WHEN ONE REFUSE TO ACCEPT AND DOES A SOLILOQUY NOTHING BETTER CAN BE DONE KR
On Wed, 13 May 2026 at 15:15, APS Mani <[email protected]> wrote: > Dear KR Sir: > > To open up the 'brain', one should have a brain, but here it is clay! > > On Wed, May 13, 2026 at 1:39 PM Rajaram Krishnamurthy < > [email protected]> wrote: > >> I pity for writing what is already written with evidence value, as >> non evidential and folk tale versions from 3rd rate stuff; Jaimini was >> never a student of Vyasa; Jaimini and so many including adi shankara and >> Ramanuja had quoted BADARAYANA AND DOES IT MEAN ALL THESE PEOPLE ARE >> STUDENT OF VEDA VYASA WHO WAS IN3000 BCE, TO JAIMINI IN 500 BCE SURVIVING >> TO BE GURU OF JAIMINI? AND GOPALAKRISHNAN NEVER OPENS UP HIS BRAIN WHEN HE >> WRITES COPY AND PASTE. NEVER VERIFIES BUT AS A COPIED STORY VERSION WRITES >> THAT GOPALAKRISHNAN EXISTED IN ALL THE 4 YUGAS AND AS HE WROTE BADARAYANA >> SEVERAL TIMES IS ALSO VYASA STUDENT!! K RAJARAM IRS 13526 >> >> On Wed, 13 May 2026 at 11:43, 'gopala krishnan' via Thatha_Patty < >> [email protected]> wrote: >> >>> *SAGE JAIMINI PART3**(Last Part)* >>> >>> *CONTINUED FROM PART 2* >>> >>> *Jaimini Bharata- Differences with Vyasa Bharatha.* >>> >>> *In the Jaimini Bharata*, the meeting between Arjuna and King >>> Chandrahasa is a moment of mutual respect and spiritual recognition rather >>> than the *typical military conflict seen in other episodes of the Horse >>> Sacrifice*. >>> >>> *The Encounter at Kuntala* >>> >>> When the sacrificial horse of Yudhishthira entered the kingdom of >>> Kuntala, it was spotted by Chandrahasa’s sons, Makaraksha and Padmaksha. >>> >>> *The Sons' Reaction*: They were initially dismayed and informed their >>> father about the arrival of the powerful Pandava army led by Arjuna and >>> Krishna. >>> >>> Chandrahasa’s Decision: Unlike many other kings who challenged Arjuna >>> to prove their valour, Chandrahasa—being a great devotee of Krishna and >>> a wise ruler—immediately recognized the divinity of the mission. >>> >>> He did not wish to fight a battle against the forces of Dharma. >>> >>> Submission and Support >>> >>> Royal Reception: Chandrahasa went out to meet Krishna and Arjuna, >>> treating them with the highest royal honours and abundant wealth. >>> >>> Joining the Cause: >>> >>> Instead of resisting the Ashvamedha, he formally accepted the Pandavas' >>> sovereignty. >>> >>> On Krishna's advice, Arjuna accepted this peaceful submission, and they >>> made peace without any bloodshed. >>> >>> Abdication: In a final act of devotion, Chandrahasa anointed his son >>> Makaraksha as the new king of Kuntala so that he himself could join >>> Arjuna’s army and assist in the remainder of the sacrificial journey. >>> >>> *Why this episode is unique?* >>> >>> In the Jaimini Bharata, Arjuna is often depicted as a warrior who >>> struggles and needs Krishna’s constant intervention. However, the >>> encounter with Chandrahasa serves as a rare example of peaceful diplomacy >>> and shared devotion, highlighting Chandrahasa’s status as a "perfect >>> devotee" whose destiny was always protected by the divine. >>> >>> My note- Regarding Lord Krishna leading Arjuna following Aswamedha >>> horse, I have made a google search to confirm and result is given below:- >>> >>> In the Jaimini Bharatha (also known as the Jaiminiya Ashvamedha Parva), >>> Lord Krishna plays a central, active, and deeply spiritual role in leading >>> and protecting Arjuna during the campaign of the sacrificial horse. Unlike >>> the standard Mahabharata by Sage Vyasa, which frames the Ashvamedha >>> primarily as a political expansion, Sage Jaimini's text focuses intensely >>> on devotion (bhakti) to Krishna. >>> >>> *Lord Krishna is involved throughout Arjuna's journey in the following >>> distinct ways*: >>> >>> 1. Assuming Command of the Army >>> >>> When regional kings capture the sacrificial horse to challenge the >>> Pandavas, the stakes escalate into fierce battles. In specific chapters, >>> such as the *conflict against King Tamradhwaja, Krishna takes over the >>> active leadership and direction of Arjuna's army* to protect the horse >>> and guide their military strategy. >>> >>> 2. Divine Tactical Intervention and Defeat >>> >>> Krishna intentionally uses unconventional cosmic tactics to resolve >>> conflicts. >>> >>> During the initial rituals, a demon named Anuswala (brother of Salwa) >>> abducts the sacrificial horse. Krishna pursues him single-handedly, >>> engages in battle, and deliberately allows himself to be momentarily >>> subdued. >>> >>> Once Anuswala realizes Krishna's true cosmic identity—revealed through >>> His multi-form divine manifestation (Chaturdha Murti)—the abductor >>> surrenders the horse and becomes a devotee. >>> >>> 3. Spiritual Facilitator of Peace >>> >>> The text portrays *Krishna as an orchestrator of reconciliation rather >>> than just a conqueror*. Opposing kings often capture the horse solely >>> because they desire a personal audience or battle with Krishna. Krishna >>> uses these confrontations to transform former enemies into allies and >>> devotees, bringing the children of late adversaries (like Karna and >>> Jayadratha) into the fold of the newly established righteous kingdom. >>> >>> 4. Direct Protection and Resuscitation >>> >>> Arjuna faces overwhelming mystical opposition from powerful warriors, >>> including *his own son, Babruvahana.* In these deadly conflicts, Krishna >>> acts as Arjuna's ultimate saviour. When Arjuna is killed or >>> incapacitated in battle, Krishna intervenes directly—by orchestrating a >>> journey to the netherworld (Naga Loka) to secure a life-giving gem—to >>> revive Arjuna and restore him to the physical world. >>> >>> 5. Spiritual Target of the Sacrifice >>> >>> In Jaimini's text, the horse itself is spiritually linked to Krishna. >>> >>> Before the final rituals, the sacrificial horse communicates through >>> Nakula, stating that *it has no desire for the traditional heavens >>> because Krishna is physically present at the sacrificial altar*. >>> >>> During the final offering, Krishna pierces the horse's chest; instead >>> of a bloody sacrifice, a divine ray of light emerges from the animal and >>> merges directly back into Krishna, transforming the horse's body into pure >>> camphor >>> >>> *Why Vyasa Bharatha is more popular than Jaimini Bharatha* >>> >>> The Vyasa Bharatha is significantly more popular and universally >>> recognized than the Jaimini Bharatha due to fundamental differences in >>> structural completeness, thematic scope, and *historical survival*. >>> >>> While Sage Jaimini was a direct disciple of Veda Vyasa, their respective >>> compositions took completely different paths in Indian literary tradition. >>> >>> *The core reasons for the overwhelming popularity of Vyasa's version >>> include:* >>> >>> 1. Incompleteness and Loss of Jaimini's Text >>> >>> Extant Fragments: The primary reason for Jaimini's lower popularity is >>> that his complete Mahabharata did not survive. >>> >>> The Surviving Parva: Today, only the Ashvamedha Parva (the Book of the >>> Horse Sacrifice) survives in its entirety from Jaimini's original work. >>> >>> Vyasa's Full Epic: In contrast, Vyasa's Mahabharata survives fully >>> across all 18 Parvas, providing the complete, unbroken saga from the >>> origins of the Kuru dynasty to the ascent to heaven. >>> >>> 2. Comprehensive Geopolitical Scope vs. Singular Focus: >>> >>> Vyasa's epic explores a massive geopolitical landscape of Vedic India, >>> detailing complex statecraft, power politics, military alliances, and a >>> multi-generational family feud. >>> >>> *Ritualistic Focus: Jaimini's surviving text centers strictly on the >>> post-war ritual of the Ashvamedha Yagna*. It functions more like an >>> elaborate, specialized narrative about a single ritual campaign rather than >>> a grand, foundational historical epic. >>> >>> 3. Philosophical Depth and the Bhagavad Gita >>> >>> Spiritual Treasures: Vyasa's version acts as a massive cultural and >>> philosophical compendium, housing vital independent texts like the >>> Bhagavad Gita, the Anugita, and the Vidhura Niti. >>> >>> Narrative Over Philosophy: Jaimini’s text prioritizes emotional >>> storytelling, regional folklore, and ritual procedures over dense, >>> universal philosophical discourses. It lacks a universal philosophical >>> cornerstone equivalent to the Bhagavad Gita. >>> >>> 4. Representation of Heroes and Human Realism >>> >>> The Invincible Hero: In Vyasa's text, characters retain their complex, >>> gritty, and historically grounded realism. Arjuna remains an >>> all-conquering, independent hero who successfully safeguards the >>> sacrificial horse primarily through his own unmatched warrior prowess.The >>> Vulnerable Hero: In Jaimini's version, the Pandavas are frequently >>> defeated, humbled, or killed by regional kings and their own sons, >>> requiring constant divine resuscitation and intervention from Lord Krishna. >>> >>> >>> 5. Historical Rejection >>> >>> Puranic legends and texts (such as Shridhara's 17th-century >>> Pandavapratapa) state that Vyasa traditionally rejected or condemned the >>> versions written by his disciples—including Jaimini—because they >>> introduced too many imaginative deviations and personal fictional elements >>> . >>> >>> The Authorized Canon: *The version recited by Vyasa's disciple >>> Vaishampayana became the officially accepted,* orthodox canon >>> transmitted down through generations, sealing Vyasa's absolute dominance in >>> mainstream Hindu tradition >>> >>> His school is considered non-theistic, but *emphasizes ritual parts of >>> the Vedas as essential to dharma*. Jaimini is known for his studies of >>> the older Vedic rituals. >>> >>> >>> >>> *Badarayana- Jaimini’s guru* >>> >>> Jaimini's guru was Badarayana, who founded the Vedanta school of Hindu >>> philosophy. He is also credited with authoring the Brahma Sutras. >>> >>> *Both Badarayana and Jaimini quoted each other as they analysed each >>> other's theories*. Badarayana emphasises knowledge, while Jaimini >>> emphasises rituals. They sometimes agree with each other, sometimes >>> disagree, and often present antithesis to each other. >>> >>> Jaimini's contributions to textual analysis and exegesis influenced >>> other schools of Indian philosophies. The most studied bhashya (reviews and >>> commentaries) on Jaimini's texts were written by scholars named Shabara, >>> Kumarila, and Prabhakara. >>> >>> *Badarayana and Vedavyasa are the same person* >>> >>> The connection between Sage Badarayana and Sage Jaimini represents one >>> of the most intellectually influential guru-disciple relationships in the >>> history of Indian philosophy. Together, they laid the foundation for >>> mainstream Vedic orthodoxy. >>> >>> 1. Identity of Badarayana and Veda Vyasa >>> >>> The Twin Names: In mainstream Hindu tradition, Badarayana and Veda >>> Vyasa are widely identified as the exact same individual. >>> >>> The Etymology: *He is called Vyasa because he "arranged" the single >>> Veda into four distinct books*. He is called Badarayana because his >>> hermitage was situated in Badarikashrama (modern-day Badrinath) surrounded >>> by Badari (jujube) trees. >>> >>> The Lineage Transmission: As Jaimini’s guru, Badarayana explicitly >>> trusted him with compiling and *preserving the Sama Veda and writing a >>> version of the Mahabharata (the Jaimini Bharatha*). >>> >>> 2. Intellectual Rivalry: >>> >>> Despite their deep respect, Badarayana and Jaimini established opposite >>> intellectual counterweights in Vedic thought, creating a framework of >>> scholarly debate: >>> >>> Jaimini’s School (Purva Mimamsa): Focuses entirely on Karma Kanda (the >>> action/ritual portion of the Vedas). Jaimini argued that performing >>> Vedic sacrifices and physical rituals is the ultimate path to cosmic order >>> (Dharma). >>> >>> Badarayana’s School (Uttara Mimamsa / Vedanta): Focuses entirely on *Jnana >>> Kanda (the knowledge/philosophical portion of the Upanishads).* >>> >>> Badarayana argued that mechanical rituals are secondary, and that the >>> realization of the ultimate cosmic self (Brahman) is the sole path to >>> liberation (Mukti). >>> >>> 3. Mutual Citation in Foundational Sutras >>> >>> The historical reality of their dynamic discourse is proven because they >>> explicitly quote and criticize each other by name within their own >>> foundational text formulas: >>> >>> *In the Brahma Sutras**: Badarayana explicitly quotes Jaimini's >>> objections across several verses to thoroughly address, dismantle, or >>> refine his disciple's focus on ritualism*. >>> >>> In the Mimamsa Sutras: Jaimini inserts the phrase "according to >>> Badarayana" directly into key verses. This was done to explicitly >>> signal to students where his own perspective differed from or >>> harmonized with his guru's traditional teaching >>> >>> Works >>> >>> *Jaimini's Mimamsa emerged in a time when traditional Vedic beliefs were >>> losing their persuasive power*. It was no longer taken for granted that >>> sacrifices pleased deities, maintained the universe, or that the Vedas were >>> infallible. Buddhist, Jain, and sceptical perspectives questioned the >>> significance of sacrifices, while some adherents continued their practice >>> despite doubts. This challenged the notion of a comprehensive >>> understanding of rituals. In his works, Jaimini sought to address these >>> criticisms. >>> >>> *Purva Mimamsa Sutras* >>> >>> Jaimini is most known for his great treatise Purva Mimamsa Sutras, also >>> called Karma-mimamsa (“Study of Ritual Action”), a system that >>> investigates the rituals in the Vedic texts. The text founded the >>> Purva-Mimamsa school of Indian philosophy, one of the six Darsanas or >>> schools of Indian philosophy. >>> >>> Dated to around the 4th century BCE, the text contains about 3,000 >>> sutras and is the foundational text of the Mimamsa school. The text aims at >>> an exegesis of the Vedas with regard to ritual practice (karma) and >>> religious duty (dharma), commenting on the early Upanishads. Jaimini's >>> Mimamsa is eminently ritualist (karma-kanda) in comparison to the >>> metaphysical focus on knowledge of the Self (Atman) and Brahman of the >>> Vedanta philosophy. His Mimamsa Sutra was commented upon by many, of >>> which Śābara was among the earliest. >>> >>> >>> >>> *Samaveda* >>> >>> When sage Veda Vyasa classified ancient Vedic hymns into four parts >>> based on their use in sacrificial rites and taught them to his four chief >>> disciples – Paila, Vaisampayana, Jaimini, and Sumantu, *the Samaveda >>> was transmitted to sage Jaimini.* >>> >>> — Brahmanda Purana 1.4.21 >>> >>> *Markandeya Purana* >>> >>> One of the major Puranas, the Markandeya Purana, opens with a dialogue >>> between sage Jaimini and Markandeya and discusses philosophy, theology, >>> cosmology, cosmogony, dharma, and karma. >>> >>> *Brahmanda Purana* >>> >>> It is mentioned in the first chapter of the Brahmanda Purana that the >>> Brahmanda Purana is a story that *Jaimini is telling King Hiranyanabha >>> at Naimisharanya.* >>> >>> >>> >>> Mahabharata( Refreshing) >>> >>> Jaimini has also appears in many parts of the Mahabharata. For instance, >>> in Adi Parva, chapter 53, stanza 6, Jaimini is said to be present during >>> Janamejaya's sarpasatra, the yanja (sacrificial ritual) he performed to >>> kill all serpents out of vengeance for his father *Parikshit's death*. >>> Furthermore, stanza 11 in chapter 4 of the Sabha Parva says that Jaimini >>> was a part of Yudhishthira's council. He even visited Bhishma as he lay on >>> the bed of arrows during the war, according to Shanti Parva, chapter 46, >>> stanza 7. >>> >>> Later narratives >>> >>> In later narratives, Jaimini is described as a disciple of Vyasa, the >>> author of the Mahabharata, *who seeks clarification on the Mahabharata. >>> Since Vyasa was not around to clear his confusions, he went to Markandeya*. >>> However, by the time he went to him, Markandeya had abandoned speech. *The >>> disciples of Markandeya directed Jaimini to four birds who had witnessed >>> the great eighteen-day Mahabharata war*. The mother of those four birds >>> was flying above the battlefield of the great war when she was pierced by >>> an arrow which ripped open her womb. Four eggs fell out and safely >>> landed onto the Kurukshetra ground, which had been softened as it was >>> blood-soaked. *An elephant's bell fell on the four birds and covered >>> them protectively, keeping the eggs safe throughout the remainder of the >>> war.* >>> >>> After the war, they were discovered by rishis who realized that the >>> four birds had heard much during the war and had knowledge that no other >>> human had so blessed them with human speech. *Jaimini went to those >>> four birds and was able to clear is doubts and confusions* >>> >>> *End of posting* >>> >>> >>> >>> *Compiled from websites and Google QA . R. Gopalakrishnan,(**former ITS >>> 7024**) 13-05-2026* >>> >>> -- >>> 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/1775952621.132271.1778652804744%40mail.yahoo.com >>> <https://groups.google.com/d/msgid/thatha_patty/1775952621.132271.1778652804744%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/CAL5XZoo%3DbCoyLiJYaO85ZSM%3D44LMZUdo1RcLCnttwYoaVbUeVQ%40mail.gmail.com.
