Enda arivuketta moothi Narayanasamy What so long you have written without any substances on being a brahmin by yourself which is torn open; bleeding with the open wound? Kr
On Tue, 30 Jan 2024 at 22:22, Narayanaswamy Iyer <[email protected]> wrote: > > Dear folks > > Confirming my earlier definition of his first avathaaram as nothing more > than a common uneducated street thug who attacks Sri Gopalakrishnan > WITHOUT CAUSE, the uncivilised ruffian, disgraced and disenfranchised > Rajaram K alias K Rajaram alias KR ex-IRS alias Cockroachmoorthy alias > KARUPPAN-CHAAMI, continues in his inglorious feud and personal vendetta. > > He should himself first swallow his own spittle, follow his own advice, > and "stop writing (about) what he does not know". > > He still flaunts his inherited-syphilis-diseased left hand whereby he > cannot access the "w" button on his computer keyboard. > > *Like a fox that has lost its own tail, he is obsessed with having lost > his braahmana heritage, with having been born a shoodran and with his > continuing to be a proud shoodran to this day.* > > And he envies all those who were born, brought up, educated, and continue > to be practising braahmanas to this day, despite 1,000 years of Muslim and > Christian armed invaders (and today's "reservationists' ') trying to wipe > us out. > > Having triggered a feud by writing:- > > "*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"*, > > the one whom I described in my posting on "Dashaavathaarams of KR ex-IRS" > as:- > > *7. dalit/parayan (when he adores Valluvan, Nandan, Ambedkar)* > *8. mlechchan (when he adores Asaduddin Owaisi-Zakir Naik-Wendy Doniger > O'Flaherty)* > *9. monster (when he reveals his mother is a prostitute and claims that > that is not his loss)* > *10. chauvinist (when he spews Tamil obscenities and blasphemies, and > irrelevant quotes from Valluvan.* > > fully justifies all my categorisations of him. > > Just for argument's sake, can Vyaasa, whose grandmother was a fish, and > whose grandfather was an unnamed gandharvan, whose father was a fornicating > peripatetic parasara (person without any known varna) and whose fornicating > mother was adopted by a fisherman, and who himself was born illegitimate on > an unnamed island on the Yamuna river with black skin and was accordingly > named "krishna dveepaayana" be even a shoodran, but really and truly a > dalit? > > Does it matter that, on his mother Durganthi's instructions, he committed > adultery thrice -- with the widow Ambika, and the widow Ambaalika of dead > king Vichithraveeriyan, and with Ambaalika's shoodra servant-maid, and > produced three illegitimate sons blind Dhritharaashtra, mottled-skinned > Paandoo, and Vidoora, and by masturbation a fourth son Suka who went about > naked and refused to wear any clothes? > > S Narayanaswamy Iyer > > > On Wed, Jan 31, 2024 at 9:56 AM Rajaram Krishnamurthy < > [email protected]> wrote: > >> 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 > "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/CAL4idhOyXNvOZ6R8RX2ootZSU8aX1JXdiNjhrE1HpM6JEvBgeA%40mail.gmail.com > <https://groups.google.com/d/msgid/iyer123/CAL4idhOyXNvOZ6R8RX2ootZSU8aX1JXdiNjhrE1HpM6JEvBgeA%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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