Mr Rajaram,
I could not control my laugh on reading your lines- "ALL THESE DO HAPPEN ONLY
BECAUSE ALL YOU SENIORSARE SITTING ACROSS WITH THE CROSSED FINGERS, COME WHAT
MAY WHETHER RULED BYRAMA OR RAVANA ATTITUDE".
You have written in detail- still doubt arises about the beginning of death
ceremoney.
"Atri andŚrāddha.There is a passage in the Mahābhārata in which Atri
givesadvice to the emperor Nimi who belonged to Atri’s family. The story of
howŚrāddha originated in the world which Bhīṣma had told Dharmaputra was retold
byAtri. A son named Dattātreya was born to Atri, the son of Brahmā.
Dattātreyabecame King. Nimi was his son. Nimi’s son died after one thousand
years. Nimiwho was in deep grief at the death of his son, ordained a Śrāddha in
memory ofhis son. On that occasion Atri Maharṣi came there and explained to
Nimi theimportance of Śrāddha. (Mahābhārata, Anuśāsana Parva, Chapter 91,
Verses 20-44)
This paragraph is totally confusing. Whether emperor Nimi and sage Nimi are
different?
In this passage it is told Atri explains the importance of srardha.
In another context you wrote sage NIMI was first who performed death
ceremonies to his son at his own thinking. Is it not confusing?
Before writing to you I have made google searches about sage Nimi and emperor
Nimi.
Gopalakrishnan
On Wednesday, 15 May, 2024 at 06:59:20 am IST, Rajaram Krishnamurthy
<[email protected]> wrote:
RUBBISH COMMENTS OF THE TARNISHEDAND TAINTED NARAYANASAMY WRT SRADDHAM
EVEN THOUGH USELESSWORDS OF HIM YET NEEDS PUNCHES ON HISFACE AS ADDENDA
K RAJARAM IRS 14524//15524
Dear MEMEBERS
One can always expect a congenital liar LIKE Narayanasamy to continue to lie,
even when it concernssacred customs such as pithru-karmas. Tohim the more
outrageous and humongous the lie, the better he thinks it will bebelieved.SO
THE AVIVEKI MUST BE STRONGLY HAMMERED EVEN IF HE CONTINUES TOBLUFF.
(1) "Sradhamwas not in the initial stage at all as Bhishma tells in Anusasana
parva andcame to this world Only from Rishi NIMI who did it to HIS SON who
preceded him.So doing the sradham started ONLY FROM SENIOR DOING TO JUNIOR."
(2) "Bhishmasaid, "From the Self-born Brahman sprang Atri, O you of Kuru’s
race. InAtri’s race was born a Muni of the name of Dattatreya. Dattatreya got a
son ofthe name of Nimi possessed of wealth of asceticism. Nimi got a son named
Srimatwho was endued with great beauty of person. Upon the expiration of a
fullthousand years, Srimat, having undergone the severest austerities,
succumbed tothe influence of Time and departed from this world. His sire Nimi,
havingperformed the Purificatory rites according to the ritual laid down in
theordinance, became filled with great grief, thinking continually of the loss
ofhis son. Thinking of that cause of sorrow the high-souled Nimi
collectedtogether various agreeable objects (of food and drink) on the
fourteenth day ofthe moon. The next morning he rose from bed. Pained his heart
was with grief,as he rose from sleep that day—he succeeded in withdrawing it
from the oneobject upon which it had been working. ....... With concentrated
attention hethen conceived the idea of a Sraddha. ......... On the day of the
New moon heinvited a number of adorable Brahmanas (to his asylum). Possessed of
greatwisdom, Nimi caused them to be seated on seats (of Kusa grass) and
honouredthem by going around their persons. Approaching seven such Brahmanas
whom hehad brought to his abode together, the puissant Nimi gave unto them
foodconsisting Syamaka rice, unmixed with salt. Towards the feet of those
Brahmanasengaged in eating the food that was served unto them a number of Kusa
bladeswas spread out on the seats they occupied, with the top ends of the
bladesdirected towards the south. Nimi, havingplaced those blades of sacred
grass in the way indicated, offered cakes of riceunto his dead son, uttering
his name and family. Having done this, Nimi became filled withregret at the
idea of having achieved an act that had not (to his knowledge)been laid down in
any of the scriptures. Indeed, filled with regret he began to think of what he
haddone......... 'He then thought of the original progenitor of his race. As
soonas he was thought of, Atri came there. Beholding him exceedingly afflicted
withgrief on account of the death of his son, the immortal Atri comforted him
withagreeable counsels. He said unto him, 'O Mini, this act that had not (to
hisknowledge) been laid down in any of the scriptures. Indeed, filled with
regrethe began to think of what he had done.[' He then thought of the
originalprogenitor of his race. As soon as he was thought of, Atri came there.
Atri comfortedhim with agreeable counsels. He said unto him, 'O Mini, this rite
that you haveconceived, is a sacrifice in honour of the Pitris.'
Narayanasamy blabber:
This incident purports to have occurred towards the end ofthe dvaapara yuga and
just before the beginning of the kali yuga, when Bheeshmawas a guru of both the
Kurus and the Pandavaas. There are too many blatant contradictions for the
fairy tale to bebelieved: -
KR What nonsense this guyspeaks? Has he turned lunatic? IfAnushasana parva
is a fairy tale ridden with blatant contradictions, thendoes he mean that
Mahabharatham is a hoax? Does he know the difference betweena fairy tale and
Epic golden? ALL THESE DO HAPPEN ONLY BECAUSE ALL YOU SENIORSARE SITTING ACROSS
WITH THE CROSSED FINGERS, COME WHAT MAY WHETHER RULED BYRAMA OR RAVANA ATTITUDE.
N (1) Who says that Athri was a son of LordBrahma? Were not the Sanat
Kumaras andNaarada mind-sons of the deity?
KR:
The Vishnu Purana Chapter VII - Production of the mind-bornsons of Brahma
Book I
Creation continued. Production of the mind-born sons ofBrahmā; of the
Prajāpatis; of Sanandana and others; of Rudra and the elevenRudras; of the Manu
Svāyambhuva, and his wife Śatarūpā; of their children. Thedaughters of Dakṣa,
and their marriage to Dharma and others. The progeny ofDisarms and Adharma. The
perpetual succession of worlds, and different modes ofmundane dissolution.
Parāśara said:—
>From Brahmā, continuing to meditate, were bornmind-engendered progeny, with
>forms and faculties derived from his corporealnature; embodied spirits,
>produced from the person of that all-wise deity. Allthese beings, front the
>gods to inanimate things, appeared as I have related toyou, being the abode of
>the three qualities: but as they did not multiplythemselves, Brahmā created
>other mind-born sons, like himself; namely, Bhrigu,Pulastya, Pulaha, Kratu,
>Aṅgiras, Marīci, Dakṣa, Atri, and Vaśiṣṭha: these are the nine Brahmas
>(orBrahma ṛṣis) celebrated in the Purāṇas {
[Considerable variety prevails in this list of Prajāpatis,Brahmaputras,
Brāhmanas, or Brahmarṣis; but the variations are of the nature of additions
made toan apparently original enumeration of but seven, whose names generally
recur.Thus in the Mahābhārata, Mokṣa Dharma, we have in one place, Marīci,
Atri, Aṅgiras, Pulastya,Pulaha, Kratu, and Vaśiṣṭha, ‘the seven high-minded
sons of the self-bornBrahmā.’ In another place of the same, however, we have
Dakṣa substituted forVaśiṣṭha, but ATRI REMAINS : ‘Brahmā then created
mind-begotten sons, of whomDakṣa was the seventh, with Marīci,’ &c.
These seven sons of Brahmā are also identified with theseven Ṛṣis as in the
Vāyu; although, with palpable inconsistency, eight areimmediately enumerated,
or, Bhrigu, Marīci, Atri, Aṅgiras, Pulastya, Pulaha, Kratu, and Vaśiṣṭha.The
Uttara Khanda of the PadmaP. substitutes Kardama for Vaśiṣṭha.
The Bhāgavata includes Dakṣa, enumerating nine.
Matsya agrees with Manu in adding Nārada to the listof our text.
The Kūrma P. adds Dharma and Saṅkalpa.
The Liṅga, Brahmāṇḍa, and Vāyu P. also add them, andextend the list to Adharma
and Ruci.
The Hari Vaṃśa in one place inserts Gautama, and p. 50 inanother Manu.
Altogether therefore we have seventeen, instead of seven.{BUTATRI IS CONSTANT
IN ALL THE ABOVE AND SO WHO SAYS WHO SAYS SO NARAYANA?}But the accounts given
of the origin of several of these, shew that they werenot originally included
amongst the Mānasa putras, or sons of Brahmā's mind;for even Dakṣa, who finds a
place in all the lists except one of those given inthe Mahābhārata, is
uniformly said to have sprung from Brahmā's thumb: and thesame patriarch, as
well as Dharma, is included in some accounts, as in theBhāgavata and Matsya P.,
amongst a different series of Brahmā's progeny, orvirtues and vices;
or, Dakṣa(dexterity), Dharma (virtue), Kāma (desire), Krodha (passion),
Lobha(covetousness), Moha (infatuation), Mada (insanity), Pramoda (pleasure),
Mrityu(death), and Aṅgaja (lust). These are severally derived from different
parts ofBrahmā's body: and the Bhagāvata, adding Kardama (soil or sin) to
thisenumeration, makes him spring from Brahmā's shadow. The simple statement,
thatthe first Prajāpatis sprang from the mind or will of Brahmā, has not
contentedthe depraved taste of the mystics, and in some of the Purāṇas, as
theBhāgavata, Liṅga, and Vāyu, they also are derived from the body of
theirprogenitor; or, Bhrigu from his skin, Marīci from his mind, Atri from his
eyes,Aṅgiras from his mouth, Pulastya from his ear, Pulaha from his navel,
Kratufrom his hand, Vaśiṣṭha from his breath, Dakṣa from his thumb, and Nārada
fromhis hip. They do not exactly agree, however, in the places whence these
beingsproceed; as for instance, according to the Liṅga, Marīci springs from
Brahmā'seyes, not Atri, who there proceeds, instead of Pulastya, from his ears.
TheVāyu has also another account of their origin, and states them to have
sprungfrom the fires of a sacrifice offered by Brahmā; an allegorical mode
ofexpressing their probable original, considering them to be in some degree
realpersons, from the Brahmanical ritual, of which they were the first
institutorsand observers. The Vāyu P. also states, that besides the seven
primitive Ṛṣis,the Prajāpatis are numerous, and specifies Kardama, Kaśyapa,
Śeṣa, Vikrānta,Susravas, Bahuputra, Kumāra, Vivaswat, Suchisravas, Prācetasa
(Dakṣa), Aṛṣṭanemi,Bahula. These and many others were Prajāpatis. In the
beginning of theMahābhārata (A. P.)
we have again a different origin, and first Dakṣa, the sonof Pracetas, it is
said, had seven sons, after whom the twenty-one Prajāpatiswere born, or
appeared. According to the commentator, the seven sons of Dakṣawere the
allegorical persons Krodha, Tamas, Dama, Vikrita, Aṅgiras, Kardama,and Aswa;
and the twenty-one Prajāpatis, the seven usually specified Marīci andthe rest,
and the fourteen Manus. This looks like a blending of the earlier andlater
notions.]. Sanandana and the other sons of Brahmā were previously createdby
him, but they were without desire or passion, inspired with holy
wisdom,estranged from the universe, and undesirous of progeny. This when
Brahmāperceived, he was filled with wrath capable of consuming the three
worlds, theflame of which invested, like a garland, heaven, earth, and hell.
Then from hisforehead, darkened with angry frowns, sprang Rudra radiant as the
noon-tidesun, fierce, and of vast bulk, and of a figure which was half male,
halffemale. Separate yourself, Brahmā said to him; and having so
spoken,disappeared. Obedient to which command, Rudra became twofold, disjoining
hismale and female natures. His male being he again divided into eleven
persons,of whom some were agreeable, some hideous, some fierce, some mild; and
hemultiplied his female nature manifold, of complexions black or white.
Then Brahmā created himself the Manu Svāyambhuva, born of,and identical with,
his original self, for the protection of created beings;and the female portion
of himself he constituted Śatarūpā, whom austeritypurified from the sin (of
forbidden nuptials), and whom the divine ManuSvāyambhuva took to wife. From
these two were born two sons, Priyavrata andUttānapāda, and two daughters,
named Prasūti and Ākūti, graced with lovelinessand exalted merit. Prasūti he
gave to Dakṣa, after giving Ākūti to the patriarchRuci, who espoused her. Ākūti
bore to Ruci twins, Yajña and Dakṣinā, whoafterwards became husband and wife,
and had twelve sons, the deities calledYāmas, in the Manvantara of Svāyambhuva.
The patriarch Dakṣa had by Prasūti twenty-four daughters:hear from me their
names: Sraddhā (faith), Lakṣmī (prosperity), Dhriti(steadiness), Tuṣṭi
(resignation), Puṣṭi (thriving), Medhā (intelligence),Krīyā (action, devotion),
Buddhi (intellect), Lajjā (modesty), Vapu (body),Sānti (expiation), Siddhi
(perfection), Kīrtti (fame): these thirteen daughtersof Dakṣa, Dharma
(righteousness) took to wife. The other eleven bright-eyed andyounger daughters
of the patriarch were, Khyāti (celebrity), Sati (truth),Sambhūti (fitness),
Smriti (memory), Prīti (affection), Kṣamā (patience),Sannati (humility),
Anasūyā (charity), Ūrjjā (energy), with Svāhā (offering),and Swadhā (oblation).
These maidens were respectively wedded to the Munis,Bhrigu, Bhava, Marīci,
Aṅgiras, Pulastya, Pulaha, Kratu, Atri, and Vaśiṣṭha; toFire (Vahni), and to
the Pitris (progenitors).
The progeny of Dharma by the daughters of Dakṣa were asfollows: by Sraddhā he
had Kāma (desire); by Lakṣmī, Darpa (pride); by Dhriti,Niyama (precept); by
Tuṣṭi, Santoṣa (content); by Puṣṭi, Lobha (cupidity); byMedhā, Sruta (sacred
tradition); by Kriyā, Daṇḍa, Naya, and Vinaya (correction,polity, and
prudence); by Buddhi, Bodha (understanding); by Lajjā, Vinaya (goodbehaviour);
by Vapu, Vyavasaya (perseverance). Sānti gave birth to Kṣema(prosperity);
Siddhi to Sukha (enjoyment); and Kīrtti to Yasas (reputation.These were the
sons of Dharma; one of whom, Kāma, had Hersha (joy) by his wifeNandi (delight).
The wife of Adharma (vice) was Hinsā (violence), on whomhe begot a son Anrita
(falsehood), and a daughter Nikriti (immorality): theyintermarried, and had two
sons, Bhaya (fear) and Naraka (hell); and twins tothem, two daughters, Māyā
(deceit) and Vedanā (torture), who became theirwives. The son of Bhaya and Māyā
was the destroyer of living creatures, orMrityu (death); and Dukha (pain) was
the offspring of Naraka and Vedanā. Thechildren of Mrityu were Vyādhi
(disease), Jarā (decay), Soka (sorrow), Tṛṣṇa(greediness), and Krodha (wrath).
These are all called the inflictors ofmisery, and are characterised as the
progeny of Vice (Adharma). They are allwithout wives, without posterity,
without the faculty to procreate; they arethe terrific forms of Viṣṇu, and
perpetually operate as causes of thedestruction of this world. On the contrary,
Dakṣa and the other Ṛṣis, theelders of mankind, tend perpetually to influence
its renovation: whilst theManus and their sons, the heroes endowed with mighty
power, and treading in thepath of truth, as constantly contribute to its
preservation. If the Atri is a fairy tale then how his claim is a true tale?
And whynot all the Vedas and samskaras are also ONLY FAIRY TALES? And
Narayanasamy is also only a fairy? Can this person be called REV? and a few
have regards to astupid?
------------------------------------
(2) What proof isthere that Athri's descendant was Dattatreya whose descendant
was Nimi whosedescendant was Srimat who lived a full thousand years before he
died?
THERE IS A MOODAN ONTHE EARTH; HE ALWAYS PRETENDS HE KKNEW BUT DOES NOT. BUT
HIS AVIVEKAM SHALL NOTBE DISCLOSED TO THE SOCIETY. SO WHAT WILL HE DO? HE WILL
ASK THE LEARNED TO SAYAND HE WILL CHECK WHETHERE RECITED CORRECTLY. THAT KIND
OF MOODAN IS NARAYANASAMY.
Story of Atri The son of Brahmā.
Atri Maharṣi was one of the mānasaputras of Brahmā. Themānasaputras were:
Marīci, Aṅgiras, Atri, Pulastya, Pulaha, and Kratu(Mahābhārata, Ādi Parva,
Chapter 65, Verse 10).
One of the Saptarṣis.
Brahma’s sons, Marīci, Aṅgiras, Atri, Pulastya, Pulaha,Kratu and Vasiṣṭha are
known as the Saptarṣis (seven sages). (Mahābhārata,Śānti Parva, Chapter 208).
Creator of the pracetases.
The sage Prācīnabarhis was born in the family of AtriMaharṣi. Ten Pracetases
(Prajāpatis) were born as the sons of this Muni.(Mahābhārata, Śakti Parva,
Chapter 208).
Citra Śikhaṇḍī.
Among the seven Munis known as Citra Śikhaṇḍīs, we seeAtri Maharṣi as one of
the Aṣṭaprakṛtis which form the basis of the Universe.
Important events.
(1) How Mahāviṣṇu becameAtri’s son. Kaśyapa had a son named Kaśipu. He was a
very mighty rulerand carried on his reign in an ungodly manner. In a terrible
battle which tookplace at that time between the Devas and Asuras Kaśipu was
killed. Prahlādabecame the Asura King. Then there was a battle between Indra
and Prahlāda.After six years' war, Prahlāda withdrew, defeated. Later Mahābali,
the son ofVirocana (grandson of Prahlāda) became emperor of Asuras. War broke
out againbetween Mahābali and Indra. In this war, Mahāviṣṇu helped Indra. The
Asuraswere utterly defeated. They sought refuge with Śukra, the Asura guru.
Śukrapromised to help them. He set out to the Himālayas to receive a powerful
mantrafrom Śiva. The Asuras kept waiting for Śukra’s return.
At this stage, Mahāviṣṇu who was the protector of Indra,came to Śukra’s āśrama
and killed Śukra’s mother, Kāvyamātā. Seeing thisimpudence of Mahāviṣṇu, Bhṛgu
Maharṣi was enraged and cursed him that he shouldbe born many times in human
wombs. It is on account of this that Mahāviṣṇu hadto take many avatāras
(incarnations). It was in this way that Mahāviṣṇuincarnated as Dattātreya, the
son of Atri. (Devī Bhāgavata, 4th Skandha).
Atri and Parāśara.
It was a time when Vasiṣṭha and Viśvāmitra were in a stateof mutual ill-will.
Once King Kalmāṣapāda was going about in the forest on ahunting expedition. He
met Śakti, the eldest son of Vasiṣṭha in the forest. TheKing did not respect
him properly. Śakti transformed Kalmāṣapāda into a Rākṣasaby his curse. The
Rākṣasa who was also a cannibal, first swallowed Śaktihimself. Viśvāmitra
offered whatever help he could, to destroy Vasiṣṭha’sfamily. Kalmāṣapāda ate
successively all the 100 sons of Vasiṣṭha. Vasiṣṭha, ingreat sorrow and Sakti’s
wife, Adṛśyantī lived in an āśrama. Adṛśyantī waspregnant at the time of
Śakti’s death. In due course she gave birth to a boywho was called Parāśara and
who later on became the father of Vyāsa. whenParāśara grew up, he came to know
that his father Śakti was eaten by the Rākṣasa.Enraged at this, he started a
yajña to annihilate the whole race of Rākṣasas.As the yajña gained intensity
and force Atri Muni arrived there with certainother Maharṣis and dissuaded
Parāśara from the yajña. (Mahābhārata, Ādi Parva,Chapter 181).
Atri’s dispute withVainya.
Atri Maharṣi and his wife once got ready to go forVanavāsa. At that time the
poor Maharṣi’s wife was in great distress becausethey had no money to be
distributed to their disciples and children. Sherequested her husband to go to
King Vainya and to beg for some money.Accordingly the Maharṣi visited King
Vainya at his yāgaśālā (The shed where ayāga is held). He began to flatter
Vainya by saying that he was the first amongkings and so on. Vainya did not
like it. He began to dispute with Atri. Vainyaremarked that Indra was the first
King. To settle the dispute they wenttogether to Sanatkumāra Muni. Sanatkumāra
sent them away reconciled. After thatVainya gave Atri much wealth. After
distributing all this wealth among theirsons and disciples Atri and his wife
set out to the forest to perform penance.
How Atri became Sun andMoon.
Once there was a fierce battle between Devas and Asuras.Owing to the shower of
arrows from the Asuras, the Sun and Moon became dim.Darkness spread everywhere.
The Devas began to grope in the dark. Theyrequested Atri Maharṣi to find a
remedy for this. Moved by their distress, Atrisuddenly transformed himself into
the Sun and Moon. The Moon gave light to theDevas. The Sun burnt up the Asuras
by his intense heat. Thus the Devas weresaved. This story was told by Vāyu
Bhagavana, to Arjuna. (Mahābhārata, AnuśāsanaParva, Chapter 156).
Atri and King Vṛṣādarbhi.
In the Mahābhārata we find a story about a difference ofopinion between King
Vṛṣādarbhi and some Maharṣis. This story was told by Bhīṣmato Yudhiṣṭhira about
the kind of persons from whom Brahmins may accept gifts.Once the Munis,
Kaśyapa, Atri, Vasiṣṭha, Bharadvāja, Gautama, Viśvāmitra,Jamadagni, and
Paśusakhā, with Arundhatī and Gaṇḍā, who were the wives of twoMunis, travelled
round the world. Their object was to go to Brahmaloka. At thattime there was
drought in the world. King Vṛṣādarbhi, the son of Śibi,suggested that the
above-mentioned Munis should be called and given wealth.They refused to accept
it. Vṛṣādarbhi became angry. He performed Homa inĀhavanīyāgni and from the
agnikuṇḍa, the Rākṣasī Yātudhānī (Kṛtyā) arose. Vṛṣādarbhisent Yātudhānī to
destroy Atri and all other Munis. As Yātudhānī was guarding alotus pond in the
forest, the munis led by Atri happened to come that way. TheMaharṣis were able
to recognize Yātudhānī. They beat her with their tridaṇḍu(Trident or a kind of
magic wand) and reduced her to ashes. After satisfyingtheir hunger by eating
the lotus flowers the Maharṣis went to Brahmaloka.(Mahābhārata, Anuśāsana
Parva, Chapter 93).
Atri andŚrāddha.
There is a passage in the Mahābhārata in which Atri givesadvice to the emperor
Nimi who belonged to Atri’s family. The story of howŚrāddha originated in the
world which Bhīṣma had told Dharmaputra was retold byAtri. A son named
Dattātreya was born to Atri, the son of Brahmā. Dattātreyabecame King. Nimi was
his son. Nimi’s son died after one thousand years. Nimiwho was in deep grief at
the death of his son, ordained a Śrāddha in memory ofhis son. On that occasion
Atri Maharṣi came there and explained to Nimi theimportance of Śrāddha.
(Mahābhārata, Anuśāsana Parva, Chapter 91, Verses 20-44)
How Brahmā, Viṣṇu andMaheśvara (Śiva) were born as sons of Atri.
There is no other woman in the Purāṇas who surpassesŚīlāvatī in her fidelity to
her husband. In order to enable Ugraśravas, herhusband, to satisfy his passion,
she once carried him on her own shoulders to aprostitute’s house. On the way,
Māṇḍavya Muni pronounced a curse thatUgraśravas should die before sunrise. The
grief-stricken Śīlāvatī pronounced acounter-curse that the sun should not rise
on the next day. As the sun failedto rise, the Trimūrtis (Brahmā, Viṣṇu and
Śiva), accompanied by Anasūyā, Atri’swife, went to Śīlāvatī. Anasūyā persuaded
Śīlāvatī to withdraw her curse. TheTrimūrtis who were happy at the success of
their mission (of bringing about theSunrise) asked Anasūyā to demand any boon
she wanted. Anasūyā expressed herwish that the Trimūrtis (Brahmā, Viṣṇu and
Śiva) should be born as her sons andthey agreed.
Mahāviṣṇu, under the name of Dattātreya, was born as theson of Anasūyā. Śiva
was born to her under the name of Durvāsas. There is astory about it in the
Brahmāṇḍa Purāṇa. Once Śiva got angry with the Devas.They began to flee for
life. But Brahmā alone did not run away. Śiva who becamemore furious at this,
pinched off one of the heads of Brahmā. Still he was notpacified. Pārvatī who
was alarmed, approached Śiva and begged him to suppresshis anger. At her
request, Śiva’s fury was transferred and deposited inAnasūyā, Atri’s wife.
Durvāsas is the embodiment of that element of Śiva’sfury.
According to the promise, Brahmā also took his birth asthe moon from Anasūyā,
the wife of Atri. (For that story, see PURŪRAVAS). Thereis a story about that
also in the Brahmāṇḍa Purāṇa. Once when Brahmā wasperforming the task of
creation, he experienced carnal passsion. Sarasvatī wasthe offspring of that
passion. When Brahmā saw her, he fell in love with heralso. This made him feel
angry towards Kāmadeva. He pronounced a curse thatKāmadeva should be burnt up
in the fire from Śiva’s eye. (This is why Kāmadevawas later burnt to death by
Śiva). Although Kāma had retreated from Brahmā hispassion had not been
suppressed. Brahmā transferred his passion to Atri Maharṣi.The Maharṣi gave it
to Anasūyā, his wife. Since she was unable to bear such aviolent passion, she
gave it back to her husband. That passion emerged fromAtri’s eye in the form of
the Moon. This is why lovers experience strongpassion for each other at the
time of the rising of the moon. (Brahmāṇḍa Purāṇa, Chapters39-43).
Atri and Gaṅgā Devī.
Once, while Atri Maharṣi was performing penance in Kāmadaforest, there was a
terrible drought in the country. At that time, his wifeAnasūyā made a Śivaliṅga
of sand and offered worship to it. Then Atri asked herto give him a little
water. There was no water anywhere. Suddenly Gaṅgā Devīappeared there and said
to Anasūyā: "There will be a hole here. Water willcome out of it in a torrent."
Pure water began to flow from the place pointed out by GaṅgāDevī. Anasūyā
begged Gaṅgā Devī to stay there for a month. Gaṅgā Devī agreed todo so on
condition that Anasūyā would transfer her Tapaśśakti to her for onemonth.
Atri was pleased by drinking the water. He asked Anasūyāwhere she got such nice
fresh water. She explained to him all matters. Atriexpressed his desire to see
Gaṅgā Devī. She appeared before him at once.Anasūyā prayed to her that Gaṅgā
should continue to exist in the world always.Gaṅgā Devī answered that she would
do so if Anasūyā was prepared to give herthe fruit of one year’s Tapaśśakti and
of devoted service to her husband.Anasūyā agreed to that condition. Suddenly
Śiva appeared there in the shape ofa Liṅga. At the request of Atri and Anasūyā
Śiva took his seat therepermanently assuming the name of "Atrīśvara". (Śiva
Purāṇa).
Other Details.
1. Besides Dattātreya,Durvāsas and Candra. Atri had another son, Prācīnabarhis.
(Mahābhārata, ŚāntiParva, Chapter 208, Verse 6).
2. Many Pāvakas had been born in Atri Vaṃśa. (Mahābhārata,Vana Parva, Chapter
222, Verses 27-29).
3. When the Kaurava-Pāṇḍava war was raging with greatfury, many Maharṣis went
to Droṇa and advised him to stop the battle. AtriMaharṣi was one of them.
(Mahābhārata, Droṇa Parva, Chapter 190, Verse 35).
4. On another occasion, a King named Soma performed aRājasūya (Royal
sacrifice). Atri Maharṣi was the chief priest at this yāga.(Mahābhārata, Śalya
Parva, Chapter 43, Verse 47).
5. Atri was also among the Maharṣis who had gone towitness Paraśurāma’s tapas.
(Brahmāṇḍa Purāṇa, Chapter 64).
6. Ṛgveda, 5th Maṇḍalawas composed by Atri. (Ṛgveda Saṃhitā, Preface).
7. Once the Asuras put Atri Maharṣi into the Śatadvārayantra (a machine of
torture with a hundred holes). Ṛgveda, 1st Maṇḍala, 16thAnuvāka, Sūkta 51).
8. Once the Asuras tried to burn Atri alive. (Ṛgveda, 1stMaṇḍala, 16th Anuvāka,
Sūkta 112).
9. The Asuras at another time made Atri lie down in amachine with a large
number of holes and tried to burn him alive in it. At thattime he prayed to the
Aśvins and they liberated him. (Ṛgveda, 1st Maṇḍala, 17thAnuvāka, Sūkta 116).
10. Atri was among theMaharṣis who visited Śrī Rāma, on his return to Ayodhyā
after the war with Rāvaṇa.(Uttara Rāmāyaṇa).
11. From the navel lotus of Viṣṇu Brahmā was born, Atrifrom Brahmā, Soma from
Atri, and Purūravas from Soma were born. (Agni Purāṇa,Chapter 12).
12. Atri begot by Anasūyā, Soma, Durvāsas and Dattātreyayogī. (Agni Purāṇa,
Chapter 20).
-------------------------------------------------------
N (3) If Srimat was already a full thousand yearsold before he died, how
old was his father Nimi, two, three thousand years old?
KR See above; seen even in Ramayana.
(4) Why, aftercollecting food and drink "on the 14th day of the moon", did
Nimioffer only "Syamaka rice, unmixed with salt" to the adorablebrahmanas on
New Moon Day?
KR After your death ON THE WAY TO NARAKAM ifyou can meet ATRI ask him.
(5) Why,contrariwise, did Nimi "offer cakesof rice unto his dead son"?
KR You may scribble to your death wish
(6) Why didall-knowing Athri, Nimi's ancestor, pretend that Nimi's "rite that
(hehad) conceived, is a sacrifice in honour of the Pitris." Where in the
vedams, or anywhere else, aredead sons called "pithrus"?
KR Within a couple of days wrote who exactly Rig vedam called a pitru,which
included 7 seven. And you will learn better sit down idiot Narayana.
(7) Isn't the wholefairy tale a mere farce without substance or meaning?
KR Thenyou are also a farce is it not?
(8) In Vaalmeeki'sRaamaanayanam Cap CIII Ayodhya kaandam, is given an accounnt
of Sree Raama andhis three brothers performing shraaddham for their dead father
DasarthaChakravarthy on the banks of the Mandakini River. THIS WAS A WHOLE
YUGAM BEFORE BHEESHMA'STIME.
(9) Sree Raama andhis brothers first offered water from the swiftly-flowing
river. Then they climbed the river-bank, and offeredto the spirit of their
departed royal ancestor crushed pulp of the ingudi fruitand of plums, on a mat
of kusha grass.
KR Sradham which you mean is just offeringwater and why did he give that
kind of food and not what Atri gave? Sradham wasnot what Sira performed or Rama
performed or you are performing? And Atriexisted then itself in Ramayanam,
.Nimi dies and sradham started which Ramafollowed. That is narrated in the
fairy tale of Mahabharatham; correct?
(10) The properrite of shraddham was already established during Sree Raama's
time.
KR Exactly Butyou missed the bus; Atri was mind born and had Nimi; and
exited when Rama was akid; and sradham started by Astri was just partly
followed by Rama? YOU THOUGHTYOU ARE SMART; BECAUSE IN BHARATHAM VISWAMITRA WAS
BORN THEN ONLY ; YOUSTUPID.
(11) "Śrāddhais the name of the rite laid down as to be done in honour of
one’s ancestors,on the amāvasyā day."
N Mycomments:-Rubbish -- as usual.
You do amaavaasya pithru-THARPPANAM on new moon days;
You do shraaddham on the anniversary (month, paksham,thithi) of the death of
the ancestor, mentioning relationship, name andgothram..
KR rubbish of Narayanasamy as usual. IT ISAWONDER THAT SO MANY WERE VIEWING
THIS IGNORANT AS A VEDIC PUNDIT FOR SO LONGMEANS WHAT KIND OF KNOWLEDGE ONE
WOULD HAVE ABOUT OUR LITERATURES? ONE WHOFEIGNS WERE/ARE BEING BELIEVED AS REV?
Śraddha (श्रद्ध).(-ddhaṃ-ddhā)1. Respect, reverence. 2. Wish, desire. 3. Faith,
belief, confidence. 4.Purity. 5. Composure of mind. 6. Belief in divine
revelation. E. śrat aparticle implying belief, &c., dhā to hold or have, affs.
aṅ and ṭāp.(-ddhaḥ-ddhā-ddhaṃ) Faithful, believing. n.
(-ddhaṃ) A funeral ceremony observed at various fixed periods and fordifferent
purposes, consisting of offerings with water and fire to the gods and manes,(
Those who do not please see the words gods also; totalling seven which
becamethree and different versions for four varnas and Jati colour, from
AtriRamayanam till date; unless read all those changes rituals are
generallybelieved only as THE SAME; were there, any KRISHNA PADAM DRAWN FROM
GATE TOPUJA IN TN EARLY KALI AND LATE DWAPARA YUGAM? Narayana do not think you
aresmart; you are a zero dune} andgifts and food to the relations present and
assisting Brahmans; it is especially performed for apresent recently deceased,
or for three paternal ancestors or for all ancestorscollectively, and is
supposed necessary to secure the ascent and residence ofthe souls of the
deceased in a world appropriated to the manes, The following distributions of
thisceremony are specified: the pārvaṇaṃ in honour of three ancestors,
ekoddiṣṭaṃof one, nityaṃ regular, ( are you aware of this and do you do? Every
day a brahminmust do sradham which is also on an Amavasya and full moon day }
naimittikaṃ occasionally, kāmyaṃ for theattainment of some particular object,
āhnikaṃ daily, vṛddhiḥ for the obtainingof increase of prosperity, and
sapiṇḍanaṃ in which the balls of meat offered tothe deceased individually and
collectively are blended together. Thereare many other kinds: those for a
person recently deceased are one on the dayafter mourning expires, and twelve
others in twelve successive months; one atthe end of the third fortnight, one
in the sixth month, and one in the twelfth,concluding with a Sapindana, on the
anniversary of the person’s death; ingeneral they are all performed in the
course of the two or three first days,and the oher Shradd'ha for the deceased
is onlyannually repeated. Thereis also a short of Shradd'ha performed daily
during the days of mourning,usually ten, on which a funeral cake is presented,
increasing one or more eachday till ten cakes are offered. E. śraddhā faith, aṇ
or ṇa aff. ofpossession or relation, as the abandonment or presentation of
meat, &c.,{KR That is also there} through faith of its efficacy, in behalfof
the souls of the deceased. {Your knowledge of anything is śloka and a fewKYV
verses; and you were looking at others who did not know much, as if you arethe
greatest (blinded raja paarvai) ; and now fell down like ninepins; so cryfrom
the roof; why all these at this age Narayana?} About sradham there arevolumes
spoken and what little knowledge does not make the sky And a Muddy’sanger will
not even touch me Thank you. If you persist,only you ill forgotten forever,
when you are not here.
K RAJARAM IRS 14524//15524
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