[Advaita-l] Purusamedha - Literary and Archeological - Ref

Satish Arigela satisharigela at yahoo.com
Tue Sep 22 23:41:01 CDT 2009

Since I said last post earlier.. I held off for sometime.. but responding as I was surprised when I saw the kind of reasoning employed here.
>There are many conclusions that can be drawn in the above instance. The story may >serve to underline the point that human sacrifices are NOT being intended, so "be careful >not to misconstrue these injunctions".
No one misconstrued it here :) A few ancient commentators on the sUtra-s confirm this. 
Dont talk as if this is the only reference to be found in the entire literature. I *clearly* said that this is to be read in conjunction --with other evidence-- *and then* infer.

>IF human sacrifice as enjoined by the Vedic texts actually occurred as you claim, WHY is >it that Krishna says that NO human sacrifice OF ANY KIND (including those that are >supposedly enjoined by the Veda) can be seen during that time?
I can similarly ask you *WHY* is it that the old commentators mention a human sacrifice and *WHY* is it that you ignore other evidence? 
Maybe because the later author who wrote this dialogue in the mahAbhArata never heard or seen a human sacrifice? The author(certainly not vyAsa** - common let us be a little reasonable here) of this episode being uninformed on the matter is not proof for its non-existence.
>The word "dR^iShTaH" is important - it indicates that such sacrifice MAY have occurred in >a hidden place such as a jungle or a cave outside the eye of the society, but that it was >not practised among those who have nothing to hide in their actions that conform to >dharma.
>In fact, those who deal with the society in a dharmic way NEVER have anything to hide >from anyone!
When a soma yAga was performed in Andhra in 2001, it was done in an isolated place where no one can see. I hope you understand that I mean no one but the performers.
Again the AruNakeTuka chayana that happened in Andhra in 2002 and the agnishchayana in 2008 was also perfomed in a place far away where the common man cannot come there unintentionally. 
Since these were done in hidden places do you conclude that these are undharmic acts?
Let me extend this... when doing mantra japa you hide the japa mAla or if with fingers you hide with a cloth..what are you going to infer from this? Or for that matter shrIchakra pUja which is done in secret.
Why the need to focus on some non-relevant(just look at that -something is done in secret and so it must be undhArmic-- reasoning!) points..while ignoring direct evidence on the matter?
**vyAsa - I am assuming it is common knowledge by now that the text contains layers.. which developed into its present form after many additions. As an example - Consider the interpolation where it is mentioned that vaiShNava purANa-s are sAttvic and shaiva purANa-s being tAmasic etc which madhva-s are often fond of quoting. Some old memebers in the list who argued against madhva-s and vaiShNava-s on some points will surely remember. :)


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