The problem of the ignoramus is this. One who does not know the difference between the oil extractor machine and the shiva lingam, when allowed to support his taivan whatever is he, is this. Muttal does not know what is pancha maha yagna as he iss a panchaman in the army. Pancha maha ygnm is only for being a brahmin as devised by ancient and how can I write it originally? May ne LN sarma is not a sarama .can be written originally as "not akutta" or "not a dog" etc. But how can aum bhur buvasva be written originally? As Ouch bur bur laxmi sarama? KR IRS 30124
On Mon, 29 Jan 2024 at 22:38, Laxminarayan Sarma < [email protected]> wrote: > *IaRSe-hole of a bastard STOP sending CUT-n-PASTE stuff..* > > *The only thing you're capable of is offering your posterior to the > dirtiest pathans * > > > *Beyond that , you're a lump of stinky pig shit* > > > > On Tue, 30 Jan, 2024, 9:59 am Narayanaswamy Iyer, <[email protected]> > wrote: > >> Dear folks >> >> As usual, loud-mouth brahma-drohi broadcasts through his foghorn what a >> gruhasthan should and should not do. Everything shamelessly copy-pasted at >> length without understanding or even thinking. Just hot air from a factory >> chimney. >> >> *My question is:-- Does he practise what he preaches? Does he do daily >> the prescribed panchya-yajnyams? Did his father?* >> >> Would-be pseudo-physician, cure thyself first. >> >> S Narayanaswamy Iyer >> >> On Tue, Jan 30, 2024 at 11:14 AM Rajaram Krishnamurthy < >> [email protected]> wrote: >> >>> >>> >>> 1The concept of hospitality can be traced in almost all the >>> sophisticated civilizations developed in the world In the Indian context, >>> hospitality (Atithi-saparyā) is an exalted practice, for which the >>> inception can be drawn from Vedic period itself. Even though the >>> contemporary notion of guest and guest reception in India has got much >>> modified from the Vedic times, we still follow the spirit of ideas, >>> inscribed in the Vedic literature, such as “atithidevo bhava”. >>> >>> mātṛdevo bhava | pitṛdevo bhava | ācāryadevo bhava | atithidevo bhava | >>> Taittirīyopaniṣad, 1.11.2 >>> >>> One who arrives without disclosing his personal details like name, >>> family status etc. at an unexpected point of time, is an atithi according >>> to Indian tradition. >>> >>> yasya na jñāyate nāma na ca gotraṃ na ca sthitiḥ | >>> >>> akasmāt gṛhamāyāti so'tithiḥ procyate budhaiḥ || Śabdakalpadruma, >>> part.1, p.26 >>> >>> In recent times people consider a person as a guest, who visits in >>> particular ocassions like festivity, celebration etc. While Yamasaṃhitā >>> says that, one who arrives not in such particular occasions like festivity, >>> celebration etc. is an atithi, others are known as abhyāgatas. >>> >>> tithiparvotsavāḥ sarve tyaktā yena mahātmanā | >>> >>> so'tithiḥ sarvabhūtānāṃ śeṣānabhyāgatān viduḥ || Yamasaṃhitā (Quoted in >>> Amarakośa, p.527) >>> >>> Relatives living in the same village were not taken as atithi. In >>> general a person is considered as a guest, if he is not from the same >>> village, stays for a night and a learned man. There are many other >>> conditions to be met so as to be labeled as an atithi, which will be >>> discussed later. >>> >>> 2 Amarakośa enumerates āveśika, āgantu, atithi, gṛhāgata, prāghūrṇika, >>> prāghuṇaka, are the synonyms of atithi. Kutapa, sāṅgatika, anuvraj are the >>> other dictionary meanings of atithi. Śabdakalpadruma explains the meaning >>> of word “atithi” as “atati sātatyena gacchati na tiṣṭhati[6] |” From this >>> we can understand the meaning of the same as, “One who comes and leaves >>> after receiving food, without stay”. The word Āgantu means, “the new >>> visitor, whose kula, śīla etc. are unknown”. (ajñātakulaśīlādirnavāgataḥ >>> puruṣaḥ |) He should be treated well, fearing the consequences (āgataṃ tu >>> bhayaṃ vīkṣya pratikuryāt yathocitam). Āveśika is one who reaches >>> unexpectedly or hurrily (āveśaṃ saṃrambhaṃ prāptaḥ |). Meaning of the word >>> “goghna” is given as “the person for whom, a cow is slaughtered” (gauḥ >>> hanyate asmai |) The word “praghūrṇa” is used in the sense that “one who >>> wanders” (praghūrṇayati, bhramati iti). Vācaspatya has this: 'atati >>> gacchati na tiṣṭhati (at+ithin) | adhva yogena āgantuke gṛhāgate |' (The >>> meaning conveyed is not different). Amarakośa has a similar etymology >>> >>> 3 There are many practices associated with atithi-saparyā. Among them >>> extending warm welcome, offering seat, food etc., which are prevalent even >>> today, can be seen in Vedic period. There are many references regarding the >>> merits of appeasing atithis in Yajurveda. Brāhmaṇas such as Aitareya >>> Brāhmaṇa, Taittirīya Brāhmaṇa and Kauṣītaki Brāhmaṇa mention atithi-saparyā >>> as a part of rituals. They discuss about Somayāga. Ātithyeṣṭi is a rite >>> which is performed in all Somayāgas. In Soma sacrifices, Soma creeper is >>> brought to the sacrificial hall with all customary rites of receiving an >>> atithi. The ritualistic reception of Soma resembles reception of renowned >>> atithis. This sacrificial rite is called Ātithyeṣṭi. Here, we can see that >>> atithi-saparyā assumes a ritualistic nature.Upniṣadic and Purāṇic stories >>> often reflect the importance of atithis. The story of Naciketas in >>> Kaṭḥopaniṣad, reception of Gautama by King Pravahaṇa Jaivāli in >>> Bṛhadāraṇyakopaniṣad etc. show the importance given to atithi in Upaniṣadic >>> period. Rāmāyaṇa and Mahābhārata, too give much importance to >>> atithisaparyā. Lot of references are available about atithi-saparyā in both >>> these Epics. Śāntiparvan of Mahābhārata divides a person’s karman into >>> three, nityakarman, naimittikakarman and kāmyakarman. Atithi-saparyā is >>> considered as nityakarman eschewing which, will bring in sin. Receiving an >>> atithi properly is depicted as a primary duty in Mahābhārata. There are >>> several instances where proper reception of atithi leads to bestowing boons >>> and improper receptions giving way to curses and ensuing adversities. There >>> are beautiful descriptions of atithi-saparyā in Vālmīki Rāmāyaṇa also. >>> Purāṇas with their notable stories like Bali’s reception of Vāmana, >>> Nārada’s visit to Kṛṣṇa’s house etc. narrates the custom of atithi-saparyā. >>> Classical Sanskrit Literature also has vast reference to atithi-saparyā. >>> Indian culture is very close to nature, so poets and writers often ascribe >>> human features to nature. Poets fancy that mountains, rivers, trees, birds, >>> animals etc. do welcome their atithis. Even natural objects are portrayed >>> as performing their duties. >>> >>> 4 Atithi-saparyā in the Upaniṣads Chapter 2 - Ātithyeṣṭi >>> >>> Upaniṣadic and Purāṇic stories often reflect the importance of >>> atithis. Story of Naciketas in Kaṭhopaniṣad is an important one in this >>> context Taittirīyopaniṣad states that one of the exhortations of the >>> teacher to the pupil (snātaka) returning home is “atithi devo bhava’. ie. >>> mātṛdevo bhava | pitṛdevo bhava | ācāryadevo bhava | atithidevo bhava | >>> (Taittirīyopaniṣad,1.11.2) After the completion of Vedic studies, teacher >>> advices the student-“Be one to whom a mother is as God, Be one to whom a >>> father is as God, Be one to whom a teacher is as God, Be one to whom a >>> guest is as God”. In Bṛhadāraṇyakopaniṣad, there is the story of >>> Gautama.‘Śvetaketu the grandson of Āruṇi learned everything from his father >>> Gautama. When he went to the palace of King Pravahaṇa Jaivāli, the King >>> tested his knowledge by asking certain philosophical questions. But >>> Śvetaketu finds it difficult to answer them all. Anguished Śvetaketu >>> returns to his father and describes the whole story to him. Gautama replies >>> that he taught whatever was known and he admits that he also didn”t know >>> the answers for the kings questions. He decides to visit the king. When he >>> reaches there the king receives him in a respectful manner. Gautama >>> actually went there seeking answer for the questions raised by the king. >>> Even than he was given a warm welcome by the king”. The Chāndogyopaniṣad as >>> well as Bṛhadāraṇyakopaniṣad narrates the story of five Vedic >>> householders viz. Prācīnaśāla son of Upamanyu, Satyayajña son of >>> Pauluṣa, Indradyumna son of Bhāllavi, Jana son of Śarkkarākṣa, Budila son >>> of Āśvatarāśva. They went to king Aśvapati (son of Kekaya) along with >>> Uddālaka. Aśvapati welcomes them with due respect and asks them stay there >>> for a few days and participate in his yāga. Here the king is requesting the >>> atithi to stay back. This is a new practice as the host is expected to >>> provide necessary thing like food, water, shelter etc. to the needy, when >>> they are asked for. Here instead, the host requests the guests to stay >>> back. And also, it may be noted that, learned men are going to meet a king >>> in search of knowledge which is not usual to happen. In the >>> Bṛhadāraṇyakopaniṣad and Chāndogyopaniṣad wise men are approaching kings in >>> search of knowledge and this is contrary to the normal practice. Usually >>> kings approach learned men in pursuit of knowledge. There are the samples >>> of practices regarding atithi-saparyā in Upaniṣads. Many references are >>> available in Upaniṣads related to this matter. The common nature of >>> atithi-saparyā in Upaniṣads is not only providing basic needs or >>> requirements of atithi, but also comforting him to the maximum, according >>> to the capability of the host.In the Vedic literature, much emphasis has >>> been placed on atithi and atithiyajña (guest and guest reception). One of >>> the most notable of these is the ritual ātithyeṣṭi in Somayāga. >>> >>> 5 The concept of Dharma is not static. Hence rituals also got >>> transformed in course of time. The chief Dharma of Brahmin is penance. In >>> Tretāyuga, it was knowledge of the self. During Dvāparayuga, it was yajña >>> and in Kaliyuga it is charity. Though the observances like tapas, jñāna, >>> yajña and dāna etc. are practiced in all yugas, it is seen that each of >>> these were given importance during particular periods. In respective yuga >>> the respective observance treated as the most beneficial one. Kaliyuga gave >>> importance to dāna, because during this period. The duties of brāhmaṇa, >>> kṣatriya, vaiśya and śūdra are discussed in Dharmasāstra literature.Vedic >>> teachings, vedic study, performing yāga, performing and accepting dāna are >>> the duties of Brāhmaṇas. Protection of the subjects, dāna, yajña, Vedic >>> learning are considered as the Dharmas of kṣatriyas and protection of cows, >>> dāna, yajña, study of Veda, trade and commerce are the Vaiśyadharmas. Only >>> one Dharma to śūdras that is, to serve the other three varṇas. The primary >>> sources of “Dharma” are the Dharmasūtras. Dharmasūtras are a class of >>> literature forming part of Kalpasūtras. Kalpasūtras in turn are one of the >>> six Vedāṅgas appended to Vedas. The Dharmasūtras are ancient texts which >>> might have taken shape, in general, before Common Era. Almost all Dharmas >>> which are to be followed by a person has already been there in Vedas. A >>> person who observes Dharma that is mentioned in Smṛtis and Śruti- s is >>> extoled by Dharmaśāstra, to become famous in the earthly world and to enjoy >>> heavenly bliss in the other world. Śruti texts are the Vedas and Smṛtis are >>> the Dharmaśāstras.Vedas and the Dharmaśāstra works of Manu etc. are >>> considered as the basic sources of Dharma. >>> >>> >>> >>> vedaḥ smṛtiḥ sadācāraḥ svasya ca priyamātmanaḥ | >>> >>> etaccaturvidhaṃ prāhuḥ sākṣāddharmasya lakṣaṇam || Manusmṛti, 2.12 >>> >>> 6 All these unless done we are not following te virtual dharma at >>> all: >>> >>> ṛtaṃ ca svādhyāyapravacane ca | satyaṃ ca svādhyāyapravacane ca | >>> tapaśca svādhyāyapravacane ca | damaśca svādhyāyapravacane ca | śamaśca >>> svādhyāyapravacane ca | agnayaśca svādhyāyapravacane ca | agnihotraṃ ca >>> svādhyāyapravacane ca | atithayaśca svādhyāyapravacane ca | mānuṣaṃ ca >>> svādhyāyapravacane ca | prajā ca svādhyāyapravacane ca | prajanaśca >>> svādhyāyapravacane ca | prajātiśca svādhyāyapravacane ca | satyamiti >>> satyavacā rāthītaraḥ | tapa iti taponityaḥ pauruśiṣṭiḥ | svādhyāyapravacane >>> eveti nāko maudgalyaḥ | taddhitapastaddhitapaḥ || Taittirīya Upaniṣad, >>> Śikṣāvalli,9.1 >>> >>> Gautama Dharmasūtra is considered as the oldest Dharmasūtra. Baudhāyana >>> Dharmasūtra, Āpastaṃba Dharmasūtra, Vasiṣṭha Dharmasūtra, Hārīta >>> Dharmasūtra, Hiraṇyakeśi Dharmasūtra, Śaṅkhalikhita Dharmasūtra, Vaikhānasa >>> Dharmasūtra, Viṣṇu Dharmasūtra are the other major Dharmasūtras. Other >>> Dharmasūtra authors are, Atri, Uśanas, Kaṇva, Kaśyapa, Gārgya, Cyavana, >>> Jātūkarṇya, Devala, Paiṭhīnasi, Bṛhaspati, Bharadvāja and Sumantu. >>> >>> 1. Gautama Dharmasūtra The Gautama Dharmasūtra is believed to be the >>> earliest among the available Dharmasūtras. In the Vedic literature, >>> Gautama, as a personal name, is of very frequent occurrence. But, the name >>> is also found to signify a school of the Sāmaveda. It is however, certain >>> that the work was composed by a follower or followers of the Sāmaveda. The >>> name of Gautama, as a teacher, is mentioned in the Lāṭyāyana Śrautasūtra >>> and Drāhyāyaṇa Śrautasūtra both belonging to the Sāmaveda. Kumārila, the >>> commentator of the Pūrvamīmāṃsa sūtra, says that Gautama’s work used to be >>> studied by the followers of the Sāmaveda. Gautama Dharmasūtra is divided in >>> to three praśnas and each praśnas divided in to several chapters (1-9, 2-9, >>> 3-10). Total 28 chapters in Gautama Dharmasūtra >>> >>> 2. Baudhāyana Dharmasūtra The Baudhāyana Dharmasūtra belongs to the >>> Kṛṣṇa Yajurveda. It is divided into four praśnas. This Dharmasūtra is >>> regarded as the part of the Baudhāyanakalpa ascribed to Baudhāyana. The >>> style and language of the fourth praśna is differ from the preceding three >>> praśnas. The fourth praśna mainly consists of verses. It is the >>> supplementary portion of the Baudhāyana Śrauta and Gṛhya sūtras. The author >>> of the Baudhāyana Gṛhya and Dharmasūtra is known as Baudhāyana and, as >>> such, might be a descent of Kāṇva Baudhāyana. The commentator Govindasvāmin >>> explains Baudhāyana Dharmasūtra (1-3-13) as Kāṇvāyaṇa All the sūtras appear >>> to be very loose in structure, and several subjects are treated without any >>> logical connection. It is full of interpolations also. The chapter dealing >>> with Tarpaṇa is one of the significant chapters of the work >>> >>> 3. Āpastaṃba Dharmasūtra The Āpastaṃba Dharmasūtra belongs to the >>> Taittirīya recension of the Kṛṣṇa Yajurveda. It forms the supplementary >>> section of the Āpastamba Śrautasūtra and the Āpastamba Gṛhyasūtra. This >>> Dharmasūtra contains two Praśnas and each of the two praśnas is divided >>> into eleven paṭalas. There being 32 and 29 kaṇḍikas in the two Praśnas >>> respectively. Gṛhya and Dharmasūtras of Āpastamba are closely related to >>> each other. Āpastaṃba Dharmasūtra is written in a more concise and compact >>> style. It contains a large number of linguistic peculiarities. Āpastamba >>> quotes several authors and works on dharma, besides the vedic texts and the >>> Vedāṅgas. Kaṇva, Kauśika, Kautsa, Vārṣyāyani, Śvetaketu, Hārīta etc. are >>> mentioned. This Dharmasūtra stands in a peculiar relation to the >>> Pūrvamīmāṃsa. It is the only extant Dharmasūtra that contains many of the >>> technical terms and doctrines of the Mīmāṃsā. >>> >>> 4. Vasiṣṭha Dharmasūtra The Vasiṣṭha Dharmasūtra belongs to the >>> Ṛgveda. It has 32 chapters. It resembles the Gautama Dharmasūtra in style >>> and possesses many sūtras similar to those of Gautama and Baudhāyana. The >>> Vasiṣṭha Dharmasūtra is not a part of a Kalpasūtra. Vasiṣṭha allows niyoga >>> (levirate) and the remarriage of child-widows. He mentions only six forms >>> of marriage. These are brāhma, daiva, ārṣa, gāndharva, kṣātra and mānuṣa. >>> In many places his views are different from those of Gautama, Baudhāyana >>> etc. We do not know whether or not a Gṛhyasūtra or a Śrautasūtra of >>> Vasiṣṭha ever existed. >>> >>> 5. Vaikhānasa Dharmasūtra The Vaikhānasa Dharmasūtra is divided into >>> three praśnas each praśna being sub divided in to khaṇḍas. The Vaikhānasa >>> Dharmasūtra by Vaikhānasa is an authority on the duties of Vānaprasthas. >>> Manu, Gautama, Baudhāyana and Vasiṣṭha mention Vaikhānasa. Divisions of >>> Brahmacāriṃs, Gṛhasthas and Sannyāsiṃs are mentioned in this Dharmasūtra. >>> >>> 6. Viṣṇu Dharmasūtra Viṣṇu Dharmasūtra is related to the Kaṭha >>> recension of Yajurveda. It include 100 chapters and written in prose and >>> verse style.Verses like Bhagavadgīta, Manusmṛti and Yājñavalkyasmṛti are >>> quoted in this Dharmasūtra. Duties of King and punishment are comparatively >>> explain in detail. Provides special importance to Vāsudevārādhana. Names of >>> seven days in a week, Planet Jupiter, observance of Sati system are >>> discussed in this Dharmasūtra. >>> >>> Viṣṇu 7. Hārīta Dharmasūtra Hārīta Dharmasūtra is related to the >>> Maitrāyaṇi recension of Kṛṣṇa Yajurveda. It has 30 chapters, written in >>> prose and verse style. It is related to Kāśmīri language. Eight types of >>> marriages are narrated in it. Replaced Ārṣa and prājāpatya with kṣātra and >>> mānuṣa respectively. >>> >>> 8. Hiraṇyakeśi Dharmasūtra Hiraṇyakeśi Dharmasūtra belongs to the >>> Taittirīya recension of Kṛṣṇa Yajurveda. It is the part of Kalpasūtras. 26 >>> and 27th chapters of Kalpasūtra is Hiraṇyakeśi Dharmasūtra. It is divided >>> into Praśnas. First praśna have 31 paṭalas and second praśna have 20 >>> paṭalas respectively. >>> >>> 9. Auśanasa Dharmasūtra Auśanasa Dharmasūtra is written in prose and >>> verse style. It is divided in to seven chapters. Ācāra, vyavahāra and >>> prāyaścitta mentioned. Kauṭilya quoted plenty of situations to his great >>> work Arthaśāstra. >>> >>> 7 The concept of Yajña - Pañcamahāyajñas >>> >>> In the Vedas, we get several explicit references to honouring an atithi >>> in the form of a ritualistic act. However these ritualistic practices >>> transformed social customs during the period of Dharmasūtras and Smṛtis. >>> One should notice that the ritualistic aspect of atithi-saparyā has never >>> been sidelined in the later phases of Indian culture. The varṇāśrama system >>> prevailed in this period reflects the four stages of life. They are >>> Brahmacarya, Gārhasthya, Vānaprastha and Sannyāsa. This social order is >>> reflected in Dharmasūtras and Smṛtis as well. >>> >>> >>> >>> It is very often highlighted in the Dharmaśāstra literature that a >>> gṛhastha has a prominent role in the scheme of varṇāśrama He is to, not >>> even protect, but to help flourish all the sections of society. This >>> responsibility is reflected in the following passage of Manusmṛti, >>> >>> yasmāttrayo'pyāśramiṇo jñānenānnena cānvahan | >>> >>> gṛhasthenaiva dhāryante tasmājjyeṣṭhāśramo gṛhī || Manusmṛti, 3.78 >>> >>> Just how every living organism depended on Vāyu (the air we breathe) all >>> the other orders (Brahmacārī, Vānaprastha, Sannyāsin) depends on the >>> gṛhastha.[2] >>> >>> The term yajña is derived from the root “yaj” to mean sacrificing >>> something for the sake of gods. The concept of yajña is a complicated one >>> having different agnis, yāgas, priests and mantras. Mantras are recited >>> differently based on the context. Often it is recited with incantation. >>> Yāgas can be divided into two—Nityayāgas and Kāmyayāgas. The former are >>> obligatory and the latter are optional. There are several Kāmyayāgas >>> prescribed for different desires. The same is also performed for getting >>> rain fall, cows, wealth, empire etc. A number of yāgas and their results >>> are described in the Brāhmaṇa texts. These explain not only how to live >>> happily in this world alone but also explains how one is benifitted out of >>> it in the next world. They teach one how to attain worldly and heavenly >>> comforts; yāgas satisfying these two are considered as great yāgas.The >>> concept of yajña and the parts of yajñas like devatas, agni, ṛtvik’s, >>> dakṣiṇa are mentioned in Ṛgveda. The details of Somayāga, agnyādhāna, >>> haviryajña, cāturmāsya, avabhṛtha, dīkṣa, śastraśaṃsana, nivida, udgrābha, >>> grāvagrābha and also the names of Ṛtvik’s like Hotṛ, Potṛ, Neṣṭṛ, >>> Agnīndhra, Adhvaryu, Brahman, Udgātṛ are mentioned in Ṛgveda. >>> >>> According to Chāndogyopaniṣad, Dharma has three skandhas; yajña, >>> adhyayana and dāna. It is said into the Kātyāyana Śrautasūtra that yajña is >>> the dravyadāna of deities. In Śatapatha Brāhmaṇa, yajña is said to be the >>> greatest deed in this world. There are two main types of yajñas, >>> Śrautayajñas and Smārtayajñas. Srautayajñas are mentioned in the Vedas. >>> There are fourteen types of Śrautayajñas. Of these, seven are haviryajñas >>> and seven are somayajñas. Smārtayajñas are the yajñas described in the >>> Gṛhyasūtras and Smṛtis. There are seven Smārtayajñas, also known as >>> pākayajñas. Thus, there are total of twenty-one yajñas The pākayajñas are >>> done in the gṛhyāgni and śrautayajñas are done in the śrautāgni. Lot of >>> yajñas like mānasayajña, japayajña, dhyānayajña etc. are practiced >>> nowadays. Manusmṛti and other Dharmaśāstra texts points out that a >>> householder should practice pañcamahāyajñas in order to escape from evil >>> effects. >>> >>> 8 Pañcamahāyajñas are the systematic practices that are keenly >>> observed by the people of the period of Dharmaśāstras. Out of all Smṛtis we >>> can see that Manusmṛti narrates this concept in a comprehensive and >>> intelligible manner. The five daily great observances or sacrifices are >>> called Mahāyajñas.These are: >>> >>> Brahmayajña, >>> >>> Devayajña, >>> >>> Pitṛyajña, >>> >>> Bhūtayajña and >>> >>> Nṛyajña.[Cf. Manusmṛti, 3.70]— >>> >>> adhyāpanaṃ brahmayajñaḥ pitṛyajñastu tarpaṇam | >>> >>> homo daivo balirbhauto nṛyajño'tithipūjanam || >>> >>> These five are to be performed daily by a householder according to from >>> all types of afflictions (hiṃsā). >>> >>> Detailed description of Pañcamahāyajñas are found in the Brāhmaṇas, >>> Gṛhyasūtras, Dharmasūtras, Dharmaśāstras etc. The earliest description of >>> Pañcamahāyajñas is found in the Śatapathabrāhmaṇa. The practice of >>> performing Pañcamahāyajñas attained wide popularity during the period >>> of Dharmaśāstra literature. Manu says that, gṛhastha should daily perform >>> Pañcamahāyajñas for the expiation from five sūnādoṣas. Fire place, >>> grindstone, broom, mortar and pestle, water pot are the five hiṃsāsthānas >>> which are sure to get involved in afflicting other beings, for a >>> householder One who does Pañcamahāyajñas daily, is sure to get rid of these >>> evil effects. Pañcamahāyajñas are also known as ahuta, huta, prahuta, >>> brāhmyahuta and prāśita. >>> >>> Brahmayajña is known as ahuta, devayajña is known as huta, bhūtayajña is >>> known as prahuta, manuṣyayajña is known as brāhmyahuta and pitṛyajña is >>> also known as prāśita. Pañcamahāyajñas are discussed in the third chapter >>> of Manusmṛti. These are further explained in the fourth chapter also. One >>> who does not give food to deities, atithis, servants, pitṛṃs and himself he >>> is as good as dead, though he breathes. Yājñavalkyasmṛti also says >>> that, Pañcamahāyajñas are the *daily offerings of a gṛhastha*. >>> According to Yājñavalkyasmṛti, Balikarman is bhūtayajña, svadhā is >>> pitṛyajña, homa is devayajña, svādhyāya is brahmayajña and atithisatkāra is >>> manuṣyayajña. *The householder should daily offer food for pitṛs and >>> human beings.* If not food, at least water should be offered. >>> Śaṅkhasmṛti also says that, Devayajña, bhūtayajña, pitṛyajña, brahmayajña >>> and manuṣyayajña are the five great sacrifices. Homa offerings to gods is >>> devayajña, bali offered to bhūtas is bhūtayajña, piṇḍa offered to ancestors >>> is pitṛyajña, ritualistic study of Veda is brahmayajña and receiving >>> atithis is manuṣyayajña or nṛyajña. The order of pañcamahāyajñas are >>> different in Kātyāyanasmṛti from that of other smṛtis. In >>> Kātyāyanasmṛti the order of pañcamahāyajñas is as follows: devayajña, >>> bhūtayajña, pitṛyajña, brahmayajña and manuṣyayajña Characteristics of >>> these five are same as in Manusmṛti. Kātyāyanasmṛti, points out that while >>> offering food to pitṛs one has to recite the mantra “manuṣyebhya idaṃ”. It >>> is evident that atithi-saparyā is the fundamental duty of a gṛhastha >>> according to all Dharmaśāstras and Dharmasūtras. >>> >>> 9 1. Brahmayajña Recitation of Vedic texts or svādhyāya is known >>> as Brahmayajña. Gṛhyasūtras, Brāhmaṇa texts and Āraṇyakas describe in >>> detail about brahmayajña. The earliest description of this is to be found >>> in the Śatapathabrāhmaṇa. Brahmayajña is one’s own daily ritualistic study >>> of the Veda. Baudhāyana Gṛhyasūtra says, “sit in the west part of the >>> Gārhapatya and āhavanīya fire and do three prāṇāyāṃ and utter the Sāvitrī >>> mantra ten times. Then recite first mantra of any other Veda or different >>> mantras and also Kūṣmāṇḍa mantra’. Āśvalāyana Gṛhyasūtra (3, 2-3) says >>> one who do brahmayajña, should move towards the north or east portion of >>> out of the village. Then he has to recite sāvitri, Ṛk, Yajus, Sāma, Adharva >>> mantras, Brāhmaṇas, Kalpa, nārāśaṃsi gātha, Epics and also Purāṇas. >>> >>> 2. Devayajña Householder offers cooked food (food or at least a >>> fuel stick) in the morning and evening in accompaniment of the sacred >>> mantra, svāhā to agni for different deities. This act is known as >>> devayajña. Manu also looks upon homa as devayajña. The devatas to whom homa >>> or devayajña was offered are different according to different Gṛhya or >>> Dharma sūtras. Āśvalāyana Gṛhyasūtra (1.2.2) says that “these are the >>> deities of the agnihotra (ie. Sūrya or Agni and Prajāpati), Soma, >>> Vanaspati, Agni and Soma, Indra and Agni, heaven and earth, Dhanvantari, >>> Indra, the Viśve Devas, Brahman”. According to Gautama Gṛhyasūtra they are >>> Agni, Dhanvantari, Viśve Devas, Prajāpati, Agni Sviṣṭakṛt. Though there is >>> little unanimity among the gṛhyasūtras with regard to the names of all such >>> gods. The names of the following gods are generally mentioned in most of >>> the gṛhyasūtras. They are Agni, Soma, Prajāpati, Dhanvantari, Indra, >>> Viśvedevas, Agni sviṣṭakṛt, Anumati and Brahman. >>> >>> 3. Pitṛyajña Pitṛyajña is the offering given to the manes, at the >>> least offering tarpaṇa (water offering). After the Vaiśvadeva, remnant food >>> is placed facing south with the words “svadhā to the pitṛs”. This is >>> performed for propitiating manes. A householder should perform the śrāddha >>> everyday to please the ancestors. Defining the pitṛyajña, Manu says that >>> pitṛyajña is tarpaṇa and Yājñavalkya says that food and water should be >>> offered to the pitṛn s and men every day. It shows that pitṛyajña includes >>> the offering of both food and water to the pitṛs. >>> >>> 4. Bhūtayajña The offering of bali to the bhūtas is called >>> Bhūtayajña or Baliharaṇa. In this yajña food items and water are offered in >>> various places outside the fire. There are numerous differences of minute >>> details among the gṛhyasūtras with regard to the description of bhūtyajña. >>> The bali is offered to all the gods, all directions, waters, pestle, trees >>> etc. Then it is offered to all the creatures and the remains in the >>> southerly directions for the pitṛs. Then the rest part of bali is gently >>> placed on the ground for dogs, caṇḍālas, patients, crows and insects. >>> >>> 5. Nṛyajña Nṛyajña or Manuṣyayajña is the fifth one of the >>> pañcamahāyajñas. Manu states that Nṛyajña or Manuṣyayajña consists of >>> honouring atithis. In the oldest hymns of the Ṛgveda fire is described as >>> an atithi in the house of one who performs the sacrifice. The sixth hymn of >>> the ninth book of Atharvaveda is an eulogy of hospitality in which the >>> various stages in the reception and feeding of an atithi are metaphorically >>> represented as the various actions performed in a sacrifice An atithi >>> is to be honoured by receiving him from outside, offering him water to wash >>> his feet, by giving him a seat, by lighting a lamp before him, by giving >>> food and lodging, by personal attendance on him, by offering him a bed and >>> by accompanying him some distance when he departs.[23] All these shows the >>> significance of Nṛyajña in pañcamahāyajñas. Along with these, there is also >>> a ceremony called madhuparka which is associated with the reception of >>> atithis. >>> >>> 10 Hence the life of grahastan is tough and as a Brahmana. The >>> conclusions are not far reachable K >>> Rajaram IRS 30 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/CAL5XZopAsruWpNrdo00u5GJexE4ryv2toWiwBhfO2Tm3cpXj_Q%40mail.gmail.com >>> <https://groups.google.com/d/msgid/keralaiyers/CAL5XZopAsruWpNrdo00u5GJexE4ryv2toWiwBhfO2Tm3cpXj_Q%40mail.gmail.com?utm_medium=email&utm_source=footer> >>> . >>> >> -- > 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/CAEcNPKrUkRdh6x1R5H8%3DLK7gnpBarD%3DBhFfGn0stXU55pxF9UA%40mail.gmail.com > <https://groups.google.com/d/msgid/iyer123/CAEcNPKrUkRdh6x1R5H8%3DLK7gnpBarD%3DBhFfGn0stXU55pxF9UA%40mail.gmail.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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