Pranam Q2 Universe is described broadly in Brahmanda puranam. Q3 Youth knows it but only the elderly kids learn very late; Abivadaye and sankalpam are mere introduction of oneself genealogical and the other recording the location; thus the abhivadaye may not vary even after a divorce of the parent but the sankalpam will vary. London and USA sastrigal will recite differently after the bharatha varshe. Instead of Ganga nadi- theere it can be "Potomac" nadhi- theere. Thithi nakshatra day may vary according to the longitude latitudes. This is the land which found that SUN rotates and never sets in. Q4 Sraddham is a term remembering the ancestors in Sanskrit and a ritual performed by all on this earth with their customary words. Sraddham is not prohibited for the ladies. All sons can do and all together can do with the separate sangalpam or giving authorization. It is a Puja. Puja vidanam might vary. It is the Bhakthi and the sradha that is required. Most important factor is getting the perfect vadhyars. All rituals can be performed by self if one knows. Cult of 4 types of Acharyas were existing only for the yagnams in public welfare as only the Brahmin Varna held that post. Vadhyars were manufactured within 300 years. When discipline goes off the necessity provides the tool to bind; but the discipline of that binder goes off, the rest override them. Nandrum theethum pirar thara vara; Vedam is clear about the vadhyars' characters. Q5 Reciting the veda mantra has a style. Reading and uttering mantras are different. The sound the pressure provides the mind the power. The theory of *sphoṭa* is associated with Bhartṛhari <https://en.wikipedia.org/wiki/Bhart%E1%B9%9Bhari> (c. 5th century), an early figure in Indic linguistic theory, mentioned in the 670s by Chinese traveller Yijing <https://en.wikipedia.org/wiki/Yijing_(monk)>. Bhartṛhari is the author of the *Vākyapadīya <https://en.wikipedia.org/wiki/V%C4%81kyapad%C4%ABya>* ("[treatise] on words <https://en.wikipedia.org/wiki/Pada_(foot)> and sentences <https://en.wikipedia.org/wiki/V%C4%81kya>"). The work is divided into three books, the *Brahma-kāṇḍa*, (or *Āgama-samuccaya* "aggregation of traditions"), the *Vākya-kāṇḍa*, and the *Pada-kāṇḍa* (or *Prakīrṇaka* "miscellaneous"). He theorized the act of speech as being made up of three stages:
1. Conceptualization <https://en.wikipedia.org/wiki/Conceptualization> by the speaker (*Paśyantī* "idea <https://en.wikipedia.org/wiki/Idea>") 2. Performance <https://en.wikipedia.org/wiki/Performance> of speaking ( *Madhyamā* "medium <https://en.wikipedia.org/wiki/Transmission_medium>") 3. Comprehension <https://en.wikipedia.org/wiki/Understanding> by the interpreter (*Vaikharī* "complete utterance"). *Bhartṛhari* is of the *śabda-advaita* "speech <https://en.wikipedia.org/wiki/%C5%9Aabda> monistic <https://en.wikipedia.org/wiki/Advaita>" school which identifies language and cognition. According to George Cardona <https://en.wikipedia.org/wiki/George_Cardona>, "Vākyapadīya is considered to be the major Indian work of its time on grammar, semantics and philosophy." Vedic age. “There is no word of wider content in any language than this Sanskrit term meaning ‘Power’” (Woodroffe, p.17). In the Indian notions about Sabda Sakti, meaning the ‘Power of the Word’, language is seen from the earliest times as creative power both at cosmic and human levels. Modern science sees energy as the ultimate form of reality. In India language has been worshipped and used as a manifestation of the energy of the goddess Saraswati since the Rg Veda. In a recent in-depth study on Eurocentrism, specifically focused on Hegel’s views on Indian culture and philosophy, Signoracci (2017), observes that Hegel “had more to do with the suppression or exclusion of the Indian traditions from the history and practice of philosophy in Europe and elsewhere than may be thought, and there is much to do to reverse this trend” (p.253). He further observes that Indian philosophy’s “historical prominence and continuing vitality show its considerable sophistication and render it perhaps not solely, but certainly uniquely – capable of posing a challenge to the assessment Hegel delivers” (ibid. p.233). A strong tradition of linguistic analysis that developed in India in the first millennium BC and has continued uninterrupted to modern times. Fields of phonetics and grammar were recognized first. By the early fourth century BC, Pāṇini composed a complete grammar of Sanskrit that generates utterances from basic elements under semantic and co-occurrence conditions. The grammar utilizes sophisticated techniques of reference, a formal meta-language, and abstract principles of rule precedence (Allen, 1953; Vasu, 1988; Kiparsky. 2002; Deshpande 2011). The long tradition of grammatical commentary that followed Panini’s work investigated subtleties of verbal cognition in discussion with well-developed philosophical disciplines of logic and ritual exegesis. Linguistic analysis of Sanskrit inspired similar analysis modern Indian languages (Thus recital assumed importance revealing the ordinary and the extra-ordinary renditions). Conceptualizations about language and communication constitute an intellectual tradition in India, in which speech, emerging at the time of creation, is seen as creative and efficient power, an energy (Sakti), which is both cosmic and human. This creative power can be accessed by human beings through structured language, which serves as a medium or channel through which knowledgeable and skilled persons can reach the higher levels of coherence and cohesion of language and reality. These conceptualizations are present as early as the Vedas and maintain continuity through texts on phonetics (siksa, and pratisakhya), the epics (Mahabharata), the works of grammarians (sabdanusanam), the Upanishads, the philosophies (darsanas), and the texts on the arts. Earliest conceptualization of language as Sakti can be found in the Vedas, where the notion of creative role of language is present widely, most significantly in Rg Veda Book X. Hymn X.71 speaks of rare and shining treasures hidden in language which are disclosed to those who have the insight and affection in their speech. When language is used with insight and care it wins the cooperation of other persons. (Rg Veda, p.809- 15). But only those who make the effort and have the right intention can speak and comprehend language in the right way. A person who has not understood the essence of the spoken word can only use language that is superficial and hollow. Good communication skill comes to those who words are trustworthy and reflect the integrity of the person. People have similar sense organs but their comprehension and expression is not the same. Knowledge and experience enables a person to use the power of words to understand and conceptualize reality in most beneficial way. Katha Upanishad beautifully sum up the conceptualization of language as cosmic energy in these texts. In Chapter VI.2, speech is considered as the abode of the Absolute Reality, Brahma. Absolute Reality resides in speech, it is supported by space, and deserves to be honored as consciousness. By speech alone can one identify the people with whom one can cooperate, acquire the knowledge that is in the texts, interpretations, and activities. The Absolute Reality is, in truth, speech. By recognizing and imbibing the true value and energy of speech one can even become a god (Radhakrishnan, p.246). The Shantiparva verse 47.84 says that “Everything is in you. Everything is from you. You Yourself are Everything. Everywhere are you. You are always the All. Salutations to you in your form as Everything” (Mahabharata, Vol 5, p.146). An earlier verse, 47.47, throws more light on deeper roots of the concept of Sabda Sakti. It says, “Roots with all kinds of affixes and suffixes are your limbs. The Sandhis are your joints. The consonants and the vowels are your ornaments. The Vedas have declared you to be the divine word. Salutations to you in your form as the word” (ibid. 143). Sakti, the divine power, is the essential nature of the Absolute Reality itself. It is the radiating, pulsating, vibrating, brilliant, dynamic and absolute free power, which is essentially pure light and supreme joy, the core, the heart of Reality, of everything. In its different forms and stages it is the essential nature of all that exists in the world. Sakti is in a blade of grass, a dust particle, humans, rocks, water, trees, animals, a spiral nebula in the sky, an atom, a thought, a sensation, and in Akshara and Sabda- and at the same time it transcends the world and is in Brahma. The Indian communication model is based on the structure of language as an ascending hierarchy of connections between the base level of physical reality, the materiality of language, through intermediate levels of conceptual abstraction, to the highest levels of abstraction - Sabda Brahman or Paramasiva – where linguistic form merges with Absolute Reality. While the connection of the elementary linguistic terms with sense perceptions of everyday experiences is established in practice, comprehension of the connections between our sense perceptions in their totality require logically derived concepts at different levels of abstraction, based on primary concepts. The concept of Sabda Sakti symbolizes the creative energy of language that connects and integrates the grossest and subtlest levels of abstraction with agility, ingenuity, and beauty. This communication model to a large extent is shaped by the Vedas and Upanishads, the diverse philosophical schools and traditions, and a treasure of ideas and practices stemming from India’s composite cultural heritage. This legacy contributes to a diverse and yet coherent Indian way of communication in a flowing movement. Only a few of such classical texts have been studied so far with regard to their contribution towards the evolution of an Indian communication model. Towards this end, Indian classical texts relating to language need to be explored further and relevant ideas stemming from them adopted for integrative and accommodative language and communication in India and the world. { P S S sastry on Patanjali Mahabhashya and K A Subramaniya iyer on Birthr hari Vakhya padia and Rig vedam treatise by Dayananda saraswati}. Thus recital is mastering the sound. KR IRS 22422 On Fri, 22 Apr 2022 at 07:25, 'gopala krishnan' via iyer123 < [email protected]> wrote: > QUES ANSW DIVINE 04-2022-22 > > Dear friends, > > These are information compiled as QA by me in 1998’s-2014’s and stored in > my computer. They are posted by *very learnt members*. > > *BEING COMPILATION THERE MAY BE ERRORS.* > > Sincerely, > > *R. Gopalakrishnan, 78, dated 22-04-2022* > > Q1What is the age for upanayanam? > > A1 Sage Apastamba has said the Upanayanam to be performed at age of 8 > including Garba- about 7 after birth. > > Manu has said that the above is important period, but *with kaalatheetha > prayaschita, it can be done upto 16. * > > If the child is bright or if the father wants to start vedic education > early for the child then the Upanayanam can be done at the age of 5. > (Manu) > > Q2 Have we got a description of world in Bhagavata Purana ? > > A2 Bhagavata Purana deals with the geography of the world in a great > detail. It divides the world into seven dweepas. AND India is in Jambu > dweepa ,and America in Krauncha dweepa. > > > > Q3 We listen to our sasthrikal’s guidance and recite samkalpam for all > rituals and samskaras What is the actual Sankalpa mantra and its meaning “ > > A3 Sasthrikal recites ".... DVITEEYA PARARDHE “ and we repeat carefully this > and continuing manthras - in the 2nd half of Brhama's life > > “SVETAVARAHA KALPE” - in the kalpa of Sveta-Varaha > > “VAIVASWATHA MANVANTARE” - in the reining period of the current > manuVaivaswatha > > “ASHTA VIMSATI TAME” - in the 28th mahayuga of the current manavantara > > “KALIYUGE” - in this kali yuga > > “PRATHAME PADHE” - in the first quarter of this yuga > > “JAMBOODVEEPE” - this denotes the place where the ritual is performed. > India was known as Jambudveepa > > “BHARATA VARSHE, BHARATA KANDE” - in the land of Bharat > > “SAKHABDE MERO, DAKSHINE PARSVE “- to the South of the Meru mountain > > “ASMIN VARTHAMANE VYAVAHARike” - in the current period now reigning > > “PRABHAVADI SHASTI SAMVATSARANAM MADYA” - among the cycle of 60 years > starting from Prabhava > > “……..NAMA SAMVATSARE” - the name of the year in the 60 year Hindu calendar > > “....AYANE” – DAKSHINAYANE” (Aadi to Marghazi) or Uttarayane (Thai to Aani) > > ....RITOU” - denotes the 6 seasons or Ritus - Vasantha, Greeshma, > Varsha,Sharadh, Hemantha and Shishira > > “....MASAE” - one of the 12 tamil months > > ....PAKSHE” - either Shukla Paksham (day after Amavasya till and including > Pournami) or Krishna Paksham (day after Pournami till and including > Amavasya) > > ....SUBHA THITHOU” - one of the 15 days between Pournami and Amavasya > > (Prathama, Dvithiya, Trithiya, Chaturthi, Panchami, Shasti, Saptami, > Ashtami, Navami, Dasami, Ekadasi, Dwadashi, Trayodasi, Chaturdasi,Pournami > or Amavasya > > “....VASARA YUKTAYAM “- one of the days of the week (Bhanu, Soma, Bhowma, > Soumya, Guru, Brugu and Sthira) > > ....NAKSHATRA YUKTAYAM” - the day's star or Nakshatram. > > After saying the above the name of the ritual is said. > > The Paramacharya says the Sankalpam is a kind of record of what you > performed with finer details going down to the day and location of the > ritual. It seems to me the forerunner for a kind of bookkeeping or a > system of maintaining minutes of a meeting. > > Samkalpam has special importance while performing pithru karmas at > Rameswaram and Gaya since the sraadhas performed are for a phase. > > My note- I have added this QA because a number of youngsters may get some > information of what they recite in hurry as the sasthrikal recite so. > > Q4 Do each son has to perform sraadha independetly? > > A4 This question of which son will do shradda has been asked and answered > in many forums. The sastra position is: > > If the sons are living in a joint family with single kitchen and undivided > ancestoral property, then the eldest son does the shradda. In his absence > any other son can do it. If all sons die then there is no need to do > shradda for their father. > > If the sons are living separately or if the property of the family is > already divided among the family members, then all the sons should > perform the shradda every year separately in their own place or even if > they are doing together, by having separate homas and separately cooked > rice and payasam. > > It is not enough if one son does the shradda and other sons keep idle > during that time. The papa of not doing shradda will catch the sons who > do not do it. Shradda can not be substituted by donations to orphanages etc. > > It makes no difference if one son dies. Other sons are already doing it. > If all sons or the only son die, then there is no need to continue the > shradda for the father. The order moves one notch down. From a posting by > SriV.Muralidharan. > > The rules are taken from Samkshepa Dharma Sastram, Heritage India > Publications, Mylapore- an adaptation of vaidhyanatha Deekshadeeyam- page > 35,36. > > Vaidhyanatha Deekshadeeyam is the authority on Sastras as per > sankaracharyas of Kanchi and other maths. > > *My note- If at all sons living separately our sasthrikals involve all in > samkalpa, and then onwards the edest perform the ritual. I am not sure it > is in Vaidhyanatha Deekshadeeyam or Samkshepa Dharma Sastram. There should > be a provision for it* > > Q5 Do reciting some veda mantras has good effect ? > > A 5Yes The following veda mantras give wonderful effects for positive > purposes > > 1. sam gacchadvam sam vadadhvam sam vo manaamsi jaanataam > > devaa bhaagam yathaa purve sanjaanaanaa upaasate > > 2. samaano mantrah samiti samaani samaanam manah saha chittameshaam > > samaanam mantramabhi mantraye vah samnena vo havisha juhomi. > > These occur in the last chapter of Rigveda. Of course, usual care has to > be taken while chanting these mantras like having total concentration of > the mind and cleanliness of the body. > > We need not be afraid of not having learnt these with swaras peculiar to > veda mantras and chant them like any other mantra. One member has written > that using them regularly he was getting wonderful results without > fail. > > -- > You received this message because you are subscribed to the Google Groups > "iyer123" 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/iyer123/1116798620.38341.1650592605244%40mail.yahoo.com > <https://groups.google.com/d/msgid/iyer123/1116798620.38341.1650592605244%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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