Pranam
Intro: The misinformation effect refers to the tendency for post-event
information to interfere with the memory of the original event. Researchers
have shown that the introduction of even relatively subtle information
following an event can have a dramatic effect on how people remember.The
misinformation effect can lead to inaccurate memories and, in some cases,
result in the formation of false memories. The misinformation effect
illustrates how easily memories can be influenced. It also raises concerns
about the reliability of memory—particularly when the memories of
eyewitnesses (eyewitness testimony) is used to determine criminal guilt. If
a question contains misleading information, it can distort the memory of
the event, a phenomenon that psychologists
<https://www.verywellmind.com/clinical-psychologist-2510503> have dubbed
"the misinformation effect." When discussing the historical antecedents of
reconsolidation
<https://www.sciencedirect.com/topics/psychology/reconsolidation> in human
memory, the early work on the misinformation effect and massed versus
distributed practice highlight effects that may target the adaptive
updating or memory-enhancing effects of reconsolidation. Inspired by the
renewed interest in the reconsolidation of fear memories, there has also
been a growing interest in exploring the reconsolidation of episodic memory
<https://www.sciencedirect.com/topics/neuroscience/episodic-memory> in
humans. Unlike studies of fear learning, however, which generally show no
expression of the original memory following interference, studies of
episodic memory show altered, impaired, or enhanced memory, depending on
the paradigm.( science journal).
Q1 Astapathi from Kanchi Mutt: "The Ashtapadi is a work by Jayadeva, a
great devotee of Krishna. It is replete with elements conducive to bhakti
rasa—music and dance. It was composed by Jayadeva at the Jagannatha Kshetra
of Puri, while his wife, Padmavati, danced to its music. Both music and
dance are among the sixty-four kinds of offerings made to god at the time
of pooja or worship. Each of these offerings helps us to invoke the Lord’s
karuna or compassion on us. Of these, music and dance have very intense,
personal significance. The Lord is of the form of music. The art of dance
is a mingling of music with the ambient air.
The Supreme Being, the Paramatma, is of the form of music. Parashakti, the
Supreme Energy, is of the form of air which is favourable to convey sound
or music. It is this concept that appeared embodied in the form of
Radhakrishna and performed several lilas in order to lead the hearts of
devotees into maturity. In general, Lilas enchant every one. However, the
deep esoteric significance of these lilas is enjoyed only by the most
enlightened of devotees. It is such a devotee who is a parama-ekanti (the
highest among the enlightened), a jeevan mukta (the liberated). Vedavyasa
was one such bhakta. He gave the world deep, precious philosophical
thoughts, through the eighteen puranas.
In the tenth purana, the Brahmavaivarta Purana, Vyasa narrates the story of
Sri Radhakrishna. The Garga Samhita, which serves as an exposition to the
Purana, also deals with this story in great detail, using an engaging
manner to bring out the story’s philosophical significance. The Ashtapadi
was composed with these two texts as its source.
Sri Krishna is with his wife Viraja in Goloka. When Radha, on hearing about
this, comes there in anger, Krishna turns Viraja into a river and hides
himself. Radha returns to her abode disappointed only to be met by Krishna,
who pretends to be in search of her calling out her name, “Radhe…Radhe.”
When Radha turns her face away in anger, Krishna tries to pacify her.
However, she would not be appeased. Even when Krishna entreats her saying,
“Do not be angry, O Radha! I plead with you. I shall not be attracted to
any other woman henceforth,” she does not relent.
The great devotee Sudhama is offended by Radha’s behaviour. Krishna, then,
goes back to his love sport with Viraja. Radha, who could not bear to be
separated from Krishna, sends her apologies to Krishna through a friend.
Krishna replies to the message saying that he has no strength even to walk,
because of the intense suffering caused by Radha’s separation and asks
Radha to come to him. On receiving this message, Radha sets out to meet
Krishna.
However, Sudhama, who is still angry with Radha, bars her entry into the
place. Radha curses him to become an asura and he, in turn, curses her that
she would be separated from Bhagavan Krishna. At this point, the Lord
Himself comes out and effects a reconciliation between them. Sudhama is to
be born as Shankachuda, would be killed by Shiva and would return to
Goloka. Radha would be born as the daughter of Vrishabanu. The Lord assures
her that he would be born as the son of Vasudeva, would grow up in Nanda’s
household and would marry her. They were to live on earth for a while and
then return to Goloka. This is the story sung by Jayadeva in the 24 verses
of the Ashtapadi.
The events that happen in Goloka, as well as those that happen on earth are
narrated in Jayadeva’s work. The Gayathri Mantra, the Mantra Raja, the
mother of all Vedas, has 24 syllables. Based on the ratio of a thousand
verses for each of the 24 letters, Valmiki composed the Ramayana in 24,000
verses. On a similar scale, Sri Thyagaraja Swamigal composed 24,000
keerthanas. Jayadeva, on the same basis, composed 24 Ashtapadis.
Since it is a song (gita) about Govinda, it is called the Gitagovinda.
Since it is composed in eight padas (in keeping with rhythms of dance), it
is also called the Ashtapadi. Several slokas are added to the songs in the
beginning and in the end. Many writers have specified the raga and tala in
which these verses are set. Yet others sing these as taught by their gurus.
Since it is considered a Kavya, a work of poetry, it is divided into sargas
or chapters, like other kavyas such as the Raghuvamsha. This work has been
composed in twelve sargas, bearing the Dvadashakshari mantra
(twelve-syllable mantra) of Krishna. The names given by Jayadeva to each of
these sargas are also unique and meaningful. They bestow grace upon
devotees.
1. Samoda Damodaran: He who gives joy to the mother who tied him to a
mortar.
2. Aklesha Keshavan: He who protected Brahma and Shiva.
3. Mukta Madhusudanan: He who punished Madhu, the asura who was enslaved
by Moha.
4. Snigdha Madhusudanan: He who revealed his beautiful form to Madhu and
Kaitabha.
5. Sakanksha Pundarikakshan: He who awaits the arrival of his devotees
with eyes wide open.
6. Dhrishta Vaikuntan or Dhanya Vaikunthan: He who reveals the bliss of
Vaikuntha to every one.
7. Nagara Narayanan: He who can appeal to people of a city, though He
had lived in a village among Gopis (cowherdesses).
8. Vilakshya Lakshmipati: He who accepts every one who seeks his Grace
as Lakshmi herself.
9. Mukta Mukundan: The Guru who bestows a unique experience.
10. Chatura Chaturbhujan: He who has four arms which grant all the goals
of human life.
11. Sannada Govindan: He who brings joy to cowherds and to everyone on
earth.
12. Supreeta Pitambaran: He who, pleased by the devotion of his
devotees, bestows upon them the Pitambara (the yellow garment worn by Him).
These meaningful names explain the import of the Ashtapadi clearly. We have
no knowledge of Moksha and the unknown is to be reached through the known.
Moksha is unalloyed bliss and all other pleasures we experience are but
drops of this Ocean of Bliss. This bliss is purely experiential. The sacred
texts try to give us a glimpse of it through the example of Sringara bhava
known to all of us in our experience. Today’s world, following Western
thought, understands Sringara bhava in terms of brutish lust. This is
fallacious. Sringara bhava comes out of the perfect union between the
husband and wife and is expressed in a harmonious life, sweet conversation,
congenial behaviour, not being separated from one another, the misery felt
if separation happens, offering music and dance, (a part of the worship of
the Lord) to the god residing in the temple of the body, embracing one
another, exchanging kisses and so on.
This Nayaka-Nayaki Bhava is akin to the relationship between the Jiva and
Ishwara, in aspects such as the experience of union and devotion. This
Nayaka-Nayaki Bhava is not exclusive to our religion alone; it is found in
Christianity and Islam too. Prema Bhakti is, thus, portrayed in the songs
of Thevaram, the Divya Prabhandam and in the songs of many other devotees.
Though these appear to be erotic in nature, they are replete with ideas
from the Vedantas and so are sung even by renunciates. The jiva is
separated from the Paramatman and suffers several sorrows such as birth,
death, old age, hunger and disease. By the grace of the Lord, the jiva
finds a good acharya, who guides him alright and leads him to union with
the Lord. Here, Krishna is the Paramatman, Radha the Jivatman, and the
friend is the Acharya. Similarly our ancestors have written plays such as
the Prabodha Chandrodayam and the Sankalpa Suryodayam which portray
abstract qualities as a king – Prabodha, the King triumphs over the asura
Ajnana who comes to battle accompanied by his army of Kama (desires) and
Krodha (anger). The Padma Purana serves as a precedent to this.
Q2 Prasara smriti 12 kanta prayaschittam some extracts: "PARASARA SMRITHI
PRAYACHITA PRAKARANA LAST 12TH CHAP
1 Prayaschitta Prakarana: Maharshi Angirasa defined Prayaschitta as
follows:
Praayo naama tapah proktam chintam nischaya ucchyate,
Taponischayasamyuktam Prayaschittam taduchyatey/ (‘Tapo nischaya krutya’ or
any act as firmly resolved in one’s inner conscience by deep meditation is
known as Prayaschitta).
This act is to undergo penance as prescribed by Scriptures; this is to
offset nitya-naimittika-kaamya papa krityas or of lapses of regular duties,
incident oriented momentary and emotional offences of very serious nature
and degree as also blemishes due to non performance of desirable acts. Manu
and great Rishis like Yagnyavalkya asserted that prayschittas executed on
earth might somewhat appease the impact of far worse and severe
tribulations in hells after the termination of the lives of the sinners:
Akaraney pratyavaascha Manunaa darshatah: Charitavyamatonityam
praayaschittam vishudhaye,Nindourhi lakshanouryuktaajaayante
nishkrutainasah/
Further Yagjnyavalkya described ‘eka vimshati’ or twenty one narakas as
follows:
Prayaschitta makurvaanaah paaeshu nirantaa naraah, Apaschaantaapinah
kashtaan narakaan yaanti daaruram/Taamishram Lohashanku Mahaairaya
shalmali, Rouravam Kumbhalam Puti mritthikaam Kaalasutrikam/ Sanghaatam
Tohilodakamcha Savisham Sampra taapanam, Mahaa Naraka Kaalolam Sanjeevana
Mahaapatham/ Avichourandhataamishram Kumbhopaakam tathahivacha,
Asipatravanam chaiva Taapanam chaika vimshikam/ (The details of the twenty
one hells are Taamishra, Lohashanku, Maha Niraya, Shalmali, Rourava,
Kumbhala, Puti mrittika, Kaala Sutra, Sanghata, Tohiloda, Savisha,
Samprapaatana, Maha Naraka, Kaakola, Sanjeevana, Maha Patha, Aveechi,
Andhataamisra, Kumbheepaaka, Asipatravana, and Taapana. In case,
prayaschittas are not already executed in one’s lifetime in lieu of Maha
Patakas and Upa patakas perpetrated on earth in the previous birth, the
accumulated sins of dreadful nature would entail much more severe penalties
and retributions). The retributions are on account of non-performance of
‘Vihita Karmas’ or prescribed duties and perpetrating ‘nishiddha karmas’ or
prohibited acts. For example, avoiding Garahana Snanas involves attacks of
leprosy for seven births.
Persons who are normally susceptible to continuous attacks by ‘Arishad
Vargas’ viz. Kama-Krodha-Lobha-MohaMada-Matsaras viz. Deep desires,
terrible anger, passionate possessiveness, excessive attachments,
incorrigible arrogance and unpardonable jealousy; one’s misdoings of
serious nature are therefore sure to lead them to Ati Pataka, Maha Pataka,
Anupataka Upa, Paataka, Upa pataka, Jaati bhramsha types of retributions as
also Sankarikarana, Apaatri karana, Malaavaha, and so on.
Matru -Putrika-SwashruSunsha gamana are considered as Atipatakas and
Brahma Hatya-Suraapaaa-Brahmana Dhana harana steya or stealing-guru bharya
gamana are Maha patakas. Rajaswala-Garbhini-Asphuta baala gamana and
Sharanaagata Shatru vadha are as dreadful as Brahma hatya; providing wrong
or misleading evidences and murder of friends are as heinous as Suraa
Paana; Para daaraa gamana especially with closely related women is stated
to be as appalling as Guru Bharya gamana; ‘Sharanaagata stree gamana’ is
stated as Anupataka or as deplorable as Maha Pataka. Go Vadha, Para Stree
vikraya, Matru/Pitru dushana and bahishkarana, Brahmana Vidhi parityajana,
Vrata parityaga, Kanya dushana and nastikyata are of the rank of Upapaata
dosha. Para ninda, Madyaadi vikraya, Neecha sahavasa and such other traits
demand Jaati brahamsha. Pashu samhara and Heena vritti demand
sankarikarana. Asatya sambhashana, nishkarana nindaaropana, kriki keeta
pakshi jalachara vadha are considered as Malaa vaha; heena jaati seva,
nindita dhanaarjana and such acts of depravity including Urbandhana maranas
or forced deaths and anti-social activities are called prakirna-ravikiran
papas. Among the Atipatakas are listed Matru-Putrika-Sahodari gamana or
with such other blood relations both knowingly or ignorantly, the
Prayaschitta is Sishna[1]chedana and three Kruccha prayaschitta and three
chandrayana vratas.Para stree gamana demands a series of Chandrayana Vratas
like Rishi Chandrayana-eating three fistful havishaanna a day for a month,
Sishu chandrayaan or consuming a one year old boy’s four-fistfuls of cooked
food a day for a month or Yati 49 chandrayana or eight fistfuls of cooked
bhojana on a midday for ever! Thereafter, a cow and calf are to be donated
to a Veda Brahmana.
Paraashara Smriti in the Prayaschitta Kanda takes up the description of
prakeerna-avikeerna papas now.Prayaschittas for ‘Urbandhana marana’ or
forced deaths or suicides occur due to extreme anguish, frustration,
self-pity and hatred due to problems created by one’s own family members or
associates; it is stated that such deaths end up in the most abject
existence of thousands of years in Andhatamisra Naraka full of blood, raw
flesh and pus.The prayaschitta vidhana in such cases of Atma hatya would be
that the dead body is to be buried but nor burnt as such deaths do not
deserve Agni dahana, Udaka daana, Ashru paata or tearful cries, Asthi
sanchayana, udaka nimajjana, Anteshti Pinda udaka daanaadi kriya, shraaddha
and so on. However if a person of very old age who is extremely diseased
being unbearably pained and forces own death, then the Kartha- a son or any
one eligible to perform obsequies should perform the Agni dahaadi Antya
kriyas, observe Tri-Ratraa Asoucha, Asthi sanchayana on the second day,
Udaka daana on the third day, Shraadhaadi kriya on the fourth day and
perform ‘Tapta kruccha dwaya prayaschitta’ to redeem the soul; Yetaani
patitaanantu yah karoti vimohitah, Tapta krucchayenaiva tasya shuddhirna
chaanyathaa/ In the event of such antya kryas are not done by the sons or
whosoever eligible, then the ‘pretaatma’ would be hovering around like
birds on the sky for several years, cursing the eligible Kartas and their
families to face similar situations or worse. Also if for reasons of deaths
in wars, or in foreign lands and such other reasons when persons eligible
to perform the antya kriyas properly, then the karta would have to formally
perform the antya kriyas like dahana-pindadaana daanaadi karmas, asoucha
Narayana bali, Shraddha kriyas etc. with retrospective effect as per advice
of the Purohitas and also perform Praajapatya prayaschitta, which can be
performed within a period from first upto six years. Till the prayaschitta
is not performed, the preta swarupa is retained on the Antariksha and
perish thereafter without redemption.
Saantapana swarupa: This has duration of two days, or seven days, fifteen
days and three weeks in each case. Yagjnyavalkya explained the ‘dwi raatra
santapana’or of two nights by consuming Go mutra-Gomaya-Go ksheera-Go
ghrita-Go dadhi-kushodaka on a day-night basis and full fasting till the
next night; the ‘sapta ratra santapana’is likewise for seven day- nights
till the seventh night followed by fast on eighth night. Yama Dharma Raja
mentioned about Maha Saantapana comprising ‘Pakshaashana’or consumption for
fifteen days by way of consuming three days of Go Mutra, 50 three days of
Gomaya, three days of Go ksheera, three days of Go dadhi, and three days of
Goghrita.But Jaalali amended Maha Saantapana as of Eka Vimshati Raatra ie.
for eighteen days of consumption by adding Kushodaka too and the last three
days of ‘Purnopavaasa’ or total fasting!
Tapta Kruccha , If a housewife resorts to perform a Vrata without the
husband or without his consent, Otherwise the prayaschitta for the woman
who refuses union with her partner soon after the period ,Para purasha
gamana by a housewife ,Dispensations of Prayaschittas in respect of various
other Prakeerna Papas pertaining to relatives as also other human beings
have been enumerated fairly exhaustively in the Parashara Smriti as
annotated further in the Parashara Madhaviya Bhashya. (ARE OMITTED FROM
HERE).A few more Prakeerna Papaas related to the touch and even attack by
biting etc. of some animals like dogs, fox, pigs and so on and their
Prayaschittas have also been enumerated in the Parashara Smriti. The
atonements range from day long fasting for the killing of cranes and hens;
fasting till night in the case of parrots, doves and kites, go daana for
killing swans; performing pranayama till evening while in water for killing
crows and garuda; killing of sheep, goats, pigs etc. call for godaana with
calf, besides fasting for three days except eat for uncooked food like raw
vegetables and so on. ‘Sankalikarana prayaschitta’ is demanded in the case
of killing rats, mongoose, cats, frogs, serpents, and so on. In case of
failure to perform Sandhya vandana and agnikarya, the atonement would be
double of Gatri Japa in addition to the lapse of late risig and Sunset sleep*.
‘Veda Vedangaadi Vikraya’ or sale of Scriptures demands (?) * Chandrayana
Vrata; sin of small or huge nature gets his or her conscience clear and
clean. But the atonement so performed must be under the direction of a
dharmaachara and learned Brahmana as affirmed by Apastamba; indeed, in the
tasks of Japa-tapa-homa-daanas with the blessings of a Brahmana would
attain perfection, guidance and inspiration. More so, if the performing
Karta is not physically fit and psychologically untuned to the prayaschitta
vidhana, the entire effort might really get wasted.
‘Kricchaatikriccha’; sustaining for a full month with barley water is
called ‘Udakakruccha’; eating nothing but Lotus fibres for a month is
‘Moola kiccha 'while eating only ‘bel’fruit’ for a month is ‘Sriphala
kriccha’. Eating a month of lotus seeds is called Paraaka kriccha.
Subsisting for one day on ‘Pancha gavya’ or of Cow’s five products as
boiled in Kusha grass is noted ‘Saantapana’ vrata to be concluded by
fasting on the next day. Swallowing each of these for three consecutive
days is ‘Maha Santapana.’ Swallowing oilcakes, boiled rice foam,
buttermilk, water and ground barley, each for one day with a fasting in
between-every two days- is called ‘Tula purusha’ or the weight of the
person concerned performing the penance. Drinking 53 water boiled with
kusha grass, leaves of Palaasha (bastard teak), Udumbara (fig) tree, lotus,
Shankha pushpi a herbal medicine for mental development, besides the leaves
of banyan tree is called ‘Parna kruccha’ each day for three days. The
Krucchas concerned need to be observed with shaven heads and beard, three
snaanas a day and lying on ground with Brahmacharya without conversing with
women, low caste persons, observing silence and reciting mantras. Apart
from these Kruccha Vratas, the Prayaschittas also refer to Chndrayana
Vratas viz. eight mouthfuls of cooked barley food a day for a month called
Samamanya Chandrayana, or eight mouthfuls a day and night for a month known
as ‘Yati Chandrayana’ or four mouthfuls in a day as also in night a month
called ‘Sishu Chandrayana’; the Vrata involves the rate of consumption a
day at the rate mentoned above depending on the increased or decreasing the
rate at which the Moon travels from each fortnight from Pournami to
Amavasya and vice versa.
Killing of elephants intentionally or otherwise demand charity of
black bulls to Vedic Brahmanas; garments against killing of horse; charity
of a bull against killing of an ass or a goat; gold against a camel; three
days fast against killing a dog; charity of milk dishes, sesamum, rice and
an iron hoe besides a day’s fast against killing a mouse, cat, frog, non
poisonous snake; three days fasting in a row and go daana against killing
an owl or crow, or fish; go daana against killing a swan, crane, ape,
falcon, vulture, or a duck; charity of an iron spade against a poisonous
snake; a load of straw against cattle or birds; a pot of butter for killing
a boar; sesame against a partridge; a two year old calf for killing a
parrot; a milch cow against killing wild animals; hundred times of Gayatri
Japa be performed against cutting trees, shrubs, plants with fragrant
flowers; and daana of butter for killings of flies, and insects.
Prayaschittas for performing Gupta-Doshas or secret sins: Molestations of
under-age or old women demand Ati Kruccha Vrata Brahmana hatya sin requires
Aghamarshana Snaana in a running water flow, Pranayama sixteen times,
single meal a day for a month, daana of a milch cow and so on as above.
Drinking spirituous liquor and stealing golden items require Aghamarshana
Snaana and Gayatri Japa by a thousand a day for ten days.Illicit
relationship with Guru’s wife calls for fasting for three days, reciting
Purusha Sukta and Prayaschitta homa. In fact, Ashwamedha Yagnya removes all
kinds of Maha Patakas. Even as a routine, Brahmanas are advised to perform
aghamarshana snaana, pranayamas, Gayatri japa and paakayagnas daily as per
Vishnu Smriti. Griha Sutras of Kaushika, Paraashara and Sankhyayan 54
under-score the need for Paaka Yagnas in favour of Devas, Pitrus,
Manushyas, Bhutas and Atithis besides Baliharana.
Conclusion: The opening and the concluding stanzas of Gautami Smrita
are as follows: Vedo Dharma mulam tadvidaancha mahataam, na tudrushtortho
varadorbalyaat tulya balavirodhe vikalpah/ (Those who know and practise
Dharma as per the precepts in Vedas and Smritis do transgress Dharma. Yet,
basically those who on balance veer back to Dharma resisting the powerful
pulls otherwise do return back in course of time and do opt for Dharma in
the long run)
Q5 Even in south tuesday is not hated but certain rituals are avoided
as Chevvai Mars is equated with the Ketu and attributions of the health is
perceived as bad; hence avoided. Tamil verse says " Nalenna seyyum ".
நாளென் செயும்வினை தானென் செயுமெனை நாடிவந்த
கோளென் செயுங்கொடுங் கூற்றென் செயுங்கும ரேசரிரு
தாளுஞ் சிலம்புஞ் சதங்கையும் தண்டையுஞ் சண்முகமுந்
தோளுங் கடம்பு மெனக்குமுன் னேவந்து தோன்றிடினே.
......... சொற்பிரிவு .........
நாள் என் செயும்? வினைதான் என் செயும்? எனை நாடி வந்த
கோள் என் செயும்? கொடும் கூற்று என் செயும்? குமரேசர் இரு
தாளும் சிலம்பும் சதங்கையும் தண்டையும் சண்முகமும்
தோளும் கடம்பும் எனக்கு முன்னே வந்து தோன்றிடினே.
......... பதவுரை .........
நாட்கள் அடியேனை என்ன செய்யும்? வினைதான் என்ன செய்யும்?
அடியேனைத் தேடிவந்த கோள் தான் என்ன செய்யும்? கொடிய
இயமனால்தான் என்ன செய்யமுடியும்? குமரக்கடவுளின் இரண்டு
திருவடிகளும் சிலம்புகளும் சதங்கையும், தண்டைகளும் ஆறு
திருமுகங்களும் பன்னிருதோள்களும் கடப்ப மலர் மாலையும்
அடியேனுக்கு முன்வந்து தோன்றிடுமே. KR IRS 25422
On Mon, 25 Apr 2022 at 05:38, 'gopala krishnan' via iyer123 <
[email protected]> wrote:
>
>
> QUES ANSW DIVINE 04-2022-24
>
> Dear friends,
>
> These are information compiled as QA by me in 1998’s-2014’s and stored in
> my computer. They are posted by *very learnt members*.
>
> *BEING COMPILATION THERE MAY BE ERRORS.*
>
> Sincerely,
>
> *R. Gopalakrishnan, 78, dated 25-04-2022*
>
> Q1 What are the brief details of Ashtapathi?
>
> A1 Ashtapadi (Gitagovinda) rhymns are regular compositions of music in
> India. Each song of Ashtapadi is set in a special raga and tala. It is a
> rhyme of eternal love and supreme devotion.
>
> It is composed in the 12th century by Indian poet Jayadeva in Sanskrit
> language. Gitagovinda is a lyrical poetry in twelve chapters, sub-divided
> into twentyfour divisions called Prabandha. The songs in Gitagovinda
> symbolize the eternal love of Lord Krishna and his beloved Radha.
>
> Q2 What are the details of parasara smrithi?
>
>
>
> A2 Paraashara smriti which is supposed to be more applicable to kaliyuga
> has 12 chapters and 592 verses.
>
> Chapter 1 deals with the knowledge of dharma, on the four yugas, six daily
> duties, proper means of livelihood FOR THE THREE LOWER VARNAS.
>
> Ch.2 deals with the duties of a householder.
>
> Ch3. ceremonial impurities and purification.
>
> Ch4. suicide, remarriage of a woman under certain conditions and praising
> the chaste widow.
>
> Ch5.Expiations for minor mistakes.
>
> Ch6.expiations for major things like pranihatya etc.
>
> Ch 7. purification of articles and ABOUT WOMEN IN MENSES.
>
> Ch8. constitution of assembly of brahmins.
>
> Ch9. taking care of cows.
>
> Ch10. expiations like chandrayana etc.,
> ]
>
> Ch11. purification of wells etc.,
>
> Ch12. various kinds of bath and treatment for grave sins like brahmahatya
> etc.
>
> Sage Vidyaranya has written a commentary on this smriti and it is called
> PARAASHARA
> MAADHAVEEYA.
>
> There is an enlarged version called bruhat paraashara samhita which has
> 3000 verses.
>
> Q3 When did Brahma conceived Gayathri?
>
> A3 Brahma conceived the Gayatri mantra consisting of 24 letters before he
> created the world.
>
> Q4 What is uttara ahojanam?
>
> A4 Once all have taken the meal, I mean the complete group of people
> sitting in the panthi, the lady will drop water in our hands for Uttara
> abhojanam.
>
> Most of the people do not know and follow the dharma shastra of taking
> Uttara Abhojanam. It is that the lady should drop two times Udrini full
> of water in the hand of the brahman. He is supposed to recite the
> specified mantra and swallow half of the water; then chant another mantra
> and drop the water on the right side of the banana leaf through the thumb
> finger like doing PITHRU THARPARNAM. Then only he can get up.
>
> *The meaning of the mantra is that people (Paapis) who are suffering
> severe punishments in the worst of the hell (Rourava Naragam) are* eagerly
> awaiting for the second portion of the water from the brahman who had eaten
> stomach full of meal and got satisfied, because they get relieved from
> the worst hell and ultimately left free accepting that arghyam. *So,
> through a sincere brahman daily many papis will be relieved the worst
> hell. *
>
> Q5 Do Chevvai is auspicious day in the North?
>
> A5 'Chevvai(Tuesday) is almost immediately rejected among South Indians
> for any ceremony, while 'Tuesday ' is 'Mangal' (auspicious) in the North.
>
> Q6 What is ADBHUTA RAMAYANA and its contents
>
> A6 Adbhuta Ramayana is a smaller work with only 27 chapters.
>
> Bharadwaja approached Valmiki to explain the hidden teachings of his
> Ramayana.
>
> Valmiki explains that Rama is Brahman and Seeta, the Prakriti, his power. Rama
> descended to the earth apparently because of the curse of sage Naarada.
>
> The real intention was to destroy the wicked and to save the good people.
>
> Seeta was the daughter of Ravana, but abandoned by his wife Mandodari. She
> was found by Mithila's king Janaka in his field.
>
> Rama's marriage, Parashurama's humiliation, Rama entering the forest with
> Seeta and Laksmana, Seeta's abduction, Rama striking friendship with
> Sugreeva and Hanuman etc are described in brief.
>
> Hanuman's question to Rama, "who are you" brings Rama's answer thus:-
>
> "I am Atman, Parameshwara, Mayaavi and Antaryaamin".
>
> Then there is a discourse on Bhakti(devotion), and a mixture of
> philosophical and mythological topics. Hanuman's prayer to Rama is very
> good hymn here.Yuddhakaanda is very briefly described and at the end
> Seeta tells Rama that there is a brother of Ravana with a thousand heads.
>
> Rama invades Pushkara dveepa where this 1000 headed rakshasa lived. In
> this war, Rama falls unconscious.
>
> Seeta then assumes the terrible form of Kaali and destroys him and his
> followers.
>
> On regaining consciousness, Rama was surprised, but praises her with a
> long hymn of 1008 names. This is called the Seetha sahasranaama.
>
> She now regains her original form of calmness and returns to Ayodhya with
> Rama. Rama is crowned then.
>
> My note- It is a repeat QA but I think it can be refreshing
>
> Q7 Which are all the twelve places we have the jyotirlingas?
>
> A7 The twelve jyotirlingas in India are :-
>
> 1. Somanataha in Sourashtra, 2. Mallikarjuna in Srisailam,3. Mahaakaala in
> Ujaain,4. AmarEswara in Omkaara,5. Bheemashankara in daakini,
>
> 6. ViswEswara in Kaashi,7. Tryambaka on the Banka of Goutami,8.
> Vaidyanaatha in parali,9. NaagEsha in Daarukaavana,Rameswara in Rameswaram,
>
> 11. Ghushmeswara,12. KEdaarEswara in the Himalaya.
>
>
>
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