My dear Gopalakrishnan Please stop writing what you do not know. Guess work and on the eroad comments of quora ,you may like and you may retain unto yourself. I shall write on this sudra of valmiki etc since the answer is VR itself. By birth no one is brahmin. So you and I by Gazette say we are brahmins . But if every one of us quotes even CHO's book and declares we are not brahmins, the law framed by all govt will fall like 9 pins. Since we are a minority and as we lack cooperation in our own community, we are capable of migrating out (this is the only quality of us; we moved from north all the way migrating and again we are migrating. So we are not bothered much. Brahmin as caste stamped is a label that is all. Or else your Narayanasamy who were boasting so tall, the moment I released the atiti devo bhave ,as a crooked , reversed the gear , and asking me , whether i do mall etc. Not only myself, you, Narayanasamy, all our titled iyers, Iyengars , Madwas , whoever it may be, 99% are not at all Bramins by Vedic definition. I shall write separately. In the meantime , never attempt on the go, just to trigger something Thank You K Rajaram IRS 301 24 //31124
On Tue, 30 Jan 2024 at 17:56, 'gopala krishnan' via iyer123 < [email protected]> wrote: > Respected Sir, > > Valmiki was a Sudra only. No where it is told he was some other > caste/varna. Regarding Veda Vysa, he was the son of sage Parasara. > Irrespective of mother normally parentage is attributed to father. So > Vedavyasa is a Brahmin. This is my conclusion. > Gopalakrishnan > > Gopalakrishnan > > On Wednesday, 31 January, 2024 at 01:32:04 am IST, Rajaram Krishnamurthy < > [email protected]> wrote: > > > 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> > . > > -- > 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/CAL5XZor1_fd4On6wfCoKATOyXH3mg3p0woRPxRFWO8o1sjZpog%40mail.gmail.com > <https://groups.google.com/d/msgid/keralaiyers/CAL5XZor1_fd4On6wfCoKATOyXH3mg3p0woRPxRFWO8o1sjZpog%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/iyer123/1866043332.1799991.1706658963551%40mail.yahoo.com > <https://groups.google.com/d/msgid/iyer123/1866043332.1799991.1706658963551%40mail.yahoo.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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