TB, RV, YV, VR and ignoramus Naragal Narayana 3 (contd)24 9 23 KR IRS
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KR Today Narayana admitted that he does not know and wants to be taught
accepting I am better than him; this is akin ti Thatha who is ignorant,
does not wish to accept it before the grandchildren and asking them as,”
let me check whether you know it and later I will tell you-method”. This is
not the first time; every time he will only demand to be taught; he will
write only a restrictive burler English but will criticise others; the
bent-up minds of the ignorant is always that level. I never said [AS HE IS
CHEATING A FEW, THAT HE IS ABOVE Vyasa], I know all as I know that I know I
know and trying to know; so dependent on ancient vyasas and the current
scholars. But NETI types are only assertive; after reading the translation
,2 or 3 lines can be transcribed as if own; that is not attributions; the
Vedas have the hidden meanings and error-prone meanings go against those
are already in the existence. That alone is pointed out. He did a lot of
blunders and still strongly asserting which has no value. It is immaterial
for me. I am waiting for aall his projections to expose what is he. Thank
you KR IRS 24 9 23
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What he wrote today below: Dear folks Madman Rajaram K alias KR ex-IRS 23 9
23 (CONTD FROM 21923), at the acme of his insanity, tries to argue that
the braahmanas, the upanishads, and the aaranyakaas are mere extensions or
appendices of the samhithaas.What the supreme blind, deaf, and dumb idiot,
who has never attended or studied anything at school, whether normal
academic of Veda-class, and is not at all familiar with human and animal
physiology, never knew and does not even now know is that the heart, the
lungs, the liver, and the kidneys are not "mere extensions or appendices"
of the brain and the head. The whole body is a continuous and integrated
single entity.And so are our vedams. Ergo, if you have read, or are
familiar only with, the samhitha, you do not know your vedam. You are
arguing out of sheer ignorance and untrammelled idiocy.S Narayanaswamy Iyer
*kethum krunvannakethave pesho maryaa apeshase l*
*samudbhi rajaayathaaha ll*(R V I, 1,6.11)*lindramve vishyathaspari
havaamahe janebhyaha l*
*asmaakamasthu kevalaha ll *(R V I, 1,7,14)
*agnim bhootham vruneemahe hothaaram vishvavedasam l*
*asya yajnyasya sukrathum ll*(R V I, 1,12,22)
*idam vishnu vichakrame thredhaanibhadhe padam l*
*samulhamasyapaagum surey ll*(R V I, 2,22,7)
*thaththvaayaami brahmano vanda yadaaschaayasthe yajamaanonhavirbhihi
lahedamaano varuneha bodi udagum samaana aayush pramoshi ll*(R V I, 2,
24, 15)
My comments:-Since Rajaram K alias KR -ex-IRS 24 9 23 claims
familiarity with both r'g-vedam and yajur vedam, plus proficiency in
English, however broken and gutter-picked, he can translate and cross-refer
the above r'g-veda manthrams himself.If he has further doubts or
misgivings, I am prepared to quote examples ad nauseam from r'g-vedam of
more and more manthrams filched from yajur-vedam.S Narayanaswamy Iyer
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The third part is the continuation of WHAT IS IN TAITRIYA
BRAHAMANA CONTINUING WITH THE AUTHORITY:
Kaukili (, Kaukila or Kaukila) 'Sautramani is not a Soma sacrifice,
but is classified by the Sutras as a Havir-yajna, though its chief
characteristic in its form as recorded is the offering of Surā an ayurvedic
liquid badly interpreted by some as liquor which is not. It has two
distinct forms, the Kaukili, which is an independent offering, the other
the Carakā, an offering which forms part of another offering, as the
Rājasūya [performed by ancient kings of India] and the Agnicayana [building
of a Fire-Altar]...[KR: building designed fire alter comprised
algebraically and mathematically with the golden ratio, was/is perplexed
subject; the designing is the basics of the YAJURVEDAM MAINLY; MATRAS WERE
TAKEN FROM THE Rig veda RICS; the four purohits assigned as described
byhearted the Rics and other mantras as a music from the SAMA VEDAM; so
only SAYANA commentary on RIGVEDAM, aligned the vedas as Rig the earliest
gave out by the BRAHMAM as ONLY VEDA. ] The differences between the two
forms are of detail: thus the Kaukili is marked by the singing by the
Brahman of certain Sāmans [hymns]. [ RIC IS VERSE; SAMAN IS MUSICAL HYMNS]
The use of the Surā is accompanied by offerings of animals, to Indra a
bull, to Sarasvati a sheep, and to the Ashvins a goat'.( KR Apart from
various ancient commentators, Maha Periyava had written about the animal
sacrifice; chapters in DEIVATHI KURAL MAY BE REFEERED TO] 'The Vedic Sautramani
belongs chiefly to Indra, taking its name from his epithet Satraman, 'good
protector'. The Vedic rite is, however, rather complex; while Indra is the
principal recipient, deities of the realm of fertility and fecundity
[reproduction] figure prominently'.
KR: Soutramani yagam to Indra is descried in detail in the brahamana which
was written explained by the west and some Islamic people also as a wine,
whore, animal sacrificed yagna as shown here as extracted:
“Sautrāmaṇī (सौत्रामणी) refers to a Vedic sacrifice involving the use of
wine, and is mentioned in the Naiṣadha-carita 17.182.—Sautrāmaṇī is so
called because one of the Gods invoked in this sacrifice is Sutrāman or
Indra. The wine is mixed with sprouts of barley, rice and other herbs, and
addressed thus—“*aśvibhyāṃ pacyasva sarasvatyai pacyasvendrāya sutrāmṇe
pacyasva*”. Flour made from various plums is one of the oblations offered
in this rite, and a bull is sacrificed in honour of Indra.
A mare is prescribed as the Dakṣiṇā of Sautrāmaṇī (Taittirīyasaṃhitā,
Ānandāśrama edition, 1.8.21 and Sāyaṇa thereon).
The wine is drunk with the following mantra:*yamaśvinā namucāvāsure dadhi
sarasvatyasunodindriyāya* |*imaṃ taṃ śukraṃ madhumantaminduṃ somaṃ
rājānamiha bhakṣayāmi* ||(Śāṃkhāyanaśrautasūtra 15.15)
Māṭharavṛtti on Sāṃkhyakārikā (2) refers to the drinking of wine in the
Sautrāmaṇī sacrifice and to the fact that the priests engage in free
conversation with a whore.
Maha periyava went in depth to explain what exactly is that.
Herbal drink as seen ferom the above Sanskrit words were twisted by
interpreting the words MADHU AND SOMAM as differently. Similarly the
worship of animals for which Indra was extoled as the king were offered in
terms of FLOUR but were twisted as sacrifice of the animals by the west
and Islamic authors.
Tortoise Avatar :The Devas said they want immortality. They said that
Vaya (the bird Garuda) is the giver (or bringer) of Amrita. The bird doing
the task of bringing the Amrita went back to Heaven.— Taittiriya Brahmana
(Volume 2), , Ashtaka 2, Prapathaka 2, Anuvaka 5, Khandika 2 Kurma is most
commonly associated in the Itihāsa (epics) and Puranas with the legend of
the churning of the Ocean of Milk, referred to as the Samudra manthan. The
ocean is churned with a mountain on the back of the Tortoise avatar to
acquire the nectar of immortality called Amrita for the gods, led by Indra.
>From the Mahabharata: The gods then went to the king of tortoises
['Kurma-raja'] and said to him, 'O Tortoise-king, thou wilt have to hold
the mountain on thy back!' The Tortoise-king agreed, and Indra contrived to
place the mountain on the former's back. And the gods and the Asuras made
of Mandara [Mountain] a churning staff and Vasuki the cord, and set about
churning the deep for amrita... — Mahabharata (translated by Kisari Mohan
Ganguli, 1883–1896), Book 1, Astika Parva, Chapter XVIII
Garuda is also frequently mentioned in respect to Kurma and the
Samudra manthan legend. For example, in the Mahabharata (1.29–31) Garuda
seeks the Amrita produced by the churning of the ocean to free himself and
his mother from slavery. In the Bhagavata Purana (Canto 8, Chapter 6),
Krishna carries the Mandara mountain on the back of Garuda to the Ocean of
Milk. The tortoise (kūrma or kurmo) is also mentioned in 2.4.3.6: asyá
kurmo harivo medínaṃ tvā Notably, 2.8.2.23 states that a mountain
represents ignorance, and 2.4.6.21 states: The wise (amūra) Devas who win
all the worlds (kshetra) do the act of churning (manthan) the Vaishvānara
to release the power of immortality (amṛta). — Taittiriya Brahmana (Volume
2), , Ashtaka 2, Prapathaka 4, Anuvaka 6, Khandika 21
Duties of kingship: Impel the King to take care of the citizens just like
a father. Impel the king to extend his kingdom (varimanam). When the king
extends his kingdom helping all, the Deva Savita regards him with many
animals and all types of help. Let the king take care of all the animals
well, moving amidst them. When the king who has done the Rajasuya [rite]
punishes only the bad persons appropriately, and rewards the good men, he
is learning well the duties of a good king. — Taittiriya Brahmana (Volume 2
Ashtaka 2, Prapathaka 7, Anuvaka 15, Khandikas 2–3[38]
Cutting down trees May Varuna free us from the sins of cutting [down]
valuable trees. As effectively as a bath washes off the sins done by me in
handling the residues of the butter used in Yajna. — Taittiriya Brahmana
(Volume 2), translated by R.L. Kashyap (2017), Ashtaka 2, Prapathaka 6,
Anuvaka 6, Khandika 8.
Rajendra lala an erudite states that the 'first subject treated of in
the third kanda [ashṭaka, 'book'] are the Constellations, some of which are
auspicious and others the contrary. Then we have the rites appropriate
during the wane and waxing of the moon, Darsa paurnamasa, as well as on the
full moon and the new moon. The fourth chapter treats of human sacrifices,
[PURUSHAMEDHA YAGNAM WRONGLY DESCRIBED BY THE WEST AS HUMAN SACRIFICE WHICH
IS NOT ,WHICH WILL BE NARRATED LATER] and then of a number of minor rites
with special prayers. Then follow the mantras appropriate for the sacrifice
of special animals. This is followed by a chapter on expiations and defects
in the observance and performance of ceremonies. The eighth and ninth
[prapāṭhakas, 'chapters'] are devoted to the horse sacrifice,[Ashwametha
yagnam will be narrated later KR ] which is the grandest ceremony enjoined
on householders, especially appropriate for kings, and involves a number of
rites and ceremonies (which are fully detailed in the table of contents) as
also a number of ovations of different kinds'.
Ashṭaka 3 (from where the purusha heads were written as the
meaning by Narayanasamy in the earliest abuse, refer to part 1, is not
correct; Vedas do not contradict. Sahasra seersha purusha cannot contradict
eight heads. KR) KR IRS 24 9 23
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