Yourself Gopala If you want add your son and son in law and the rest also KR
On Wed, 15 May 2024 at 10:05, gopala krishnan <[email protected]> wrote: > *Who is LKG? Your son? Your son in law?* > > Address properly Mr Rajaram. Address with manners and decorum. It is a > *WARNING*. Are you really a retired IRS? > Gopalakrishnan > > On Wednesday, 15 May, 2024 at 08:24:25 pm IST, Rajaram Krishnamurthy < > [email protected]> wrote: > > > My dear L K G > Confusion is after all in your mind only ; when read across many > vedantic books, (unlike you and Narayanasamy along that Sarama the great > Dog who do not do any such thing but open thy mouth to write only utter > nonsenses) we find variations in the narrations across the country when > there were no books , but only sruthi, who might have held names and titles > , as they could have received, yet we are supposed to view what are the > matter in there. It doesn't matter to confine oneself, as said either by K > Rajaram IRS or K Rajaram. The content unopposable with any relevant > evidence but only through the idiotic mockery, are differentiated from > whether Memi is king or sage or as vishwamitra turned sage to a king or > King to asage etc. This shows your class. > There are 2 quotes from my write up out of which one you yourself > repeated it but failed to read fully: > 1 There is a passage in the Mahābhārata in which Atri gives advice to > the emperor Nimi who belonged to Atri’s family. The story of how Śrāddha > originated in the world which Bhīṣma had told Dharmaputra was retold by > Atri. A son named Dattātreya was born to Atri, the son of Brahmā. Dattātreya > became King. Nimi was his son. Nimi’s son died after one thousand years. > Nimi who was in deep grief at the death of his son, ordained a Śrāddha in > memory of his son. On that occasion Atri Maharṣi came there and explained > to Nimi the importance of Śrāddha. (Mahābhārata, Anuśāsana Parva, Chapter > 91, Verses 20-44) > 2 [Considerable variety prevails in this list of Prajāpatis, > Brahmaputras, Brāhmanas, or Brahmarṣis; *but the variations are of the > nature of additions made to an apparently original enumeration of but > seven, whose names generally recur.* > Had you been well read or have the sincerity of purpose, you would not > have written how you were confused. Thank you. > Now from Valmiki Ramayanam: Uttar kanda (which is again controversial) > > Chapter 55 - The Story of Nimi Book 7 - Uttara-kanda > <https://www.wisdomlib.org/hinduism/book/the-ramayana-of-valmiki/d/doc424761.html> > > I have related the cursing of Nriga > <https://www.wisdomlib.org/definition/nriga#purana> in detail but, if you > so desires, listen to the following story!” > > On this, Saumitri <https://www.wisdomlib.org/definition/saumitri#purana> > said:— > > “I never tire of hearing these marvellous tales, O King!” > > Thus spoke Lakshmana > <https://www.wisdomlib.org/definition/lakshmana#purana>, and Rama > <https://www.wisdomlib.org/definition/rama#purana>, the Joy of the > Ikshvakus <https://www.wisdomlib.org/definition/ikshvaku#purana>, began > to recount many exceedingly instructive legends, saying > > “There was once a king named Nimi > <https://www.wisdomlib.org/definition/nimi#purana>, the twelfth son of > the magnanimous offspring of the Ikshvakus and he was full of courage and > truth. That highly valorous monarch founded a beautiful city, resembling > that of the Gods, in the vicinity of Gautama > <https://www.wisdomlib.org/definition/gautama#purana>’s hermitage, and > the name of that city was Vaijanta! It served as the residence of the royal > Sage Nimi and, while he dwelt in that vast capital, he reflected ‘I will > perform a great sacrifice to gratify my sire!’ > > “Having invited his father, Ikshvaku > <https://www.wisdomlib.org/definition/ikshvaku#purana>, the son of Manu > <https://www.wisdomlib.org/definition/manu#purana>, he first welcomed > Vasishtha <https://www.wisdomlib.org/definition/vasishtha#purana>, the > foremost of Rishis <https://www.wisdomlib.org/definition/rishi#purana>; > thereafter > the Rajarishi <https://www.wisdomlib.org/definition/rajarishi#purana> > Nimi, the Joy of Ikshvaku, invited Atri > <https://www.wisdomlib.org/definition/atri#purana>, Angira > <https://www.wisdomlib.org/definition/angira#purana> and also Bhrigu > <https://www.wisdomlib.org/definition/bhrigu#purana>, that treasury of > asceticism. > > “Meanwhile Vasishtha said to Nimi, the foremost of royal Sages:— > > ‘I am already pledged to Indra > <https://www.wisdomlib.org/definition/indra#purana>, therefore wait for > me till his sacrifice is completed.’ > > “Soon afterwards, the great ascetic Gautama undertook the sacrifice [i.e., > In Vasishtha’s place] whilst the mighty Vasishtha was officiating at > Indra’s ceremony. > > “King Nimi, that foremost of men, having assembled the brahmins, > celebrated a sacrifice in the vicinity of his city on the side of the > Himavat <https://www.wisdomlib.org/definition/himavat#purana> Mountain, > its term exceeding five thousand years. > > “Indra’s sacrifice being completed, the blessed and irreproachable Sage > Vasishtha returned to the king and offered himself as officiating priest. > Observing that Gautama had, in the interval, filled that office, Vasishtha > was transported with rage and, anxious to behold the king, sought out the > monarch, but that day he lay in a deep sleep and the fury of the > magnanimous Vasishtha burst forth anew, so that he began to curse the king, > who was unaware of his presence there, saying:— > > “‘Since you didst choose another and have failed to treat me with due > respect, O King, your body will be rendered lifeless!’ > > “Thereupon the king awoke and, hearing the curse pronounced against him, > in a transport of rage, said to the son of Brahma > <https://www.wisdomlib.org/definition/brahma#purana>:— > > “‘When I was unconscious and asleep, you, beside thyself with anger, hast > subjected me to the fire of your wrath like unto the Rod of Yama > <https://www.wisdomlib.org/definition/yama#purana>! For this, be assured > your body too, O Brahmarishi, shall be bereft of sensation for a long time.’ > > “Thus both dominated by anger, the foremost of kings and the chief of the > ascetics, mutually cursed one another and they, whose powers were equal to > the Gods, were both instantly deprived of their bodies.” > > > WAS JANAKA RAJA RISHI OR KING? K Rajaram IRS 15524 NB what is the > use of reading as you have written at the end? > > On Wed, 15 May 2024 at 01:45, gopala krishnan <[email protected]> wrote: > > Mr Rajaram, > > I could not control my laugh on reading your lines- "ALL THESE DO HAPPEN > ONLY BECAUSE ALL YOU SENIORS ARE SITTING ACROSS WITH THE CROSSED FINGERS, > *COME > WHAT MAY WHETHER RULED BY RAMA OR RAVANA ATTITUDE".* > > You have written in detail- still doubt arises about the beginning of > death ceremoney. > > *"Atri and Śrāddha.* > There is a passage in the Mahābhārata in which Atri gives advice to the > emperor Nimi who belonged to Atri’s family. The story of how Śrāddha > originated in the world which Bhīṣma had told Dharmaputra was retold by > Atri. A son named Dattātreya was born to Atri, the son of Brahmā. > Dattātreya became King. Nimi was his son. Nimi’s son died after one > thousand years. Nimi who was in deep grief at the death of his son, > ordained a Śrāddha in memory of his son. On that occasion Atri Maharṣi > came there and explained to Nimi the importance 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 TARNISHED AND TAINTED NARAYANASAMY WRT SRADDHAM > > EVEN THOUGH USELESS WORDS OF HIM YET NEEDS PUNCHES ON HIS FACE 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 concerns sacred customs such as pithru-karmas. To him > the more outrageous and humongous the lie, the better he thinks it will be > believed.SO THE AVIVEKI MUST BE STRONGLY HAMMERED EVEN IF HE CONTINUES TO > BLUFF. > > (1) "Sradham was not in the initial stage at all as Bhishma tells in > Anusasana parva and came 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) "Bhishma said, "From the Self-born Brahman sprang Atri, O you of > Kuru’s race. In Atri’s race was born a Muni of the name of Dattatreya. > Dattatreya got a son of the name of Nimi possessed of wealth of asceticism. > Nimi got a son named Srimat who was endued with great beauty of person. > Upon the expiration of a full thousand years, Srimat, having undergone the > severest austerities, succumbed to the influence of Time and departed from > this world. His sire Nimi, having performed the Purificatory rites > according to the ritual laid down in the ordinance, became filled with > great grief, thinking continually of the loss of his son. Thinking of that > cause of sorrow the high-souled Nimi collected together various agreeable > objects (of food and drink) on the fourteenth day of the 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 one object upon > which it had been working. ....... With concentrated attention he then > conceived the idea of a Sraddha. ......... On the day of the New moon he > invited a number of adorable Brahmanas (to his asylum). Possessed of great > wisdom, Nimi caused them to be seated on seats (of Kusa grass) and honoured > them by going around their persons. Approaching seven such Brahmanas whom > he had brought to his abode together, the puissant Nimi gave unto them food > consisting Syamaka rice, unmixed with salt. Towards the feet of those > Brahmanas engaged in eating the food that was served unto them a number of > Kusa blades was spread out on the seats they occupied, with the top ends of > the blades directed towards the south. Nimi, having placed those blades of > sacred grass in the way indicated, offered cakes of rice unto his dead son, > uttering his name and family. Having done this, Nimi became filled with > regret 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 had done......... 'He then thought of > the original progenitor of his race. As soon as he was thought of, Atri > came there. Beholding him exceedingly afflicted with grief on account of > the death of his son, the immortal Atri comforted him with agreeable > counsels. He said unto him, 'O Mini, this 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 had done.[' He then thought of the > original progenitor of his race. As soon as he was thought of, Atri came > there. Atri comforted him with agreeable counsels. He said unto him, 'O > Mini, this rite that you have conceived, is a sacrifice in honour of the > Pitris.' > > Narayanasamy blabber: > > This incident purports to have occurred towards the end of the dvaapara > yuga and just before the beginning of the kali yuga, when Bheeshma was a > guru of both the Kurus and the Pandavaas. There are too many blatant > contradictions for the fairy tale to be believed: - > > KR What nonsense this guy speaks? Has he turned lunatic? If Anushasana > parva is a fairy tale ridden with blatant contradictions, then does he mean > that Mahabharatham is a hoax? Does he know the difference between a fairy > tale and Epic golden? ALL THESE DO HAPPEN ONLY BECAUSE ALL YOU SENIORS ARE > SITTING ACROSS WITH THE CROSSED FINGERS, COME WHAT MAY WHETHER RULED BY > RAMA OR RAVANA ATTITUDE. > > N (1) Who says that Athri was a son of Lord Brahma? Were not the Sanat > Kumaras and Naarada mind-sons of the deity? > > KR: > > The Vishnu Purana Chapter VII - Production of the mind-born sons of > Brahma Book I > > Creation continued. Production of the mind-born sons of Brahmā; of the > Prajāpatis; of Sanandana and others; of Rudra and the eleven Rudras; of the > Manu Svāyambhuva, and his wife Śatarūpā; of their children. The daughters > of Dakṣa, and their marriage to Dharma and others. The progeny of Disarms > and Adharma. The perpetual succession of worlds, and different modes of > mundane dissolution. > > Parāśara said:— > > From Brahmā, continuing to meditate, were born mind-engendered progeny, > with forms and faculties derived from his corporeal nature; embodied > spirits, produced from the person of that all-wise deity. All these beings, > front the gods to inanimate things, appeared as I have related to you, > being the abode of the three qualities: but as they did not multiply > themselves, Brahmā created other mind-born sons, like himself; namely, > Bhrigu, Pulastya, Pulaha, Kratu, Aṅgiras, Marīci, Dakṣa, Atri, and > Vaśiṣṭha: these are the nine Brahmas (or Brahma 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 to an 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-born Brahmā.’ In another place of > the same, however, we have Dakṣa substituted for Vaśiṣṭha, but ATRI REMAINS > : ‘Brahmā then created mind-begotten sons, of whom Dakṣa was the seventh, > with Marīci,’ &c. > > These seven sons of Brahmā are also identified with the seven Ṛṣis as in > the Vāyu; although, with palpable inconsistency, eight are immediately > enumerated, or, Bhrigu, Marīci, Atri, Aṅgiras, Pulastya, Pulaha, Kratu, > and Vaśiṣṭha. The Uttara Khanda of the Padma P. substitutes Kardama for > Vaśiṣṭha. > > The Bhāgavata includes Dakṣa, enumerating nine. > > Matsya agrees with Manu in adding Nārada to the list of our text. > > The Kūrma P. adds Dharma and Saṅkalpa. > > The Liṅga, Brahmāṇḍa, and Vāyu P. also add them, and extend the list to > Adharma and Ruci. > > The Hari Vaṃśa in one place inserts Gautama, and p. 50 in another Manu. > Altogether therefore we have seventeen, instead of seven.{BUT ATRI 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 were not > 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 in the Mahābhārata, is uniformly said to have sprung from Brahmā's > thumb: and the same patriarch, as well as Dharma, is included in some > accounts, as in the Bhāgavata and Matsya P., amongst a different series of > Brahmā's progeny, or virtues 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 of Brahmā's body: and the Bhagāvata, adding Kardama > (soil or sin) to this enumeration, makes him spring from Brahmā's shadow. > The simple statement, that the first Prajāpatis sprang from the mind or > will of Brahmā, has not contented the depraved taste of the mystics, and in > some of the Purāṇas, as the Bhāgavata, Liṅga, and Vāyu, they also are > derived from the body of their progenitor; 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, Kratu from his hand, Vaśiṣṭha from his > breath, Dakṣa from his thumb, and Nārada from his hip. They do not exactly > agree, however, in the places whence these beings proceed; as for instance, > according to the Liṅga, Marīci springs from Brahmā's eyes, not Atri, who > there proceeds, instead of Pulastya, from his ears. The Vāyu has also > another account of their origin, and states them to have sprung from the > fires of a sacrifice offered by Brahmā; an allegorical mode of expressing > their probable original, considering them to be in some degree real > persons, from the Brahmanical ritual, of which they were the first > institutors and 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 the Mahābhārata (A. P.) > > we have again a different origin, and first Dakṣa, the son of Pracetas, it > is said, had seven sons, after whom the twenty-one Prajāpatis were born, or > appeared. According to the commentator, the seven sons of Dakṣa were the > allegorical persons Krodha, Tamas, Dama, Vikrita, Aṅgiras, Kardama, and > Aswa; and the twenty-one Prajāpatis, the seven usually specified Marīci and > the rest, and the fourteen Manus. This looks like a blending of the earlier > and later notions.]. Sanandana and the other sons of Brahmā were previously > created by him, but they were without desire or passion, inspired with holy > wisdom, estranged from the universe, and undesirous of progeny. This when > Brahmā perceived, he was filled with wrath capable of consuming the three > worlds, the flame of which invested, like a garland, heaven, earth, and > hell. Then from his forehead, darkened with angry frowns, sprang Rudra > radiant as the noon-tide sun, fierce, and of vast bulk, and of a figure > which was half male, half female. Separate yourself, Brahmā said to him; > and having so spoken, disappeared. Obedient to which command, Rudra became > twofold, disjoining his male and female natures. His male being he again > divided into eleven persons, of whom some were agreeable, some hideous, > some fierce, some mild; and he multiplied 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 austerity purified > from the sin (of forbidden nuptials), and whom the divine Manu Svāyambhuva > took to wife. From these two were born two sons, Priyavrata and Uttānapāda, > and two daughters, named Prasūti and Ākūti, graced with loveliness and > exalted merit. Prasūti he gave to Dakṣa, after giving Ākūti to the > patriarch Ruci, who espoused her. Ākūti bore to Ruci twins, Yajña and > Dakṣinā, who afterwards became husband and wife, and had twelve sons, the > deities called Yāmas, 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 daughters > of Dakṣa, Dharma (righteousness) took to wife. The other eleven bright-eyed > and younger 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; to Fire (Vahni), and to the Pitris (progenitors). > > > > The progeny of Dharma by the daughters of Dakṣa were as follows: by > Sraddhā he had Kāma (desire); by Lakṣmī, Darpa (pride); by Dhriti, Niyama > (precept); by Tuṣṭi, Santoṣa (content); by Puṣṭi, Lobha (cupidity); by > Medhā, Sruta (sacred tradition); by Kriyā, Daṇḍa, Naya, and Vinaya > (correction, polity, and prudence); by Buddhi, Bodha (understanding); by > Lajjā, Vinaya (good behaviour); 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 wife Nandi (delight). > > > > The wife of Adharma (vice) was Hinsā (violence), on whom he begot a son > Anrita (falsehood), and a daughter Nikriti (immorality): they intermarried, > and had two sons, Bhaya (fear) and Naraka (hell); and twins to them, two > daughters, Māyā (deceit) and Vedanā (torture), who became their wives. The > son of Bhaya and Māyā was the destroyer of living creatures, or Mrityu > (death); and Dukha (pain) was the offspring of Naraka and Vedanā. The > children of Mrityu were Vyādhi (disease), Jarā (decay), Soka (sorrow), > Tṛṣṇa (greediness), and Krodha (wrath). These are all called the inflictors > of misery, and are characterised as the progeny of Vice (Adharma). They are > all without wives, without posterity, without the faculty to procreate; > they are the terrific forms of Viṣṇu, and perpetually operate as causes of > the destruction of this world. On the contrary, Dakṣa and the other Ṛṣis, > the elders of mankind, tend perpetually to influence its renovation: whilst > the Manus and their sons, the heroes endowed with mighty power, and > treading in the path of truth, as constantly contribute to its preservation. > If the Atri is a fairy tale then how his claim is a true tale? And why not > 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 > a stupid? > > ------------------------------------ > > (2) What proof is there that Athri's descendant was Dattatreya whose > descendant was Nimi whose descendant was Srimat who lived a full thousand > years before he died? > > THERE IS A MOODAN ON THE EARTH; HE ALWAYS PRETENDS HE KKNEW BUT DOES NOT. > BUT HIS AVIVEKAM SHALL NOT BE DISCLOSED TO THE SOCIETY. SO WHAT WILL HE DO? > HE WILL ASK THE LEARNED TO SAY AND 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. The mānasaputras 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 Atri Maharṣi. 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 see Atri Maharṣi as one > of the Aṣṭaprakṛtis which form the basis of the Universe. > > Important events. > > (1) How Mahāviṣṇu became Atri’s son. Kaśyapa had a son named Kaśipu. He > was a very mighty ruler and carried on his reign in an ungodly manner. In a > terrible battle which took place at that time between the Devas and Asuras > Kaśipu was killed. Prahlāda became the Asura King. Then there was a battle > between Indra and Prahlāda. After six years' war, Prahlāda withdrew, > defeated. Later Mahābali, the son of Virocana (grandson of Prahlāda) became > emperor of Asuras. War broke out again between Mahābali and Indra. In this > war, Mahāviṣṇu helped Indra. The Asuras were utterly defeated. They sought > refuge with Śukra, the Asura guru. Śukra promised to help them. He set out > to the Himālayas to receive a powerful mantra from 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 this impudence of > Mahāviṣṇu, Bhṛgu Maharṣi was enraged and cursed him that he should be born > many times in human wombs. It is on account of this that Mahāviṣṇu had to > take many avatāras (incarnations). It was in this way that Mahāviṣṇu > incarnated as Dattātreya, the son of Atri. (Devī Bhāgavata, 4th Skandha). > > Atri and Parāśara. > > It was a time when Vasiṣṭha and Viśvāmitra were in a state of mutual > ill-will. Once King Kalmāṣapāda was going about in the forest on a hunting > expedition. He met Śakti, the eldest son of Vasiṣṭha in the forest. The > King did not respect him properly. Śakti transformed Kalmāṣapāda into a > Rākṣasa by his curse. The Rākṣasa who was also a cannibal, first swallowed > Śakti himself. Viśvāmitra offered whatever help he could, to destroy > Vasiṣṭha’s family. Kalmāṣapāda ate successively all the 100 sons of > Vasiṣṭha. Vasiṣṭha, in great sorrow and Sakti’s wife, Adṛśyantī lived in an > āśrama. Adṛśyantī was pregnant at the time of Śakti’s death. In due course > she gave birth to a boy who was called Parāśara and who later on became the > father of Vyāsa. when Parāśara 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 certain other Maharṣis and dissuaded > Parāśara from the yajña. (Mahābhārata, Ādi Parva, Chapter 181). > > Atri’s dispute with Vainya. > > Atri Maharṣi and his wife once got ready to go for Vanavāsa. At that time > the poor Maharṣi’s wife was in great distress because they had no money to > be distributed to their disciples and children. She requested 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 a yāga is held). He > began to flatter Vainya by saying that he was the first among kings and so > on. Vainya did not like it. He began to dispute with Atri. Vainya remarked > that Indra was the first King. To settle the dispute they went together to > Sanatkumāra Muni. Sanatkumāra sent them away reconciled. After that Vainya > gave Atri much wealth. After distributing all this wealth among their sons > and disciples Atri and his wife set out to the forest to perform penance. > > How Atri became Sun and Moon. > > 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. They requested > Atri Maharṣi to find a remedy for this. Moved by their distress, Atri > suddenly transformed himself into the Sun and Moon. The Moon gave light to > the Devas. The Sun burnt up the Asuras by his intense heat. Thus the Devas > were saved. This story was told by Vāyu Bhagavana, to Arjuna. (Mahābhārata, > Anuśāsana Parva, Chapter 156). > > Atri and King Vṛṣādarbhi. > > In the Mahābhārata we find a story about a difference of opinion between > King Vṛṣādarbhi and some Maharṣis. This story was told by Bhīṣma to > 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 > two Munis, travelled round the world. Their object was to go to Brahmaloka. > At that time 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 in Āhavanīyāgni and from the agnikuṇḍa, the Rākṣasī Yātudhānī (Kṛtyā) > arose. Vṛṣādarbhi sent Yātudhānī to destroy Atri and all other Munis. As > Yātudhānī was guarding a lotus pond in the forest, the munis led by Atri > happened to come that way. The Maharṣis were able to recognize Yātudhānī. > They beat her with their tridaṇḍu (Trident or a kind of magic wand) and > reduced her to ashes. After satisfying their hunger by eating the lotus > flowers the Maharṣis went to Brahmaloka. (Mahābhārata, Anuśāsana Parva, > Chapter 93). > > *Atri and Śrāddha.* > > There is a passage in the Mahābhārata in which Atri gives advice to the > emperor Nimi who belonged to Atri’s family. The story of how Śrāddha > originated in the world which Bhīṣma had told Dharmaputra was retold by > Atri. A son named Dattātreya was born to Atri, the son of Brahmā. > Dattātreya became King. Nimi was his son. Nimi’s son died after one > thousand years. Nimi who was in deep grief at the death of his son, > ordained a Śrāddha in memory of his son. On that occasion Atri Maharṣi came > there and explained to Nimi the importance of Śrāddha. (Mahābhārata, > Anuśāsana Parva, Chapter 91, Verses 20-44) > > How Brahmā, Viṣṇu and Maheśvara (Śiva) were born as sons of Atri. > > There is no other woman in the Purāṇas who surpasses Śīlāvatī in her > fidelity to her husband. In order to enable Ugraśravas, her husband, to > satisfy his passion, she once carried him on her own shoulders to a > prostitute’s house. On the way, Māṇḍavya Muni pronounced a curse that > Ugraśravas should die before sunrise. The grief-stricken Śīlāvatī > pronounced a counter-curse that the sun should not rise on the next day. As > the sun failed to rise, the Trimūrtis (Brahmā, Viṣṇu and Śiva), accompanied > by Anasūyā, Atri’s wife, went to Śīlāvatī. Anasūyā persuaded Śīlāvatī to > withdraw her curse. The Trimūrtis who were happy at the success of their > mission (of bringing about the Sunrise) asked Anasūyā to demand any boon > she wanted. Anasūyā expressed her wish that the Trimūrtis (Brahmā, Viṣṇu > and Śiva) should be born as her sons and they agreed. > > Mahāviṣṇu, under the name of Dattātreya, was born as the son of Anasūyā. > Śiva was born to her under the name of Durvāsas. There is a story 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 became more > furious at this, pinched off one of the heads of Brahmā. Still he was not > pacified. Pārvatī who was alarmed, approached Śiva and begged him to > suppress his anger. At her request, Śiva’s fury was transferred and > deposited in Anasūyā, Atri’s wife. Durvāsas is the embodiment of that > element of Śiva’s fury. > > According to the promise, Brahmā also took his birth as the moon from > Anasūyā, the wife of Atri. (For that story, see PURŪRAVAS). There is a > story about that also in the Brahmāṇḍa Purāṇa. Once when Brahmā was > performing the task of creation, he experienced carnal passsion. Sarasvatī > was the offspring of that passion. When Brahmā saw her, he fell in love > with her also. This made him feel angry towards Kāmadeva. He pronounced a > curse that Kāmadeva should be burnt up in the fire from Śiva’s eye. (This > is why Kāmadeva was later burnt to death by Śiva). Although Kāma had > retreated from Brahmā his passion 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 a violent passion, she gave it > back to her husband. That passion emerged from Atri’s eye in the form of > the Moon. This is why lovers experience strong passion for each other at > the time of the rising of the moon. (Brahmāṇḍa Purāṇa, Chapters 39-43). > > Atri and Gaṅgā Devī. > > Once, while Atri Maharṣi was performing penance in Kāmada forest, there > was a terrible drought in the country. At that time, his wife Anasūyā made > a Śivaliṅga of sand and offered worship to it. Then Atri asked her to give > him a little water. There was no water anywhere. Suddenly Gaṅgā Devī > appeared there and said to Anasūyā: "There will be a hole here. Water will > come out of it in a torrent." > > Pure water began to flow from the place pointed out by Gaṅgā Devī. Anasūyā > begged Gaṅgā Devī to stay there for a month. Gaṅgā Devī agreed to do so on > condition that Anasūyā would transfer her Tapaśśakti to her for one month. > > Atri was pleased by drinking the water. He asked Anasūyā where she got > such nice fresh water. She explained to him all matters. Atri expressed 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 her the 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 of a > Liṅga. At the request of Atri and Anasūyā Śiva took his seat there > permanently assuming the name of "Atrīśvara". (Śiva Purāṇa). > > Other Details. > > 1. Besides Dattātreya, Durvāsas and Candra. Atri had another son, > Prācīnabarhis. (Mahābhārata, Śānti Parva, 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 great fury, many Maharṣis > went to Droṇa and advised him to stop the battle. Atri Maharṣi was one of > them. (Mahābhārata, Droṇa Parva, Chapter 190, Verse 35). > > 4. On another occasion, a King named Soma performed a Rājasūya (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 to witness Paraśurāma’s > tapas. (Brahmāṇḍa Purāṇa, Chapter 64). > > 6. Ṛgveda, 5th Maṇḍala was composed by Atri. (Ṛgveda Saṃhitā, Preface). > > 7. Once the Asuras put Atri Maharṣi into the Śatadvāra yantra (a machine > of torture with a hundred holes). Ṛgveda, 1st Maṇḍala, 16th Anuvāka, Sūkta > 51). > > 8. Once the Asuras tried to burn Atri alive. (Ṛgveda, 1st Maṇḍala, 16th > Anuvāka, Sūkta 112). > > 9. The Asuras at another time made Atri lie down in a machine with a large > number of holes and tried to burn him alive in it. At that time he prayed > to the Aśvins and they liberated him. (Ṛgveda, 1st Maṇḍala, 17th Anuvāka, > Sūkta 116). > > 10. Atri was among the Maharṣis 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, Atri from Brahmā, Soma > from Atri, and Purūravas from Soma were born. (Agni Purāṇa, Chapter 12). > > 12. Atri begot by Anasūyā, Soma, Durvāsas and Dattātreya yogī. (Agni > Purāṇa, Chapter 20). > > ------------------------------------------------------- > > N (3) If Srimat was already a full thousand years old before he died, > how old was his father Nimi, two, three thousand years old? > > KR See above; seen even in Ramayana. > > (4) Why, after collecting food and drink "on the 14th day of the moon", > did Nimi offer only "Syamaka rice, unmixed with salt" to the adorable > brahmanas on New Moon Day? > > KR After your death ON THE WAY TO NARAKAM if you can meet ATRI ask him. > > (5) Why, contrariwise, did Nimi "offer cakes of rice unto his dead son"? > > KR You may scribble to your death wish > > (6) Why did all-knowing Athri, Nimi's ancestor, pretend that Nimi's "rite > that (he had) conceived, is a sacrifice in honour of the Pitris." Where in > the vedams, or anywhere else, are dead 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 whole fairy tale a mere farce without substance or meaning? > > KR Then you are also a farce is it not? > > (8) In Vaalmeeki's Raamaanayanam Cap CIII Ayodhya kaandam, is given an > accounnt of Sree Raama and his three brothers performing shraaddham for > their dead father Dasartha Chakravarthy on the banks of the Mandakini > River. THIS WAS A WHOLE YUGAM BEFORE BHEESHMA'S TIME. > > > > (9) Sree Raama and his brothers first offered water from the > swiftly-flowing river. Then they climbed the river-bank, and offered to > the spirit of their departed royal ancestor crushed pulp of the ingudi > fruit and of plums, on a mat of kusha grass. > > KR Sradham which you mean is just offering water and why did he give > that kind of food and not what Atri gave? Sradham was not what Sira > performed or Rama performed or you are performing? And Atri existed then > itself in Ramayanam, .Nimi dies and sradham started which Rama followed. > That is narrated in the fairy tale of Mahabharatham; correct? > > (10) The proper rite of shraddham was already established during Sree > Raama's time. > > KR Exactly But you missed the bus; Atri was mind born and had Nimi; > and exited when Rama was a kid; and sradham started by Astri was just > partly followed by Rama? YOU THOUGHT YOU ARE SMART; BECAUSE IN BHARATHAM > VISWAMITRA WAS BORN THEN ONLY ; YOU STUPID. > > (11) "Śrāddha is the name of the rite laid down as to be done in honour > of one’s ancestors, on the amāvasyā day." > > N My comments:-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 and gothram.. > > KR rubbish of Narayanasamy as usual. IT IS AWONDER THAT SO MANY WERE > VIEWING THIS IGNORANT AS A VEDIC PUNDIT FOR SO LONG MEANS WHAT KIND OF > KNOWLEDGE ONE WOULD HAVE ABOUT OUR LITERATURES? ONE WHO FEIGNS 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 a particle 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 for* > different 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 became three and different versions for four varnas > and Jati colour, from Atri Ramayanam till date; unless read all those > changes rituals are generally believed only as THE SAME; were there, any > KRISHNA PADAM DRAWN FROM GATE TO PUJA IN TN EARLY KALI AND LATE DWAPARA > YUGAM? Narayana do not think you are smart; you are a zero dune} and > gifts and food to the relations present and assisting Brahmans; it is > especially performed for a present recently deceased, or for three paternal > ancestors or for all ancestors collectively, and is supposed necessary to > secure the ascent and residence of the souls of the deceased in a world > appropriated to the manes, The following distributions of this ceremony > are specified: the pārvaṇaṃ in honour of three ancestors, ekoddiṣṭaṃ of > one, nityaṃ regular, ( are you aware of this and do you do? Every day a > brahmin must do sradham which is also on an Amavasya and full moon day } > naimittikaṃ > occasionally, kāmyaṃ for the attainment of some particular object, āhnikaṃ > daily, vṛddhiḥ for the obtaining of increase of prosperity, and sapiṇḍanaṃ > in which the balls of meat offered to the deceased individually and > collectively are blended together. There are many other kinds: those for > a person recently deceased are one on the day after mourning expires, and > twelve others in twelve successive months; one at the 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; in general they are > all performed in the course of the two or three first days, and the oher > Shradd'ha for the deceased is only annually repeated. *There is 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 each day > till ten cakes are offered*. E. śraddhā faith, aṇ or ṇa aff. of > possession or relation, as the abandonment or presentation of *meat,* &c.,{KR > That is also there} through faith of its efficacy, in behalf of the > souls of the deceased. {Your knowledge of anything is śloka and a few KYV > verses; and you were looking at others who did not know much, as if you are > the greatest (blinded raja paarvai) ; and now fell down like ninepins; so > cry from the roof; why all these at this age Narayana?} About sradham there > are volumes spoken and what little knowledge does not make the sky And a > Muddy’s anger 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 > > -- > You received this message because you are subscribed to the Google Groups > "Thatha_Patty" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion on the web visit > https://groups.google.com/d/msgid/thatha_patty/CAL5XZorZsdW%2BqwRFgSQ7x6wPW8gWv6Vkg5%3DQs8HaEFKrhPH1iQ%40mail.gmail.com > <https://groups.google.com/d/msgid/thatha_patty/CAL5XZorZsdW%2BqwRFgSQ7x6wPW8gWv6Vkg5%3DQs8HaEFKrhPH1iQ%40mail.gmail.com?utm_medium=email&utm_source=footer> > . > > -- > On Facebook, please join https://www.facebook.com/groups/keralaiyerstrust > > We are now on Telegram Mobile App also, please join > > Pattars/Kerala Iyers Discussions: https://t.me/PattarsGroup > > Kerala Iyers Trust Decisions only posts : https://t.me/KeralaIyersTrust > > Kerala Iyers Trust Group for Discussions: > https://t.me/KeralaIyersTrustGroup > --- > You received this message because you are subscribed to the Google Groups > "KeralaIyers" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion on the web visit > https://groups.google.com/d/msgid/keralaiyers/CAL5XZorVhQmdENtQwJccE7hM%3DCCtdrSqhSBmPQdDGDFHErCzCw%40mail.gmail.com > <https://groups.google.com/d/msgid/keralaiyers/CAL5XZorVhQmdENtQwJccE7hM%3DCCtdrSqhSBmPQdDGDFHErCzCw%40mail.gmail.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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