I wanted to walk away from the 2 idiots, sorry now three and if those three have balls , even all at this age will have balls; so idiots always speak like Staalin thinking they have balls. If younger brother wants to console the rowdy sinful elder brother that is his look out; because UNBAKED CALLED THE FULLY BAKED AS HALF BAKED, BECAUSE THE SINNNED CITY ADDRESSED WITH ABUSES WITHOUT ANY CONTENT, BECAUSE ONLY CAPITAL AND SMALL LETTERS ARE VISIBLE AND WANTS TO JOIN THE BAND OF ABUSERS, WILL THE NATION COME TO A STAND STILL? Poor creatures who remain worse clays out of the earth, let them lie and console each other; and 3 idiots who cannot recognise themselves are not unbaked but unsoaked dusty clay sand. KR IRS 201123
---------- Forwarded message --------- From: Laxminarayan Sarma <[email protected]> Date: Sun, 19 Nov 2023 at 20:37 Subject: Re: [iyer123] Re: [KeralaIyers] AGNI To: gopala krishnan <[email protected]> Cc: Kerala Iyer <[email protected]>, Rajaram Krishnamurthy < [email protected]>, Iyer <[email protected]>, Patty Thatha < [email protected]>, Narayanaswamy Iyer <[email protected]> What does a guy do if he lacks the balls? On Sun, 19 Nov, 2023, 6:46 pm gopala krishnan, <[email protected]> wrote: > 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 his crown > > Other names Mātariśvan > > Affiliation Deva, Dikpāla > > Abode Agniloka > > Mantra Om Agni Vidmahe > > Weapon Āgneyāstra > > Mount Urial > > Personal information > > Parents Brahma > > Consort Svāhā > > Children Pāvaka, Pāvamāna, Śuchi, Nīla, Agneya > > 2 Agni (Sanskrit: अग्नि, romanized: Agni, Sanskrit pronunciation: is > a Sanskrit word meaning fire and connotes the Vedic fire deity of Hinduism. > He is also the guardian deity of the southeast direction and is typically > found in southeast corners of Hindu temples. In the classical cosmology of > the Indian religions, Agni as fire is one of the five inert impermanent > elements (pañcabhūtá) along with space (ākāśa), water (ap), air (vāyu) and > earth (pṛthvī), the five combining to form the empirically perceived > material existence (Prakṛti). > > 3 In Vedic literature, Agni is a major and oft-invoked god along with > Indra and Soma. Agni is considered the mouth of the gods and goddesses and > the medium that conveys offerings to them in a homa (votive ritual). He is > conceptualized in ancient Hindu texts to exist at three levels, on earth as > fire, in the atmosphere as lightning, and in the sky as the sun. This > triple presence accords him as the messenger between the deities and human > beings in the Vedic scriptures. The relative importance of Agni declined in > the post-Vedic era, as he was internalised and his identity evolved to > metaphorically represent all transformative energy and knowledge in the > Upanishads and later Hindu literature. Agni remains an integral part of > Hindu traditions, such as being the central witness of the rite-of-passage > ritual in traditional Hindu weddings called Saptapadi or Agnipradakṣiṇam > (seven steps and mutual vows), in the Upanayana ceremony of rite of > passage, as well being part of the diyā (lamp) in festivals such as > Deepavali and Aarti in Puja. > > 5 The ancient Indian grammarians variously derived it: from root aj, > which in Sanskrit means "to drive" in the sense of "nimble, agile"; from > agri, the root of which means "first", referring to "that first in the > universe to arise" or "fire" according to Shatapatha Brahmana section > 6.1.1; the Brahmana claims this is cryptically called as Agni because > everyone including the gods are known to love short nicknames; > > according to the 5th-century BCE Sanskrit text Nirukta-Nighantu in section > 7.14, sage Śakapūṇi states the word Agni is derived from three verbs – > from 'going', from 'shining or burning', and from 'leading'; the letter "a" > (अ) is from root "i" which he claims implies 'to go', the letter g" (ग्) is > from the root "añj" meaning 'to shine' or "dah" meaning 'to burn', and the > last letter is by itself the root "nī" (नी) which means 'to lead'. None > of the three explanations cited above is plausible in the modern linguistic > sense. > > 6 The word Agni is used in many contexts, ranging from fire in the > stomach, the cooking fire in a home, the sacrificial fire in an altar, the > fire of cremation, the fire of rebirth, the fire in the energetic saps > concealed within plants, the atmospheric fire in lightning and the > celestial fire in the sun. In the Brahmanas 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 permeates everything in the universe. In > the Upanishads and post-Vedic literature, Agni additionally became a > metaphor for immortal principle in man, and any energy or knowledge that > consumes and dispels a state of darkness, transforms and procreates an > enlightened state of existence. > > 7 Agni is also famously known as: > > Pāvaka – sanctifier of everything; > > Havyavāhana – one who carries the sacrificial butter; > > Saptajihvi – one with seven tongues (flames); consumes the sacrificial > 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 earliest layers of the Vedic texts of Hinduism, such as > section 6.1 of Kaṭhaka Saṃhitā and section 1.8.1 of Maitrāyaṇī Saṃhitā > state that the universe began with nothing, neither night nor day > existed, what existed was just Prajāpati (also referred to as Brahman) 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 > of the manifested universe These mythologies develop into more complex > stories about Agni's origins in the later layers of Vedic texts, such as in > section 2.1.2 of the Taittiriya Brahmana and sections 2.2.3–4 of > Shatapatha Brahmana. Agni is originally conceptualized as the ultimate > source of the "creator-maintainer-destroyer" triad, then one of the > trinities, as the one who ruled the earth. His twin brother Indra ruled the > atmosphere as the god of storm, rain and war, while Sūrya ruled the sky and > heavens. His position and importance evolves over time, in the > "creator-maintainer-destroyer" aspects of existence in Hindu thought > > 9 The Shatapatha Brahmana mentions there have been three previous > Agnis and current one is the fourth in the series Fourfold, namely, was > Agni (fire) at first. Now that Agni whom they at first chose for the office > of Hotri priest passed away. He also whom they chose the second time > passed away. He also whom they chose the third time passed away. Thereupon > the one who still constitutes the fire in our own time, concealed himself > from fear. He entered into the waters. Him the gods discovered and brought > forcibly away from the waters. – 1:2:3:1 > > 10 The hymns in these ancient texts refer to Agni with numerous > epithets and synonyms, such as Jātavedas (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, Agni is also presented as one who is > mysterious with a tendency to play hide and seek, not just with humans but > with the gods. He hides in strange places such as waters where in one myth > he imbues life force into living beings that dwell therein, and in another > where the fishes report his presence to the gods. > > 11 Agni is in hymn 10.124 of the ṚgVeda, a Rishi (sage-poet-composer) > and along with Indra and Sūrya makes up the Vedic triad of deities. Agni is > considered equivalent to and henotheistically identified with all the > gods in the Vedic thought, which formed the foundation for the various > non-dualistic and monistic theologies of Hinduism. These theme of > equivalence is repeatedly presented in the Vedas, such as 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: Klaus > Klostermaier > > Upanishads Agni with an aura of flames, seated on ram. > > 12 Agni features prominently in the major and minor Upanishads of > Hinduism. Among the earliest mention is the legend of a boy named Satyakāma > Jābāla, of uncertain parentage from an unwed mother, in chapter 4 of the > Chhāndogya Upanishad (~700 BCE). He honestly admits his poverty and that > his mother does not know who his father was, an honesty that earns him a > spot in a Vedic school (gurukul). During his studies, the boy meets Agni, > who then becomes the metaphor for him as a cardinal direction, world body, > eye and knowledge, and the abstract principle of Brahman which the > Upanishad states is in everything and is everywhere Agni appears in section > 1.13 of Chandogya Upanishad as well. > > 13 In verse 18 of the Isha Upanishad, Agni is invoked with, "O Agni, > you know all the paths, lead me on to success by the good path, keep me > away from the wrong path of sin".[65][66][d] In sections 4.5–6 of the > Maitri Upanishad, students ask their Vedic Guru (teacher) about which god > is best among gods they name, a list that includes Agni. The Guru replies > that they are all supreme, all merely forms of the Brahman, the whole world > is Brahman. So pick anyone, suggests the Upanishad, meditate and adore that > one, then meditate over them all, then deny and 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 3 and 4 of Kena Upanishad, another major ancient > Upanishad, present an allegorical story which includes gods Agni, Vāyu, > Indra and goddess Umā. After a battle between good gods and evil demons, > where Brahman helps the good gain victory, the gods wonder, "what is this > Brahman, a wonderful being?" Agni goes first to find out, but fails. Vāyu > too fails. Then Indra tries, but meets the goddess who already understands > Brahman, explains what Brahman is and how the good reached victory through > the nature of Brahman. Indra shares this knowledge with Agni and Vayu. The > Kena Upanishad closes these sections by stating that "Agni, Vāyu and Indra" > are revered first because they were the first among gods to realize > Brahman. The allegorical legend, states Paul Deussen, aims to teach that > all the Vedic gods and natural phenomenon have their basis in the > timeless, universal monistic principle called Brahman. > > 15 Another ancient major Hindu scripture named Prashna Upanishad > mentions Agni in its second Prashna (question section). The section states > that Agni and other deities manifest as five gross constituents that > combine to make the entire universe, and that all the deities are > internalized in the temple of a living body with Agni as the eyes. > > Agni is mentioned in many minor Upanishads, such as the Pranagnihotra > Upanishad, the Yogatattva Upanishad, the Yogashikha Upanishad, the > Trishikhibrahmana Upanishad and others The syncretic and monistic > Shaivism text, namely Rudrahridaya Upanishad states that Rudra is same as > Agni, and Uma is same as Svaha. > > 16 Mundaka Upanishad (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 a birth (lighting a lamp), > prayers (aarti lamp), at weddings (the yajna where the bride 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 the pyre to > be reborn in the next world or life. However, this role was in post-Vedic > texts subsumed in the role of god Yama. Agni has been important in temple > architecture, is typically present in the southeast corner of a Hindu > temple. > > 17 The Agnihotra involves fire, and the term refers to the ritual of > keeping fire at home, and in some cases making "sacrificial offerings" such > as milk and seeds to this fire. The Srauta texts state that it is the duty > of man to perform Agnihotra. A wide range of Agnihotra procedures are found > in the Brahmana layer of the Vedas, ranging from the most common simple > keeping of sacred fire and its symbolism, to more complicated procedures > for the expiation of guilt, to rituals claimed to grant immortality to the > performer. According to the Jaiminiya Brahmana, for example, an Agnihotra > sacrifice frees the performer from evil and death. In contrast, states the > Shatapatha Brahmana, Agnihotra is a symbolic reminder and equivalent to > 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 is the fire that carries the quid-pro-quo offerings to the > gods, in which case Agni is light identified with knowledge and with > Brahman. In the Jātaveda form, "He who knows all creatures", Agni acts as > the divine model for the priest. He is the messenger who carries the > oblation from humans to the gods, bringing the Gods to sacrifice, and > intercedes between gods and humans (Rig Veda I.26.3). Together with Indra > and Soma, Agni is invoked in the Rig Veda more 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 > and at the time of cremation, Agni heats up and burns only the body, yet by > its heat, one is reborn > > 19 Agni is symbolism for psychological and physiological aspects of > life, states Maha Purana[clarification needed] section LXVII.202–203. There > are three kinds of Agni inside every human being, states this text, the > krodha-agni or "fire of anger", the kama-agni or "fire of passion and > desire", and the udara-agni or "fire of digestion". These respectively need > introspective and voluntary offerings of forgiveness, detachment and > fasting, if one desires spiritual freedom and liberation > > 19 Agni, who is addressed as Atithi ('guest'), is also called > Jatavedasam (जातवेदसम्), meaning "the one who knows all things that are > born, created or produced". He symbolizes will-power united with wisdom. > Agni is the essence of the knowledge of Existence. Agni destroys ignorance > and all delusions, removes nescience. The Kanvasatpathabrahmanam > (SB.IV.i.iv.11) calls Agni "wisdom" (मेधायैमनसेऽग्नये स्वाहेति).[103] > Agni is symbolism for "the mind swiftest among (all) those that fly". The > iconography of Agni varies by region The design guidelines and > specifications of his iconography are described in the Hindu Agama texts. > He is shown with one to three heads, two to four arms, is typically > red-complexioned or smoky-grey complexioned standing next to or riding a > ram, with a characteristic dramatic halo of flames leaping upwards 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, with golden brown > hair, eyes and mustache to match the color of fire. Agni holds a rosary in > one hand to symbolize his prayer-related role, and a sphere in another hand > in eastern states of India. In other regions, his four arms hold an ax, > torch, spoon (or fan) and a flaming spear (or rosary) > > 20 Seven rays of light or flames emit from his body. One of his names > is Saptajihva, "the one having seven tongues", to symbolize how rapidly he > consumes sacrificial 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 seven red horses, and the symbolic wind that makes fire move > as the wheels of the chariot In Khmer art, Agni has been depicted with a > rhinoceros as his vahana The number seven symbolizes his reach in all seven > mythical continents in ancient Hindu cosmology or colors of a rainbow in > his form as the sun. Agni has three forms, namely fire, lightning, and the > Sun, forms sometimes symbolized by giving his icon three heads or three > legs. He sometimes is shown wearing a garland of fruits or flowers, > symbolic of the offerings made into the fire. > > 21 The earliest surviving artwork of Agni have been found at > archaeological sites near Mathura (Uttar Pradesh), and these date from > 1st-century BCE.[113]: 215, 366–367, xix, with caption for Figure 86 In the > collection at Bharat Kalā Bhavan, there is a red sandstone sculpture from > around the start of the common era but no later than 1st-century CE, > identifiable as Agni shown in the garb of a Brahmin, very much like sage > Kashyapa. In the Panchala coins of Agnimitra, a deity is always present > with a halo of flames. In Gupta sculptures, Agni is found with a halo of > flames round the body, the sacred thread across his chest, a beard, > pot-bellied and holding in his right hand a amrtaghata (nectar-pot).: > 215–216 Many of these early carvings and early statues show just one head, > but elaborate details such as ear-rings made of three fruits, a detailed > necklace, a slightly smiling face wearing a crown, and flames engraved into > the hairs at the back of Agni's statue. The iconographic statues and > reliefs of god Agni are typically present in the southeast corners of a > Hindu temple. However, in rare temples where Agni is envisioned as a > presiding astrological divinity, according to texts such as the Samarangana > Sutradhara, he is assigned the northeast corner. > > 21 Agni is historically considered to be present in every grihastha > (home), and therein presented 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 Sākapuṇi regarded the threefold existence of > Agni as being in earth, air and heaven as stated by the Rig Veda, but a > Brāhmana considered the third manifestation to be the Sun. > > Agni seated on a ram, 14th–15th century Indonesia. > > A sage of the Ṛg Veda (Sūkta IV.iii.11) states that the Sun became visible > when Agni was born. > > Offended by Agni, Bhṛgu had cursed Agni to become the devourer of all > things on this earth, but Brahma modified that curse and made Agni the > purifier of all things he touched > > In the "Khāṇḍava-daha Parva" (Mahābhārata CCXXV), Agni in disguise > approaches Krishna and Arjuna seeking sufficient food for gratification of > his hunger; and on being asked about the kind of food which would gratify, > Agni expressed the desire to consume the forest of Khāṇḍava protected by > Indra for the sake of Takṣaka, the chief of the Nāgas. Aided by Krishna and > Arjuna, Agni consumes the Khāṇḍava Forest, which burnt for fifteen days, > 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, > from Varuṇa > > There is the story about King Shibi who was tested by Agni assuming the > form of a pigeon and by Indra assuming the form of a hawk; Shibi offered > his own flesh to the hawk in exchange of pigeon's life. The pigeon which > had sought Shibi's shelter was thus saved by the king's sacrifice > > Agniparīkṣā or 'the Fire test' has Agni as the witness. In the 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 produced > by the wife of Dharma (eternal law) named Vasubhāryā (literally, "daughter > of 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-five grandchildren which > are symbolic names of different aspects of a fire. In some texts, Medhā > (intelligence) is Agni's sister. > > 22 Goddess Svāhā is Agni's wife. Her name is pronounced with offerings > such as butter and seeds poured into the fire during ceremonies. However, > like many names in Hindu traditions, the name Svāhā embeds symbolic > meanings, through its relationship with the Vedic word Svadhā found in the > hymns of the ṚgVeda. Thomas Coburn states that the term Svadhā refers to > "one's own particular nature or inclination", and the secondary sense of "a > customary pleasure or enjoyment, a refreshment that nourishes". Svāhā is > also found in the hymns of 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, > Svāhā represents this Shakti. > > In the text Devi Māhātmya of the goddess tradition of Hinduism > (Shaktism), and in the Hindu mythologies, 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. Other > chapters suggest he was the son of the god Shiva. > > The Mahābhārata also mentions that when Agni was residing at Mahishmati he > fell in love with the daughter of king Nila. In the guise of a Brahmana, he > asked for the hand of the princess, but the king refused and was about to > punish him. Agni revealed his true form and flamed up in wrath. The > frightened king apologized and bestowed his daughter on Agni. In return, > Agni promised protection of the city during any invasion] > > 23 Agni is identified with same characteristics, equivalent > personality or stated to be identical as many major and minor gods in > different layers of the Vedic literature, including Vāyu, Soma, Rudra > (Shiva), Varuṇa and Mitra. In hymn 2.1 of the ṚgVeda, in successive verses, > Agni is identified to be the same as twelve gods and five goddesses. > > Prajāpati: The vedic text Shatapatha Brahmana, in section 6.1.2 describes > how and why Prajāpati is the father of Agni, and also the son of Agni, > because they both are the image of the one Ātman (Soul, Self) that was, 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 > 6.2.1 of Shatapatha Brahmana. > > Varuṇa and Mitra: when Agni is born, he is Varuṇa; when he is kindled, he > is Mitra. He is also stated to become Varuṇa in the evening, and he is > Mitra when he rises in the morning > > Indra: Agni is generally presented as Indra's twin, they both go and > appear together In chapter 13.3 of the Atharvaveda, Agni is said to become > Indra when he illumines the sky.[126] Agni is also called Vishva-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 same fierce nature as > Rudra.g] The Shiva-linga represents that pillar of fire which is Agni, a > Skambha symbolism borrowed in some Buddhist artworks. The verses 8 through > 18 in section 6.1.3 of the Shatapatha Brahmana state Rudra is same as Agni, > who is known by many other names. Later, in section 9.1.1, the Shatapatha > Brahmana states, "this entire Agni (fire altar) has now been completed, he > is now this god Rudra". > > Savitr (Sun): Agni is same as Savitr during the day, as he traverses the > space delivering light and energy to all living beings. > > Vāyu and Soma: in the Vedas, Agni or 'fire' (light and heat), Vāyu or > 'air' (energy and action), and Soma or 'water', are major deities who > cooperate to empower all life. In some passages, they are stated to be > aspects of the same energy and principle that transforms. > > Gāyatrī: is identified with Agni in Aitareya Brahmana section 1.1, > Jaiminiya Brahmana section 3.184 and Taittiriya Brahmana section 7.8, and > the most revered Gayatri meter in the Sanskrit prosody and Hindu traditions > is associated with Agni. > > Vāc (goddess of speech) and Prāṇa (life force): are identified with Agni > in Jaiminiya Brahmana sections 1.1 and 2.54, Shatapatha Brahmana sections > 2.2.2 and 3.2.2 > > Sarama: in a hymn in praise of Agni,[h] Rishi Parāśara Śāktya speaks of > Saramā, the goddess of Intuition, the forerunner of the dawn of Truth in > the Human mind, who finds the Truth which is lost.[i] It is Saramā who is a > power of the Truth, whose cows are the rays of the dawn of illumination and > who awakens man who finds Agni standing in the supreme seat and goal. > > K Rajaram IRS 18 11 23 > > -- > On Facebook, please join https://www.facebook.com/groups/keralaiyerstrust > > We are now on Telegram Mobile App also, please join > > Pattars/Kerala Iyers Discussions: https://t.me/PattarsGroup > > Kerala Iyers Trust Decisions only posts : https://t.me/KeralaIyersTrust > > Kerala Iyers Trust Group for Discussions: > https://t.me/KeralaIyersTrustGroup > --- > You received this message because you are subscribed to the Google Groups > "KeralaIyers" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion on the web visit > https://groups.google.com/d/msgid/keralaiyers/CAL5XZoo7t8paMze_6kDzKfsuJ%2Bm%3D9%2B6_k9fBwQv8_3MzN%3DXxAA%40mail.gmail.com > <https://groups.google.com/d/msgid/keralaiyers/CAL5XZoo7t8paMze_6kDzKfsuJ%2Bm%3D9%2B6_k9fBwQv8_3MzN%3DXxAA%40mail.gmail.com?utm_medium=email&utm_source=footer> > . > > -- > 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/CAL4idhO5tjx%2BajLqtZuC7rToDbbYpr0WneEZemeX1daoMUdQyg%40mail.gmail.com > <https://groups.google.com/d/msgid/iyer123/CAL4idhO5tjx%2BajLqtZuC7rToDbbYpr0WneEZemeX1daoMUdQyg%40mail.gmail.com?utm_medium=email&utm_source=footer> > . > > -- > On Facebook, please join https://www.facebook.com/groups/keralaiyerstrust > > We are now on Telegram Mobile App also, please join > > Pattars/Kerala Iyers Discussions: https://t.me/PattarsGroup > > Kerala Iyers Trust Decisions only posts : https://t.me/KeralaIyersTrust > > Kerala Iyers Trust Group for Discussions: > https://t.me/KeralaIyersTrustGroup > --- > You received this message because you are subscribed to the Google Groups > "KeralaIyers" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion on the web visit > > https://groups.google.com/d/msgid/keralaiyers/CAL5XZopVSOkz%3D0v3Ji%3D2N-Bbv0dSFcGr%3DmJSJ8RH1-b7bAPyqw%40mail.gmail.com > <https://groups.google.com/d/msgid/keralaiyers/CAL5XZopVSOkz%3D0v3Ji%3D2N-Bbv0dSFcGr%3DmJSJ8RH1-b7bAPyqw%40mail.gmail.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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