[Advaita-l] ’atiraatram' - a Vedic ritual coming up in Kerala

[D.V.N.Sarma డి.వి.ఎన్.శర్మ]

That means there are two atiratras one with shodasi and another without
shodasi.
Do we have any scriptural authority for that? Scriptures speak of only one
atiratra I think.
Again does the scripture spell out the different qualifications required for
the adhikaris to
perform them?


regards,
Sarma.

On Mon, Mar 28, 2011 at 10:02 AM, Venkata sriram P
<venkatasriramp at yahoo.in>wrote:

> Namaste Subbuji,
>
> Here is what the sastra says when one encounters
> the self-contradictory statements:
>
> Shruti smritI ubhEnEtrE purANaM hridayaM smritaM
> etat trayOkta eva syAddharmO nAnyatra kutrachit
>
> virOdhO  yatra tu bhavet trayANAM tu parasparaM
> shruti statra pramANasyAt dvayOrdvaidhEsmritirparA
>
> shrutirvaidhaM bhavEdyatra dharma vubhau smritau
> smritrdvaidhaMtu yatrasyAt viShayaH kalpyatAM prithak
>
> The above sAstra vAkya implies that if shruti & smriti are the two eyes
> of Dharma then purANa is the hridaya of it.  Sadhaka should take the
> sAstra pramANAs from shruti / smriti / purANAs only.
>
> Now, if one finds contradictory statements in shruti, smriti & puranas,
> then first preference should be given to shruti and shruti vAkya
> should be taken as pramANa.
>
> If the statements in smriti & purana are found to be contradictory,
> then the smriti should be taken as the pramANa.
>
> If the statements in shruti are found to be contradictory,
> Then those contradictory statements should be taken as
> sAstra pramANa and either of the statement should be
> taken depending upon the adhikAra-bhEda.  That is what
> the above vAkya should be understood (viShayaH kalpyatAM prithak)
>
> For instance the self-contradictory statements are:
>
> uditE juhOti; anuditE juhOti
>
> atirAtrE shOdasi saMghriNAti; nAtirAtrE shOdasi saMghriNAti //
>
> The vidhi & nishedhAs are depending upon the adhikAri bhEdAs.
>
> Regs,
> Sriram
>
>
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