Pranam
Q1,2 etc: Chapter 3 - On the glories of the Rudrākṣa beads devi
bhagavatham t: Book 11
<https://www.wisdomlib.org/hinduism/book/devi-bhagavata-purana/d/doc57378.html>
1-21. Śrī Nārāyaṇa said :-- O Nārada! There are the six kinds of Ācamana
:-- (1) Śuddha, (2) Smārta, (3) Paurāṇik, (4) Vaidik, (5) Tāntrik and(6)
Śrauta. The act of cleaning after evacuating oneself of urine and faeces is
known as Śuddha Śauca. After cleaning, the Ācaman, that is performed
according to rules, is named as Smārta and Paurāṇik. In places where the
Brahmā Yajña is performed, the Vaidik and Śrauta Ācamanas are done. And
where acts, e.g., the knowledge of warfare are being executed, the Tāntrik
Ācaman is done. Then he is to remember the Gāyatrī Mantra with Praṇava (Om)
and fasten the lock of hair on the crown of his head, thus controlling all
the hindrances (Bighna Bandhanam). Sipping again, he is to touch his heart,
two arms, and his two shoulders. After sneezing, spitting, touching the
lower lip with teeth, accidentally telling a lie, and talking with a very
sinful man, he is to touch his right ear (where the several Devas reside).
On the right ear of the Brāhmaṇas reside Fire, Water, the Vedas, the Moon,
the Sun, and the Vāyu (wind). Then one is to go to a river or any other
reservoir of water, and there to perform one’s morning ablutions and to
cleanse his body thoroughly. For the body is always unclean and dirty and
various diets are being excreted out of the nine holes (doors) in the body.
The morning bath removes all these impurities. Therefore the morning bath
is essentially necessary. The sins that arise from going to those who are
not fit for such purposes, from accepting gifts from impure persons or from
the practice of any other secret vices all are removed by the morning
ablutions. Without this bath, no acts bear any fruit. Therefore everyday,
this morning bath is very necessary. Taking the Kuśa grass in hand, one is
to perform one’s bath and Sandhyā. If for seven days, the morning ablutions
are not taken, and if for three days, the Sandhyās are not performed, if
for twelve days, the daily Homas be not performed, the Brāhmaṇas become
Śūdras.
The time for making the Homa in the morning is very little; therefore
lest ablutions be done fully which would take a long time and hence the
time for the Homa might elapse, the morning bath should be performed
quickly. After the bath the Prāṇāyāma is to be done. Then the full effects
of bath are attained. There is nothing holier in this world or in the next
than reciting the Gāyatrī. It saves the singer who sings the Gāyatrī; hence
it is called Gāyatrī. During the time of Prāṇāyāma, one must control one’s
Prāṇa and Apāṇa Vāyus, i.e., make them equal. The Brāhmin, knowing the
Vedas and devoted to his Dharma, must practise Prānāyāma three times with
the repetition of Gāyatrī and Praṇava and the three Vyārhitis (Om Bhu, Om
Bhuvar, Om Svaḥ).
While practising, the muttering of Gāyatrī is to be done three times. In
Prānāyāma, the Vaidik mantra is to be repeated, never a Laukika Mantra is
to be uttered. At the time of Prānāyāma, if anybody’s mind be not fixed,
even for a short while, like a mustard seed on the apex of a cow-horn, he
cannot save even one hundred-and one persons in his father’s or in his
mother’s line. Prānāyāma is called Sagarbha when performed with the
repetition of some mantra; it is called Agarbha when it is done simply with
mere meditation, without repeating any mantra.
After the bathing, the Tarpaṇam with its accompaniments, is to he done;
i.e., the peace offerings are made with reference to the Devas, the Ṛṣis,
and the Pitris (whereby we invoke the blessings from the subtle planes
where the highsouled persons dwell). After this, a clean pair of clothes is
to be worn and then he should get up and come out of the water.
The next things preparatory to practise Japam are to wear the Tilaka
marks of ashes and to put on the Rudrākṣa beads. He who holds thirty-two
Rudrākṣa beads on his neck, forty on his head, six on each ear (12 on two
ears), twenty four beads on two hands (twelve on each hand) thirty-two
beads on two arms (sixteen on each), one bead on each eye and one bead on
the hair on the crown, and one hundred and eight beads on the breast, (251
in all) becomes himself Mahā Deva. One is expected to use them as such. O
Muni! You can use the Rudrākṣas after tieing, stringing together with gold
or silver always on your Śikhā, the tuft of hair on the head or on your
ears. On the holy thread, on the hands, on the neck, or on the belly
(abdomen) one can keep the Rudrākṣa after one has repeated sincerely and
with devotion the five lettered mantra of Śiva, or one has repeated the
Prāṇāva (Om). Holding the Rudrākṣa implies that the man has realised the
knowledge of Śiva Tattva. O Brahmāṇ! The Rudrākṣa bead that is placed on
the tuft or on the crown hair represents the Tāra tattva, i.e., Om Kāra;
the Rudrākṣa beads that are held on the two ears are to be thought of as
Deva and Devī, (Śiva and Śivā).
22-37. The one hundred and eight Rudrākṣa beads on the sacrificial
thread are considered as the one hundred and eight Vedas (signifying the
Full Knowledge, as sixteen digits of the Moon completed; on the arms, are
considered as the Dik (quarters); on the neck, are considered as the Devī
Sarasvatī and Agni (fire). The Rudrākṣa beads ought to be taken by men of
all colours and castes. The Brāhmaṇas, Kṣattriyas and Vaiśyas should hold
them after purifying them with Mantras, i.e., knowingly; whereas the Śūdras
can take them without any such purification by the Mantras, i.e.,
unknowingly. By holding or putting on the Rudrākṣa beads, persons become
the Rudras incarnate in flesh and body. There is no doubt in this.
By this all the sins arising from seeing, hearing, remembering,
smelling, eating prohibited things, talking incoherently, doing prohibited
things, etc., are entirely removed with the Rudrākṣa beads on the body;
whatever acts, eating, drinking, smelling, etc., are done, are, as it were,
done by Rudra Deva Himself. O Great Muni! He who feels shame in holding and
putting on the Rudrākṣa beads, can never be freed from this Samsāra even
after the Koṭi births. He who blames another person holding Rudrākṣa beads
has defects in his birth (is a bastard). There is no doubt in this. It is
by holding on Rudrākṣa that Brahmā has remained steady in His Brahmāhood
untainted and the Munis have been true to their resolves. So there is no
act better and higher than holding the Rudrākṣa beads. He who gives
clothing and food to a person holding Rudrākṣa beads with devotion is freed
of all sins and goes to the Śiva Loka. He who feasts gladly any holder of
such beads at the time of Śrādh, goes undoubtedly to the Pitri Loka. He who
washes the feet of a holder of Rudrākṣa and drinks that water, is freed of
all sins and resides with honour in the Śiva Loka. If a Brāhmaṇa holds with
devotion the Rudrākṣa beads with a necklace and gold, he attains the
Rudrahood. O Intelligent One! Wherever whoever holds with or without faith
and devotion the Rudrākṣa beads with or without any mantra, is freed of all
sins and is entitled to the Tattvajñāna. I am unable to describe fully the
greatness of the Rudrākṣa beads. In fact, all should by all means hold the
Rudrākṣa beads on their bodies.
Note :-- The number one hundred and eight (108) signifies the One Hundred
and Eight Vedas, the Brahmāṇ, the Source of all Wisdom and Joy.
Here ends the Third Chapter of the Eleventh Book on the glories of the
Rudrākṣa beads in the Mahā Puraṇam Śrī Mad Devī Bhāgavatam of 18,000 verses
by Mahārṣi Veda Vyāsa. { according to the concept of one here a dalit
writer}.
xxxxxxxxxxxxx
Q3 For one who need the basis and the correctness the research
paper presented
and the observation exclusively give at the end , will show as given by NLM
research foundations:
"
Aim:
The aim was to evaluate the effects of Gayatri mantra (GM) chanting on
attention as measured by digit-letter substitution task (DLST).
Settings and Design:
School setting and self as control study design.
Materials and Methods:
Subjects consisted of 60 school students included (boys = 30 and girls =
30) in the age range of 12-14 years, who were trained for chanting GM for 5
days. They were assessed on DLST immediately before and after two sessions
(i) GM chanting (10 min) and (ii) Poem line (PL) chanting with an equal
duration (10 min). Fifty percent of participants performed GM chanting and
remaining on the PL recitation on day 6. The orders of the sessions were
reversed on day 7.
Statistical Analysis Used:
Repeated measure analysis of variance with Bonferroni adjustment used.
Results:
Both sessions showed significant improvement in the total and net score of
DLST. The magnitude of net score improvement was greater after GM (21.67%)
compared to PL (4.85%). Female group had found better performance following
GM compared to PL chanting.
Conclusions:
Both GM and PL led to improvement in performance, as assessed by DLST. But
the influence of GM had significantly higher than PL in net score of female
group.
*KEY WORDS: *Attention, Gayatri mantra, mantra, recitation
Go to: <https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3807963/#>
INTRODUCTION
Śabda Kalpadrumam defines mantra as “mantaboha mananéyacya (mNtbaeh
mnnIyCy),” meaning repetition of a syllable.[1
<https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3807963/#ref1>] Mantras
originated in the Vedic tradition of India and an essential part of the
Ancient Indian traditional life. The Gayatri mantra (GM) has been mentioned
in the Rig Veda. The GM was revealed to the sage Vishwamitra. It is also
called Savitṛ mantra since it concerns the deity Savitṛ (Sun).[2
<https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3807963/#ref2>] According to
the Indian tradition, GM initiated to a student before starting his/her
formal education. It is said that chanting GM will bring the improvement in
the *dhī śakti* (the power of intellect).[3
<https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3807963/#ref3>]
Scientific investigation also found that yoga mantra (sutras of scriptures)
and religious chanting (prayers) had positive influence on many
physiological and psychological functions of the body. For example, during
both prayers and mantras, there was an increase in the synchronicity of
cardiovascular rhythms when they were recited 6 times a minute. There was
also an increase in baroflex sensitivity. These findings suggested that the
recitation of the rosary and certain yoga mantras, at specific frequencies,
induce favorable psychological and physiological effects.[4
<https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3807963/#ref4>] The
significance of recitation of “Om” in twelve experienced meditators found
subtle changes in mental state indicated by reduction in the skin
resistance.[5 <https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3807963/#ref5>]
The different types of meditation in Japanese Buddhism showed different
brain regional activation. The recitation of Buddha name (Nenbutsu)
activated the prefrontal cortex, and the Buddhist sutra activated the left
dorsolateral prefrontal cortex and right parietal cortex.[6
<https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3807963/#ref6>]
In a match paired control study using chanting Vedic hymns showed
improvement in sustained attention in teenaged school students of
residential setup of similar ambience.[7
<https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3807963/#ref7>] Hence, the
present study has been designed to evaluate the effect of chanting GM on
attention in school students.
Go to: <https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3807963/#>
MATERIALS AND METHODS
Participants
Sixty healthy school students (30 boys and 30 girls) in the age group of
12-14 years (mean age: 13 ± 0.83 years) were recruited for the study from
an English medium school in Nasik, Maharashtra. Approval of the school
authorities and consent of the parents were obtained before conducting the
study.
Design of the study
All the students were trained in GM and PL chanting for 5 days before the
starting of the study and were assessed using digit-letter substitution
task (DLST) (explained in the next paragraph) before and immediately after
GM and PL chanting. The students were divided randomly into two groups and
each group participated in both the GM and PL chanting. All the students
were assessed for both (1) GM chanting and (2) PL chanting. Four recordings
were made on consecutive days for each participant. This was a crossover
study design.
Assessment
DLST consisted of a worksheet, which has 8 rows and 12 columns and randomly
arranged digits in rows and columns. The students are asked to substitute
as many target digits as possible in the specified time of 90 s. The letter
substitution may be undertaken in a horizontal, vertical, or a randomized
manner by selecting a particular digit. The total number of substitutions
and wrong substitutions are scored. The net score was obtained by deducting
wrong substitutions from the total substitutions attempted.[8
<https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3807963/#ref8>]
Structure of sessions
In order to avoid any possible learning effect, the participants were
divided into two sessions randomly. They were asked to sit comfortably on
the floor cross legged with eyes closed. Fifty percent of participants were
asked to chant GM loudly for 10 min and remaining participants did PL
chanting on day 6. The order of the sessions was reversed on day 7.
Intervention
Gayatri mantra
The students were asked to chant GM about 10 min. During chanting, the eyes
were closed. The subjects followed the traditional procedure of chanting it
loudly for its best effect to invoke the innate power of effulgence and
intellect.
*Om bhūrbḥuvah svaḥ tatsaviturvareṇyam bhargodevasya dhīmahi Dhiyoh yonaḥ
pracodayāt* ǀǀ
Poem line chanting
In control session, the same subjects were seated in a relaxed posture with
open eyes. The duration of both the sessions was equal.
*ikkde tikkde cohi kade anandi ananda gade*.
Data extraction
The total number of substitutions attempted and the number of wrong
substitutions were counted. Then net score was obtained by deducting the
latter from the former.[8
<https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3807963/#ref8>] The answer
sheets were coded and scoring was done by the researcher who was not
involved in the study. It was cross checked by another researcher. Then
entries were made in computer and checked.
Data analysis
The raw data obtained for each subject in each recording session were
tabulated separately. The statistical analysis was done using SPSS.
The group mean and standard deviation were calculated. Repeated measures
analysis of variance (RMANOVA) were performed with two “Within subjects”
factors, that is, Factor 1: Sessions: GM chanting and PL chanting and
Factor 2: States; “Pre” and “Post.” The RMANOVA was carried out for each
variable separately. Subsequently, *post hoc* tests with Bonferroni
adjustment were performed to compare the data of the “Post” periods with
those of the respective “Pre” period and also the different states were
compared between sessions.
Go to: <https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3807963/#>
RESULTS
There were significant differences in between sessions (GM vs. PL) in (i)
Total score *F* (1, 59) = 4.697, *P* = 0.034 (ii) Wrong score *F* (1, 59) =
0.26, *P* = 0.873 (iii) Net score *F* (1, 59) = 7.28, *P* < 0.001. There
were significant differences in between states (pre vs. post) in (i) Total
score *F* (1, 59) = 63.9, *P* < 0.001]; (ii) Wrong score *F* (1, 59) =
6.54, *P* = 0.013] (iii) Net score *F* (1, 59) = 83.26, *P* < 0.001. There
was significant interaction between sessions and states in (i) Total score
*F* (1, 59) = 23.51, *P* < 0.001; (ii) Wrong score *F* (1, 59) = 4.47, *P* =
0.034] (iii) Net score *F* (1, 59) = 27.85, *P* < 0.001. *Post hoc* test
with Bonferroni adjustment showed a significantly increase in (i) Total
score (*P* < 0.001) and (iii) net score (*P* = 0.001) immediately after
both GM and PL compared with their respective prescores. There was a
significant increased in wrong score (*P* = 0.001) in GM alone. The group
average values ± standard deviation are given in Table 1
<https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3807963/table/T1/>.
Table 1
Total, wrong, and net score for DLST pre- and post-GM chanting and PL
chanting sessions; values are group mean±SD
[image: An external file that holds a picture, illustration, etc. Object
name is ASL-32-89-g001.jpg]
Gender subgroup analysis
Male group showed significant increases in total PL (*P* < 0.01); GM (*P* <
0.001)], wrong PL (*P* < 0.05); GM (*P* < 0.001), and net PL (*P* < 0.01);
GM (*P* < 0.001) score in both the sessions, that is, PL and GM.
Female groups had significant improvement in the GM sessions alone in total
(*P* < 0.001), wrong (*P* < 0.05), and net (*P* < 0.001) score. Also, GM
sessions had significantly performed better in comparison to the PL session
in total and net scores. This indicates that GM had positive impact on
female.
Go to: <https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3807963/#>
DISCUSSION
There was a significant improvement in net score in both GM and PL
sessions. But further analysis showed that GM significantly performed
better than PL session in female. Previous two groups randomized
wait-listed control study showed improvements in DLST when GM recited using
two different methods, that is, Ekaswar and Dwiswara which was aligned with
our present study.[9
<https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3807963/#ref9>]
The attention processes involve network of brain regions such as the
prefrontal and temporal (including the parahippocampal gyrus) cortices, in
addition to the anterior cingulate gyrus.[10
<https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3807963/#ref10>] During a
selective attention task, decreased activation was found in several areas
of the dorsolateral prefrontal cortex, anterior cingulate in addition to
parietal areas.[11
<https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3807963/#ref11>] A feeling of
resonating effect during audible “OM” chanting found significant
deactivation was seen bilaterally during “OM” chanting in comparison to the
resting brain state in bilateral orbitofrontal, anterior cingulate,
parahippocampal gyri, thalami, and hippocampi. The right amygdala too
demonstrated significant deactivation. No significant activation was
observed during “OM” chanting. In contrast, neither activation nor
deactivation occurred in these brain regions during the comparative task –
Namely the “ssss” pronunciation condition.[12
<https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3807963/#ref12>] The prayer
of the Namo Amida Butsu (Nembutsu) activates the medial frontal gyrus,
which is mainly related to mental concentration and visuospatial attention,
similar to the areas activated by meditation. The task of reciting the
sutra (Buddhist scriptures) activates the left lateral middle frontal
gyrus, the right angular gyrus, and the right supramarginal gyrus, which
are related to visuospatial attention also involved in the area activated
by meditation.[6
<https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3807963/#ref6>] All these
studies indicate that recitation of GM may play a role in improving the
attention potential.
The present study, although preliminary in nature, shows that recitation of
GM improves attention. The limitations of the study, however, are: (1) Only
the immediate effects of mantra chanting were studied and (2) the
participants belonged to a single religious group. The strengths of the
study as per our knowledge goes, this is the first study on self as control
trial on immediate effect of GM on task performance among school children
using simple paper pencil test, that is, DLST. Mantra recitation may be
implemented in school setting which can help to raise the academic ability
of the students along with their all round development. Future study may
include different age groups of students for a longer duration (more than 1
week), different levels of attention, assessment methods to check
physiological changes. This can be repeated irrespective of religions.
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
The editorial board appreciates the importance of studying validity of
traditional beliefs. Once such belief is the positive effect of *Gāyatrī
mantra* on concentration, hence it has decided to publish this paper,
“titled Comparison of effect of Gayatri Mantra and Poem Chanting on Digit
Letter Substitution Task”. We have observed certain methodological
inadequacies in the paper. We consider it to be important to alert
researchers on such important aspects in framing a study such as this.
Here, in this study the selection of the Poem “ikkde tikkde cohi kade
anandi ananda gade” could raise the following ambiguities (1) Whether there
was any reason to select this specific poem for comparison 2) whether the
authors have done any test to check whether the students understood the
meaning of the poem. 3) As the meaning of *Gāyatrī mantra* and the poem are
different, it is likely that it may have influenced the results.
The following may be the possibilities: The children were swayed by (1) the
name ‘Mantra’, as it has esoteric connotations and hence the results skew
in favour of *Gāyatrī mantra*. (2) the fact that the poem does not have the
same meaning as *Gāyatrī mantra* could have skewed the current results
in-spite of this being a crossover study.
It is also possible that the students did not understand the meaning
of *Gāyatrī
mantra* at all, in this case, one group would have chanted something they
thought was esoteric (*Gāyatrī*) but something they did not understand and
another group were chanting something simple but something that they
understood (poem in their regional language). In this case too, results
could skew in favour of *Gāyatrī mantra*.
In case the children understood the meaning of *Gāyatrī Mantra* it means
that one group were chanting something esoertic which they understood to be
having a great meaning and the other group were chanting something simple
i.e. not having great meaning. This could also make results skew in favour
of *Gāyatrī mantra*.
Considering the above possibilities, it can be concluded that the design of
the experiment has created results that are ambiguous.
-Editorial Board
xxxxxxxxxxxxxxxxxxxxxxxxxxx
Q4 A BELLIGERENT MINDLESS WRITE UP ON ANIMAL SACRIFICE COPYING FROM THE
VESTED INTERESTS WITHOUT CHECKING THE FACTS. YAJURVEDAM DESCRIBES THE
VARIOUS YAGNAS AND THE TOOLS OF OPERATIONS PL READ OR I SHALL WRITE LATER.
DEIVATHIN KURAL SPEAKS ABOUT WHY SUCH INTERPRETATIONS OF ANIMAL SACRIFICES,
QUEENS ASKED TO DO CERTAIN THINGS ARE SO AWFUL EVEN TO READ ONCE AGAINST
THE VEDIC MISUNDERSTANDING. iT IS BETTER TO STAY OFF WHEN UNLEARNT.
q5 & 8 are BASELESS. q5 iMPROPER LEARNING OF THE YAJNAVALKYA DISCUSSIONS
IN BRIHADARANYAKA UPANISHAD. rAMA DID NOT DO DURHA PUJA iMPROPER
RERADINJG OF THE vALMIKI rAMAYANAM. KR IRS 19522
On Wed, 18 May 2022 at 21:44, 'gopala krishnan' via Thatha_Patty <
[email protected]> wrote:
> QUES ANSW DIVINE 05-2022-14
>
> Dear friends,
>
> These are information compiled as QA by me in 1998’s-2004’s and stored in
> my computer. They are posted by *very learnt members*.
>
> *BEING COMPILATION THERE MAY BE ERRORS.*
>
> Sincerely,
> *R. Gopalakrishnan, 78, dated 18-05-2022*
>
> Q1 What are the attributes of Gauri Shankar Rudraksha
>
> A1 Gauri Shankar Rudraksha is a combination of two naturally blended
> Rudrakshas. The representing deity is Lord Shiva and Mata Parwati. The
> Gauri Shankar Rudraksha appears as a single Rudraksha piece blended with a
> combination
> of two Rudrakshas, with one Rudraksha over the other. This bead is very
> effective for couples seeking marital happiness.
>
> This Rudraksha has a great importance in astrology and is highly
> recommended by astrologers to individuals whose marriages are getting
> delayed. It also maintains peace and harmony and comfort in the family.
>
> Based on a reading from Celebrity Astrologer Pt.Umesh Chandra Pant...
>
>
> Q2 What are the attributes of Ganesh Rudraksha
>
> A2 The representing deity is Lord Ganesha. The Ganesh Rudraksha is seen
> as a Rudraksha with an analogous Trunk like elevation as the Lord Ganesha.
> It attracts intelligence, knowledge, prudence, and supremacy. It improves
> the concentration level, memory power and the sense of balance in a person.
> This Rudraksha is highly recommended for students.
>
> Based on a reading from Celebrity Astrologer Pt.Umesh Chandra Pant...
>
>
> Q3 Do any experiments have been conducted about the strength of Gayathri?
>
> A3 Yes. Dr.Howard Steingeril, an American scientist, collected Mantras,
> Hymns and invocations from all over the world and tested their strength in
> his Physiology Laboratory..
>
> Hindus' Gayatri Mantra produced 110,000 sound waves per second.. This was
> the highest and was found to be the most powerful hymn in the world.
>
> Through the combination of sound or sound waves of a particular frequency,
> the Mantra is claimed capable of developing specific spiritual
> potentialities.
>
> The Hamburg university initiated research into the efficacy of the Gayatri
> Mantra both on the mental and physical plane of CREATION...
>
> The GAYATRI MANTRA is broadcast daily for 15 minutes from 7 P.M. onwards
> over Radio Paramaribo, Surinam, South America for the past two years, and
> in Amsterdam, Holland for the last six months..... Bharti & Praful Dubal
>
>
> The QA is based on a forward by esteemed member Sri Narendra Guptha on
> 5-12-2012
>
>
>
> Q4 Does the smayaas involve animal sacrfice?
>
> A4 Yes .All seven soma Yagas involve animal sacrifice (goats). …..
>
> The QA is based on a posting by VM Muralidharan in USB group about
> somayagas
>
> Q5 There was a lady sage (Rishika) living with sage Yanjvalkya with the
> permission of his wife. Name the Rishika. Do he was in favour of
> Rishikas?
>
> A5 Till the time of the discussion (tharkha) between Yajanvalika and
> GARGI/MAITAEYI (there is a difference in views as to the particular lady )
> when he could not give a satisfactory answer Yajnvalika propounded that
> women are not to learn Vedas .
>
>
> Q6 Can you name a few rishikas whose sukthas/Rks are there in the Vedas.
>
> A6 The following are the names of a few Rishikas whose sukthas/Rks are
> there in the Vedas.
>
> 1.Lopamudra Rk Veda 1 :179:1 and Yajur Veda 17:11:36:20
>
> 2Romasha !:126 : 7 and some samans in the sama veda
>
> 3 Vishwavara Atraeyi Rk Veda 5:28
>
> 4Apala Atreyi rk V 5:89:11 to 5:89:17
>
> 5 Shaswati AngirasiRk Veda 8:134
>
> 6Agastya Swasa rk V 10:60:6
>
> 7Indra Matad(I?)Rk Veda 10:153 and also in Sama Veda
>
> 8 Indra Snusha Vasukraoatni Rk Veda 10:28:1
>
> 9 Godha Rk Veda 10:134:6 and 7 (part)
>
> 10 Gosha Khahshiwathi Rk Veda 10:39,40
>
> 11 Ratri Bhardwaj part of Rk Veda 10:127
>
> 12 Surya Savitri Rk Veda 10:85 13 Suniti Yajur Veda 33:21
>
>
> Q7 Is there any Gayathri temple where the officiaiting priest is a lady?
>
> A7 In Manali Gayatri Tempke the officiating priest is a lady and she
> Chants Gayatri
>
> The above three QAs are based on a posting by esteemed member
> [email protected] on subject women and Vedas on 27-11-2012
>
>
> Q8 Is it correct that Sri Rama performed Durga pooja before slaying Ravana?
>
> A8 The Durga puja is a five days festivals (Sasthi, saptami, Mahastami,
> Navami and Bijaya dasami), it is a biggest festivals in the eastern
> states (Bengal, Bihar, Jharkhand, Orissa).The Durga puja was performed by
> The Lord Sri Rama before the slaying of Ravana , according to the Devi
> bhagvat and kalikapuran.
>
> The Durga puja is also taking place in April, which was done by the King
> Surath,who was a king of Ayodhya.
>
>
>
>
>
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