Ignored the idiot KR On Wed, 8 May 2024 at 23:48, Laxminarayan Sarma < [email protected]> wrote:
> *Hey IaRSe* > > *Nobody questioned or doubted or laid a claim that xy or z is greater than > Mahaperiyaval. You bird brained rotten ego misinterprets anything and > evrything. That's your problem. * > > *But it goes to prove one thing. And that is the deficiency in your > underdeveloped and, also, perverted intellect. And your non-existent > comprehension abilities. Add to this your zero linguistic abilities * > > *It was in this context that i suggested you sit at the feet of Brahmashri > Narayanaswmy Anna and get your basics rught * > > *And , by the way, I accepted you as my manasika guru in the domain of > Tamil profanities and you will be glad that i excel you, my guru in this.* > > *Aren't you glad that the sushya has excelked his guru, Shri Rajaram, IRS > 999* > > > > > > On Thu, 9 May, 2024, 8:07 am Rajaram Krishnamurthy, <[email protected]> > wrote: > >> Thank GOD; there is a mahan greater than Maha periyava and accusing and >> rebutting HIM, but turning the table over others. The REV to one ignoramus >> and one anna sarama , I dont know how many more worship him as greater than >> Maha Periyava. Truth is written; as a matter of fact certain scriptures >> hold more which will be presented at the appropriate time. Veda includes >> all Mere neti without any content and quoting wrongly chandogya upanishad >> will not make a fool a king Thank you KR IRS 9524 >> >> On Wed, 8 May 2024 at 21:11, Narayanaswamy Iyer <[email protected]> >> wrote: >> >>> >>> Dear folks >>> >>> An absolute abysmal ignoramus preaching undiluted ignorance to the >>> uninitiated. Examples:- >>> >>> (1) "*The rites meant for the deities must be performed with devotion >>> and those meant for the pitrs or fathers must be performed with faith. What >>> is done with devotion is yajna and what is done with faith is sraddha.*" >>> >>> My comments:- Both devotion and shraddha are needed for deva-yajnya and >>> for pithru-yajnya. >>> >>> (2) "*Vyasa goes on to state in his Brahmasutra that animal sacrifice >>> is not sinful since the act is permeated by the sound of the Vedas."* >>> >>> My comments:- Are the milliards of cattle and other animals killed for >>> food in Jewish, Christian, Muslim and other flesh-eating communities >>> done so while reciting vedams? >>> >>> (3) "*To do "pradakshina" means to go facing the south. (In majority >>> of temples the raja-gopuram-the main entrance tower -is in the east. When >>> you enter it and start circumbulating you will be facing the south.)*" >>> >>> My comments:- No. You don't. >>> >>> When you enter a temple, you face the deity, i.e. WEST. Then you begin >>> *circumambulating* the garbha-graham where the deity is installed.. >>> >>> (4) "*In the concluding passage >>> <https://kamakoti.org/hindudharma/part5/referp5b.htm#CONCLUDING%20PASSAGE%20OF%20THE%20CHANDOGYA%20UPANISAD>** >>> of >>> the Chandogya Upanishad whwre ahimsa or non-violence is extolled you find >>> these words, "Anyatra tirthebhyah". It means ahimsa must be practised >>> except with regard to Vedic rites.*" >>> >>> My comments:- >>> >>> What the cchaandogya upanishad Cap VIII v 15 says, inter alia, is: >>> "sansarva bhoothaanya anyathra theerthebhyaha". >>> >>> Meaning, according to the context, the student, after learning the Vedas >>> from his teacher, returns home and takes up the duties of a householder. >>> Withdrawing all his organs into Self, not injuring any creature, other than >>> what is prescribed in the scriptures, he attains the world of Brahma. >>> >>> The notorious pervert K RAJARAM ex-IRS 8524 alias Karuppan-chaami >>> twists this to mean, according to his own delusion, that ahimsa, including >>> cruelty to all living beings, animal-slaughter, and consumption of meat, is >>> permitted under the pretext of Vedic rites. >>> >>> S Narayanaswamy Iyer >>> >>> >>> On Thu, May 9, 2024 at 12:46 AM Rajaram Krishnamurthy < >>> [email protected]> wrote: >>> >>>> SANATANA DHARMA 18 TH PART K RAJARAM IRS 8524 //9524 >>>> >>>> The rites meant for the deities must be performed with devotion and >>>> those meant for the pitrs or fathers must be performed with faith. What is >>>> done with devotion is yajna and what is done with faith is sraddha. While >>>> performing the former, the sikha must be gathered into a knot and the >>>> sacred thread must rest on the left shoulder, and while performing the >>>> latter the sikha must be worn loose and the sacred thread must rest on the >>>> right shoulder. >>>> >>>> The sikha and the sacred thread are meant for these two purposes. >>>> Sannyasins do not have either. When they renounce the world they also >>>> renounce the rites for the fathers and cease to worship a number of >>>> deities. They adore the Paramatman directly without any worldly desire in >>>> their hearts. The followers of other religions too wear neither a sikha nor >>>> a sacred thread and they worship the Supreme God directly [that is without >>>> going through the stages in which the various deities are worshipped]. >>>> >>>> Let me tell you about the two positions of the sacred thread while >>>> performing the rites for the celestials and the fathers. We must face the >>>> east as we conduct various rituals. The north is the direction in which we >>>> make the passage to the celestials. This path is called ""uttarayana". Our >>>> departed fathers reside in the south. The saint-poet Tiruvalluvar calls >>>> them "tenpulattar", those dwelling in the south. "Dakshinayana" is the way >>>> to the world of the fathers. Bhagavan Krsna speaks of the two paths in >>>> the Gita >>>> <https://kamakoti.org/hindudharma/part5/referp5b.htm#TWO%20PATHS%20IN%20THE%20GITA> >>>> . >>>> >>>> When we sit facing the east to perform rites for the pitrs, which >>>> shoulder is to the south? The right one. So the sacred thread must rest on >>>> it. >>>> >>>> To do "pradakshina" means to go facing the south. (In majority of >>>> temples the raja-gopuram-the main entrance tower -is in the east. When you >>>> enter it and start circumbulating you will be facing the south. ) >>>> >>>> When we sit facing the east to perform rites for the gods our left >>>> shoulder is to the north. So the sacred thread must rest on it. When we are >>>> not engaged in either of these two rites- that is when we are doing our >>>> office work or something else- the sacred thread must not rest on either >>>> shoulder and must be worn like a garland. (No one seems to observe this >>>> rule in practice now. Except during the rites for the fathers, most people >>>> have their sacred thread resting on their left shoulder. ) >>>> >>>> Why is it that religion alone has the rites called yajnas or sacrifices? >>>> >>>> If a crop grows in surplus in our place we trade it with what is >>>> available in plenty in another and is not produced in our own. The >>>> carpenter, the blacksmith and other artisans make useful articles and serve >>>> us in many ways. In return we give them what they need for their upkeep. We >>>> feed the cow grass and it yields us milk. We pay the government taxes and >>>> it gives us protection. The affairs of the world are conducted on the basis >>>> of a system of exchange. Similarly, we conduct an exchange even with worlds >>>> other than our own. Engineers and other experts can canalise water obtained >>>> from the rains but they cannot produce the rains. If we want the rains to >>>> come, we have to despatch certain goods to the abode of the celestials. It >>>> is this kind of exchange that the Gita speaks of: >>>> >>>> *Devan bhavayatanena te deva bhavayantu vah* >>>> >>>> *Parasparam bhavayantah sreyah param avapsyatha* >>>> >>>> It means: " You keep the devas satisfied with the performance of >>>> sacrifices. And let them look after your welfare by producing rain on >>>> earth. Thus, helping each other, be more and more prosperous and happy. " >>>> >>>> *Is Sacrificial Killing Justified?* >>>> *MAY BE REAAD BY YMji also:* >>>> >>>> A yaga or sacrifice takes shape with the chanting of the mantras, the >>>> invoking of the deity and the offering of havis (oblation). The mantras are >>>> chanted (orally) and the deity is meditated upon (mentally). The most >>>> important material required for homa is the havis offered in the >>>> sacrificial fire-- in this "work" the body is involved. So, altogether, in >>>> a sacrificial offering >>>> <https://kamakoti.org/hindudharma/part5/referp5b.htm#%60SACRIFICIAL%20OFFERING> >>>> mind, >>>> speech and body (mano-vak-kaya) are brought together. >>>> >>>> Ghee (clarified butter) is an important ingredient of the oblation. >>>> While ghee by itself is offered as an oblation, it is also used to purify >>>> other sacrificial materials - in fact this is obligatory. In a number of >>>> sacrifices the vapa(fat or marrow) of animals is offered. >>>> >>>> Is the performance of a sacrifice sinful, or is it meritorius? Or is it >>>> both? >>>> >>>> Madvacharya was against the killing of any pasu for a sacrifice. In his >>>> compassion he said that a substitute for the vapa must be made with flour >>>> and offered in the fire. ("Pasu" does not necessarily mean a cow. In >>>> Sanskrit any animal is called a "pasu". ) >>>> >>>> In his Brahmasutra, Vyasa has expounded the nature of the Atman as >>>> found expressed in the Upanishads which constitute the jnanakanda >>>> <https://kamakoti.org/hindudharma/part5/referp5b.htm#JNANAKANDA%20&%20KARMAKANDA> >>>> of >>>> the Vedas. The actual conduct of sacrifices is dealt with in the >>>> Purvamimamsa which is the karmakanda >>>> <https://kamakoti.org/hindudharma/part5/referp5b.htm#JNANAKANDA%20&%20KARMAKANDA> >>>> of >>>> the Vedas. The true purpose of sacrifices is explained in the >>>> Uttaramimamsa, that is the jnanakanda. What is this purposse or goal? It is >>>> the cleansing of the consciousness and such cleansing is essential to lead >>>> a man to the path of jnana. >>>> >>>> The Brahmasutra says: "Asuddhamiti cen na sabdat >>>> <https://kamakoti.org/hindudharma/part5/referp5b.htm#CEN%20NA%20SABDAT>". >>>> The >>>> performance of sacrifices is based on scriptural authority and it is part >>>> of the quest for Self realisation. So how can it be called an impure act? >>>> How do we determine whether or not an object or an act is impure or whether >>>> it is good or bad? We do so by judging it according to the authority of of >>>> the sastras. Vyasa goes on to state in his Brahmasutra that animal >>>> sacrifice is not sinful since the act is permeated by the sound of the >>>> Vedas. What is pure or impure is to be known by the authority provided by >>>> the Vedas or rather their sound called Sabdapramana. If sacrifices were >>>> impure acts according to the Vedas, they would not have accepted them as >>>> part of the Atmic quest. Even if the sacrificial animal is made of flour >>>> (the substitute according to Madhvacharya) it is imbued with life by the >>>> chanting of the Vedic mantras. Would it not then be like a living animal >>>> and would not offering it in a sacrifice be taken as an act of violence? >>>> >>>> Tiruvalluvar says in his Tirukkural that not to kill an animal and eat >>>> it is better than performing a thousand sacrifices in which the oblation is >>>> consigned to the fire. You should not take this to mean that the poet >>>> speaks ill of sacrifices. >>>> >>>> What is in accordance or in pursuance of dharma must be practised >>>> howsoever or whatsoever it be. Here questions of violence must be >>>> disregarded. The Tirukkural says that it is better not to kill an animal >>>> than perform a thousand sacrifices. From this statement it is made out that >>>> Tiruvalluvar condemns sacrifices. According to Manu himself conducting one >>>> asvamedha (horse sacrifice) is superior to performing a thousand other >>>> sacrifices. At the same time, he declares that higher than a thousand horse >>>> sacrifices is the fact of one truth. If we say that one thing is better >>>> than another, the implication is that both are good. If the performance of >>>> a sacrifice were sinful, would it be claimed that one meritorious act is >>>> superior to a thousand sinful deeds? You may state that fasting on one >>>> Sivaratri is superior to fasting on a hundred Ekadasis. But would you say >>>> that the same is better than running a hundred butcheries? When you remark >>>> that "this rite is better than that rite or another", it means that the >>>> comparison is among two or more meritorious observances. >>>> >>>> In the concluding passage >>>> <https://kamakoti.org/hindudharma/part5/referp5b.htm#CONCLUDING%20PASSAGE%20OF%20THE%20CHANDOGYA%20UPANISAD> >>>> of >>>> the Chandogya Upanishad whwre ahimsa or non-violence is extolled you find >>>> these words, "Anyatra tirthebhyah". It means ahimsa must be practised >>>> except with regard to Vedic rites. >>>> >>>> Considerations of violence have no place in sacrifices and the conduct >>>> of war. >>>> >>>> If the ideal of non-violence were superior to the performance of >>>> sacrifices, it would mean that "sacrifices are good but non-violence is >>>> better". The performance of a thousand sacrifices must be spoken of highly >>>> but the practice of non-violence is to be regarded as even higher: It is in >>>> this sense that the Kural stanza concerning sacrifices is to be >>>> interpreted. We must not also forget that it occurs in the section on >>>> renunciation. What the poet want to convey is that a sanyasin does better >>>> by abstaining from killing than a householder does by conducting a thousand >>>> sacrifices. According to the sastras also a sanyasin has no right to >>>> perform sacrifices. >>>> >>>> There are several types of sacrifices. I shall speak about them later >>>> when I deal with "Kalpa" (an Anga or limb of the Vedas) aaand " >>>> Grihasthasrama >>>> <https://kamakoti.org/hindudharma/part5/referp5b.htm#THE%20STAGE%20OF%20THE%20HOUSEHOLDER>" >>>> (the stage of the householder). What I wish to state here is that animals >>>> are not killed in all sacrifices. There are a number of yagnas in which >>>> only ghee (ajya) is offered in the fire. In some, havisyanna (rice mixed >>>> with ghee) is offered and in some the cooked grains called "caru" or >>>> "purodasa", a kind of baked cake. In agnihotri >>>> <https://kamakoti.org/hindudharma/part5/referp5b.htm#AGNIHOTRA%20,%20AUPASANA%20,%20SOMAYAJNA%20,%20VAJAPEYA> >>>> milk >>>> is poured into the fire; in aupasana >>>> <https://kamakoti.org/hindudharma/part5/referp5b.htm#AGNIHOTRA%20,%20AUPASANA%20,%20SOMAYAJNA%20,%20VAJAPEYA> >>>> unbroken >>>> rice grains (aksata) are used; and in samidadhana the sticks of the palasa >>>> (flame of the forest). In sacrifices in which the vapa of animals is >>>> offered, only a tiny bit of the remains of the burnt offering is partaken >>>> of - and of course in the form of prasada. >>>> >>>> One is enjoined to perform twenty-one sacrifices. These are of three >>>> types:pakayajna, haviryajna and somayajna >>>> <https://kamakoti.org/hindudharma/part5/referp5b.htm#AGNIHOTRA%20,%20AUPASANA%20,%20SOMAYAJNA%20,%20VAJAPEYA>. >>>> In each category there are seven subdivisions. In all the seven pakayajnas >>>> as well as in the first five haviryajnas there is no animal sacrifice. It >>>> is only from the sixth haviryajna onwards (it is called >>>> "nirudhapasubandha") that animals are sacrificed. >>>> >>>> "Brahmins sacrificed herds and herds of animals and gorged themselves >>>> on their meat. The Buddha saved such herds when they were being taken to >>>> the sacrificial altar, " we often read such accounts in books. To tell the >>>> truth, there is no sacrifice in which a large number of animals are killed. >>>> For vajapeya >>>> <https://kamakoti.org/hindudharma/part5/referp5b.htm#AGNIHOTRA%20,%20AUPASANA%20,%20SOMAYAJNA%20,%20VAJAPEYA> >>>> which >>>> is the highest type of yajna performed by Brahmins, only twenty-three >>>> animals are mentioned. For asvamedha (horse sacrifice), the biggest of the >>>> sacrifices conducted by imperial rulers, one hundred animals are mentioned. >>>> >>>> It is totally false to state that Brahmins performed sacrifices only to >>>> satisfy their appetite for meat and that the talk of pleasing the deities >>>> was only a pretext. There are rules regarding the meat to be carved out >>>> from a sacrificial animal, the part of the body from which it is to be >>>> taken and the quantity each rtvik >>>> <https://kamakoti.org/hindudharma/part5/referp5b.htm#RTVIK> can >>>> partake of as prasada (idavatarana). This is not more than the size of a >>>> pigeon-pea and it is to be swallowed without anything added to taste. There >>>> may be various reasons for you to attack the system of sacrifices but it >>>> would be preposterous to do so on the score that Brahmins practised >>>> deception by making them a pretext to eat meat. >>>> >>>> Nowadays a large number of animals are slaughtered in the laboratories >>>> as guinea-pigs. Animal sacrifices must be regarded as a little hurt caused >>>> in the cause of a great ideal, the welfare of mankind. As a matter of fact >>>> there is no hurt caused since the animal sacrificed attains to an elevated >>>> state. >>>> >>>> There is another falsehood spread these days, that Brahmins performed >>>> the somayajnas only as a pretext to drink somarasa (the essence of the soma >>>> plant). Those who propagate this lie add that drinking somarasa is akin to >>>> imbibing liquor or wine. As a matter of fact somarasa is not an >>>> intoxicating drink. There is a reference in the Vedas to Indra killing his >>>> foe when he was "intoxicated" with somarasa. People who spread the above >>>> falsehoods have recourse to " arthavada >>>> <https://kamakoti.org/hindudharma/part5/referp5b.htm#ARTHAVADA>" and >>>> base their perverse views on this passage. >>>> >>>> The principle on which the physiology of deities is based is superior >>>> to that of humans. That apart, to say that the priests drank bottle after >>>> bottle of somarasa or pot after pot is to betray gross ignorance of the >>>> Vedic dharma. The soma plant is pounded and crushed in a small mortar >>>> called "graha". There are rules with regard to the quantity of essence to >>>> be offered to the gods. The small portion that remains after the oblation >>>> has been made, "huta-sesa", which is drunk drop by drop, does not add up to >>>> more than an ounce. No one has been knocked out by such drinking. They say >>>> that somarasa is not very palatable >>>> <https://kamakoti.org/hindudharma/part5/referp5b.htm#NOT%20VERY%20PALATABLE>. >>>> . >>>> >>>> The preposterous suggestion is made that somarasa was the coffee of >>>> those times. There are Vedic mantras which speak about the joy aroused by >>>> drinking it. This has been misinterpreted. While coffee is injurious to the >>>> mind, somarasa cleanses it. It is absurd to equate the two. The soma plant >>>> was available in plenty in ancient times. Now it is becoming more and more >>>> scarce: this indeed is in keeping with the decline of Vedic dharma. In >>>> recent years, the Raja of Kollengode >>>> <https://kamakoti.org/hindudharma/part5/referp5b.htm#KOLLENGODE> made >>>> it a point to supply the soma plant for the soma sacrifice wherever it was >>>> held. >>>> >>>> *Animal Sacrifice in the Age of Kali* >>>> >>>> An argument runs thus: In the eons gone by mankind possessed high >>>> ideals and noble character. Men could sacrifice animals for the well-being >>>> of the world because they had great affection in their hearts and were >>>> selfless. They offered even cows and horses in sacrifice and had meat for >>>> sraddha. As householders, in their middle years, they followed the >>>> karmamarga (the path of works) and performed rites to please the deities >>>> for the good of the world. But, in doing so, they desired no rewards. >>>> Later, they renounced all works, all puja, all observances, to become >>>> sannyasins delighting themselves in their Atman. They were men of such >>>> refinement and noble character that, if their brother, a king, died >>>> heirless they begot a son by his wife without any passion in their hearts >>>> and without a bit detracting from their brahmacharya. Their only motive was >>>> that the kingdom should not be plunged in anarchy for want of an heir to >>>> the throne. >>>> >>>> In our own Kali age we do not have such men who are desireless in their >>>> actions, who can subdue their minds and give up all works to become >>>> ascetics and who will remain chaste at heart even in the company of women. >>>> So it is contended that the following are to be eschewed in the Kali age: >>>> horse and cow sacrifices, meat in the sraddha ceremony, sannyasa, begetting >>>> a son by the husband's brother. As authority we have the following verse: >>>> >>>> *Asvalambham gavalambham sanyasam palapatrikam* >>>> >>>> *Devarena sutotpattim kalau panca vivarjayet* >>>> >>>> According to one view "asvalambham" in this verse should be substituted >>>> with "agniyadhanam >>>> <https://kamakoti.org/hindudharma/part5/referp5b.htm#AGNIYADHANAM>". >>>> If you accept this version it would mean that even those sacrifices in >>>> which animals are not killed should not be performed. In other words it >>>> would mean a total prohibition of all sacrifices. The very first in the >>>> haviryajna category is agniyadhana. If that were to be prohibited it would >>>> mean that, apart from small sacrifices called "pakayajnas", no yajna can be >>>> performed. >>>> >>>> According to great men such a view is wrong. Sankara Bhagavatpada, >>>> whose mission in life was the re-establishment of Vedic dharma, did not >>>> stop with the admonishment that Vedas must be chanted every day ("Vedo >>>> nityam adhiyatam"). He insisted that rites imposed on us by the Vedas must >>>> be performed: " "Taduditam karma svanusthiyatam. " Of Vedic rites, >>>> sacrifices occupy the foremost place. If they are to be eschewed what other >>>> Vedic rites are we to perform? It may be that certain types of sacrifices >>>> need not be gone through in the age of Kali. >>>> >>>> If, according to the verse, agniyadhana is interdicted, and no big >>>> sacrifice is to be performed in the age of Kali, why should gavalambha (cow >>>> sacrifice) have been mentioned in the prohibited category? If agniyadhana >>>> is not permissible, it goes without saying that gavalambha also is >>>> prohibited. So, apart from certain types, all sacrifices are to be >>>> performed at all times. >>>> >>>> According to another verse quoted from the Dharmasastra, so long as the >>>> varnasrama system is followed in the age of Kali, in however small a >>>> measure, and so long as the sound of the Vedas pervades the air, works like >>>> agniyadhana must be performed and the sannyasasrama followed, the stage of >>>> life in which there is no karma. The prohibition in Kali applies to certain >>>> types of animal sacrifices, meat in sraddha ceremonies and begetting a son >>>> by the husband's brother. >>>> >>>> *Those who conduct Sacrifces* >>>> >>>> One who performs a yajna or sacrifice spending on the material and >>>> dakshina is called a "yajamana". "Yaj" (as we seen already) means to >>>> worship. The root meaning of "yajamana" is one who performs a sacrifice. In >>>> Tamil Nadu nowadays we refer to a "mudalali >>>> <https://kamakoti.org/hindudharma/part5/referp5b.htm#MUDALALI>" as >>>> yajaman. It is the mudalali who pays the wages. So it is that we have given >>>> him the same place as the yajamana who pays dakshina in sacrifices. That >>>> even common folks refer to the mudalali as yajaman shows how deep-rooted >>>> the Vedic culture is in the Tamilland. >>>> >>>> There is another word which also testifies to the fact that Tamil Nadu >>>> is steeped in the Vedic tradition. A place where people are fed free is >>>> called a "cattiram" by Tamils. In the North the corresponding word for the >>>> sameis "dharamsala"(dharmasala). >>>> >>>> How would you explain the use of the word cattiram in the South? It is >>>> derived from "sattram" which is the name of a type of Vedic sacrifice. In >>>> other sacrifices there is only one yajamana who spends on the material and >>>> the dakshina. The priests recieve the dakshina from him and conduct the >>>> sacrifice on his behalf. In a sattra all are yajamanas. As we have >>>> mentioned earlier any sacrifice brings benefits to all mankind and also >>>> serves to cleanse the mind of all those who participate in it - even those >>>> who witness the rites are benefitted. But the merit accrues chiefly to the >>>> yajamana. >>>> >>>> The speciality of a sattra is that all the priests conducting it are >>>> yajamanas. It is a kind of socialist yajna in which the merit is equally >>>> shared. From this type of sacrifice has originated the term signifying a >>>> place or establishment where anyone can come and eat as a matter of right. >>>> In a cattiram the one who feeds does not consider himself superior to the >>>> one who eats. There is reason to believe that satras had a special place in >>>> the tradition of Tamil Nadu. >>>> >>>> Among the rtvik Brahmins there are three classes. The "hota"(hotr) >>>> chants the rks, the hymns from the Rgveda in praise of the deity, invoking >>>> the devata to accept the oblation. Because of the high place accorded to >>>> him in a sacrifice we hear even today the remark made with reference to >>>> anyone occupying a high position, " hota >>>> <https://kamakoti.org/hindudharma/part5/referp5b.htm#HOTA>". >>>> >>>> The Rgveda is replete with hymns to various deities. The Yajurveda >>>> contains mostly the methods and directions for the conduct of sacrifices. >>>> The Brahmin who looks after the conduct of the sacrifice is the "adhvaryu". >>>> The "udgata"(udgatr) intones the mantras of the Samaveda to please the >>>> deities. There is a Brahmin supervising the sacrifice and he is called the >>>> brahma. >>>> >>>> The Vedas themselves are called "Brahma". That is why one who learns >>>> them (the student) is called a "brahmacharin". The supervisor of the >>>> sacrifice, brahma, performs his function in accordance with the >>>> Atharvaveda. Thus the hota, the adhvaryu, the udgata and the brahma >>>> represent the four Vedas in a sacrifice. In later times, however, the >>>> opinion emerged that the brahma is not connected with the Atharvaveda to >>>> the same extent as the hota, adhvaryu and udgata are connected respectively >>>> with the Rg, Yajur and Sama Vedas. In actual practice also we see that >>>> those taking part in sacrifices are conversant with the first three Vedas >>>> only and not with the Atharvaveda. For this reason the view is put forward >>>> that all sacrifices, from the somayaga to the asvamedha, are to be >>>> performed only on the basis of the Rg, Yajur and Sama Vedas >>>> <https://kamakoti.org/hindudharma/part5/referp5b.htm#RG%20,%20YAJUR%20AND%20SAMA%20VEDAS> >>>> . >>>> >>>> There are sacrifices which come independently under the Atharvaveda. >>>> Acording to Valmiki's Ramayana, Indrajit performed the Nikhumbhila >>>> sacrifice mentioned in this Veda. The other three Vedas have a far wider >>>> following. Though we customarily speak of the four Vedas (Caturveda), the >>>> Rg, Yajur and Saman are bracketed together and specialy spoken of as >>>> "Trayi". >>>> >>>> (There are three types of sacrifices mentioned in the Atharvaveda: >>>> "santikam" for peace; "paustikam" for strength; and " abhicharikam" to >>>> bring injury to enemies). >>>> >>>> K RAJARAM IRS 8524 >>>> >>>> -- >>>> 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/CAL5XZoqXa3u05LxQ3KLOVM_2H%3DPBM%2BskLg_Eh9832eTC%2BX4Muw%40mail.gmail.com >>>> <https://groups.google.com/d/msgid/keralaiyers/CAL5XZoqXa3u05LxQ3KLOVM_2H%3DPBM%2BskLg_Eh9832eTC%2BX4Muw%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/CAL4idhMadY_i1zO7LWeYKjbVoQpt-esYXup4-rxpGU_bPiajOw%40mail.gmail.com >>> <https://groups.google.com/d/msgid/iyer123/CAL4idhMadY_i1zO7LWeYKjbVoQpt-esYXup4-rxpGU_bPiajOw%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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