[Advaita-l] (no subject)
Dr. Yadu Moharir
ymoharir at yahoo.com
Fri Mar 18 06:09:19 CDT 2011
Namaste Bhaskar Parabhiji:
Could you please explain the following why everything is classified under the term yaj~na?
When the term appears in Veda including some grammatical
thoughts. Identifying the references is just one part and determine
their corresponding application is another.
Chamaka 10 tells us that all activities are "yaj~na"
kalpataaM . praaNo yaGYena kalpataamapaano yaGYena kalpataaM . vyaano yaGYena kalpataaM chakshuryaGYena kalpataa
shrotraM yaGYena kalpataaM mano yaGYena kalpataaM vaagyaGYena kalpataamaatmaa yaGYena kalpataaM
yaGYo yaGYena kalpataam.h .. 10..
yaj~na as per nirukta 3.19
yaj~naH kasmaat | prakhyaata.m yajatirkarma iti nairuktaaH |
yaacno bhavati iti vaa | bahu kR^iShNaajina iti aupamanyavaH | yajuu.mShi ena nayanti iti.vaa
I have a question to the scholars. All is clear to me except for the
comment of "Aupamanya's statement is the above? Could I possibly
interpret the term "kR^iShanajina" as black deer-skin? In one does that
then that would mean presence of many Sages (R^iShi) who were sitting on
the deerskin as an aasana as they were gracing the yaj~na ceremony !?
Just like a modern day conference.
Personally, what I am trying
to understand why those specific "yaj~na" may have been suggested to be
performed in a specific manner. As all of us know all text has
"devataa, R^iShi, chhanda" but no one seems to know the "viniyoga"
(upayuktataa) which does appear in various BrahmaNaa's. To determine
"utility", I believe scholars with expertise in this may be able to
contribute a lot. I am compiling various smaidhaa's that were used in
various brahmaNa grangtha and find a profound and direct relationship
with the medicinal properties mentioned by Charaka and ShushR^itaa and
Also, appreciate any elaboration of the vi~naanam yaj~nam tanut karmaaNi taute pi ca || (tai. upa 22.214.171.124)
Any one having any specific information about
documentation of "viniyoga" please contact me off-list as the discussion
may be beyond the scope of this list.
--- On Fri, 3/18/11, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:
From: Bhaskar YR <bhaskar.yr at in.abb.com>
Subject: Re: [Advaita-l] (no subject)
To: "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
Date: Friday, March 18, 2011, 1:46 AM
So,till one obtains Jnana he should continue pouring ghee and other things
for others into the fire.!
> If one wishes to acquire adrushta phala (like lOkAntara, janmAntara
phala-s)& loukika phala through devata-s, one has to observe these rituals
to pacify the devata.
Who said one should perform "Yagna'or homa for knowledge to descend?
> I think there is some confusion here, nobody said for realizing Atma
svarUpa, hOma / yagna is necessary!! But veda vihita karma is necessary
for chitta shuddhi.
Infact,the Upanishads are full of criticism on the "yaga'and the 'Yagna"or
The Mundaka Upanishath criticises the Yaga and yagna,saying:
"Plavahyete adhradah yagnarupah..."
> IMO, it is in the context that karma is not a direct means to Atma
jnAna. And it is not intended to say veda vihita karma-s are absolutely
Even Sri krishna in the Bhagawadgita says,"Brahmaarpanam Brahma havih..."
> I am afraid this quote is not relevant here!! OTOH, it says whatever
you do, do with brahma bhAva..It is not an outright rejection of 'karma'
itself. For kAmya karma some rituals have been recommended in veda-s.
putra kAmeshti, sAngrahaNyeshti, jyOtishtOma are some of the examples.
Most of the brAhmaNa maNtra-s suggests various rituals for the various
kAmya karma. Having said this I should also add that these karma should
ultimately lead us to karma-yOga, nishkAma karma, through which chitta
shuddhi and then the aspirant would become eligible to persue jnAna mArga.
na karmaNAmanAraMbhAnaishkarmyaM purushOshnute..says geetAchArya in
Hari Hari Hari Bol!!!
To unsubscribe or change your options:
For assistance, contact:
listmaster at advaita-vedanta.org
More information about the Advaita-l mailing list