Thank you Mr Gopala for accepting the truth that you are all mosquitoes whether male or female or be male also; Mosquitoes, like flies, play roles in ecosystems as pollinators and as a food source for other animals. However, some mosquito species are known vectors for diseases such as malaria, dengue fever, Zika virus, and West Nile virus, which can have significant impacts on human and animal health. While mosquitoes are an important part of many ecosystems, their ability to transmit diseases to humans and other animals can lead to negative perceptions of them as pests and health hazards. In summary, both flies and mosquitoes have ecological roles, but mosquitoes, particularly certain species, can pose health risks to humans and animals. >From a human perspective, flies may be more tolerable as they generally do not transmit diseases directly to humans, while mosquitoes can be considered more problematic due to their disease-transmitting abilities. Male mosquitoes are indeed attracted to people. Female mosquitoes are after your blood, but male mosquitoes just want to hang out. In our experiments,after the research, PMC male mosquitoes continuously swarmed around people but rarely landed. By contrast, female mosquitoes land, drink their fill and then fly away to rest. Mating swarms of male and female mosquitoes are a common sight in hot, humid areas. Males mosquitoes are harmless, mostly feeding on nectar, but our new research confirms they are just as annoying as female mosquitoes. Our study, published in the Journal of Medical Entomology, dispels a common misconception that male mosquitoes avoid people. And unnecessary annoyances were caused only by male mosquitoes but got killed by repellents; on the contrary , biting females were hit and killed. Either way, flies do not harm 99% or enter over humans or other species causing harm. Mosquitoes are so bad either way. Thank you Keep improving K R IRS 5524
On Sat, 4 May 2024 at 19:10, gopala krishnan <[email protected]> wrote: > Mr Rajaram, > > If myself, Rev Mr Narayanaswamy and Mr Sharma are mosquitos to you, as I > write earlier, You are a fly. We are male mosquitos. > > Gopalakrishnan > > On Saturday, 4 May, 2024 at 09:06:04 pm IST, Rajaram Krishnamurthy < > [email protected]> wrote: > > > Dear all > You people will be waiting to know from Gopala; and always he will jump > such surprises; he wi;; use 3 or 4 different email addresses to abuse when > he wants and stop when he wishes; and will write uncanny materials and > write a reply to make believe in front of crowd; then write personally so > that you people will be wondering how come there is nothing in return; but > he will tell you personally he had already replied. Three mosquitoes are > like that only; one a canteen kernel, will write tamil sanskrit poems and > say he is not bad. Another will abuse Vyasa, Mahaperiyava etc but would > turn the table against. We are living in the midst of mind blowing > goebbels; in between some comedians will wake up from sleep and ask > questions; so the world revolves. KR IRS 4524 > > ---------- Forwarded message --------- > From: *gopala krishnan* <[email protected]> > Date: Sat, 4 May 2024 at 10:28 > Subject: Re: [iyer123] Re: [KeralaIyers] SANATANA DHARMA PART 14 K RAJARAM > IRS 2524//3524 > To: Rajaram Krishnamurthy <[email protected]> > > > All my computers and laptops used at that time are damaged. I just wrote > from my recollection. Nothing more. > > Gopalakrishnan > > On Saturday, 4 May, 2024 at 08:56:17 pm IST, Rajaram Krishnamurthy < > [email protected]> wrote: > > > 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. 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