Commentary
Dirty idiot Narayanasamy 23923
Idiot writes: Dear folks Predictably, supreme idiot K Rajaram 22 9 23
alias RK ex-IRS alias iraachaa iraamoo, faced with inescapable truth and
embarrassing reality, comes out with a foghorn cornucopia of abuses and
lies shouted in block capitals to reinforce his already manifest
street-gangster fisticuffs rowdiness, instead of contritely admitting that
he is wrong and has always been wrong.
There simply is no escaping the fact that the r'g-vedam which he espouses
vigorously, borrows extensively and unacknowledged, from not only the
yajur-vedam's thaiththireeya samhithaa and thaiththireeya braahmanam but
also from the thaiththireeya aaranyakam,**** as I have written today
elsewhere.
If the r'g-vedam is proven to be comparable to Swiss cheese whose holes are
stuffed illicitly with chunks of yajur-vedam, let him face the truth and
accept the reality in good faith. His blustering and blundering aimlessly
impress no one, least of all those who have studied both r'g-vedam and
yajur-vedam under competent and committed gurus of the highest order of
integrity. S Narayanaswamy Iyer
Post-script:- Had supreme idiot K Rajaram alias RK ex-IRS alias iraachaa
iraamoo remained silent, he would have been thought a fool. But, by his
ranting and raving and resorting to shouting in BLOCK CAPITALS he has amply
proven that he is truly not only an unmitigated fool but also a blaspheming
rogue, to boot. S.N.
Xxxxxxxxxxxxx
**** thath savithur varenyam bhargo devasya deemahi
dhiyoyonaha prachodayaathah ll
(thaiththireeya samhithaa 1.5.6.4, 4.1.11.1)
(thaiththireeya aaranyakam I, 39-40)
(R V mandalam 3, ashtakam 3, Cap III, sooktham 61, vargam 10)
Xxxxxxxxxxxxxxxxxx
KR: As usual jumping high fox from the sin city without adducing any
evidence, asserted that Yajur parts are the roots of his house vedam; let
it be as long as he believes to be so; but he cannot fool all around all
the people, all the years, without any supporting materials as he does not
know, and straying abuses in so many words of his butler English 1924.
Misplaced sympathy of his age is dangerous as jihadi words are pitied;
history is already written by so many legitimate intelligentsias and
therefore, NARAYANA-ASAMY cannot assert anything as he is depicting his
ignorance. Gayathri Mantra significance is all around the earth and even in
Moon, but the young kid in mind of 8or 9-year-old, though bodily structured
as 98 as believed to be, writes assertions. Poor soul all of us can pardon
him.
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KR Several evidences of one veda is strewn all around. The research on
agriculture in Vedic period rendered by Kumar unearthed the rare verses of
KASHYAPAKRISHISTUTI and KRISHI GITA which were exposed from:
Jayasree P. and George A. 2006. Do biodynamic practices influence yield,
quality, and economics of cultivation of chilli (Capsicum annuum L.)?
Journal of Tropical Agriculture, 44 (1-2): 68–70.
Katan J. and Devay J.E. 1991. Soil Solarization. CRC Press, Boca Raton, FL.
267p.
Kerala Agricultural University (KAU) 2002. Package of Practices
Recommendations: Crops. 12th Edition. Kerala Agricultural University,
Trichur, 278p.
2 The research pointed out that ,” Aspects relating to manuring of the
rice fields and especially about green manuring and wood ash application to
rice and other crops have been dealt with extensively in *Krishi Gita *(lines
10 73*–*78; 147*–*148; 165*–*166, 298*–*302; Part 2; lines 107*–*110 and148
*–*153, Part 3). By the way, evidences of manuring crop fields during
the *Vedic
*period are available in *Rig-Veda*, *Krishiparasara*, *Manusmriti*, *Agni
Purana, *and *Vriksha Ayurveda*. Specifically, animal-based preparations
such as *Panchagavya*, *Amrit pani*, and *Matka khadin *have been used in
India during the *Vedic *times to enrich soil fertility (Thimmaiah, 2006).
Although such preparations were disregarded during the era of chemical
agriculture, there is some interest on these now (e.g., Jayasree and
George, 2006).” The order of priority which was written by so many experts
on Vedas, were proved to be correct, from the KRISHI GITA said to have been
given by PARASHURAMA as well as KASHYAPA KRISHISTUTI. Mere denial nor mere
assertions would no make the facts unreal. Never it is said from Yajurvedam
which came only after the SAMAVEDAM. More will be published in the course
of time.
Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
*TB, RV, YV, VR and ignoramus Naragal Narayana 2 (contd)*
II Avatars of Vishnu is described in this brahamana
Vishnu and Dashavatara Varaha the Boar Avatar
In primordial times, the entire universe was covered with moving waters.
Prajapati was amazed and engaged in tapas to understand [what was]
happening. How did it happen? He saw a lotus petal (pushkaraparna). He
thought, Yes, there is something that wants to come out. Transforming
himself into a boar, he went inside the water. He went into the earth deep
below. There, he saw soft mud. Then, he spread that mud on [the]
pushkaraparna (lotus leaf). Whatever may have happened, the basic nature of
earth was retrained in the land (wet mud). In that land Bhumitva
(earth-nature) was retained. To dry the wet land the creator commanded Vayu
to blow on the wet lands. Then that land was full of gravel (or sand mixed
with gravel). He realised that the land was full of peace (and fertile)...
The land discovered (or prepared) by the boar (varaha) had the materials
needed for performing [a] yajna...
— Taittiriya Brahmana (Volume 1), Ashtaka 1, Prapathaka 1, Anuvaka 3,
Khandikas 6–7[17]
Varaha is primarily associated with the Puranic legend of lifting the Earth
out of the cosmic ocean- 'boar appears in a cosmogonic character in the SB
[Shatapatha Brahmana] (14, 1, 2) where under the name of Emũṣa he is stated
to have raised up the earth from the waters. In the TS [Taittirīya Samhita]
(7, 1, 5) this cosmogonic boar, which raised the earth from the primeval
waters, is described as a form of Prajapati. This modification of the myth
is further expanded in the TB [Taittirīya Brāhmaṇa] (1, 1, 3). In the
post-Vedic mythology of the Rāmāyana and the Purãṇas, the boar which raises
the earth, has become of the Avatar of Vishnu'. Varaha is also mentioned in
1.7.9.56 ('yád varāháḥ').
Vamana the Dwarf Avatar
When the completion of yajna does not happen in a year (samvatsara) then
everything is not stable. Then one has to seek the grace of Vishnu (Vamana)
by performing a special rite on the ekadashi day. Yajna means Vishnu
(worshipping Vishnu). They perform yajna only for stabilising. They depend
on Indra and Agni. Indra and Agni gibe the abode for Gods (devas). Devas
only seek shelter in them and only depend on them.— Taittiriya Brahmana
(Volume 1), Ashtaka 1, Prapathaka 2, Anuvaka 5, Khandika 1
Vamana is primarily associated with the Puranic legend of taking back the
three worlds from the Asura-king Bali in three steps. Here Vamana is
explicitly mentioned in the Taittirīya Brāhmaṇa; the Sanskrit
transliteration for this mention is (emphasis added): ' vaiṣṇaváṃ vāmanám
ā́labante' (1.2.5.40.4).
Narasimha the Man-Lion Avatar
You both (Ashvins) drink sura [alcohol] along with the Asura Namucha. You
are protectors of happiness and are Soma-drinkers. You both protect the
Indra-power in the Yajamana.— Taittiriya Brahmana (Volume 1), Ashtaka 1,
Prapathaka 4, Anuvaka 2, Khandika 1 Narasimha ,Devasthali and the elements
of the Namuchi legend are 'scattered throughout Brahmana literature (cf. VS
[Vajaseneyi Samhita] 10.34; PB [Pancavimsa Brahmana] 12.6.8, MS [Maitrayani
Samhita] IV.34; [and] TB [Taittirīya Brāhmaṇa] 1.7.1.6)', the fullest
version is in the Śatapatha Brāhmaṇa. TB 1.7.1.6 referred to: 'námucim
āsuráṃ na álabata' (1.7.1.6.3). An indirect reference to the legend via a
mention of Namuchi from 1.4.2.1 has been cited instead, as above. Notably,
Prahlada, the Vaishnava son of Hiranyakashipu in Puranic literature such as
the Bhagavata Purana, is also mentioned (e.g. 1.5.9.1 and 1.5.10.8) where
he is explicitly stated to be the son of Kayadhu (wife of Hiranyakashipu).
Kali Yuga
There are four well-known stomas [hymns or mantras] which have to be
recited. However because of the (evil) effects of Kali Yuga, (some say
that) there are 5 stomas. (It is not correct), there are only four stomas
as part of the Jyotishtoma (yajna).— Taittiriya Brahmana (Volume 1),
Ashtaka 1, Prapathaka 5, Anuvaka 1, Khandika 11.There are four yugas in
each cyclical era in Hinduism, with Kali Yuga, the present yuga, being the
last and most destructive. K. Ishwaran seems to incorrectly state that
'there seems to be no unequivocal reference to the cyclical notion of time
in the Sruti [literature]... the word yuga does not mean an age or the
theory of four yugas (Kane 1946:886-8), and the words Krta, Treta, Dvapara
and Kali mean throws of dice (1946:886-8). The word Kali Yuga does not
occur at all. Words like Krta Yuga occur (Ṣaḍviṃṡa Brāhmaṇa V.6) but are
not a part of any scheme of cosmic cycles'.
This assertion would however seems to be contradicted by the
Taittirīya Brāhmaṇa. In the first instance (1.5.1, above), the assertion of
Ishwaran, Kane, etc., would mean a throw of dice would affect whether one
should recite four or five stomas for the Jyotishtoma sacrifice, which is
nonsensical (the Jyotishtoma sacrifice itself requires 'sixteen officiating
priests... It is a sacrifice considered as the typical form of a whole
class of sacrificial ceremonies. E. jyotis light, and stoma a sacrifice').
In addition, 3.4.16 (Anuvāka 16, enumerated in the section on the third
ashṭaka) is listed as (emphasis added) 'To the presiding divinities of dice
and of the Satya Yuga, etc., dice-players, those who frequent gambling
halls, and the like...'. Thus, the concept of the yugas are connected with
dice but do not seem to the same thing.
Animal welfare: [The] (Sun-god) Sūrya is worshipped for accepting and
helping animals. By worshipping [the] sun, there is all-round development.
The animal offering is possible (without any violence). — Taittiriya
Brahmana (Volume 1),, Ashtaka 1, Prapathaka 2, Anuvaka 3, Khandika 2
1.1.8.4: 'Animals are for non-violence'.
1.1.9.9: 'During this vrata... One should not eat meat (māmsam)'.
1.1.9.10: 'One should avoid eating meat (māmsam)'.
Ashṭaka 2: Agnihotra
The Rishi questioned the priest "What is the aim or goal in performing the
sattra Yajna? The answer: Now we are unable to grow the grass and plants
needed by the cow. By doing this Yajna, the rains will be released from
Heaven (diva). These drops of water will make the plants grow (feeding the
cow). The fathers (pitara) have the understanding (visha) of the Agnihotra
and hence cause the rains... — Taittiriya Brahmana (Volume 2), Ashtaka 2,
Prapathaka 1, Anuvaka 1, Khandika 2
P. Mitra states that the Agnihotra is an oblation to the fire-god, Agni.
According to M. Rajendralala, as 'a manual of rituals the first kanda [or
prapāṭhaka] of the Taittirīya Brahmana opens with Agnihotra or the
establishment of the household fire.
[KR: Can you recite a sraddha mantra without proper verses laid before?
RICS WERE LAID; SAMA MADE BY-HEART; AND THE YAJUR FORME DTHE YAGNAS FROM
WHERE THE THE ORIGIN VEDA WAS COMPLETED]
{Yajurveda (यजुर्वेद).—See Yajus;1 divided into four parts from which
originated yajña, performed by four orders of priests —adhvaryu to recite
yajus, hota, the rks, and udgāta, the sāman, and Brahmā, the
atharvamantras,2 its śākhas are 27; arranged by Vaiśampāyana, pupil of
Vyāsa, and taught to his disciples including Yājñavalkya; the latter was
made to vomit for his behaviour, all the texts, which the other disciples
digested, in the form of partridges and hence this portion came to be known
as Taittirīya; but Yājñavalkya prayed to the Sun-god who initiated him into
the other portions of the Yajus in the form of a horse and hence called
Vājaseneya;3 part of Viṣṇu.4}
……. his was the first duty of every householder and of a Brahman
immediately after being invested with the Brahmanical cord, and marriage.
Every householder and his wife had to devote their careful attention to the
maintenance of this fire and to offering to it oblations of butter and the
booking thereon of frumenty [a dish of hulled wheat boiled in milk].'
Prapāṭhaka 1: The Agnihotra Sacrifice
Anuvāka 1: Preliminaries regarding the Agnihotra
Anuvāka 2: Agnihotra defined
Anuvāka 3: Purification and manipulation of the clarified butter, etc.
Anuvāka 4: Subsidiary details regarding the performance of the ceremony
Anuvāka 5: Subsidiary details regarding the articles required for the
sacrifice
Anuvāka 6: Creation of the sacrificial cow, the boiling of the sacrificial
milk, and the omission of the Homa
Anuvāka 7: Milk in its different states and the divinities who like it most
on those states
Anuvāka 8: Details of milking a cow
Anuvāka 9: Some Mantras of the Agnihotra
Anuvāka 10: Different states of the sacrificial fire and the advantages of
offering oblations thereon
Anuvāka 11: Different modes of pouring the oblation
Prapāṭhaka 2: Dasahotra Sacrifice
Anuvāka 1: Details of Chitti, Chetta and other sacrifices to the number ten
described in the Aranyaka
Anuvāka 2: Employment of different numbers of priests in different
sacrifices, and the application of certain preliminary Mantras
Anuvāka 3: Praises of the Chaturhotra Mantras, etc.
Anuvāka 4: Praises of the mantras regarding the hotri-sacrifices
Anuvāka 5: Acceptance of Dakshina or fee for performing a sacrifice
Anuvāka 6: Hotri mantras in connexion with the 10th night of the Dasahotri
ceremony
Anuvāka 7: Praises of the Sapta-hotri-mantra
Anuvāka 8: Relation of the Hotri-mantras to the Soma Yaga
Anuvāka 9: Creation of the world in connexion with the origin of
Hotrimantras
Anuvāka 10: Supremacy of Indra
Anuvāka 11: Application of the Hotri mantras
Prapāṭhaka 3: Dasahotra Sacrifices concluded
Anuvāka 1: On the Uses of the Chatur-Hotri-mantra, i.e., those used by the
four officiating priests Hota, Addharya, Agnidhra, and Brahma
Anuvāka 2: On the Application of the Hotri-mantras to periodical rites
Anuvāka 3: On shedding the hair of the head in conexion with Hotri rites
Anuvāka 4: Purport of the mantras for the acceptance of fees
Anuvāka 5: Questions to be asked by the officiating priests on the 10th day
of the twelve-day rite, and the replies thereto hy the householder
Anuvāka 6: Number of Rittikas to be employed on different sacrifices
Anuvāka 7: On the Merits of the Agni-hotra. – The advantages of employing
different numbers of rittikas to officiate at different rites
Anuvāka 8: On the Merits of the Agni-hotra, (continued). – The creation of
the Asuras, the Pitris, mankind and the Devas – through the Hotri mantras
Anuvāka 9: On the mode of reflecting upon the Agni-hotra and the advantages
thereof
Anuvāka 10: On the Praises of the Hotri mantras
Anuvāka 11: On the Praises of the Hotri mantras, (concluded)
Prapāṭhaka 4: Mantras for Subsidiary Sacrifices or Upahomas
Anuvāka 1: Upahoma Mantras
Anuvāka 2–8: Upahoma Mantras, (concluded).
Prapāṭhaka 5: Mantras for Subsidiary Sacrifices or Upahomas (Concluded).
Anuvāka 1–7: Upahoma Mantras, (continued).
Anuvāka 8: Upahoma Mantras, (concluded).
Prapāṭhaka 6: Kaukila Sautramani or the Sacrifice with Spiritous Liquor
Anuvāka 1: On the Preparation of the spirituous liquor
Anuvāka 2: Addresses to the spirit
Anuvāka 3: Homas or fire-sacrifices in connexion with the spirit
Anuvāka 4: Upahoma or subsidiary sacrifices in connection with the above
Anuvāka 5: The abbisheka or bathing ceremony of the instituter of the
sacrifice
Anuvāka 6: Bathing after the completion of the ceremony
Anuvāka 7: Eleven exhortations (Prayaja Praisha) to be addressed by Mitra
and Varuna to the Hotra
Anuvāka 8: Eleven addresses (Puro-ruk) in connexion with the above
Anuvāka 10: Eleven exhortations (Praisha) in connexion with the Anuyajas or
subsidiary oblations
Anuvāka 11: Exhortations (Prayaja Praisha) with reference to the three
animals to be sacrifices in the Kaukila Sautramani
Anuvāka 12: Oblative mantras (Prayaja Yajya) corresponding to Exhortations
of the eleventh Section [Anuvāka]
Anuvāka 13: Invocatory and Oblative Mantras for the offering of Omentum,
rice cake and clarified butter, each three times
Anuvāka 14: Exhortations (Praisha) of Mitra and Varuna in relation to the
Anuyajas
Anuvāka 15: Exhortation to Sutravaka
Anuvāka 16: Mantras relating to offerings to the manes
Anuvāka 17: Exhortations (Praisha) for the Prayaja in animal sacrifices to
Indra
Anuvāka 18: Oblative mantras called Apri
Anuvāka 19: Invocatory and oblative mantras for the sacrifice alluded to in
Section [Anuvāka] 18
Anuvāka 20: Exhortations (Praisha) in connexion with the Anuyajas
Prapāṭhaka 7: Ephemeral Sacrifices or Savas [footnote: A sacrifice lasting
generally one day and deifying anyone with an especial object, is called a
sava]
Anuvāka 1: Vrihaspati Sava or the sacrifice for attaining the rank of
Vrihaspati
Anuvāka 2: Vaisya Sava or the sacrifice for the attainment of nourishment
or prosperity
Anuvāka 3: Bramhana Sava or the sacrifice for the attainment of the glory
of Brahma
Anuvāka 4: Soma Sava or the sacrifice for the attainment of offspring
Anuvāka 5: Prithi Sava or the sacrifice for the attainment of Supremacy
Anuvāka 6: Go Sava or the sacrifice for the attainment of independence
Anuvāka 7: Odana Sava or the sacrifice for the attainment of profusion of
aliment
Anuvāka 8: Odana Sava (Continued). Mantras to be repeated when ascending a
car
Anuvāka 9: Odana Sava (Concluded). Its origin and details
Anuvāka 10: Rules for the panchas'aradiya sacrifice
Anuvāka 11: Animal meet for the sacrifice aforesaid
Anuvāka 12: Addresses (Puroruks) in connexion with the Agnishtut sacrifice
Anuvāka 13: Addresses (Puroruks) in connexion with the Indrastut sacrifice
Anuvāka 14: Aptoryama rite by which animals intended for sacrifice, if
lost, may be regained
Anuvāka 15: Rules for emblematic coronation ceremony
Anuvāka 16: Coronation ceremony (continued). Ceremony to be observed on
first ascending a care, Rotharohana mantra
Anuvāka 17: Coronation ceremony (Concluded).
Anuvāka 18: Ephemeral or Vighana ceremony
Prapāṭhaka 8: Sacrifices with especial prayers (Kamya)
Anuvāka 1: Sacrifices of goats, etc. symbolic
Anuvāka 2: Sacrifices of sheep symbolic
Anuvāka 3: Sacrifices to Soma, Vishnu, Indra, etc.
Anuvāka 4: On the sacrifice of animals to Indra, etc.
Anuvāka 5: On the sacrifices of animals to Indra and Agni
Anuvāka 6: On the sacrifices of animals meet for Savita
Anuvāka 7: On the sacrifices of animals meet for Surya (Sauryadipas'n).
Anuvāka 8: On the sacrifices of animals that have miscarried
Anuvāka 9: On the sacrifice of birth and death of animals
The Kaukili Sautramani Sacrifice KR IRS 23 9 23 (CONTD FROM
21923)
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