Thiripuram eritha kathai
Dr . V.R . Annadurai Variankaval Ramasamy ; MD; DPM;
Religious texts all over the world have set a fundamental element of common values and morals. TheBhagavad Gita has influenced the culture and shaped the mindset of people in India, as it offers guidelines to live in a certain way. By examining the teachings of Bhagavad Gita we can understand the type of culture or society it promotes. TheBhagavad Gita is one of the eighteenSmritis and it stands closer to Manusmriti in terms of teachings and the type of philosophy it preaches. “To find truth or seek enlightenment through Gita is a rubbish idea and all those who preach such kind of nonsense are either gullible or of Brahminical mindset.”-Dr B. R. Ambedkar
TheBhagavad Gita assigns different castes, different responsibilities, which are not different from the four varna duties assigned by the other Brahminical scriptures (such as read PurushaSukta 10:90 of Rig Veda, which says in verse 12, “The Brahman was his mouth, of both his arms was the Rajanya made. His thighs became the Vaisya, from his feet the Sudra was produced.”). Fulfilling the ‘dharma’, sacred duties as assigned to each varna is the key notion of the Bhagavad Gita. Warnings of never to violate the caste laws and ‘fear’ factors are included in the verses so that people don’t deviate from following the caste duties. Caste duties remain the same throughout the life hence one should focus on his caste duties only. By doing so, theBhagavad Gita shapes a rigid caste hierarchy.
Those who say, ‘oh, karma decides your varna or caste’; I have a question for them. How many Brahmins have you ever seen been degraded to ‘untouchables’ status? You can look into the history books and answer if you can find any. ‘An idiot son of Brahmin’ will always be considered worth more than a doctorate degree holder Dalit because Brahmins’ religious scriptures preach so.
Further, Bhagavad Gita is full of contradictions – both at the fundamental level and at the highest level of philosophical discourse. What is said in one chapter is contradicted in the very next chapter. TheBhagavad Gita (verse 9:32)degrades the status of women and it proclaims that women were born from wombs of sin.
Throughout history, the so called lower castes have risen against oppression and have rebelled against the caste system. The threat that the so-called lower castes might pose in future is taken care of in such verses (3:26 and 3:35). TheBhagavad Gita makes sure that one doesn’t rebel or encourage others to rise against the oppression and instructs to keep on following the prescribed caste duties.
In the Bhagavad Gita, promises of attaining better next life if people would devote themselves to their caste duties (and punishment if they don’t) encourage the so-called lower castes to endure suffering at the hands of oppressors. Verses 6:41 and 6:45 of the Bhagavad Gita,state that a person will continue to suffer until he is reborn to a higher caste and the only way to be reborn into a higher caste is to accept one’s caste responsibilities and accept suffering in the current life.
The Bhagavad Gita is neither moral nor progressive; it is the antithesis of everything that is progressive and desirable in this world, and it indeed is the Bible of bondage and slavery. It is anti-human rights and anti-human values. It is a sad day if Indians are still under the delusion that it is their salvation. The sooner we recognize the Gita for what it is, the better for India and the world. – V.R. Narla, author of ‘The truth about the Gita’
smriti has the consonants – [-sa-] -ma - Ra - the – and the original Tamil word is Thiru Marai-holy scripture; thiru - holy.
smriti has the consonants - sa -ma - Ra - the – and the original Tamil word is sooththiram.
smriti has the consonants - sa -ma - Ra - the – and the other interpretation of the word is sasthram.
smriti has the consonants - sa -ma - Ra - the – and the other interpretation of the word is sanathanadharma.
Most of the times Shoodras become pure by gifting Brahmins some stuff or cows! Women are not free, hell lots of restrictions and controlling methods are discussed in the book. You get impure when someone is born in your home! Brahmins never get impure, keep on touching their feet! On occasions Smriti says, a Shoodra is pure by the making of a gift only e.g. in case of being bitten by worms, Shoodra is pure by making a gift to the Brahmins. The whole Smriti is about glorifying Brahmins and demeaning other varnas and the whole women society. No matter how idiot aBrahmin is, he is still better than others. This is what the centre point of the whole books.
Apart from the whole chapter 9 dedicated to ‘Service to cow’, throughout the book, there are various verses in which the cow is glorified and how one should give respect to cows and follow the footsteps of cows,offering cows to Brahmins. How one should use all his strength to get the cow out of the ditch if she falls. How killing a cow would lead to sins, punishments involved for injuring cows and saving a cow's life can get your sins washed. What kind of ropes you should use to tie cows and much more nonsense, literally. I wonder if this is a religious book of cows or do - it - yourself farming guide! How one should not conceal killing of the cow from Brahmins, otherwise will go to hell. Pay Brahmins and get punishment and you will be saved, this is what chapter 9 talks about.
In many cases as a punishment, there is shaving of the head but there is a way out by paying double fees to Brahmins! Another thing that must be noticed is how it is still followed; every now and then we can hear how Dalits heads were shaved and paraded in the village/city.It justifies child marriages by making parents feel guilt and shame. Further, it is interesting to read how ParasharaSmriti asks people from other caste groups when they are bitten by worms to purify with cow urine and cow dung but for Shudra and Chandala purity comes by giving gifts to Brahmins! Further, purity for Shudra women while in their period is also achieved by giving gifts to Brahmins but for other groups such Brahmins, Kshatriyaetc it is through fast or purity comes automatically after certain days! They enslaved us justifying with their religious scriptures.
Chapter – 1
64. The highest virtue for a Shoodra is to serve the members of the regenerate castes. Fruitless for him is everything else that he may do.
67. By drinking the milk of a tawny cow, by cohabiting with a woman of the Brahmin caste, by discussing the sense of the words of the Veda, a Shoodra becomes a Chandala (Lowest sect)
Chapter – 2
2. A Brahmin who regularly performs the six ceremonies, may also betake himself to agriculture. [The six ceremonies have been enumerated in ch. I., S'loka 39. Madhava says that the causal form ' karayet,' in connection with the practice of agriculture allowed in the Kali to the priestly class, has a special meaning: — he says that a Brahmana must employ plough men of the lower caste in carrying on his agricultural operations; he is not permitted himself to hold the plough.
The Brahmins were nomadic pastoral people; they did not have the life of Marutham as that of the Tamil people; they did not know the art of agriculture; hence they really did not know the way to handle a plough; to deny that truthParasharaSmriti had proclaimed that theAryans were prohibited to handle the plough; unlike the Marutham Tamil people the Aryan nomads had no opportunity to handle weapons; they knew nothing except their pseudo-philosophical ideas; that was the truth; Bala Raman had the plough only to brainwash the common peasants to accept the Aryan way of worship and their god Vishnu.
10. By cutting trees,by rending the earth, and by destroying insects and worms, what sin is incurred by a tiller of the soil is removed by the sacrifice on the threshing floor.[The sacrifice on the threshing floor consists of gifts of paddy at that place.
The fact was that the Aryan people who had never entered the Marutham agricultural life, did not invent any agricultural weapons and they did not know the art of using them to make the forest lands into agricultural lands.
11. He who refrains from making gifts to Brahmans, when he stands at the foot of the heaped-up paddy, is a thief; he is the wicked of all possible sinners; he should be proclaimed as a Brahman-killer.
Great Tamil sage ThiruValluvar’s reply was that:
Thirukkural - 1031.
Howe'er they roam, the world must follow still the plougher's team;
Though toilsome, culture of the ground as noblest toil esteem.
Meaning;Agriculture, though laborious, is the most excellent form of labor for people, though they go about [in search of various employment], have at last to resort to the farmer.
Thirukural – 1033.
Who plowing eat their food, they truly live:
The rest to others bend subservient, eating what they give.
Meaning; They alone live who live by agriculture; all others lead a cringing, dependent life.
Thirukkural - 1064;
ThiruValluvar‘sreactiontowards the begging behavior of the Brahmins From the peasants for the paddy was that;
Who ne'er consent to beg in utmost need, their worth
Has excellence of greatness that transcends the earth.
Meaning; Even the whole world cannot sufficiently praise the dignity that would not beg even in the midst of destitution.
12. By making a gift of one-sixth part to the sovereign of the land, one twenty-first for the sake of the gods, and one-thirtieth to the Brahmin caste, one is freed from all sins.
Chapter - 4
If a woman meets not her lord, on the day that her monthly courses stop, — she after death goes to hell, -- and becomes a widow in repeated births.
If the husband meets not his wife on the day that her monthly courses cease, and she is near at hand, he incurs the awful sin of having killed a fetus. There is not the slightest doubt herein.
If a woman despises her husband, because he is either poor, or diseased, or a dunce, — she, after death, is born a bitch, or a sow, again and again.
Chapter – 6
9. For killing a mouse, a cat, a snake, a monster snake, or the dundubha snake, a number of Brahmans should be fed with krisara, (Khichri, — rice, ghee and peas or sesamum cooked together) and the gratuity should be an iron rod.
26. For drinking water raised from a well, into which a Chandala's pot has been dipped, purity may be restored by drinking for three nights cow's urine in which half-ripe barley has been blended.
Chapter - 7
5. When the twelfth year is reached by the female child, if the guardian does not give her away in marriage, her forefathers drink, without interruption, during each succeeding month, whatever blood is passed in her courses.
7. If a Brahman, deluded by ignorance and pride, comes to marry a girl of the aforesaid kind, he does not deserve to be spoken to; food should never be partaken in company with him: that Brahman becomes the husband of a Shoodra girl.
Chapter – 8
25.Even a Brahman of a bad character deserves respect; but not so a Shoodra, even though his passions may have been subdued by him. Who would quit a wicked cow, and try to milk a docile female ass?
The great sage ThiruValluvar’sreply was that;
Thirukkural - 972.
All men that live are one in circumstances of birth;
Diversities of works give each his special worth.
Meaning; All human beings agree as regards their birth but differ as regards their characteristics, because of the different qualities of their actions.
hirukkural - 30.
Towards all that breathe, with seemly graciousness adorned they live;
And thus to virtue's sons the name of 'Anthanar' men give.
Meaning; The virtuous are truly called anthanar/ Brahmin; because in their conduct towards all creatures they are clothed in kindness.
Thirukkural - 134.
Though he forget, the Brahman may regain his Vedic lore;
Failing in 'decorum due,' birthright gone for evermore.
A Brahmin though he should forget Vedas may recover it by reading; but if he fails in propriety of conduct even his high birth will be destroyed.
Thirukkural - 409.
Lower are men unlearned, though noble be their race,
Than low-born men adorned with learning's grace
Meaning; The unlearned though born in a high caste are not equal in dignity to the learned; though they have been born in a lower caste.
Thirukkural - 505.
Of greatness and of meanness too,
The deeds of each are touchstone true.
Meaning ; A man’s deeds are the touchstone of his greatness and littleness.
29. If the king intends to lay down the law, disregarding what the Brahmans say, — the sin is multiplied a hundredfold, and, so increased, affects the king.
42. The killer of a cow, who has feasted the members of the Brahman caste, will undoubtedly be free from sin.
Chapter - 9
58. In this world, if a person, who has been guilty of the sin of killing a cow, makes an attempt to conceal the fact, undoubtedly he goes to the frightful hell Kalasutra.
59. Released from that hell, he is born again in the mortal world, a feeble and impotent man, leprous and wretched, for seven successive existences.
Chapter - 10
4. Having performed the penance, a feast should be given to Brahmans; a pair of clothes, and a couple of cattle, forms the fee for the Brahmans.
31. If a Brahman female goes away, although not accompanied by a paramour, still her relatives must give her up; for fear that she may have had, after her departure from the house, sexual intercourse with a hundred men.
Thirukkural - 54.
If woman might of chastity retain,
What choicer treasure does the world contain?
Meaning; What is more excellent than a wife, if she possesses the stability of chastity.
We can understand from this verse that Saint ThiruValluvarhimself was harboring patriarchal thinking about womanhood in those times as that of the Aryan people.
Chapter - 11
52. If one strikes a Brahman even with a wisp of grass, or drags him with a piece of cloth thrown round his neck; or wins even a lawsuit against him; he should bow down and beg pardon.
“Pearls” fromManu Smriti
4.61 Let him not dwell in a country where the rulers are Shoodras,nor in one which is surrounded by unrighteous men, nor in one which has become subject to heretics, nor in one swarming with men of the lowest castes.
8.21.The kingdom of that monarch, who looks on while a Shoodrasettles the law, will sink (low), like a cow in a morass.
8.22. That kingdom where Shoodras are very numerous, which is infested by atheists and destitute of twice-born (inhabitants), soon entirely perishes, afflicted by famine and disease.
8.267. A Kshatriya, having defamed a Brahmana, shall be fined one hundred (panas); a Vaisya one hundred and fifty or two hundred; a Shoodra shall suffer corporal punishment.
8.270. A once-born man (a Shoodra), who insults a twice-born man with gross invective, shall have his tongue cut out; for he is of low origin.
8.353. For by (adultery) is caused a mixture of the castes (varna) among men; thence (follows) sin, which cuts up even the roots and causes the destruction of everything.
8.380. Let him never slay a Brahmana, though he has committed all (possible) crimes; let him banish such an (offender), leaving all his property (to him) and (his body) unhurt.
8.381. No greater crime is known on earth than slaying a Brahmana; a king, therefore, must not even conceive in his mind the thought of killing a Brahmana.
7.37. Let the king, after rising early in the morning, worship Brahmanas who are well versed in the threefold sacred science and learned (in polity), and follow their advice.
During the Mauryan [?Maaran / Maravan] period of 600 hundred years , the Aryan priests learnt the lesson that they were inferior to kings and without the help of the rulers it would not be possible to promote their gods, their pseudo-magical beliefs by doing homams, and their pseudo-philosophical ideas about atma / self uniting with the Brahma; that made them to go for a compromise with the kings of the Gupta period and it was no doubt that the Gupta period was the golden period for the Aryan priests; the kings were also in need of the Aryan priests, since the priests were able to see thatthe commoners’ anger had not turned against the rulers by their pseudo-philosophical ideas like atma, swargha and the magico- religious rituals like homam / dosam.
ThiruValluvar’ s [ 300BCE ] advice to the king was that;
A king is he who treasure gains, stores up, defends,
And duly for his kingdom's wealth expends.
Thirukkural - 388
Who guards the realm and justice strict maintains,
That king as god o'er subject people reigns.
Thirukkural - 390
Gifts, grace, right scepter, care of people's weal;
These four a light of dreaded kings reveal.
Thirukkural - 501
How treats he virtue, wealth and pleasure? How, when life's at stake,
Comports himself? This four-fold test of man will full assurance make.
Let (a minister) be chosen, after he has been tried by means of these four things, viz,-his virtue, (love of) money, (love of) sexual pleasure, and tear of (losing) life.
Thirukkural - 543.
Learning and virtue of the sages spring,
From all-controlling scepter of the king.
Thirukural - 546.
Not lance gives kings the victory,
But scepter swayed with equity.
7.136. Whatever meritorious acts (such a Brahmana) performs under the full protection of the king, thereby the king’s length of life, wealth, and kingdom increase.
9.3. Her father protects (her) in childhood, her husband protects (her) in youth, and her sons protect (her) in old age; a woman is never fit for independence
9.14. Women do not care for beauty, nor is their attention fixed on age; (thinking), ’(It is enough that) he is a man,’they give themselves to the handsome and to the ugly.
9.18. For women no (sacramental) rite (is performed) with sacred texts, thus the law is settled; women (who are) destitute of strength and destitute of (the knowledge of) Vedic texts, (are as impure as) falsehood (itself), that is a fixed rule.
9.189. The property of a Brahmana must never be taken by the king, that is a settled rule; but (the property of men) of other castes the king may take on failure of all (heirs).
9.317. A Brahmana, be he ignorant or learned, is a great divinity, just as the fire, whether carried forth (for the performance of a burnt-oblation) or not carried forth, is a great divinity.
9.322. Kshatriyas prosper not without Brahmanas,Brahmanas prosper not without Kshatriyas; Brahmanas and Kshatriyas, being closely united, prosper in this (world) and in the next.
10.122. But let a (Shoodra) serve Brahmanas, either for the sake of heaven, or with a view to both (this life and the next); for he who is called the servant of a Brahmana thereby gains all his ends.
10.129. No collection of wealth must be made by a Shoodra, even though he is able (to do it); for a Shoodra who has acquired wealth, gives pain to Brahmanas.
11.6. One should give, according to one’s ability, wealth to Brahmanas learned in the Veda and living alone; (thus) one obtains after death heavenly bliss.
Thirukkural - 1064
Who ne'er consent to beg in utmost need, their worth
Has excellence of greatness that transcends the earth.
Meaning; Even the whole world cannot sufficiently praise the dignity that would not beg even in the midst of destitution.
11.206. But he who, intending to hurt a Brahmana, has threatened (him with a stick and the like) shall remain in hell for a hundred years; he who (actually) struck him, during one thousand years.
11.235. (The pursuit of sacred) knowledge is the austerity of a Brahmana, protecting (the people) is the austerity of a Kshatriya, (the pursuit of) his daily business is the austerity of a Vaisya, and service the austerity of a Shoodra.
Lord Krishna says,
“Whenever there is a decline of dharma and ascendance of dharma, I manifest in a body”
The possession attacks exhibited by the Tamil people / women / priests in temple festivals were the model behind the avatar of the Aryan Vishnu.
- Dharma has the consonants– the - Ra - ma - and the original Tamil word is aramudaimai - virtuous.
- Dharma has the consonants– the - Ra - ma - and the original Tamil word is Thiru Marai - holy scriptures.
- Dharma has the consonants – the - Ra - ma - and the original Tamil word is nadaimurai unmai – the truth.
- Dharma has the consonants – the - Ra - ma - and the original Tamil word is Thiru Mudiyoan.
- Dharma has the consonants – the - Ra - ma - and the original Tamil word is Thampiraan [missing letter- pa-]- king.
- Numbudri has the consonants – an - pa – the - Ra – and the original Tamil word is Thiru Nampi -priest.
- Priest has the consonants – pa - Ra -[ -sa-] – the - and the original Tamil word is Thiru Nampi - priest.
- Krishna has the consonants –ka - Ra –[ -sa -] - an - and the original Tamil word is karuppaiyyan [missing letter- pa-]- black person / god.
- Krishna has the consonants –ka- Ra – [ -sa -] - an - and the other interpretation of the word is Negro.
- Krishna has the consonants –ka - Ra –[ -sa -] - an - and the original Tamil word is kariya niram / kariyavannam – black color.
- Atma has the consonants - the– ma - and the original Tamil word is manathu - mind.
- Mind has the consonants - ma – an – the- and the original Tamil word is manathu – mind.
- Anma has the consonants – an – ma - and the original Tamil word is manam- soul / mind; unmai - truth.
- Paraiyan has the consonants pa - Ra –an - and the interpretation of the word is Brahmin.
- Paraiyan has the consonants pa - Ra – an - and the interpretation of the word is paeraraiyan / paerarasan [missing letter- sa-]- emperor; periya - great; arasan - king; Pariyah = poaryaeru - valiant one.
Kirishna’s Dharma is upholding the supremacy of Aryan Brahmins and suppression of the native people of India –Tamils;adharma means destabilization of the caste system; that is the reason Aryan people are against the Valentine’s day celebration. What was the purpose of Parasurama avatar?; it was to kill his own mother Renuka because of the shared delusion of infidelity with his Brahmin father; it was to capture the lands unethically from non- Brahmins and give it to Numbudri / ThiruNampi Brahmins; that was the dharma preached by lord Krishna.
What was the purpose of Vamana avatar? ; it was to kill a good king Bali –, worshiped by theKeralites and the Marattiyas, who was against the Aryan way of worshiping and against ashwamedha yaga; that was the Dharma preached by lord Krishna; the purpose of Rama avatar was to uproot the remaining matriarchal customs of the Tamil society; What was the purpose of Krishna avatar? It was to ensure that there should be no threats to Manu Smirthi and ParasharaSmriti with the rise of Buddhism around 2300 BC. Pseudo-philosophical teachings of theAryan people;
“the soul is not born; nor does it die; it is not destroyed when the body is destroyed”.
“Atma can never be torn by arrows, burnt by fire, washed away by floods, lifted by winds …”
“As you remove clothes and wear new oneathma also leaves … and occupies new bodies”.
Those were the statements uttered by Krishna to convince Arjuna to kill his relatives in the war; well !; These ideas are nothing but Freudian ego defense mechanisms called ‘intellectualization’; you do something wrong! Yet you can always intellectualize it; for example; if someone had failed to give enough medical care to his old ailing mother, he could escape from the guilt by saying that she had died because of old age.
The conversation between Yama and Nachiketa about death / after death and about atma / self was narrated [in Katha Upanishad] under a compulsion by the nomadic Aryans since they cremated the dead body / of their ancestors instead of burying as done by the more civilized Marutham Tamil people who had a settled life.
If Arjuna had asked ThiruValluvarfor a second opinion regarding the atma/ self concept of Krishna his answer would have been the following one.
Thirukkural - 423 - 300BCE.
Though things diverse from diverse sages' lips we learn,
'Tis wisdom's part in each the true thing to discern.
Meaning; To discern the truth in everything, by whomsoever spoken, is wisdom.
When the Aryan priests were talking under intoxication of the psychedelic drug soma about the atma / soul uniting with the Brahma, consider the following rational scientific thinking of the Tamil sage Thiru Valluvar- 300BCE.
Thirukkural – 392.
The twain that lore of numbers and of letters give
Are eyes, the wise declare, to all on earth that live.
Meaning - Letters and numbers are the two eyes of man.
Disease, its cause, what may abate the ill:
Let leech examine these, then use his skill
Meaning; Let the physician enquire into the nature of disease, its cause and method of cure and treat it according to medical rule.
“How did the Aryan nomads become powerful in their alien land?“
Common people were in search of the solution for their varied miseries and long sufferings; they could not understand that it was because of the improper sharing of the common wealth done by the kings in alliance with greedy merchants and the cunning Aryan priests; the following solutions as given by ThiruValluvar did not suit them to solve their day – to-day sufferings; they were in need of instant solutions. The Aryan priests caught hold of them and gave very simple and instant solutions to solve all their miseries of the world and to attain prosperity and to reach paradise by their magical rituals like homam, pithru tharppanam and dosam. The Aryan priests offered solutions to all sorts of problems of day – to-day life of the common people, like evil eye, black magic, poverty, prosperity, sufferings, sickness, longevity, rain, good agricultural yield, famine, infertility; impotency; male child; wellbeing of the future generations/ dead ancestors.
Labor will produce wealth, idleness will bring poverty.
Although it is said that, through fate, it cannot be attained, yet labour with bodily exertion will yield its reward.
The manly act and knowledge full, when these combine in deed prolonged, then lengthens out the race’s line.
The prosperity of him who lives without knowing the measure [of his property] will perish, even while it seems to continue.
The advice of Kaniyan Poonkundranar was also not taken up by the common people.
Who is Kaniyan Poonkundranar?;https://en.wikipedia.org/wiki/Kaniyan Pungundranar.
Kaniyan Poongundranar was an influential Tamil philosopher from the Sangam age between 6th century BCE and 1st century CE. His name Kaniyan implies that he was a Kaala Kanithar (astrologer) (kaala kanitham in Tamil literally means mathematics of date, time and place). Kaniyan was born and brought up in Mahibalanpatti, a village panchayat in Tamil Nadu's Sivaganga district. He composed two poems in Pu?ana?u?u and Natrinai. His famous Tamil quote "Yaadhum Oore Yaavarum Kelir" is at present depicted in the United Nations Organization.
To us all towns are our own, everyone is our kin,
Life's good comes not from others' gifts, nor ill,
Pains and pain's relief are from within,
Death's no new thing, nor do our bosoms thrill
When joyous life seems like a luscious draught.
When grieved, we patient suffer; for, we deem
This much-praised life of ours a fragile raft
Borne down the waters of some mountain stream
That o'er huge boulders roaring seeks the plain
Tho' storms with lightning's flash from darkened skies.
Descend, the raft goes on as fates ordain.
Thus have we seen in visions of the wise!
We marvel not at the greatness of the great;
Still less despise we men of low estate.
KaniyanPoongundran, Purananuru - 192
(Adapted from translation by G.U.Pope, 1906)
Poongundranar rejected division of mankind into various categories and emphasised the universality of all humans. The Tamil bards and intellectuals of the time of Poongundranar and those preceding his age considered that all humans, whatever their rank or station in life, were alike. Poongundranar states that the wooden log is carried by the water in its direction and similarly postulates that everything in life will also follow Natural law. This he calls 'Way of Order'.
Principles of the Way of Order
Throughout his poem, Poongundranar lays down the principles of his version of natural law. The first part of the poem deals with the basic principles of the 'Way of Order) which is his term for natural law.
Every human of every town is of the same value because they are related. Hence, all people should be bound by one, same moral and legal code.
Goodand evil do not come from others. Hence, humans are liable for both the pleasure and suffering they feel.
Death is a natural part of the cycle of life, it is not new. Hence, this life must be made use of to its full potential.
Yet, life should neither be full of pleasure nor full of storms of suffering. Hence, life should be full of plenitude.
Allegory of the raft
Poongundranar further goes on to explain these principles with an example of a raft.
He compares birth to lightning, suggesting it can happen spontaneously anywhere.
He gives an example of a raft which is allegorical to human life going downstream a steep hill, having a perilous journey through boulders and faces its climax [just as in wisemen's vision which is death].
He concludes that since everyone's life is like the raft's journey, it is irrational to magnify the accomplished people and even worse to diminish less accomplished people, because everyone goes through similar tribulations whatever their social state might be.
Ayushhomam is performed to love the god of life (AyurDevata). As a rule, this homam is performed once a year upon the arrival of the star in which the child is conceived. It is performed on the star (nakshatra) conception date of the child. It bestows life span, and great wellbeing. Ayushhomam is essential that it must be carried out on the first conception date.It might be performed on a month to month premise.
To ease from different sorts of issues and to get money, riches and high return of farming generation, to grow & create Vamsa vrudhi (Dynasty) one ought to perform Chandi Parayanam, Homam, they will unquestionably give compelling results. One ought to perform Chandi saptashati parayanam, as indicated by Vedic customs lastly end with Chandi Homam; these brilliant words were truly talked by Devi Jagadambika in the History. Hence if Chandi Parayanam, homam is performed any work is possible in this universe.
The motivation behind the Chandi Homam is to clear any problems in development inside and remotely for an individual or a gathering of individuals. The mantra for Chandi Devi is called Navakshari or the unified with nine syllables. The center of the homam function includes recitation of Durga Saptashati or seven hundred verses in recognition of the Goddess Durga. With the recitation of each one verse, offerings are made in peace-making fire invoking the Goddess. The advantages of this homam are accomplishment of wellbeing, riches, flourishing, life span, nourishment, descendants, acclaim, achievement, quality, evacuation of apprehensions, afflictions and so forth. This is an involved custom and expenses significantly all the more another homam.
Sudarshana homam is performed for Lord Sudarshana. The homam should be performed with nice relevancy deha, manas and sthanashuddam. It is believed that a chakram formation of the flames (in the homa kundam) might be seen at the conclusion of the homam. Lord Sudarshana clears all the bad effects of the looking (drushti). It’s believed that this homam may alleviate the sufferings particularly once (the last rites of the departed soul aren’t performed properly which could generally lead to the sufferings of the relative happiness to later generations.
Ganapathi Homam ought to be performed on all auspicious occasions. Performing Ganapathi Homam once in every year can provide prosperity. Lord ganesh deity (elephant faced God) is usually loved before beginning any Pooja or Homa. Lord Hindu deity removes all obstacles. Lord Hindu deity is additionally called ‘Vigneshwara’ [vigna + Eswara] which implies the lord WHO removes all obstructions (Vighna). There are several mantras to propitiate Lord Hindu deity. By and enormous there are fifty six totally different postures and mantras for Lord Vinayaka.