mR gOPALAKRISHNAN FROM YOUR ARCHIVE PLEASE QUOTE AS YOU WROTE ONE FROM
kANCHI MUTT LETTERS { TO BE EXACT THERE IS NOTHING CALLED KANCHI MUTT
LETTERS AT ALL } AND MY REPLY PLEASE I WILL GIVE YOU A WEEK TIME TO SEARCH
AND RELEASE OR EVEN IF YOU HAVE TO PRINT FRESH. GOEBEL IS ALWAY A GOEBEL. G
for gopalakrishnan K R IRS
On Sat, 4 May 2024 at 10:21, 'gopala krishnan' via Thatha_Patty <
[email protected]> wrote:
> Respected sir(MR Narayanaswamy)
>
> If I write some thing recd on internet as Kanchimatam letters, it is
> BASELESS and would not have been sent. But if Mr Rajaram, quote it is 100%
> correct. Always Mr Rajaram has double standard, though he declare he is
> impartial
>
> Gopalakrishnan
>
> On Saturday, 4 May, 2024 at 07:40:29 pm IST, Rajaram Krishnamurthy <
> [email protected]> wrote:
>
>
> I started ignoring the three mosquitoes as NOT WORTH A DIME. But here i
> just want to tell him something: LET HIM KEEP NOTES OF ALL THE WORDS IN
> TACT AND WHEN HE MEETS (I DON'T KNOW HOW NARAYANASAMY FROM NARAKA CAN MEET
> "HIM") MAHA PERIYAVA SUBMIT OR THROW ALL THESE TO HIM. Thank you KR 4524
>
> ---------- Forwarded message ---------
> From: *Narayanaswamy Iyer* <[email protected]>
> Date: Sat, 4 May 2024 at 08:23
> Subject: [iyer123] Re: [KeralaIyers] SANATANA DHARMA PART 14 K RAJARAM IRS
> 2524//3524
> To: <[email protected]>, iyer <[email protected]>,
> Laxminarayan Sarma <[email protected]>, gopala krishnan <
> [email protected]>
> Cc: Narayanaswamy Iyer <[email protected]>
>
>
>
> 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
>
>
>
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