An army senile blabbers read if one can understand his hindic KR IRS 26124 ---------- Forwarded message --------- From: Laxminarayan Sarma <[email protected]> Date: Fri, 26 Jan 2024 at 18:38 Subject: [iyer123] Re: [KeralaIyers] Varna bhedham wrong thought process of a few To: Narayanaswamy Iyer <[email protected]> Cc: Kerala Iyer <[email protected]>, iyer < [email protected]>, gopala krishnan <[email protected]>
*IaRSe * *For the sake of your pimping professi9n at least, be honest. Stop plagiarising. And you idiot, you aren't worth the tiniest speck of dust of Narayanaswamy Anna's feet* *I will be apparent to the most illiterate Muslim ruffian who buggers your posterior and anterior and also shoves your superior (upper) and your inferior,(lower) knows you're no more intelligent than a strand of pubic lice on a whore...* *So shut the shit-hole of your mouth and perish the Thought of matching Natsyanaswamy Anna in the remotest manner* *You're just a timy speck pig shit in front of him. And, SoB, stop your cut-paste crap.* On Fri, 26 Jan, 2024, 4:14 pm Narayanaswamy Iyer, <[email protected]> wrote: > Dear folks > > When an unlearned, unschooled, uneducated denigrator, abuser, insulter, > and condemnor of all braahmanas including priests and all heads of our > mutts proceeds on a pretended grand exposition of the essence and meanings > of r'g-vedam, mundakopanishad, chchandogyopanishad, Aadi Shree > Shankaraachaaryaar, eeshopanishad, kenopanishad, bhagavath-geetha, > Subrahmanya Bhaarathi, and the late Kaanchi Periyavaal's "Deivaththin > Kural" -- all with the sole objective of proving that:- > > "*Thoughts and the action are all the same for everyone. **So varna is > neither from birth nor branded as superior and inferior at all.*" > > He only falls on his face, bloodies his forehead, nose and chin, and gets > dust in his ears at every effort he makes to establish his blasphemous > theory. Let us see how he constructs his arsenal and fires his weapons. > > (1) "*A**ny head without limbs may not exist with only the HEAD. In > another term a mere head is only a skull available in the burial/burning > ground.*" > > My comments:- This is a tortuous misrepresentation of the > purusha-sooktham axiom that braahmanas emerged from the head of the virad > purusha, the kshathriyas from his shoulders, the vaishyas from his thighs, > and the shoodrans from his feet. > > The temptation is to retort: can the limbs, in a living being such as > men, exist without a head? > > (2) "*Who (is) THE GOD; where dasangulam from where? 10 inches closer to > the spot which?"* > > My comments:- Why mock the r'g-vedam which he espouses as the root verse > for the creation of humans? Angulam means "finger-widths" not inches, > which measurement did not exist during Vedic times. > > (3) "*The mind is the material > <https://www.wisdomlib.org/definition/material#hinduism> part of > the external world > <https://www.wisdomlib.org/definition/external-world#hinduism>. It > belongs to us but it does not explain who we really are, just as our house > <https://www.wisdomlib.org/definition/house#hinduism>** belongs to us but > is not us.*" > > My comments:- The craziness of the uneducated madman begins to manifest > itself graphically. > > (4) "*The mind has a material structure > <https://www.wisdomlib.org/definition/structure#hinduism>; and it works as > an instrument or tool......** So the mind is also a kind of body organ.*" > > My comments:- The fool contradicts himself the deeper he ploughs into the > muck he has created for himself. > > (5) "*The first germ of mind can be radical in the lust > <https://www.wisdomlib.org/definition/lust#hinduism> or wish.** It is > desire for individual pleasure.*" > > My comments:- Reflects the fool's own preferences and prejudices. But he > tries to pass them off as a universal trait. > > (6) "*They (the vedams, braahmanas and upanishads) suggest that the > Atman is sufficient to make the senses, and the mind does their functions > **(Kenopanishat > on mind).*" > > My comments:- The vedams (which INCLUDE the braahmanas and the > upanishads) suggest nothing of the sort. Neither does the > Kenopanishath say that the mind "does the functions" of the senses. > > (7) *"In the Bhagavad Gītā Arjuna asks who impels a man to commit sin. > He is driven to do it forcibly, though he does not wish to do it."* > > My comments:- Completely untrue. > > Anyone who has read and understood Cap III v v 36 and 37 of the > bhagavath-geetha will know that > what Arjuna asked Lord Sree Krishna Paramaathmana in the Kurukshethra > battlefield was, "Through whose superior force does a man who has no desire > so to do, is forcibly compelled against his will to commit sins as though > yielding to an irresisitible force? The Lord replies that arising out of > one's rajo-gunam whereby one dissatisfied with what one has received, and > incites the commission of mahaa-papaam, the enemies are kaamam (lust) and > krotham (rage). > > (8) "*It is in the mind that all the objects, cognized by the different > senses as their respective objects of enjoyment, reside:{Chandogya > Upanishad}..... In the third chapter, this Upaniṣad says about the > importance of the worship of mind. Śrī Śankara says in his > Bhāṣya: manasaḥ sarvakaraṇavṛttināṃ prāthamyāt | **The entire Brahman > can be conceived in the form of mind as well as ākāśa.*" > > How is all this unnecessary and irrelevant padding connected with the > subject under discussion, i.e. since all the varnas came out of the body of > the virad purushan, they are all co-equals and none is higher than the > other? > > (9) "*cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ* > > *tasya kartāram api māṁ viddhy akartāram avyayam**.*" > > > My comments:- Black Magician Rajaram K alias KR ex-IRS chucks aside his > pet r'g-vedam and resorts to a miniscule of a puraanam composed by Vyaasa, > the illegitimate black-skinned baby born on a riverine island to a virgin > adolescent adopted of a fisherman and a wandering aged ascetic of no known > varna. No birth from the head, shoulders, thighs or feet of a divinity. > They are endowed at birth, not only with head, arms, abdomen, heart, lungs, > livers, thighs, gonads, and feet, but also with innate irresistible > tendencies and allotted actions. The creator himself is jobless. > > > (10) "*According to Tamil poet Subrahmania Bhaarathi, a white she-cat > can give birth to kittens of different colours -- grey, black, > snake-coloured, and white.*" > > My comments:- Not at all surprising. According to experts a she-cat in > heat will mate with up to eight tomcats, and give birth to eight kittens, > all different, depending on which sperm fertilised one of her eggs. > > Does Bhaarathi know that if he intercepted a Sun's ray with a glass prism, > he will see eight coloured rays -- red, orange, yellow, green, blue, > indigo, and violet? Can he substitute one of the eight colours for > another? If he wants to paint his cowshed green, will red do? > > (11) *The late Kaanchi Periyavaal was quoted to have said:-* > > *"In our country, where the division of labour was based on hereditary, > till such a system was un-interfered with; there was, peace, happiness, > satisfaction and mutual respect. Even a shoe maker was not a dis-gruntled > man."* > > My comments:- So what? Is our 85-years-old super-patriotic > revolutionary proposing that we shall stop interfering with the heredity, > and now allow shoemakers' children and grandchildren to become President, > Prime Minister, Federal Minister, Ambassador, High Court and Supreme Court > Judges? > > (12) "*Comprehensively speaking Vedas never said bhedam as Varnas."* > > My comments:- Utter balderdash by an uneducated dalit-by-choice who never > stepped into a veda paata-shaala in his life. The r'g-vedam itself > differentiates between the four varnas. Lord Sree Krishna in the > bhagavath-geetha confirms the difference, and even points that the > differences are permanent and ingrained at birth by way of distribution of > the three gunas. The differences are further enhanced and perpetuated in > that each varna has its own varna-dharmam, and should not intrude into > another's varna-dharmam. > > Remember, Lord Krishna was merely the advisor and charioteer; it was > Arjuna who shot the arrows. > > S Narayanaswamy Iyer > > > On Fri, Jan 26, 2024 at 11:50 AM Rajaram Krishnamurthy < > [email protected]> wrote: > >> Feet and head Purusha suktam >> >> Superior means 'higher', inferior means 'lower'. The head is superior to >> the neck; the umbilicus is inferior to the sternum. The nose is superior to >> the mouth. The lungs are superior to the liver. (Anatomically explained in >> medicine where inferior and superior meant differently from normal >> conception.) Superior is toward the head, inferior toward the feet, >> anterior toward the front of the body, posterior toward the back of the >> body, medial toward the sagittal plane, and lateral away from the sagittal >> plane. For the limbs, proximal lies toward the trunk of the body, and >> distal lies away from the trunk. (science-direct) Because when one member >> rightly interpreted the PURUSHA SUKTHAM, an inferior rebutted thus as can >> feet be superior to head; ignorance is a bliss. >> >> 2 Though many a times I had written on Purusha suktham, it became >> again repetitive because of the foolish question. Foolish because, any head >> without limbs may not exist with only the HEAD. In another term a mere head >> is only a skull available in the burial/burning ground. Suppose the stomach >> as envisaged by that one as inferior to head, and starved, HEAD becomes a >> mere bread. Without head a body is dead so also without the body there is >> no survival of the head alone. And if head was so superior then GOD should >> have been seen in Vedas and Vedangas, not near the heart. So as described >> by the recalcitrant, GOD must be inferior to Brahmin and Head? Idiots think >> that way. >> >> *3 atya-tish-Tat- daSAngulam --* >> >> hari: om | >> >> sahasraSIrshA purushaH sahasrAkshaH sahasrapAt | >> >> sa bhUmim viSvato vrtvA | atyatishTat daSAngulam || 1 ||PS >> >> tiṣṭhati =“stay; stand; situate; exist ;dwell; lie; >> >> मन्दिष्ट यदुशने काव्ये सचाँ इन्द्रो वङ्कू वङ्कुतराधि तिष्ठति । उग्रो ययिं >> निरपः स्रोतसासृजद्वि शुष्णस्य दृंहिता ऐरयत्पुरः ॥ RV 1 51 11 >> mandiṣṭa yad uśane kāvye sacām̐ indro vaṅkū vaṅkutarādhi tiṣṭhati | ugro >> yayiṃ nir apaḥ srotasāsṛjad vi śuṣṇasya dṛṃhitā airayat puraḥ || >> >> “When Indra <https://www.wisdomlib.org/definition/indra#hinduism> is >> delighted with acceptable hymns, he ascends (his car), drawn by more and >> more obliquely-curving coursers; fierce, he extracts the waters from the >> passing (cloud) in a torrent, and has overwhelmed the extensive cities of >> Śuṣṇa <https://www.wisdomlib.org/definition/shushna#hinduism>.” >> >> Long ago tishtati used in RV denoting the Vedic pronouncement of Indra @ >> Brahmam (being all are brahmam but people name differently as mitra varuna >> and Indra). It means existing staying standing etc who THE GOD; where >> dasangulam from where? 10 inches closer to the spot which? >> >> 4 Isa-upanishad says: >> >> अनेजद् एकं मनसो जवीयो नैनद्देवा आप्नुवन्पूर्वमर्षत् । >> >> तद्धावतोऽन्यानत्येति तिष्ठत् तस्मिन्न् अपो मातरिश्वा दधाति ॥ ४ ॥ >> >> anejad ekaṃ manaso javīyo nainaddevā āpnuvanpūrvamarṣat | >> >> taddhāvato'nyānatyeti tiṣṭhat tasminn apo mātariśvā dadhāti || 4 || >> >> tiṣṭhat—staying at one place, resting, sitting; tasmin—in that ātman or >> Hari; apaḥ—lit. that which protects from all side, namely, karmas; >> >> 4. He is fearless, supreme, and swifter than the mind. The Devas even >> know Him not fully, but He knows them all, as He is the Eternal. He >> staying in one place surpasses them all, though they be running. In Him, >> the Mātariśvan offers up all karmas of all creatures. >> >> 5 “The mind is the material >> <https://www.wisdomlib.org/definition/material#hinduism> part of the external >> world <https://www.wisdomlib.org/definition/external-world#hinduism>. It >> belongs to us but it does not explain who we really are, just as our >> house <https://www.wisdomlib.org/definition/house#hinduism> belongs to >> us but is not us. This may be a shocking matter to consider, but it is >> really something intuitively known to us. When we speak of ‘my mind’, we >> are defining the mind as an object which belongs to us and not as >> ourselves”. >> >> The mind has a material structure >> <https://www.wisdomlib.org/definition/structure#hinduism>; and it works >> as an instrument or tool. The sense organs themselves are instruments. The >> eye is an instrument of seeing; the ear is an instrument of hearing >> <https://www.wisdomlib.org/definition/hearing#hinduism> and so on. >> Similarly the mind that works to process sensory information >> <https://www.wisdomlib.org/definition/information#hinduism> is itself an >> instrument. The mind is the main instrument we use to function in life. It >> is organically related to our physical body >> <https://www.wisdomlib.org/definition/body#hinduism>. So the mind is >> also a kind of body organ. The physical body is primarily an organ of >> perception <https://www.wisdomlib.org/definition/perception#hinduism> >> and expression <https://www.wisdomlib.org/definition/expression#vedanta>. >> It is structured mainly by our sense the motor organs like the sound >> <https://www.wisdomlib.org/definition/sound#hinduism> and hands >> <https://www.wisdomlib.org/definition/hand#hinduism> through which we >> express ourselves. The mind can function apart from body consciousness as >> in sleep <https://www.wisdomlib.org/definition/sleeping#vedanta>, trance >> and after death <https://www.wisdomlib.org/definition/death#hinduism> >> states <https://www.wisdomlib.org/definition/state#hinduism>. >> >> The reference to mind can be found in the Vedas from the beginning. >> >> The first germ of mind can be radical in the lust >> <https://www.wisdomlib.org/definition/lust#hinduism> or wish. It is >> desire for individual pleasure. In the Ṛgvedic hymns it is said: >> >> Kāmas tad agre samavarttat ādhi manasoretaḥ prathamaṃ >> <https://www.wisdomlib.org/definition/prathama#hinduism> yadāsīt || >> >> From these days the philosophers were interested in understanding >> <https://www.wisdomlib.org/definition/understanding#hinduism> and >> controlling the mental processes. Mind originates from the root >> <https://www.wisdomlib.org/definition/root#hinduism> ‘man’ ‘to think’ >> and the word ‘citta <https://www.wisdomlib.org/definition/citta#hinduism>’ >> is used at some places almost synonymous to mind and it has been used in >> this sense in the early Vedas, Brāhmaṇas and Upaniṣads >> <https://www.wisdomlib.org/definition/upanishad#vedanta>. It is the >> recording faculty <https://www.wisdomlib.org/definition/faculty#hinduism> and >> it receives impressions gathered by the sense organs from the outside >> world <https://www.wisdomlib.org/definition/world#hinduism>. It seems to >> be regarded to attend to all the cognitive, affective and conative >> processes. >> >> 7 They suggest that the Atman is sufficient to make the senses, and >> the mind does their functions (Kenopanishat on mind) >> >> yadi svatantraṃ manapravṛtti nivṛtti viṣaye syāt, tarhi sarvasyāniṣṭa >> cintanaṃ na syāt, anarthaṃ ca jānān saṅkalpayati, abhyugradukhe ca kārye >> vāryamāṇamapi pravartata eva manaḥ tasmādyuktaeva keneṣitamityadipraśnaḥ || >> [2] >> >> The sage is describing not the mind in its entirety, but its action and >> characters lead upto the question of all mental actions. These actions are >> expressed by the word ‘patati’. The same idea can be seen in the Bhagavad >> Gītā Arjuna asks who impels a man to commit sin. He is driven to do it >> forcibly, though he does not wish to do it. >> >> The question originates “impelled by what does the projected mind soar? >> The inconstant mind and the senses are found functioning improperly. The >> constant Atman realizes after having given up its attachment to the body >> and the senses, as well as its desires, that the wise have become immortal. >> The Atman cannot be known by any of the senses. >> >> The knowledge on the Brahman is realized through contemplation. The >> Brahman is: >> >> >> >> śrotrasya śrotraṃ manaso mano yadvāco ha vācaṃ sa u prāṇasya prāṇaḥ | >> >> cakṣuṣaścakṣuratimucya dhīrāḥpretyasmāllokādamṛtā bhavanti || [4] >> >> na tatra cakṣurgacchati na vāggacchati nomanaḥ na vijño na vijānīmo >> yathaitadanuśiṣyādanyadeva tadviditādatho aviditādadhi | iti śuśruma >> pūrveṣāṃ ye nastadvyācacakṣire || [5] >> >> “There are various sentences which declare the utter helplessness of the >> senses, but they did not stop there; they fell back upon the internal >> nature of man, they went to get the answer from their own soul, they became >> introspective; they gave up external nature as a failure, as nothing could >> be done there, as no hope, no answer, could be found; they discovered that >> dull, dead matter would not give them truth, and they fell back upon the >> shining soul of man, and there the answer was found”. >> >> 8 Brahman is followed by prāṇa, mind, the reals, the worlds, and >> finally the attainment of immortality: (Mundaka Upanishad) >> >> tapasācīyate brahma tataḥ annamabhijāyate, >> >> annāt prāṇo manaḥ lokāḥ satyaṃ karmasu cāmṛtam |[1] >> >> From the fire, thousands of sparks come out. So from the indestructible >> puruṣa comes out varieties of ideas or beings and vanish there. >> >> This divine puruṣa is formless, omnipresent and unborn. He himself is a >> created being with the prāṇa, sense organs, the mind and the five vital >> elements. It is… >> >> yadarcitaṃ yadaṇubhyaḥ aṇu ca yasmillekānihitā lokinaśca tadedakṣaraṃ >> brahma sa prāṇastadu vāṅmanaḥ tadedatsatyaṃ tadamṛtaṃ tad vedavyaṃ >> somyaviddhi || [2] >> >> This Upaniṣad prefers to call the ultimate reality, puruṣa also as a >> synonym for Atman, the Self. >> >> This is denoted by this verse, divyam, meaning the divine: >> >> divyohyamūrtaḥ puruṣaḥ sa bāhyābhyantaro hyajaḥ aprāṇo hyamanāḥ śubhro >> hyakṣarāt parataḥ paraḥ >> >> >> >> 9 It is in the mind that all the objects, cognized by the different >> senses as their respective objects of enjoyment, reside:{Chandogya >> Upanishad} >> >> prāṇeṣu pañcavidhaṃ parovarīyaḥ sāmopāsīta prāṇo hiṃkāro >> vākprastāvacakṣurudgīthaḥ śrotraṃ pratihāro mano nidhanaṃ parovarīyāṃsi vā >> etāni || [1] >> >> Again this Upaniṣad says about the importance of mind. One, who meditates >> on the oblation for the fathers, should sing the stotra attentively. In the >> third chapter, this Upaniṣad says about the importance of the worship of >> mind. At the northern door of the heart is posted the wind i.e., >> samāna-which equalizes breath. The function of this wind is to >> distribute the food and water to all limbs of the body. Mind is the >> equalizer and does this function. This mind is connected with the activity >> of the rains. It is the mind of the Virāt Puruṣa which has produced water >> and its divinity, namely Varuṇa. >> >> Therefore, one who does the upāsana of samāna becomes famous or >> successful or lustrous: >> >> atha yo asya daṅ suṣiḥ sa samānastanmanaḥsa parjjanya stadetat kīrtiśca >> vyuṣṭiścetyupāsīta kīrtimānvyuṣṭimān bhavati ya evaṃ veda || [2] >> >> The second chapter of this Upaniṣad clearly justifies the importance of >> mind in other organ. It says: >> >> mano hiṅkāro vākaprastāvacakṣarudgīthaḥ śrotaṃ pratihāraḥ >> prāṇonidhanametadgāyatraṃ prāṇeṣu protam || [3] >> >> Śrī Śankara says in his Bhāṣya: >> >> manasaḥ sarvakaraṇavṛttināṃ prāthamyāt |[4] >> >> The entire Brahman can be conceived in the form of mind as well as ākāśa. >> These are very subtle. To conceive the mind as the Brahman is adhyātmic >> knowledge, while to conceive the all-pervading, upādhiless ākāśa as the >> Brahman is the ādhidhaivata knowledge. Now the mind as Brahman can be >> thought of having four feet. They are vak, prāṇa, cakṣu and śrotra. *The >> ākaśa as Brahma possessing these feet are illumined by agni, vāyu, āditya >> and diśaḥ. The mind is enabled to have the experience of smell, form [rūpa] >> and words. One who knows this* becomes, in each of the four ways, >> endowed with fame, success, and lustre of the Brahman. >> >> Śrī Śankara says: >> >> mano manute'nenetyantaḥkaraṇaṃ tadbrahma paramityupāsīteti >> etadātmaviṣayaṃ darśanamadhyātmam || [5] >> >> Again this Upaniṣad says that the mind is the receptacle for all the >> enjoyments. One who meditates on this pāda would himself become the support >> of all and to all the worlds after death. The discussion concerned with the >> manas in the context of upāsanas can be seen in the Āraṇyakas concerning >> the performance of the sacrifices. The wind itself is a sacrifice. And as >> any activity implies motion, the relation between action and the wind is >> that of inherence. Therefore, vāyu is both the beginning and the support of >> sacrifice. Of this sacrifice, in the form of vāyu, speech and mind are the >> two essentials, since both of them are necessarily dependent upon the >> movement of prāṇa and apāna. The mind is the internal organ, which is >> greater than speech. It is endowed with the power of thinking. It is >> intended to speak when what is intended to be spoken. >> >> 10 atyaṃ < atyam < atya [noun], “horse; steed.” अयम् । सः । अग्निः । >> यस्मिन् । सोमम् । इन्द्रः । सुतम् । दधे । जठरे । वावशानः । सहस्रिणम् । >> वाजम् । अत्यम् । न । सप्तिम् । ससवान् । सन् । स्तूयसे । जातवेदः ॥ >> >> ayam | saḥ | agniḥ | yasmin | somam | indraḥ | sutam | dadhe | jaṭhare | >> vāvaśānaḥ | sahasriṇam | vājam | atyam | na | saptim | sasavān | san | >> stūyase | jāta-vedaḥ R V 3 22 1 >> >> “This is that Agni in whom Indra, desirous (of the oblation), plural ced >> the effused Soma for (his own) belly; you are praised by us, Jātavedas, >> enjoying the sacrificial food of many sorts like a rapid courser (enjoying >> many plural asures in battle).” >> >> 11 Now if you add all , after reading in depth, Veda Vedangas say >> always concurrently that God is cantered near the heart below the head and >> the shoulder ,so inferior according to the poor mind only; but how the mind >> described as Brahmam can be superior to heart Brahmam? Are they different? >> Ten inches from any directions seated. If vysya is inferior to heart and >> that Brahmam is inferior to heart brahmam? On the contrary the feet are the >> Vayu and so many devathas, in the above Upanishad (Para9). Then the feet >> brahmam is inferior to top brahmam(s)? Purusha is the brahmam from his >> angas were the varnas arose (refer to B G Varnas are my creations). Then MY >> the Brahmam angas are superior and inferior as described by the >> narrow-minded persons? All varnas are in one whiteness of purity as varnas >> emanated from the pure Brahmam, if so, where is superior and inferior? The >> Anatomy definition of Inferior and superior, may fit in only. >> >> 12 चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः । >> >> तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥ १३ ॥B G 4.13 >> >> cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ >> >> tasya kartāram api māṁ viddhy akartāram avyayam >> >> cātuḥ-varṇyam — the four divisions of human society; mayā — by Me; sṛṣṭam >> — created; guṇa — of quality; karma — and work; vibhāgaśaḥ — in terms of >> division; tasya — of that; kartāram — the father; api — although; mām — Me; >> viddhi — you may know; akartāram — as the nondoer; avyayam — unchangeable. >> >> According to the three modes of material nature and the work associated >> with them, the four divisions of human society are created by Me. And >> although I am the creator of this system, you should know that I am yet the >> nondoer, being unchangeable. >> >> When read carefully four varnas occur according to the Guna viz >> sattva, rajas and tamas gunas; and the karmas; divided or named as such; >> the karta is beyond all these as HE is in action in the inaction and >> inaction in the action. Avyayam. It renders not as from Birth anywhere as >> the word Jataya: etc. And who causes the Guna 1 by purva karma 2 by own >> deeds. And the karmas? 1 karma means work. 2 Karma also means sanjita etc >> karmas retained as assets; but every karma bag was the resultant of the tri >> gunas we chose. THUS OUR WORK GAVE THE GUNA AND CREATED OUR OWN KARMA; in >> short as we sow the guna we reap the karmas; and varna is stamped as the >> karma the work we do. Varna later interpreted as Jati was never used in >> any Vedas except naming the flower. >> >> 13 Subramanya Bharathi a brahmin wrote: >> >> வெள்ளை நிறத்தொரு பூனை >> >> எங்கள் வீட்டில் வளருது கண்டீர் >> >> பிள்ளைகள் பெற்றதப் பூனை >> >> அவை பேருக்கொரு நிறம் ஆகும் >> >> >> >> சாம்பல் நிறத்தொரு குட்டி, >> >> கரும் சாந்தின் நிறம் ஓரு குட்டி >> >> பாம்பின் நிறமொரு குட்டி >> >> வெள்ளை பாலின் நிறம் ஓரு குட்டி >> >> Oe kitten color is grey; one is black;another snake color; white another. >> >> எந்த நிறமிருந்தாலும் >> >> அவை யாவும் ஓரே தரம் அன்றோ >> >> இந்த நிறம் சிறிதென்றும் >> >> இஃது ஏற்றம் என்றும் சொல்லலாமோ >> >> Whatever are the colours of the cat they belong to cat family one only >> How can one say , this colour is inferior and the other superior? >> >> வண்ணங்கள் வேற்றுமை பட்டால் >> >> அதில் மானுடர் வேற்றுமை இல்லை >> >> எண்ணங்கள் செய்கைகள் யாவும் >> >> இங்கு யாவர்க்கும் ஒன்றென காணீர்! >> >> Variation only in color but not different as human; thoughts and the >> action are all the same for everyone. >> >> So varna is neither from birth nor branded as superior and inferior at >> all. Krishna never said so as from birth. He created the colors END. >> >> 14 English version is given in pages, 169 to 176, in volume >> I,Deivathin kural by Kanchi Maha periyava; as it is 14 paras I cut off many >> lines which may be read over as Maha Periyava never accepted Varna as Jati >> and Jati as we focus today as seen fron HIS words: under the heading, >> 'Kariyathil Bedamum Mano Bedamum,' ie., 'Division of Labour & Division of >> Minds'. >> >> 3. I said, 'Caste came into being, to carry out a particular set of >> works, & accordingly were evolved, the necessay rules and observances, for >> that set of people'. 'This is wrong. There is no caste for work or work for >> caste. Do not connect them like this. Why and how were the twigs tied in to >> small bundles? Who decided as to, so and so caste should do so and so type >> of work?' >> 5. In our country, where the division of labour was based on hereditary, >> till such a system was un-interfered with; there was, peace, happiness, >> satisfaction and mutual respect. Even a shoe maker was not a dis-gruntled >> man. (Actually one of the shoe maker was a Nayanmar, ie., a Siva Baktha, >> who used to do his business only after offering a pair of Pada-rakshai, to >> some Siva Baktha, free of cost every day!) People found more happiness in >> mutual trust and love, in smaller communities. Belief in religion, devotion >> to God and pride in having their special devotional functions, enabled them >> to lead a satisfied life. >> >> 6. Though devided into a number of castes and communities, in the name of >> God, they were united. Though each had their >> Kula-Deivam, there was a big temple in the village/town. Life in that >> village or town was cantered around the daily and periodic activities in >> the temple. All the people were children of that God. When the Idol of the >> God was kept in a huge chariot of mammoth proportions; all the people >> joined hands to pull that chariot. >> >> 7. 'All the twigs were not made in to one bundle; but, divided in to >> smaller ones of smaller bundles; and each individually and collectively >> tied by the cord of Devotion to God, in Varna Dharmam. >> >> 12. But, if we try to understand, the Hindu Varna Dharma, it is not meant >> as a Higher / Lower differentiation. But somehow, *such a wrong opinion >> s*eems to have formed in the minds of both, locals as well as outsiders. >> As already mentioned in para 11 above, gradations cannot be avoided in a >> world, that is relative. Money and access to power, makes all the >> difference, everywhere. >> >> 15 Comprehensively speaking Vedas never said bhedam as Varnas; It is >> as good as, a false notion among the few that IRS differentiated them as >> inferior and keep on jibing at it; some other jibing at the caste-based >> rishis and the high ordered saints under the caste cloud, using bad terms. >> And that minority had branded themselves as superior and tarnish others as >> man slaughter. However, there is no authority under our assets Vedas any >> impressions as they think. That it self shows them as not a varna or jati >> they assume to be so. Thank you K Rajaram IRS >> >> Dated 25 1 24 >> >> -- >> On Facebook, please join https://www.facebook.com/groups/keralaiyerstrust >> >> We are now on Telegram Mobile App also, please join >> >> Pattars/Kerala Iyers Discussions: https://t.me/PattarsGroup >> >> Kerala Iyers Trust Decisions only posts : https://t.me/KeralaIyersTrust >> >> Kerala Iyers Trust Group for Discussions: >> https://t.me/KeralaIyersTrustGroup >> --- >> You received this message because you are subscribed to the Google Groups >> "KeralaIyers" 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/keralaiyers/CAL5XZorDwGdbHMiz3aR2WZPhcbvK97K98bV%3DtHAiYgeBgFaMPg%40mail.gmail.com >> <https://groups.google.com/d/msgid/keralaiyers/CAL5XZorDwGdbHMiz3aR2WZPhcbvK97K98bV%3DtHAiYgeBgFaMPg%40mail.gmail.com?utm_medium=email&utm_source=footer> >> . >> > -- You received this message because you are subscribed to the Google Groups "iyer123" group. 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