DARBHA--
THE SACRED GRASS IN HINDU WORSHIPS, RITUALS AND SACRAMENTS
(Compilation for a Discourse by N.R. Srinivasan, in Nashville, TN, USA, April 2017)
Use of Kusa grass
in Hindu rituals began in Vedic times, more than an estimated 3,500 years ago.
The grass is variously known as Kusa, Dharbha, Durva etc. Darbha also called Kusa popularly is considered perhaps the second
most sacred herb in the Vedas after Soma. Scholars and priests are not clear if they
refer these as separate species of grass or the same grass.
Some of the species of grass identified as sacred grass include Cynodon dactylon, Desmostachya bipinnata,
Imperata cylindrica and Panicun dactylon varying in their effectiveness. The
unique feature of Kusa grass is that it has sharp edges and that of Dharba that
it is a hardy plant and, therefore, is a great survivor; its roots go deep in
search of water. Pluck a blade of grass and it sprouts back, and this attribute
makes it a powerful symbol of regeneration, renewal, rebirth, fertility, and
hence prosperity. Some Pundits say if Darbha is not available, other grasses,
especially those in the Desmostachya Eragrostis genera, or lemon-grass
and its relatives can be substituted. These grasses will have lesser but
adequate effects. A Hindu
performing any religious function or ritual needs to wear a ring made of
this. But, many do not know the reason of why it is to be used. This grass
absorbs about 60% of the radiation when exposed to X-rays. If the so powerful
X-ray radiation can be absorbed by the Holy Grass, why can it not absorb the
ill-radiations (ill effective and harmful sounds) spread over the
atmosphere? While chanting and reciting
some Vedic phrases and versus, while performing homa (fire sacrifice),
worships, rituals and sacrament—in short
in all nitya (daily) karmas and
naimittika (specific) Karmas, one needs to wear a ring made of this grass on his right hand
ring finger.
Whenever any religious function is held our priests start
the function with “Sthala Suddhi” or
site-cleansing act known as "Sudhhi
Punyaahavachanam“ (vachanam
means reciting) reciting the selective versus
holding the Dharbha bunch in
their hand and placing the tip point of it over the vessel containing water.
This is to transfer the vibration recital sounds and get them absorbed by water in the vessel through the
Dharbha. That is how the ordinary water gets sanctified. Dharba grass with its
sharp tip has the highest value in conducting the phonetic vibrations through
its tip according to Vedic scholars. That is why you find our priests running
around sprinkling Kalasa puja sanctified water with the Dharba tip (Kucha) to
magnetize and to purify the place filling with Sanskrit phonetic sound and
vibration of mantras dampening all ill effective and harmful sounds.
Sanskrit phonetic
sound and vibration when pronounced with correct intonations (like Ghanapaatha
or Kramapaatha) increases its effectiveness in filling the atmosphere. The usage varies according to the functions.
We cannot doubt this high scientific knowledge of acoustics of our sages and
saints controlling the magnetic path disturbance just by simply using Dharba
grass who were known for their astronomical knowledge without the use of Hebel
Telescope. We hear a lot about the
influence of music in crop growth today by modern scientists!
When we perform
the Kumbabhishekam in a temple, a predetermined number of learned Vedic scholars would stand near the
"kumbha jalam" ( holy water kept in the copper or brass
vessel) and holding a "Dharba" at one end in their hand and other end
in the water would recite all the
mantras needed and contemplate, called "Japam".
I believe "Dharba" is a very
good conductor of acoustic vibrations.
When this Japa is completed one
should be able to find the difference in the state of water before and after
such a Japam. I say this because modern
scientists too say there is a great influence on crops by employing music or
acoustics to improve the yield. That should come from the energized water by
acoustics. The reason why I believe in
this is because Vedic chanting in Sanskrit
with proper intonations has great effect on mind and Sanskrit is a
phonetically influencing language which pundits think is divine. I have talked
about its scientific investigation in my discourse on OM. I have seen
personally some priests get psychologically influenced and act strangely
carrying the sacred pot to towers which is interpreted as temporary divine
possession or divine charging!
Here I recall rthe
last scene in Ramayana portrayed by Valmiki. Sri Rama enters Sarayu River with
Dharba in his hands. Why did Sri Rama do
so? I presume Sri Rama wanted to transfer his divine powers to Sarayu water
with Dharba when he left Ayodhya barren. For him the whole Sarayu was Jala Kumbha.
Valmiki also predicted that Ayodhya will be revive soon-after and made lively
again when King Rishaba takes over charge of Ayodhya. His task was made easy because Sri Rama left
Sarayu water divine by the Dharba he carried for the use of coming citizens of
Ayodhya. It is also interesting to state
here that it is not commonly known to many, that one can use the same Dharba
again and again for seven times, provided, it is washed and dried properly
before reuse. This is permitted only when/where no fresh Kusa Grass or Dharbha
is available for regular usage. However, the Dharba used in any inauspicious
ceremonies viz. Death and Karma rituals, is never used again! Probably King
Rishaba would have properly dried the Dharbha left behind by Sri Rama to be
passed on to future generations. This narration by Valmiki of Sri Rama entering
Sarayu with Darbha in his hands baffled me at one time but I am glad that I
could now find a logical answer to it!
Our Sages, Rishis were indeed very
scientifically advanced. They were experts in electricity and magnetism. According to the opinion of a Vedic scholar
who is also a scientist “Pavithram is nothing but a modern day Mobius coil.
When a Mobius coil is pulsed with an electrical current, the forward and
reverse electro-magnetic fields cancel out each other resulting in a scalar
wave. When we chant mantras, the reverberation of Aksharas cause a vibration /
pranic current to flow in the body. When this passes through our ring finger,
the Pavithram (Mobius coil) releases the scalar wave. This scalar wave is
absorbed by the body. When we do Pranayamam (breath control the ring finger
(with the Pavithram on it) is close to our nose / forehead area, then the
scalar wave is released and it is absorbed by the Ajna Chakra. The Ajna Chakra
/ the third Eye is related to our Pineal Gland. When we provide small doses of
scalar wave energy to our Pineal gland, we nourish it. This helps it to be
very active and increase the intelligence of the human. The Brain / Pineal
gland growth is maximum till the age of 11. That is also the reason why perform
Upanayana sacrament before this age. This will help the young boy attain a very
great brain development and have a very high intelligence. In olden days, the
Rishis and Yogis used to have a very highly developed Pineal Gland. This helped
them to perform complicated astrological / astronomical calculations
etc. It is a known fact that Pranayama when done properly keeps aging
process at bay.” During Sandhyavandana
ritual we electrify 12 or 24 parts of the body touching with fingers specific
spots. Body is believed to be abode for
the divine within us. When we have to perform Aachamaneeyam ritual
(purification by rinsing), we remove the Pavithram and place it over the right
ear for convenience because it should not get wet. If it is wet the Mobius coil
will get short circuited and will not serve its desired purpose.
The number of
blades of grass used in any religious performance depends upon the function
that is held viz., for some functions related to death only single blade of
Dharbha grass is used; for Auspicious and daily routine a ring made of two
blades of Dharbagrass is used; for inauspicious but not death related
functions, (i.e. Amavasya Tharppanam, Pithru Pooja etc) a three blades of grass Dharbha ring is used.
And for the Temple Prayer and Pooja, a Four Dharbha blades of grass ring is
used. Also, when a fire ritual known as Agni Santhana is performed, these
Dharbha blades of grass are spread on all the four sides of the Agni
Kundam. I have not been able to find out
the reason for such a difference. It would
indeed be interesting to dive deeper to find out why we have different types of
Pavithram for different occasions (out of single, 2, 3, 4 blades of Dharbha
grass) on scientific lines!!!
Kusa also called Munja
grass in its dry form as Darbha is used in all Hindu ceremonies, rituals and
worships. Its sacredness is indicated in all scriptures. In Ramayana in Uttara Kanda Chapter 109 Sri Rama entered Sarayu River holding sacred
Kusa grass in his hands: “Tatah sukshma-ambaradharo brahmaavartyan
param; Kusaan griheetvaa paanibhyaam sarayum Prayayaavatha”—Then donning
fine clothes Srirama entered Sarayu taking Kusa grass in his hands and
chanting mantras on Supreme Brahman. In
BhagavadGita In DhaanaYoga Chapter 6, Sloka 11 Bhagawan says: “Suchau dese pratishthaaya sthiram
aasanam-aatmanah; Naatyuchchritam naatineecham Chailaajina-Kusottaram” – In
clean spot fixing his seat firm, neither too high nor too low, made of Kusa
grass, (deer) skin and cloth one on the top of other—sitting on that, with the
activities of the mind and the senses controlled, concentrating his mind, Yogi
should practice Yoga for the purification of the mind. Devi Bhagavatam
says: “naasya kesaan pravapanti norasi
taadamaaghnate”--By using mats of Kusha grass one does not lose hair. It also helps in preventing a
heart attack. We come
across the words in scriptures “pavitram
Vaidarbha”, “yaddarbhaah” “oshadheenaa(ga)m rasah” glorifying the sacred Darbha grass. Smriti
Chandrika says: “Kusamoole sthito Brahma
kusamadhyetu Kesavah kusaagre Sankaro vidyaat sarvadevaassamam tatah” –At
the root of the Kusa grass dwells Brahma, in the middle Kesava and at the tip
Siva thus all the three Gods reside in it.
In Tiruppullani Sri Rama icon is seen reclining on Kusa grass the pose
in which he prayed to Lord Jagannatha. Here we find abundant growth of Kusa
grass. Darbha is worshipped here on Darbhashtami in the month of Bhadrapada
(August-September).
Dharbha grass cannot be planted and grown anywhere and everywhere. It only grows naturally at selective places
and available almost in every State in India as in Pullani as narrated above. Several persons at many occasions tried to
cultivate this plant but failed to see its growth. It has its potential soil selection, magnetic
path locations and soil conditions that add value to its growth only in
selective places! Some learned scholars name it after Saint Vishwaamitra -
hence Dharbham is known and also called as "Vishwaamitra".
Dharbha grass cannot just be plucked straight or cut on any day; Aagamas specify
specific sacred hymn that is to be recited before cutting it; also it
can be cut only on the day next to Full Moon - known as Krishna Paksha
Prathama. A Dharbha without its tip portion is not to be used for making a ring
like item known as "Pavithram".
In its dried form
Kusa grass is called Darbha grass. But some religious scholars think these are
two different kinds. But present day pundits make no difference and use them in
dried from after wetting them and using them in different forms like rings
(pavitra), Kurcha for Kalasa or sacred water-pots for sprinkling holy water for purification
and munja belt or girdle form used on deities and boys who have entered into
bachelorhood in Upanayana ceremony. They are also used as such in Paristarana
in ritual Homa encircling the fire altar with sixteen dharbas all around. The
word darbha is derived from: “drinaati karaadikamiti darbhah
dri-vidaarane” -- meaning the word darbha comes from its nature to cut
hands and objects coming in contact with it. Hindus know how darbha was used as
a powerful piercing weapon invoked by a mantra. We are all familiar with the
term “blade of grass” in English.
According to Hindu scriptures
there are 7 types of darbhas: Kusa; Kaachi; Yava; Rice grass; Jambu; White
lotus and a fine needle shaped grass to make symbolic Ganesha deity with cow
dung (called Garikehullu in Kannada).
If Darbha is kept for a longer time, say for more than six months,
(except the one cut during Masi & Avani Amavasya days.) then it loses its
value and the power of absorbing the radiation or magnetic path control values.
However, the same can be used even after six month according to Pundits only if
it is re-energized with specific counts of Gayatri Mantra and when the Gayatri
Japa mantra water is sprinkled on it. There are codes and rituals to
revibrate/renergize the Dharba after its lapse of six month! . Only when it is wet, you can twist it to the
form you need to make the so called Pavithram (ring) koorcham or Bugnams, but
must be used after it has dried! Usually Pavithram should not be prepared
by the person who has to use it because
the electro-magnetic fields in the grass gets lost if it is prepared and worn
by the same person!
There are many
legends connected with this grass found in various Puranas:
1. Said to have been produced from the
churning of the ocean of milk.
2. Said to have fallen to Earth from
the pot of Amrita (which was produced from the churning of the ocean of milk.)
3. Equated with the hairs on the body
of Lord Varaha (the Boar) avatara of Vishnu. ( Bhagavata Purana 3.13.35)
4. Hair fallen off from Koorma avatar
due to friction of the churning rod Mandara Mountain during churning of the
Ocean of Milk (Samudra mathana)
5. Snakes, the children of Kadru got
their tongues split into two halves licking the blades of grass with
the mistaken notion that Garuda, son of
Vinita spilt some of it while carrying the Amrita pot away from them and
deprived them of it.
Ramayana
has lot of references to Dharbha and Kusa grass and there are many folk lore built
around it. In one folk
variant of the Ramayana, it is the hair of Sita — as Sita entered the earth, a
distraught Rama tried to hold on to her but could only catch a few strands of her
hair and these turned into Kusa grass whose sharp edges cut his fingers. In
Ramayana Sita is said to have placed the sacred grass between herself and
Ravana during the period of her confinement in Lanka, and she warned him never
to cross the grass. If he did, his head would burst into a thousand pieces, she
told him. This makes the grass the Sita-Rekha like Lakshman-Rekha that prevents
Ravana from crossing the line of propriety with the faithful wife of another
man. Probably Lakshmana might have
placed a dharba at the gate invoking Vedic mantra even though there is no
mention of it: “Dhru̱vante̱ raajaa
varuuṇo dhru̱vaṁ de̱vo bṛiha̱spati̍ḥ |dhruvanta̱a indraaschaagnischa raastram
dhaarayataam dhruvam” --Firm is
the King (the Lord)! May the eternal and immovable Gods Varuna,
Brhaspati, Indra, and Agni bless the land, people, and creatures with
stability. This mantra from Rigveda recited now-a-days to sanctify
darbha for use while strewing it, or while putting on pavitram (ring) etc.,
that might have been used by Lakshmana.
(This prayer, it is believed, gives stability, consistency, and firmness
in our practice, and makes us impervious to distractions or disturbances.
It is suitable to empower darbha for all purposes). Another folk
narrative says that Sita gave birth to only one son called Luva. One day, she
left the child in the care of sage Valmiki and went to the forest to collect
firewood. While she was away, the child wandered off. Valmiki, not finding the
child, became tense. He fashioned a doll out of some Kusa grass and using his
magical powers, created another like Luva, and that's how Luva came to have a
twin brother, Kusa.
Blades
of the razor-sharp grass have been converted by rishis into potent missiles to
kill demons and errant kings. Rishis created a missile using Kusa grass to kill
the wicked king Vena.
Some say that the Kusa grass became sacred when drops of amrita or nectar fell on it during the churning of the cosmic ocean. Another story tells us that the pot containing amrita was placed on Kusa grass and that's how it came to be considered immortal.
The religious
Kusa and other sacred grasses called Darbha in India are commonly known in
English in many countries as Haifa grass, big cordgrass and salt grass is
botanically identified as Desmostachya bipinnata. In the Old World It is well-known as perennial grass, long known and used in
human history. In arid regions it has
been used a feeder for live- stock. In agriculture it is a weed found in wheat
crop.
Since Kusha grass
has good insulation properties devotees retain the energy generated in the
ceremony in communion with God sitting on Kusa mat. It can protect you from
electrical shocks. It is believed that mantras chanted sitting on a Kusa mat
always brings good results. Wearing of Kusa rings (pavitram) in ceremonies and
rituals in addition insulate ring finger in the hand and prevent energy leak
into adjacent fingers. It is believed that Surya from whom we get life energy
brilliance and fame resides in the ring finger and that should not be
wasted.
Various
scriptures describe the merits of wearing pavitra and sitting on the dharba
mat. Harita vachana says if one drinks water soaked with dharba he will have
the same benefits as drinking Soma juice. Kurcha is also defined as a seating with
Dharba filling.
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.
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.
From
Atharva Veda:
Pancha raajyaaniveerudhaam
somasreshthaani broomah |
Dharbi bhango yavah saha te noe munjatva amhasah ||
"There
are five sacred plants including Darbha, Bhang, Barley, and Saha and Soma among
which Soma reigns supreme. These sacred herbs deliver us from all
woes."
ayaṁ darbho vimannyukaḥ svaaya charaṇaaya cha
|
manyorvimanyukasyaayaṁ manyuśamana uchyate ||
"The sacred Darbha grass quells the anger of friends and foes. It is called "Soother of Anger" because it brings calm in the mind of angry men."
manyorvimanyukasyaayaṁ manyuśamana uchyate ||
"The sacred Darbha grass quells the anger of friends and foes. It is called "Soother of Anger" because it brings calm in the mind of angry men."
Dhritaadullupto
madhumaanpayasvaanbhoomiṁdṛho-achyutaschyaavayisnuḥ |
nudantsapatnaanadharaaṁscha krinvandarbhaa roha mahataamindrena ||
Drive away my foes, O sacred Dharbha grass! Cast them beneath me; help me to ascend with the strength of Indra.
nudantsapatnaanadharaaṁscha krinvandarbhaa roha mahataamindrena ||
Drive away my foes, O sacred Dharbha grass! Cast them beneath me; help me to ascend with the strength of Indra.
Imam badhnaami te
maṇiṁ deerghaayutvaaya tejase |
darbha sa̍patnadambhanaṁ dvishatastapanam hridaḥ ||
I bind this amulet on you with prayers for a vigorous, long life; the sacred Darbha grass which quells enemies and destroys the opposition.
darbha sa̍patnadambhanaṁ dvishatastapanam hridaḥ ||
I bind this amulet on you with prayers for a vigorous, long life; the sacred Darbha grass which quells enemies and destroys the opposition.
Kusa grass is a ground up and the
essence used for Kusa oil (to be used in summer for its cooling effects) and
Kusha flavored juice also drunk for its cooling effects. In tribal medicine it has been used
variously to treat dysentery and menorrhagia and as diuretic. In Ayurveda, it has been used to treat urinary
dis-eases, diabetes, epilepsy, piles, dysentery, and heavy and prolonged
menstruation. It is used to treat repeated abortion and spiritual
disorders of all types. It is used to improve the complexion and to treat
internal and external wounds. It also has tonic effects to help in
emaciation, severe debility or after serious illnesses.
Darbha
is considered a sacred material
in Vedic scriptures and is said to purify the offerings during such rituals. Center for Natural Technology and Advanced
Biomaterials (CeNTAB) and the Centre for Advanced Research in Indian System of
Medicine (CARISM) of the SASTRA University, Thanjavur, under the supervision of
Dr. P. Meera and Dr. P. Brindha respectively made a detailed study on Darbha
grass.
Ghee and such other items used in Homa cannot
be washed. So there is a common practice to place a Dharba in such materials
hoping Vishnu in Dharba form will purify them.
At the time of eclipse, people place the grass in food items that could
ferment and once the eclipse ends the grass is removed and used after taking
bath.
During eclipse, the wavelength and intensity of light radiations available on the earth’s surface is altered. Especially, the blue and ultraviolet radiations, which are known for their natural disinfecting property, are not available in sufficient quantities during eclipse. This leads to uncontrolled growth of micro-organisms in food products during eclipse and the food products are not suitable for consumption. Darbha was thus used as a natural disinfectant on eclipse days on food that will be affected by bacteria. Electron microscopy of different grasses revealed stunning Nano-patterns and hierarchical Nano or micro structures in Darbha grass while they were absent in other grasses. On studying the effect of various grasses on the microbial community of the curd responsible for the fermentation, Darbha grass alone was found to attract enormous number of bacteria into the hierarchical surface features. The scientists concluded that darbha could be used as a natural food preservative in place of harmful chemical preservatives and the artificial surfaces mimicking the hierarchical Nano patterns on the surface of darbha grass could find applications in health care where sterile conditions were required.
When the amrita (nectar) was obtained and distributed among the
gods, some drops fell on the grass which further sanctified it imbuing it with
healing properties. You know the story how the snakes started licking the grass
for amrita and in the act got their tongues split. But they got healed. Therefore, in the
tradition hair-cutting of Vaishnava toddlers, the hair is touched with kusha
grass before it is cut.
The significance of Darbha grass is also found in Buddhist culture. It is believed that Sankhyamuni Buddha sat on a Darbha mat to meditate and got enlightened under the Bodhi tree with Kusa grass roots facing upwards. The capital city of Malla kingdom of Buddhist is named Kusanagara, just to honor Kusha grass. It was in this city Lord Buddha was cremated.
The longer Kusa grass is to be placed under the mattress and the shorter under the pillow. These two pieces of Kusa grass should be received with folded hands. Since Kusa grass is a purifying substance, through the power of mantras and seed syllables said over it, it purifies inauspicious dreams, performs the activity of removing distorted conceptions, brings clarity to the minds of disciples and has the potential to induce clear dreams indicating whether or not someone has the propensity to receive the initiation.
Dharba is sharper than a blade! The edges are so sharp, it might even hurt and cut one’s palm if handled carelessly, that you'll notice only the blood oozing from the palm! One will not feel the pain while injuring, but later feels it.
REFERENCES:
1) Gita
Press, Gorakhpur, Valmiki Ramayana, U.P. India
2) Swami Vireswarananda, Srimad
Bhagavad Gita, Ramakrishna Math, Chennai, India.
3) Varada Raja Tirumale, Veda Marga, Sri Lakshmi Hayagriva Seva Trust, Bengaluru,
India.
4) Prem P Bhalla, Hindu Rites, Rituals,
Customs & Traditions, Pustak Mahal, Delhi, India.
5) Wikipedia and various other Internet
sources.
6) Kalachkra.com, Internet on Buddhism
7) Devdutt Pattanaik, The Sacred Druva
Grass, Times of India.
APPENDIX
MAHANARAYANA UPANISHAD ON DARBHA GRASS
sahasraparamā devī śatamūlā śatāṅkurā .
sarvaɱharatu me pāpaṁ dūrvā duḥsvapnanāśinī || 34 ||
May Darbha (the panic grass), who represents the divine Spirit, who is superior to a thousand purifying agencies, who has innumerable nodes and sprouts and who destroys the effects of evil dreams, remove all my impurities.
Commentary:
In the foregoing mantras it has been pointed out that there is only one Supreme Divine Reality and that the manifold objects of the universe represent that Reality symbolically.
The Rudra Sūkta salutes, among scores of other
things, trees and plants and grass beds as the visible form of Rudra. By
association some of the flora have acquired particular religious importance in
Hindu spirituality. Darbha is a variety of pertinaciously growing beautiful
grass, the shoots of which are used in various purification religious acts in
the faith that they have an unseen effect in imparting to worshippers holiness
and inner purity.
The religious pattern of individual life worked
out by the scriptures spreads throughout the texture of the waking life of a
spiritual man. A brāhmaṇa who lives according to the rules of the scriptures
eliminates impulsive actions as far as possible and tries to approximate every
act of his life to the form prescribed in the scriptures. From the moment he
awakes from sleep in the last watch of night till he goes to bed late at night,
every hour of his life is programmed for the performance of religious duties.
Worship of God (dharma) is the pivot on which all his other actions turn. His
creaturely needs are fulfilled in such a way that a religious impress is put
upon them by the repetition of certain mantras and adherence to a fixed
pattern. Thus the mode of his leaving the bed, objects of his first sight,
attending to his personal needs, his ablution, time, manner, material, place
and preparation of his food, movement and rest of his body, and utterance of
his speech are all governed by the scriptural rules. These are given in the
Dharma Śāstra texts at length. Actions of worship accompanied by sacred
utterances repeated during their performance are particularly deemed
efficacious. Although such ritualism at times degenerates into dry formalism
which may give one the satisfaction that his religious obligations are
fulfilled in the cheapest and easiest way, when performed in true spirit, it
serves as a great carrying medium of true religion. Repetition of ritual acts
creates an appropriate path, a habit of doing things in a worshipful spirit,
and it thus purifies, enlightens and transforms the life subjected to it.
Habit and attention, so necessary for religious life, are cultivated through
proper religious acts.
The Anuṣṭubh stanza given above in praise of
Darbha is repeated at the time of a plunge bath, which is taken early in the
morning, then a few shoots of the grass with a little earth are placed on the
head as an auspicious act. Such an auspicious bath is an ingredient of a life
of worship.
kāṇḍāt kāṇḍāt prarohantī paruṣaḥ paruṣaḥ pari .
evā no dūrve pratanu sahasreṇa śatena cha || 35 ||
O Darbha, just as thou growest farther and farther multiplying at every node putting forth roots and fresh stalks, so also help us to grow in progeny by hundreds and thousands,
Commentary:
The ancients who lived in an agrarian society,
close to Nature, in a sparsely populated country, valued growth of family in
successive generations. They shuddered at the thought of the break of a lineage
and the extinction of the social heritage transmitted through it. These
families envied, as it were, Darbha which gradually spread by the extension of
its stalk in all directions.
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