Pranam Q4 If not one speaks like Narayanaswamy without authenticity but as a rude racist. KR IRS 12/2
On Sat, 12 Feb 2022 at 07:33, 'gopala krishnan' via iyer123 < [email protected]> wrote: > QUES ANSW DIVINE 2-2022-11 > > Dear friends, > > These are information posted by members compiled as QA by me in > 1998’s-2004’s and stored in my computer. At this date I have no information > of the members posted. > > *BEING COMPILATION THERE MAY BE ERRORS.* > > Sincerely, > > *R. Gopalakrishnan, 78, dated 12-02-2022* > > Q1 Do nampoothiries are having the oupasanam like iyers? Do they keep it > sacred? > > A1 For such Grihasthans, the first and primary ritual after "Sandhyaa > vandanam" is *"Oupaasanam Veli". * > > The fire (Agni) used during the marriage ritual is kept burning and is > called "Oupaasanam" or "Oupaasanaagni". > > Each Grihasthan will have an "Oupaasana Kundam" in the ritual room > (usually the Vatakkini). *If the fire per chance extinguishes, there is a > prescribed Vedic way of rekindling it.* > > A "Homam" called "Oupaasanam Veli" is to be performed every day after the > morning and evening Sandhyaa vandanam. > > * Most people, except the very fastidious ones, used to skip the evening > Homam, and instead, it is repeated in the morning * > > It is to be performed by the husband, but if he is absent or sick, *the > wife can do it, and if she is also unable to do it for any reason, other > Namboothiris or Brahmachaaris may do it in order to keep it uninterrupted ( > I recollect about the Kanchi kamakoti comment on Oupasana panai at this > context least people among iyer understand about it at all….)* > > Q2 Which are the directions permitted to sit for taking food?How food > should be taken especially among nampoothiries? > > A2 While eating meals, sit facing east or west, south is permissible if > unavoidable, but north is taboo! > > Serve all the required food in the beginning itself, *since serving again > to polluted leaf is considered bad.* > > Any meal (even snacks) with hand-mouth contact needs this procedure.The > whole mouth (lips, tongue, teeth,saliva,spit, etc.) is considered polluted > ("Asudhi" or "Echil"). > > Anything coming in contact with these or the leaf, and leftovers after > meals, gets polluted and in turn pollutes others on touch. All such > things or body parts have to be washed in water before re-use. > > Such pollution does not exist in the case of children under three, and > with children between three and five, parents are exempted from pollution. > > My note- *Nowadays such strictness is not seen generally.* Among Kerala > iyers also including srardha 2nd serving is done, but in srardha, the > remaining should not be eaten by any member. So a specified quantity is > taken out from cooked items to serve to Bhokthas. *The remaining is > called Pithru sesham.* > > Q3 Why do the words Agni, Vaya, Indra, Ashvi, Saraswati, etc. occur in the > Vedas in certain order? > > A3 They are arranged in a certain order with a view to show the > inter-dependence and inter-relation of the sciences and also to describe > the primary and essential and the secondary and incidental effects of > each individual science. > > The word *Agni* is taken in two senses, viz., God and material fire. It > signifies the attributes of knowledge and pervasion, etc. of God > > Fire is created by God and is of primary importance and use in mechanics, > etc. and hence it is given the first place in the order of enumeration. > > The word *Vayu* denotes the divine attributes of all-sustainingness and > infinite power. As in the physical and mechanical sciences we find air > helping fire and as it affords support to all embodied objects and is > connected with them we take the word *Vayu* in the sense of air, and as > God is the sustainer even of air we take it to mean Him also. > > The word *Indra* connotes the quality of gloriousness of God, and as men > derive great power with the help of air we take in that sense also. > > In mechanics water, fire, metals and light are necessary for the > knowledge of the theory and practice of moving cars, they being direct and > indirect causes thereof. > > The word *Ashvi* has been used in the Vedas for these things after *Agni* > and *Vayu*. by the word *Saraswati* the Vedas signify such attributes of > God as His possession of infinite wisdom, the instruction of the relation > between the words and their meaning by means of the Vedas. > > It also means the manifestations and uses of speech. *For these reasons > the words Agni, Vayu, Indra, Ashvi and Saraswati have been used in the > above order in the Vedas*. > > In a similar manner, all men should understand the meaning and > application of the Vedic words in all other places also. > > There is, therefore, no harm in taking the word *Agni* in the dual sense > of God and fire. Otherwise, it would be absolutely impossible to reduce all > knowledge to writing even in billions of *Shlokas* and thousands of books > > Q4 What is the importance of studying Vedas fully understanding the > meaning of it and reciting with correct pronounciation ? > > A4 In the same manner it is incumbent that in reciting the Vedas the > vowels and the consonants should be pronounced with due regard to the > organs and methods of pronunciation otherwise the pronounced word would > be unpleasant and meaningless. > > As a man or an animal carrying a burden does not use it and ghi, sugar, > musk, saffron, etc., which he is carrying, are enjoyed by some other lucky > man, so a man, who reads (a book) without understanding its meaning is > like the carrier of a burden. > > A man, who reads the Vedas without understanding their sense and simply > recites them, gets no illumination. Just as in a place devoid of fire > even dry fuel, ready to catch. Page 439 Fire, does not burn and produce > heat and light, so the mere reading without understanding the meaning does > not produce the light of knowledge." Nirukta. I. 18. > > Q5 What is the interesting quote about a Young woman beautifying for the > husband told in the rig veda? > > A5 As a wife desiring the favor of her husband puts on beautiful garments > and displays the beauty of her person to her lord, similarly, the learning > i.e., the knowledge of things from God to earth, reveals her form to the > man who reads the Vedas with a full grasp.Page 440 of their meaning. Rig X. > 71.4 > > Q6. Why are the Vedas divided into 4 parts? > > A6 In order to impart knowledge of different sciences. > > Q7 What is the object of arranging the Vedas into four Samhitas? > > A7 The object is to arrange the mantras dealing with the same class of > subjects according to the context and their relation with the mantras that > precede and follow them so that the information contained in them may be > grasped easily > > Q18.Why is the Rig Veda counted as the first, the Yajur Veda as the 2nd, > the Sama Veda as the third and the Atharva Veda as the fourth? > > A18 Unless and until one acquires direct knowledge of *the relation of a > substance with its qualities it is not impressed on the mind, *nor does > one acquire a liking for it. > > Without these two no one can have a desire to possess a thing. Without > desire there can be no happiness. > > The Rig Veda ought to be counted as the first Veda as it deals with the > above mentioned subject. > > The Yajur Veda ought to be counted as the second Veda in as much as it > deals with the subject of doing good to the whole world by bringing the > objects into practical use and deriving benefits there from after knowing > their qualities > > The Sama Veda is counted as the third Veda because it deals with such > questions as how far the knowledge, action and worship portions can be > improved, and what is their ultimate result? > > *The Atharva Veda is counted as the fourth Veda because **it teaches to > preserve and complete the knowledge contained in the other three Vedas.* > > *The order of enumeration of the Vedas as the Rig, Yajus, Saman and > Atharvan is due to the fact that the knowledge of the qualities of things, > their application to practical ends, spiritual knowledge, and their > progress and preservation are related with one another in the same order, > the one following depending on the one preceding it. * > > The reason why they are so called is also the same because Rik means to > define and Yaj to respect the learned, to associate with them, and to > combine objects and to make a gift, Sama comes from 'sho" to do a final > act' and means to console. Atharva comes from 'Atharva' to doubt and means > the absence of doubt because 'a' (not) is added to it. > > Vedas are counted in this order according to the meanings of the roots > from which their names are derived. Nirukta. XI. 18. > > It should be understood that no human being is the author of the Vedic > *mantras*. The *rishis*, whose names are written over them are only those > who discovered and published their meanings. Similarly, the subject of > which a *mantra* treats is called its *devata* so that its so that its > purport may be known easily. > > > > -- > You received this message because you are subscribed to the Google Groups > "iyer123" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion on the web visit > https://groups.google.com/d/msgid/iyer123/370641237.592224.1644631394828%40mail.yahoo.com > <https://groups.google.com/d/msgid/iyer123/370641237.592224.1644631394828%40mail.yahoo.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZoqOiGs7yPKHVSsu9uLUhPYVSByEHwUMtahBpjSBGx5RRw%40mail.gmail.com.
