Ashvamedham (was Re: [Advaita-l] A lost Vedic ritual is brought alive)

Abhishek RK rkabhi at
Fri Nov 4 04:24:49 CST 2005

 On 11/3/05, Ramakrishnan Balasubramanian <rama.balasubramanian at>

> On 11/3/05, Abhishek RK <rkabhi at> wrote:
> > Namaste,
> Meditations usually have no particular rules like the ahitaagni. That
> doesn't mean anything because no one can do meditation properly unless
> he follows yama, niyama, and a host of other stringent practices. So
> of course there are "rules" even for these meditations. And of course,
> it's difficult to control the mind and meditate. But that does not
> mean one shouldn't try. Any one can try to meditate, but whether they
> are successful depends on many things than just merely sitting in some
> place.

 I agree that this "meditiation" is for those of very pure minds. An example
is: those in LKG cannot understand the teachings of say 10th standard. At
present I must say we are in LKG in the field of vedic learning. So at
present better concentrate on learning the mantras, then comes using them in
karmas and learning their meaning! Sri Chandrasekara Bharati Swamiji says
that Sureswaracarya was of such pure mind because of performing *all* the
karmas to the tee that he was able to grasp the Acarya's teachings as soon
as enunciated by the Master.

 prapaaThaka and prashna are usually used to denote the same thing. In
> some old grantha texts I have seen prapaaThaka being used instead of
> prashna in the samhitaa, but not the braahmaNa or aaraNyaka. I am
> curious, can you give the details of the book which you use for the
> braahmaNa?
> Rama
> _________

 At present I am using the sasvara krishnayajurvediya taittiriya braahmanam
published in kannada script in two volumes with the kathaka bhagam from the
Ramakrishna Matha, Bangalore. They have also published the samhita in three
volumes. However for the aaranyaka I have taittiriya yajurvediya yajuranyaka
published by Sri A N Gangadhara Shastri in Sri Vidyaganapati Prakasana,
Thyagarajnagar, Bangalore. Prapaathaka is used for the sections of the three
ashtakas of the braahmana whereas prashna is used in both the samhita and
aaranyaka texts.

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