna’ mercifulness, Ahimsa (Non-violence), Mental and Physical Control, Sada Prasannata (cool temper always), Sweet behaviour and delicate demeanour. Niyama connotes the ten fold activities viz.  Shaucha (Physical Cleanliness), ‘Snaan’ (Bathing), Tapa (meditation), Daan (charity), Mouna (Maintaining Silence), Yagna, Swadhyayana (Reading by Self), Vrata (Pujas as prescribed), Upavasa (fasting), and Indriya Daman (Control of Limbs). Human Beings should certainly do well in controlling the Six Proverbial Enemies of Kama (Desire), Krodha (Anger), Lobha (avarice), Moha (Infatuation), Mada (Arrogance) and Matsarya (Jealousy).One should definitely realize that a human being enters the World alone and dies alone and in between becomes responsible for the noble or ignoble tasks executed. On the arrival of Mritu (death), human body is disposed off and almost immediately one’s brothers and relatives tend to forget the dead person sooner than later. 

Jaayato haikalah Praani cha tathaikalah,

Ekalah Sukrutam Bhunkthey Bhunktey Dushkrutamekalaha /

Dehe Panchatvamapanne tyaktvaikam kaashttaloshtavat,

badhva vimukha yaanti dharmom yaantamanuvrajet /

Such is the reality of life.

Among the Niyamas, Shoucha is to be observed by way of physical cleanliness including the morning ablutions. Formal Snaan has an important role among the Niyamas which is observed with ‘Kusha’ grass on hand and tucked in the tuft on head, wear clean clothes, perform Pranayama ten to twelve times holding breath in a modulated manner in alternate nostrils by reciting Pranava Mantra OM, then observe Morning  Sandhya Vandana commencing with ‘Achamana’ of Om Keshavaya Swaha, Narayana Swaha, Madhavaya Swaha etc. followed by Marjana Mantra of ‘Om Aapo hishtha mayo bhuvaha thaana vurje thadathana, Maherayanaya chakshasey/ yovassivatamo rasah tasya bhajahthehanaha usiteeravamaatarah /tasya aranga maamavaha /Yassyakshayaya jinvadhah Apojanah yadhaachanah’ (Paramatma! As You are kind to accept our Prayers, do favour us with the means of our existence like food etc; do bless us with endless kindness our sincere desire to have Your divine appearance which is eternally blissful). Then sprinkle water nine times on Prithivi (Earth), Mastak (head), up on Akaakaash (the Sky), again on Akaakaash, on Prithvi again, on Mastak twice, on Akaakaash and on Prithvi again. The words Prithvi signify the two feet; Aaakaash signifies heart, the word Mastak signifies brain. Six kinds of ‘Snaanas’have been named viz.Varauna Snaan (bath with water), Agneya Snaan (Spread over ‘Dhuup’or smoke on all the limbs), Vayavya Snaan (Bathing by free air), Yendra Snaan (Bathing with rain water), Mantra Snaan (Purifying the body with Mantras) and Braahma Snaan (Veda Mantra Abhishek). Indeed Braahma Snaan is the best as it ensures ‘Baahyanatra Snaan’ -Purity both of external  or physical and internal  or mental cleanliness.After Marjana Mantra, ‘Drupadadiva Mumunchaanah’ Mantra is followed by the recital of Vidhijna Purusha ‘Ruthajna Sathyajna’ Mantras; thereafter, Aghamarshana Mantra is recited thrice further followed by Pranava (Om), Vyahritis viz. Bhuh, Bhuva and Suvaha and Gayatri Mantra: Tatsavithur Varenyam Bhargo Devasya Dheemahe Dhiyoyonah Prachodayat’( May we attain the great Glory of Savitur / Paramatma, so that He/She stimulates our prayers).He who performs Gayatri Japa three Sandhyas a day through Surya Deva achieves Progeny, Wealth, Agricultural and Animal prosperity, Good Health, Longevity, and all round Contentment. Gayatri Mantra Japa is followed by Tarpanas with water and ‘Kushas’ to Brahma and Devas; Marichi and other Rishis with Niveeti (Yagnopaveet as a Mala or Garland); and to Pitras with Tilas Black Tila’ or Sesamum (with Yagnopaveeta as Praachinaveeta or reverse side); Note: Black Tila Tarpana be avoided on Sundays, Sukla Trayodasi, Saptami, nights, Sandhya Vandana Times) and at these times, only white Til be used.

Vedagnihotra or Use of Fire along with Vedasis of five kinds: ‘Sweekar’ or what is taught from a Guru; ‘Artha Vichar’ (Aimed at Prosperity); ‘Mantra paatha Abhyas’ (Practice of Mantras); ‘Tapah’ (as per practice of Vedas); and Teaching Sishyas (disciples). Morning Agnihotras are aimed at ‘Praapti Raksha’ (Safeguarding what ever is achieved) and ‘Aprapti Prapti’ (Achieving what is not available). ‘Madhyahna kaala’ (mid-day) Agnihotras are oriented to Bali Viswa ‘homas’ into Agni with lentils like Urad, Chana and Matar; uncooked / cooked oil items, cooked rice, and ghee). Agni Puja is performed later with Gandha, Pushpa, Akshatas (rice with turmeric powder) and so on. Sprinkling water on all the sides of the Fire Pit is to ensure that Agni is never exposed naked). The Prasad is distributed among the six categories of Dharma bikshus or Guests of Soceity without hesitation, viz hungry travellers, widows /widowers, Vidyarthis, those who look after others; Sanyasis and Brahmacharis. Also, food given away to Chandalas, dogs, yachakas (beggars), patitas (fallen women), paparogis (diseased due to sins), etc .has its own benefits to Brahmanas.