👏🦟😝👹💪🦮🦮🦮🎃9️⃣🏴 ho ho
On Sat, 4 May 2024 at 11:26, Laxminarayan Sarma < [email protected]> wrote: > *You MOTHER FUCKER THENGALAI Punde* > > * Rajaram* > > *i was talking about you , a bastard born * > > *out of brother-sister incest,* > > *Conceived in a furtive cooulation* > > *in a shitty slum LATRINE, where * > > *your delivery was done on a pile* > > *of pathan shit * > > *You polayadi maganey, get back to your* > > *sodomy business with the Muslims * > > *and continue feeding on Iyer shit.* > > > > > > > > > > > > > > On Sat, 4 May, 2024, 8:52 pm Rajaram Krishnamurthy, <[email protected]> > wrote: > >> 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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