So Narayanasamy does not fo it but will pretend as brahmin calling even vyasa and valmiki as shudra; so narayanasamy is also a shudra Thank you da pancha parariye
On Mon, 29 Jan 2024 at 22:29, 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/CAL4idhMJR1FMrp_yUYQjjGvJNehDZPHh2665aQ27LtxjDp_pWQ%40mail.gmail.com > <https://groups.google.com/d/msgid/iyer123/CAL4idhMJR1FMrp_yUYQjjGvJNehDZPHh2665aQ27LtxjDp_pWQ%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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