I never raise anything; But I would never be a passerby when you insult and abuse me; I told you already ; all of you stop ; the front will become quiet; instead you cleverly turn the table, all of you must face the consequences; what you sow so you reap. The mischief maker itself is you; or else only Iyer member cannot get the data unless by your one to one habit forward to save you from So stop Then see. Content writing will continue but not otherwise arising out of you Do not try act smart Thank u KR IRS 10524
On Thu, 9 May 2024 at 18:06, gopala krishnan <gopa4...@yahoo.in> wrote: > Mr Rajaram, > > I am least bothered whatever you call me, because I was what I was in > official position before retirement. I am not uncultured and uncivilized > like you. > > All the members in the groups know what position I held before retirement, > which is immaterial to be a member in any group. Only thing required to be > a member is educated and be obedient with the rules of the group. > > Mr Rajaram, be honest, be cultured, be civilized, be humble and be modest. > Don't abuse others and let down others. > > Understand all members are well educated and having good caliber. B*e > other members proud of having a class 1 officer from IRS is in our group. * > > Stop all abuses and indecent behavior at least from now on wards. If you > believe in Hinduism, the burden of the sins you commit will have to be > met by your wards. It is called Munjanma *papam*. Be a good Hindu. > > I am sending copies of this mail to groups and to a few members also. > > Gopalakrishnan > > > On Friday, 10 May, 2024 at 12:26:48 am IST, Rajaram Krishnamurthy < > keyarinc...@gmail.com> wrote: > > > 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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