hELLO pEON OR CLERK AS YOU CALLED YOURSELF OUT OF INFERIORITY COMPLEX AND
STILL BARKING DAILY.
I never contradict; both Vedas and Modern science meet at a
point,unlike quora gossip without any edifice or foundations but having
individual kid versions which appears as a lesson to you. Keep it with
yourself. your treasure is only yours as long as it is with you; once made
public it is a matter for appreciation or thrashing. Brahmin is not one
only clan. It is multi-faceted; even when you distinguish it as Iyer 123,
Kerala Iyer Dubai Iyer etc. YOU WANT THAT DIFFERENTIATION; SO TOO THE GRYA
SUTRAS. So naming Grandfather is in a group of brahmin. And modern children
do not do it. I dont know what is the school name of your Grandson or that
of your protectors'? But all can agree as from the authentic Vedas that
the structure of the planets and the geography alone start that namings.
Even some names fade out and reappear; some names are seen in one era in
large numbers. So do not scribe i once punched aas if a good cat. Do not
write out of jealousy or anger. Read a lot. The Graveyard for all of us is
so close; so try to learn as much as possible at least now. That will also
be a prayaschittam for the offences you committed in the office. Why would
it matter whether you are a peon or clerk as only told by you? I call you K
I D AND MORE THAN YOU CONNECTED KRISHNAA AND DRAUPATI DID I DO?
COPULATION IS THE OPEN WORD IN SANSKRIT USED WHICH YOU UTTER AS MANTRA; AND
BECAUSE YOU SAY IN eNGLISH WILL IT CHANGE?; AND BECAUSE YOU UTTER IN
SANSKRIT IN PUBLIC IT IS ANOTHER? WHATEVER SIRSASANA YOU DO , YOU ONLY
WILL GET HURT. ONLY YOUR NOSE BLEEDS; AND ALL LAUGH FROM AT A DISTANCE.
KR IRS 22624
On Sat, 22 Jun 2024 at 10:43, 'gopala krishnan' via KeralaIyers <
[email protected]> wrote:
> Mr Rajaram,
>
> *You are contradicting yourself.*
>
> At one place you are quoting old books and puranas and ithihasas and
> books as reference. At another point you are talking about the modern
> culture as base.* When I write pithru and not pitu you quote old books
> and meanings holding pitu was correct. *
>
> *When I quote the procedure still vouge among Brahmins, you quote naming
> modern names.*
>
> I don't think among smartha Brahmins any sasthrikal will agree to put
> modern names to children. During Namakarana, they will ask grand father's
> name and ask the father to tell it three times in the born's ear during
> namakarana.
>
> I am not sure about Thenkalai and vadakalai Vaishnava iyengar procedures.
> *Perhaps
> among thenkalai iyengars , your priests may permit modern names, since you
> write always only authentic matters.*
>
> Mr Rajaram, calling intllegent persons above your calibre with bad names,
> write satirical about them, will not increase your ethics. Always think the
> coin has two sides.
>
> There is no other foolish member other than you writing something wrong
> and argue, what you wrote is correct.
>
> I pity a person aged 79, argues badly on a wrong point.
>
> Don't think you are the only person intellegent in the group. Others too
> have good or more intellegence.
>
> How dare were you to call me a peon? Every person can write satirical .
> You recollect you were a daily worker in the incometax office before
> becoming peon,and later clerk.
>
> Gopalakrishnan
>
> On Saturday, 22 June, 2024 at 08:51:27 pm IST, Rajaram Krishnamurthy <
> [email protected]> wrote:
>
>
> Science says when sugar shoots high eyes dont read properly nor
> the brain understands: so it happened to Gopala. He wrote CP to teach him
> etc and also self blown himself with the bad words. Why because it was in
> the article :
>
> Namkarana (Name-giving)
>
> "Based on the arrangement of the constellations at birth, the child is
> named on a day fixed by caste tradition. In the Hindu Dharma, the child is
> frequently named after an avatar, deity, sacred place or river, saint,
> etc., as a constant reminder of the sacred values for which that name
> represents. In the Swaminarayan Sampraday, the devotees approach Pramukh
> Swami Maharaj or the other senior sadhus to name their children." (and
> there are many more sampradayas which I did not mention. )
>
> After all One aviveki Gopala, who in his worthless Q and A , C P
> tied from low level Quora , does not know in Indian Brahmin groups all are
> available, but only learns for the first time at 80, as mind blowing etc
> from the foreign market . should not have written, so unmindfully. Thatha
> grandfather name etc had gone with the present 80 year old generation. 90%
> of the grandchildren of the group members' eldest Grandsons would not have
> been named after the grandfather name at all. So I wrote that it is named
> after so many including Gods; and according to customs also. that word he
> omitted with his little brain as usual nose bleeding.
>
> Nāmakaraṇa (नामकरण) refers to the ceremony of “naming the child” and
> represents one of the sixteen saṃskāras, or “ceremonies” accompanying the
> individual during the Gṛhastha (householder) stage of the Āśrama way of
> life. These ceremonies (e.g., nāmakaraṇa-saṃskāra) are community affairs
>
> Nāmakaraṇa (नामकरण) refers to the “ritual of naming the new-born” and
> represents one of the eighteen bodily rituals (śārīraka-saṃskāras)
> mentioned in the Vaikhānasagṛhyasūtra (viz., vaikhānasa-gṛhya-sūtra) which
> belongs to the Taittirīya school of the Black Yajurveda
> (kṛṣṇayajurveda).—The original Gṛhyasūtra of Vaikhanāsa consists of eleven
> chapters or “praśnas”. Each praśna is subdivided into sub-divisions called
> “khaṇḍa”. But only the first seven chapters deal with actual Gṛhyasūtra
> section. Of these, the first three chapters dealing with the bodily rituals
> [viz., Nāmakaraṇa].{Rest of the communities therefore differs in
> sampradayas; and if Gopala did not know about it please dont hit him hard
> below the belt .}
>
> Chapter 1 - The Ceremonials observed in Childhood Part 4 - Some Aspects
> of Life in Caraka’s Times
>
> The man’s journey from cradle to grave consists of so many interesting
> stages of activity that a picture of this journey as it was in ancient
> India will give us a clear and connected view of life the ancients actually
> lived, the manners and customs and the ideas and ideals which motivated
> people s activities
>
> Soon after the child was declared born into this world and he had passed
> through accoucheuse’s routine procedure of cleansing and the severing of
> the umbilical cord—the last connecting link of the fetus with the mother’s
> body, the first socio religious ceremony he had to pass through was
> Jatakarma (jātakarma) ceremony. (Carakasaṃhitā Śārīrasthāna 8.46)
>
> KR {I think Narayanasamy version is followed in the west where you have
> to name the child ready without any ceremony and the records do not say 'as
> child of the mother name" as written in India ; and later after a couple of
> days named as Jatakaratna; jataka written then or even later}.
>
> For the first ten or twelve days special precautions and protective
> measures were taken including (śānti, svasti) etc., i.e., peace,
> benedictory rites etc., for the child as well as for the mother.
> (Carakasaṃhitā Śārīrasthāna 8.47)
>
> On the tenth day the naming ceremony or Namakarana-samskara
> (nāmakaraṇa-saṃskāra) was performed.
>
> The procedure followed was as under:—
>
> The mother and the new born child bathed in water treated with fragrant
> drugs; put on thin clean garments, light and variegated ornaments and
> received the blessing of Brahmins. After this the child was given two names
> by the father, one denoting the constellation under which it was born and
> the other of intended meaning. The name was not selected in a haphazard way
> but it had to conform to several prescribed rules, one of which being, the
> name conforming to the constellation at birth, was in order to enable to
> cast his horoscope from the mere name of the child. (Carakasaṃhitā
> Śārīrasthāna 8.50)
>
> KR KR never writes wrong onfo like Gopala does and also never blabbers
> like Gopala or Narayana. Constellation importance written by Gopala's grand
> grand grand grand grand....grand parent. Does it require bleeding your nose
> gopala?
>
> After this ceremony a thorough examination was made of each individual
> part of the child’s body to determine the life-span of the child. This was
> based on the physiognomical and anthropological measurements.
>
> Hair, skin, head, forhead, joints, ears, eye-brows, eyes nose, mouth,
> tongue, palate, voice, lips, jaws, neck, chest, collar, spine, breast,
> thighs, arms, fingers, navel, buttocks, wrist, ankles etc., were examined
> to arrive at the appraisement of the measure of the life span of the new
> born child. (Carakasaṃhitā Vimānasthāna 8.51)
>
> The mother’s milk was considered to be the best for a child but human
> nature was not very different then from now and it seems the custom of
> having a wet-nurse (dhātrī) at least in the aristocratic class was
> prevalent. Great care was taken in selecting a wet-nurse. A minute and
> thorough examination was carried out not only as regards the age, caste,
> colour, family, race, character etc, of the woman but even of the size and
> shape of the breasts and the nipples and of her milk.
>
> The detailed care and attention they paid to the selection of the
> wet-nurse indicates the importance they attached to the influence of the
> nurture on the qualities of the future man
>
> The life span is a continuously progressive process of development but for
> practical purposes it can be divided into fairly well-marked divisions
> Caraka describes three broad divisions of life viz, childhood (bālya),
> middle age (madhya) and senescence (jīrṇāvasthā). The first stage or
> chilhood (kumārāvasthā) lasts upto 16 years, followed by adolescent stage
> or (yauvana) lasting upto 30 years. The second is the middle or stage
> lasting for a period of 30 years from the age of 31 to 60 years. Then
> follows the third and the last stage of senescence or (jīrṇavasthā) which
> gradually carries the man to the grave.
>
> Kr Grandfather naming is nowhere seen; it is custom; so today our
> children truly follow what was said.
>
> K Rajaram IRS 22624 I won't HA HA HA as if wisdom laughs idiot will
> get a step one high.
>
> -------------------------------------------------------------------
>
> On Sat, 22 Jun 2024 at 04:02, 'gopala krishnan' via Thatha_Patty <
> [email protected]> wrote:
>
> Respected sir,
>
> What a blunder the copy paste Rajaram has committed in a simple samskara.
> Being a Brahmin does he not know, how naming of children are done? Is it
> simply naming of avatars of Gods? When there are more children, the last
> ones only named after Gods.
>
> The first son is named after the paternal Grandfather and second son after
> the maternal grandfather. Similarly the first daughter is named after
> paternal grand mother and second daughter after maternal grand mother. Ayyo
> kashtam.
>
> Not only Brahmins, all Hindus knows it. As long as there are a few playing
> jalra to him, he will continue copy paste and they will appreciate ha ha
> ha, how knowlegeble is Rajaram.
>
> *Those correct him, he will abuse matapayal, porumpokku, thevidiyappayal.*
> He will never appreciate correction. I have never seen a person like Mr
> Rajaram who is having no ethic and culture.
> He knows only call others well knowing as bogus qualified, peon etc. How
> much time it will take to call him peon in an income tax office. In order
> to prevail a calm atmosphere, I am not responding to him. He takes
> advantage of it and make all satirical remarks.
> Gopalakrishnan
>
>
> On Saturday, 22 June, 2024 at 01:50:42 pm IST, Narayanaswamy Iyer <
> [email protected]> wrote:
>
>
>
> Dear folks
>
> The uninitiated, unlearned, uneducated ex-taxcollector and
> current rubbish-collector K Rajaram ex-IRS 22624 is once again displaying
> for public scrutiny his colossal ignorance in a failed attempt to persuade
> the unwary that he knows something when in fact he knows nothing..
>
> This time he tries to sermonise on samskaarams, while treading on a sea of
> quicksand, and gets sucked under because of his easily exposed lies and
> toxic misrepresentations.
>
> For example:-
>
> (1) *jaatha-karmam*. Exactly what it says, i.e. determining the baby's
> horoscope (jaathakam) by ascertaining the relative positions of the
> celestial bodies when the child's head is sighted.
>
> (2) *naama-karanam*. Again, exactly what it says: i.e. giving the
> newborn a suitable name, normally the name of the paternal grandfather if a
> boy or of the paternal grandmother if a girl. Or the name of a revered
> deity.
>
> (3) *anna-praashanam*. Chorunnu in Malayalam. First solid food given
> ceremonially to the baby. A little gold spoonful of well-cooked white
> rice, mixed with boiled cow's milk and a little drop of honey is
> administered to the baby, to the accompaniment of the relevant manthrams.
>
> (4) *chooda-karmam*. Babies are sometimes born with hair, or quickly
> grow a fuzz on their heads soon after. The one-year-old baby boy has this
> fuzz shaved off, given a bath, given a forehead mark in the form of a black
> dot, and wrapped in new swaddling cloth.
>
> (5) *karna-vedham*. This sacrificial act of ear-piercing is performed
> for both boy and girl babies, is primarily to protect them from "evil
> eyes", and also to ward off illnesses. Normally done when the baby is one
> year old. A thin gold ring is inserted through each hole.
>
> (6) *vidhya-aarambam*. Beginning of child's education. Unhusked rice
> or husked white rice is spread on a large flat plate. The child's father
> sits facing east with the five-year-old child on his lap. The father uses
> the child's right index to write on the grains:-
>
> (a) shree mahaa ganapathaye namaha,
> (b) devee sarasvathaye namaha;
> (c) sarvebhyo devathaabhyo namaha.
>
> (7) *upanayanam*. Perhaps the most crucial of all the samskaarams.
>
> The eight-year-old to fifteen-year-old boy is formally and ceremonially
> invested with the sacred thread running over his left shoulder, crossing
> his head and chest, and reaching to the right part of his hip. This triple
> thread consists of (a) a three-fold fine gold ribbon, (b) a three-fold fine
> silver ribbon, (c) a three-fold copper ribbon, and (d) a three-fold white
> cotton thread.
>
> He is then subjected to an oral examination where the significance and
> importance of the whole ceremony is explained to him, and questions put to
> him
> to make sure he understands the rules, duties and obligations of a
> braahmana. He undertakes to abide by those rules and carry out those
> duties and obligations.
>
> Then, to the loud and clamorous beating of gongs, bells and drums, the
> loud sounds of naathasvaram and other pipes, the boy, his father, and the
> officiating priest, all wearing proper attire, normally silk, gather under
> a special tent consisting of a large 9-yard silk veshti. The priest
> pronounces the vedic manthram thrice, which the father teaches to the boy,
> while his mother stands just outside the tent.
>
> And the three emerge, to the cheers, clapping, and other welcoming
> gestures of the assembled braahmanas and their families.
>
> The boy is then taught the maahdyaahnika sandhya vandana and sandhya
> gaayathree manthrams, and performs the soorya darshanam through the gap in
> the crossed fingers of both hands.
>
> The boy then goes on a biksha-seeking yaathra. The first donor is his own
> mother, followed by other married ladies (with children) . He tenders the
> collected biksha to his vaadhyaar as dakshina.
>
> He then has his first meal as a brahmachaari, together with another boy
> who is already a brahmachaari, and learns the important bhojana manthrams
> including the praana-aahuthis..
>
> (8) *veda-aarambham*. Starting veda studies. Once he has successfully
> undergone upanayanam, the boy is qualified to proceed to study the shaaka
> of the veda his ancestors belonged to, This he does under the guidance of
> a competent, devoted and reliable guru at home, or joins a paata-shaala.
>
> Full-time study takes a minimum of eight years; part-time takes more than
> three times that, and is a lifelong commitment.
>
> (9) *samavarththanam*. Graduation. On completion of his Vedic
> studies, the boy seeks the permission of his guru (or of his father if he
> studied at home) to perform the whole-body-immersion bath at a temple's
> pool or in a river or at sea to show that he has successfully completed his
> studies.
>
> (Before doing so, he should tender guru-dakshanai to his guru, according
> to his own ability. Sometimes this consists of a full set of 9-yard silk
> veshti-uttareeyam, plus a full brass chombu of sacred water decorated with
> a garland, with mango leaves, and a coconut with kudumi (called a
> poorna-kumbham), and a gold ring or a gold chain.)
>
> (10) *vivaaham*. Marriage. It is highly desirable and recommended, but
> not compulsory, for a learned brahmachaari, to marry and become a
> gruhastha (householder).
>
> The choice is limited to a virgin of his own varnam, but not of his own
> gothram.
> The reason is that, spiritually, all members of the same gothram are
> siblings, their male ancestors having had their vedic education from the
> guru/rishi whose name they permananently identify with.
>
> (11) *anthiyeshti kramam*. These are last rites for a braahmana, whether
> man or woman. The core of this samskaaramm involves the proper preparation
> of the dead body for cremation, and its cremation (by the first son) on a
> pyre of dry wood using the gruhasthaa-agni which was lit at the marriage of
> the deceased and was used for his twice-daily aupaasana agniothram.
>
> *Note:- The wholly shoodra Swaami Naaraayan sampradaayam has no relevance
> at all to the practice of braahmanas.*
>
> S Narayanaswamy Iyer
>
> On Sat, Jun 22, 2024 at 10:59 AM Rajaram Krishnamurthy <
> [email protected]> wrote:
>
> SANATANA DHARMA PART 58 KRAJARAM IRS 21624 22624
>
> Childhood Samskaras
>
> (4) Jatakarma (Birth rituals)
>
> These rituals are performed at the birth of the child. It is believed that
> the moon hasa special effect on the newly born. In addition, the
> constellation of the planets - nakshatras - also determine the degree of
> auspiciousness. If birth occurs during an inauspicious arrangement, the
> jatakarmas are performed to ward off their detrimental effects on the
> child. The father would also request the Brahmanishtha Satpurush for
> blessings.
>
> (5) Namkarana (Name-giving)
>
> Based on the arrangement of the constellations at birth, the child is
> named on a day fixed by caste tradition. In the Hindu Dharma, the child is
> frequently named after an avatar, deity, sacred place or river, saint,
> etc., as a constant reminder of the sacred values for which that name
> represents.
>
> In the Swaminarayan Sampraday, the devotees approach Pramukh Swami Maharaj
> or the other senior sadhus to name their children.
>
> (6) Nishkrama (First outing) In the third month the child is allowed agni
> (fire) and chandra (moon) darshan. In the fourth month he is taken out of
> the house for the first time, by the father or maternal uncle, to the
> mandir for the Lord's darshan
>
> The SixteenSamskarasPart - 2
>
> (7) Annaprashan (First feeding)
>
> Feeding the child with solid food is the next important samskara. For a
> son this is done in even months - the 6th, 8th, 10th or 12th months. For a
> daughter this is done in odd months - 5th, 7th or 9th months. The food
> offered is cooked rice with ghee.
>
> Some sutras advocate honey to be mixed with this.
>
> By advocating this samskara, the wise sages accomplished two important
> considerations. First, the child is weaned away from the mother at a proper
> time.
>
> Second, it warns the mother to stop breast feeding the child. For, an
> uninformed mother, many out of love, continue breast feeding the child,
> without realising that she was not doing much good to herself or the child.
>
> (8) Chudakarma (Chaul) (Shaving of head)
>
> This samskara involves shaving the head (of a son) in the 1st, 2nd, 3rd or
> 5th year, or when initiating him with the janoi (Upanayan). According to
> Sushrut, the significance of this, together with nail cutting, is to give
> delight, lightness, prosperity,
>
> courage and happiness (Chikitsasthan. Ch. 24-72). Charak also voiced a
> similar opinion.
>
> In the Swaminarayan Sampraday, the son is first taken to Pramukh Swami
> Maharaj, or senior sadhus, who clip a tuft of hair. The remaining hair is
> shaved off shortly afterwards.
>
> A tuft of hair (shikha, chotli) is left in place at the top of the head
> for longevity. Sushrut points out its significance, "Inside the head, near
> the top, is the joint of a shira (artery) and a sandhi (critical juncture).
> There, in the eddy of hairs, is a vital spot called the adhipati
> (overlord). Any injury to this part causes sudden death"
>
> (Sharirsthan Ch. VI, 83). In the course of time, the shikha was regarded
> as a symbol of the Hindu Dharma and its removal came to be regarded as a
> grave sin (Laghu Harita IV).
>
> (9) Karnavedh (Piercing the earlobes)
>
> The child's ear lobes are pierced either on the 12th or 16th day; or 6th,
> 7th or 8th month; or 1st, 3rd, 5th, 7th or 9th year. Sushrut reasoned,
> "The ears of a child should be pierced for protection (from diseases such
> as hydrocoele and hernia) and decoration (Sharirasthan Ch.16.1,
> Chikitsasthan Ch.19.21). One sutra says that a goldsmith should pierce the
> ears while Sushrut advocates a surgeon. For a boy, the right earlobe is
> pierced first and for a girl, the left. For boys today, this samskara is
> only prevalent in some states of India. In girls, this samskara has lost
> its religious Educational Samskaras
>
> (10) Vidyarambh (Learning the alphabet)
>
> This samskara is also known as Akshararambha, Aksharlekhan, Aksharavikaran
> andEducationally Aksharavishkaran.
>
> It is performed at the age of five and is necessary before commencing
> Vedic study -Vedarambh. After bathing, the child sits facing west, while
> the acharya (teacher) sits facing east.
>
> Saffron and rice are scattered on a silver plank. With a gold or silver
> pen the child is made to write letters on the rice. The following phrases
> are written: "Salutation to Ganesh, salutation to Sarasvati (goddess of
> knowledge), salutation to family deities and salutation to Narayan and
> Lakshmi." The child then writes, "Aum Namah Siddham". He then presents
> gifts to the acharya, such as a pagh and safo (head adornment of cloth).
> The acharya then blesses the child.
>
> (11) Upanayan (Yagnopavit) (Sacred thread initiation)
>
> At the age of eight the son is initiated by the acharya with the sacred
> thread, known as janoi or yagnopavit. Amongst all the foregoing samskaras
> this is regarded as supreme. It is the dawn of a new life, hence dvija -
> twice born. The child enters studentship and a life of perfect discipline
> which involves brahmacharya (celibacy).
>
> He leaves the guardianship of his parents to be looked after by the
> acharya. This samskara is performed by Brahmins, Kshatriyas and Vaishyas,
> for both boys and girls. Therefore, both the boy and girl received training
> in discipline, truthful living and physical service. During the course of
> time this samskara ceased to be given to girls, who thus failed to be
> formally educated. Today, the tradition of education underlying this
> samskara has died out. Upanayan only functions to bestow dvijatva to the
> son.
>
> Upa means 'near.' Nayan means 'to take (him) to,' i.e. to take the son to
> the teacher. Like the parents, the acharya will mold the student with love
> and patience into a man of character. He will inculcate in him the
> invaluable knowledge of the Vedas. This is the second meaning of Upanayan.
> Among all the cultural systems of the world, none have advocated such a
> lofty and stringent ideal for studentship than this Hindu samskara. If a
> student sincerely observes this samskara, he will turn into a successful
> scholar. Added to this, during this period, he receives from the acharya, a
> strong background for the householder's life he will later enter.
>
> Today, it is obviously not feasible to stay at the acharya's house. But
> the next best equivalent is to enter a chhatralay - boarding school. The
> discipline involved infuses in the student a fortitude generally not
> possible at home.
>
> Whereas students wear one janoi, householders could wear two; one for
> himself and one for his wife.
>
> The three strings of the janoi denote the three gunas - sattva (reality),
> rajas (passion), and tamas (darkness). They also remind the wearer that he
> has to pay off the three debts he owes to the seers, ancestors and gods.
> The three strings are tied by a knot known as the brahmagranthi which
> symbolises Brahma (creator), Vishnu (sustainer) and Shiva (leveller).
>
> One important significance of wearing the janoi is that the wearer would
> be constantly aware of the different deities which the threads represented.
> Therefore, he would be vigilant prior to any action not in accordance
> with the Dharma Shastras.s
>
> (12) Vedarambh (Beginning Vedic study)
>
> This samskara was not mentioned in the earliest lists of the Dharma
> Sutras, which instead listed the four Vedic vows - Ved Vrats. It seemed
> that though upanayana marked the beginning of education, it did not
> coincide with Vedic study. Therefore a separate samskara was felt necessary
> to initiate Vedic study. In this samskara, each student, according to his
> lineage, masters his own branch of the Vedas.
>
> (13) Keshant (Godaan) (Shaving the beard)
>
> This samskara is included as one of the four Ved Vrats. When the other
> three faded, keshant itself became a separate samskara. 'Kesh' means hair
> and 'ant' means end.
>
> This samskara involves the first shaving of the beard by the student at
> the age of sixteen. It is also called Godaan because it involves gifting a
> cow to the acharya and gifts to the barber.
>
> Since the student now enters manhood he is required to be more vigilant
> over his impulses of youth. To remind him of his vow of brahmacharya, he is
> required to take the vow anew; to live in strict continence and austere
> discipline for one year.
>
> (14) Samavartan (End of Studentship)
>
> This samskara is performed at the end of the brahmacharya phase - the end
> of studentship. 'Sama vartan' meant 'returning home from the house of the
> acharya.'
>
> This involves a ritual sacrificial bath known as Awabhruth Snan. It is
> sacrificial because it marks the end of the long observance of
> brahmacharya. It is a ritual bath because it symbolises the crossing of the
> ocean of learning by the student – hencebecause Vidyasnaatak - one who has
> crossed the ocean of learning. In Sanskrit literature,
>
> learning is compared to an ocean.
>
> Before the bath, the student has to obtain permission from the acharya to
> end his studentship and give him guru-dakshina - tuition fees. Permission
> is necessary because it certifies the student as a person fit in learning,
> habit and character for a married life. Obviously, the student is not in a
> position to pay fees. One Sutra describes the debt of the teacher as
> unpayable, "Even the earth containing the seven continents is not
> sufficient for the guru-dakshina." But the formality is a required courtesy
> and the acharya says, "My child, enough with money. I am satisfied with thy
> merits." He would elaborate with the impressive statements, known as
> Dikshant Pravachan, noted in the Taittiriya Upanishad (I.11).
>
> Those students who wished to remain as lifelong students observing
> brahmacharya would remain with the acharya. Today, this means accepting a
> spiritual guru – an Ekantik Satpurush and becoming a sadhu. The student
> thus bypasses the next two ashrams, to enter sannyas.
>
> The Sixteen Samskaras Part - 3
>
> Marriage
>
> (15) Vivaha
>
> This is the most important of all the Hindu Samskaras. The Smrutis laud
> the gruhastha (householder) ashram as the highest, for it is the central
> support of the other three ashrams.
>
> Manu enjoins, "Having spent the first quarter of one's life in the guru's
> house, the second quarter in one's own house with the wife, and the third
> quarter in the forest, one should take sannyas in the fourth, casting away
> every worldly tie." (Manu Smruti IV.1). By marriage an individual is able
> to achieve the four purusharths (endeavors) of life: dharma
> (righteousness), artha (wealth), kama (desire) and moksha (salvation). He
> is also able to pay off ancestral debt by having children. Procreation
>
> for children is also a primary purpose of marriage.
>
> In addition to being a religious sacrament, Hindu marriage is also
> regarded as an important social institution. For developing a stable and
> ideal society, marriage has been regarded as an essential element in all
> cultures of the world. A society without loyal marital ties tends to
> degrade. It is said that promiscuity was one reason for the downfall of the
> Romans. By marriage, both an individual and society, while remaining within
> the moral norms, can progress together. Simultaneously it does not cause
> harm to others nor infringe upon one's independence. This samskara boosts
> cultural values and dharma. It upholds and promotes moral righteousness and
> self-control.
>
> Types of Marriages
>
> In the Hindu scriptures there are eight types mentioned. In the Manu
> Smruti (iii.21) they are divided into two groups: (i) the morally approved
> (prashasta) and (ii) the disapproved (aprashasta).
>
> (i) Prashasta
>
> (a) Braahm: This is the purest type. It was so called because it was
> thought fit for
>
> Brahmins. In this the girl is given by the father, with such ornaments
> that he can afford, to a man of character and learning, whom he has invited
> voluntarily and received respectfully, without taking anything in exchange
> (Manu Smruti, iii.17). The Smrutis consider this type as the most
> honorable, as it is free from physical force, lust, imposition of
> conditions and lure of money. Social decency and religious considerations
> are fully taken into account.
>
> (b) Daiva: This is the next type, inferior to the Braahm. In this, the
> girl is ornamented and given away by the father to a priest who officiates
> at a yagna (sacrifice). It is called Daiva since the gift is made on the
> occasion of a Daiva yagna. This method was prevalent among the first three
> Hindu classes. This type has faded, for it is considered improper to offer
> a girl to a priest.
>
> (c) Aarsh: In this method the father of the bride received a pair or two
> of kine – a cow and an ox or two cows and two oxen - from the bridegroom
> for the purpose of a yagna which formed a part of a religious ritual. The
> pair of kine was not the bride's price. This method was known as Aarsh
> because it was prevalent among the priestly families. Nonetheless,
> according to the Manu Smruti (iii.53) accepting a gift, small or large,
> amounts to a sale.
>
> (d) Prajapatya: This involves the father giving away his daughter to a
> suitor with the specific understanding that they both perform their civic
> and religious duties together. The name Prajapatya suggests that the couple
> enter the bond for discharging their duties to Prajapati i.e. for
> procreating and raising children.
>
> From the Western point of view this type of marriage may be regarded
> satisfactory because the rights of the husband and wife are equally well
> secured. But from the view of the Hindu shastras, it is inferior to the
> first three. This is because the daughter is given subject to mundane
> conditions. Hence the 'gift' cannot truly be regarded as free.
>
> As a point of interest, Kautilya in his Arthashastra prohibited divorce
> for the four Prashasta marriages.
>
> Now we shall consider the four types of marriage which are not approved by
> the scriptures
>
> .(ii) Aprashasta
>
> (e) Asura: The Manu Smruti (iii.31) defines this as, "Where the husband
> having paid money to the relations of the bride and the bride herself,
> accepts her out of free will."
>
> The main consideration in this kind of marriage is money and it is, in
> reality, a purchase. Manu condemns it, "The learned father of the girl
> should not accept even the least amount of price. Accepting the price out
> of greed, he becomes the seller of children." (Manu Smruti, iii.51.) The
> Aitareya Brahmana (I.16) brands this type as pashuvivaha - animal marriage.
> Today this form of marriage is still prevalent in certain sec ions of Hindu
> society where a dowry is demanded by the bridegroom's
>
> father from the bride's father. Public opinion has begun to frown upon
> dowry.
>
> Religious and social leaders have been rallying against it. Pramukh Swami
> Maharaj has always condemned it. During the International Youth Festival at
> Vallabh Vidyanagar in 1990, he inspired 21,000 young men and women to take
> a vow of refusing dowry. To those who cannot afford the marriage costs, he
> arranges mass dowry-free marriages during grand festivals and yagnas.
>
> (f) Gandharva: According to Manu, "Where the bride and bridegroom meet
> each other of their own accord and the union is consummated in passion,
> that form is called Gandharva." (Manu Smruti, iii.32.) The name Gandharva
> is derived from a tribe of that name living in the Himalayas, in which it
> was a common occurrence. It was more prevalent among the Kshatriyas as they
> represented the freest element in society. The majority of the lawgivers
> discouraged it on religious and moral grounds.
>
> It was regarded as inferior to the first five forms because it was
> performed without sacred rituals and it originated from passion, a factor
> which seemed to be tenuous.
>
> (g) Rakshas: Manu says, "Capture of a girl by force while she is crying,
> having killed, scattered and injured her relatives, is called Rakshas
> Vivaha." (Manu Smruti, iii.21.) This usually occurred during war or
> political upheavals. The Kshatriyas usually practised this since they
> participated in war and obtained women as war booties. The word rakshas
> means demonic.
>
> (h) Paishach: This is the least approved. Manu (iii.34) defines this as,
> "Cohabiting with a girl in loneliness when she is sleepy, mad or
> intoxicated." Obviously, this was the most uncivilized and barbaric method.
> Paishach means 'of witches'. The Hindu Marriage - Beliefs And Sentiments
> The Hindu marriage system is described as a religious and social
> institution. More important is that it is a union of two spirits rather
> than just two individuals. To consider this metaphysically, an individual
> is made up of three bodies: physical - composed of matter (sthul), subtle -
> composed of mind (sukshma) and causal - composed of the jiva (karan). The
> Vedic marriage is a union between all the three - matter with matter, mind
> with mind and jiva with jiva. With its sacramental vows, the couple embark
> on a journey together to attain the four objectives (purusharths) of life.
> During this journey the couple satisfy their desires - to earn, to beget
> children, and to serve society. Added to this, they follow the path of
> bhakti (devotion) and discover the divinity within themselves, of Brahman
> and Parabrahman. This is reflected in one of the rites during the ceremony.
> Mantras are chanted to invoke Narayan in the bridegroom and Lakshmi in the
> bride. The parents, relatives and everyone present then bow to them. The
> union is between god and goddess, nottwo material bodies. The underlying
> injunction to the couple is, "You are not the body, but atma."
>
> Regarding each other as the atma is the fundamental basis of a Vedic
> marriage. It is unique in all the world's cultures - which primarily
> observe the Gandharva system based on passion. This understanding is all
> the more important in marital discord.
>
> At the root of any marital discord lies intolerance due to body
> consciousness and one's ego - the 'I' and 'mine'. If the couple is united
> by atma for a common, ultimate goal, moksha, then 'I' and 'you' cease to
> exist. This is because 'I' and 'you' are empirically atma. And when 'I' and
> 'you' are believed to be atma, where is the conflict that would otherwise
> arise from selfish motives and desires? Therefore, in a Hindu marriage when
> conflicts and differences arise, they can be easily resolved.
>
> The couple consider each other as the atma, for the atma is pure,
> genderless, ageless, and inherently divine. Vivaha itself means 'to lift,
> to support, to uphold, to sustain'. Admittedly, both spouses have to make
> sacrifices and efforts to imbibe this lofty philosophy. It is not an
> overnight process, more a lifelong, sacred commitment.
>
> It is this philosophy which has made the Vedic marriage a grand success
> for thousands of years. Only the recent rise in materialism, primarily
> based on superficial and mundane factors and body consciousness, have begun
> to ruin today's Hindu marriages.
>
> The aforementioned sentiments, and a few others, are symbolically depicted
> and verbally emphasized by mantras chanted during the actual marriage
> ceremony, whose steps we consider..
>
> K Rajaram IRS 22624
>
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