[Advaita-l] Advaita-l Digest, Vol 81, Issue 4
Chandrashekar HR
hrchandras at gmail.com
Mon Apr 4 16:23:42 CDT 2011
CHITRAHUTI : REPLY TO SHRI VENKATESWARAN
Dear Sri Venkateswaran ji
Normally, in Karnataka, the smarthas / vaishnavites do have the
following practice :
On any ordinary day in most of the households, food is partaken only
with just rasam and rice. Cooked rice is never the first things to be
served, instead there will be salt, outside the plate, some
'vyanjanam' like chutney, pickles or even some of the usual powders.
Then the rice is served, and then a small spoon of ghee.
1. Sitting cross legged in front of the plate in your traditional
attire (dhoti and uttariyam) sprinkle little water over the plate,
touching the rice in front of you, chant gayatri.
2. Parishechana - take little water in your right palm and chanting
"satyan tvartena parishinchami ... " go round the plate dropping the
water in droplets.
3. Normally to guide the "chitrahuti", a small line is drawn on the
right side of the plate,
4. Chitrahuti - chitraya, chitraguptaya, yamaya, dharmarajayah,
sarva-bhootebhyo namaha - against each ahuti, 2-4 grains of rice is
offered, placing them on the floor.
5. chanting ...."yatra kvachana sanstham, kshtrushnopa hutatmanam,
bhootanam truptaye toyam, idamastu yatha sukham" all the morsels of
food that is offered are grouped together, again with little water.
6. Now take little water in your right palm, keep touching the plate /
banana leaf with your left anamika, chanting, "amrutamastu,
amrutopastharanamasi" ....drink that water
7. chanting pranaya swaha, take 2-4 grains of rice, swallow without
touching the teeth
apanaaya swaha, -------- do -----------
vyanaya swaha -------- do -----------
udanaya swaha -------- do -----------
samanaya swaha -------- do -----------
remove the left anamika, touch one of those droplets on the top smear
over your right and left eye resply, Now you start consuming your food
usual way.............. once you are through with the last morsel of
your food,
8. take a little water in your right hand, chanting :
"amritapidhanamasi swaha" drink little water and remaining drop it
over the remnant salt on the top left corner and keep dropping the
droplets till it reaches top right hand corner...all along chant :
raurave apunya nilaye, padmarbhuda nivaasinam, arthinam udakam dattam,
akshayam upathistatu." you have now reached the top right corner,
where you stamp your palm and back of your right hand fingers over it.
9. Get up, as per your house customs do the ablusions, come back,
take away those chitrahuti and throw them outside for ants / birds
etc.
10. Wash your hands, come back. do the achamya once.
This is what is followed in my family DURING OUR DAILY AFTERNOON
meals. During the night food (if one keen on it), the same procedure
is followed except the chitrahuti. THANKS AGAIN TO SRI RAM ji ON THAT
REVELATION.
I HUMBLY SUBMIT TO ANY LEARNED MEMBERS OF THE GROUP, TO endeavour to
CORRECT ME IF THE ABOVE IS CHANTINGS ARE PROPER OR IMPROPER... SO THAT
THERE WILL BE A CHANCE TO CORRECT MYSELF.
I FURTHER UNDERSTAND THERE IS A PROPER DIRECTIONS TO FOLLOW FOR
CHITRAHUTI top down or down up..... I AM NOT SURE OF IT. THIS
AGAIN, I THROW IT OPEN TO LEARNED MEMBERS.
WELL, In the absence of any previous initiation to such practices, or
in places where you feel little awkward to observe such practices, I
believe, you can just go with the following sacred utterances from
Gita and proceed with taking of food (This is what I practice)
Brahmarpanam Brahma Havir Brahmagnau Brahmana Hutam |
Brahmaiva Tena Ghantavyam Brahmakarma Samadhinaha || Gita 4-24
- The act of offering is God, the oblation is God By God it is offered
into the Fire of God
God is That which is to be attained by him who sees God in all.
(as you are devotedly chanting this, truely, it would appear as
though the Brahman / God appears to be answering with the following
thus )
Aham Vaishvanaro Bhutva Praninaam Dehamaa Ashritaha |
Prana Pana Samayuktah Pachamyannam Chaturvidham || Gita 15 - 14
- Becoming the life-fire in the bodies of living beings mingling with
the upward and downward breaths, I digest the four kinds of food.
Types of food : It all depends on one's constitution and nature. I do
not think there is any strict rules and regulations. Yes to aid
digestion, (a) it is advised NOT TO CONSUME thick curds during both
the meals. pls consume ginger mixed butter milk instead, in the
afternoon. For the night, avoid buttermilk / curds altogether. (b)
stay as light as possible for the night (c) have an early dinner say
before 8 pm and sleep at your usual time. (d) ENDEAVOUR TO CONSUME
ALKALINE VEGETABLES like pumpkin (white variety), snake gourd once a
week in any form. (e) as little spices as possible (f) try pinch of
asafotida, pinch of salt with ghee / sesame oil as your first morsel
of food.... it works wonders. ..... (g) practice ekadasi fasting on
just lime juice.... pls do not eat couple of chappatis / upma / beaten
rice ............ (h) followed by a dwadashi parayan - early food.
Well, life is what you make out of it. AS SAATVIK AS POSSIBLE.
Pranaams
- Chandrashekar.
2011/4/4 <advaita-l-request at lists.advaita-vedanta.org>
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> Today's Topics:
>
> 1. Re: vishayananda & brahmananda (V Subrahmanian)
> 2. Re: madhyamam/madhyamam (Sriram Krishnamurthy)
> 3. Re: madhyamam/madhyamam (Jaldhar H. Vyas)
> 4. Re: madhyamam/madhyamam (Jaldhar H. Vyas)
> 5. Re: Shankara commentary (Venkatesh Murthy)
> 6. Re: Chitrahuti (Ramamurthy Venkateswaran)
> 7. New member introduction (Jaldhar H. Vyas)
> 8. madhyamam/madhyagam (Srikanta Narayanaswami)
> 9. (no subject) (Srikanta Narayanaswami)
> 10. Re: madhyamam/madhyagam (Srikanta Narayanaswami)
> 11. Re: madhyamam/madhyagam (Ajit Krishnan)
> 12. The position of Shankaracharya in the Guru parampara.
> (Srikanta Narayanaswami)
> 13. Re: madhyamam/madhyamam (Siva Senani Nori)
>
>
> ---------- Forwarded message ----------
> From: V Subrahmanian <v.subrahmanian at gmail.com>
> To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
> Date: Sun, 3 Apr 2011 23:34:06 +0530
> Subject: Re: [Advaita-l] vishayananda & brahmananda
> On Sun, Apr 3, 2011 at 8:07 AM, Shrinivas Gadkari <sgadkari2001 at yahoo.com>wrote:
>
> > Namaste,
> >
> > The disturbing thing here is - why is it that the text here talks of the
> > fourth state in a language that is normally used to describe the dream
> > state? As mentioned in my previous post this becomes all the more important
> > because of the direct connection of this part of the chAndogya with gItA
> > 15.16-18. If this section of the chAndogya is not understood to one's
> > satisfaction along with the connection to gItA, one should suspect that
> > possibly the most important part of gItA remains unclear.
> >
> > Regards,
> > Shrinivas
> >
>
> Namaste Shrinivas,
>
> Here are some thoughts on the topic.
>
> The Chandogya mantra in question, 8.12.3 is speaking about the Realized
> person, who has realized his identity with the Turiya, but yet alive. Since
> he is still a 'person' from the body-mind apparatus point of view, the
> mantra does not talk about him the way the Mandukya Upanishad mantra 7 talks
> about the Turiya, in the most impersonal terms. Since such a person's
> 'activity', life, is akin to a dream, there is nothing wrong in the mantra
> depicting it to be so. He is an 'uttamapuruShaH' owing to the realization of
> the Turiya which is Itself different and distinct from the jAgrat-pAda +
> svapna pAda (together called the 'kShara') and the suShupti pAda (called the
> akShara) in the terms of the Bh.Gita 15 chapter.
>
> He experiences the prArabdha bhoga in the form of Indra, etc. (celestial
> portfolios, the form which a Jnani can take owing to prArabdha). An example
> is Yama in the Kathopanishat. He is a Jnani, yet an important officer in
> the cosmic governance. He will be naturally endowed with all the 'perks'
> that go with that position. Apart from this, some jivanmuktas get
> Brahmaloka presence too and they are said to experience anything they desire
> by just samkalpa. For example, they can, by mere sankalpa, get to see their
> past dead parents and other near and dear ones. Shri Anand Hudli ji has
> given references too from the Sutra Bhashyam. Since it is 'samkalpamAtra',
> it is akin to a dream. The mantra also says that they undergo these
> 'pleasant' experiences without remembering, keeping in focus, their gross
> body that was born owing to the parents' effort. So, what we get in this
> mantra is a variety of possible experiences for a jnani: in this world, with
> this body itself, or in other worlds with sankalpa-kRta bhoga, etc. This
> mantra can be applicable to be alluding to a jnani who does not undergo any
> of those bhogas. Shankaracharya says that 'since all bhogas everywhere are
> not outside the domain of Brahman, it is not wrong to 'connect' all bhogas
> to a Brahmavit, the sarvAtmabhAvasampanna, who is Brahman alone.'
>
> In a way, it is Brahman that experiences everything that all the jivas
> experience. There is a prayer among smArta-s:
>
> यत्कृतं यत्करिष्यामि तत्सर्वं न मया कृतम्, त्वया कृतं तु फलभुक् त्वमेव
> मधुसूदन ।
> [Whatever I have done and whatever I will do henceforth, all that is not
> done by me; they are all done by You and therefore You are the one who are
> the experiencer of their fruits, O MadhusUdana.]
>
> We have these references too:
> इदं सर्वं यदयमात्मा (Idam sarvam yadayamaatmaa) (Brihadaranyaka. 6.5.7)
> says that ‘All this is but the very Atman’. The Kathopanishad 2.4.11 puts
> the same idea in a different way: नेह नानास्ति किञ्चन (There is no diversity
> here at all).
>
> Another Up. Says: आत्मैवेदं सर्वम् All this is verily Atman. The Atharva
> Veda 10.8.27 says: त्वं स्त्री त्वं पुमान् असि त्वं कुमार उत वा
> कुमारी, त्वंजीर्णोऽसि…(You are the female, the male, the young man,
> the young lady, you
> are the old man walking with a stick….) While the above quoted Shruti
> passages taught that everything in the Universe in general is Brahman alone,
> this passage teaches that even the people, the sentient beings, are none
> other than Brahman alone.
>
> The Rudra adhyAya of the Yajur veda is full of references to the effect that
> the whole universe, the sentient and the insentient, is Ishvara. The
> description is so vivid that one cannot but wonder at the emphatic manner in
> which the Veda declares that everything is but Ishvara, Brahman. The
> walker, sitter, runner, sleeper, the robber, the highway terrorist, the
> forest, the trees, the sun, everything is Ishwara.
>
> These references show that It is Brahman that experiences all that the jiva
> experiences. In other words, all the experiences of the jiva are only
> Brahman's but without the identification that it is 'Its'. However, even
> this is only in the relative plane. For, in the absolute, pAramArthika
> plane, since there is no jiva-jagat-Ishwara triad, there is no question of
> Brahman having any experience whatsoever. That is why in the Chandogya
> mantra in question, in the vyAkhyAnam it is said: पारमार्थतस्तु न केनापि
> संबन्धमात्मनः इत्यभिप्रेत्याह - ये तु इति । In the absolute standpoint, the
> Self has no connection with anything whatsoever. This is said by the
> bhAshyam in the sentence: those however....
>
> Thus, the Chandogya mantra in question touches upon the realized person, the
> jivanmukta and the realized state - both in the living state and in the
> absolute state. It is with a view to bring out the absolute nature of the
> jivanmukta that the 'uttama puruSha' term was used there and the connection
> with the Bhagavadgita 15 chapter alluded by the Bhashyam. In this manner,
> one can see the Chandogya mantra and the gita verses and appreciate their
> connection. This, however can also be connected to the Mandukya scheme to
> see how the Turiya is none other than the UttamapuruSha/Purshottama that
> transcends the kShara/akshara (manifest and unmanifest). In the Gita the
> Lord too talks about the Uttama puruSha from the absolute stand point. He
> distances His Absolute Self, Brahman, Turiya, from the akshara that is mAyA
> upAdhi too. Whatever experiences He has as the avatAra Lord, it is with
> that upAdhi. It is said that He had 16000 wives and yet is adored as
> 'nityabrahmachArin'. The first is with the upAdhi and the second is as
> nirupAdhika Brahman. The first is as Ishwara and the second is as Brahman.
> The Gita 9th chapter verses 4 and 5 also can be seen in this light: the
> former as Ishwara and the latter as Brahman.
>
> Incidentally, these two sets of verses, of the 15th and the 9th chapter we
> saw here, are two instances of the 'collapse of duality as taught in the
> Bh.Gita' among several such verses there. This topic was raised by
> Dr.Praveen Kumar recently.
>
> Regards,
>
> subrahmanian.v
>
>
>
> ---------- Forwarded message ----------
> From: Sriram Krishnamurthy <asksriramjobs at gmail.com>
> To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
> Date: Sun, 3 Apr 2011 23:37:50 +0530
> Subject: Re: [Advaita-l] madhyamam/madhyamam
> Ajit Ji
> I agree with you. I have kept a filter to delete mails from Srikanta Ji
> since it is highly irritating.
>
> Thanks and Regards,
> Sriram
>
>
>
> ---------- Forwarded message ----------
> From: "Jaldhar H. Vyas" <jaldhar at braincells.com>
> To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
> Date: Sun, 3 Apr 2011 15:29:22 -0400 (EDT)
> Subject: Re: [Advaita-l] madhyamam/madhyamam
> On Sun, 3 Apr 2011, Sriram Krishnamurthy wrote:
>
>> Ajit Ji
>> I agree with you. I have kept a filter to delete mails from Srikanta Ji
>> since it is highly irritating.
>>
>
> Whatever your differences with Srikantaji, writing such a message to the list was rude and totally uncalled for. You should have ensured that private observations are restricted to private email.
>
> --
> Jaldhar H. Vyas <jaldhar at braincells.com>
>
>
>
> ---------- Forwarded message ----------
> From: "Jaldhar H. Vyas" <jaldhar at braincells.com>
> To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
> Date: Sun, 3 Apr 2011 15:38:30 -0400 (EDT)
> Subject: Re: [Advaita-l] madhyamam/madhyamam
> On Sun, 3 Apr 2011, Jaldhar H. Vyas wrote:
>
>> Whatever your differences with Srikantaji, writing such a message to the list was rude and totally uncalled for. You should have ensured that private observations are restricted to private email.
>>
>
> Oh and lest it should seem I am singling out anyone in particular, this should be taken as general advice for all readers. Argue for your views by all means but having made your point leave it at that. Then it won't get to the point where you started getting irritated with each other.
>
> --
> Jaldhar H. Vyas <jaldhar at braincells.com>
>
>
>
> ---------- Forwarded message ----------
> From: Venkatesh Murthy <vmurthy36 at gmail.com>
> To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
> Date: Mon, 4 Apr 2011 07:41:40 +0530
> Subject: Re: [Advaita-l] Shankara commentary
> Namaste
>
> Ugadi Nava Varsha Abhinandanani. We welcome the Khara New Year.
>
> If you are having a feast there will be main dish and side dishes.
> If you want you can have the side dishes with the main dish.
>
> Highest Bliss is the main dish and other enjoyments will be side
> dishes. You cannot say nobody should enjoy the side dishes.
>
> All enjoyments are available in Brahman Bliss.
>
> On Fri, Apr 1, 2011 at 7:58 PM, Srikanta Narayanaswami
> <srikanta.narayanaswami at yahoo.com> wrote:
> > But in Chandogya Upanishad 8:12 3 it is not about dream state but
> > liberated. It is clear by reading the texts.
> > ______________________________________________________________________________________
> >
> > In the liberated state there is only unalloyed bliss,as no dvaita is
> > there.Shankara means this state as the highest bliss(kama),and he calls Brahman
> > as the "Sarvakamaswami".In Tamil the sex is called "small ananda"or
> > "sitrinbam",where as the liberated state is called"Perinbam",highest ananda.
> > N.Srikanta.
> >
>
> --
> Regards
>
> -Venkatesh
>
>
>
> ---------- Forwarded message ----------
> From: Ramamurthy Venkateswaran <r_venkateswaran at hotmail.com>
> To: <advaita-l at lists.advaita-vedanta.org>
> Date: Thu, 31 Mar 2011 04:27:37 +0000
> Subject: Re: [Advaita-l] Chitrahuti
>
> Pranams
>
> I read the thread on Chitrahuti and the question and answers gave some clarifications and I am grateful to Shri Sriramji for that. I will further request that the source on which this information is gathered. If this is not possible, may I further request that the procedure(s) the mantras to be recited before lunch and dinner. Also, combining the relevant rules, the type of food to be cosumed for lunch and dinner, if mentioned it will greatly benefit the members, particularly persons like me.
>
> With profound regards,
>
> Sincerely,
>
>
>
>
> R. VENKATESWARAN
>
> email: r_venkateswaran at hotmail.com
>
>
>
>
>
>
> > Date: Thu, 31 Mar 2011 09:37:07 +0530
> > From: venkatasriramp at yahoo.in
> > To: advaita-l at lists.advaita-vedanta.org
> > Subject: [Advaita-l] Chitrahuti
> >
> > Namaste,
> >
> > ////
> > a. why the chitrahuti (during our bhojana vidhi) is generally / widely
> > observed during the day meals and not before the dinner ?
> >
> > //
> >
> > There are 2 category of pitrudevatas. One category is created by Prajapati Brahma and the other category is presided by vasu,rudra & aditya who are the mentors of our own forefathers ie., pita, pitamaha, prapitamaha (father, grandfather & great-grandfathers).
> >
> > Among the 1st category fall:
> >
> > anala, soma, yama, aryama, agniShvAtta, barhiShada & somapa.
> >
> > Again, each one have their own 7 sub-categories.
> >
> > These 7 x 7 = 49 pitru gaNAs are called "diva pitru gaNAs" who are sAsvata (eternal),
> > ie., till kapAnta.
> >
> > Yama falls under diva pitru gaNAs alongwith his attendants chitra & chitragupta.
> >
> > So, during the mAdhyAnhna bhOjana, the kavya is offered to yama, chitra & chitragupta
> > in the form of 3 morsels of rice. These is a form of pitru pinDa pradAna to "divya pitrus".
> > And obviously, pitru-devatas are invoked in aparAnha kAla and that too only once.
> >
> > And hence, they are not invoked during night at dinner.
> >
> > //
> > b. why chitrahuti is not given during a shradda bhojana ?
> >
> > //
> >
> > The shrAddha bhojana is the prasAda to our departed forefathers and it's adhikara to
> > partake that prasada is only to vasu, rudra, aditya in the form of our bhOktAs, and
> > nobody else.
> >
> > Even devatarchana, ghaNTa rAva at home & mahAnivedana to panchayatana is also
> > prohited during the shrAddha ceremony day. The reason being, "THAT DAY IS
> > EXCLUSIVELY FOR PITRU DEVATAS IE., OUR DEPARTED FORFATHERS who
> > are in the form of vasu, rudra & adityas respectively.
> >
> > regs,
> > sriram
> >
> >
> >
> >
> > _______________________________________________
> > Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> > http://blog.gmane.org/gmane.culture.religion.advaita
> >
> > To unsubscribe or change your options:
> > http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
> >
> > For assistance, contact:
> > listmaster at advaita-vedanta.org
>
>
>
> ---------- Forwarded message ----------
> From: "Jaldhar H. Vyas" <jaldhar at braincells.com>
> To: Advaita-L <advaita-l at lists.advaita-vedanta.org>
> Date: Sun, 3 Apr 2011 23:58:24 -0400 (EDT)
> Subject: [Advaita-l] New member introduction
> Hari Ramasubbu
> --------------
>
> Im a smartha brahmin from tamilnadu.
>
> --
> Jaldhar H. Vyas <jaldhar at braincells.com>
>
>
>
> ---------- Forwarded message ----------
> From: Srikanta Narayanaswami <srikanta.narayanaswami at yahoo.com>
> To: Advaita-l at lists.advaita-vedanta.org
> Date: Mon, 4 Apr 2011 06:25:48 -0700 (PDT)
> Subject: [Advaita-l] madhyamam/madhyagam
> t ReplyReply AllMove...
> Re: [Advaita-l] madhyamam/madhyamam
>
> To:
> "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
> Cc:
> "Srikanta Narayanaswami" <srikanta.narayanaswami at yahoo.com>namaste,
>
> > . gain ,on the offensive.Is this a forum for discussing religious topics
> > for interaction or a forum for assault?If some thing has to be said
> > just for the heck of it,hold it there!
>
>
> I'm trying to be neutral and even-handed in this response:
>
> You've been at this thread for a while now, repeating your arguments
> again and again. However, in my opinion, you have yet to convince
> anyone. If you are well versed in vyAkaraNa, I would say that your
> presentation and communication skills need serious work -- because I
> (and others) are totally unable to understand your points. You might
> be a vyAkaraNa shiromaNi, but your posts come across as being devoid
> of basic vyAkaraNa knowledge.
>
> Please keep this in mind before you respond -- writing another massive
> missive in your current style will not help matters. You need to find
> a different approach. The current one isn't working, and it is
> frustrating to see the massive communication gap. If I were alone in
> my predicament, I would remain quiet. However, every other participant
> in this thread seems to be having the same problem.
>
> bhavadiiyaH,
>
> ajit
>
> I also try to be reserved to reply to such mails whioch comes once in a blue moon,without participating in throwing new light upon such topics.The subscribers to this list nned to keep track of the discussion on the topics,without throwing stones once in a while.If what I am saying is not convoincing,what I say is that come out with a convincing reply.Instead of calling names as Vyakarana shiromani(you are only showing that by affixing as "bhavadiyah"as a sanskrit shiromani).
> If you are unable to discuss or even less understand the topics,you can refrain from writing.That is all I can advise you.Is it a compulsion to reply to my mails?
> N.Srikanta.
> ________________________________________________________________________________
>
>
>
> ---------- Forwarded message ----------
> From: Srikanta Narayanaswami <srikanta.narayanaswami at yahoo.com>
> To: Advaita-l at lists.advaita-vedanta.org
> Date: Mon, 4 Apr 2011 06:31:45 -0700 (PDT)
> Subject: [Advaita-l] (no subject)
> jit Ji
> I agree with you. I have kept a filter to delete mails from Srikanta Ji
> since it is highly irritating.
>
> Thanks and Regards,
> Sriram
>
> I also get irritated if Sriramji sends some Emails which have no stuff.I have put an elimination filter in such cases.I have better business in replying to them.
> N.Srikanta.
> ______________________________________________________________________________
>
>
>
>
> _____________________________ReplyReply All
>
>
>
>
>
>
>
>
> ---------- Forwarded message ----------
> From: Srikanta Narayanaswami <srikanta.narayanaswami at yahoo.com>
> To: advaita-l at lists.advaita-vedanta.org
> Date: Mon, 4 Apr 2011 06:36:16 -0700 (PDT)
> Subject: Re: [Advaita-l] madhyamam/madhyagam
> namaste,
>
> > .Is it a compulsion to reply to my mails?
>
> It is difficult to read your mails and remain quiet. As has been
> pointed out, you use words like "dvandva", "verb" etc incorrectly.
> This is a fact. I would also ask, "It is a compulsion for you to send
> mails on this thread?" There hasn't been a single mail of value in
> this thread for the last week, mine included.
>
> bhavadiiyaH,
> ajit
> _________________________________________________________________________________
>
>
> If it is not "dvandva" or incorrect,come out with a better explanation.I too have not seen a better explanation.Simply you are engaging in "vitanda vada"Refrain from sending such mails.
> N.Srikanta.
>
> ________________________________________________________________________________
>
>
> ---------- Forwarded message ----------
> From: Ajit Krishnan <ajit.krishnan at gmail.com>
> To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
> Date: Mon, 4 Apr 2011 06:39:52 -0700
> Subject: Re: [Advaita-l] madhyamam/madhyagam
> namaste,
>
> May I request that you *not* forward private emails to the list?
>
> ajit
>
>
>
>
>
> On Mon, Apr 4, 2011 at 6:36 AM, Srikanta Narayanaswami
> <srikanta.narayanaswami at yahoo.com> wrote:
> > namaste,
> >
> >> .Is it a compulsion to reply to my mails?
> >
> > It is difficult to read your mails and remain quiet. As has been
> > pointed out, you use words like "dvandva", "verb" etc incorrectly.
> > This is a fact. I would also ask, "It is a compulsion for you to send
> > mails on this thread?" There hasn't been a single mail of value in
> > this thread for the last week, mine included.
> >
> > bhavadiiyaH,
> > ajit
> > _________________________________________________________________________________
> >
> >
> > If it is not "dvandva" or incorrect,come out with a better explanation.I too have not seen a better explanation.Simply you are engaging in "vitanda vada"Refrain from sending such mails.
> > N.Srikanta.
> >
> > ________________________________________________________________________________
> > _______________________________________________
> > Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> > http://blog.gmane.org/gmane.culture.religion.advaita
> >
> > To unsubscribe or change your options:
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> >
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> > listmaster at advaita-vedanta.org
> >
>
>
>
> ---------- Forwarded message ----------
> From: Srikanta Narayanaswami <srikanta.narayanaswami at yahoo.com>
> To: Advaita-l at lists.advaita-vedanta.org
> Date: Mon, 4 Apr 2011 06:44:06 -0700 (PDT)
> Subject: [Advaita-l] The position of Shankaracharya in the Guru parampara.
> The Gauda Brahmins earlier belonged to regions from Kashmir to Bengal.The Patanjali Vijaya says that Gaudapada lived on the banks of Hiravati.Later,he seemed to to have moved to Badarikashrama where Govindapada met him.Historically,there are many versions.Some accounts say that it was here that Shankara met both Govindapada and Gaudapada.Traditional accounts have that Gauda Brahmins migrated to konkan region,now Goa,where the peetha of Gaudapada still exists and the Peethadipatis have the suffix "Gaudapada"after their names.(Vide:website on Gaudapada mutt in Goa).
> N.Srikanta.
>
>
>
>
> ---------- Forwarded message ----------
> From: Siva Senani Nori <sivasenani at yahoo.com>
> To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
> Date: Mon, 4 Apr 2011 06:57:44 -0700 (PDT)
> Subject: Re: [Advaita-l] madhyamam/madhyamam
> Sri Srikanta
>
> I was avoiding a direct challenge since it is clear to me that you do not know
> Sanskrit grammar, but since you ask for it, here it is. Now, if you deny asking
> for the challenge, let me mention the instances: firstly, in an earlier email
> you quoted the last Sloka of Naishkarmyasiddhi and stated that you wanted
> Vidvaans to test your knowledge; second in your email below you say that you are
> basing your points on ashTAdhyAyI and the laghusiddhAntakaumudI.
>
>
> I will accept either as the pramANa. Just show me how 'madhyamaam' or
> 'madhyagaam' can be a dvandvasamAsa using the sutras or vrittis given in either
> book. If you show so, I will profusely apologise for using the words
> ,"irresponsibly" and "without knowing or understanding", and for stating that I
> think that you do not know Sanskrit grammar. Or if you want me to do anything
> else, let me know before you take up the challenge. I will consider and get
> back. If you want to nominate any competent judges, I am agreeable. For
> instance, Sri Bhaskar (he does not particularly like me, let us say); or there
> is a neutral in Sir SrIsha Rao (we are both opposed to his views), or, maybe Sri
> Jaladhar.
>
> I do not ask anything in return if you are unable to show that those two words
> are dvandvasamAsas, or choose to avoid a reply by remaining silent or taking
> recourse to something along the lines of "this is childish". It is not.
> VyAkaraNa is a science; there is a claim made by you; it can be either correct
> or not. There is nothing childish in it.
>
> This is not a personal assault; it is keeping the honour of the list in tact. In
> a sabhaa, if something incorrect is said or done, those who know should not
> remain silent. The English have a nappier, if insulting turn of phrase for it:
> "put up or shut up".
>
>
> Yours truly
> N. Siva Senani
>
>
> _______________________________________________
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