another one as repeat with reason issued just now KR On Wed, 6 May 2026 at 15:51, APS Mani <[email protected]> wrote:
> Blockheads never listen to good-hearted persons! That is my summary. > Keep continuing the corrections, Rajaram Sir, Mani > > On Wed, May 6, 2026 at 3:12 PM Rajaram Krishnamurthy < > [email protected]> wrote: > >> BHARADWAJA 2 >> >> GOPALAKRISJHNAN AUDACITY >> >> Vedic Scholar and Seer: He is the primary author of the Sixth Mandala of >> the Rig-Veda. >> >> KR HOW MANY TIMES IT IS TO BE TOLD THAT WRONG FACTS SHALL NOT BE >> PROVIDED EVEN BY COPYING AND PASTING WITHOUT EVIDENCIAL VERIFICATION. >> >> * The Vedas are Apaurusheya* >> >> The Vedas are considered Apaurusheya (authorless) because they are viewed >> as eternal, divine revelations rather than human compositions. Evidence >> includes the lack of any known historical author, the unbroken oral >> tradition of transmission, and the philosophical argument that they convey >> universal principles beyond human experience, maintained by schools like >> Mimamsa. >> >> The Vedas were not authored but "heard" (shruti) by Rishis >> (sages) through intense meditation. The knowledge was transmitted through >> an unbroken lineage of teachers and disciples, ensuring its preservation >> without a specific human creator. Unlike other texts (e.g., Ramayana, >> Puranas) that name their authors (e.g., Valmiki), no part of the Vedas >> claims a human author. (Mimamsa & Nyaya): Mimamsa philosophy asserts the >> eternity of the Vedas. It argues that the phonemes (sounds/letters) in the >> Vedas have existed eternally and the relationship between words and their >> meanings is innate, not conventional. The Vedas are viewed as >> *Aptavakya,* or authoritative testimony of realized seers who >> experienced transcendental truths, which are not attainable via empirical >> methods. The Vedic tradition believes that the Vedas do not need external >> evidence to prove their validity, as they are a direct revelation of >> eternal knowledge. >> >> "As the oldest Indian, and at the same time, the oldest >> Indo-European literary monument, a prominent place in the history of world >> literature is due to the Veda... As the Veda, because of its antiquity, >> stands at the head of Indian literature, no one who has not gained an >> insight into the Vedic literature can understand the spiritual life and the >> culture of the Indians. *Radhakrishnan writes:* "The Vedas are the >> earliest documents of the human mind that we possess.' Man is living in >> this world of wonders. He is its part and parcel. The environment wherein >> he lives, the society wherein he interacts and the ideals with which he is >> infested, are variegated. As he grows up and attains maturity, he inclines >> towards making an inquiry in every step of his life. He is enthusiastic >> about the objects of the world. To know the objects of the world in their >> reality, it is but inevitable that the knowledge of the means that produce >> the knowledge of the objects is to be gained and made use of properly. The >> means of knowledge or Pramana such as Pratyaksa, Anumana and Agama, are >> widely accepted by one and all, Pratyaksa, the first and the foremost >> means, produces the knowledge by the contact of flawless sense organs with >> relevant objects. The Anumana depending upon the valid data of the >> Pratyaksa, in the form of Vyapti (invariable concomitance) produces the >> knowledge of objects. The Agama is the verbal testimony. It is the >> declaration of a reliable person that produces knowledge. The Vedas fall >> under the third category of Pramanas, namely Agama. The Pratyaksa, >> Anumana and Agama declaration of a reliable person, become valid means of >> knowledge in secular level, but they are not competent in case of >> super-sensuous level. Because, there are some super-sensuous and abstract >> objects of knowledge, the knowledge of which cannot be gained neither by >> Pratyaksa nor by Anumana nor by Agama of ordinary kind or of secular type. >> These objects are Dharma, Adharma, Truth, Shiny God and the like. Hence, it >> is the Vedas that are competent to deal with these objects. The Vedas are >> the sacred treasures and back-bones Indian culture and thought. They are >> the original and remote sacred texts. The Vedas are limitless in number. >> The Vedas are divided into four. Regarding the division of the Vedas, it is >> said "One undivided mass of Vedas was made fourfold to facilitate the >> performance of sacrifices. , About the remoteness and the authorship of the >> Vedas, there is diversity of opinion among traditional and modern scholars. >> The tradition holds that, the Vedas are impersonal, beginningless and >> eternal; whereas the modern scholars opine that Vedas are the compiled >> texts of seers of ancient times. The four Vedas are RIG, Yajus, Sama and >> Atharvana. Therein, again, are four divisions in each Samhita, Brahmana, >> Aranyaka and Upanishad. In its derivative sense, the term Veda stands for >> knowledge. According to some, Veda stands for Mantras (Samhitas) and >> Brahmanas*. Vadiraja, in his Yukti-mallika,* *** discusses >> *Veda-Apauruseyatva* first, since the Vedas are the valid means of >> knowledge of issues super-sensuous objects. The main points of the topic, >> as *summarized by K.T. Pandurangi, are:* {KR THESE WORDS WILL APPEAR >> AS IF CONTRADICTORY AS MIMAMSAVADHIS RAISED THE POSITIVE AND NEGATIVE >> STATEMENT PREVAILING AT THAT TIME} >> >> "1. Vedas are not the authority but respective founders of the systems >> are the authorities. >> >> 2. Neither the Vedas nor the founders, but the reasons are the authority. >> >> 3. Vedas are authority, but they are not Apaurusheya, they are produced >> by Isvara at each Kalpa in the same manner. >> >> 4. Vedas are authority; they are Apaurusheya; but there is no Isvara. >> Isvara has nothing to do with Vedas. >> >> 5. Vedas are authority, they are Apaurusheya and Nitya; they are revealed >> by the God exactly in the same way at each Kalpa." , >> >> Vadiraja tackles all the first four issues and justifies the fifth one >> in a lucid and logical manner. : >> >> $ There is a view that the Vedas are not the authority, but the founders >> of the various systems of philosophy are the authority. >> >> This view is not tenable because the opinion of one founder is not >> accepted by others. His explanation of Dharma, Adharma and the like are >> rejected by others. He alone cannot justify and establish his doctrine >> since opponents are more in number and hence a single man cannot contradict >> many. >> And moreover, that particular founder cannot declare himself as omniscient. >> As he is not omniscient, the statements made by him become not valid. Hence >> his statements are not authority since, they do not decide TO as to what is >> Dharma and what is Adharma. And his omniscience is not recognized and >> accepted by other founders, explain, the supposed creator of this universe >> is not accepted as omniscient by one and all. The *Naiyāyikas *{KR MEANS >> NYAYA VADHAS-NYAYA AND MIMAMSAKA WERE ARGUING IN OPPOSITE} say that the >> creator of this universe is the Over-Lord and authority. But the >> Buddhists do not accept this view. To them, the Buddha is the authority. >> The statements of Buddha oppose the views of the Naiyāyikas in respect of >> the performance of sacrifices, worship of the Lord and the like. Thus, the >> views of the founders of such systems oppose each other. Whatever >> becomes Dharma to one, becomes Adharma to another. Performance of the >> sacrifice is opposed by the Buddha whereas it is upheld by others like Lord >> Isvara. Hence, nothing can be concluded and be declared as authority with >> the help of the views of such founders of the different systems. >> >> * The second view* is also not advisable. The *Yukti *** *(reason), >> an outcome of human intellect, cannot work properly and decide about >> super-human things. Reason becomes valid only when it is supported by >> explicit data of other means. Otherwise, it fails at every step, >> particularly in respect of Dharma, Adharma and the like. If reason is >> unduly recommended and accepted, then it may lead to disharmony and >> accredit blemish in character and thus spoils the very purity in the >> society. To explain: Thinking, repetition to be useless duplication, one >> may give up repeating the mantras. One may (kill others saying that one >> wants to free the soul suffering bondage in the body. In the same way, >> human logic or reason is apt to lead to so many ridiculous results. So >> every one should depend upon the sacred verbal testimony which 141 is >> eternal and beginningless. Our (human) activities may lead to good results, >> sometimes to no results and sometimes to wrong results. Therefore, human >> logic, as it is not independently competent, sometimes even in case of >> secular things, cannot help to conclude anything about Dharma, Adharma and >> the like. Hence, the sacred verbal testimony, that has come down to us >> through tradition since time beginningless, should be accepted as valid >> means of knowledge since it is devoid of any personal faults or defects. >> >> *The third point* is that the Vedas are the authority; but, >> they are not Apauruseva. Vadiraja discusses the view and justifies that the >> Vedas are Apauruseya, The authorship of the Vedas cannot be assigned to any >> one of the founders of the schools of philosophy. Among the founders of (1) >> Carvaka, (2) Buddhism, (3) Jainism, (4) Nyaya-Vaisesika, (5) >> Samkhya-Yoga, (6) Mimamsa and (7) the Vedanta, *the first three do not >> recognize the authority of the Vedas*. The remaining four have nowhere >> declared that *they are the authors of the Vedas*. But, they agree so >> far as the authority of the Vedas is concerned. The sankhyas, the >> Mimamsakas and the Vedantins contend that the Vedas were not written and >> produced by the Lord. But, the Naiyayikas hold that the Vedas were written >> by the Lord. But, the view of the NyayaVaisesika is not tenable since >> their God the Vedas. has nobody' and as such cannot produce and this cannot >> be the origination or production like their atomic theory. The sound of a >> word, a product of articulation needs the efforts of the constituents of >> the mouth. Thus, it is possible only when the being has a body of such >> kind. Even if it is granted that after creation, their god assumes the >> physical body, the authorship of the Vedas cannot be assigned to him, since >> even before that, the Vedas were existing which is evident from the >> statements like 'Samas originated from Rks. Without the Vedic hymns, the >> various sacrifices could not be performed. And even at the time of >> creation, the Lord instructed the Vedas to His son and declared that He was >> not the author or producer of the Vedas. And during Pralaya (before >> creation) the goddess Durga, recites the Vedic hymns to awaken the Lord. >> So, it is clear that the Vedas were 150 existing even before the >> world-creation. The explicit personality of Lord Hayagriva also justifies >> the same, since He is holding the sacred books of the Veda in His hand. He >> teaches the Vedas to God Brahma in the same eternal order. } The Lord, >> although Omniscient and Omnipotent, does not alter the order in the wording >> of the Vedas to disturb the eternal order. unaltered and is eternally the >> same. So the order, found in the Vedas, is Vadiraja, in this context, as >> an allied topic, discusses the eternity of the Vedas in all respects. In >> general, order of words in a sentence are not the same everywhere and at >> all times. It may differ from man to man, place to place and time to time >> since they are the product of human intellect. But, in the case of the >> Veda, even the syllable, the word and the sentence, from eternity, are all >> put in the same order. The order is eternal since it is there in >> Isvara-buddhi which is Nityopadhi. As Isvara is eternal, His Buddhi, in the >> form of Upadhi (eternal source of manifestation) is also eternal; hence, >> the order of the sentence etc., in the Vedas, is eternal. So this order is >> due to the Nityopadhi of Isvara-buddhi. >> >> A The Pancharathra texts and the Puranas are Paurusheya as they >> are the compositions of the Lord. Because there are no statements in the >> Puranas to say that, like the Vedas, the Puranas are also Apaurusheya. >> Perhaps, >> there are valid statements to prove that they are Paurusheya*. The god >> Brahma and others learn and remember the Vedas articulated by the Lord.* *And >> the same is followed by all the teachers*. *So, the Vedas are >> Apaurusheya*. Otherwise, the order etc., in the Vedas might be modified >> and reshaped by all and as such the authorship might be attributed to one >> and all. In the case of non-eternal and secular texts, dual-authorship >> may be accepted since everything is there in the Isvara-buddhi and it is >> then produced through a particular human being of supra-natural caliber. It >> should never be inferred that the name of the author Normally, even >> sometimes of the Vedas is missing unknowingly. the secret and unknown work >> attains popularity through the author's popularity. Here, the Veda is >> not secret and unknown and moreover, the eternity of this is held by >> tradition. But, the same tradition has never and nowhere referred to the >> author's name. And nobody can hide the author (name) of limitless Vedas of >> eternity. Therefore, the Vedas are authorless. >> >> *The fourth view,* that of Mimamsakas, is also not correct >> since that rules out the necessity of the presence of the Lord. They >> accept the Apauruseyatva of the Vedas but they have no faith in the >> existence of the Lord. Vadiraja refutes this view very skillfully, saying >> that the Mimansaka are Anathas or orphans whereas he and the like are >> Sanathas having care-takers. *The Vedas are Apaurusheya according to >> them. If the existence of the Lord is not accepted then, how are the Vedas >> retained in Pralaya or annihilation and how are they reproduced and >> articulated at the time of creation.* The reproduction and the >> articulation is possible only when there is a living being such as the >> Lord. So, the existence of the Lord should be recognized, otherwise, the >> Vedas might be known as Paurusheya a view, not accepted by the Mimansaka >> themselves. Hence of God should be recognized by all. Therefore, the exist >> >> *The fifth view* which is upheld by the Dvaita system is that the >> Vedas are Apaurusheya and Nitya. They are the sole authority in respect of >> Dharma, Adharma and the like. They are reproduced and revealed by the Lord >> exactly in the same way in each Kalpa. Thus, the Vedas should be recognized >> as primary and ultimate source of evidence. As irrespective of any Kalpa >> and Yuga they remain authority, one can understand properly as to what is >> right (Dharma) and what is wrong (Adharma) by studying the eternal Vedas. >> And moreover, the effects or the results (fruits) of the Vedic hymns are >> also experienced The Vedas are so called since they by so many aspirants. >> convey the sense of Dharma. The Vedas are uncreated and as such they are >> not defective due to the inclination of personal attachment. Because, the >> inclination of personal attachment may be found where the works are written >> or composed by some persons of same sect. Or, sometimes it is found in case >> of close relatives on account of relative intimacy towards them. But the >> Vedas are neither written by any person nor are they defective due to the >> inclination of personal attachment. So this is the primary and ultimate >> source of truth and of knowledge 159 of the Lord. >> >> APOURUSHEYA DEFINITION >> >> In Hinduism, Apauruṣeya ("means not the work of mankind or >> beyond human imagination"), is used to describe the Vedas, the main >> scripture in Hinduism. This implies that the Vedas are not authored by >> human but were divine creation. Apaurusheya shabda ("words not created by >> mankind") is an extension of apaurusheya which refers to the Vedas. >> Apaurusheya is a central concept in the Vedanta and Mimamsa schools of >> Hindu philosophy. These schools accept the Vedas as svatah pramana >> ("self-evident means of knowledge"). These schools accept that the Vedas >> were "heard" by the Rishis. The Mimamsa school asserts that since the Vedas >> are composed of words (shabda) and the words are composed of phonemes, the >> phonemes being eternal, the Vedas are also eternal. To this, if asked >> whether all words and sentences are eternal, the Mimamsa philosophers reply >> that the rules behind combination of phonemes are fixed and per-determined >> for the Vedas, unlike other words and sentences. The Vedanta school also >> accepts this line of argument. >> >> First of all it is “apauruṣeya” (अपौरुषेय) i.e. not derived from >> puruṣas, i.e human beings. There have been many different conceptions of >> what that means, and there have been many misconceptions among people as >> well. >> >> A common mistranslation of “apauruṣeya” is “no human author”. So the >> common idea is that the Vedas were not “written” by any human author, but >> “revealed by God”. This idea is seen in some Puranas, and is quite >> prevalent among people in general. However, this has some concerns. >> >> One major concern is that if it was “revealed by God”, we should see >> “God” addressing humans, like in the Bible and Quran. But in the Veda, we >> see human rishis addressing deities. >> >> Throughout the ancient period, the rishis were indeed called the makers >> of the mantras. Following are some examples: >> >> RV 9.112.3: kārurahaṃ tato bhiṣagupalaprakṣiṇī nanā — “*I am a maker* of >> mantras, my father (or son) is a doctor, my mother (or sister) is a >> flour-maker.” >> >> RV 1.61.4: asmā idu stomaṃ saṃ hinomi rathaṃ na taṣṭeva — *“For him, I >> design this hymn,* just as a carpenter designs a chariot” >> >> RV 1.77.1: kathā dāśemāgnaye kāsmai devajuṣṭocyate bhāmine gīḥ — “ How >> shall we offer to Agni, what kind of words should we say to him the bright >> one, which will be divinely acceptable?” >> >> RV 1.94.1: imaṃ stomamarhate jātavedase rathamiva saṃ mahemā manīṣayā — >> “This stotra we make for the most sacred Jātaveda with deep meditation*, >> just like building a chariot”* >> >> RV 1.143.1: pra tavyasīṃ navyasīṃ dhītimagnaye vāco matiṃ sahasaḥ sūnave >> bhare — “I offer this newest and most expansive ritual and words to the Son >> of Strength” >> >> RV 2.19.8: evā te gṛtsamadāḥ śūra manmāvasyavo na vayunāni takṣuḥ — >> “Thus, we Gṛtsamadas have designed these words for you, O Indra, just as >> a pathfinder makes paths” >> >> There are hundreds of such statements in the Rig Veda mantras. The rishi >> is very conscious of making this extraordinary effort with skill and >> meditation, to create or design a beautiful hymn to offer to the deity. And >> they want the deity to know that the hymn is coming from them as a gift. >> >> Niruktam 7.3: evamuccāvacairabhiprāyai ṛṣīṇāṃ mantradṛṣṭayo bhavanti — >> “Thus, the visions of the rishis occur with various intentions and >> topics.” >> >> *Now, just because the rishis are creators of the mantras, it does not >> mean that the Veda mantras are mere human creations*. If this were true, >> then everyone could write Vedic hymns. The Vedas are unique because the >> rishis have divine vision. Through intense tapas, they have become >> enlightened, they have achieved brahmasākṣātkāra, i.e. realization of the >> Ultimate Reality or Truth. This enlightenment occurs at a level beyond the >> mind and speech, where the rishis lose their individuality and experience >> the highest Sacchidananda (absolute existence, consciousness and bliss). >> >> All this is seen in the Rig Veda itself. For example, the fact that only >> a few are capable of having the divine vision is mentioned in RV 10.71.4: >> >> उत त्वः पश्यन्न ददर्श वाचमुत त्वः शृण्वन्न शृणोत्येनाम् । >> >> उतो त्वस्मै तन्वं वि सस्रे जायेव पत्य उशतीः सुवासाः ॥ >> >> uta tvaḥ paśyanna dadarśa vācamuta tvaḥ śṛṇvanna śṛṇotyenām । >> >> uto tvasmai tanvaṃ vi sasre jāyeva patya uśatīḥ suvāsāḥ ॥ >> >> —“One while seeing, does not see the Divine Speech; another while >> hearing, does not hear Her. To another one, She reveals Herself, just as a >> beautifully decorated wife reveals herself only to her husband.” >> >> Also, the divine vision and expression of it in human language are at >> different levels of this Speech. This is also seen in RV 1.164.45: >> >> चत्वारि वाक्परिमिता पदानि तानि विदुर्ब्राह्मणा ये मनीषिणः । >> >> त्रीणि गुहा निहिता नेङ्गयन्ति तुरीयं वाचो मनुष्या वदन्ति ॥ >> >> catvāri vākparimitā padāni tāni vidurbrāhmaṇā ye manīṣiṇaḥ । >> >> trīṇi guhā nihitā neṅgayanti turīyaṃ vāco manuṣyā vadanti ॥ >> >> —“Four are the levels of Speech which the wise people know of. Three of >> them are hidden and do not stir, the fourth is what humans speak.” >> >> Niruktam 1.20 also says the same thing: >> >> साक्षात्कृतधर्माण ऋषयो बभूवुः । तेऽवरेभ्योऽसाक्षात्कृतधर्मभ्य उपदेशेन >> मन्त्रान् संप्रादुः । … वेदं च वेदाङ्गानि च । >> >> sākṣātkṛtadharmāṇa ṛṣayo babhūvuḥ । te'varebhyo'sākṣātkṛtadharmabhya >> upadeśena mantrān saṃprāduḥ । … vedaṃ ca vedāṅgāni ca । >> >> —”The rishis were the ones who had a direct vision of the truth. For the >> sake of the inferior people who were not endowed with the vision, they gave >> these mantras as instruction/teaching. This is the Veda and Vedāṅgas.” >> >> However, the subject matter of the Vedas is not to be found in the world. >> Otherwise, we wouldn’t need the Veda. The spiritual knowledge as well as >> the institution of yajña are not found in the world. There is only one way >> to perform a yajña such as Agnihotra, and that description is found in the >> Veda. The knowledge of Brahman is not found in the world, otherwise >> everyone would be enlightened beings. Hence, the subject matter of the Veda >> is “vastu tantra”, i.e. “meta-physical knowledge”. It is in this sense that >> the Veda is called “apaurusheya”. >> >> TO BE CONTD K RAJARAM IRS 6526 PART 1 >> >> On Wed, 6 May 2026 at 12:06, 'gopala krishnan' via Thatha_Patty < >> [email protected]> wrote: >> >>> *SAGE BHARADWAJA-PART2* >>> >>> *Continued from Part 1* >>> >>> *Sage Bharadwaja in Satya yuga* >>> >>> Sage Bharadwaja is considered a Brahmarshi and one of the Saptarishis >>> (seven great sages) in the present Manvantara. While he is prominently >>> known for his contributions to the Vedas and his role in the Treta and >>> Dwapara Yugas (notably as the father of Drona), his presence as a >>> primordial scholar and ascetic extends back to the earliest traditions of >>> Hindu cosmology. >>> >>> *Key Aspects of Sage Bharadwaja* >>> >>> *Vedic Scholar and Seer*: He is the primary author of the Sixth Mandala >>> of the Rig-Veda. >>> >>> Birth: He is known as the son of Brihaspati (Deva Guru) and Mamata. >>> >>> Longevity and Wisdom: >>> >>> *He performed intense penance to Indra, asking for longer life to study >>> the three Vedas. Impressed by his dedication, Indra granted him an extended >>> lifespan, allowing him to attain profound knowledge*. >>> >>> Father of Drona: He is the father of *Dronacharya,* the instructor of >>> the Pandavas and Kauravas in the Mahabharata. >>> >>> Physician: He is credited as one of the original recipients of Ayurveda >>> knowledge from Indra, making him a foundational figure in ancient Indian >>> medicine. >>> >>> *Bharadwaja and the Yugas* >>> >>> Though many legends place him in the context of the Ramayana (Treta >>> Yuga) or the Mahabharata (Dwapara Yuga), Bharadwaja is regarded as an >>> eternal seeker. >>> >>> *Sage of the Vedic Times:* >>> >>> He is generally regarded as a sage from the dawn of the Vedic period. >>> >>> *Scholarship over Generations*: References suggest he was known for >>> dedicating entire lifetimes to studying the Vedas. >>> >>> *His Lineage*: He is the progenitor of the Bharadwaja Gotra, one of the >>> primary Brahmin lineages. >>> >>> His contribution, including the Dharmasutra and Srautasutra, helped >>> establish the foundational rituals and social laws in Hindu society. >>> >>> *Sathya Yuga- Marriage of Bharadwaja’s daughter Devavarnini* >>> >>> Sage Pulastya’s son (*Sage Vishrava*) who married Sage *Bharadwaja's >>> daughter (Devavarnini/Ilavida*). >>> >>> Regarding his timeline, Puranic chronology establishes that Sage >>> Bharadwaja was indeed born during the Satya Yuga, rendering him alive >>> during the era of Brahma's early mind-born sons like Pulastya. >>> >>> From this union, Kubera (the God of Wealth) was born. *This makes Sage >>> Pulastya and Sage Bharadwaja co-grandfathers to Kubera.* >>> >>> *Why Bharadwaja Belongs to Satya Yuga?* >>> >>> *Primordial Birth*: Bharadwaja is the son of Brihaspati (the Guru of >>> the Devas) and the grandson of Sage Angiras (one of the original root Sages >>> created at the dawn of the universe). This places his birth firmly in the >>> Satya Yuga. >>> >>> Immortal Lifespan (Tapasya): According to the Rigveda and Puranas, >>> Bharadwaja performed extreme penance to *Lord Indra specifically to >>> request multiple lifespans so he could continuously study the boundless >>> Vedas.* Because of this divine boon, he lived across multiple >>> Yugas—originating in Satya Yuga, living through Treta Yuga (where he hosted >>> Lord Rama at his ashram), and extending into Dwapara Yuga (where he >>> fathered Dronacharya). >>> >>> *The Genealogy of the Bharadwaja Gotra* >>> >>> *The Bharadwaja Gotra is one of the largest and most revered clans in >>> Hindu tradition*. Its ancestral roots follow a distinct spiritual >>> lineage that combines supreme Vedic intellect with formidable warrior >>> traits. >>> >>> *The "Traya Rishi" (The Three Root Sages)*When a descendant of this >>> Gotra recites their Pravara (lineage introduction), they invoke three >>> primary ancestors: >>> >>> *Maharishi Angiras*: One of Brahma's original mind-born sons and a root >>> Sages of the universe. >>> >>> Sage Brihaspati: The son of Angiras and the divine Guru (preceptor) of >>> the Devas. >>> >>> Maharishi Bharadwaja: The son of Brihaspati and the official progenitor >>> (Gotra Pravartak) of the clan. >>> >>> *Bharadwaja gothra details of pravara sages* >>> >>> The Bharadwaja Gotra belongs to the Angirasa group of sages. Depending >>> on the specific branch or custom of the family, *it predominantly >>> follows a three-sage (Traya-Rishi) Pravara, though certain traditions >>> recite a five-sage (Pancha-Rishi) Pravara* >>> >>> .Here is the exact details of the Pravara sages for the Bharadwaja Gotra. >>> >>> 1. *The Standard Three-Sage Pravara (Traya-Rishi*) >>> >>> The most widely used and accepted Pravara across most Hindu traditions >>> (Rig Veda, Yajur Veda, etc.) is:"*Āṅgirasa, Bārhaspatya, Bhāradvāja*" >>> >>> *. The Five-Sage Pravara (Pancha-Rishi)* >>> >>> Certain sub-sects or specific regional traditions (such as some branches >>> following the Apastamba or Bodhayana Shrautasutras) invoke five sages >>> instead of three. The sequence is: >>> >>> "Āṅgirasa, Bārhaspatya, Bhāradvāja, *Gārgya, Śainya*" >>> >>> Sage Garga (Gārgya): The son of Sage Bharadwaja. He was a master >>> astronomer, mathematician, and the family priest of the Yadu dynasty (who >>> named Lord Krishna). >>> >>> Sage Shini (Śainya): A prominent descendant or associate within the >>> lineage who established a distinct spiritual line of Vedic rituals >>> >>> *Sage Bharadwaja during Tretayuga* >>> >>> Sage Bharadwaja’s genealogy establishes him as a central pillar of >>> ancient lineage, while his interactions with *Lord Rama during the >>> Treta Yuga* highlight his profound role as a spiritual and strategic >>> guide. >>> >>> * Interactions with Lord Rama (Treta Yuga)* >>> >>> In the Ramayana, Sage Bharadwaja played a critical role at both the >>> beginning and the end of Lord Rama’s 14-year forest exile. >>> >>> *1. The Sanctuary at Prayagraj (Start of Exile)* >>> >>> When Rama, Sita, and Lakshmana first crossed the Ganges River into >>> exile, their very first stop was Sage Bharadwaja’s grand ashram in Prayag >>> (modern-day Prayagraj, Uttar Pradesh). >>> >>> *The Invitation:* >>> >>> Recognizing Rama's divine nature, Bharadwaja welcomed them with great >>> reverence and warmly *invited the trio to stay at his ashram for the >>> entirety of their 14-year exile.* >>> >>> *Rama's Strategic Refusal*: Rama politely declined the offer. He >>> reasoned that Prayag was too geographically close to the borders of >>> Ayodhya. If the citizens learned he was staying there, they would >>> constantly overrun the serene ashram to visit him, disrupting the spiritual >>> peace of the hermitage. >>> >>> Mapping Chitrakoot: Acknowledging Rama's wisdom, Sage Bharadwaja >>> directed them further into the deep, secluded forest and mapped out their >>> route to Chitrakoot Mountain, advising it as the perfect, peaceful >>> sanctuary for their exile. >>> >>> He even instructed Rama on how to construct a bamboo barge to safely >>> cross the treacherous Yamuna River. >>> >>> *2. The Grand Feast for Prince Bharata* >>> >>> When Prince Bharata later led a massive army and the citizens of Ayodhya >>> into the forest *to find Rama and beg him to return*, they also stopped >>> at Prayag. >>> >>> *Using his immense spiritual powers (Siddhis), Sage Bharadwaja >>> miraculously manifested a divine, lavish feast that fed Bharata's entire >>> royal army, giving them celestial comforts in the middle of the wilderness. >>> He then guided Bharata toward Chitrakoot.* >>> >>> *3. The Triumphant Return (End of Exile)* >>> >>> After defeating Ravana and completing his 14 years of exile*, Lord Rama >>> returned via the celestial Pushpaka Vimana*. >>> >>> Before officially stepping back into Ayodhya, he stopped once more at >>> Bharadwaja’s ashram to pay his respects and seek the sage's blessings for >>> his upcoming reign (Ramrajya). >>> >>> *Sage Bharadwaja during Dwapara Yuga* >>> >>> During the Dwapara Yuga, Sage Bharadwaja played a critical, foundational >>> role in the events leading up to the Mahabharata epic. Despite being born >>> in the Satya Yuga, his divine boon of an extended lifespan allowed him to >>> act as a vital link between the royal lineages and the celestial arts of >>> warfare. >>> >>> *His major interventions and contributions during this era include:* >>> >>> Saving the Lunar Dynasty (The Adoption by King Bharata) The Kuru/Pandava >>> lineage exists in the Dwapara Yuga because of Sage Bharadwaja. >>> >>> The Crisis: Emperor Bharata (son of Dushyanta and Shakuntala) found that >>> none >>> of his biological sons were fit to rule, so he killed them to protect the >>> throne. Facing a dead end for his dynasty, he prayed desperately for an >>> heir. >>> >>> My note- I had told the almost correct version – He was childless in >>> the first part. >>> >>> The Solution: *The Maruts (wind deities) brought a young Bharadwaja*—who >>> had been abandoned at birth—and presented him to King Bharata. *Bharata >>> adopted him as his son and heir.* >>> >>> Securing the Throne: >>> >>> Because of his ascetic nature, Bharadwaja did not want to rule the >>> kingdom. To resolve the crisis, *he performed a Putrakamesti Yagna for >>> King Bharata, which miraculously begot a son named Bhumanyu*. >>> >>> Bhumanyu went on to sustain the lineage that eventually produced >>> Bhishma, the Pandavas, and the Kauravas. >>> >>> *2. The Birth of Dronacharya* >>> >>> Bharadwaja's most direct impact on the Dwapara Yuga was fathering >>> Dronacharya, the royal military preceptor. >>> >>> The Miraculous Birth: >>> >>> While performing rituals by the Ganges, Bharadwaja beheld the beautiful >>> *Apsara >>> Ghritachi*. His fluid fell, which he collected inside a vessel or pot >>> (Drona). >>> >>> *From this vessel, a child emerged who was named Drona ("born from a >>> pot").* >>> >>> *Passing on Advanced Warfare:* >>> >>> Bharadwaja passed on his immense knowledge of Vedic scriptures and divine >>> weaponry (Dhanurveda) to Drona. >>> >>> *Drona later used this training to instruct Arjuna, Karna, and the other >>> princes of the era.* >>> >>> *3. Training Agnivesha and Passing down the Agneyastra* >>> >>> Sage Bharadwaja was a master of divine astras (astral weapons).He taught >>> the supreme secrets of the Agneyastra (Fire Weapon) to his brilliant >>> disciple, Sage Agnivesha. >>> >>> Agnivesha later passed this exact weapon down to Bharadwaja's son, >>> Drona, ensuring the ultimate military arts were successfully transmitted >>> into the peak of the Dwapara Yuga. >>> >>> *4. Directing the Science of Ayurveda* >>> >>> According to the Charaka Samhita, as the Dwapara Yuga progressed, >>> humans began suffering from diseases due to a decline in righteousness. >>> Bharadwaja chaired a grand assembly of sages and volunteered to ascend to >>> heaven to request the complete science of Ayurveda directly from *Lord >>> Indra*. *He brought this knowledge back to Earth, distributing it to >>> disciples like Atreya to alleviate mankind's physical suffering*. >>> >>> >>> >>> *I will continue in next posting.* >>> >>> >>> >>> *In this compilation **there are repetitions **to emphasise and refresh >>> earlier told information. I compile reading information, **edit as >>> required and never copy paste**.* >>> >>> *R. Gopalakrishnan, 06-05-2026 * >>> >>> -- >>> 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 visit >>> https://groups.google.com/d/msgid/thatha_patty/1333567950.133470.1778049382928%40mail.yahoo.com >>> <https://groups.google.com/d/msgid/thatha_patty/1333567950.133470.1778049382928%40mail.yahoo.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 visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZortqKQcYNGK8qq8oUCoVXB1CR8i%3DKx7fPw5Rqq%3DKipBJA%40mail.gmail.com.
