Respected Mr Rajaram,
Who are the TWO IDIOTS? Can't you mention their names?
Even you are not able to write two sentences using capital letters in the
beginning of the sentence. Even the construction of the second sentence does
not carry the meaning properly.
Whom you are calling idiots?
Gopalakrishnan
On Sunday, 19 November, 2023 at 02:37:36 pm IST, Rajaram Krishnamurthy
<[email protected]> wrote:
tHERE ARE 2 IDIOTS IN THE GROUP WHO WILL DEMAND TEACHING AS THEY HAVE NO
BACKGROUND. sO TOO HERE; IF HE IS SO KNOWLEDGEABLE WHY CAN'T HE FIND IT? READ
WELL THE SENTENCE KR IRS 191123
---------- Forwarded message ---------
From: Narayanaswamy Iyer <[email protected]>
Date: Sun, 19 Nov 2023 at 10:12
Subject: [iyer123] Re: [KeralaIyers] AGNI
To: iyer <[email protected]>
Cc: Narayanaswamy Iyer <[email protected]>
Dear folks
Has the consistent and serial blasphemer, who despises and condemns all
samskaaraams sacred to braahmanas, ever performed as prescribed a single
samidaadanam or a single aupaasanam in his wasted and mahaa-paapam-filled life?
If not, how is he eligible to comment, even by way of cut-and-paste pretence,
on subjects such as the three fires that orthodox braahmanas maintain -- the
gaarhapathya, the aahavaneeya, and the dakshaagni?
The truculent liar and habitual blasphemer writes, amongst his other Great Lies
and obscenities:-
"In the text Devi Māhātmya of the goddess tradition of Hinduism
(Shaktism)........Svāhā is the daughter of Daksha, Svāhā has a crush for Agni.
She seduces him by successively impersonating six of seven women at a gurukul
(school) that Agni desired for, and thus with him has a baby who grows to
become god Skanda – the god of war."
Exactly where in Devi Maahaathmyam does it say so?
S Narayanaswamy Iyer
On Sat, Nov 18, 2023 at 2:31 PM Rajaram Krishnamurthy <[email protected]>
wrote:
Agni God of Fire
Agni upon his mount, with flames leaping upwards from hiscrown
Other names Mātariśvan
Affiliation Deva,Dikpāla
Abode Agniloka
Mantra Om AgniVidmahe
Weapon Āgneyāstra
Mount Urial
Personal information
Parents Brahma
Consort Svāhā
Children Pāvaka,Pāvamāna, Śuchi, Nīla, Agneya
2 Agni (Sanskrit:अग्नि, romanized: Agni, Sanskritpronunciation: is a
Sanskrit wordmeaning fire and connotes the Vedic fire deity of Hinduism. He is
also theguardian deity of the southeast direction and is typically found in
southeastcorners of Hindu temples. In the classical cosmology of the Indian
religions,Agni as fire is one of the five inert impermanent elements
(pañcabhūtá) alongwith space (ākāśa), water (ap), air (vāyu) and earth
(pṛthvī), the fivecombining to form the empirically perceived material
existence (Prakṛti).
3 In Vedicliterature, Agni is a major and oft-invoked god along with Indra
and Soma. Agniis considered the mouth of the gods and goddesses and the medium
that conveysofferings to them in a homa (votive ritual). He is conceptualized
in ancientHindu texts to exist at three levels, on earth as fire, in the
atmosphere aslightning, and in the sky as the sun. This triple presence accords
him as themessenger between the deities and human beings in the Vedic
scriptures. Therelative importance of Agni declined in the post-Vedic era, as
he wasinternalised and his identity evolved to metaphorically represent
alltransformative energy and knowledge in the Upanishads and later
Hinduliterature. Agni remainsan integral part of Hindu traditions, such as
being the central witness of therite-of-passage ritual in traditional Hindu
weddings called Saptapadi orAgnipradakṣiṇam (seven steps and mutual vows), in
the Upanayana ceremony ofrite of passage, as well being part of the diyā (lamp)
in festivals such asDeepavali and Aarti in Puja.
5 The ancientIndian grammarians variously derived it: from root aj, which
in Sanskrit means"to drive" in the sense of "nimble, agile"; from agri, theroot
of which means "first", referring to "that first in theuniverse to arise" or
"fire" according to Shatapatha Brahmana section6.1.1; the Brahmana claims this
is cryptically called as Agni becauseeveryone including the gods are known to
love short nicknames;
according to the 5th-century BCE Sanskrit text Nirukta-Nighantu in section
7.14, sage Śakapūṇistates the word Agni is derived from three verbs – from
'going', from 'shiningor burning', and from 'leading'; the letter "a" (अ)
isfrom root "i" which he claims implies 'to go', the letter g" (ग्) is from
the root "añj" meaning 'toshine' or "dah" meaning 'to burn', and the last
letter is by itselfthe root "nī" (नी) which means 'to lead'. None of the
threeexplanations cited above is plausible in the modern linguistic sense.
6 The word Agniis used in many contexts, ranging from fire in the stomach,
the cooking fire ina home, the sacrificial fire in an altar, the fire of
cremation, the fire ofrebirth, the fire in the energetic saps concealed within
plants, theatmospheric fire in lightning and the celestial fire in the sun. In
theBrahmanas layer of the Vedas, such as in section 5.2.3 of Shatapatha
Brahmana,Agni represents all the gods, all concepts of spiritual energy that
permeateseverything in the universe. In the Upanishads and post-Vedic
literature, Agniadditionally became a metaphor for immortal principle in man,
and any energy orknowledge that consumes and dispels a state of darkness,
transforms andprocreates an enlightened state of existence.
7 Agni is alsofamously known as:
Pāvaka – sanctifier of everything;
Havyavāhana – one who carries the sacrificial butter;
Saptajihvi – one with seven tongues (flames); consumes thesacrificial butter
very fast;
Vahni – travelling with wind;
Anala – as one of the Vasus;
Hutāśana; the glow from the root
Chitrabhānu – colourful light;
Jvalana – glowing;
Vaiśvānara; the wisdom of light in vulva
Vibhāvasu – whose light is wealth;
Dhumaketu – one who is crowned with smoke.
Other names include Śikhī, Pingesa, Plavanga, Bhūritejaḥ,Rudragarva and
Hiraṇyakṛt.
8 The earliestlayers of the Vedic texts of Hinduism, such as section 6.1
of Kaṭhaka Saṃhitā and section 1.8.1 ofMaitrāyaṇī Saṃhitā state that the
universe began with nothing, neithernight nor day existed, what existed was
just Prajāpati (also referred to asBrahman) Agni originated from the forehead
of Prajāpati, assert these texts.With the creation of Agni came light, and with
that were created day and night.Agni, state these Saṃhitās, is the same as the
Brahman, the truth, the eye ofthe manifested universe These mythologies develop
into more complex storiesabout Agni's origins in the later layers of Vedic
texts, such as in section 2.1.2of the Taittiriya Brahmana and sections 2.2.3–4
of Shatapatha Brahmana. Agni isoriginally conceptualized as the ultimate source
of the"creator-maintainer-destroyer" triad, then one of the trinities, asthe
one who ruled the earth. His twin brother Indra ruled the atmosphere as thegod
of storm, rain and war, while Sūrya ruled the sky and heavens. His positionand
importance evolves over time, in the"creator-maintainer-destroyer" aspects of
existence in Hindu thought
9 The ShatapathaBrahmana mentions there have been three previous Agnis and
current one is thefourth in the series Fourfold, namely,was Agni (fire) at
first. Now that Agni whom they at first chose for the officeof Hotri priest
passed away. He also whom they chose the second time passedaway. He also whom
they chose the third time passed away. Thereupon the one whostill constitutes
the fire in our own time, concealed himself from fear. Heentered into the
waters. Him the gods discovered and brought forcibly away fromthe waters. –
1:2:3:1
10 The hymns inthese ancient texts refer to Agni with numerous epithets and
synonyms, such asJātavedas (he who knows all generations), Vaiśvānara (relating
to all men),Tanūnapāt (son of himself, self-made), Narāśaṃsa (who embodies
men's praise),Tripatsya (with three dwellings), and many others. In Vedic
mythologies, Agniis also presented as one who is mysterious with a tendency to
play hide andseek, not just with humans but with the gods. He hides in strange
places suchas waters where in one myth he imbues life force into living beings
that dwelltherein, and in another where the fishes report his presence to the
gods.
11 Agni is inhymn 10.124 of the ṚgVeda, a Rishi (sage-poet-composer) and
along with Indraand Sūrya makes up the Vedic triad of deities. Agni is
considered equivalent toand henotheistically identified with all the gods in
the Vedic thought, whichformed the foundation for the various non-dualistic and
monistic theologies ofHinduism. These theme of equivalence is repeatedly
presented in the Vedas, suchas with the following words in the Maṇḍala 1 of the
ṚgVeda:
They call it Indra, Mitra, Varuna, Agni,
and he is heavenly-winged Garutman.
To what is One, sages give many a title,
they call it Agni, Yama, Matarisvan. — ṚgVeda 1.164.46, Translator:
KlausKlostermaier
Upanishads Agniwith an aura of flames, seated on ram.
12 Agni featuresprominently in the major and minor Upanishads of Hinduism.
Among the earliestmention is the legend of a boy named Satyakāma Jābāla, of
uncertain parentagefrom an unwed mother, in chapter 4 of the Chhāndogya
Upanishad (~700 BCE). Hehonestly admits his poverty and that his mother does
not know who his fatherwas, an honesty that earns him a spot in a Vedic school
(gurukul). During hisstudies, the boy meets Agni, who then becomes the metaphor
for him as acardinal direction, world body, eye and knowledge, and the abstract
principleof Brahman which the Upanishad states is in everything and is
everywhere Agniappears in section 1.13 of Chandogya Upanishad as well.
13 In verse 18of the Isha Upanishad, Agni is invoked with, "O Agni, you
know all thepaths, lead me on to success by the good path, keep me away from
the wrong pathof sin".[65][66][d] In sections 4.5–6 of the Maitri Upanishad,
studentsask their Vedic Guru (teacher) about which god is best among gods they
name, alist that includes Agni. The Guru replies that they are all supreme, all
merelyforms of the Brahman, the whole world is Brahman. So pick anyone,
suggests theUpanishad, meditate and adore that one, then meditate over them
all, then denyand discard the individuality of every one of these gods
including of Agni,thus journey unto the universal, for a communion with the
Purusha, the Ātman.
14 Sections 3and 4 of Kena Upanishad, another major ancient Upanishad,
present anallegorical story which includes gods Agni, Vāyu, Indra and goddess
Umā. Aftera battle between good gods and evil demons, where Brahman helps the
good gainvictory, the gods wonder, "what is this Brahman, a wonderful
being?"Agni goes first to find out, but fails. Vāyu too fails. Then Indra
tries, butmeets the goddess who already understands Brahman, explains what
Brahman is andhow the good reached victory through the nature of Brahman. Indra
shares thisknowledge with Agni and Vayu. The Kena Upanishad closes these
sections bystating that "Agni, Vāyu and Indra" are revered first because
theywere the first among gods to realize Brahman. The allegorical legend,
statesPaul Deussen, aims to teach that all the Vedic gods and natural
phenomenon havetheir basis in the timeless, universal monistic principle called
Brahman.
15 Anotherancient major Hindu scripture named Prashna Upanishad mentions
Agni in itssecond Prashna (question section). The section states that Agni and
otherdeities manifest as five gross constituents that combine to make the
entireuniverse, and that all the deities are internalized in the temple of a
livingbody with Agni as the eyes.
Agni is mentioned in many minor Upanishads, such as thePranagnihotra
Upanishad, the Yogatattva Upanishad, the Yogashikha Upanishad,the
Trishikhibrahmana Upanishad and others The syncretic and monistic Shaivismtext,
namely Rudrahridaya Upanishad states that Rudra is same as Agni, and Umais same
as Svaha.
16 MundakaUpanishad (2.4) mentioned the seven tongues of Agni as kālī,
karālī, manojavā,sulohita, sudhāmravarṇā, sphuliṅginī and visvarucī.Vedic
rituals involve Agni.He is a part of many Hindu rites-of-passage ceremonies
such as celebrating abirth (lighting a lamp), prayers (aarti lamp), at weddings
(the yajna where thebride and groom circle the fire seven times) and at death
(cremation).According to Atharvaveda, it is Agni that conveys the soul of the
dead from thepyre to be reborn in the next world or life. However, this role
was inpost-Vedic texts subsumed in the role of god Yama. Agni has been
important intemple architecture, is typically present in the southeast corner
of a Hindutemple.
17 The Agnihotrainvolves fire, and the term refers to the ritual of keeping
fire at home, andin some cases making "sacrificial offerings" such as milk and
seedsto this fire. The Srauta texts statethat it is the duty of man to perform
Agnihotra. A wide range of Agnihotraprocedures are found in the Brahmana layer
of the Vedas, ranging from the mostcommon simple keeping of sacred fire and its
symbolism, to more complicatedprocedures for the expiation of guilt, to rituals
claimed to grant immortalityto the performer. According to the Jaiminiya
Brahmana, for example, anAgnihotra sacrifice frees the performer from evil and
death. In contrast,states the Shatapatha Brahmana, Agnihotra is a symbolic
reminder and equivalentto the Sun, where the fire keeper is reminded of the
heat that creates life,the fire in beings, the heat in the womb behind the
cycle of life.
18 Jātaveda isthe fire that carries the quid-pro-quo offerings to the gods,
in which caseAgni is light identified with knowledge and with Brahman. In the
Jātaveda form,"He who knows all creatures", Agni acts as the divine model for
thepriest. He is the messenger who carries the oblation from humans to the
gods,bringing the Gods to sacrifice, and intercedes between gods and humans
(RigVeda I.26.3). Together with Indra and Soma, Agni is invoked in the Rig
Vedamore than any other gods.
Kravyād (क्रव्याद) is the form of Agni which cremates corpses,the fire of the
funeral pyre that triggers the recycling of matter and spirit.In this way,
states Shatapatha Brahmana in verse 2.2.4.8, after one's death andat the time
of cremation, Agni heats up and burns only the body, yet by itsheat, one is
reborn
19 Agni issymbolism for psychological and physiological aspects of life,
states MahaPurana[clarification needed] section LXVII.202–203. There are three
kinds ofAgni inside every human being, states this text, the krodha-agni or
"fireof anger", the kama-agni or "fire of passion and desire", andthe
udara-agni or "fire of digestion". These respectively needintrospective and
voluntary offerings of forgiveness, detachment and fasting,if one desires
spiritual freedom and liberation
19 Agni, who isaddressed as Atithi ('guest'), is also called Jatavedasam
(जातवेदसम्),meaning "the one who knows all things that are born, created
orproduced". He symbolizes will-power united with wisdom. Agni is theessence of
the knowledge of Existence. Agni destroys ignorance and alldelusions, removes
nescience. The Kanvasatpathabrahmanam (SB.IV.i.iv.11) callsAgni "wisdom"
(मेधायैमनसेऽग्नये स्वाहेति).[103] Agni is symbolism for "the mindswiftest among
(all) those that fly". The iconography of Agni varies byregion The design
guidelines and specifications of his iconography aredescribed in the Hindu
Agama texts. He is shown with one to three heads, two tofour arms, is typically
red-complexioned or smoky-grey complexioned standingnext to or riding a ram,
with a characteristic dramatic halo of flames leapingupwards from his crown. He
is shown as a strong looking man, sometimes bearded,with a large belly because
he eats everything offered into his flames, withgolden brown hair, eyes and
mustache to match the color of fire. Agni holds arosary in one hand to
symbolize his prayer-related role, and a sphere inanother hand in eastern
states of India. In other regions, his four arms holdan ax, torch, spoon (or
fan) and a flaming spear (or rosary)
20 Seven rays oflight or flames emit from his body. One of his names is
Saptajihva, "theone having seven tongues", to symbolize how rapidly he
consumessacrificial butter Occasionally, Agni iconography is shown in Rohitasva
form,which has no ram as his vahana, but where he is pulled in a chariot with
sevenred horses, and the symbolic wind that makes fire move as the wheels of
thechariot In Khmer art, Agni has been depicted with a rhinoceros as his
vahanaThe number seven symbolizes his reach in all seven mythical continents
inancient Hindu cosmology or colors of a rainbow in his form as the sun. Agni
hasthree forms, namely fire, lightning, and the Sun, forms sometimes symbolized
bygiving his icon three heads or three legs. He sometimes is shown wearing
agarland of fruits or flowers, symbolic of the offerings made into the fire.
21 The earliestsurviving artwork of Agni have been found at archaeological
sites near Mathura(Uttar Pradesh), and these date from 1st-centuryBCE.[113]:
215, 366–367, xix, with caption for Figure 86 In the collection atBharat Kalā
Bhavan, there is a red sandstone sculpture from around the start ofthe common
era but no later than 1st-century CE, identifiable as Agni shown inthe garb of
a Brahmin, very much like sage Kashyapa. In the Panchala coins ofAgnimitra, a
deity is always present with a halo of flames. In Guptasculptures, Agni is
found with a halo of flames round the body, the sacredthread across his chest,
a beard, pot-bellied and holding in his right hand aamrtaghata (nectar-pot).:
215–216 Many of these early carvings and earlystatues show just one head, but
elaborate details such as ear-rings made ofthree fruits, a detailed necklace, a
slightly smiling face wearing a crown, andflames engraved into the hairs at the
back of Agni's statue. The iconographicstatues and reliefs of god Agni are
typically present in the southeast cornersof a Hindu temple. However, in rare
temples where Agni is envisioned as apresiding astrological divinity, according
to texts such as the SamaranganaSutradhara, he is assigned the northeast corner.
21 Agni ishistorically considered to be present in every grihastha (home),
and thereinpresented in one of three forms – gārhapatya (for general domestic
usage),āhavaniya (for inviting and welcoming a personage or deity) and
dakshinagni(for fighting against all evil).[115] Yāska states that his
predecessor Sākapuṇiregarded the threefold existence of Agni as being in earth,
air and heaven asstated by the Rig Veda, but a Brāhmana considered the third
manifestation to bethe Sun.
Agni seated on a ram, 14th–15th century Indonesia.
A sage of the Ṛg Veda (Sūkta IV.iii.11) states that theSun became visible when
Agni was born.
Offended by Agni, Bhṛgu had cursed Agni to become thedevourer of all things on
this earth, but Brahma modified that curse and madeAgni the purifier of all
things he touched
In the "Khāṇḍava-daha Parva" (MahābhārataCCXXV), Agni in disguise approaches
Krishna and Arjuna seeking sufficient foodfor gratification of his hunger; and
on being asked about the kind of foodwhich would gratify, Agni expressed the
desire to consume the forest of Khāṇḍavaprotected by Indra for the sake of
Takṣaka, the chief of the Nāgas. Aided byKrishna and Arjuna, Agni consumes the
Khāṇḍava Forest, which burnt for fifteendays, sparing only Aswasena, Maya, and
the four birds called sarangakas; later,as a boon Arjuna got all his weapons
from Indra and also the bow, Gāṇḍīva, fromVaruṇa
There is the story about King Shibi who was tested by Agniassuming the form of
a pigeon and by Indra assuming the form of a hawk; Shibioffered his own flesh
to the hawk in exchange of pigeon's life. The pigeonwhich had sought Shibi's
shelter was thus saved by the king's sacrifice
Agniparīkṣā or 'the Fire test' has Agni as the witness. Inthe Rāmāyaṇa, Sītā
voluntarily goes through this ordeal to prove her virtue.
Agni is the eldest son of Brahma. In the Viṣṇu Purāṇa,Agni, called Abhimāni is
said to have sprung from the mouth of the Virāt Puruṣa,the Cosmic Man. In
another version, Agni emerged from the ritual fire producedby the wife of
Dharma (eternal law) named Vasubhāryā (literally, "daughterof Light")
According to the Puranic mythology, Agni married Svāhā(invocation offering) and
fathered three sons – Pāvaka (purifier), Pāvamāna(purifying) and Śuchi
(purity). From these sons, he has forty-fivegrandchildren which are symbolic
names of different aspects of a fire. In sometexts, Medhā (intelligence) is
Agni's sister.
22 Goddess Svāhāis Agni's wife. Her name is pronounced with offerings such as
butter and seedspoured into the fire during ceremonies. However, like many
names in Hindutraditions, the name Svāhā embeds symbolic meanings, through its
relationshipwith the Vedic word Svadhā found in the hymns of the ṚgVeda. Thomas
Coburnstates that the term Svadhā refers to "one's own particular nature
orinclination", and the secondary sense of "a customary pleasure orenjoyment, a
refreshment that nourishes". Svāhā is also found in the hymnsof the Vedic
literature, in the sense of "welcome, praise to you".This salutation is a
remembrance of Agni, as an aspect of that which is"the source of all beings".
As a goddess and wife of Agni, Svāhārepresents this Shakti.
In the text Devi Māhātmya of the goddess tradition ofHinduism (Shaktism), and
in the Hindu mythologies, Svāhā is the daughter ofDaksha, Svāhā has a crush for
Agni. She seduces him by successivelyimpersonating six of seven women at a
gurukul (school) that Agni desired for,and thus with him has a baby who grows
to become god Skanda – the god of war.Other chapters suggest he was the son of
the god Shiva.
The Mahābhārata also mentions that when Agni was residingat Mahishmati he fell
in love with the daughter of king Nila. In the guise of aBrahmana, he asked for
the hand of the princess, but the king refused and wasabout to punish him. Agni
revealed his true form and flamed up in wrath. Thefrightened king apologized
and bestowed his daughter on Agni. In return, Agnipromised protection of the
city during any invasion]
23 Agni isidentified with same characteristics, equivalent personality or
stated to beidentical as many major and minor gods in different layers of the
Vedicliterature, including Vāyu, Soma, Rudra (Shiva), Varuṇa and Mitra. In hymn
2.1of the ṚgVeda, in successive verses, Agni is identified to be the same
astwelve gods and five goddesses.
Prajāpati: The vedic text Shatapatha Brahmana, in section6.1.2 describes how
and why Prajāpati is the father of Agni, and also the sonof Agni, because they
both are the image of the one Ātman (Soul, Self) thatwas, is and will be the
true, eternal identity of the universe. The Prajāpati,cosmic Purusha and Agni
are stated to be the same in sections 6.1.1 and 6.2.1of Shatapatha Brahmana.
Varuṇa and Mitra: when Agni is born, he is Varuṇa; when heis kindled, he is
Mitra. He is also stated to become Varuṇa in the evening, andhe is Mitra when
he rises in the morning
Indra: Agni is generally presented as Indra's twin, theyboth go and appear
together In chapter 13.3 of the Atharvaveda, Agni is said tobecome Indra when
he illumines the sky.[126] Agni is also calledVishva-Vedāh,[f] "dawn," which
refers both to Indra, the Protector,and to the all-knowing Agni.
Rudra: in the ṚgVeda Agni is addressed as having the samefierce nature as
Rudra.g] The Shiva-linga represents that pillar of fire whichis Agni, a Skambha
symbolism borrowed in some Buddhist artworks. The verses 8through 18 in section
6.1.3 of the Shatapatha Brahmana state Rudra is same asAgni, who is known by
many other names. Later, in section 9.1.1, the ShatapathaBrahmana states, "this
entire Agni (fire altar) has now been completed, heis now this god Rudra".
Savitr (Sun): Agni is same as Savitr during the day, as hetraverses the space
delivering light and energy to all living beings.
Vāyu and Soma: in the Vedas, Agni or 'fire' (light andheat), Vāyu or 'air'
(energy and action), and Soma or 'water', are majordeities who cooperate to
empower all life. In some passages, they are stated tobe aspects of the same
energy and principle that transforms.
Gāyatrī: is identified with Agni in Aitareya Brahmanasection 1.1, Jaiminiya
Brahmana section 3.184 and Taittiriya Brahmana section7.8, and the most revered
Gayatri meter in the Sanskrit prosody and Hindutraditions is associated with
Agni.
Vāc (goddess of speech) and Prāṇa (life force): areidentified with Agni in
Jaiminiya Brahmana sections 1.1 and 2.54, ShatapathaBrahmana sections 2.2.2 and
3.2.2
Sarama: in a hymn in praise of Agni,[h] Rishi ParāśaraŚāktya speaks of Saramā,
the goddess of Intuition, the forerunner of the dawnof Truth in the Human mind,
who finds the Truth which is lost.[i] It is Saramāwho is a power of the Truth,
whose cows are the rays of the dawn ofillumination and who awakens man who
finds Agni standing in the supreme seatand goal.
K Rajaram IRS 18 1123
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