Dear folks
KR: Dear all
Whenever the dead and buried hairless, toothless, witless, unlearned,
illiterate, unschooled, uneducated aachaa-paatti old hag Karuppan-paatti K
Rajaram ex-IRS 19524//20524 shrieks from her worm-crawling rotting cadaver
six feet below ground, it starts with a couple of giant lies. And persists
so to the very end.
Displaying for public scrutiny her penchant for lying, and lying big, she
starts off in her usual drain-gutter-sewer ungrammatical broken English:-
KR RIP Narayanasamy; I thought you kicked the bucket already; were
you not?
(1) "Varana -- The word ‘varna’ is derived from the Sanskrit word ‘vara’,
meaning “choice”. It is always a person’s choice to choose their varana."
My comments:-
"Varana" has nothing to do with "varna".
The Sanskrit word "varanam" means, among other things, begging, soliciting,
requesting, covering, screening, protecting, a rampart, surrounding wall, a
ridge, a tree in general, a camel.
"Vara" means best, excellent, most beautiful or precious, better and
preferable, and so on.
The four varnas are fully set out in our vedams as braahmana, kshathriya,
vaishya, and shoodra, who each spring respectively from the various parts
of the body of the original virad-purusha.
It is NEVER a free choice for a new-born baby to choose his or her varna.
The baby follows the varna of its legitimately married parents.
KR AS USUAL EXPOSED THE AVIVEKAM OF NARAYANASAMY. REEL MASTER WITHOUT
KNOWLEDGE. NOW SEE THE MEANING:
Varaṇa (वरण).—[vṛ-lyuṭ lyu vā Uṇādi-sūtra 2.71]
*1) Choosing, selecting.*
5) The choice of a bride.
6) Worshipping (of priests &c.).
Varaṇa (वरण).—2. [neuter] choosing, wishing, suing;
Varṇa (वर्ण).—[varṇ-ac Uṇādi-sūtra 3.1]
1) A colour, hue; अन्तःशुद्धस्त्वमपि भविता वर्णमात्रेण कृष्णः
(antaḥśuddhastvamapi
bhavitā varṇamātreṇa kṛṣṇaḥ) Meghadūta 51.
11) Dress, decoration.
12) Outward appearance, form, figure.
13) A cloak, mantle.
14) A covering, lid.
15) The order or arrangement of a subject in a song (gītakrama);
अभिध्यायन्वर्णरतिप्रमोदानतिदीर्घे
जीविते को रमेत (abhidhyāyanvarṇaratipramodānatidīrghe jīvite ko rameta)
Kaṭh.1.28; उपात्तवर्णे चरिते पिनाकिनः (upāttavarṇe carite pinākinaḥ)
Kumārasambhava 5.56 'celebrated in song, made the subject of a song.'
16) The housings of an elephant.
17) A quality, property; जङ्गमानामसंख्येयाः स्थावराणां च जातयः । तेषां
विविधवर्णानां कुतो वर्णविनिश्चयः (jaṅgamānāmasaṃkhyeyāḥ sthāvarāṇāṃ ca
jātayaḥ | teṣāṃ vividhavarṇānāṃ kuto varṇaviniścayaḥ) || Mahābhārata
(Bombay) 12.188.9.
18) A religious observance.
19) An unknown quantity.
2) The number 'one'.
21) Application of perfumed unguents to the body.
22) Gold.
23) A musical mode.
Now if that Illiterate Narayanasamy, says will it be a Vedam? Even *varna
can be Gold*; Jati word has 32 meanings; Varanam has 18 meanings too; but
when that idiot Narayanasamy, writes as British bend the words of Sanskrit,
in many English meanings of Vedam translations, the adjudication is HE IS A
CRACK. The meaning and the connection of Varanam to Varna and Varna and
Jati, are all, well, analysed by the learned authors of India and abroad,
accepted by the authorities; by just terming Purana by men, Vyasa is
Shudra, Yagnavalkya is a loafer etc, behoves the below standard of a
person, who had no knowledge about the aesthetic asset of the nation; and
after al WHO IS THIS UNKNOWN OR KNOWN NOT EVEN TO A FEW? He nay cry from
his sinned roof anything and as theera re a few to laugh at a large, so
also there are a large society to laugh at these jokers. After the
literature do not rest only on the abuser from abroad.
Varana or Varna one can choose; jati is branded by jihadis; but choice to
relinquish and opt – is the right and for the choice; Mahabhartham shanti
parva explain in Kanto 12 chap 181 onwards that THERE WAS ONLY ONE
COMMUNITY ALL BRAHMINS ONCE; AND BECAUSE PEOPLE TOOK BY CHOICE VARIOUS
ASPECTS OF LIFE, BRAHMINS BECAME KSHATRIYAS, Vysya and the Shudras; so
there is NO bhedam among people; jati is manmade; Varna is GOD made (BG) ;
and man converted himself denying GOD’s choice. Read all Narayana instead
of abusing. And so far you have never shown any part of your wisdom with
the evidence of our scriptures, rightly interpreted by the elders. If so,
how do you claim yourself to be , leave alone Learned, but atleast a
literate?
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(2) "SkandaPurana -- By birth one is a Shudra. Through rituals
(samskaara), one is considered a dvija. One who has read the Vedas has
become a Vipra and one who knows Brahman is a Brahmana."
My comments:-
A fallible mere human-originated puraanam has no authority to over-ride our
vedams.
KR: Who said Veda is not manmade; All verses were passed as Shruthi and
admitted to have been *heard* only;{and when blindly when you accuse
without any fundamental projections, partially, commenting, according to
your own, uneducated style, calling names of the ancient rishis adversely,
that itself would reflect, what sort of learned is your learning} so, GOD
did not give any written script of his own hand; every verse of Vedas do
have Rishi name and chhandas, mentioned against each verse. .
*Maha Periava said”* about Puranas (wrote only yesterday): “{Vyasa, who
composed the eighteen Puranas, the great men who wrote the various Sthala
Puranas, and the Tamil author Sekkizhar were unbiased in their accounts.
It is not right to view history merely as an account of the rise and fall
of empires or of wars, invasions, dynasties and so on. Each and every
subject has a history of its own. But we find that political history is
given a dominant place. The emphasis in the Puranas is on dharma and,
incidentally, they also deal, in a subsidiary manner, with the ruling
dynasties, with holy men as well as with ordinary folk. They contain
details also of cultural life, the arts and the sciences. The thrust of the
Puranas, however, is dharmic and Atmic.
Even today there are present in this world any number of yogins and
siddha-purushas. They are unscathed by fire or snow, they can produce rain
or stop it, and have powers that cannot be comprehended by our senses. But
we do not have faith in such phenomena and we keep doubting everything. In
the past there must have been more people than we find today with such
abilities or "siddhis". The Puranas contain accounts of many a miracle.
Historians dismiss miracles as not part of history. Gnanasambandhar cured
Kun Pandyan of his fever with the sacred ashes that had the potency
imparted by his muttering of the Pancaksara. The Pandyan was made upright
with his hunch removed ("kun" in Tamil means "hunch" or "hump"). Historians
disbelieve such stories. Mahendra Pallava bound Appar svamigal with ropes
to a stone and threw him into the Kadila river. The saint remained floating
down the stream. It was this phenomenon that persuaded
It does not stand to reason to treat what we do not know and what we cannot
know as untrue. In our own times we see that what we normally regard as
unbelievable happens now and then. We read reports of children and older
people recalling their past births. In recent years such reports seem to
have become more common than before.—Kanchi maha Periyava as wrote}
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(3) "A child aged around 11-12 years is supposed to go to a Guru and
undergo initiation after which he/she is a dvija (twice-born). This
procedure is called ‘Upanayana’ and following that one is said to be born
from the Guru and the Vedas and is a Brahmachaari."
My comments:- More lies, heaped on lies.
A male child aged eight years born of braahmana parents is expected to
undergo initiation into Vedic manthrams BY HIS FATHER (assisted by a
braahmana priest if necessary) in the samskaaram called upanayanam.
During this sacred rite the child is conferred the right to wear a
yagnopaveetham, to perform the maadhyaahnikam (involving momentary
surya-darishanam of the noonday Sun) and other sandhyaa-vandanams, and to
perform the fire-ceremony called samidhaa-daanam.
On completion, he is entitled to be called brahmachaari.
KR MORE LIES HEAPED LIES BY NARAYANASAMY. If you challenge, I shall
reproduce as told in Manu smirithi; read if you wish or even turn the
pages, Don’t pose as if having knowledge. Muttal Narayanasamy
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(4) "After reading the four Vedas and following them, a student is a
Vipra, the preliminary rank before becoming a Brahmana, Kshatriya or
Vaishya."
My comments:-
The upanayanam does not confer the right to study the atharva-vedam. That
requires a separate upanayanam involving occult and magical practices.
Under the fulltime guidance of his guru (who may be the priest, father,
elder brother, uncle or other learned individual) the brahmachaari studies
the r'g, yajur and saama vedams. On completion, which might well take
eight to sixteen years, and giving his guru the guru-dakshina, he takes the
ceremonial graduation bath by triple immersion in the sea or flowing
river.
He is then known as a vipra. He is free to perform the samskaaram of
vivaaham (marry a virgin of his varna), and start a family.
KR Another blatant reel. No chaturvedis did 2 Upanayanam since
smirithi either Manu or Apastamba does not say so. Narayanasamy reel.
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(5) "One would generally, having completed their education choose a varana
that suits them,"
My comments:- Absolute rubbish again.
The varna is determined at birth, as per our vedams. There never was a
qjuestion of "choice".
KR: So many versions I have produced rebutting varna is not Jati as
stressed by the Narayanasamy jihadis. There is no Jati as a tribe nor as a
clan at all; all four professions are not by birth but by working over it
only. And birth to a shudra mother made one a Vedic man as per Upanishads.
So, stop issuing reels after reels without any knowledge. Produce your
Vedic verses ion reliance of treatise by the elders reproduced as it is and
present yourself honourably or else shut your limbs and get back to your
work; quoting your own meaning for purusha suktam does not strengthen your
view at all. There was only one vedam and one brahmin all called Prajapatis
initially. Manu Smrithi, Mahabharatham, Shatapatha Braahmanam and so many
versions of elite scholars do state it. Your denial is as bad as of any
atheist who denies GOD. My versions are supported by scriptures and
accepted by Maha Periyava up Adi Sankara. After all your idiosyncrasy may
not fit in here, except you will be hoarse with the abuses only, which does
not tarnish me but yourself.
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(6) "Varana vs. Varna: The Difference
The word ‘varana’, translates to “a choice-based position in society”. It
is derived from the word ‘Vara’ (choice), similar to Swayamvara, a ceremony
where a princess ‘chooses’ her husband."
My comments:- Again, absolute trash. I have set out above the difference
between the two words.
In the expression "svayam-vara", the word "vara" means "husband".
KR I have already established it beyond doubt above.
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(7) "The word “caste” is derived from the Portuguese and Spanish word
“casta”, meaning “race” or “breed”. It is synonymous to ‘jaati’."
My comments:- Absolute nonsense, as usual.
The word "caste" is actually derived from the Latin word "casta", meaning
CHASTE, i.e. virgin, refraining from sexual activity and lewd thoughts,
improper association with members of the opposite gender, pure, clean,
vowed to chastity and purity.
"Jaathi" actually is a Sanskrit-derived word denoting birth, such as
jaayathe, jananam, janma nakshathram, jaathagam, "padbyaagum shoodro
ajaayatha", "dvi-jaa" meaning twice-born. We still use the English
classical words "genitor" and "genitress" meaning "father" and "mother".
KR Jati Jayathe etc I had already written and you need not copy and
paste; Caste is the origin of root only from as written only by me
according to the etymology accepted by the world. Just because you name it
or some one laughs at it being an Aviveki, the world will not withdraw the
truth nor will become genuine to be accepted.
The word "caste" was derived from the Portuguese term "casta,"
which originally referred to a hereditary social class or status in
Portuguese colonies, particularly in India and other parts of South Asia.
The term was later adopted into English to refer to similar social
stratifications found in various societies around the world.
The evidence for the derivation of the English word "caste" from the
Portuguese term "casta" lies in historical documentation and etymological
analysis.
Historical Documentation: The term "casta" was extensively used in
Portuguese colonial documents, particularly in the context of describing
social stratification systems in places like India, Sri Lanka, and Latin
America during the colonial period. These documents include records of
colonial administration, travelogues, and scholarly works of the time.
Etymological Analysis: Linguists and historians analyze the origins of
words by tracing their usage and evolution across different languages and
historical contexts. The similarity between "casta" in Portuguese and
"caste" in English, both in terms of spelling and meaning, suggests a
direct linguistic connection between the two terms.
While the exact process of adoption of "casta" into English as "caste" may
not be fully documented, the historical context of Portuguese colonization
and trade, as well as linguistic analysis, provide strong evidence for the
derivation of the English term from its Portuguese counterpart.
One book that provides detailed insight into the historical context and
linguistic influences surrounding the term "caste" is "Caste: The Origins
of Our Discontents" by Isabel Wilkerson. While the focus of the book is
primarily on the United States and its caste system, it also delves into
the broader global history of caste systems, including their origins in
India and their dissemination through European colonization.
Additionally, scholarly works in the fields of anthropology, sociology, and
history often discuss the concept of caste and its historical development.
Some notable scholars whose works may contain relevant information include:
Louis Dumont - A French anthropologist known for his seminal work "Homo
Hierarchicus: The Caste System and Its Implications."
Nicholas B. Dirks - An American historian who has written extensively on
the caste system in India and its interactions with colonialism, such as in
his book "Castes of Mind: Colonialism and the Making of Modern India."
Susan Bayly - A British historian whose book "Caste, Society and Politics
in India from the Eighteenth Century to the Modern Age" offers a
comprehensive historical analysis of the caste system in India.
These sources, among others, provide scholarly insights into the origins
and spread of the concept of caste, including its connection to Portuguese
colonialism and the subsequent adoption of the term into English. While
specific documents directly proving the derivation of "caste" from "casta"
may be scarce, these works offer well-researched analysis and historical
context. ENOUGH YOU IDIOTS?
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(8) "Are there any examples from scriptures of people changing their
varanas or belonging to a different one than that of their parents? There
are many examples of this from various scriptures. You will find several in
the Vishnu Purana."
My comments:- As I said earlier, the puraanaas written by fallible humans
and not derived from divine sources, have no authority to over-ride the
vedams.
If our vedams say one varna came from the virad purusha's feet, they can in
no way say that they can climb upwards (like a new-born baby kangaroo
seeking its mother's nipples) and pretend to come from the purusha's
mouth. A crow cannot become a peacock by putting on the peacock's
feathers.
Moreover, the law of gravity works only in one way -- from up to down.
Not the reverse, whatever the non-vedams say.
KR: I already said that your statement being from an idiot human being
of fallible nature, and being in no way a recognised authority, in
whatsoever manner, so far, your interpretations of purusha suktam, can
never stand the test of even the dust. Your knowledge of gravitation only
from up to down itself shows your calibre, both in our scriptures as well
as science. So, Narayanasamy without basis has no value in the society. As
a matter of fact, Purusha is a one below version of the Sankya yoga; and it
is from the Face and not the mouth; also with all the brains, (with due
respect to him as the recognised scientist and without any offence meant to
him) HAWKINS without feet to pull him as he liked it, was only embedded to
wheelchair only; had he the cooperation of the feet, he would have become
one of the top notches of the earth. So, this face is big, feet are poor
etc have NO gainsay. And gravitations can happen on the sides also; that is
why Newton failed; space and galaxy is not TOP and BOTTOM.
As for Raavana, he remained a braahmana, albeit a raakshasa. The two
identities are not mutually exclusive.
KR After all Vyasa never remained a Brahmana; Nor yagna valkya. But a
Rakshas Ravana a brahmin; you know in Manu smirithi what happens to a
brahmin who commits the usurping another man’s wife? Fallen down to cadre
of chandala. So Ravanan fell from Brahmin to melechan. {Manusmrithi Chap
punishments to Brahmins) (and in the hierarchy, shudra can be left out even
Scot free; but a brahmin will undergo heavy penalty even for a small theft)
As for Vidoora, son of rapist illegitimate Vyaasa and royal widow
Ambaalika's servant-maid (whom Ambaalika sent as she did not wished to be
raped again) , he never was a braahmana (nor a vaishya nor a kshathriya),
but remained the same varna as his mother the shoodran sevant-maid of a
royal widow.
KR 1 Vishnu Purana (Book 3, Ch 3) says:” In every third world age
(Dvapara), Vishnu, in the person of Vyasa, in order to promote the good of
mankind, divides the Veda, which is properly but one, into many portions.
Observing the limited perseverance, energy and application of mortals, he
makes the Veda fourfold, to adapt it to their capacities; and the bodily
form which he assumes, in order to effect that classification, is known by
the name of Veda-Vyasa. Of the different Vyasas in the present Manvantara
and the branches which they have taught, you shall have an account.
Twenty-eight times have the Vedas been arranged by the great Rishis in the
Vaivasvata Manvantara [...] and consequently, eight and twenty Vyasa's have
passed away; by whom, in the respective periods, the Veda has been divided
into four. The first... distribution was made by Svayambhu (Brahma)
himself; in the second, the arranger of the Veda (Vyasa) was Prajapati
[...] (and so on up to twenty-eight)
2 The festival of Guru Purnima (Vyasa Purnima) is dedicated to Maharshi
Veda for his influence as a humankind influencer and spiritual teacher. The
Hindu tradition evolved and people began to thank or worship their
respective teachers. Paramacharyal and all the mutt of India and abroad
celebrate it. And as a Shudra? YOU IDIOT?
3 Krishna Dvaipayana (referring to his complexion and birthplace) or
Badarayana (author of the Brahma Sutra), because the island on which Vyasa
was born is said to have been covered by Badara (Indian jujube) trees. He
is accredited as the scribe of both the Vedas, and the supplementary texts
such as the Puranas. A number of Vaishnava traditions regard him as an
avatar of Vishnu. Vyasa is also considered to be one of the eight
Chiranjeevi (immortals), who are still in existence according to general
Hindu belief. AND YET HE IS SHUDRA? YOU INSIPID
As for Vishvaamithra, he remained a raajarishi, belonging to the kshathriya
varna.
KR: 1 Maharishi Vishvamitra (महर्षि विश्वामित्र) is considered to
be one of the most revered rishis of ancient India. As per the holy
Puranas, there have been only 24 Rishis who have understood the Gayatri
Mantra. It is believed that Sage Vishvamitra is supposed to be the first and
Yājñavalkya the last. He is credited as the author of the majority portion
of the Mandala 3 of the Rig-Veda. AND YOUU SAY DAILY RECITING AS A BRAHMIN
THE COMPENDIUM OF A SHATRIYA?
2 He realized that spiritual power was greater than physical strength.
He renounced his throne and began his journey to become a great sage. After
undergoing intense meditation and severe Tapasya, he was given the title of
Brahma rishi by Lord Brahma himself. And Brahma Rishi is not a brahmin?
Brahmarishi Vashishta refused to countenance Vishvamithra as having
ascended to the varna of braahmanas. He merely commented, when
approached by the latter's disciples, "If so, let it be," meaning,
"If you wish to so call him, let it be."
KR ALL THE PRIDE BROKEN AS PLASTICS AS THIS NARRATION IN
Mahabharatham 5000 yrs old says through Bheeshma how Vasista accepted the
brahma Rishi and how Viswamitra became a brahmin. (alos Narayanasamy reels
tonnes of reels shattered)
“ Vishwamitra: How a Kshatriya attained Brahmin hood
This story of how Vishwamitra, being a Kshatriya, attained Brahmin hood,
appears in Dana-dharma Parva of Anushasana Parva.
Yudhishthira said,
“If, O prince, Brahmanahood be so difficult of attainment by the three
classes (Kshatriyas, Vaisyas and Sudras), how then did the high souled
Vishwamitra, O king, though a Kshatriya (by birth), attain to the status of
a Brahmana? I desire to know this, O sire. Therefore, do you truly relate
this matter to me. That powerful man, O sire, by virtue of his austerities,
destroyed in a moment the hundred sons of the high-souled Vasishtha. While
under the influence of anger, he created numerous evil spirits and
Rakshasas of mighty vigour and resembling the great destroyer Kala himself. The
great and learned race of Kushika, numbering hundreds of regenerate sages
and belauded by the Brahmanas, was founded in this world of men by him.
Sunashepha of austere penances, the son of Richika, having been sought to
be slain as an animal in the great sacrifice of Ambarisha, obtained his
deliverance through Vishwamitra. Harishchandra, having pleased the gods at
a sacrifice, became a son of the wise Vishwamitra. For not having honoured
their eldest brother Devarat, whom Vishwamitra got as a son from the gods,
the other fifty brothers of his were cursed, and all of them became
Chandalas. Trishanku, the son of Ikshwaku, through the curse of Vasistha
became a Chandala, and when abandoned by his friends, and remaining
suspended with his head downwards in the lower regions, was translated to
heaven at the pleasure of Vishwamitra. Vishwamitra had a large river, by
name Kausika, that was frequented by celestial Rishis. This sacred and
auspicious stream was frequented by the gods and regenerate Rishis. For
disturbing his devotions, the famous celestial nymph Rambha of fine
bracelets, was cursed and metamorphosed into a rock. Through fear of
Vishwamitra the glorious Vasishtha, in olden times, binding himself with
creepers, threw himself down into a river and again rose released from his
bonds. In consequence of this, that large and sacred river become
thenceforth celebrated by the name of Vipasha. He prayed to the glorious
and puissant Indra who was pleased with him and absolved him from a curse.
Remaining on the northern side of the firmament, he sheds his lustre from a
position in the midst of the seven regenerate Rishis, and Dhruva the son of
Uttanapada. These are his achievements as well as many others. O descendant
of Kuru, as they were performed by a Kshatriya, my curiosity has been
roused in this matter. Therefore, O foremost one of Bharata's race, do you
relate this matter to me truly. How without casting off his corporeal frame
and taking another tenement of flesh could he become a Brahmana? Do you, O
sire, truly relate this matter to me as you have related to me the story of
Matanga. Matanga was born as a Chandala, and could not attain to
Brahmanahood,(with all his austerities) but how could this man attain to
the status of a Brahmana?"
Bhishma said,
“Listen truly in detail, O son of Pritha, how in olden times Vishwamitra
attained to the status of a Brahmana Rishi.” ( a long narration is cut down
to get the passage short; those who wish may read the original )
“O regenerate Rishi, O you that are foremost amongst those versed in
Brahma, do you take pity on me, your wife, who is thus appeasing you and so
order that a Kshatriya son may not be born unto me. Let my grandson be such
a one as will be famous for his terrible achievements, if it be your
desire, but not my son, O Brahmana. Do you confer this favour on me.”
“Be it so,” said that man of austere penances to his wife and then, she
gave birth to a blessed son named Jamadagni. The celebrated wife of Gadhi
too gave birth to the regenerate Rishi Vishwamitra versed in the knowledge
of Brahma, by favour of that Rishi. The highly devout Vishwamitra, though a
Kshatriya, attained to the state of a Brahmana and became the founder of a
race of Brahmanas. His sons became high-souled progenitors of many races of
Brahmanas who were devoted to austere penances, learned in the Vedas, and
founders, of many clans. The adorable Madhuchcchanda and the mighty Devrat,
Akshina, Shakunta, Babhru, Kalapatha, the celebrated Yajnavalkya, Sthula of
high vows, Uluka, Mudgala, and the sage Saindhavayana, the illustrious
Valgujangha and the great Rishi Galava, Ruchi, the celebrated Vajra, as
also Shalankayana, Liladhya and Narada, the one known as Kurchamuka, and
Bahuli, Mushala, as also Vakshogriva, Anghrika, Naikadrik, Shilayupa,
Shita, Shuchi, Chakraka, Marrutantavya, Vataghna, Ashwalayana, and
Syamayana, Gargya, and Jabali, as also Sushruta, Karishi, Sangshrutya, and
Para Paurava, and Tantu, the great sage Kapila, Tarakayana, Upagahana,
Asurayani, Margama, Hiranyksha, Janghari, Bhavravayani, and Suti, Bibhuti,
Suta, Surakrit, Arani, Nachika, Champeya, Ujjayana, Navatantu, Vakanakha,
Sayanya, Yati, Ambhoruha, Amatsyasin, Shrishin, Gardhavi Urjjayoni,
Rudapekahin, and the great Rishi Naradin, these Munis were all sons of
Vishwamitra and were versed in the knowledge of Brahma. The highly austere
and devout Vishwamitra, although a Kshatriya (by descent), became a
Brahmana for Richika having placed the energy of supreme Brahma (in the
charu).
Bhishma continued:
“I have now related to you, with all details, the story of the birth of
Vishwamitra who was possessed of energy of the sun, the moon, and the
fire-god. O best of kings, if you have any doubt with regard to any other
matter, do you let me know it, so that I may remove it.”
Addressing the Deva ganas headed by Indra, Vishvamitra stated: ‘As Brahma
Himself blessed me with the unique title and status of Brahmarshi, may
Omkara-Vashatkaara (or Seers with intution- independent judgment-charm-
vision-enligtenment-conviction- and equanimity) and Chatur Veda jnaana;
besides, dhanur veda-brahma veda- to be within my reach. Most essentially,
Vasishtha Maharshi himself should on his own appear and concede my
superiority! Then Indraadi Deva blessed the Brahmarshi acknowledged with
‘tathaastu’ and disappeared. Maharshi Vasishtha then appeared on his own
and congratulated the Brahmarshi.
Hence every scripture speaks the truth except the writer above by name
Narayanasamy.
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S Narayanaswamy Iyer K Rajaram IRS 21524
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