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The greatness of Ekadashi day





Obeisance to Shri Ganesha

Obeisance to Shri Krishna

1. May the four arms of Hari protect you all — the arms dark like clouds in complexion, hardened by the friction (strokes) of the strings of the Sarnga bow and which are like columns supporting the big pavilion (-like structure) of the three worlds.

2. May the lotus-like pair of Hari’s feet be the bestower of desires on us — the pair of feet refulgent with the brilliance of the polished crest jewels of Devas and Asuras (as they bow to him).

Mdndhata1 said:

3. О excellent Brahmana, It behoves your honour to tell me what that fire is that burns both dry and damp fuel of terrible sins.

1. Although the last redactor of the NP. tries to show that this Part (Uttar a Ккацфа) also called Uttara В hag a in colophons of chapters) is an integral part of the NP (vide Supra I. 97. 10-18), the whole setting of this part is different, showing that it must have been an independent work to glorify Ekadait Vrata and to illustrate it with the Rukmangada-Mohini episode. But this unification of the two parts took place before the 10th cent. A.D. (Kane HD. V. ii. pp. 892-93), An early digest writer like Devana Bhatta (1200-1225 A.D.) quotes many verses from the Uttara- КНаофа of the extant NP. in his Smfti-Chandrika. Earlier still, Apararka (1100-1130 A.D.) quotes from it two verses on Ekadashi (HD. V. ii. 892). Hence, though apocryphal, the Uttara-Khashda has been regarded as the integral part of the NP. for the last 1000 years. By any standard, it is a good story and the writer of this part is a gifted story-teller.

4. О sage, born of the four-faced deity (Brahma), there is nothing that is unknown to you in the three wdHds. О prominent Brahmana, the three - fold things (of the past, present and future time) are precisely known to you.

5. The sin committed unknowingly is called Suska (dry) and the sin committed knowingly is cited as Ardra (wet). Please tell us the three events: that which are yet to be (future), that which has passed by (past), and that which is current (present).

6a. What is that fire whereby the sin may be reduced to ashes? This is esteemed by me (i.e. what I want to know).

Vasiflha said:

6b-9. О mighty king, may it be heard what that fire is whereby it is possible to reduce to ashes completely the dry as well as the wet kinds of sin. A person who, on the day of Lord Vishnu (i.e. Ekadashi day) with due control of sense-organs observes fast, worships the killer of demon Madhu (i.e. God Vishnu), takes bath in water containing Emblic Myrobalan and keeps awake during that (Ekadashi) night, completely absolves himself of all sins like a gambler losing all his wealth.

10. О king of kings, the fuel of sins even though accumulated (lit. generated) in the course of hundred births, is reduced to ashes through the fire called Ekadashi.

11. О king, there is nothing that sanctifies men so much as the day of Padmanabha (i.e. Ekadashi) that destroys sins.

12. О ruler of men, sins remain in this body, only so long as the creature (i.e. man) does not observe fast on the auspi­cious day of Padmanabha.

2. Mdndhdta — An emperor of the solar race, son of king Yuvanas'va, He was born from his father’s belly. When the problem of feeding him arose, god Indra came forward and said, “He will suck me’ (mdmdhdtd). The Pd. P. tells us that when there was a drought for the continuous three years, the sages advised him to observe Ekadashi Padma-nabha (i.e. Padma). He observed Ekadashi Vrata and made all his subjects to follow it. Rains showered, people became happy and the king prospered (Pd. P. VI — Uttar a Khalifa, Gh. 58. 33-38.

A proper setting for glorifying the Ekadail Vrata with Mandhata as an interlocutor. But it is after two benedictory verses that Mandhata is abruptly introduced. In fact no background is provided to this dialogue between Mandhata and Vasisfba, his family priest.

13. Thousands of horse-sacrifices and hundreds of Raj- asuya sacrifices do not deserve even a sixteenth part of the fast observed on the EkadaSl day.

14. О Lord, all the sins that have been committed by the eleven sense organs shall be dissolved, thanks to the fast on the Ekadashi (eleventh) day.

15. О king, there is nothing equal to Ekadashi that is destructive of sins. Even if it is observed under a pretext it exempts one from seeing the son of the Sun-god (i.e. Yama, the god of death and Hell).

16. It bestows heavently pleasure and salvation; it yields kingdom and sons; it grants good wives and freedom from ailments to the body.

17-18. О king, neither Gaiiga, nor Kasi, nor Gaya, nor Puskara, nor Kurukshetra nor the river Reva, or theDevika,1 and neither the Yamuna nor the Candrabhaga are more meritorious than the day of Hari. О leading king, Hari’s abode is attained without any strain.

19. By observing fast during the day on the day of Hari and by keeping awake during the night, a man is liberated from sins and he goes direct to the region of Vishnu.

20. О leading king, it uplifts ten generations on the mother-side, ten generations on the father’s side, and ten generations on the wife’s side.

21-23. О Sovereign king, he leads his own soul to the city of Vishnu. This rite of fast is like the Cintamani (wish-yield­ing stone) or it is equal to a Nidhi (treasuretrove) or it is like the Sarhkalpapadapa (wish-yielding tree). О the most excel­lent one among kings, those who resort to DvadaS (i.e. after observing fast on the previous day who break fast on this day) put forth two more arms (become like Vishnu four-armed), they ride on the enemy of serpents (i.e. Garu«Ja) as their vehicle, they will be having garlands and yellow garments (like Vishnu). Thus they go to Hari’s abode.

1. The southern portion of the river Sarayu — De. p. 55. According to КйИкй P., (Ch. 53), Devika is a distinct river between Gomati and Sarayu and joins at the confluence of Ga^lak and Ganga and the confluence is called Triveni.

24. Thus the power of DvadasI has been glorified by me, О king, it is called the fire that consumes the terrible Tfuel of sin.

25. Always the day of Hari should be observed as a day of fast by men, devoted to holiness and piety, who wish for abundant worldly pleasures as well as sons, grandsons etc.

26. The man who observes the day of Hari (Ekadashi) with great respect, О most excellent one among men, never enters the womb of a mother even if he has committed many sins or even if he observes the fast with or without intention. He goes to the endless region of Vishnu, the Lord of the world.

 

CHAPTER TWO

Discussion on Tithis

Vasiffha said:

1. It was bearing on this same topic that the saintly residents of the Naimisa forest asked the highly intelligent Suta, the disciple of Vyasa.

1. Tithi is the period required by the moon to gain twelve degrees on the sun to the east (SHrya-siddhanta, Tithi Tattva p. 2.). Due to the irregular motion of the moon, the tithi varies between 67 to 50 ghafikds — a finding recorded in the maxim.

Sapta-vxddhir daia к sh ayah.

As a Tithi is not coterminus with a ‘civil day and as every religious rite, be it Vrata% Dana etc. must be done at the exact time of the Tithi (otherwise it becomes fruitless), this topic has been discussed since very old times. As the word is used in the Aitareya Brdhmapa and Grhya and Dharma sutras, the belief in Tithi exists since the 8th Gent. B.C. Works have been devoted to the discussion of the correct time on a Tithi for observing Vratas. For example, Jimuta-vahana’s Kala-viveka, Hemadri’s CC., Kdla-mddhaua, Nllakash(ha's Kdla-may Hkha, Dharmasindhu and others.

But this very topic has been discussed previously in NP. I. 29 and elsewhere and the technical terms like Рйгра, Suddha> ViddhA etc., the Yugma-Vdkya and rules for deciding the Ekadafi fast etc. have been discussed in details in the annotations to those Chapters and venes. Hence, they are not repeated here.

2. On being asked, that highly pleased one recounted the greatness of Ekadashi1 in detail and also the rules of procedure regarding the observance of fast.

3-4a On hearing that statement of the son of Suta, as well as the greatness of the wielder of discus (god Vishnu) that subdues vast multitudes of sins, О king, the excellent Brahmanas again asked Suta who is devoid of impurities and who is well versed in the Puranas.

4b-5. “O bestower of honour, you know the eighteen Puranas. Thanks to the favour of the son of virgin2 ‘(i.e. Vyasa) you know the Mahabharata too. Hence, there is noth­ing in the Puranas or the Smrtis which you do not know.

6-7a. A doubt is produced in our minds in the story of Raghunatha that is very extensive, containing hundred crores of verses. It behoves you to dispel it by means of factual and detailed explanation.

7b-8a. Is it the end of the Tithi that has to be taken up for the observance of fast. Or is it the root (beginning)? What is the rule regarding this in the rites pertaining to the Devas and those pertaining to the Pitrs (manes)? Kindly narrate it as there is nothing that is unknown to you.

Sauti said:

8b. In regard to the Devas (i.e. rites pertaining to Devas) the end-period of the Tithi is to be taken for observing fast. Then it is conducive to the increase of their pleasure.

9. The root (beginning) of the Tithi is declared by the knowers of Time as pleasing to the Pitrs. Hence, the tip is taken up for the observance of fast by those who wish to obtain tenfold benefits.

1. In the previous Chs. in the NP. I discussed Tithis with reference to the religious rites like Sraddha, Vrata etc., but this verse and the following discussion makes it clear that the object of this part is disquisition on all aspects of Ekadashi Vrata only.

Another important point here is the conspicuous absence of Narada. He is neither a listener nor a narrator of NP. Uttarardha as contrasted with NP. Purvardha where he is at least the listener.

2. Kdnina — A child born of an un-married women. Atbh. Adi. 60.2 tells us that Vyasa alias Kr?na DvaipSyana was born of an unmarried girl (Matsyagandha or Satyavati) on an island in the Yamuna.

10-12a. The root is to be known for being taken up (for fast) by those who desire for virtue and piety, for the purpose of propitiation of the Pitrs. Neither Dvitiya (the second day) nor the AstamI (the eighth day) nor Sasthi (the sixth day) nor Ekadashi (the eleventh day) in a human fortnight, О king, should be taken up by those who wish for virtue, love and wealth, if it overlaps (lit. is pierced by) the previous one.

12b. О excellentBrahmanas, Saptami (the seventh day) in lunar fortnight is always to be taken up only when it over­laps the previous one. If any one eschews the following, when they overlap the previous ones, he falls into hell. Those Tithis are Darsa, (the New Moon day), Paurnamasa (the Full moon day) and the anniversary day of the father.

13. О king, he will be visited by misfortunes and loss of progeny. О Brahmanas this has been heard by me formerly fromKrishna Dvaipayana.

14. That Tithi is called Purvaviddha (overlapping the previous one) if there is even a slight trace of it at the time of sunrise. That Tithi should be considered Prabhuta (full) (if it extends throughout) not excluding the time of sunrise.

15. In the rite of Parana (break-fast) and in the case of death of men, that Tithi is remembered which exists at that particular time. In the case of rites pertaining to Pitrs, if there is contact of the Tithi at the time of sunset, it is called PQrna (full).

16. In that case, the Tithi at the time of sunrise is not taken into account. But in the case of rites of the deities, the Tithi at the time of sunrise must be taken into account. The in­telligent devotee should get the Tithi confirmed through a thoughtful astrologer.

17. О leading Brahmanas, the bases for the extent of the Tithis are the sun and the moon. The knowers of the time reckon it through the movements of moon and tl\p sun.

18, Due to the fault of the contact of the previous Tithi, these are not worthy of being taken up for worship. Those who know about this matter eschew them. О Brahmanas, they eschew all the four Yamas.

19-20.1 Henceforth, I shall recount the orderly procedure for bath and worship. If they do not attain purity during the day time, the injunctions are so observed for the night. All the duties of the day must be completely performed at night-fall. This rule has been laid down by me in the case of men who observe fast.

21. О leading Brahmanas, if there is even a little of Dvadasi at the time of dawn, the rites of ablution, worship, charitable gift, Нота etc. are to be performed then.

22. The breaking of the fast on a pure Trayodasi day is conducive to the attainment of benefit of (a grant of) land and performance more than a hundred of Yajftas. There is no doubt about it.

23. For this reason, О Brahmanas, the ablution is to be performed alongwith the rite of Pitr-Tarpana, early in the morning, without reckoning the day of Dvadasi.

24. This Dvadasi, if transgressed (?) by men causes great loss. Like the Sarasvati who is not washed, it dispels virtue and piety.

25. If there be a loss or increase in the period of Dvadasi or if it is available at the sunrise, Dvadasi should be taken ad­vantage of for the purpose of fasting. It is meritorious. One should eschew that Tithi if that overlaps the previous one.

The Brahamana submitted:

26. О Suta, kindly explain to me how can there be a fast on the Dvadasi day if the previous Tithi happens to ex­tend to Dvadasi.

1. W. 19-32 lay down the rules of observing Ekadashi fast by Vai^navas.

27-31a. When the day of fast becomes overlapped by the previous Tithi and when there is not even a trace of Ekadaft on the next day, how is the observance of fast enjoined on that day? О son of Suta, pray explain to me.

Sauti said:

О Brahmanas, when on DvadasI the previous Tithi is not at all obtainable and the day of the week is Saturday, Sunday or Monday (?) the next day is to be taken up for fasting. Even when there is the risk of contravening many Agamas and when the Brahmanas raise arguments against it, the holy Dva­dasI should be observed as the day of fast and the break fast (Parana) is on TrayodasI (the Thirteenth day of the lunar fortnight).

31b. When Ekadashi is Viddha (i.e. it is overlapped by the previous Tithi) and it is the month of Sravana, it is the holy DvadasI that should be observed as the day of fast, in both the fortnights. This decision, arrived at in accordance with the Shastras (sacred lore) has been announced to you by me.

32a. What else do you wish to hear? You may be pleased to tell me the same.

The sages said:

32b-33a. О Sauti, tell us the rules regarding the obser­vances on the inaugural days of the Yugas precisely and factually. Similarly, tell us the rules regarding the transit of the sun etc. There is nothing that cannot be understood by you.

Sauti said:

33b-34a. Wise persons know that two of the inaugural days of the Yugas fall in the bright half of the month and two in the dark half. The Tithis in the bright half are to be taken up when they exist in the forenoon, those in the dark half arc to be taken up when they exist in the afternoon.

34b-35. The Ayana (the tropical transit) has the part of the day as the basis and the transit time is sixteen Palas (certain unit of time). In the southern portion (transit from the tropic of Cancer) the former one (? the forenoon) is ta be taken and in the northern (transit from the tropic of Capricorn) the past one (the afternoon) is considered (for acceptance). In the middle period of Visuva (equinox), it is glorified as Aksaya (imperishable).

36. О Brahmanas, fast is to be undertaken after knowing precisely the Tithi mentioned for the full year. Otherwise, one is likely to fall into a hell.

37. The man observing fast when it is Purvaviddha breaks Dharma. It is likely to result in death of the progeny and loss of wealth.

38. Just as one eschews the water of the Ganga if it is contaminated by even a drop of liquor, О leading Brahmana, one should avoid the Ekadashi day even if there is the overlapping of Das'amI by a single pala (a small unit of time).

39. О excellent Brahmanas, just as one should throw away the Panchagavya if it is defiled by a dog, so one should do, if Ekadashi in both the fortnights, is defiled by Dashami.

40. О excellent Brahmanas, the Purvaviddha Ekadashi Tithi (i.e. the eleventh day with the overlapping of the tenth day) had been formerly given to the Danavas by the scion of the family of the Yadus (i.e. Vishnu) for the propitiation of the noble souls.

41-44a. О excellent Brahmanas the following gifts are no better than gifts offered to Asuras: the monetary gift given at the wrong time, the gift to the undeserving, what is given by the angry donor, what is given after dishonouring the recipient, the gift on a Tithi ‘pierced by the previous Tithi; the gift offered by one who is defiled by ucchista (leavings of food), what is given unto the fallen ones, what is gifted to the hen­pecked ones, what is given without water offerings and what is offered with subsequent and frequent allusions to it. Hence, О Brahmanas, the Ekadashi Tithi should not be observed if it is Viddha (i.e. when Dashami overlaps it).

44b-46. Just as the paramour of Shudra woman defiles the previous merits, Sraddha, charitable gifts, Japas, Homas and holy dips, so also the Piija offered to Hari in a Tithi over­lapped by the previous one, undergoes rapid decline like darkness at sunrise. Women proud of their blooming youth and overwhelmed by the fish-bannered Lord (i.e. Kama or sexual passion) abandon their ageing husbands. So also the learned men should eschew the Tithi that has the Vedha (overlapping). For the enhancement of Dharma they always adopt other Tithis.

 

CHAPTER THREE







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