I have forwarded your MANNAR AND CO (KALYANA PARISU JOKE NAMMA MANNAR AND CO) WRITE UPto show what is the level of your ignorance to compare potty and rig vedam, and so many vedic texts; and still clinging to establish your ignorance pithru; I had written the grammar also. Pithru is pithy even today; Pita is pita; Pitu is pitu even today; and the root word is Pith. Putran emanated from that; Puth -hell word from that . As I tell you if you are finished , keep mum. Do not feign as an english professor sanskrit professor as you do not know anything or else at 80 you won't write Hanuman has a son etc. I never defend myself as I have a reasonable sanskrit background and know how also; never I feign like you. You thought you were clever and thinking it as AVAL hit the worrell; now faded away; writes some nonsense. Like that I can cite 400 verses ; only 4 I took to distinguish with grammar. I have a long passage on ETYMOLOGY OF SANSKRIT GRAMMAR BOOK sHALL i SCAN YOU AND SEND TO START LEARNING ALPHABETS IN SANSKRIT? hINDI KNOWING IS NOT SANSKRIT KNOWLEDGE; INCIDENTALLY pEETHA IN HINDI CAME PITU PITA FEED DRINK PROTECT ETC dONT SHOW OUT YOUR AND YOUR JALRA FACE; ALL KNEW YOUR SANSKRIT KNOWLEDGE from pottai. FYI: (even word pottai without knowledge you wrote) In Tamil, the word "pottai" used to indicate something defective, not skilled etc.. Sometimes the left hand is referred to as pottai kai (hand). A defective eye (blind) is denoted as pottai kannu (eye). And the female is also denoted as pottai pillai (child). A coward is also denoted as pottai payal (guy). Female of animal species is referred to as pottai (as in pettai kozhi - hen). To be a female has been denoted as defective, imperfect, weak, useless etc. in Tamil. This word is still in use in TN Thank you body apply medicine for bleeding nose. KR IRS 2524
---------- Forwarded message --------- From: gopala krishnan <[email protected]> Date: Thu, 2 May 2024 at 10:51 Subject: Re: [iyer123] Re: [KeralaIyers] PITHU GOTRA part 1 2524 To: [email protected] <[email protected]>, Patty Thatha < [email protected]>, Kerala Iyer <[email protected]>, Narayanaswamy Iyer <[email protected]>, APS Mani <[email protected]>, Rajaram Krishnamurthy <[email protected]>, Laxminarayan Sarma < [email protected]>, [email protected] < [email protected]>, N Sekar <[email protected]>, Venkat Raman < [email protected]> By centuries and by decades many changes have come in using any language. At one time a female girl was called as "pottai" in Tamilnadu villages. Do we call so now? . In Kerala it was common to call wife as achhi and husband as Nair. I don't think even in a rural village such words are used now. As I understand for decades the dead persons are referred and called pithru in Sanskrit. In all our Vedic mantras they are pithrus. During srardha even my father recited in manthras as Pithru. I have never seen a sasthrikal reciting as a Sanskrit mantra with Pitu in place of Pithru. There may be one time books where pithru is also told as pitu as Mr Rajaram referred. But it does not mean in the current decades instead of pithru, pithu is used. It is a pity, to justify his typo, Mr Rajaram refer to books where pitu is used. So in future when sasthrikal recite mantras during the srardha of his late father, Mr Rajaram will correct pithru as pitu refering the bookshe quoted and advise sasthrikal in future to use pitu instead of pithru. Kashtam. Gopalakrishnan On Thursday, 2 May, 2024 at 08:21:06 pm IST, Laxminarayan Sarma < [email protected]> wrote: Agreed Shri Gopalakrishnan-ji Let the BASTARD rot in his own shit On Thu, 2 May, 2024, 7:45 pm Rajaram Krishnamurthy, <[email protected]> wrote: *1 pituṃ* < *pitum* < *pitu* [noun], accusative, singular, masculine “food.” पितुं नु स्तोषं महो धर्माणं तविषीम् । यस्य त्रितो व्योजसा वृत्रं विपर्वमर्दयत् ॥ pituṃ nu stoṣam maho dharmāṇaṃ taviṣīm | yasya trito vy ojasā vṛtraṃ viparvam ardayat ||RV “I glorify Pitu, the great, the upholder, the strong, by whose invigorating power Trita slew themutilated Vṛtra.” Commentary by Sāyaṇa: Ṛgveda-bhāṣya Anna-devatā = anna, the divinity presidingover food, or merely food; Pitu = pālakam, that which nourishes; 2 verse 3 Sanatkumara samhita कृष्ण-मन्त्रा मया लब्धा सरस्-तोये पितुः परे ते सर्वे साधिता यत्नान् मन्त्र-राजाद्यो मया *kṛṣṇa-mantrā mayā labdhā saras-toye pituḥ pare* *te sarve sādhitā yatnān mantra-rājādyo mayā* *kṛṣṇa <https://www.wisdomlib.org/definition/krishna#purana>-mantrāḥ—* Kṛṣṇa-mantras <https://www.wisdomlib.org/definition/mantra#purana>;* mayā <https://www.wisdomlib.org/definition/maya#purana>—*by me;* labdhā—* obtained;* saras <https://www.wisdomlib.org/definition/sara#purana>-toye—*by the water's edge;* pituḥ—*of the father;* pare—*others;* te—*they;* sarve—* all;* sādhitāḥ <https://www.wisdomlib.org/definition/sadhita#purana>—* attained;* yatnāt—*by effort;* mantra <https://www.wisdomlib.org/definition/mantra#purana>-* *rājādyaḥ—*beginning with the king of mantras;* mayā—*by me. . . . from my father I carefully learned the king of mantras and many other Kṛṣṇa-mantras as we sat by the water. 4 Verse 3.221 Manu smrithi पिता यस्य निवृत्तः स्याज् जीवेच्चापि पितामहः । पितुः स नाम सङ्कीर्त्य कीर्तयेत् प्रपितामहम् ॥ २२१ ॥ *pitā** yasya nivṛttaḥ syāj jīveccāpi pitāmahaḥ* | *pituḥ sa nāma saṅkīrtya kīrtayet prapitāmaham* || 221 || He whose father is dead, but grandfather is living, should mention the great-grandfather after having pronounced the name of the father.—(221) KR Mr Gopalakrishnan wants to justify some how that he is in level and he is harmless; already I wrote to him, that we other than the three mosquitoes, we do not bother about anything but read and pass through; but it was the act of Gopalakrishnan his high pedestal observations of my English and followed by the other one and plus ,which prompted me to index their follies; now he himself turns the table and also adds that mistakes are common etc, like devils ’preaching the script; and where was his brain then? And I shall point out content errors always I feel all are responsible their writing which may stay for millennium to come and we are answerable to the posterity. So Gopalakrishnan who does not do any home work, but only dries his tail as others, miss a lot which I point out and I am least bothered about his English and am not soared about his Malayalam too. Now those who had read would have understood who is hasty by this time; Gopalakrishnan as usual, slipped into the well; Pitru, Pitu and pita are all genetic root words in Sanskrit, having several meanings and used only in some context; Pitru is sradham concerned as shown in (4) above, pita is handled nicely by Manu. Pitu is used in Rig Vedam (1) and sanat samhita reflects its meaning also. GOTRA is only for LIVE and in sradham generation alone that matters than the gotra; Gotra is for alive mainly, as well as, important from PITA angle; and Pitu is version of Pita as well as feed as food as seen above. PITU GOTRA is not a slip, as visioned by Gopalakrishnan, but GOTRA fed in connection with father being narrated. Thank you NB Before finding fault learn sir. K Rajaram IRS 2524 NB2 I am not finding fault in your Q and A; You are writing misinformation mainly misleading readers to believe as you wrote; for example among so many immediately I do remember is your line of Mount Everest is not the tallest mountain; THAAT YOU OUGHT TO HAVE VERIFIED; it is very old data where Kilimanjaro from its plateau sea level though only 15000 ft appeared to be taller; but Himalaya is measured 29000 feet from its foot hill. So you always write misinformation only as you want to reflect your superiority and you err always like PITU , wants to present yourself in better light. No hard feelings; Compiler means not copy and paste anything; it is reading, thinking. analysing. fixing error and write the genuine facts. But what you do is CP of some kids who are right in their view but you are 80+ and so without knowing much shall refrain from anything which u dont understand and shall not pretend. ask your retd canteen worker from jumping. On Thu, 2 May 2024 at 00:10, gopala krishnan <[email protected]> wrote: Mr Rajaram, You are *hurried* and never see what you have typed before posting. You have typed instead of pithrugothra, pithu gothra. It is the 3rd time you commit these types of mistakes. It is not a big mistake, but can be termed as typo error, *if you are not finding fault with ME for a compiled QA, even questioning what is compilation and finding fault with each and every thing posted by me. * *Please note mistakes can be made by all, and all others are having caliber equal to you if not above you.* I request not to abuse me for this mail with your usual abuse thevidiya payalae ( prostititutes's son) or muttal or bastard etc. *Gopalakrishnan* On Thursday, 2 May, 2024 at 07:57:30 am IST, Rajaram Krishnamurthy < [email protected]> wrote: PITHUS GOTRAS The word Gotra comes from the Sanskrit Gau, cow and Trahi, a shed or stable. Translated literally, Gotra means ‘cowshed’ or ‘cow pen’ but the term has several connotations across Vedic literature. One of the earliest instances of ‘Gotra’ being used to denote paternal lineage appears around 1000 BCE in the Atharva Veda, a sacred Hindu text, where the word is used to refer to ‘clans’ or ‘groups’ descended from a common paternal ancestor. Subsequently, the Chandogya Upanishad, another Hindu text , defines a Gotra as a mechanism through which the paternal lineage of an individual could be traced and identified while according to ancient Sanskrit linguist Panini, in his Ashtadhyayi, the term is equated with the word ‘progeny’. Ancient Hindu scriptures such as the Upanishads and the Rigveda outline the conception and evolution of the Brahminical Gotric system. These texts posit that ‘Gotras’ emerged initially as a uniquely Brahminical concept; a marker of the paternal lineage of individuals within the caste. All the details would go to show that GOTRA was less known in three Vedas including Rig Vedam but assumed importance only later from the generations passed off. However the generic Engineering started long ago than the DNA of the west; though X and Y were not mentioned in the Vedic period, MALE PROGENY was considered important for the increase in the population. But that provoked a wrong sense of minds among the males within 500 years, to torture the women. Even though Manusmrithi and Parasara and other smritis and Grahya sutrams, have clauses , demeaning the women clan, equally it should be considered, that even the male 4 varnas and especially the Brahmin varna, are being looked own; that shows, while viewing the broad spectrum of the goodness of the humanity, equally the bad elements were viewed so drastically, requisitioning reasonable punishments also. As a matter of fact Vedic constitution would punish the higher in clans severely than the lower ones. Hence Gotras which started only with the 8 Rishis started expanding as populations and Regions increased, ; started from Brahmin community to spread all over to all varnas of all the regions; now unaccountable Gotras; more the division among the varnas, more gotras; even the last varna adopted general Gotras. Then the PRAVARAS are seen which is the generations within the Rishi Gotra clan. That PRAVARA s gave vent to many more Gotras. Then the SAKA and the SUTRAs. II Now therefore we shall explain the Pravaras. We shall here explain Baudhayana section in accordance with the views of the commentary called the *Amala-bhāŞya*. (In the Śrauta Sūtra) the four types of *Śrauta sacrifice have been explained*, viz. *iŞṭi, soma*, animal, and *darvīhoma* sacrifices, beginning with the New- and Full-Moon Sacrifices and ending with the Sattras; and the choosing of the *ārŞeya* has been prescribed as a part of these rites. Thus, in the *Taittirīyas*, in the New- and Full-Moon Sacrifices: ‘He chooses the one connected with the *ṛŞis (ārŞeyam)*;’ he does not indeed depart from the relationship (with the ṛŞis), and so it conduces to continuity. He chooses from the remote end the nearer ones; therefore, the Fathers, from the remote end the nearer ones, drink in order before men.’ So, too, the Brāhmana-passage of the Vājasaneyins which prescribes the ‘choosing of the *ṛŞi*-formula’ (*ārseyavaranam*) in the New- and Full-Moon Sacrifices: ‘Next he recites the pravara of *ṛŞi* -names; he thus makes him known in this matter to the *ṛŞis* and to the gods, with the thought, “Of great power is he who obtained the sacrifice”. It is for this reason that he recites the pravara of *ṛŞi*-names. He recites the pravara from the remote end hitherwards, for from the remote end hitherwards *a lineage is propagated.* He thus also conceals him from (the wrath of) the Lord of the Elder One. For here (among men) the father comes first, then the son, then the grandson. Therefore, he recites the pravara from the remote end hitherwards.’ So, too, one may quote elsewhere, *Śākhā* by *Śākhā*. Thus certain subordinate sacrificial directions are given in the matter of gotras, as: ‘In the case of VasiŞṭhas and Rajanyas the concluding verse (of the Samidhenīs) is “Thou, O Varuna”, but “Pour ye the oblation” in the case of the other gotras.’ is “Thou, O Varuna”, but “Pour ye the oblation” in the case of the other gotras.’ Thus Pravaras are from 2 to 19 withing the marked lists of each Gotra Rishi as shown below as extracted: [image: image.png] [image: image.png] [image: image.png] [image: image.png] [image: image.png] CHAPTER 7 Baudhāyana WE shall explain the one-ra ‘Vasisthas’: Vaikalir Vārātakih Sākhalā Gaurisravasa Asvalāyanāh Kapisthalāh Saucivrksā Vyāghrapādo Vāhyakāyanir Vātavyā [gāyani nayāptā] ātukarnyā Audulomih Kaubhojih Kaulāyanāh Sundaraharitāh Kāntheviddhih Saumanasāyanā Alambhāyanā Laumāyanyā Svastyā ārsitāhPārnakāyanās Caudakāyanāh Pārnavalko Devanā [image: image.png] II A Ksatriyas have a three-ra (pravara), ‘Manava, Aida, Paururavasa’ for the Hotr, ‘like Pururavas, Ida, Manu’, for the Adhvaryu. IIB Vaisyas have a three-ra pravara, ‘Bhalandana, Vatsapra, Mankila’ for the Hotr,‘like Mankila, Vatsapri, Bhalandana’ for the Adhvaryu. II C Apastamba Next, of Kshatriyas. If they recite their own, they have the one pravara, ‘Manava, Aida, Paururavasa’, etc. Those who do not have hymn-composers should make the recitation with their purohit’s pravara; those who have hymn composers should do without their purohit’s pravara. (But the correct view is that these also) should use their purohit’s pravara, because of the logical argument. Vaisyas have a one-ra pravara,‘Vatsapra’ for the Hotr,‘like Vatsapri’ for the Adhvaryu. II D Kdtydyana and Laugdksi [Kings have their purohit’s pravara; with this too the pravara of Vaisyas is explained. If he should recite with ra-names he should say: ‘Manava, Aila, Paururavasa.’] II E Asvaldyana Kings have their purohit’s pravara; if they should make the pravarare citation with rsis, ‘Manava, Aila, Paururavasa’. II F Purusottama comments: ‘With rsis’ (sdrsam) means ‘with .ra-names’ (sahdrseyam). (Here follows Purusottama's comment on the Apastamba rule): Here, there are two kinds of Ksatriyas: some have hymn-composers, and some do not. Those who have should recite their own (pravara), those who do not, the pravara of their purohita; having laid down these two prima facie views, he gives as the correct view (*siddhanta*) that all Ksatriyas should recite only the pravara of their purohitas—‘because of the logical argument’. Now what logical argument is meant? First, all Kshatriyas have purohit, and without them they have no admittance to sacrificial rites, as is seen from the etymology of purohita, ‘being placed in front of him, he leads him in all matters’ and on the view that all Kshatriyas should recite their own pravara, the result would be that there could be no intermarriage among them, since they would all have the same pravara. Now a man whose family connections are not known should proclaim himself the descendant of his teacher, and he recites his teacher's pravara.’ IIG Here, ‘family connections’ means gotra or pravara: the man who does not know this accurately is ‘one whose family connections are not known’, e.g. Satyakama, etc. Thus, Satyakama Jabala, having requested the teacher Gautama for admission as a pupil, and having been received into Gautama's protection, was asked by the latter: ‘Of what gotra are you, friend?’ And he replied: ‘Sir, I do not know what gotra I belong to.’ A man, therefore, who in this fashion is ignorant of his family connections should proclaim himself the descendant of his teacher, i.e. he should proclaim his teacher's gotra, or his pravara, in due order. ‘He recites his teacher's pravara’—this means the same thing. But it is objected: ‘Is this not prohibited by scriptural passages such as “if a man recites the *drseya* of another, that *rsi* takes the sacrifice and the enjoyment”?’ No: since the sonship of a pupil is best, surpassing even a son of one's own body. As Apastamba says: ‘Thus the teacher piles up precepts of virtue for him, he never harms him; for from knowledge, he begets him. That is the best birth; father and mother beget merely the body.’ And Baudhayana says: ‘Those whom he begets, those whom he initiates, those whom he teaches, those for whom he sacrifices–all those become his sons.’ And since this is so, pupils do not marry within the gotras of their teachers, because of having the same gotra and pravara. KR THUS THE DNA NATURE IN GOTRAS OF MANY ARE LOST. Then Gotra is exactly can be interpreted as not a Genetic also. 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