[Advaita-l] aruNa prashna & upanishad chanting in evening

[Ajit Krishnan]

namaste,

> Perhaps you were not surprised if you are into the 'paurOhityaM'.


Many of us have some amount of experience with practical prayogas. Being in
the west, some of us interact with shishtas from various regions. Where you
focus on the minute external differences, some of us have noticed that all
of these variations stem from a common core -- it is that inviolate core,
the spirit of these rituals -- that is sacrocanct.

I am not trying to diminish the importance of the sutras, or the sutra
karakas, but sutras are not shruti.


> If they themselves holding different views on the karmAnushtAna
> and viniyOga maNtra-s, how can we expect the survival of veda
> mArga and its injunctions??

The survival of the veda mArga is not dependent on whether or not followers
of apastamba perform Achamana with acyutAdi nAmas or keshavAdi nAmas.


> Variation like this in the vaidika mArga
> is what really a matter of concern


Why? The spirit of the karma is there in all the various traditions. When
followers of apastamba discard some karmas specified by him, and take up
different karmas specified by a different sutrakAra, simply because they
felt like it, there may be some concern. But, when one substitutes a
dhyAna-shloka for agni from the AshvalAyana sUtra in place of something
similar from Apastamba (perhaps because the adherent has close contact with
AshvalAyana followers, or because the adherent found the dhyAna shloka to
enhance his own performance), I see only a cause to celebrate.

Quite frankly, what "worries" me much more is literal adherence to the
sUtras, where we spend 25 minutes in agnimukha and jayAdi homa etc with
only a token handful of offerings in the pradhAna homa. Here, the spirit of
the performance is pretty much non-existant.

sasneham,

   ajit




On Tue, Jan 29, 2013 at 8:48 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:

> sAshtAnga praNAms Sri Vidya prabhuji
> Hare Krishna
>
> Your comments below are extremely surprising, to say the least. From the
> very beginning,
> the vaidika tradition is full of diversity. There are customs specific to
> the specialists in each
> veda.  Then, there are customs specific to the adherents of different
> sUtra-s within a given
> veda. On top of it, there are practices that are specific to region and
> perhaps even to a given
> village, depending on the individual histories of the people there. A lot
> of times, "this is how
> my guru taught me," is more than enough to validate the variation in
> practices.
>
> >  Perhaps you were not surprised if you are into the 'paurOhityaM'. Being
> a  ritvik, for somany years I have seen many variations within the same
> sUtra followers from the same region or to be precise two different
> disciples from the 'same' gurukula !!  Yes, you have rightly observed,
> often we get the answer like : this is how we have been taught from my
> guru!!  But that guru does not invent anything on his own, if that 'guru'
> following the injunctions and viniyOga maNtra-s in prayOga from an
> authenticated gruhya / shrauta sUtra and teaching the 'same' thing to his
> shishya, there would not be any chance of variation or deviation from the
> source text...But the existing practice is not like that prabhuji, I've
> seen Acharya-s differing themselves though they claim that their
> vedAdhyayana & prayOga pAtha etc. are from the vedic institution /
> saMpradAya in Mattur / Shrungeri / svarNavalli matha  / Gubbi Ashrama
> (near Tumkur ) etc. Prabhuji, dont you think these vaidiks are the
> upholders of  our vaidika sanAta dharma for the current generation??  If
> they themselves holding different views on the karmAnushtAna and viniyOga
> maNtra-s, how can we expect the survival of veda mArga and its
> injunctions??
>
> >  As far as veda chanting is concerned, if you hear the kanchi pAtha and
> andhra pAtha of the rigveda maNtra-s you would make out the difference in
> chanting that would give an entirely different impression to the hearing
> ears.  And there are some maNtra-s with rigveda svara-s which we cannot
> find in Rigveda (neither in shAkala nor in bAshkala saMhita) but can be
> found in only yajurveda with different svara-s.  For example
> brahmajagnAnaM prathamaM purastAt dviseemataH suruchOveda AvaH maNtra,
> which you cannot find in original saMhita portion of rigveda and it is
> yajurveda maNtra, but this maNtra has been used in Rigveda AshvalAyana
> prayOga with different svara-s.  Likewise, sachitra chitram
> chintayantamasmai mantra and dhruvante rAja maNtra-s we cannot find in
> yajurveda shAkha but widely used in yajurveda prayOga by reciting these
> maNtra-s in a different svara!!  Variation like this in the vaidika mArga
> is what really a matter of concern.
>
> Hari Hari Hari Bol!!!
> bhaskar
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