attached pdf and word doc which will give a better pic in mythology // As far as why vasishta did not do Putra kameshti?; but reply of Gopalakrishnan is incorrect; Vasishta is not a Purohit but Raja Guru advisor. Even ashwamedha yagam was asked to be performed as Hotr by Rishya sringa only where vasishta as brahmin was given Kanikkai//As Purohit Rishya sringa was REQUESTED BY DASARTATHA TO PERFORM AS hOTR FOR "KULASYA VARDHANAM TVAM TU" SO WITH ATHARVA VEDA PRAYOGAM CHAP 15 THE YAGNA WAS PERFORMED. VASISHTA WILL PLACE THE CROWN AS RAJA GURU IN PATTABISHEKAM BUT RITUALS WILL BE PERFORMED ONLY BY PUROHITS FOR THAT. SO SUCH QUESTION SHALL NOT BE FRAMED THINKING WRONGLY VASISHTA K Rajaram IRS 30526
Rishya sringa 3 ततः प्रसर्पकेभ्यस्तु हिरण्यं सुसमाहितः || १-१४-५३ जांबूनदं कोटिसंंख्यं ब्राह्मणेभ्यो ददौ तदा | Then to the other Brahmans who arrived there to see the ritual, King Dasharatha sincerly donated ten million gold coins. [1-14-53b, 54a] दरिद्राय द्विजायाथ हस्ताभरणमुत्तमम् || १-१४-५४ कस्मैचिद्याचमानाय ददौ राघवनंदनः | That descendent of Raghava dynasty gave an excellent hand ornament to someone who is an impoverished Brahman and who is beseeching. [1-14-54a, 55a] ततः प्रीतेषु विधिवत् द्विजेषु द्विजवत्सलः || १-१४-५५ प्रणाममकरोत्तेषां हर्षव्याकुलितेन्द्रियः | While those Brahmans are becoming happy then that king and the patron of Brahmans venerated them dutifully with his senses fluttering with happiness. [1-14-55b, 56a] तस्याशिषोऽथ विविधा ब्राह्मणैः समुदाहृताः || १-१४-५६ उदारस्य नृवीरस्यधरण्यां पतितस्य च | Then that benevolent and valiant King Dasharatha prostrated on ground venerating the Brahmans, and the Brahmans too chanted various blessing hymns on that prostrating king. [1-14-56b, 57a] The blessings are also Vedic hymns and particular parts of Vedic hymns are chanted for particular occasion called aashiirwachana hymns. To date this practice is continued where a Brahmin priest is commissioned to perform even a domestic ritual. In effect, it shall be construed that these are not the blessings of the Brahmin priests who are chanting, but it is the blessing of Veda itself. ततः प्रीतमना राजा प्राप्य यज्ञमनुत्तमम् || १-१४-५७ पापापहं स्वर्नयनं दुस्तरं पार्थिवर्षभैः | Then that king is gladdened at heart for the successful achievement of the completion of that excellent ritual that removes sin and that leads to heaven as well, and that which cannot be undertaken by many of the best kings. [1-14-57b, 58a] ततोऽब्रवीदृष्यशृंगं राजा दशरथस्तदा || १-१४-५८ कुलस्य वर्धनं त्वं तु कर्तुमर्हसि सुव्रत | 58b, 59a. tataH = thereafter; raajaa dasharathaH = king, Dasharatha; tadaa = then; R^iSyasR^ingam abraviit = said to Rishyasringa; suvrata = oh one with best vows; tvam tu = you, alone; kulasya vardhanam = dynasty's, expansion [oriented ritual]; kartum arhasi = it is apt of you to perform. Thereafter king Dasharatha said to sage Rishyasringa thus, "oh, sage with best vows, you alone are eligible to perform the ritual for the expansion of my dynasty." [1-14-58b, 59a] तथेति च स राजानमुवाच द्विजसत्तमः | भविष्यन्ति सुता राजंश्चत्वारस्ते कुलोद्वहाः || १-१४-५९ That best Brahman Rishyasringa saying yes to the proposal, said this to king Dasharatha, "oh, king, there will be four sons to you that ennoble your dynasty. [1-14-59b, c] स तस्य वाक्यं मधुरं निशम्य प्रणम्य तस्मै प्रयतो नृपेन्द्र | जगाम हर्षं परमं महात्मा तं ऋष्यशृङ्गं पुनरप्युवाच || १-१४-६० On hearing the sweet words of Sage Rishyasringa, he that king of kings Dasharatha went into a state of ecstasy and venerating that great soul, Rishyasringa, again said this to him. [1-14-60] yajna - the Vedic Ritual Vedic yajna-s are the rituals of many kinds. Mainly there are 21 types of these yajna-s, 1] saptapaaka-yajna-s are 7; 2] saptahaviryajna-s are 7; 3] saptasoma-yajna-s are 7. Apart from these rituals, there are rituals for the overall development of society at large, called abhyudayaka-yajna-s and under them categorised are: 1] ashvamedha, 2] raajasuuya, 3] paunDariika, 4] bR^ihaspati sava, and some more are there. These grand scale rituals require a great patronage and support, not only of money but also of a variety of paraphernalia that go into the ritual. Hence only kings and emperors of yester years could conduct them. The yaaga shaala The Hall of Vedic ritual will be erected with platforms containing areas 1] yuupa stambha-s wooden posts to which the animals are tied. There will be 21 such posts, staked in the Vedic ritual hall, along with a half post staked near at the main altar; 2] uttara vedi, posterior platform; 3] dasha pada, platform for scholars; 4] havirdhaana, place for oblatory paraphernalia; 5] sadas, place for assemblages; 6] agnihotra shaala, place of sacrificial fire; 7] vedi, main Altar of Fire; 8] patnii shaala, place for the wife / wives of the performer and other females. The main activity of the ritual is around the vedi, the 7th item as above, where a garuDa vedi, an Eagle shaped Alter of Fire will be constructed with bricks, where the brick laying and paving itself is a ritual, called iSTikaa chayana . Into this yajna vedi, Altar of Fire, all the oblations are poured. The Hindu temples will be built in accordance with the layout of yajna shaala, since the daily puuja, at home or in a temple, is a micro-yajna, equable to Vedic Ritual itself. The layout of the temple is comparable to the above layout of yajna shaala . 1] dhavaja sthambha, flag post; 2] bali griha, sacrificial house; 3] bali piiTtha sacrificial platform, where usually the fruits, coconuts, prasada, food items etc., are presented to the deity firstly, before the devotee partakes them, as a kind of sacrifice; 4] havirdhana, preparatory places for havis, the food for sacrifice, usually in north-east or south-west corners; 5] mandapa open hall, where Vedic recitations are chanted; 6] garbha griha, sanctum sanctorum, in this there are two places one is, 7] pratishtha, the place where the picturesque idol is installed, and the other, 8] shakti sthaana, where the power of the installed deity will be installed, in the form of an yantra, a geometrical layout or other form. [For more information, please turn to The cultural Heritage of India, Vol IV, Religion.] The next epitome of yajna, is human body. It is said that deho devaalayaH proktaH ‘human body itself is a temple...’ The above places of Ritual Hall or a Temple are located on body as this: 1] sthuupi [kalasha], the top most golden pot of flagpoist of temple; 2] mahaa nashi the right nostril and kshudra nasi, left nostril; 3] shikhara, temple tower; 4] ghaTa, neck like structure; 5] prastaaram, shoulder like structure of temple; 6] paada, trunk of temple; 7] adhiSTaana, elevation; 8] upapiiTha, secondary seating. This is compared with human body as: Item 1] to human pate with hair-locks; 2] eye - on right and nose on left [for humans have one-eyed vision of God, where God is Omniscient; 3] face; 4] neck; 5] shoulders; 6] arms; 7] leg and thigh; 8] foot. ‘A temple is not a home of god but it is the form of god... the temple layout is the extended form of the rhythm of the innerspace of humans, called dahara aakaasha similar to cosmos of the universe...' [cf. What is a temple? What is its significance? Ganapathi Sthapati, Vaastu Vedic Research Foundation, Chennai, India.] Thus human body itself is identified with the temple, and the temple in turn with Vedic yajna shaala , and therefore it is said to keep the body clean and mind pure... which again is a Vedic import. The grand scale yajna-s as described in these epics like Ramayana and Maha Bharata are non-existent. But in recent times, such types of yajna-s were conducted on two occasions, once in 1975 and again in 1990. Here are some excerpts from The Indian Express, daily newspaper, published during May 1990: ‘Prof. Frits Staal, with financial assistance from several American funding agencies including the Smithsonian Institute and the Rockefeller Foundation, organized the agni chayana ritual in 1975. In spite of innumerable hurdles, Staal succeeded in persuading the elderly nambudri-s [scholarly priests of Vedic lore] to put together a team of ritualists old and young, give them through training, hold rehearsals for several months and finally put up performance for filming and documentation. Staal followed this up with the publication of his book called Agni ...' Readers who are interested to know more about yajna, the Vedic ritual, may please look for the works of Prof. Frits Staal, Indologist, at whose instance such rituals were conducted in Southern India. The two-volume book of Prof. Frits Staal: AGNI: The Vedic Ritual of the Fire Altar, running over some two thousand pages. Another book is The Mantra, which is an attempt to analyse the Vedic Hymns, published by State University of New York Press, State University Plaza, Albany, N.Y., 12246, also now available with Indian Book Centre, Delhi According to Staal, a Vedic ritual is very different from a health cure, a psychoanalyst session, an anthropological meeting or a religious service. Staal maintains that a Vedic ritual follows its own principles and leads a life of its own. He points out that a Vedic ritual requires very detailed and specific knowledge. He estimates that the extent of specialised knowledge needed to put the sacrificial altar together ritually is on a par with the extent of technical knowledge required to build an aeroplane. ‘The bird shaped altar is in fact a kind of aeroplane…’ says Stall ‘only it takes off in a different way…’ Scientific evaluations were also made on the changes occurred on physical and metaphysical levels on the individuals who performed the ritual, by experts from Canada and in association with Prague Institute of Czechoslovakia. Kirlion photography was also undertook by Mrs. Rose Mary Steel from London to record aura or the Electro-magnetic radiation around the human organism and hundreds of pictures of not only the performers but also of the visiting people and of their finger tips are recorded. Usually at the end of any Vedic ritual the Hall of Ritual, a thatched shed, will be put to fire. This called puurNaahuti, complete oblation into fire. And then a rain occurs. It used to rain every time when the ritual is totally offered as an oblation into fire at the conclusion of such a ritual. ‘The association between the yajna and rain is indelible. Did it rain on [the day of puurNaahuti ] i.e., May 9, 1990? It did...’ The Illustrated Weekly of India, May 27, 1990. ------------------------------------------------------------------------ K Rajaram IRS 30526 Rishyasringa.pdf <https://drive.google.com/file/d/11_BXtHbtCS4IA5-inYg3VTcjpZ_brYmd/view?usp=drive_web> The story of Rishyasringa Muni is found in the Ramayana.docx <https://drive.google.com/file/d/1NFIEQN_2OuY0ibvTjlMwvZ2fdwc8pHzN/view?usp=drive_web> On Sat, 30 May 2026 at 12:16, 'gopala krishnan' via Thatha_Patty < [email protected]> wrote: > *SAGE VIBHANDAKA AND SAGE RISHYASRINGA-PART3* > > *Continued from Part **2* > > Dear friends, > > This is a posting about Sage Vibhandaka and his son sage Rishya sringa. *All > information is compiled from Google AI mode QA.* Sage Vibhandaka was the > son of sage *Kashyapa*, mind born son of Lord Brahma. > > The posting is for *normal members like me* interested to read such > topics. *This is 3rd part of the posting * > > R. Gopalakrishnan (former ITS) dated 30-05-2026 > > *Sage Rishya Sringa’s role in the Birth of Lord Rama* > > When King Dasharatha faced despair because he had no male heirs to > continue the Ikshvaku lineage, his minister Sumanta advised him to seek out > Sage Rishyasringa. Because his daughter Shanta was married to the sage, she > accompanied her husband back to her biological home of Ayodhya. > > Rishyasringa successfully *presided over* the Putrakameshti Yajna (the > sacred fire ritual for progeny), which directly resulted in the birth of > Lord Rama, Lakshmana, Bharata, and Shatrughna. > > Why Raja guru Vaisistha did not perform the Puthra kameshti yanja? > > In the ancient epic Ramayana, King Dasharatha's Royal Guru (Raja Guru), > Brahmarishi Vashishta, did not perform the Putrakameshti Yajna himself > because he lacked the highly specific structural and ascetic > qualifications required by the scriptures for this particular ritual. > > Instead, Sage Vashishta *supervised the ceremony* and directed King > Dasharatha to invite Sage Rishyasringa to serve as the chief priest. > > *The detailed reasons behind this decision include:* > > . Absolute Celibacy and Isolation Requirements > > According to the Atharvaveda and Yajurveda, the chief priest (Purohit) > executing the Putrakameshti Yajna had to possess an unprecedented level of > strict, unblemished purity. > > The Qualification: The presiding sage needed to have been raised in > complete isolation from society, having never seen, interacted with, or > even known about the existence of the opposite gender prior to marriage. > > The Contrast: While Brahmarishi Vashishta was an enlightened, supreme > master of dharma, *he was a householder married to Devi Arundhati and > deeply involved in statecraft, politics, and the royal affairs of Ayodhya.* > > Conversely, *Sage Rishyasringa was raised strictly by his father, Sage > Vibhandaka, deep in a secluded forest, completely unaware of the existence > of women, fulfilling this rare condition perfectly*. > > * Specialized Expertise in the Yajurveda* > > Every Vedic ritual demands mastery of specific texts and specialized > Siddhis (spiritual powers).The precise guidelines and complex sound > vibrations (mantras) required to safely invoke the God of Fire (Agni Dev) > during a Putrakameshti Yajna are outlined specifically in the Yajurveda. > > Sage Rishyasringa was uniquely recognized across ancient India as the > foremost authority and expert on these particular sections of the Yajurveda, > making him the only one capable of handling its intense spiritual energy. > > The Divine Curse Atonement > > According to some traditional texts, *King Dasharatha carried the weight > of a powerful curse from the blind parents of Shravana Kumara, whom the > king had accidentally killed with a Shabda-Bhedi arrow*. > > *The parents prophesied that Dasharatha would die grieving for his sons*. > To untangle such a profound karmic web and force the manifestation of > divine energy into a human womb, Vashishta knew it required a neutral, > highly potent external ascetic whose spiritual reservoir had never been > diluted by societal affairs. > > *The Astrological Role of Sage Vashishta* > > Vashishta knew his own karmic role in the universe. Lord Brahma had > originally assigned Vashishta to be the Kulpurohit (clan priest) of the > Suryavanshi solar dynasty precisely because Lord Vishnu would later > incarnate into it, and Vashishta was destined to be the avatar's childhood > preceptor and teacher. > > Acting as the royal guide who orchestrated the birth—rather than the > sacrificial priest who offered the oblations—aligned perfectly with his > master cosmic purpose. > > *Rishysa Sringa remained till the birth of male children to King Dasaratha* > > *After the birth of the princes*, Shanta and Rishyasringa returned to a > life of spiritual austerity. > > Today, they are jointly revered as deities. A famous temple dedicated to > Sage Rishyasringa and Goddess Shanta exists in the Kullu district of > Himachal Pradesh, where devotees still pray to them for rain and progeny > > *Children of sage Rishya sringa* > > According to the Mahabharata (Aranya Parva, Chapter 110), Sage > Rishyasringa and his wife, Princess Shanta, *had a son.* > > While mainstream texts of the Ramayana heavily focus on his role in > helping others have children (specifically officiating the Putrakameshti > Yajna for King Dasharatha to usher in the birth of Lord Rama), specific > scriptural details and alternative regional traditions outline his own > family lineage: > > *The Birth of His Son (The Mahabharata Account)* > > In the Mahabharata, when Rishyasringa’s father, Sage Vibhandaka, finally > visited the capital city of the Anga kingdom, his initial rage over his son > being lured away was placated by the warm hospitality and the sight of the > happy couple. > > Vibhandaka gave his blessings but laid down a specific condition for his > son's householder life. > > *He instructed Rishyasringa that he must return to a life of forest > asceticism and meditation **immediately after a son was born to him.* > > *Rishyasringa followed this command implicitly*. Once Shanta gave birth > to their son, fulfilling their worldly lineage duty, Rishyasringa packed up > and returned to his quiet forest hermitage to continue his spiritual > practices. > > *2. The Lineage of Sringeri (Regional Traditions)* > > According to the local histories preserved at the Sringeri Sharada Peetham > in Karnataka, India, *Rishyasringa lived out his final days in the > surrounding forests alongside Shanta. * > > In these South Indian oral traditions, it is believed their descendants > carried forward the spiritual and ritualistic lineage of the *Kashyapa > Gotra in the region*, keeping the sacred heritage of both Vibhandaka and > Rishyasringa alive. > > *The Buddhist Variation* (The Mahāvastu)In the Mahāvastu (a notable > Buddhist text where Rishyasringa is referred to as Ekaśr̥ṅga or the > Bodhisattva), the narrative of his householder life expands significantly. > > *In this specific non-Hindu version, he fully embraces his worldly > responsibilities and eventually ascends to become a ruling king.* > > This text states that *he fathered 32 children* before eventually > abdicating his throne to return to the forest and regain his ascetic > capabilities. > > Rishya Sringa’s Son's Name: In these adapted stories, his prominent son > is named *Chatta.* > > Details: In this narrative arc, Rishyasringa does not stay in the forest > forever. He eventually assumes the responsibilities of a grand king to rule > a nation. *His son, Chatta, is raised with royal standards and undergoes > rigorous training to eventually inherit the throne when Rishyasringa > decides to abdicate and return to his true calling of forest meditation* > > * Rishya sringa lived with his father Vibhandaka after marriage with > Santha* > > Sage Rishyasringa and Princess Shanta eventually lived with Sage > Vibhandaka. However, this did not happen immediately after their wedding, > as their life together unfolded across two distinct phases. > > Phase 1: The Initial Separation and Royal Stay > > Immediately following their marriage, Rishyasringa and Shanta did not live > with Vibhandaka. > > *Sage Rishya Sringa’s marriage with princess Shanta* > > The Seduction: Courtesans enticed the innocent Rishyasringa away from his > father's hermitage *while Vibhandaka was away gathering firewood.* > > The Wedding: He was brought to the kingdom of Anga to end a severe drought, > and King Romapada promptly married him to Princess Shanta. > > The Royal Guest: Fearing the catastrophic wrath of Vibhandaka, the King > kept the newlyweds safely housed within the capital city. > > When Vibhandaka marched into the *city to curse it,* his anger vanished > upon seeing his son happy. > > He gave his blessing but laid down a condition: Rishyasringa must live as > a householder until a son was born to them, after which he had to return to > the ascetic forest life. > > *The Ayodhya Interlude*: > > During this householder period, the couple also travelled to Ayodhya to > perform the Putrakameshti Yajna for Shanta's biological father, King > Dasharatha, enabling the birth of Lord Rama. > > *The Return to Vibhandaka’s Ashram* > > Once Rishyasringa completed his royal duties—and *according to the > Mahabharata*, fathered a son to secure his lineage—he fulfilled his > father's original command and turned his back on palace life. > > *Rishya Sringa’s Devoted Care to his father Vibhandaka in Old Age:* > > Rishyasringa left the kingdom and returned to the deep forests. Princess > Shanta, choosing to entirely renounce her royal comforts, accompanied her > husband into the wilderness to live a strict life of penance (tapasya). > > Reunion: They sought out Sage Vibhandaka, who by that time had grown very > old. > > Rishyasringa and Shanta moved back in with him (*historically associated > with the forests of Sringeri, Karnataka).* > > Living as Ascetics: > > Shanta proved to be an exceptionally devoted daughter-in-law, adapting > flawlessly to the spartan lifestyle. Together, the couple personally > served and nursed the aging Vibhandaka until his soul ultimately dissolved > into a Shiva Linga. > > Following Vibhandaka's departure from the physical world, *Rishyasringa > and Shanta continued to live and meditate in that exact same forest for the > remainder of their days*. > > The final end of Sage Vibhandaka was not a conventional death, but a > supreme act of spiritual liberation known as merging directly into a Shiva > Linga. In Hindu tradition, a sage of his exceptional caliber does not leave > behind a corpse; instead, his physical body dissolves entirely into the > divine, formless Absolute. > > *According to the Brahmana Purana and the historical records preserved at > the Sringeri Sharada Peetham*, sage Vibhandaka’s life concluded through > the following sequence of events: > > *1. The 300-Year Final Penance* > > In his later years, after his son Rishyasringa and daughter-in-law Shanta > returned to live with and care for him in the forest, *Vibhandaka shifted > his location to a quiet hill near the Tunga River.* > > Seated on kusha grass and wrapped in deer skin, he performed an intense > japa (recitation) of the sacred Shiva Panchakshari Mantra (Om Namah > Shivaya) continuously for 300 years. > > *The Manifestation of Malahanikareshvara* > > Pleased with this fierce devotion, Lord Shiva appeared directly before the > aging sage. *The divine presence manifested on Earth as an Udbhava Linga > (a self-manifested stone deity).*Shiva named this specific representation > Malahanikareshvara, which literally translates to the "Destroyer of the > soul's impurities". > > *The Final Dissolution* > > Having completed his earthly purpose, witnessed his son's success, and > attained the highest state of consciousness, Sage Vibhandaka decided to > leave the material world. > > As he stood before the newly manifested deity, *a flash of pure cosmic > energy issued from his body*.He completely dissolved his physical form > directly into the stone Shivalinga, vanishing from the mortal world > forever. > > *I will continue in next posting* > > > > -- > You received this message because you are subscribed to the Google Groups > "Thatha_Patty" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion visit > https://groups.google.com/d/msgid/thatha_patty/1847934515.336265.1780123556028%40mail.yahoo.com > <https://groups.google.com/d/msgid/thatha_patty/1847934515.336265.1780123556028%40mail.yahoo.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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