"Armchair critics" is a term commonly used to describe individuals who offer opinions or criticism without actively participating or having firsthand experience in the subject matter they are critiquing. It implies that they are comfortably seated in their armchairs, figuratively speaking, rather than actively engaging with the topic at hand. In the age of information abundance, where opinions flow freely and platforms for expression are limitless, a curious phenomenon has emerged: the armchair critic. These individuals, often found comfortably ensconced in the metaphorical embrace of their armchairs, wield opinions without engaging in the rigor of understanding or experiencing what they critique. Armchair critics are characterized by their propensity to offer critiques, judgments, and opinions without actively participating in or deeply understanding the subject matter. They often rely on surface-level information, hearsay, or preconceived notions rather than engaging with primary sources or firsthand experiences. This lack of genuine engagement can result in shallow, uninformed, or even misinformed commentary.The rise of armchair criticism can be attributed to several factors, including the democratization of information through the internet and social media, which has provided a platform for anyone to voice their opinions regardless of expertise or experience. Additionally, the prevalence of echo chambers and confirmation bias exacerbates this phenomenon, as individuals are often reinforced in their beliefs by like-minded peers without exposure to dissenting views.The prevalence of armchair criticism has significant implications for public discourse, decision-making processes, and societal cohesion. In domains such as politics, journalism, and cultural criticism, uninformed opinions can distort public perception, undermine trust in institutions, and hinder progress. Moreover, the proliferation of armchair criticism can contribute to a culture of negativity, cynicism, and polarization, where meaningful dialogue and constructive engagement are stifled.Combatting armchair criticism requires a multifaceted approach that promotes critical thinking, media literacy, and empathy. Educating individuals about the importance of seeking diverse perspectives, verifying information, and engaging with primary sources can help mitigate the spread of uninformed opinions. Furthermore, fostering a culture of respectful dialogue and intellectual humility can encourage individuals to approach discussions with an open mind and a willingness to learn from others. In conclusion, armchair criticism represents a pervasive and potentially detrimental phenomenon in contemporary society. By offering opinions without genuine understanding or engagement, armchair critics contribute to a culture of superficiality and division. To counteract this trend, it is imperative to promote critical thinking, empathy, and intellectual humility, fostering a discourse characterized by informed dialogue and mutual respect. Only then can we hope to navigate the complexities of our world with wisdom and insight, rather than succumbing to the allure of the armchair. (adopted from old Kalki Krishnamurthy) K Rajaram IRS 27524
On Mon, 27 May 2024 at 00:02, 'gopala krishnan' via Thatha_Patty < [email protected]> wrote: > Respected sir, > > Since my name is also included in the address bar, I have the follwing to > comment on Mr Rajaram's posting under reference. I am not sure whether the > following last lines *are of his own* or *copied,* which is reproduced > below:- > > "I also think gotram tends to set apart brahmins from non-brahmins, a > vestige of an often distasteful social past that I would rather move away > from. For this very reason, I avoid reference to it, as well as to the > term "Iyengar", whose meaning is shrouded in confusion". > > Sir, The above lines totally wrong. *Kshathrias, Vaisyas are also having > Gothram. They talk about the Gothram on important samskaras.* > > *I am reproducing a google search result about royal families of Kerala. > I belong to Pandalam, so the search was with Pandalam royal family.* > > > *It is believed that the royal family of Pandalam belonged to the Bhargava > gotra while other royal families in Kerala were included in the Viswamitra > gotra* > > Similarly the chettiar community,Pilli are also having Gothra. > > Gopalakrishnan > > > On Monday, 27 May, 2024 at 08:52:47 am IST, Bala N. Aiyer < > [email protected]> wrote: > > > Wonderful article - Thank you for sharing this information. > > With kind regards & best wishes, > > > Bala N. Aiyer > > > On Sunday, May 26, 2024 at 10:21:23 PM CDT, Bala N. Aiyer < > [email protected]> wrote: > > > Wonderful article - Thank you for sharing this information. > > With kind regards & best wishes, > > Bala N. Aiyer > > > On Sunday, May 26, 2024 at 09:52:47 PM CDT, Rajaram Krishnamurthy < > [email protected]> wrote: > > > Pitu Gotra KR IRS 26524 27524 contd > > > > Hinduism owes a great deal to the Samkhya (Sankhya) philosophy or the > Samkhya Darshana. Samkhya means number. The Samkhya philosophy deals with > the number of realities that are present in existence. It exerted a > profound influence on many scholars in ancient India, China, and, according > to some, even in Greece. Even today, it attracts the attention of many > scholars, although it is not a living philosophy and has no active > followers. However, aspects of its original doctrine survive in present-day > Hinduism as a reminder of its ancient glory. > > According to the Samkhya philosophy, Prakriti or Nature is responsible for > all manifestation and diversity, while the individual souls (Purushas), > which are eternal, remain passive. When they come into contact with Nature, > they become subject to its influence and are embodied by its realities. > Prakriti is an eternal reality and the first cause of the universe. In its > pure and original form, it is the unmanifest (avyaktam), a primal resource, > the sum of the universal energy. It is without cause but acts as the cause > and source of all effects and "the ultimate basis of the empirical > universe.” > > Prakriti manifests things by modifying or transforming the causes into > effects that are already hidden in them. Thus, the school believes in the > theory of evolution or transformation (parinama vada), with Prakriti acting > as the pre-programmed supreme intelligence (Mahat). Using the triple gunas > and its various realities (tattvas), it creates the diversity of numerous > beings and objects. However, Prakriti has no power or control over the > souls (Purushas), which are eternal, numerous, independent, and immutable. > It cannot also create life forms without the participation of the souls. > Creation (Shristi) begins when the equilibrium of the gunas (modes) in > Prakriti becomes disturbed, and its realities (tattvas) manifest as organs > in the beings (jivas). According to the school, all 24 realities (tattvas) > emerge or evolve out of Nature, each having the predominance of one or more > gunas. The 24 tattvas are listed below. > > Prakriti, the Primal Nature (1) > > Mahat, the Great One, The first evolute of Prakriti (2) > > Buddhi, discriminating, reasoning, and causative intelligence (2) > > Ahamkara, ego or ego-principle (3) all these made to: > > Manas, the physical mind or brain (4) > > The five panchendriyas, sense organs (9)4+5 > > The five karmendriyas, the organs of action (14)9+5 > > The five Tanmatra, subtle elements or sense perceptions (19)14+5 > > The five Mahabhutas, gross elements, namely the earth, water, air, fire, > and ether (24)19+5 > > These tattvas are the evolutes of Nature. The Mahat (the Great One) is > the first reality to emerge from Prakriti when sattva is predominant. > Hence, it is also known as the Sambhuta (the manifested). It has a > universal aspect as the intelligence of the world and a subtle aspect as > the intelligence, buddhi, or the thinking mind in living beings. It is > responsible for their rationality and discriminating awareness but remains > mostly clouded due to the triple gunas. From Buddhi, ahamkaram, the > self-sense, or the feeling of individuality, evolves and strengthens > through desires and attachments induced by the gunas. It is responsible for > the self-sense (ego) or the state of being (anavatva). From the ego evolves > the brain or the memorial mind (manas), which is a repository of all > perceptions, memories, and mental impressions and objects. Up to now, the > tattvas we mentioned are subtle, but from here on, those we are going to > mention are gross. They are the five senses (jnanedriyas), the five organs > of action (karmendriyas), the five sense perceptions (tanmatras) or objects > of the senses, and the five gross elements (mahabhutas).{ Except Manas > 23 elements make a DNA chain of opposites=46} > > They constitute the 24 tattvas. Together with Purusha (individual soul), > who is an eternal reality, the number becomes 25.***** Nature uses them > to produce the diversity in the world. Of them, Prakriti is without a > cause. Mahat, ahamkara, and the five Tanmatra are both causes and effects. > The rest are effects only. Purusha is neither a cause nor an effect. It is > eternal, without a cause and effect, and immutable. > > > > The Natural evolution of things and beings, as suggested by the Samkhya, > has many parallels with the modern theories of evolution. However, while > modern theories focus mainly on the evolution of physical bodies and > organs, the Samkhya doctrine proposes physical, mental, and spiritual > evolution and transformation of beings over many lifetimes. Further, it > views evolution, or the transformation of causes into effects, not as the > miracle work of a Universal God but as a transformative process within > Nature that progresses through different phases and in predictable patterns > until the souls escape from the mortal world. > > The Samkhya school was founded by Kapila, who probably lived in the Vedic > period before the composition of principal Upanishads such as the > Svetasvatara, Katha, Prasna, and Maitrayani Upanishads. The earliest known > text of the school is the Kapila Sutras, or Samkhya Sutras, ascribed to > sage Kapila (6th or 7th Century BCE), also considered the school's founder. > > In the second chapter, the Bhagavadgita presents its own theistic version > of Samkhya. It has a few features in common with the original school but > is essentially theistic. While Samkhya recognizes Nature as the source of > all creation, the Bhagavadgita identifies Brahman as the first cause of > creation and Nature as a dependent reality, which manifests the worlds and > beings under the will of God.{KR: One of the Gita yoga is samkya yoga} > > In some respects, the Yogasutras of Patanjali is both an extension and an > exposition of the Classical Samkhya and Yoga schools. The Samkhya yoga of > the Bhagavadgita is but a subtle refutation of the fundamental doctrines > of the Samkhya philosophy about Brahman or Purusha as the primary and > efficient cause of all creation. However, interestingly, it accepts many > concepts of the school, such as the division of the gunas and tattvas, the > bondage of the embodied souls, the relationship between Prakriti and > Purusha, the modifications of the mind, the binding nature of karma arising > from desire-ridden actions, and the liberation of the jivas through yoga, > renunciation, detachment, and self-transformation. > > As in the Vedanta, the Samkhya school suggests that souls become bound > when they are enveloped and embodied by Prakriti, and the resulting jivas > fall into delusion and ignorance. When they realize that their attachment > to Nature (the mind and body) and to worldly things is responsible for > their bondage and that they are pure souls with an independent and eternal > and indestructible existence of their own, independent of Prakriti and her > tattvas and modes, they strive for liberation and achieve release or > freedom from the cycle of births and deaths. > > Xxx > > ***** chetanam means: YOGA VASISHTAM > > Vasishtha replied:— > > 2. ### *This God of whom I spoke, is not at a distance from us*. He is > situated in these our bodies, and is known to be of the form of mere > Intellect (chinmatra) to us. So says Fichte: The Infinite Reason (chit) > alone exists in himself—the finite in him. Lewis vol. II. p. 563. > > ### सहस्रशीर्षा । पुरुषः । सहस्रअक्षः । सहस्रपात् । सः । भूमिम् । > विश्वतः । वृत्वा । अति । अतिष्ठत् । दशअङ्गुलम् ॥ > > sahasra-śīrṣā | puruṣaḥ | sahasra-akṣaḥ | sahasra-pāt | saḥ | bhūmim | > viśvataḥ | vṛtvā | ati | atiṣṭhat | daśa-aṅgulam > > “Puruṣa, who has a thousand heads, a thousand eyes, a thousand feet, > investing the earth in all directions, exceeds (it by a space) measuring > ten fingers.” > > Commentary by Sāyaṇa: Ṛgveda-bhāṣya > > Puruṣa = embodied spirit; or, virāj, the aggregate ofall living beings, > spirit embodied in the egg of Brahmā, i.e., the universal spirit animating > all creation. Thousand= an infinite number; the human soul, extending > ### from the navel, takes up its abode in the heart or the human breast; > the supreme soul, having animated the universe, is present in man, either > in a minute form or of definite dimensions > > 3. He is all in all, though all this world is not the omnipresent Himself. > He is one alone and is not termed the all that is visible (to us). So > Fichte: God is infinite and embraces the finite, but the finite can not > encompass the Infinite. Lewis vol. II. p. 573. > > 4. It is this Intellect which is in Siva, that wears the cusp of the moon > in his crest; the same is in Vishnu that rides on his eagle Garuda, and in > Brahma that is born of the lotus. The sun also is a particle of this > Intellect; (but they are not the self-same Intellect themselves). > > Rama rejoined:— > > 5 So it is; and even boys say this also, that if the whole world is mere > Intelligence (chetana matrakam); then why call it by another name (as the > world), and what is the use of giving admonition of it to anybody, (when > everyone is full of intelligence). > > Verse 3.7.5Chapter VII > > श्रीराम उवाच । > > बाला अपि वदन्त्येतद्यदि चेतनमात्रकम् । > > जगदित्येव केवात्र नाम स्यादुपदेशता ॥ ५ ॥ > > śrīrāma uvāca | > > bālā api vadantyetadyadi cetanamātrakam | > > jagadityeva kevātra nāma syādupadeśatā || 5 || > > Rama rejoined: —So it is; and even boys say this also, that if the whole > world is mere Intelligence (chetana matrakam); then why call it by > another name (as the world), and what is the use of giving admonition of it > to anybody, > > Vasishtha replied: — > > 6. If you have known the mere Intellect (Chinmatram), to be the same with > the intelligent world (chetana viswa), you have then known nothing for > getting rid of this world. > > श्रीवसिष्ठ उवाच । > > चिन्मात्रं चेतनं विश्वमिति यज्ज्ञातवानसि । > > न किंचिदेव विज्ञातं भवता भवनाशनम् ॥ ५ ॥ > > śrīvasiṣṭha uvāca | > > cinmātraṃ cetanaṃ viśvamiti yajjñātavānasi | > > na kiṃcideva vijñātaṃ bhavatā bhavanāśanam || 5 || > > Rama rejoined: —So it is; and even boys say this also, that if the whole > world is mere Intelligence (chetana matrakam); then why call it by another > name (as the world), and what is the use of giving admonition of it to > anybody, > > 7. The world is verily intelligent, O Rama, (with the mundane soul); but > the animal soul-PASU (Tirumular and tamil saiva siddantham speaks only as > pasu-pathy =Jeevatma paramatma; (Jiva) is called pasu or brutish > observer of things pasyati, on account of its looking after sensual > gratifications only as brutes, and giving rise only to the fears of > disease, decay and death (from its love of itself, and care for > self-preservation).{Pashyat to see is PASU, which changed in translation > by some as animal etc } > > Verse 3.7.7Chapter VII > > चेतनं राम संसारो जीव एष पशुः स्मृतः । > > एतस्मादेव निर्यान्ति जरामरणभीतयः ॥ ७ ॥ > > cetanaṃ rāma saṃsāro jīva eṣa paśuḥ smṛtaḥ | > > etasmādeva niryānti jarāmaraṇabhītayaḥ || 7 || > > The world is verily intelligent, O Rama, (with the mundane soul); but the > animal soul (Jiva) is called pasu or brutish observer of things pasyati, on > account of its looking after sensual gratifications only as brutes, and > giving rise only to the fears of disease, decay and death. > > 8. The animal soul (Jiva), though an incorporeal substance, is an ignorant > thing and subject to pain and sorrow. The mind manas also, though it is > capable of intelligence—chetaniyam, has become the root of all evils. (i. > e. With its power of intellection and nature of intelligence (chetanam), it > is yet ever inclined to the wrong side by itself). > > पशुरज्ञो ह्यमूर्तोऽपि दुःखस्यैवैष भाजनम् । > > चेतनत्वाच्चेतनीयं मनोऽनर्थः स्वयं स्थितः ॥ ८ ॥ > > paśurajño hyamūrto'pi duḥkhasyaivaiṣa bhājanam | > > cetanatvāccetanīyaṃ mano'narthaḥ svayaṃ sthitaḥ || 8 || > > The animal soul (Jiva), though an incorporeal substance, is an ignorant > thing and subject to pain and sorrow. The mind manas also, though it is > capable of intelligence—chetaniyam, has become the root of all evils. (i. > e. With its power of intellection and nature of intelligence. > > 9. Intellectual liberation (chetya mukta) from thoughts of the world, is > one state (of the soul), and unintelligent gazing (unmukhata) at it, is > another. He who knows the better of these two the states of the soul, has > no cause of sorrow, (i. e. the rational from the irrational soul). > > चेत्यनिर्मुक्तता या स्यादचेत्योन्मुखताथवा । > > अस्य सा भरितावस्था तां ज्ञात्वा नानुशोचति ॥ ९ ॥ > > cetyanirmuktatā yā syādacetyonmukhatāthavā | > > asya sā bharitāvasthā tāṃ jñātvā nānuśocati || 9 || > > Intellectual liberation (chetya mukta) from thoughts of the world, is one > state (of the soul), and unintelligent gazing (unmukhata) at it, is > another. He who knows the better of these two the states of the soul, has > no cause of sorrow, > > 10. He who has seen the all surpassing Supreme Being, has his heartstrings > all cut asunder, and the doubts of his mind all driven away. The sequences > of his acts are washed away, (and leave no fear of his transmigration). > > KR: Smarta Sankya has only 23 elements from Brahmam without Prakriti > and Purusha. > > XXXX > > Generally, visishta dvaithis (those who follow Visishta > Dvaitham) or Srivaishnava Brahmins are called Ayyaangar. Let us see how > this term came to denote them. We can split the term as Ayy+anga+ar; i.e ay > (pronounced as I in English) is the shortened form of ainthum or five; anga > refers to the five items or segments each containing in itself five > elements thus making a total of 5 times 5 or 25. The 25th principle in our > philosophy refers to the chetanam; so we can say that a chetanam is > rightly called ayyaangar.{KR in one way intelligence but in another way as > from the Vasishta yoga, that which is down felling the earth or determining > the destruction through the intelligence; BUT HERE INTELLIGENCE @ CHETANAM > IS NOT”MIND” that survives along with the SOUL JEEVA. > > Let us now see briefly, what are the major five segments and the other > five elements in each of them. The five major segments are: > > 1.PANCHANGAM > > 2. PANCHA KALA PARAYANAM > > 3. SAMSKARAM > > 4. ARTHA PANCHAKAM > > 5. BARA SAMARPANAM. > > 1. panchAngam: Srivaishnavites are enjoined to start all their rituals or > karmas with sankalpam (vow) and conclude with sAdhvika thyAgam (sacrificial > offering to God). In the sankalpam or invocatory statement at the > beginning, we need to mention and follow for that particular day, its > > thithi (the religious date-order from amavAsya/ pournNami, prathamai,…. to > chathurdasi : 15 in all), > > the day of the week (in Sanskrit, such as bhAnu vAsara, sOma vAsara etc. 7 > in all), > > the star (asvini to rEvathi, 27 in all), > > yogam (sidhdha, amirtha, maraNa: 3 in all), > > And > > karaNam (11 in all). > > We know about these five elements for any particular day only from our > panchAngam or almanac. Hence it is important for us to see the panchangam > daily as soon as we get up in the morning. We are aware that it is > difficult for common people like us to remember the 3 yogams and 11 > karanams which are always changing in some order; hence our ancestors > prescribed that we state this as Sri Vishnu yOga and sri Vishnu karana. > Thus we see that the first major segment ayyangArs need to know about is > the panchAngam. > > 2. next comes pancha kAla parAyaNam. Our ancestors divided a day into five > periods; these are: > > A. ABIGAMANAM, B. UPADHANAM, C. IJYAI, D. SVADHYAYAM AND E. YOGAM. > > We are to follow the prescribed duties assigned to each of these five > periods as each has a different purpose and work to perform. However, in a > lighter vein we may state that in the mechanical present day, no one finds > time to perform these five duties and there is dearth of time and so > instead of being pnacha kAla parAyaNam (five time duties), this has become > panja kAla parAyaNam (time-drought duties). So the second major segment is > pancha kAla parayaNam or doing the five duties as prescribed for the five > periods of the day. > > 3. samskAram: there are several rituals or ceremonies prescribed to be > performed, from the time a human being is conceived in mother’s womb, till > its death. Of these, the one called pancha samskAram is the one which makes > one a Srivaishnavaite. This is performed as per the usual custom and > practice in vogue in each family. This consists of > > A. THAPAM, B. PUNDRAM, C. DASYA NAMAM, D. MANTHRAM AND E. YAGNAM. > > a. thApam: this is the process of having the figures of the wheel > (sudharsana chakram) and the conch (pAncha janyam) embossed on one’s right > and left shoulders respectively. These metallic symbols are heated in a > sacred fire and when tolerably hot, the preceptor or the AchAryan embosses > the image on our shoulders as mentioned above. > > b. pundram is the process of the preceptor teaching us about wearing the > 12 sacred marks of white (thirumaN) and red/yellow (sri chUrNam) in the 12 > prescribed places in our body by drawing vertical lines hence called > dwAdasa or twelve, urdhva or vertical and pundram or marks). The preceptor > tells us where and how to wear these. There are slokas telling us how to > do/ remember this : panniru nAmam by Swami Desikan; the sanskrit sloka > beginning with chathus…). > > c. dAsya nAmam: the preceptor gives us a name adding dAsa after our usual > name; this indicates: dAsa asmi or I am the servant of the lord and I am > not independent; if one’s name is Krishnan, he will thereafter call himself > Krishna dAsan) > > d. manthram: this is the process of learning from the preceptor, the > rahasya thryam (the holy secret triad) of thirumanthiram, dwayam (the two > liner) and sharama sloka (the final sloka).(from B G) > > e. yagnam: this is the way thiruvArAdhanam (sacred offerings to God) is to > be performed; the preceptor teaches us this and after this we start doing > this in our daily pooja. > > As mentioned before, it is only after a Srivaishnavaite undergoes > saAsrayaNam, that he becomes an ayyangAr. It is only after this that he > becomes fit for doing bhagavadhArAdhanam or worshipping god In the > prescribed manner. > > 4. artha panchakam: those who seek for eternal salvation or attain moksha > are known as mumukshus. Srivaishnavas are mumukshus and are enjoined upon > to learn/ know/ understand five aspects. These are: > > A. OUR DESTINATION OR GOAL OF REACHING THE PARAMATHMA > > B. THE ONE WHO REACHES THERE/ ATTAINS THAT, I.E. THE JEEVATHMA > > C. THE WAY TO ATTAIN/ ACHIEVE IT > > D. FORCES WHICH ARE INIMICAL TO OUR ATTAINING THE ABOVE OBJECTIVE, I.E. > OUR PAST SINS > > E. THE FRUIT OF OUR ATTAINING THAT GOAL OR PARAMATHMA. > > a. paramAthmA: is the one who creates, preserves and when the time comes, > destroys and He does it in his divine play or game. He has limitless > knowledge, happiness, the one without any blemish or bad qualities, one > with boundless good aspects. He is the one desired target for the entire > world, is perennial or endless, with His own beautiful image and form. He > has for His body the twin vibhUthis of leela and nithya vibhudis. He never > is away even for a moment from his divine consort, pirAtti. He is the > guide, master and the one who appoints for everything. He is the one whom > we aspire to be with in the moksha world. This is all what we have to know > as the first aspect to know about the paramAthma. > > b. jeevAthmA or the one who is the complement of what we saw above, i.e. > jeevAthmA is also a happy form, a miniscule, not independent but with > servitude as his attitude, the one who is borne by and the one who is > appointed and the one who has none but the lord as his boss/ master. The > jeevathma is of three kinds: bhakthar, nithyar and mukthar. Bhakthas are > those who because of their acts of sins and good deeds are born again and > again in various forms including the grass, the stone or the mankind. > Mukthas are those who because of their following what is laid down by the > sAstras and hence are relieved from the trials and tribulations undergone > usually by the family people and hence they rejoice in the thought about > the company of the lord. Nithyas are those (such as VishvaksEnar, garudan > et al) who do not have family ties and worries and hence are able to enjoy > the blissful company of our lord and having the blessing of living for ever > in His world. This is the knowledge we have to have about jeevAthma. > > c. the way to reach/attain Him: to reach our lord in Vaikuntam the ways > are only through devotion and surrender. We cannot do bhakthi yOga or the > path of devotion and hence prapathi or surrender is the only way to reach > Him. This is the knowledge we need to have about the way to attain Him. > > d. the obstacle due to our past sins, to reach Him: not worshipping is the > chief sin. By not obeying what the sAstras have ordained and by following > courses exactly opposite to the prescribed rules due to ignorance, habits, > desire to do so etc. due to these sins, human beings are born and die again > and again. If we know this, it is the fourth important element. > > e. the fruit/ benefit of attaining Him: after our life leaves our body, > our soul travels through what is known as the archirAdhi marga or the > heavenly path to reach Sri vaikuntam and there do for ever and ever, our > sacred duties to our lord. This is the fifth element of artha panchakam. > > 5. prapaththi: when once the jeevAthma becomes aware of the artha > panchakam it endeavors to discard its past sins of not thinking about god, > nor following His path; so it starts eschewing its past evil ways as > jeevathma is scared of the three types of sins (praraptham, sanchitham and > AgAmi) : those which come from earlier births, those which we commit now > and to overcome this, the way is to seek salvation by going to a preceptor > and doing prayaschitham or expiation and does baranyAsam or barasamarpaNam. > This is called prapaththi, which, again, has five elements: > > A) ANUKULYA SANKALPAM > > B) PRATHIKULYA VARJANAM > > C) MAHAVISVASAM > > D) KARPANYAM > > E) KOPRUTHVAVARANAM. > > a) AnukUlya sankalpam: To make a vow to god that he will thereafter do > everything as prescribed by Him is what this means. He does the prescribed > duties and rituals with the 3 types of thoughts always in him; these are: > > he does everything only to please our lord and not for his own pleasure; > > karthru thyAgam or the consciousness that he does everything not because > it is by him but because it is by Him, > > mamatha thyAgam i.e. the god gets things done and phala thyAgam or the > fruit of whatever we do is for the lord and not for us. > > This feature is called the sAthvikathyAgam and he should always think that > he will do everything that gives happiness to our lord. > > b) prAthikUlya varjanam is to make a vow that he will not act against His > will or dictates and not to do what are proscribed by the sAstrAs > > c) mahAvisvAsam is the abiding unswerving faith in Him that Sriman > Narayana will deliver us at the end of this life and take us into His fold > and hence not seeking other lesser gods to satisfy our petty needs and > desires. > > d) kArpaNyam is the consciousness knowledge that we do not have the > capital (to invest) in the form of bhakthi yOgam and hence eschew/ give up > ahnkara, mamakara (the proud and vainglorious I and ME of everything we do) > and hence with this humility, bow before Him for his grace. > > e) kopruthvavaraNam is the plea we make to our lord expressing our > inability to do bhakthi yoga and hence pleading for his grace and pity to > give us salvation from the cycle of births and deaths and to retain us for > ever with Him. > > ‘Aar’ in Tamil is added at the end of any word as a mark of respect. If > we, the jeevAthmA observe all the 25 aspects stated above, then the 25th > letter of ‘ma’ or jeevAthmA practicing the above 25 attributes/aspects, > becomes fit to be called ayyangAr. As these are all possible by us, let us > all make a determined effort to live as real ayyangArs by following > whatever is ordained for us and live happily in this world and the other > world and not be merely namesake ayyangArs! > > ------------------------------------------------------- > > From a sociological standpoint, gotrams for most south Indian brahmins > (and for that matter, probably all brahmins), are probably useless, since > each gotram by now has probably assimilated countless numbers of > non-brahmins, or was a concoction from the very beginning. > > Many brahmins of South India, particularly Sri Vaishnava brahmins, are > of mixed origin. This can be gleaned from the very early days of the > movement, when accusations were made by other brahmins that Pancaratra > Vaishnavas (i.e., Sri Vaishnavas) were not "true" brahmins. This > contention is discussed in detail by Yamunacharya {low caste arose to > higher KR} in his Agama PraamaNya. The fact that he needs to defend the > Brahminical origin of Vaishnavas implies that the movement had a great > deal of social fluidity. Dr. Srinivasan also has some other speculations > in this regard.” I am nominally of Srivatsa gotram, but I doubt if I have > any real connection to Bhargava, Chyavana, and other rishis. My connection > with Nammalwar and Ramanuja on both a psychological and social level is > probably much more direct. > > Speaking of gotram concoction, I surmise that the "SathamarShaNa" > gotram that is so common among Sri Vaishnavas (my mother's side > included) is because of Nathamuni and Yamunacharya's direct spiritual > connection with Nammalvar, who is called "Sathakopa" in Sanskrit. > > I also doubt if they are direct descendants of the Vedic rishis; they may > have adopted sathamarshana as their gotram to indicate greater connection > with the Alvar. > > The gotrams themselves are regionalized, indicating a later origin to the > separate gotrams. Dr. G.S Ghurye, a prominent Indian sociologist, has noted > that many gotrams are exclusive to a particular region. The implications of > this are pretty obvious. An isolated group of people could easily invent > or assimilate into a gotram, a very valuable thing considering the status > that Brahminhood conveyed. > > From a Vaishnavite standpoint, gotrams are in the end to be > transcended and avoided. There is a verse: > > ekaanti vyapadeshtavyo naiva graama kulaadibhih > > vishnunaa vyapadestavyo ... Unfortunately, I cannot remember the > last paadam of this verse, but it is quoted by Azhagiya Manavaala Perumal > Nayanaar in the Acharya Hridayam. The verse means that a "ekaanti", a > single-minded Vaishnava, should not adorn himself with connections to his > village or his kula (gotram). Rather, he should recognize himself as > Vishnu's and Vishnu's alone, and call himself Ramanuja-daasan, Sri > Vaishnava Daasan, Ranganaatha Daasan, and refer to a divya-ksetra as his > town. > > I believe Desikar replaces his standard "abhivaadanam" in his > Prabandhasaaram with references to the Azhvaars and the Prabandham, since > they are his more significant spiritual forebears. > > I also think gotram tends to set apart brahmins from non-brahmins, a > vestige of an often distasteful social past that I would rather move away > from. For this very reason, I avoid reference to it, as well as to the > term "Iyengar", whose meaning is shrouded in confusion. > > The term "Sri Vaishnava" is so much more appealing. > > K Rajaram IRS 26524 27524 > > --------------------------------------------------------------------- > > -- > 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/CAL5XZoqA9W%3DG8-QCaxz7v6F37Q6hH14sAe_bCe7vPoL%3DF1Cc8w%40mail.gmail.com > <https://groups.google.com/d/msgid/keralaiyers/CAL5XZoqA9W%3DG8-QCaxz7v6F37Q6hH14sAe_bCe7vPoL%3DF1Cc8w%40mail.gmail.com?utm_medium=email&utm_source=footer> > . > > -- > 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/2080951871.2931727.1716786140544%40mail.yahoo.com > <https://groups.google.com/d/msgid/thatha_patty/2080951871.2931727.1716786140544%40mail.yahoo.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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