Sir,
It is English professor and Sanskrit professor. Perhaps Again you will quote
references justifying english and sanskrit are correct. Similarly it is not i
scan, I should be capital referring to you. Similarly not hindi, but Hindi.
First check your responses before you post. I do so in Google and Yahoo mails
using language editor. As I know it is potta kannan and not pottai kannan.
Gopalakrishnan
On Thursday, 2 May, 2024 at 10:23:11 pm IST, Rajaram Krishnamurthy
<[email protected]> wrote:
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 धर्माणंतविषीम् । 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, bywhose invigorating
power Trita slew themutilated Vṛtra.”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
Anna-devatā = anna, the divinity presidingover food, ormerely food;
Pitu = pālakam, thatwhich 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-mantrāḥ— Kṛṣṇa-mantras; mayā—by me; labdhā—obtained; saras-toye—by the
water's edge; pituḥ—of the father; pare—others; te—they; sarve—all;
sādhitāḥ—attained; yatnāt—byeffort; mantra- rājādyaḥ—beginningwith the king of
mantras; mayā—by me.
. . . frommy father I carefully learned the king of mantras and many other
Kṛṣṇa-mantrasas we sat by the water.
4 Verse 3.221 Manusmrithi
पिता यस्य निवृत्तः स्याज् जीवेच्चापि पितामहः ।
पितुः स नाम सङ्कीर्त्य कीर्तयेत् प्रपितामहम् ॥ २२१ ॥
pitā yasyanivṛttaḥ syāj jīveccāpi pitāmahaḥ |
pituḥ sa nāma saṅkīrtyakīrtayet prapitāmaham || 221 ||
He whosefather is dead, but grandfather is living, should mention
thegreat-grandfather after having pronounced the name of the father.—(221)
KR MrGopalakrishnan wants to justify some how that he is in level and he
isharmless; already I wrote to him, that we other than the three mosquitoes,
wedo not bother about anything but read and pass through; but it was the act
ofGopalakrishnan his high pedestal observations of my English and followed by
theother one and plus ,which prompted me to index their follies; now he
himselfturns the table and also adds that mistakes are common etc, like
devils’preaching the script; and where was his brain then?
And I shallpoint out content errors always I feel all are responsible
their writing which maystay for millennium to come and we are answerable to the
posterity. SoGopalakrishnan who does not do any home work, but only dries his
tail asothers, miss a lot which I point out and I am least bothered about his
English andam not soared about his Malayalam too.
Now those whohad read would have understood who is hasty by this time;
Gopalakrishnan asusual, slipped into the well; Pitru, Pitu and pita areall
genetic root words in Sanskrit, having several meanings and usedonly in some
context; Pitru is sradham concerned as shown in (4) above, pita ishandled
nicely by Manu. Pitu is used in Rig Vedam (1) and sanat samhitareflects its
meaning also. GOTRA is only for LIVE and in sradham generationalone 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 foodas seen above.
PITU GOTRA is not a slip, as visioned by Gopalakrishnan, butGOTRA 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 SanskritGau, cow and Trahi, a shed or
stable. Translated literally, Gotra means‘cowshed’ or ‘cow pen’ but the term
has several connotations across Vedicliterature. One of the earliest instances
of ‘Gotra’ being used to denotepaternal lineage appears around 1000 BCE in the
AtharvaVeda, a sacred Hindu text, where the word is used to refer to ‘clans’ or
‘groups’ descendedfrom a common paternal ancestor. Subsequently, the
ChandogyaUpanishad, another Hindu text , defines a Gotra as a mechanism through
which the paternallineage of an individual could be traced and identified while
accordingto ancient Sanskrit linguist Panini, in his Ashtadhyayi, the term is
equated with the word ‘progeny’. Ancient Hinduscriptures such as the Upanishads
and the Rigveda outlinethe conception and evolution of the Brahminical Gotric
system. These textsposit that ‘Gotras’ emerged initially as a uniquely
Brahminical concept; amarker of the paternal lineage of individuals within the
caste. All the detailswould go to show that GOTRA was less known in three Vedas
including Rig Vedambut assumed importance only later from the generations
passed off. However thegeneric Engineering started long ago than the DNA of the
west; though X and Ywere not mentioned in the Vedic period, MALE PROGENY was
considered importantfor the increase in the population. But that provoked a
wrong sense of mindsamong the males within 500 years, to torture the women.
Even though Manusmrithiand Parasara and other smritis and Grahya sutrams, have
clauses , demeaning thewomen clan, equally it should be considered, that even
the male 4 varnas andespecially the Brahmin varna, are being looked own; that
shows, while viewingthe broad spectrum of the goodness of the humanity, equally
the bad elementswere viewed so drastically, requisitioning reasonable
punishments also. As a matterof fact Vedic constitution would punish the higher
in clans severely than thelower ones. Hence Gotras which started only with the
8 Rishis started expandingas populations and Regions increased, ; started from
Brahmin community tospread all over to all varnas of all the regions; now
unaccountable Gotras;more the division among the varnas, more gotras; even the
last varna adoptedgeneral Gotras. Then the PRAVARAS are seen which is the
generations within theRishi Gotra clan. That PRAVARA s gave vent to many more
Gotras. Then the SAKAand the SUTRAs.
II Now therefore we shall explain the Pravaras.
We shall here explain Baudhayana section in accordance with the views of
thecommentary called the Amala-bhāŞya.
(In the Śrauta Sūtra) the four typesof Śrauta sacrifice have been
explained, viz. iŞṭi, soma,animal, and darvīhoma sacrifices, beginning with the
New- andFull-Moon Sacrifices and ending with the Sattras; and the choosing of
the ārŞeya hasbeen prescribed as a part of these rites. Thus, in the
Taittirīyas,in the New- and Full-Moon Sacrifices: ‘He chooses the one connected
withthe 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-passageof 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 thegods, with the thought, “Ofgreat power is he who
obtained the sacrifice”. It is for this reason that herecites the pravara of
ṛŞi-names. He recites the pravara from the remote endhitherwards, 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 quoteelsewhere, Śākhā by Śākhā.
Thus certainsubordinate sacrificial directions are given in the matter of
gotras, as:
‘In the case of VasiŞṭhas and Rajanyas theconcluding 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 theoblation” in the case of
the other gotras.’ Thus Pravaras are from 2 to 19withing the marked lists of
each Gotra Rishi as shown below as extracted:
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
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, theyhave the one pravara, ‘Manava, Aida,
Paururavasa’, etc.
Those who do not havehymn-composers should make the recitation with their
purohit’s pravara; thosewho have hymn composers should do without their
purohit’s pravara. (But thecorrect view is that these also) should use their
purohit’s pravara, because ofthe logical argument. Vaisyashave a one-ra
pravara,‘Vatsapra’ for the Hotr,‘like Vatsapri’ for the Adhvaryu.
II D Kdtydyana and Laugdksi
[Kings have their purohit’spravara; with this too the pravara of Vaisyas is
explained. If he should recitewith ra-names he should say: ‘Manava, Aila,
Paururavasa.’]
II E Asvaldyana
Kings have their purohit’spravara; 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 commenton the Apastamba rule):
Here, there are two kinds ofKsatriyas: some have hymn-composers, and some do
not. Those who have shouldrecite 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 shouldrecite only the
pravara of their purohitas—‘because of the logical argument’.Now what logical
argument is meant? First, all Kshatriyas have purohit, andwithout them they
have no admittance to sacrificial rites, as is seen from theetymology of
purohita, ‘being placed in front of him, he leads him in allmatters’ 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 theywould all have the
same pravara. Now a man whose family connections are notknown should proclaim
himself the descendant of his teacher, and he recites histeacher's pravara.’
IIG Here, ‘familyconnections’ means gotra or pravara: the man who does
not know this accuratelyis ‘one whose family connections are not known’, e.g.
Satyakama, etc. Thus,Satyakama Jabala, having requested the teacher Gautama for
admission as apupil, and having been received into Gautama's protection, was
asked by thelatter: ‘Of what gotra are you, friend?’ And he replied: ‘Sir, I do
not know what gotra I belong to.’ Aman, therefore, who in this fashion is
ignorant of his family connections shouldproclaim himself the descendant of his
teacher, i.e. he should proclaimhis teacher's gotra, or his pravara, in due
order. ‘He recites his teacher'spravara’—this means the same thing.
But it is objected: ‘Is thisnot prohibited by scriptural passages such as “if a
man recites the drseya ofanother, that rsi takes the sacrifice and the
enjoyment”?’
No: since the sonship of apupil is best, surpassing even a son of one's own
body. As Apastamba says: ‘Thus the teacher piles upprecepts of virtue for him,
he never harms him; for from knowledge, he begetshim. That is the best birth;
father and mother beget merely the body.’ AndBaudhayana says: ‘Those whom he
begets, those whom he initiates, those whom heteaches, those for whom he
sacrifices–all those become his sons.’ And sincethis is so, pupils do not marry
within the gotras of their teachers, because ofhaving the same gotra and
pravara.
KR THUS THE DNA NATURE INGOTRAS OF MANY ARE LOST. ThenGotra is
exactly can be interpreted as not a Genetic also.
(TO BE CONTD PART 1 1524 KRAJARAM IRS )
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