Thank you supervisor KR IRS On Thu, 9 May 2024 at 12:12, gopala krishnan <gopa4...@yahoo.in> wrote:
> In that case your IRS is bogus.Shame with you, the lier,uncultured > idiot,Rajaram > > Yahoo Mail: Search, organise, conquer > <https://mail.onelink.me/107872968?pid=NativePlacement&c=Global_Acquisition_YMktg_315_EmailSignatureGrowth_YahooMail:Search,Organize,Conquer&af_sub1=Acquisition&af_sub2=Global_YMktg&af_sub3=&af_sub4=100000945&af_sub5=OrganizeConquer__Static_> > > On Thu, 9 May 2024 at 21:47, Rajaram Krishnamurthy > <keyarinc...@gmail.com> wrote: > yes supervisor KR > > On Thu, 9 May 2024 at 10:17, gopala krishnan <gopa4...@yahoo.in> wrote: > > Mr Rajaram, > > Are you not having manners? When the entire group know I am ITS class 1, > how dare you are to write about me as a* supervisor?* > > Are you really an IRS? No IRS will write like this. I have to call you in > that case Bogus IRS. > > You are totally upset. Meet a good doctor in USA. > > R Gopalakrishnan former ITS 7024 > > > On Thursday, 9 May, 2024 at 07:21:28 pm IST, Rajaram Krishnamurthy < > keyarinc...@gmail.com> wrote: > > > True how pretenders will accept they understand; Goebbels do not; as > evident from 1000nds of Q and A and other emails apart from hidden office > blows and Vaishnava forum blows etc. Mug cannot and that also shows your > English knowledge is so poor. Thank u da KR Have you understood monkey > back as red etc? Pl read . Decent language of the canteen muttal; one is a > liar; another canteenwalla calling himself as coconut kernel; and the third > as ITS but a supervisor retd. All bahu decent people KR > > On Thu, 9 May 2024 at 08:40, gopala krishnan <gopa4...@yahoo.in> wrote: > > Mr Rajaram, > > Please write your response in clear English. I am not able to make out > what you mean from your mail > Gopalakrishnan > > On Thursday, 9 May, 2024 at 06:35:12 pm IST, Rajaram Krishnamurthy < > keyarinc...@gmail.com> wrote: > > > There are 3 idiots in the forum scratching each other's backs; one above > is asking why you are calling so and so as such and such when he had > written a decent email? only because he wrote a decent email, I also > addressed him with respect decently; if you feel that it shall come to you > pl have that decency upon you sir so you may become an idiot a decent term > as equal to yours and his. OK no regrets? KR > > ---------- Forwarded message --------- > From: *gopala krishnan* <gopa4...@yahoo.in> > Date: Thu, 9 May 2024 at 07:55 > Subject: Re: [iyer123] Re: [KeralaIyers] SANATANA DHARMA PART 18 KR IRS > LDN KANCHI K RAJARAM IRS > To: keralaiy...@googlegroups.com <keralaiy...@googlegroups.com>, Patty > Thatha <thatha_patty@googlegroups.com>, Iyer <iyer...@googlegroups.com>, > Narayanaswamy Iyer <iyern...@gmail.com>, Rajaram Krishnamurthy < > keyarinc...@gmail.com>, APS Mani <m...@manijpn.in>, Laxminarayan Sarma < > laxminarayan.sa...@gmail.com> > > > Mr Rajaram, > > Why do you call a retired kernel Mr Sharma an *idiot*? If he has used > any abusing word in his mail, you could have pointed it.You are going far > below of a cultured member. > Gopalakrishnan > > > On Thursday, 9 May, 2024 at 05:49:08 pm IST, Rajaram Krishnamurthy < > keyarinc...@gmail.com> wrote: > > > Ignored the idiot KR > > On Wed, 8 May 2024 at 23:48, Laxminarayan Sarma < > laxminarayan.sa...@gmail.com> 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, <keyarinc...@gmail.com> > 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 <iyern...@gmail.com> > 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 < > keyarinc...@gmail.com> 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 keralaiyers+unsubscr...@googlegroups.com. > To view this discussion on the web visit > 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