Exactly the moodan found out from Muslim client that Maha periyava was a muslim he thinks. Thank you SARAMA
On Sat, 4 May 2024 at 09:37, Laxminarayan Sarma < [email protected]> wrote: > *Dear Anna* > > *The SoB has picked up his idea of heaven * > > *from his Muslim clients , mainly desperate* > > *pathans who sodomise this Pulayadi magan * > > *an Iyengar PUNDAI. It matches with* > > *their concept of jannat , 7 beautiful * > > *virgins etc. As if this impotent IRS* > > *Thevidiya magan was capable * > > *of even consummating matriage* > > *outsourcing the task to his * > > *Sardarji boss* > > > > > > > > > On Sat, 4 May, 2024, 6:53 pm Narayanaswamy Iyer, <[email protected]> > wrote: > >> >> Dear folks >> >> When an uneducated, illiterate, humanoid such as K Rajaram ex-IRS >> 3524//2524 alias karuppan-chaami tries to struggle with its undeveloped >> miniscule mind, to grasp great truths far beyond its reach, we get gross >> stupidities such as:- >> >> (1) *Paradise is the place where happiness is always experienced by the >> mind and the senses. Music and dance - music of the gandharvas, dance by >> Rambha and Menaka - Kalpaka, the tree that grants all wishes, Kamadhenu, >> the cow that grants all wishes, the garden known as Nandana: devaloka means >> all these. It is indeed a playground and there it is always joy.* >> >> My comments:- >> >> "Devaloka" means the dwelling-place of the devas. Nothing else. >> >> Not all dead humans' souls go to "deva-loka" no matter how deserving. >> >> Depending on the balance of their punya-paapams as assessed by Lord Yama >> Dharma Raaja and his book-keeper Chithra-Giptha, and their preferred >> personal deities, they might go to sathya-lokam (the abode of Lord Brahma), >> to vaikuntam (the abode of Lord Mahaa Vishnu), or rudra-lokam (the abode >> of Shiva). >> >> (2) *On a hypothetical basis, eternal happiness may be ours in svarga >> or paradise. But there is no instance of anyone having actually lived there >> permanently nor does it seem possible for anyone to do so.* >> >> My comments:- >> >> The unemployed ex-exciseman is confused between paradise, devaloka, and >> svargam, as he has no education at all but gropes in the dark for a black >> cat in a dark room on a dark night. >> >> (3) "*There are forty samskaras to refine a man with Vedic mantras and >> to involve him in the rites associated with those mantras. These are the >> first steps towards the indissoluble union of the individual self with the >> Absolute - it is Advaitic mukti, non - dualistic release."* >> >> My comments:- >> >> Absolute gibberish from an outsider to our samskaarams who has not even >> an elementary acquaintance with the significance, purpose, content, effect, >> consequence, or performance of any one of these samskaarams, but >> blindly fumbles and stumbles on in the vain hope of impressing the lambs he >> is leading to the slaughter. >> >> (4) "*Caula comes after annaprasana. It is meant for the "sikha" which >> is essential to the conduct of all good rites.*" >> >> My comments:- >> >> As expected the super-extra-ignoramus who composed this outrageous lie >> knows not what is the samskaaram of chaulam -- shaving the baby's head of >> all hair whether present at time of birth or grown subsequently. It has >> nothing to do with "sikha", the kudumi or little tuft of hair that >> brahmachaaris, gruhasthans, and vaanaprasthans wear. >> >> (5) The passage has far too many crass errors for correction. >> >> I do not propose to try to educate the pagan savage anthropoid ape just >> descended from the jungle trees, and bares its fangs indiscriminately at >> all passers-by. >> >> S Narayanaswamy Iyer >> >> On Fri, May 3, 2024 at 10:07 AM Rajaram Krishnamurthy < >> [email protected]> wrote: >> >>> SANATANA DHARMA -FORTY SAMSKARAS Part 14 K Rajaram IRS 2524 /3524 LDN >>> Kanchi >>> >>> 1 I used the word "samskara" above also explained its meaning >>> according to the Tarka-sastra (science of logic) as "impression on >>> memory". {TO BE TAKEN UP LATER} But this is not how the word is >>> generally understood. "Sam(s)"=well; "kara"=making. "Samskara" means >>> making something good, refining or purifying it. >>> >>> 2 All creatures long for everlasting happiness. There are two >>> abodes of eternal happiness. One is devaloga, the world of celestials >>> or paradise, the other is Atmajnana, the state of awareness of the Self >>> <https://kamakoti.org/hindudharma/part16/referp16.htm#SELF>. The Atman, >>> the Self is bliss; it is the Brahman. To realise this truth is to attain >>> everlasting blessedness. But this state, this joy supreme, is not >>> experienced by the mind or the senses. It is the highest, the most exalted >>> state and it transcends the senses and the mind; it is a state in which a >>> man becomes aware that "the body is not I, the intelligence is not I, >>> the consciousness is not I". >>> >>> 3 Paradise is the place where happiness is always experienced by the >>> mind and the senses. Music and dance - music of the gandharvas, dance by >>> Rambha and Menaka - Kalpaka, the tree that grants all wishes, Kamadhenu, >>> the cow that grants all wishes, the garden known as Nandana: devaloka means >>> all these. It is indeed a playground and there it is always joy. But a >>> difference exists between the joy known in paradise and the bliss >>> experienced by the knower of the Self. It is true that there is eternal >>> happiness in paradise but not so far the man who goes there because he will >>> not be a permanent resident of it. If he has earned a good ideal of merit >>> he will be able to reside there until he is reborn. When he has enjoyed the >>> fruits of his meritorious actions, the Lord will send him back to earth. It >>> is true that there are accounts in the Puranas of mortals who earn a great >>> ideal of merit and become gods themselves to reside in the celestial world. >>> But the same Puranas also tell us that the gods themselves are not >>> permanent denizens of paradise. There are stories in these texts of the >>> celestials being hounded out of paradise by demons like Surapadma and >>> Mahisasura and of Indra, their king, himself being pushed down to earth to >>> undergo suffering there. >>> >>> On a hypothetical basis, eternal happiness may be ours in svarga or >>> paradise. But there is no instance of anyone having actually lived there >>> permanently nor does it seem possible for anyone to do so. >>> >>> 4 Happiness gained through the senses is derived from external >>> objects. These cannot be ours for all time. one who remains nailed to his >>> Self. The joy experienced by Indra is but a droplet of the vast ocean of >>> Atmic bliss, so says the Acarya in his Manisa Pancakam: "Yad >>> Saukhyambudilesalesata ime Sakradayo nirvrtah". According to >>> Upanisads you will have external bliss if the senses and the mind are >>> removed in the same way as you draw off the rib from a stalk of corn and >>> remain just the Atman >>> <https://kamakoti.org/hindudharma/part16/referp16.htm#ATMAN>. It needs >>> great courage to pluck out the body and the senses realising that " I am >>> not the body. Its joys and sorrows are not mine". Such courage is not >>> earned without inner purity. Conduct of religious rituals is meant for >>> this, for cittasuddhi ( purity of the consciousness ). There are forty >>> samskaras to refine a man with Vedic mantras and to involve him in the >>> rites associated with those mantras. These are the first steps towards the >>> indissoluble union of the individual self with the Absolute - it is >>> Advaitic mukti, non - dualistic release. >>> >>> 5 We must strive to become inwardly pure by the performance of >>> works. Then, with the inner organs ( antah - karana ) also cleansed, we >>> must mediate on the Self and become one with It. This is the concept of >>> Sankara. If a man has such a goal before him and keeps performing rituals >>> throughout ( even without becoming a sannyasin ) he goes to Brahmaloka on >>> death. But if a man performs rituals for the sake of rituals without >>> keeping before him the goal of oneness with the Brahman he will be rewarded >>> with paradise, but not the paradise that is eternal. Though the stay be >>> brief he will enjoy greater happiness there than on earth. It is samskaras >>> that earn a man heaven. >>> >>> 6 We speak of three worlds: devaloka ( world of the celestials >>> ), manusyaloka ( this world of ours ), and naraka ( hell ). The first has >>> nothing but pleasure; in the second it is a mixture of happiness and >>> sorrow; and in the third there is nothing but pain and sorrow. According to >>> our sastras a man who has committed terrible sins goes through torments of >>> hell before taking lowly birth again in this world. Our sastras also >>> have it that this world of ours is better than the others. How? There is >>> not this kind of freedom in the other worlds. Is a cow capable of earning >>> merit? The devas are like cows. So far as the cow is concerned there is >>> neither merit nor sin in its life. On this earth (bhuloka) only those >>> like us human beings can win liberation - we can do so through good >>> actions. Other worlds are like hotels where the denizens eat what we >>> harvest here. There you may enjoy the fruits you have merited here by your >>> actions in proportion to the punya you have earned or the papa you have >>> piled up. Our world alone is karmabhumi (world of works). And even in >>> this world only human beings are capable of thinking and acting on their >>> own. All other creatures live by instinct. Those who live in the other >>> worlds have no right for karma. A man's actions, his works, together with >>> his character, determine his passage to other worlds. Only in this >>> karmabhumi can we perfect our character by performing virtuous acts and >>> thus qualify to go to another world. >>> >>> 7 There is a proper time and a proper place for the conduct of a >>> religious rite. Do you think a sraddha can be performed at midnight? There >>> is a right time for it as well as a proper place. It is in India >>> particularly, that is Bharatavarsa, the Vedic karma must be performed, but >>> even in this land it is not permitted during certain periods. It has to >>> be carried out in hallowed places and during sanctified hours. >>> >>> 8 What is karma? It means work. Suppose you have to make a >>> vesti (dhoti). There are a number of processes, a number of works for it. >>> The cotton has to be gathered from the field; it has to be cleaned and spun >>> into yarn; then the yarn has to be woven into cloth and dyed. In the same >>> way a man has to be made a knower of the Atman through a series of rituals. >>> Karma has to be performed in such a way as to purify him both outwardly and >>> inwardly. >>> Such a karma is called samskara. That which removes the impurities from >>> an object, takes away all the bad or evil elements, and imparts good >>> qualities to it is samskara. Samskara is like combing the hair and applying >>> oil to it. Certain types of samskara are conducted on land. First the land >>> is allowed to dry in the sun, then it is ploughed and irrigated. Seeds, >>> say, of paddy, are sown and after they sprout the seedlings are >>> transplanted. The weeds are removed, the field irrigated again and the >>> excess water drained off. When the corn is ripe, the crop is harvested, >>> threshed and the chaff winnowed. The paddy has to be "seasoned" and pounded >>> before the rice is used. >>> >>> 9 How many different steps are there in making cotton into a vesti. >>> The weaver has to take great care that the yarn does not get tangled. Our >>> Self is in a tangle caused by the senses. It has to be untangled and made >>> eternally happy. There are many obstacles to accomplishing this. Now and >>> then we experience some happiness in the midst of all our trouble and >>> suffering. This happiness must be made to endure for ever. For that we must >>> go to Brahmaloka. In the presence of Isvara there will be no sorrow. After >>> the great deluge we will become one with him. We have to prepare ourselves >>> now itself towards that end. The sages have laid down the forty samskaras >>> and the eight "Atmagunas " for this purpose.The Self is ever pure. So it is >>> wrong to believe that it has to be purified by the samskaras. It is >>> nirguna, unconditioned and without attributes. So it is also wrong to speak >>> of what are called Atmagunas, since the Atman has truly no gunas or >>> qualities or attributes. >>> >>> 10 However in practice, owing to Maya we do not realise that we are >>> the Atman without qualities. It is the Self perceived in our dualistic life >>> that is referred to when we speak of samskaras and it is full of impurities >>> that have to be removed through the samskaras. It has also durgunas or bad >>> qualities which have to be removed by cultivating the eight good qualities. >>> Once we succeed in this, there will be neither any samskara nor any guna. >>> We will transcend all gunas, all qualities, including the highest of them, >>> sattvaguna. Finally there will be only the Self without any karma, without >>> any gunas and without any distinction between the jivatman and the >>> Paramatman. But to come to this state we have to go through the process of >>> samskaras and cultivate the eight Atmagunas. >>> >>> 11 The eight gunas or qualities are : daya, ksanti, anasuya, >>> sauca, anayasa, mangala, akarpanya, asprha. >>> >>> A "Daya" implies love for all creatures, such love being the very >>> fulfilment of life. There is indeed no greater happiness than that derived >>> by loving others. Daya is the backbone of all qualities. >>> >>> B "Ksanti" is patience. One kind of ksanti is patiently suffering >>> disease, poverty, misfortune and so on. The second is forgiveness and it >>> implies loving a a person even if he causes us pain and trouble. >>> >>> C "Anasuya" you know is the name of the sage Atri's wife. She was >>> utterly free from jealousy : that is how she got the name which means >>> non-jealousy. Heart-burning caused by another man's prosperity or status is >>> jealousy. We ought to have love and compassion for all and ought to be >>> patient and forgiving even towards those who do us wrong. We must not envy >>> people their higher status even if they be less deserving of it than we are >>> and, at the same time, must be mature enough to regard their better >>> position as the reward they earned by doing good in their previous life. >>> >>> D "Sauca" is derived from "suci", meaning cleanliness. Purity is to be >>> maintained in all matters such as bathing, dress, food. There is a saying >>> often quoted even by the unlettered: "Cleanliness makes you happy and it >>> even appeases your hunger". To see a clean person is to feel ourselves >>> clean. In Manu's listing of dharmas that are applicable to all, ahimsa or >>> non-violence comes first, followed by satya (truthfulness), asteya >>> (non-covetousness; non-stealing is the direct meaning), sauca (cleanliness) >>> and indriya-nigraha (subduing the senses or even obliterating them). >>> >>> E The fifth Atmaguna is "anayasa". It is the opposite of "ayasa" which >>> denotes effort, exertion, etc. Anayasa means to have a feeling of >>> lightness, to take things easy. One must not keep a long face, wear a scowl >>> or keep lamenting one's hardships. If you lose your cool you will be a >>> burden to yourself as well as to others. Anayasa is a great virtue. In many >>> of our rituals there is much bodily exertion. When we perform a sraddha we >>> have to remain without food until 2 or 3 in the afternoon. There is no end >>> to the physical effort we have to put in to conduct a sacrifice. Here >>> anayasa means not to feel any mental strain. Obstacles, inevitable to any >>> work or enterprise, must not cause you any mental strain. You must not feel >>> any duty to be a burden and must develop the attitude that everything >>> happens according to the will of the Lord. What do we mean when we remark >>> that the musician we listened to yesterday touched the "tara-sthayi >>> <https://kamakoti.org/hindudharma/part16/referp16.htm#TARA-STHAYI>" so >>> effortlessly? Does it mean that he performed a difficult musical exercise >>> with ease? Similarly, we must learn to make light of all the hardships that >>> we encounter in life. >>> >>> F What is "mangala", the sixth guna? Well, "mangala" is mangala >>> <https://kamakoti.org/hindudharma/part16/referp16.htm#MANGALA>. There >>> is mangala or an auspicious air about happiness that is characterised by >>> dignity and purity. One must be cheerful all the time and not keep growling >>> at people on the slightest pretext. This itself is extremely helpful, to >>> radiate happiness wherever we go and exude auspiciousness. It is better >>> than making lavish gifts and throwing money about. To do a job with a >>> feeling of lightness is anayasa. To be light ourselves, creating joy >>> wherever we go, is mangala. We must be like a lamp spreading light and >>> should never give cause for people to say, "Oh! he has come to find fault >>> with everything". Wherever we go we must create a sense of happiness. We >>> must live auspiciously and make sure that there is happiness brimming over >>> everywhere. >>> >>> G "Akarpanya" is the next guna. Miserliness is the quality of krpana or >>> miser. "Akarpanya" is the opposite of miserliness. We must give generously >>> and whole-heartedly. At Kuruksetra Arjuna felt dejected and refused to wage >>> war with his own kin. In doing so, according to the Gita, he was the guilty >>> of "karpanya dosa". It means, contextually, that he abased himself to a >>> woeful state, he became "miserly" about himself. Akarpanya is the quality >>> of a courageous and zestful person who can face problems determinedly. >>> >>> H "Asprha" is the last of the eight qualities. "Sprha" means desire; a >>> grasping nature. "Asprha" is the opposite, being without desire. Desire is >>> at the root of all trouble, all evil and, all through the ages, it has been >>> the cause if misfortunes. But to eradicate it from the mind of men seems an >>> almost impossible task. By performing rites again and again and by >>> constantly endeavouring to acquire the Atmic qualities one will eventually >>> become desireless. Says Valluvar >>> <https://kamakoti.org/hindudharma/part16/referp16.htm#VALLUVAR>: >>> >>> *1 Parruga parrarran parrinai apparrai parruga parru vidarku DON’T >>> LEAVE TO HOLD HIM WHO HAS NOTHING TO LEAN ON BUT ONLY INDEPENDENT. * >>> >>> 2 Tirumular goes a step further. "It is not enough, " he says, "to be >>> attached to Isvara who is without attachment and be free from other >>> attachments. You must be able to sever yourself from the attachment to >>> Isvara himself". >>> >>> *Asai arumingal, asai arumingal Isanodayinum asai arumingal* >>> >>> 3 The Buddha calls desire thirst. Intense desire for an object is >>> "trsna". ( The Buddha calls it "tanha" in Prakrt). His chief teaching is >>> the conquest of desire. >>> >>> 4 Desirelessness is the last of the eight qualities. The first one, >>> daya, is the life-breath of Christianity. Each religion lays emphasis on a >>> particular quality, though all qualities are included in the teachings of >>> Buddha, Jesus Christ, the Prophet Mohammed, Guru Nanak, Zoroaster, >>> Confucius and the founders of all other religions. Even if these qualities >>> may not have been pointedly mentioned in their teachings, it is certain >>> that none of them would regard people lacking them with approval. All >>> religions teach people to be loving, to be truthful and to be free from >>> jealousy, desire and greed. But our religion goes further by imposing on >>> us the performance of various samskaras to acquire these qualities in >>> practical life. There is no use in merely preaching, in asking people to be >>> like this or that. A man must be kept bound to a system consisting of such >>> works as would help him in practice to acquire the noble qualities expected >>> of them. Our religion alone does this. Other religions, it is claimed, >>> teach love and desirelessness. But Hinduism, it is alleged, does not give >>> any importance to such qualities and is, besides, ritual-ridden. This view >>> is totally erroneous. In fact, our religion does more than others: while >>> laying emphasis on the eight qualities, it imparts lessons to take people >>> beyond them, to a state that transcends these very qualities. It also >>> believes that merely talking about the qualities will serve no purpose. >>> After all, we know, don't we, that we have to be virtuous, truthful, loving >>> and so on? Still we find it difficult to live according to these ideals. >>> What purpose is served if our canonical texts merely keep urging us again >>> and again to acquire noble qualities? That is why, unlike other faiths >>> which contain a great deal of ethical and moral instruction, our religion >>> teaches ethics and morality only to the extent needed. But is that all? >>> Without stopping with mere precept it tells us how we may- in actual >>> practice- cultivate and acquire them. This it does first by telling us >>> stories through the Puranas of virtuous people who obtained fame and of >>> evil-doers who got ill fame. But it recognises that such examples are not >>> enough to provide the necessary inspiration, so it lays down a number of >>> samskaras for the purpose of obtaining inner purity. Ours is the only >>> religion that gives practical training in making people virtuous and in >>> acquiring moral excellence. Instead of being proud of this fact, is it >>> right to feel that there is something lacking in our religion? >>> >>> 12 The dharmasastras have prescribed rites to make us inwardly pure >>> and impart us the eight qualities. In this context the sutras of Apastamba >>> and Gautama have a dominant place. Among the Smrtis Manu's is the most >>> important. Apastamba and Gautama deal with the dharmas common to all >>> people. The former lays down the duties and samskaras separately for the >>> different castes also. Gautama deals with the forty samskaras and the eight >>> Atmagunas. These forty-eight are the means to take a man to Brahmaloka on >>> his death. He goes before the presence of Isvara, which is like going to a >>> great jnanin. He can remain quiescent in bliss. When Isvara, who conducts >>> the world himself becomes formless, he too [the man who attains Brahmaloka] >>> will be dissolved in him. Until then he resides in the world of Isvara >>> (saloka) and later attains sayujya, that is becomes one with him. "Yasyaite >>> catvarimsat samskarah astavatmagunah sa Brahmanah sayujyam salokatam >>> jayati", so it is said. >>> >>> 13 The body is involved in various ways in performing the forty >>> samskaras. When you work in an office you use your hands and feet and >>> mouth, don't you? So is the case with the samskaras. He who performs them >>> and cultivates the eight Atmagunas goes directly to the Brahmaloka in which >>> world there is neither sorrow nor happiness. When are you without sorrow >>> and happiness? When you are with the One who creates them. >>> >>> The Atmic qualities are described as "Atmasakti >>> <https://kamakoti.org/hindudharma/part16/referp16.htm#ATMASAKTI>". This >>> term has recently come into use in newspaper language. In the old Sanskrit >>> and Tamil texts we do not see the term "Atmasakti" used, only "Atmagunas". >>> >>> The samskaras cover an individual's entire life-span - >>> "Nisekadi smasanantakam" - from the moment before he is conceived in his >>> mother's womb to the time when his body is offered to Agni. "Niseka" >>> <https://kamakoti.org/hindudharma/part16/referp16.htm#NISEKA>(impregnation) >>> is a rite performed with the sacrificial fire as the witness; and the >>> funeral rites which come last are performed in the fire. >>> >>> 14 Agni, the sacred fire, must be kept burning throughout a Brahmin's >>> life. The Brahmacarin or bachelor - student must perform the >>> samidadhana everyday. After he is married, with Agni as witness, he becomes >>> a grhastha (householder). He must now perform the aupasana in the fire. For >>> the vanaprastha (forest recluse), there is a sacred fire called "kaksagni". >>> The sannyasin has no sacrament involving the sacred fire: he has the fire >>> of knowledge (jnanagni)in him. His body is not cremated - that is there is >>> no Agni-samskara for it- but interred as a matter of respect. Strictly >>> speaking, it must be cut into four parts and consigned to the four quarters >>> of a forest. There it will be food for birds and beasts. In an inhabited >>> place the severed parts of the body would cause inconvenience to people. >>> That is why they were thrown into the forest. There it would be food for >>> its denizens; if buried it would be manure for the plants. Now over the >>> site of the interment of a sannyasin's body a Brindavana is grown [or >>> built] : this again is done out of respect. At such sites all that is to be >>> done is to plant a bilva or asvattha tree. >>> >>> 15 All castes have rites to be performed with the sacred fire. During >>> marriage people belongings to all varnas must do aupasana and the fire in >>> which the rite is performed must be preserved throughout. Today, only >>> Parsis <https://kamakoti.org/hindudharma/part16/referp16.htm#PARSIS>seem >>> to keep up such a practice of preserving the fire. Their scripture is >>> called the Zend-Avesta which name must have been derived from the Vedic >>> "Chando-Vasta". Their teacher was Zoroaster [Zarathustra] : this name must >>> have been derived from "Saurastra". Their homeland is Iran (from "Arya"). >>> If the fire kept by them is extinguished at any time they spend a good deal >>> of money in expiatory rites. With us rituals performed in the sacred fire >>> have been on the decline from the turn of the century. The lifestyle of our >>> people has changed. If there is faith, this great treasure (rites performed >>> in the fire) could be preserved. The most important reason for the loss of >>> faith is the present system of education. This body of ours has to be >>> finally offered in the fire as ahuti (oblation) to the deities. It is >>> treated as a dravya(material for sacrifice) with ghee applied to it before >>> it is offered in the fire. The ceremony is called "dahana-samskara". >>> >>> 16 The forty samskaras which are meant to purify the individual >>> self are: garbhadhana, pumsavana, simanta, jatakarma, namakarana, >>> annaprasana, caula, upanayana, the four rites like prajapatya (Vedavratas) >>> performed during gurukulavasa (the years the celibate student spends in the >>> home of his guru), the ritual bath on completion of gurukulavasa, marriage, >>> the five mahayajnas performed everyday by the householder. We have listed >>> nineteen so far. Then there are seven pakayajnas, seven haviryajnas and >>> seven somayajnas to be conducted by the householder. Thus 19+21=40 >>> <https://kamakoti.org/hindudharma/part16/referp16.htm#19%20+21%20+40> The >>> seven pakayajnas are: astaka (anvastaka), sthalipaka, parvana, sravani, >>> agrahayani, caitri, asvayuji. The seven haviryajnas: agniyadhana, >>> agnihotra, darsa-purnamasa, agrayana, caturmasya, nirudhapasubandha, >>> sautramani. The seven somayajnas: agnistoma, atyagnistoma, uktya, sodasi, >>> vajapeya, atiratra, aptoryama. Out of the forty samskaras some are to be >>> performed everyday, some at certain times and some at least once in a >>> lifetime. In the first category there are five mahayajnas >>> (panca-mahayajnas). Rites done to the chanting of mantras are more >>> beneficial than those done without it - a sacrament involving mantras is a >>> samskara. The social service that a house holder does is included among his >>> daily panca - mahayajnas. The panca - mahayajnas are: brahmayajna, >>> devayajna, pitrayajna, manusyayajna and bhutayajna. The chanting of the >>> Vedas constitutes brahmayajna. Sacrifices and puja are devayajna. Tarpana >>> is pitrayajna. Feeding guests is manusyayajna. And offering bali to various >>> creatures is bhutayajna. >>> >>> 17 Aupasana and agnihotra are part of the daily religious routine. >>> Though a pakayajna, aupasana is not included in the group of seven >>> pakayajnas mentioned above, while agnihotra is one of the seven >>> haviryajnas. Darsa - purnamasa is a haviryajna to be performed once in >>> fifteen days. The other five haviryajnas and the seven somayajnas are to be >>> performed once a year or, at least, once in a lifetime. As if out of >>> consideration for us, the Smrtis have granted us this concession: that the >>> difficult somayajnas need be undertaken only once in a lifetime. But for >>> the parvani - sraddha which is to be performed once a month and the >>> sthalipaka every Prathama >>> <https://kamakoti.org/hindudharma/part16/referp16.htm#PRATHAMA>, the >>> other five pakayajnas are to be performed once a year. To put it >>> differently: the five mahayajnas (brahmayajna, devayajna, pitrayajna, >>> manusyayajna, bhutayajna) together with agnihotra and aupasana are to be >>> performed everyday; darsa-purnamasa and sthalipaka once a fortnight; >>> parvani-sraddha once a month. The other yajnas are to be conducted once a >>> year or at least once in a lifetime. On a plot of land growing one >>> crop, harvesting is done once a year, while on another plot growing three >>> crops the same is done once every four months. Some crops have to be >>> watered everyday, some on alternate days. Such jobs are samskaras. >>> >>> 18 The samskaras begin with garbhadhana, that is from the moment of >>> conception [or, more correctly, impregnation]. The "sarira-pinda >>> <https://kamakoti.org/hindudharma/part16/referp16.htm#SARIRA%20-%20PINDA>" >>> must be formed to the chanting of mantras. People mistakenly think that >>> rites like Pumsavana >>> <https://kamakoti.org/hindudharma/part16/referp16.htm#PUMSAVANA>and >>> simanta <https://kamakoti.org/hindudharma/part16/referp16.htm#SIMANTA> are >>> meant for the mother. Actually, they are for the life taking shape in her >>> womb, the foetus and are meant to purify it. The elders have a >>> responsibility in this matter. One may not do the rites meant for oneself, >>> but it is sinful to be negligent about those meant for another life. >>> Nowadays people omit to perform garbhadhana, simanta, etc, since they think >>> that such rites are not fashionable. >>> >>> Where there should be some delicacy in man-woman relationship people act >>> without any sense of shame after the fashion in the West. But, when it >>> comes to performing Vedic rites in which the well-being of the new life >>> created is involved, they feel a sense of awkwardness. Such an attitude is >>> not right. >>> >>> 1 Garbhadhana, pumsavana and simanta are performed before the child is >>> born. The sexual union of man and wife must be sanctified by the mantras. >>> Instead of being an act of animal passion, it is raised to the level of a >>> samskara with the chanting of mantras: the purpose is the well-being of the >>> life to be formed. It is madness to give up such rituals without realising >>> the high principles inspiring them and, instead, thinking them to be >>> "uncivilized". If there is any feeling of delicacy on your part about the >>> garbhadhana (rtusanti) ceremony, you do not have to invite a crowd. But the >>> rite itself must be gone through within the four walls of the home. It is >>> no longer the custom to have a four-day wedding with the couple doing daily >>> aupasana. Nor is the rite of sesahoma conducted following the day of >>> wedding. The couple have sexual intercourse on the same day as the marriage >>> without any ceremony and the chanting of mantras. This is an evil practice >>> and sinful. Since the intercourse takes place in an animal manner, the >>> children born too will be likewise. Pumsavana must be performed in the >>> third month of pregnancy and simanta in the sixth or eighth. Nowadays both >>> rites are gone through together anyhow. >>> >>> 2 On the birth of a child, its jatakarma >>> <https://kamakoti.org/hindudharma/part16/referp16.htm#JATAKARMA> must >>> be performed. Gifts must be given away. Namakarana is on the eleventh day. >>> Even this, the naming ceremony, has a purificatory purpose according to the >>> sastras. There are rules regarding the name to be chosen for the child in >>> accordance with the naksatra or asterism under which it is born. It must be >>> one from the many names of the Lord and to call the child by such a name is >>> itself a samskara since it has a cleansing effect. We do not have the >>> custom of "christening" our children as "Longfellow" or "Stone". But >>> nowadays even in this land similar names are given to children. Also when >>> the child's name is that of the Lord it is corrupted or twisted clumsily. >>> The name given to a child during a Vedic ritual must be treated with some >>> respect. >>> >>> 3 When the child is six months old it is time for its annaprasana. The >>> samskaras from the garbhadhana to namakarana are performed by the parents >>> on behalf of the child. In annaprasana, even though the father chants the >>> mantras, it is [obviously] the child that takes anna or food. >>> >>> 4 If the mother takes medicine, the baby is nourished, is it not? In the >>> same way the inner thoughts and feelings of the parents will affect the >>> foetus and its character will be shaped accordingly. There is a difference >>> between what you write when your mind is calm and what you write when you >>> are in an angry mood: the first will be good to read while the second will >>> not be so pleasant. The body too is subject to good and bad influences. The >>> sexual union must take place when the couple are imbued with good thoughts: >>> it will then lead to the creation of a blob of life (pinda) that will have >>> the potential to develop into a noble character. This is the reason why the >>> marriage is consummated with the intonation of mantras. >>> >>> There are people who have not altogether ceased to observe such rites, >>> but sometimes they go through two or three rites together. There is a right >>> time for every samskara and there are mantras as well as dravyas >>> (materials) appropriate to them. >>> >>> 5 Caula comes after annaprasana. It is meant for the "sikha" which is >>> essential to the conduct of all good rites. The sannyasin has no sikha and >>> is shaven-headed; in fact, the sikha has to be removed with the recitation >>> of mantras at the time one receives initiation into sannyasa. It is worn in >>> the caula ceremony with the chanting of mantras and with a vow made to >>> Paramesvara (as part of the samkalpa). So it is wrong to remove it as we >>> like in violation of this vow. Is it proper to remove this lock of hair as >>> if it were just a handful of leafy vegetables? People install the sivalinga >>> or salagrama >>> <https://kamakoti.org/hindudharma/part16/referp16.htm#SALAGRAMA> for >>> worship. Would it be right on their part to discard them as they like. It >>> would be a different matter if they were stolen or lost accidentally. >>> Similarly, to wear a sikha ceremonially and then remove it, as and when we >>> like, and wear a crop is not proper. >>> >>> 6 The chanting of the Vedas, the performance of Vedic rituals and the >>> dharma practised by the householder with his wife strengthen both body and >>> mind (the latter through the vibrations in the nadis produced by the >>> mantras). The sikha on the Brahmarandhra >>> <https://kamakoti.org/hindudharma/part16/referp16.htm#BRAHMARANDHRA> is >>> a protection and a means of obtaining such strength. It is like the tiles >>> on the roof of a house. Only when you cease to perform Vedic rites is it >>> not needed, that is when you are no longer a householder and became an >>> ascetic. Today even as student-bachelors or as householders we have ceased >>> to chant the Vedas and practise Vedic rites. So, naturally, we do not wear >>> the sikha also. >>> >>> 7 Upanayana comes after caula. It is the first samskara that a boy >>> performs, chanting the mantras himself. Those conduced until this ceremony >>> are meant to protect the child from the evil influences arising from the >>> sins committed by its parents. These are either "garbhika" or "baijika" >>> (belonging to the womb or to the seed or sperm). The samskaras performed by >>> the parents are to remove the ills caused to the child by these harmful >>> influences. >>> >>> Any samskara must be performed at the right time and by doing so we are >>> absolved of our sins. To wash away the papa earned by us in the past we >>> have to go through samskaras in which our body, mind and speech are applied. >>> >>> 19 We think evil with our mind, tell lies with our mouth, and sin >>> with our body also. Indeed we practise all kinds of deception. The wrongs >>> committed by mind, speech and body must be wiped away by applying mind, >>> speech and body to virtuous purposes. With the mind, Paramesvara must be >>> meditated upon; with the faculty of speech, mantras must be chanted; and >>> with the body, noble deeds must be performed. It is from the time of >>> upanayana that one becomes mature enough to perform samskaras that bring >>> together mind, speech and body. I must speak about another matter. Apart >>> from the samskaras that a father performs specifically for the sake of his >>> child (from garbhadhana to caula), those (including other types of rites) >>> he conducts otherwise also benefit the children. This is according to the >>> saying, "The good done by mother and father goes to protect the children". >>> Until recently the children of Vaidika Brahmins >>> <https://kamakoti.org/hindudharma/part16/referp16.htm#VAIDIKA%20BRAHMINS>were >>> particularly bright, the reason being the impetus they received from the >>> samskaras performed by their forefathers. What our ancestors did by way of >>> good works served as the foundation of our moral and intellectual uplift >>> for two or three generations. Children born afterwards have been so much >>> embroiled in worldly affairs as to have become degraded. >>> >>> 20 Our fathers did not perform any samskaras. So we may feel sorry >>> that we have been deprived of the benefits that would otherwise have come >>> to us. Let us not give room for our children to make the same complaint >>> about us. Let us perform samskaras for our sake and theirs. atakarma, >>> namakarana, annaprasana and caula are common to all jatis. Only Brahmins, >>> Ksatriyas and Vaisyas have the upanayana ceremony. There is nothing >>> discriminatory about this nor need there be any quarrel over the same. >>> People belonging to the fourth varna do physical work to serve the world >>> and in the process acquire inner purity. They will gain proficiency in >>> their hereditary vocations only by learning them from their parents or >>> grandparents. They do not require gurukulavasa over some twelve years [as >>> in the case with Brahmins] nor do they have to learn the Vedas. If so their >>> work will suffer. >>> >>> 21 Upanayana is the first step taken towards gurukulavasa. When a boy >>> learns the Vedas he must have no ego-feeling. At home he has a lot of >>> freedom. His father will not be able to discipline him because his >>> affection will come in the way. That is why the child is to be brought >>> under the care of a guru. Vocations that require physical effort are >>> different from the pursuit of the Vedas. There is no room for intellectual >>> arrogance in them or for the nursing of the ego. So such work may be taught >>> at home by the father or some other elder in the family. Those who serve by >>> doing manual work do not require to go through upanayana or gurukulavasa. >>> Certain special skills or the finer aspects of an art or craft that cannot >>> be taught at home may be learned from a Brahmin teacher. The Brahmin is >>> expected to be proficient in all arts, all subjects, but none of these is >>> meant to be a source of his livelihood. His vocation is teaching and the >>> chanting of the Vedas and the performance of Vedic rites. >>> >>> 22 There is a relationship between the samskaras described for a man >>> and his vocation and mental outlook. So it would be wrong to think poorly >>> of certain jatis who do not have to perform certain samskaras. You may >>> think it strange, but it is my view that it is those who have to undergo >>> more samskaras than others that must have been thought of poorly. The idea >>> is that these people need more rites to be rendered pure. Others are not in >>> need of so many to be cleansed within. The larger the dose of medicine >>> taken by patient the greater must be his affliction. >>> >>> 23 None excels the sages in impartiality. They do not talk glibly like >>> us of equality but they are truly egalitarian in outlook since they look >>> upon all as one with Isvara. The conduct of the world's affairs is such >>> that it requires people following different vocations, doing different jobs >>> and with different mental qualities in keeping with them. It is in >>> conformity with these differences and dissimilarities that the sages >>> assigned the samskaras also differently to different people. There is no >>> question of high or low among them. It is in observance of the same >>> principle that the sastras lay down upanayana for the first three varnas >>> (Brahmins, Ksatriyas and Vaisyas) and also certain samskaras connected with >>> it. K Rajaram IRS 3524//2524 >>> >>> >>> >>> -- >>> 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/CAL5XZor_H76o-6hxGgtzWXwLFfYb-3pR2fXjuGRSfiQopaFsGg%40mail.gmail.com >>> <https://groups.google.com/d/msgid/keralaiyers/CAL5XZor_H76o-6hxGgtzWXwLFfYb-3pR2fXjuGRSfiQopaFsGg%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/CAEcNPKqsAkdjbqkVQE1Pyj8%2BKrmSpeM01vmYOY5mfEhWK8kdVA%40mail.gmail.com > <https://groups.google.com/d/msgid/iyer123/CAEcNPKqsAkdjbqkVQE1Pyj8%2BKrmSpeM01vmYOY5mfEhWK8kdVA%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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