Pranam Q1 ceremony. He then prayed to his ancestors, Viśvedevas and Mahāviṣṇu for help and then Āpastamba appeared before him. The brahmin gave him food to his heart’s content and asked him how he felt. To the surprise of the brahmin Āpastamba replied, he wanted some more and thus made the Śrāddha ineffective. The brahmin got angry and cursed him by sprinkling water on his face water taken in his palm. But before the water-particles reached his face Āpastamba ordered the water-drops to remain still. Water stopped stiff and still midway by the power of the sage. Because water (Āpa) became stiff (Stamba) the ṛṣi was named Āpastamba. (Brahma Purāṇa). *How Āpastamba tīrtha came into existence.* Once he met Agastya Muni and asked him who was superior among the gods Brahmā, Viṣṇu and Śiva. Agastya declared that Śiva stood supreme of the lot and gave him advice as to how to please Śiva. Following his instructions Āpastamba did penance on the banks of the river Gautamī and Śiva appeared before him, blessed him, and made that place a holy one. Śiva declared that those who bathed at that place would obtain 'Divyajñāna' (Divine knowledge enabling one to know the past, present and future). From then onwards that place was known as Āpastamba tīrtha. *Other details.* Āpastamba had a very chaste and humble wife named Akṣasūtrā. Their son was Gārki. 'Gṛhyasūtrasaṃgraha' containing a prayer and two mantras is a contribution to the holy science by Āpastamba. Many Hindus follow it even now. He had stated that the decrease in the number of great sages was because of the fact that people were not practising the control of the senses as before. (See full article at Story of Āpastamba <https://www.wisdomlib.org/hinduism/compilation/puranic-encyclopaedia/d/doc241433.html> from the Puranic encyclopaedia by Vettam Mani). { Era adopted in Q & A requires more close verifications. }.
Story of Āpastamba: An ancient sage. He once consoled King Dyumatsena <https://www.wisdomlib.org/definition/dyumatsena#purana>. (Śloka <https://www.wisdomlib.org/definition/sloka#hinduism> 18, Chapter 298, Vana <https://www.wisdomlib.org/definition/vana#purana> Parva <https://www.wisdomlib.org/definition/parva#hinduism>, Mahābhārata <https://www.wisdomlib.org/definition/mahabharata#purana>). How he got his name. Once a brahmin did not get a suitable man to officiate as priest for a śrāddha <https://www.wisdomlib.org/definition/shraddha#purana> ceremony. He then prayed to his ancestors, Viśvedevas <https://www.wisdomlib.org/definition/vishvedeva#purana> and Mahāviṣṇu <https://www.wisdomlib.org/definition/mahavishnu#hinduism> for help and then Āpastamba <https://www.wisdomlib.org/definition/apastamba#purana> appeared before him. The brahmin gave him food to his heart’s content and asked him how he felt. To the surprise of the brahmin Āpastamba replied, he wanted some more and thus made the Śrāddha ineffective. The brahmin got angry and cursed him by sprinkling water on his face water taken in his palm. But before the water-particles reached his face Āpastamba ordered the water-drops to remain still. Water stopped stiff and still midway by the power of the sage. Because water (Āpa) became stiff (Stamba <https://www.wisdomlib.org/definition/stamba#purana>) the ṛṣi was named Āpastamba. (Brahma Purāṇa <https://www.wisdomlib.org/definition/brahmapurana#purana>).How Āpastamba tīrtha came into existence. Once he met Agastya <https://www.wisdomlib.org/definition/agastya#purana> Muni <https://www.wisdomlib.org/definition/muni#purana> and asked him who was superior among the gods Brahmā <https://www.wisdomlib.org/definition/brahma#purana>, Viṣṇu <https://www.wisdomlib.org/definition/vishnu#purana> and Śiva <https://www.wisdomlib.org/definition/shiva#purana>. Agastya declared that Śiva stood supreme of the lot and gave him advice as to how to please Śiva. Following his instructions Āpastamba did penance on the banks of the river Gautamī <https://www.wisdomlib.org/definition/gautami#purana> and Śiva appeared before him, blessed him, and made that place a holy one. Śiva declared that those who bathed at that place would obtain 'Divyajñāna' (Divine knowledge enabling one to know the past, present and future). From then onwards that place was known as Āpastamba tīrtha <https://www.wisdomlib.org/definition/tirtha#purana>.Other details. Āpastamba had a very chaste and humble wife named Akṣasūtrā. Their son was Gārki. 'Gṛhyasūtrasaṃgraha' containing a prayer and two mantras <https://www.wisdomlib.org/definition/mantra#purana> is a contribution to the holy science by Āpastamba. Many Hindus follow it even now. He had stated that the decrease in the number of great sages was because of the fact that people were not practising the control of the senses as before.There are few books in his name: Dharma sutra, Grihya sutra and Sulbasutra .Q2 *Bodhayana the Vrttikara* *1.1. It is said ; Bodhayana the Vrttikara had written commentaries on all the twenty parts of Mimamsa, covering both the Purva and Uttara Mimamsa. It is also said that his commentary on Brahma Sutra (Brahma–sutra Vrtti), in particular, was quite detailed. Since the commentaries covered both karma and Jnana kanda-s, Bodhayana was respected as an 1.2. Bodhayana is regarded amongst the early commentators on Brahma Sutra; and one who came to be recognized as an authority by generations of commentators that followed him. His commentary profoundly influenced the followers of his doctrine.* *1.3. All the works ascribed to Bodhayana are dispersed and are lost; and, none is available now. It seems that fragments of his Brahma Sutra Vritti were extant till about the 11th century. But, his commentaries on Mimamsa Sutra were lost much earlier; and , had passed out of existence by the time of Kumarila Bhatta (Ca. 700 A D).* *2.1. As Sri Ramanuja (1017–1137 A D) was preparing to write his Bhashya (detailed commentary) on the Brahma Sutras, he wished to consult the Brahma–Sutra-Vrtti of Bodhayana. The text ascribed to Bodhayana had the reputation of being the most authoritative explanation of the Brahma Sutras, based in a philosophy of theism, which was also the way Sri Ramanuja understood the Upanishads. But, the work of Bodhayana was not available anywhere in South India. It seems that even Sri Yamunacharya, the predecessor of Ramanuja had not seen a copy of Bodhayana Vrtti.* *2.2. When he learnt that fragments of Bodhayana’s Brahma-Sutra-Vrtti were available in Kashmir, Sri Ramanuja , who by then was past sixty years of age, set out on a long and an hazardous journey, with a small band of disciples; starting from SriRangam in deep South to Srinagar up North in the foothills of the Himalayas, a straight-distance of more than 3, 300 KMs. But, the route taken by Sri Ramanuja and his disciples was very circuitous. They are said to have traveled up from the western coastal belt of India to the eastern regions of Puri, Kasi, Naimish-aranya, Varanasi, Salagrama in Nepal; then West to Dwaraka, Pushkaram , on to Bhatti (near Lahore) and finally into the Himalayan districts of Kashmir valley.* *2.3. It is said; once in Srinagar (Kashmir) Sri Ramanuja had considerable difficulty in tracing the copy of Bodhayana’s Vrtti. It was finally located in the State Library. But, the Library authorities allowed him to read it within the premises of the Library; and, they did not permit him to take the fragmented old text out of the Library. Then, it is said, Sri Ramanuja’s disciple Sri Kuresa (Kurattalvan or Srivatsanka Misra) gifted with remarkable memory-power memorized the complete text of Bhodayana’s Brahma Sutra Vrtti written in the ancient document.* *2.4. Obviously, what Sri Ramanuja read and what Sri Kuresa memorized was the abridged (Sanskiptha) version of Bodhayana Vrtti. And, Sri Ramanuja based his commentary of Brahma Sutra (Sri Bhashya) on the explanations given in that abridged version.* *3.1. In the opening verse of Sri Bhashya, Sri Ramanuja says: ‘The previous Masters have abridged (purvacharyah samskipuh) the detailed commentary on Brahma sutra which had been composed by Bhagavad Bodhayana (Bhagavad Bhodayana kritam vistirnam Brahma-sutra – vrttim). The words of the Sutra will be explained (sutraksarani vyakhyasyante) in accordance with their views and traditions (tan-mata-anusarena).* *Bhagavad Bhodayana kritam vistirnam Brahma-sutra – vrttim purvacharyah samskipuh** I tan-mata-anusarena sutraksarani vyakhyasyante II* *3.2. Apart from the excerpts quoted by Sri Ramanuja nothing else of Bodhayana Vrtti is extant today. The Bodhayana Vrtti or what has remained of it, is traditionally respected by the followers of Sri Ramanuja. And, their tradition regards Bodhayana as second only to the author of Brahma Sutra (Badarayana).* *3.3. In the Sri Bhashya of Sri Ramanuja, Bodhayana is generally addressed as Vrttikara, the commentator. Sri Ramanuja quoted seven comments / explanations of the Vrttikara Bodhayana; and, these are his only words that have survived. Even though those fragments are few in number, each of them expresses a special point of Bodhayana’s thought.* *3.4. As regards the Purva-charyas, the elders of his tradition, who are said to have abridged (purvacharyah samskipuh) the detailed commentary on Brahma sutra which had been composed by Bhagavad Bodhayana (Bhagavad Bhodayana kritam vistirnam Brahma-sutra – vrttim), we do not know exactly who they were. But, in another context Sri Ramanuja mentions the Purva-charyas of his tradition. It is not clear whether the two sets of Purva-charyas were the same or were different.* *Purva-charyas* *4.1. In his **Vedartha-samgraha**,* <http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/6_sastra/3_phil/vedanta/ramvaspu.htm>*(93) Sri Ramanuja mentions the names of six teachers of Vedanta who are said to have expounded the philosophy akin to Vishishta-advaita: 1. Bodhayana; 2. Tanka; 3. Dramida; 4. Guhadeva; 5. Kapardi; and, 6. Bharuci.* *Bhagavad Bodhayana- Tanaka- Dramida- Guhadeva- Kapardi – Baruchi – prabhrty- avigita-sista- parigrahita-puratana – Veda-Vedanta- vyakhyana-suvyaktar-thasrutinikaranidarshito-yam- panthah **I* *This path is declared in many Srutis, whose meaning has been made very clear by the ancient commentators on Veda and Vedanta, accepted by Masters such as Bhagavad Bodhayana- Tanaka- Dramida- Guhadeva- Kapardi – Baruchi, who have never advocated heretical teachings.* *4.2. Sri Ramanuja acknowledges these six teachers as ancient authorities whose views are acceptable to him. And, in particular, he quotes quite often from the works ascribed to Tanaka and Dramida.* { Derivative of Tamil}. KR IRS 29422 On Fri, 29 Apr 2022 at 05:29, 'gopala krishnan' via iyer123 < [email protected]> wrote: > QUES ANSW DIVINE 04-2022-27 > > 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 29-04-2022* > > Q1 Who was sage Apasthambha: > > A1 Sage Apasthambha, was a native of Andhra, belonged to > Krishnayajurveda School. He belonged to FIFTH CENTURY BC. Apasthambha’s > teachings are called Apasthambhasutra or Apasthambhasmriti. > > My note- Reciting abhivadayae while performing sandhya vandan those > belonging to Krishna yajur veda may be refer to his sutra . > > Q2 Who was sage Baudhayana: (Bodhayana)? > > A2 Baudhayana also belonged to Krishnayajurveda School and was an > inhabitant of Andhra region. Baudhayana’s teachings are called > Baudhayanasutra or Baudhayanasmriti. > > My note- The recitation of mantras are slightly different and more > manthras for Baudhayana sutra Brahmins . I recollect separate batch is > formed for performing rishi tharpanam etc during upakarma for > Baudhayana brahmins. > > Q3. Do we have Hanuman temples in South Africa? > > A3. Yes. A reporting posting in this regard by esteemed member Sri Ravi > Narasimhan -A historic event indeed, the Largest Hanuman Murti(Idol) in > Africa ,unveiled yesterday (20-7-2012) ... on its premises at the corner of > Roads601 / 701, Arena Park , Chatsworth. Durban, South Africa, > > Q4 Which are the interesting details of the flower called Brahma Kamal ? > > A4 Brahma Kamal - Which blooms only once a year at night and dies by > Morning > > Brahma Kamal : known as King of Himalayan flower.Botanical name is > Saussurea obvallata. The Brahma Kamal is the state flower of > Uttarkhand,India. > > This flower is very sacred to Himalayan gods. It looks like bliss in the > form of a flower. > > The story goes that once Lord Shiva was in Kailash and Parvati created > Ganesha, which was unknown to Shiva. When Parvati went for a bath, she > posted Ganesha as a guard outside leaving a word not to letbanyone in and > that moment Lord Shiva tried to enter the house and Ganesha refused. In > anger Lord Shiva cut the head of Ganesha, so there was just the body > without the head. > > On parvati`s request Brahma created brahma kamal, with whose help Shiva > placed the head of an elephant on to the body of Ganesha. > > In Ramayan when the Sanjeevani herb was administered to Lakshman, he > miraculously revived. in celebration, god showered flowers from heaven, > which fell to the earth and took root in the valley of flowers. So it is > called Brahma kamal, which is The God's own lotus, far from the earth! > > There is a belief that the Brahmakamal should be gifted, and not bought in > the market. To grow the plant, a leaf is planted in the soil (and not a > seedling or stem). This leaf then multiplies and becomes a plant to a > height of about 4 to 5 feet. The flower itself is around 4-5 inches in > diameter and has a lovely fragrance.Flowers always grows from a leaf. > > Based on a posting by Sri : "Ravi Narasimhan > > Q5 Is there any mention of name sastha in the Skanda purana? > > A5 Yes. There is a mention of the name SASTHA in skanda purana born out > of the union of Shiva and Mohini Avatar and *he was asked to protect > INDRANI in the absence of LORD INDRA when he went to Kailasam to pray to > Lord Siva.* > > Q6 What is the legend about Sri Sridhara Ayyaval bringing Ganga to a well? > > A6 Once Sridhara Ayyaval was preparing to conduct a Srardham for his > ancestor. The meal was cooked already and the brahmins were given oil for > bath. Sridhar Ayyaval was also returning from Cauvery after his oil bath > and saw a person “about to die” because of starvation on the way. In a > dire situation, he brought that person to his house and offered the food > that was prepared for the Srardham to the dying person. He thought it is > a play of the Lord Himself to test him (Normally, on a Srardha day, even > the kolams with rice flour will not be put since the pithrus may come in > the form ants and eat the rice flour and go away thinking that’s all was > prepared for them. Even the remains of vegetable waste will not be put away > for the same reason till the Srardham is over). > > He then did the cleaning process as per vedic rules, cooked the Srardha > meals again and invited the Brahmins. *The brahmins who were already very > jealous of Sridhar Ayyaval refused to participate in his Srardham and > excluded him from the caste (Jathi prashtam). * > > Sridhara Ayyaval, then completed the Sradham by placing the Koorchams in > place of the Brahmins (it’s a process allowed when we are not able to get > the Brahmins) and completed the Srardham. > > When the next year Srardham approached, Sridhara Ayyaval was unable to > convince the Brahmins in spite of several requests. Then he asked for some > remedy (‘prayachitham’) for his act and the BRAHMINS SUGGESTED TO TAKE A > BATH IN GANGA TO CLEANSE HIMSELF OFF FROM THE SIN. > > Since there were only a few days left for the Srardham and also his health > didn’t permit, taking a dip at Ganga was an impossible task for him. SO > HE SUGGESTED THAT HE WILL BRING THE RIVER GANGA TO THE WELL AT HIS HOUSE > ITSELF. The Brahmins yelled at him and expected that he will take a dip > in the well water and say that he Ganga was present in the well. But > Sridhara Ayyaval affirmed that he will bring the Ganga to the well to the > acceptance and full view of everyone but no one believed. > > Then Ayyaval went to the well in his house and sang the hymns of > “Gangashtakam”. There was no surprise when the Ganaga responded when the > avathar of Gangatharan himself called her. THE GANGA FLOWED OUT FROM THE > WELL AS A PRAVAHAM TO THE AGARAHARAM STREET AND THE WHOLE VILLAGE. > Sridhara ayyaval told the Brahmins very calmly, “I have already taken the > Ganga snan, why not you also? it will take time and money to go to Ganga > but now is the chance to take it at your door steps, come on..”. > > The Brahmins, understanding their mistake and the generated pralayam, > APOLOGIZED > TO SRI AYYAVAL AND REQUESTED HIM TO STOP THE GANGA FROM FLOWING OUT > IMMEDIATELY. Knowing the pitiful state of the Brahmins, Ayyaval sang a > hymn and requested the Ganga to stay in the well permanently for the > benefit of the people. This incident took place on the New moon day of the > Kartigai month. Thiruvisainallur village around 8 kms from Kumbakonam. > > Based on a posting by raju_scm ([email protected]) > > Q7 Why is Navarathri celebrated with "Kolu" > > A7 When Devi went on war to destroy MahishASura, she used all sorts of > weapons, forms, creations to bring the end of the asurA.This took 9 days > in which she had three forms, durgA, Lakshmi and SaraSwati, respectively, the > three days from the beginning allotted to each goddess. TO REMEMBER THE > great war, it was started to place the images of all things and creatures > around the goddesses on these nine days. > > Later, it became a habit to replace the images with dolls on 9 steps to > indicate the war of 9 days, just to encourage the artisans who used clay to > make dolls and later metals. > > This also encouraged agriculture economy. That is why the idol of GaNapati > is also made out of clay like that of durgA. > > As it developed, as usual, there were pundits to to give meaning stating > that these dolls indicate the various stages of evolution and also the > stages to reach the highest divine stage. > > They advised to keep the animals of lowest intelligence as well as > inanimate things on the first step, then according to the elevation due to > acquiring more knowledge and intelligence they placed hum,an beings of > various statuses. > > In the last but one step, sages, rishis et al were kept as if they > attained the supreme knowledge better than an ordinary human being. On > the ninth step they placed all sorts of images of gods and goddesses. This > is exactly what they had followed in the case of constructing a gOpuram in > a temple with several storeys where the lower ones are reserved for animals > and other things and as you go up you can see human beings with mean acts. > > Those who have pious acts, will be above these people and in the last > storeys you can see the idols of gods and goddesses. > > There is no document as to when this habit started and where since golu is > followed in all southern states and in Bengal they have it in the form of > durgA pUjA. > > The QA is based on a posting by Srinivasan" > > > > > > -- > 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/iyer123/1739149168.1858935.1651190331948%40mail.yahoo.com > <https://groups.google.com/d/msgid/iyer123/1739149168.1858935.1651190331948%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/CAL5XZop14pUC8_%2BG_X6n0cVLGUsg2ZNX_fZrt3frU7Qcz0i7Nw%40mail.gmail.com.
