Padmanabhan Janakiraman
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Doing certain Hindu Rituals in Bharatha Bhoomi and in foreign country, Will the doer receive the same benefits?
Long back I consulted Pundit about this doubt. He was telling ‘when we do these Rituals like Sastiyaptha poorthi, Bheemaratha Santhi, and other Homamas like Sri. Sudhasana Homan, the benefit of “ Sreya chichi’ or Sreya palan’ will be there, but not Karma Palan” because it is not done in Bharatha Desam.!!!
I got an elaborate answer from Yahoo answers when I floated this question some 12 years ago..
I am sharing that with you
1) Kamya Karma:.
All karmas done with some desire in the heart ,or to achieve some
selfish purposes are known as Kamya karmas.
Rituals like Sastiyaptha poorthi, or Navagraha Homam or Sri Sudhasana
Homan are Kamya karmas.
If these are done in Bhoga Bhoomi (other than Bharatha Desam) the
benefits will be the same. In fact benefits should be more than done in
Bharatha Desam due to Bhoga aspect.
2) Pitru Poojanam:
If the death occurs in India, all rituals should be done
here only. Sastras do not allow the rituals done in a foreign country
( WHICH SASTRA - No clear answer)
( Due to various Constraints , a Tamil Brahmin settled in a Foreign Country , may do the First two days ritual in India, thereafter he will go back to his Foreign land and complete the Ritual)
3) Death and birth in a foreign country (other than India):
If the death or birth takes place in a foreign country, rituals
can be done there itself with desachara followed there by the karta. But for
death Gaya Pinda Daan and Badrinath Brahma Kapala Pinda Daan can be done later
at Gaya and
Badrinath respectively. Kasi and Triveni sangam are also the places to be
covered by many.
4 .Karma Bhoomi::
Bharata Kandam is called as Karma Bhoomou because the people here
believes in Karma!
Bharata Kandam is called with a garland of names which includes
Karma Bhoomi, Gnana Bhoomi, Yoga Boomi, Moksha Bhoomi Punya Bhoomi etc.
In Maha Sangalpam Bharata Kandam is referred as 'KARMA BHOOMI'
Some orthodox people and even some Acharyas of mutts, holds such a theory of Bharata alone being karma bhoomi.
The Rigveda exhorting "kriNvanto vishvam Aaryam" and "aa no bhadraH kratavo yantu vishvataH', and several passages from other sacred texts belie this notion.
Definition of a distant Place:
Distant place is defined in Vaidyanatha Deekshidheeyam.
Page 273:
Bruhaspati: If the places is separated by a Mahanadhi (big river),
parvata (mountain), or Pashabeda (with speaking a different language) the place
is called a distant place (desanthram).
Page 274:
Vamana Puranam. By this definition the opposite banks of a big
the river becomes desanthram to each other!
More and more people migrated and built temples all over the world.
Vasudhaiva Kutumbakam covers the entire earth!
We all have heard about Vasudhaiva Kutumbakam
What does it mean ?
1) Vasudhaiva Kutumbakam, meaning:
वसुधा,
vasudhaa ( f.) means Earth.
'Vasudha' refers to the Earth or to the entire Creation, meaning
the vast cosmos. 'Eva' means “certainly” or “verily.” 'Kutumbam' means a family
or blood relations, and kutumbakam technically means a little family. So here
the Vedic sages are saying that the entire world is truly just one family. The
world is like a small, tightly knit, nuclear family.
2) 'Vasudhaiva Kutumbakam' in Upanishad:
Maha Upanishad Chapter 6, Verse 72:
" अयं बन्धुरयं नेति गणना
लघुचेतसां
उदारचरितानां
तु वसुधैव
कुटुम्बकं "
'ayam bandhurayam neti ganana laghuchetasam
udaracharitanam tu vasudhaiva kutumbakam'
'Only small men discriminate saying: One is a relative; the other
is a stranger.
For those who live magnanimously the entire world constitutes but
a family.'
3) Hitopadesha, 1.3.71:
'ayam nijah paroveti ganana laghuchetasam
udaracharitanam tu vasudhaiva kutumbhakam' |
’This is my own and that a stranger’ – is the calculation of the
narrow-minded
For the magnanimous-hearts however, the entire earth is but a
family'
4) 'Vasudhaiva Kutumbakam' concepts in other texts:
Panchatantra, 5.3.37.
The three recensions of vikrama-charita (Andhra 3.1, Jaina 17.3,
Jaina-shubhashIla 6.270).
Subhashitavalih (udarah.498.)
Certain compendiums of Chanakya and Bhartrihari.
In the works of the great kashmiraka poet Bhatta Udbhata.
5) Tamil Poem written 2500 years ago :
Tamil Poet Kanian Poongundranar on the concept similar to
'Vasudhaiva Kutumbakam' (Song 192, Purananuru, Sangam literature)
'யாதும் ஊரே; யாவரும் கேளிர்;
"Yathum Oore Yavarum Kelir"
'Every place is my home town; Everyone my kith and kin'
Song 192, Purananuru, Sangam literature:
யாதும் ஊரே ; யாவரும் கேளிர்
;
(பாடல்192, எட்டுத்தொகை நூல்களில் ஒன்றாகிய புறநானூறு)
Poem 192 - written in Tamil 2500 years ago.
The universality of the Divinity in the form worshiped is finding mention in Tiruppavai as well as Peria Puranam.
Regarding pundit's observation, of "Shreya phala" and "karma phala", it is at best an evasive answer.
At the end of every ritual the 'karma phala' is not retained by the performer by offering it to God, by chanting the sloka "kaayena vaachaa.." or "Om tatsat BrahmaarpaNam astu" or the saativika tyaaga " Bhagavaan eva .... aakhya idam karmam svasmai sva-preetaye svayameva kaaritavaan".
The famous quote of Bhagavad Geeta too " karmaNi eva adhikaaraH tey, maa phaleshu kadaachana", exemplifies this. When one can not and should not aspire for 'karma phala', the place of performance theory is set at naught.
SOURCE: VIDYA C RAJAGOPALAN.
THIS POST IS FOR SHARING KNOWLEDGE ONLY< no INTENTION TO VIOLATE ANY COPYRIGHTS.
Long back I consulted Pundit about this doubt. He was telling ‘when we do these Rituals like Sastiyaptha poorthi, Bheemaratha Santhi, and other Homamas like Sri. Sudhasana Homan, the benefit of “ Sreya chichi’ or Sreya palan’ will be there, but not Karma Palan” because it is not done in Bharatha Desam.!!!
I got an elaborate answer from Yahoo answers when I floated this question some 12 years ago..
I am sharing that with you
1) Kamya Karma:.
All karmas done with some desire in the heart ,or to achieve some
selfish purposes are known as Kamya karmas.
Rituals like Sastiyaptha poorthi, or Navagraha Homam or Sri Sudhasana
Homan are Kamya karmas.
If these are done in Bhoga Bhoomi (other than Bharatha Desam) the
benefits will be the same. In fact benefits should be more than done in
Bharatha Desam due to Bhoga aspect.
2) Pitru Poojanam:
If the death occurs in India, all rituals should be done
here only. Sastras do not allow the rituals done in a foreign country
( WHICH SASTRA - No clear answer)
( Due to various Constraints , a Tamil Brahmin settled in a Foreign Country , may do the First two days ritual in India, thereafter he will go back to his Foreign land and complete the Ritual)
3) Death and birth in a foreign country (other than India):
If the death or birth takes place in a foreign country, rituals
can be done there itself with desachara followed there by the karta. But for
death Gaya Pinda Daan and Badrinath Brahma Kapala Pinda Daan can be done later
at Gaya and
Badrinath respectively. Kasi and Triveni sangam are also the places to be
covered by many.
4 .Karma Bhoomi::
Bharata Kandam is called as Karma Bhoomou because the people here
believes in Karma!
Bharata Kandam is called with a garland of names which includes
Karma Bhoomi, Gnana Bhoomi, Yoga Boomi, Moksha Bhoomi Punya Bhoomi etc.
In Maha Sangalpam Bharata Kandam is referred as 'KARMA BHOOMI'
Some orthodox people and even some Acharyas of mutts, holds such a theory of Bharata alone being karma bhoomi.
The Rigveda exhorting "kriNvanto vishvam Aaryam" and "aa no bhadraH kratavo yantu vishvataH', and several passages from other sacred texts belie this notion.
Definition of a distant Place:
Distant place is defined in Vaidyanatha Deekshidheeyam.
Page 273:
Bruhaspati: If the places is separated by a Mahanadhi (big river),
parvata (mountain), or Pashabeda (with speaking a different language) the place
is called a distant place (desanthram).
Page 274:
Vamana Puranam. By this definition the opposite banks of a big
the river becomes desanthram to each other!
More and more people migrated and built temples all over the world.
Vasudhaiva Kutumbakam covers the entire earth!
We all have heard about Vasudhaiva Kutumbakam
What does it mean ?
1) Vasudhaiva Kutumbakam, meaning:
वसुधा,
vasudhaa ( f.) means Earth.
'Vasudha' refers to the Earth or to the entire Creation, meaning
the vast cosmos. 'Eva' means “certainly” or “verily.” 'Kutumbam' means a family
or blood relations, and kutumbakam technically means a little family. So here
the Vedic sages are saying that the entire world is truly just one family. The
world is like a small, tightly knit, nuclear family.
2) 'Vasudhaiva Kutumbakam' in Upanishad:
Maha Upanishad Chapter 6, Verse 72:
" अयं बन्धुरयं नेति गणना
लघुचेतसां
उदारचरितानां
तु वसुधैव
कुटुम्बकं "
'ayam bandhurayam neti ganana laghuchetasam
udaracharitanam tu vasudhaiva kutumbakam'
'Only small men discriminate saying: One is a relative; the other
is a stranger.
For those who live magnanimously the entire world constitutes but
a family.'
3) Hitopadesha, 1.3.71:
'ayam nijah paroveti ganana laghuchetasam
udaracharitanam tu vasudhaiva kutumbhakam' |
’This is my own and that a stranger’ – is the calculation of the
narrow-minded
For the magnanimous-hearts however, the entire earth is but a
family'
4) 'Vasudhaiva Kutumbakam' concepts in other texts:
Panchatantra, 5.3.37.
The three recensions of vikrama-charita (Andhra 3.1, Jaina 17.3,
Jaina-shubhashIla 6.270).
Subhashitavalih (udarah.498.)
Certain compendiums of Chanakya and Bhartrihari.
In the works of the great kashmiraka poet Bhatta Udbhata.
5) Tamil Poem written 2500 years ago :
Tamil Poet Kanian Poongundranar on the concept similar to
'Vasudhaiva Kutumbakam' (Song 192, Purananuru, Sangam literature)
'யாதும் ஊரே; யாவரும் கேளிர்;
"Yathum Oore Yavarum Kelir"
'Every place is my home town; Everyone my kith and kin'
Song 192, Purananuru, Sangam literature:
யாதும் ஊரே ; யாவரும் கேளிர்
;
(பாடல்192, எட்டுத்தொகை நூல்களில் ஒன்றாகிய புறநானூறு)
Poem 192 - written in Tamil 2500 years ago.
The universality of the Divinity in the form worshiped is finding mention in Tiruppavai as well as Peria Puranam.
Regarding pundit's observation, of "Shreya phala" and "karma phala", it is at best an evasive answer.
At the end of every ritual the 'karma phala' is not retained by the performer by offering it to God, by chanting the sloka "kaayena vaachaa.." or "Om tatsat BrahmaarpaNam astu" or the saativika tyaaga " Bhagavaan eva .... aakhya idam karmam svasmai sva-preetaye svayameva kaaritavaan".
The famous quote of Bhagavad Geeta too " karmaNi eva adhikaaraH tey, maa phaleshu kadaachana", exemplifies this. When one can not and should not aspire for 'karma phala', the place of performance theory is set at naught.
SOURCE: VIDYA C RAJAGOPALAN.
THIS POST IS FOR SHARING KNOWLEDGE ONLY< no INTENTION TO VIOLATE ANY COPYRIGHTS.
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