Guest guest Posted April 4, 2008 Report Share Posted April 4, 2008 I had a question (probably a stupid one), based on the following 1. gAyatri upadesham is a pre requisite for learning the vedas of your shAka 2. according to the purAnas Vishwamitra was the mantra drishta for gAyatri, What was the qualification for vedha adhyayanam in the times prior?, my assumption is that Vashishta was teaching among other things, vedas too in His ashrama, while the raja Vishwaratha came by. Also how and why did gAyatri get the status of veda mAta? and come to be a pre requisite for vedAdhyayanam? the valmiki ramayana has a long account of Vishwamitra in the baala khanda, 17 sargas, but this is not in it regards Vishwam venkata sriram <sriram_sapthasathi Friday, April 4, 2008 1:34:07 AM Reg. Devi sukta and varna asrama dharma Dear Ganapati, Kumar, Krishnamurthy and other saktha bandhus, The Chandi Sapthasathi having 700 slokas forms the part of Markandeya Purana. The Devi Mahatmya, per se, is a Purana like Devi Bhagavata, Hari Vamsa, Bhagavata etc. which can be chanted by ordinary folk (omitting the navakshari and shad angas) just as a purana not as a mantra. But the same Devi Mahatmya becomes the Mala Mantra when the Shad Angas are added to it. They are argala, kilaka, kavacha, ratri sukta, devi sukta, rahasya traya. These angas have probably been incorporated by the compilers of tantra during the later stage to make the Sapthasathi a Mantra Swarupa. For the parayana of this Mala Mantra, one requires initiation from sat guru. As regards the adhikara of Suratha and Samadhi, they are dwijas and they have equal rights to chant the rig-vediya devi sukta and they have chanted the same and reflected on the “AHAM” / “I” swarupa which is none other than VAK. Now, as regards the Varna ashrama, I don’t want to make any controversial statements lest it would trigger off certain misunderstandings between our brothers. But yes, I would like to comment on this issue. Dwijatva means “twice born”. The “first birth” is the physical birth from the mother’s womb and the “second birth” is the dawn of divine consciousness in the man. It is with this divine spark of consciousness, the man is called “the twice born” or “dwija”. Dwijatva does not come by donning the “sacred thread” on one’s shoulder and blabber the mantras without understanding its purport. The Gayatri which we chant is the boon of Vishwamitra who was not a Brahmin but a “BRAHMARISHI”. It is mentioned in the rig veda that during the vedic period there was a ceremony called “Mounji Bandhana” instead of Yagnopavita. This Mounji Bandhana was in the form of a part of deer skin twined with the Darbha / Kusa Grass. This Mounji Bandhana was tied around one’s waist. This “Mounji Bandhana” ceremony was prevalent among all the classes and among the women also. Eventually, the Upanayana ceremony with Yagnopavita crept in and replaced this “Mounji Bandhana ceremony”. But now still, during the upanayana ceremony, a piece of deer skin is tied with the thread to show symbolically the Mounji Bandhna Ceremony. There is a reference in Rig Veda which says that there were two classes of women “Upavita cha Anupavita cha”. That is, women with Mounji Bandhana and without Mounji Bandhana. Now, women with Mounji Bandhana were entitled to chant Vedas, perform Agni Karya and Agni Upasana. There are certain references to vedic riks where the 4th varna was also used chant certain vedic riks and their vedic god was referred to as “PUSHAN”. Sudras offer their respect to this Vedic God “PUSHAN”. Going by such incidences and pramanas, the caste system was not as it is now during the vedic times. It was flexible and inter-mixing with love and affection was a frequent phenomenon. There were several women and sudra vedic seers in rig vedic era. The vedic seers of Ratri and Devi Sukta are Women. There was no reference of “Harijans” and “Chandalas” in the Vedic times. It was the term coined by certain Brahmins for their selfish ends. And thanks to our Gandhi for its media propaganda. During the mass functions and ceremonies, in the Bhojanasala (the Kitchen), the Head Cook and his assistants should be Sudra and not Brahmin which is not the case now. Unless, the Sudra comes and cooks the food, the people would not touch the food in the vedic period. There is lot more to write but owing to my shortage of time and space, I pause here. I am writing this article not out of my rebellious attitude towards the Brahmins but out of love towards my hindu brethren. Let us not fight among us as we have lost many things in our country. On one side Islamic terrorism and other side mass Christian conversions. Let us try to live the lives of our ancient rishis of vedic era with the bhava of “vasudhaika kutumbakam”. With love and best regards, Venkata Sriram Namah Savitre. ------------ --------- --------- --- Bollywood, fun, friendship, sports and more. You name it, we have it. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted April 5, 2008 Report Share Posted April 5, 2008 Dear learned members, My intention is not blasphemy but pl tolerate any of my statements appear so. Viswamithra is a gothra, family or a clan name. The same way there are different vasishta's like poorthimanusha and some more. Gayathri mantra occurs in Rg veda 3.62.10 and the Drishta - rishi - seer sage is Viswamithra. So far the facts seem to follow a logic. The story of a Viswamithra, who was Kausika (another gothra - clan name) the king occurs later to rig vedic periods. To reconcile these two chronologically may be difficult. Is there a need to prove both were the same viswamithra? why not two different Drishtas of same clan name? Why not the later was an adept of Gayathri mantra? If Vidyaranya of recent times do the upasana of Gayathri and enable the establishment of an empire against all odds, why not a kausika of ancient times by his tapasya of Gayathri, attain the status of Brahmarishi according to the puranic lores? After all, She is the Light of the Truth. I too have the same question: of all the 10 riks of 3.62, why this rik alone attained the pinnacle status? I am quoting from the website www.vedah.in of the organisation SAKSI. I am sure this is no answer but just hope this would be helpful. Also, the website itself has essays on various aspects of vedas etc. Ri & #351;hi: Vishv & #257;mitra (RV 3.62.10) tat savitur-vare & #326;yam bhargo devasya dh & #299;mahi, dhiyo yo na & #293; prachoday & #257;t On the excellent splendour of the Lord Savitr, we meditate. May he activate our thought. The Sun, Savitr, is not the physical sun we see in the skies, but the supreme Effulgence in the highest firmament above, beyond the lower triple creation. The physical sun is indeed taken as the image of the Truth-Sun, the Centre of all Knowledge and radiating Power. It is the radiance issuing from the Supreme Source in which is massed all the creative movement of the Uncreated that is the ultimate root of all movements in the creation. Let that Light motivate and energise our thought-movements, says the Rishi. In the Vedic times, the worship of murthies or idols seem to be absent. In the later times, Savitr was represented as a Goddess, sometimes with one face, sometimes with six faces sitting on a lotus or standing on the waters, the standard symbol of Divine energies. One pair of her hands have conch shankha and the wheel chakra symbolising the creation by the word. The second pair carries the mace and the axe representing her forces to battle the demons. In another pair, she carries the bowl of madhu, the wine of delight, ananda, the secret of creation. Another pair display her benediction to all her devotees. --- vishwanthan Krishnamoorthy <krishvishy wrote: > > I had a question (probably a stupid one), based on > the following > 1. gAyatri upadesham is a pre requisite for learning > the vedas of your shAka > 2. according to the purAnas Vishwamitra was the > mantra drishta for gAyatri, > > What was the qualification for vedha adhyayanam in > the times prior?, my assumption is that Vashishta > was teaching among other things, vedas too in His > ashrama, while the raja Vishwaratha came by. > > Also how and why did gAyatri get the status of veda > mAta? and come to be a pre requisite for > vedAdhyayanam? the valmiki ramayana has a long > account of Vishwamitra in the baala khanda, 17 > sargas, but this is not in it > > regards > Vishwam > > > venkata sriram > <sriram_sapthasathi > > Friday, April 4, 2008 1:34:07 AM > Reg. Devi sukta and varna asrama > dharma > > Dear Ganapati, Kumar, Krishnamurthy > and other saktha bandhus, > > The Chandi Sapthasathi having 700 slokas forms the > part of Markandeya Purana. The Devi Mahatmya, per > se, is a Purana like Devi Bhagavata, Hari Vamsa, > Bhagavata etc. which can be chanted by ordinary folk > (omitting the navakshari and shad angas) just as a > purana not as a mantra. > > But the same Devi Mahatmya becomes the Mala Mantra > when the Shad Angas are added to it. They are > argala, kilaka, kavacha, ratri sukta, devi sukta, > rahasya traya. These angas have probably been > incorporated by the compilers of tantra during the > later stage to make the Sapthasathi a Mantra > Swarupa. For the parayana of this Mala Mantra, one > requires initiation from sat guru. > > As regards the adhikara of Suratha and Samadhi, > they are dwijas and they have equal rights to chant > the rig-vediya devi sukta and they have chanted the > same and reflected on the “AHAM” / “I” swarupa which > is none other than VAK. > > Now, as regards the Varna ashrama, I don’t want to > make any controversial statements lest it would > trigger off certain misunderstandings between our > brothers. But yes, I would like to comment on this > issue. > > Dwijatva means “twice born”. The “first birth” is > the physical birth from the mother’s womb and the > “second birth” is the dawn of divine consciousness > in the man. It is with this divine spark of > consciousness, the man is called “the twice born” or > “dwija”. Dwijatva does not come by donning the > “sacred thread” on one’s shoulder and blabber the > mantras without understanding its purport. The > Gayatri which we chant is the boon of Vishwamitra > who was not a Brahmin but a “BRAHMARISHI”. > > It is mentioned in the rig veda that during the > vedic period there was a ceremony called “Mounji > Bandhana” instead of Yagnopavita. This Mounji > Bandhana was in the form of a part of deer skin > twined with the Darbha / Kusa Grass. This Mounji > Bandhana was tied around one’s waist. This “Mounji > Bandhana” ceremony was prevalent among all the > classes and among the women also. Eventually, the > Upanayana ceremony with Yagnopavita crept in and > replaced this “Mounji Bandhana ceremony”. But now > still, during the upanayana ceremony, a piece of > deer skin is tied with the thread to show > symbolically the Mounji Bandhna Ceremony. There is > a reference in Rig Veda which says that there were > two classes of women “Upavita cha Anupavita cha”. > That is, women with Mounji Bandhana and without > Mounji Bandhana. Now, women with Mounji Bandhana > were entitled to chant Vedas, perform Agni Karya and > Agni Upasana. > > There are certain references to vedic riks where > the 4th varna was also used chant certain vedic riks > and their vedic god was referred to as “PUSHAN”. > Sudras offer their respect to this Vedic God > “PUSHAN”. Going by such incidences and pramanas, > the caste system was not as it is now during the > vedic times. It was flexible and inter-mixing with > love and affection was a frequent phenomenon. > There were several women and sudra vedic seers in > rig vedic era. The vedic seers of Ratri and Devi > Sukta are Women. > There was no reference of “Harijans” and > “Chandalas” in the Vedic times. It was the term > coined by certain Brahmins for their selfish ends. > And thanks to our Gandhi for its media propaganda. > > During the mass functions and ceremonies, in the > Bhojanasala (the Kitchen), the Head Cook and his > assistants should be Sudra and not Brahmin which is > not the case now. Unless, the Sudra comes and cooks > the food, the people would not touch the food in the > vedic period. > > There is lot more to write but owing to my > shortage of time and space, I pause here. I am > writing this article not out of my rebellious > attitude towards the Brahmins but out of love > towards my hindu brethren. Let us not fight among > us as we have lost many things in our country. On > one side Islamic terrorism and other side mass > Christian conversions. > > Let us try to live the lives of our ancient rishis > of vedic era with the bhava of “vasudhaika > kutumbakam”. > > With love and best regards, > Venkata Sriram > > Namah Savitre. > > ------------ --------- --------- --- > Bollywood, fun, friendship, sports and more. You > name it, we have it. > > [Non-text portions of this message have been > removed] > > > > > <!-- > > #ygrp-mkp{ > border:1px solid > #d8d8d8;font-family:Arial;margin:14px > 0px;padding:0px 14px;} > #ygrp-mkp hr{ > border:1px solid #d8d8d8;} > #ygrp-mkp #hd{ > color:#628c2a;font-size:85%;font-weight:bold;line-height:122%;margin:10px > 0px;} > #ygrp-mkp #ads{ > margin-bottom:10px;} > #ygrp-mkp .ad{ > padding:0 0;} > #ygrp-mkp .ad a{ > color:#0000ff;text-decoration:none;} > --> > > <!-- > > #ygrp-sponsor #ygrp-lc{ > font-family:Arial;} > #ygrp-sponsor #ygrp-lc #hd{ > margin:10px > 0px;font-weight:bold;font-size:78%;line-height:122%;} > #ygrp-sponsor #ygrp-lc .ad{ > margin-bottom:10px;padding:0 0;} > --> > > <!-- > > #ygrp-mlmsg {font-size:13px;font-family:arial, > helvetica, clean, sans-serif;} > #ygrp-mlmsg table {font-size:inherit;font:100%;} > #ygrp-mlmsg select, input, textarea {font:99% arial, > helvetica, clean, sans-serif;} > #ygrp-mlmsg pre, code {font:115% monospace;} > #ygrp-mlmsg * {line-height:1.22em;} > #ygrp-text{ > font-family:Georgia; > } > #ygrp-text p{ > margin:0 0 1em 0;} > #ygrp-tpmsgs{ > font-family:Arial; > clear:both;} > #ygrp-vitnav{ > padding-top:10px;font-family:Verdana;font-size:77%;margin:0;} > #ygrp-vitnav a{ > padding:0 1px;} > #ygrp-actbar{ > clear:both;margin:25px > 0;white-space:nowrap;color:#666;text-align:right;} > #ygrp-actbar .left{ > float:left;white-space:nowrap;} > .bld{font-weight:bold;} > #ygrp-grft{ > === message truncated === Quote Link to comment Share on other sites More sharing options...
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