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.jpg "Sri Ganeshji")
1. Durvā: Main component of the ritualistic worship of Gaṇapati
Durvā is a special type of sacred grass. The word Durvā is derived from the words duhu and avam. Duhu means that which is far away and avam means that which brings closer. According to this meaning, Durvā is that which brings the distant pure spiritual particles (pavitraks) of Gaṇapati closer. Durvā are used in auspicious events and ritualistic worship of Deities, especially in the worship of Gaṇapati
1.1 Spiritual features of Durvā
1. The process of absorption of the Deity’s Principle happens at its root
2. The Durvā has the ability to absorb and emit the three Principles of Primal Shiva, Primal Shakti and Primal Gaṇapati.
3. Durvā have the highest ability to attract the Gaṇapati Principle.
Its effect takes place in various ways. For example
The Nirguṇ Gaṇapati Principle and pure Chaitanya are emitted through the Durvā in higher proportion.
The momentum of this emission is also higher.
The effect of the frequencies emitted by the Durvā is on the subtlest, that is, most subtle level.
The effect of the frequencies emitted by the Durvā is on the gross body, the subtle body and the causal body.
Hence, Durvā are offered to Gaṇapati.
1.2 What type and how many Durvā should be offered to Gaṇapati?
Generally, tender Durvā shoots are used in the ritualistic worship of Gaṇapati. The blossomed Durvā are not used in the worship. With the blossoming of the plant, its ability to attract the Gaṇapati Principle is reduced. Similarly the Durvā whose middle stick has three leaflets should not be offered to Gaṇapati.
Offer the Durvā with three or five leaflets to Gaṇapati. They are called durvankur. The middle leaflet of durvankur attracts the Principle of Primal Gaṇapati and the other two leaflets attract Primal Shiva and Primal Shakti Principles.
1.3 Method of offering Durvā to Gaṇapati
The minimum number of Durvā to be offered to Gaṇapati should be 21. Tie the Durvā together and offer them to Gaṇapati after dipping into water. The entire idol of Gaṇapati excluding the face should be covered with Durvā. Thus the fragrance of Durvā spreads around the idol.
1.4 Durvarchan
Gaṇapati is ritualistically worshipped by offering a Durvā with each chant of ‘i’ or with each utterance of the one thousand Names of Gaṇapati. This is called ‘durvarchan’. In this the offering of Durvā begins from the Holy Feet of the Gaṇapati idol.
1.5 Effects of Durvarchan
The Principle of a Deity is emitted in higher proportion through the Holy Feet of the idol. So the Durvā offered in the beginning attracts the Gaṇapati Principle in higher proportion. This Principle is then transferred to the Durvā offered later on. This Principle is spread up to the top by the Durvā offered in sequence. Due to this the Chaitanya frequencies are emitted from the idol in higher proportion.
As a result of the durvarchan done in this manner, the Gaṇapati Principle is attracted to the venue of the worship in higher proportion. The Nirguṇ frequencies of the Principles of the Deities are attracted in the idol. These frequencies are transformed into saguṇ frequencies in Gaṇapati idol and they are then emitted through the idol because of which the worshipper gets more benefit.
It is thus clear that due to the emission of the Deity’s Principle through the Durvā, the adverse influence of the raja-tama-predominant Principles in the environment is reduced. This is the reason why a person suffering from negative energies feels distressed when he comes in contact with the Durvā.
2. Experiment with Durvā
When a person affected by negative energies comes in contact with the Durvā, he experiences distress.
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Based on the subtle picture above, one can see here that on coming in contact with the Durvā the negative energy distressing the woman has manifested. Due to the sāttvik frequencies emitted by Durvā, the negative energy manifest in the woman is distressed. As a visible result of this, the woman is also seen experiencing distress.
Effect of Durvā on a woman having distress by negative energy:
The Chaitanya is activated in the Durvā placed in front of the woman affected by negative energy and keeps moving in the form of a spiral.
From the tips of Durvā the saviour and destroyer energy is emitted towards the woman.
This energy flows in the woman’s body, is activated and its spiral keeps moving.
The negative energy fights with the energy emitted by the Durvā through the medium of the black energy it has stored in the woman’s body.
The negative energy is distressed and is pushed away. At the same time the black energy also disintegrates.
Through the Durvā the energy particles spread in the environment and are conserved for a long time.
The root cause of this type of effect is the ability of Durvā to attract and emit the Principles of Deities:
Durvā has 0.75% vibrations of Divine Principle, 2% vibrations of Chaitanya, 3% of Shakti and 4% of Gaṇapati Principle.
Flow of Divine Principle and Shakti is attracted in the root of the Durvā leaflet.
Spirals of Divine Principle, Shakti and Chaitanya are generated in the roots and leaflets of Durvā and circulate in active form.
Particles of vital energy spread in the environment from the tips of Durvā
Flow of Gaṇapati Principle is attracted at the nodal points of the Durvā leaflets.
A. Spirals of Gaṇapati Principle are generated in the roots and leaflets of Durvā and circulate in an active form.
B. Flows of Gaṇapati Principle are emitted into the environment from the tips of Durvā
C. Particles of Shakti in the form of Gaṇapati Principle spread in the environment from the tips of Durvā.
This shows that there is a scientific perspective behind the religious rituals mentioned in Sanatan culture, every action therein and every ingredient used in them.
3. Durvā and grass
Durvā have the highest ability to attract and emit the Principles of the three Deities – Primal Shiva, Primal Shakti and Primal Gaṇapati. The grass does not have any such ability. The vibrations that the grass attracts and emits are illusory, that is, artificial.
Subtle effect of grass:
Raja-guṇ is active in the roots of grass, which flows in outward direction.
Due to the raja-guṇ in the grass, the illusory vibrations flow in it and are also emitted by it.
If Durvā is not available, the all-encompassing akshatā, that is, unbroken rice grains smeared with kumkum should be offered to the Deity. The Scriptures mention: ‘सकलउपचारार्थे अक्षताम् समर्पयामि ।’ which means, ‘akshatā can be used in place of all the substances offered in the rituals’.
Points to be kept in mind while bringing Durva for the ritualistic worship of Gaṇapati:
1. Select Durvā grown in a clean place only.
2. The Durvā should not have been trampled upon.
3. While plucking Durvā, chant the Name of Gaṇapati continuously.
4. While bringing Durvā home they should not be held in the left hand or on the head.
The three leaflets of the tri-foliage Durvā to be offered to Gaṇapati denote the three guṇs, Sattva, Raja and Tama. If the bhāv of the worshipper or the seeker is that ‘offering the tri-foliage Durvā means offering our guṇs', he gets the benefit at the spiritual level. One can say that the sole aim of life of a person on the path of Spirituality is to contribute to the Divine mission by going beyond the three guṇs. In short, one gets the learning from the Durvā that, one should be in a state beyond triguṇs and continue to perform the Divine mission with the help of the triguṇs.
One’s distress of negative energy is reduced by coming in contact with Durvā, but it can increase again due to the Raja-Tama. Chanting the Name of a Deity persistently is an excellent medium to root out the distress.
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