tag:blogger.com,1999:blog-3442555339667770589.post1101370297957117160..comments2024-03-18T22:56:06.696+05:30Comments on Jayasree Saranathan: Ancient sound propagation theories and their Vedic applications (Guest post by R.Ramanathan)Jayasree Saranathan http://www.blogger.com/profile/01048252011566427834noreply@blogger.comBlogger32125tag:blogger.com,1999:blog-3442555339667770589.post-68510056590132591272016-09-01T18:55:48.108+05:302016-09-01T18:55:48.108+05:30Thanks a lot Mr Ramanathan for introducing this vi...Thanks a lot Mr Ramanathan for introducing this video. I think gender, guna (satva / rajasa / tamasa), colour and devata are basic in-built things. Varna as Brahmana etc comes as a resultant of a combination of gunas and karma. That is why they were not mentioned. <br /><br />Seems the varnas are the basis for beejaksharas. I need to study Shree tattwa of Vaishnava acharyas in the light of sha varna for Lakshmi. The la, La varnas for Prithvi and Atman also are in my mind for further thinking. The La is Tamil Zha according Kanchi Paramacharya. Jayasree Saranathan https://www.blogger.com/profile/01048252011566427834noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-20372327695895150042016-08-31T12:58:34.101+05:302016-08-31T12:58:34.101+05:30Madam, this link gives some of the characteristics...Madam, this link gives some of the characteristics of all varnas, from their gender, qualities(Satva, rajas and tamo), devata. But what is missing here is the Varna(Brahmana, kshatriya and so on) of each "Varna".<br /><br />https://www.youtube.com/shared?ci=2TsCra1cV0QR.Ramanathanhttps://www.blogger.com/profile/01842378468616200619noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-54069810136585796612016-08-30T17:56:36.844+05:302016-08-30T17:56:36.844+05:30Will check for the lists and post it here madam.Will check for the lists and post it here madam.R.Ramanathanhttps://www.blogger.com/profile/01842378468616200619noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-1275463297982563762016-08-29T14:07:08.545+05:302016-08-29T14:07:08.545+05:30Mr Ramanathan, I would like see the list of akshar...Mr Ramanathan, I would like see the list of akshara devathas as per Varna krama. Some of the akshara devathas are mentioned in Mahabharata also. Ka for Prajapathi is found in Adhi parvam. <br /><br />Bha - also finds a place in old astrology texts in the context 'Bha- chakra' the path of sun around the zodiac. Infact Bha chakra refers to the zodiac. <br /><br />The Sama veda references you have given are interesting. I think ee itself is a root having certain meanings such as go, send etc. The ha-vu-ha like extended sounds might be based on maatra - time duration required to give rise to the power of the mantra. Your thoughts please.<br /><br />In my own experience I have found Sahasranama and Govindashtakam doing something to breathing. There was a time I was suffering from asthma. I used to struggle to speak properly due to the breathing problem. But I was able to recite these two sthothras without any difficulty in breathing. Infact I would start breathing easily once I started reciting them. I used to think that changes in the air passage caused by reciting the sthothras make it kept open and not requiring to gasp for air. <br /><br />Similarly in vocal carnatic music and in sama gaana such changes are happening to the wind pipe and the body through it. Perhaps this does the physical level conditioning for the practitioner in his / her quest for the Supreme Brahman. Jayasree Saranathan https://www.blogger.com/profile/01048252011566427834noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-21807557686031063472016-08-28T23:16:25.902+05:302016-08-28T23:16:25.902+05:30Thanks for more points madam. The list of Akshara ...Thanks for more points madam. The list of Akshara devata's you give from the Agni purana is different than the one given for varna krama. I do not remember the exhaustive list off hand. <br /><br />Also in the sama veda, when the stobha "ee" appears in the a sama gaana, it mostly has Agni for its devata. For example the 3rd gaana in the prakriti gaana of the sama samhita is "Oognay(ee). Ayaahi(ee), vo(ee) to yayaay. Na(ee) hota aa saa". "Bha" in it means usually the sun or surya as devata. The brihat saman is related to the sun, which is "Aabitva shuranoo numovaa(4)", is sung in soma sacrifices with a lot of Bha's in between. "Bha" also means "shining". Just wanted to give concrete examples of sphota vaada for each samanR.Ramanathanhttps://www.blogger.com/profile/01842378468616200619noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-80646165822200795732016-08-28T22:09:49.708+05:302016-08-28T22:09:49.708+05:30We can also explain the two as Deduction and Induc...We can also explain the two as Deduction and Induction process. <br /><br />Words are eternal – true. Utter the word, the true content of it will manifest. – This is the basis for Varna vaada. Deduction process is involved here.<br /><br />Start with premise ‘Tat Tvam Asi’– you have qualities like him – you can become him – so you try and become him. This is the basis for Sphota Vaada. Induction process is involved here. <br /><br />In essence these two processes exist together – you have start from Him (Brahman) he gets manifest as many (Varna vaada / deduction) – connect these many and they are Him (Sphota vaada / induction)<br /><br />At this point I am led to wonder why the schools (of thought) chose one over the other while both are seen to be complementary to each other. It is like how Bedha or Abedha sruti alone does not define Brahman. One blends with the other if we have to derive the complete meaning. One of it cannot give the complete description of the Brahman. <br /><br />Aksharam has a meaning – that is core of Varna vaada. But one has to meditate on the aksharas to realise it – it is Sphota vaada. To quote an example from Brihadaranyaka Upanishad, Prajapathi gives an Akshara ‘Da’. It is the sound of thunder / of Indra. It is understood differently by Deva, Man and Asura as Dhamam – daanam, dayaamithi respectively. <br />Devas, men and asuras did meditate on different meanings (each of them) of the Akshara “da” to realise the meaning that they thought. So Varna and Sphota are hand in glove.<br /><br />The deities of Aksharas must have been linked in this way. Agni Purana gives the names of deities signified by aksharas. They are as follows.<br /><br />A - अ - Brahma , Vishnu, Siva, ocean, parvathi, war, tortoise, bow string etc.<br />Aa – आ - Brahma <br />e- इ - Kamadeva <br />ee – ई - Rathi or Lakshmi <br />u – उ - Siva <br />uu – ऊ- protection <br />yE – ए- Devi<br />Ai – ऐ - female muni – yogini <br />O – ओ - Brahma <br />Au – औ- Maheswara <br /><br />Of these uu – ऊ looks like sandhi.<br /><br />We can know it in Om shabda. <br /><br />Its constituents are AUM. <br /><br />Of this, a -Brahmam – ma- jeeva – u- sandhi <br /><br />In mediation of AUM, the union of Brahman and Jeeva is attained. <br /><br />A sound comes out by opening the mouth.<br />M sound comes by closing the mouth.<br />U is the sound of wind/ air.<br /><br />Within the mouth (Akasha) the sounds A and M unite to enable the meditating one to realise Him. Perhaps this is the rationale. <br /><br />I stand corrected.Jayasree Saranathan https://www.blogger.com/profile/01048252011566427834noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-81442860842886109852016-08-28T22:09:34.354+05:302016-08-28T22:09:34.354+05:30The description given by Mr Ramanathan of Varna va...The description given by Mr Ramanathan of Varna vaada and Sphota vaada effectively contains a distinction in the context where they apply. This is supported by a description by sage Vyasa found in section 231 of Shanti parva in Mahabharata. <br /><br />This chapter describes creation of the worlds. Creation occurs at 2 levels – first at gross level and then at subtle level. The initial creation is at gross level springing forth from the 4-faced Brahma. How he creates / or how prepares to create – itself pertains to mental nature that can be explained by Sphota vaada only. But that was before the creation of the worlds. <br /><br />From Mahat, Mind is formed from which creation comes forth. The first ever creation is Space / Akasha. It has sound as its property. Only from this level onwards, sound gets manifest / created. From Akasha, other elements started springing up. Likewise from sound other properties / attributes started springing up. All these are happening at gross level. <br />Once these are formed the Brahman “the original Creator of all beings, having by his Maya divided Himself, enters that subtile form for surveying or overlooking everything” .<br /><br />Vyasa says, “ Two Brahmas should be known, viz, the Brahma represented by sound, ie, the Vedas, and secondly that which is beyond the Vedas and is supreme. One that is conversant with Brahma represented by sound succeeds in attaining to Brahma that is Supreme.”<br /><br />{For complete translation of this chapter go to this link:- http://ancientvoice.wikidot.com/src-mbh-12:section-231}<br /><br />This sentence contains everything of the application of Varna vaada and Sphota vaada .<br />The manifest world starting from Akasha onwards has sound etc., as attributes. The many deities that spring from this point of creation onwards can be invoked by the sound which is the first formed attribute of the created Universe that has 4-faced Brahma as the progenitor. That is being done by the Vedic mantras which follow certain procedures called Aanupoorvi to be capable of tapping the deities or the creations that followed Akasha.<br /><br />But there is an All Pervading Brahman which was the cause for the 4 –faced Brahma himself. That cannot be tapped by sound of Vedas alone. Being the In Dweller of any and every being – both animate and inanimate – It can be tapped by in dwelling Thoughts only. <br /><br />Even That Brahman created everything including the 4-faced Brahma through Its Thought. “It Thought – May I become many and It became Many” so says the Upanishads on this level of creation. This is how the very beginning of beginningless creation started. Such a Being which is the In-Dweller cannot be invoked by the further-down- the –line created sounds etc, but by the same Inner Thought process. The realisation of that In Dweller therefore cannot be explained by Varna Vaada but by Sphota Vaada only. Now if the readers read again the above article by Mr Ramanathan on Varna vaada and Sphota vaada, I am sure whatever he has said can be undertstood as those applicable to gross level entities versus Supreme God. <br /><br />In the easy-to-understand language we may say where mental manifestation is involved, Sphota vaada holds good, where physical manifestation is involved, Varna vaada holds good. <br />Creation springing out from the Thought pertains to Sphota Vaada. The Name, Form and Works that arose from that pertain to Varna vaada. <br /><br />(continued)<br /><br />Jayasree Saranathan https://www.blogger.com/profile/01048252011566427834noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-68211979605956060592016-08-23T00:18:01.917+05:302016-08-23T00:18:01.917+05:30Coming Poompavai incident, the ability to retriev...Coming Poompavai incident, the ability to retrieve the person to get connected with the physical factors became possible by a person of high mental stature like Thiru gyana Sambhandar in whose utterances the words gained potency. <br /><br />As an aside, this concept (of helping the departed person / jiva to shed connection with physical elements) goes against the present day practice of cremating in electrical crematoriums where you cannot collect the ashes through Vedic mantras. This concept also revolts against the idea of donating the body after death. Everything in Vedic tradition is to do with equilibrium. A jiva’s travel from one body to another is facilitated by Vedic mantras to happen in a way that helps the jiva to give back to Nature what it got while it took birth. Only after completely shedding what it took from the previous birth, can it move on without baggage to the next level. This is another topic which is not relevant to the current discussion. What I intend to state here is that the Poompavai incident is possible and words are potent when spoken by persons with evolved mental status. <br /><br />This is something like mental yajna, where your body becomes the homa kunda. The mind and thoughts are the offerings in the homa with which attainment of Brahman becomes possible. This is what Sphota vaada is based on. Omkara, pranava, tat tvam asi – etal are possible only through this mental yajna.<br /><br />In this context the relevance of shabda Brahman – veena etc can be understood. It is once again a combination of Varna – Sphota. The sound of music conditions one’s physical elements and this transforms one to sublime level.<br /><br />Many instances have been reported in the past – of the door opening or closing for music. Nature abides to sounds of bhakthiman. Sounds do posses the power – but who utters them matters. To ignite it we need some trigger –like purodhasha – a process of sound based and mind based action is needed. <br /><br />(continued)Jayasree Saranathan https://www.blogger.com/profile/01048252011566427834noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-76882065855521458702016-08-23T00:17:45.572+05:302016-08-23T00:17:45.572+05:30To understand that there must be a qualifying elem...To understand that there must be a qualifying element let me quote a verse from Chandogya Upanishad in the 5th adhyaya. Once Jabala Satyakama taught Goshruthi what is food for Prana. It is water. He said that by saying ‘water’ a dry wood would grow new leaves! Can such a thing happen if we say ‘water’ to a dry wood? <br /><br />Similarly when Yajanvalkya left the sacred rice on the throne of the king, it grew into full-fledged plants in no time. The magic is not with the rice or water but in the man / yogi / rishi whose pranic level was so evolved that it could make a dry wood grow leaves and dry rice to grow into a plant. The mental level or mental thought is very important in giving potency to the word. This is Sphota vaada. <br /><br />In the case of utterance of ‘water’ that made the wood grow leaves, the potency of word was there and the mental state of the speaker also mattered. Thus we find that Varna vaada and Sphota vaada are not opposite to each other. What we actually find is that one does not work without the other. Applying it in Alwars’ Prabhandam, the evolved state of Alwars made their utterances Vedas. <br /><br />A similar example can be quoted from the life of Thiru gyana sambhabdar. A young girl called Poompavai died of snake bite. She was cremated and her ashes and bones were kept in a pot. Thirgyana sambhandar on his visit to this girl’s house sang hymns on Lord Kapaleeswara, the presiding deity of Mylapore (where this girl lived), to give life to her. The girl indeed came to life from the ashes and bones. Here again the power of bringing back her to life wrested with the hymns (sound factor) and the composer whose mental level was very much evolved.<br /><br />For those who may doubt this incident, let me remind them that in Vedic way of cremation, the ashes and bones are collected on the 3rd day after cremation by reciting certain Vedic mantras. The ashes and unburnt bones are collected systematically organ by organ by reciting the mantras and kept in the pot. In this context the mantras make the departed person become body-less by the 10th day. This works on the principle that each organ / faculty came from some element of Nature. The physical part is merged with that element in Nature by those mantras which go on till 10th day. Whatever element of physical entity existed for the departed person (jiva) – that is being merged or absorbed into Nature by Mantras – This is Varna vaada concept. <br /><br />After that the jiva is guided to reach the state that it its original – through mantras by yearlong ceremonies. The Jiva which now exists devoid of any physical connect is guided by sounds of mantras to merge with pithrus – This is like Sphota vaada. Physical manifestation is dealt with in Varna vaada. Mental manifestation is dealt with by Sphota vaada. It is like how karma khanda deals with material good and gyana khanda deals with mental good. Both are needed for one to evolve into realms to understand one’s relationship / connect with Brahman. <br /><br />(continued)<br /><br />Jayasree Saranathan https://www.blogger.com/profile/01048252011566427834noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-69969777277805914272016-08-22T22:57:34.071+05:302016-08-22T22:57:34.071+05:30The foremost instance that comes to my mind is 400...The foremost instance that comes to my mind is 4000 Divya Prabhandam of Alwars. These hymns were sung by different Alwars in different temples in different time periods. They were not written and then sung. But Nadamunigal, by reciting the 11 hymns on Nammalwar sung by his disciple Madhura kavi Alwar, for 12000 times, was able to retrieve all the 4000 hymns by the grace of Nammalwar. This is not a myth but something that had happened sometime about 1000 years ago. Only if Tamil aksharas are eternal and the hymns of Alwars are Vedas, this could have happened. <br /><br />Any letter that is pronounced becomes eternal only when it is pronounced with a tonal quality and in length and breadth or what we call as ‘Maatra’. The Tamil letters (which are same as Sanskrit letters and an additional 3 letters namely La, Ra and zha) which arise as air within the body and come out through certain organs of the body (mentioned previously as 8 in number) become Veda when pronounced with some tonal quality and maatra. <br />This is inferred from the “Pirappiyal” (origination of letters) chapter of Tholkappiyam. It concludes with a note as follows:<br /><br />எல்லா எழுத்தும் வெளிப்படக் கிளந்து, <br />சொல்லிய பள்ளி எழுதரு வளியின் <br />பிறப்பொடு விடுவழி உறழ்ச்சி வாரத்து, <br />அகத்து எழு வளி இசை அரில் தப நாடி, <br />அளபின் கோடல் அந்தணர் மறைத்தே<br />அஃது இவண் நுவலாது எழுந்து புறத்து இசைக்கும் <br />மெய் தெரி வளி இசை அளபு நுவன்றிசினே.<br /><br />It means that ‘how the letters are formed by means of air that arises within the body and how their sounds are heard have been told so far in that chapter of Tholkappiyam. However the way how those letters are measured (maatra) can be known from Vedas. Here (in Tholkappiyam) I (Tholkappiya) am not giving those details but only those that pertain to how the letters are heard.’<br /><br />This verse is proof of how Tamil and Sanskrit had a same basis during the development of their grammar as claimed by tradition and some Tamil texts. Though the rules of formation of letters from within the body and their manifestation as sound to be heard in a designated way are common for Tamil and Sanskrit, the intonation / accent and chandas are something that can be known only from Vedas - that is what Tholkappiyar says. As Mr Ramanathan wrote in the previous article, these two are what make Vedas oral tradition. <br /><br />One can find adherence to specific accent and chandas in Divya Prabhandam also. If one observes the way they are recited by trained persons, one understands that every letter of the hymn is pronounced in the exact way it has to be produced as per Tholkappiyam rule. In addition the words are recited in certain swaras as in Vedas. Due to this Divya Prabhandam are Vedas. Because they are Vedas, it became possible for Nadamunigal to retrieve them. <br /><br />Thinking of how this retrieval of Prabhandam hymns became possible, there is only one explanation – that words / letters of the hymns didn’t die out after being rendered by the Alwars. They had existed in Akasha /ether. In other words they were eternal. <br /><br />A question comes can any word or letter of Tamil / Sanskrit exist in Akasha as eternal so that they can be retrieved any time later like how Nadamunigal did or Rishis had done. <br />The answer is no, because by simple logic, if any letter / word of Tamil / Sanskrit is said to be eternal, then all of them can be termed as Vedas – which in reality are not. So there is some qualifying element to make the letters / words eternal.<br /><br />What is that qualifying element? <br /><br />(Continued)<br />Jayasree Saranathan https://www.blogger.com/profile/01048252011566427834noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-34565346204439137092016-08-22T18:32:48.298+05:302016-08-22T18:32:48.298+05:30Great ideas you are giving out, and as usual your ...Great ideas you are giving out, and as usual your correlation excellent. Waiting for more. Never thought this article could provoke so much discussions here.R.Ramanathanhttps://www.blogger.com/profile/01842378468616200619noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-44632564597831530602016-08-22T17:30:41.782+05:302016-08-22T17:30:41.782+05:30Having said this, one must not reduce the efficacy...Having said this, one must not reduce the efficacy of this homa as only an anti- pollutant or anti-poisonous tool. It is because scriptures speak so high of this homa as something that can give knowledge to the doer. The research had not unravelled this part of it. But there is a verse in Brahma sutras (4-1-16) which mentions this homa as generating good effect of producing knowledge (of the Atman). In that context, Sphota vaada is a better tool to explain. <br /><br />This homa as done in Vedic tradition (as against how the research has understood it) involves a long process and more mantras – though they don’t talk about any knowledge of the Atman outwardly. But a person who does it every day throughout his life would gain knowledge. The generation of that knowledge can only be explained through Sphota vaada. <br />In this context I wish to connect the “dadami Buddhi yogam” guarantee of Gitacharyan in Bhagawad Gita 10-10. For those who think of Him with Dhyana, preeti and bhajanam, He grants Buddhi – knowledge, says Gitacharyan aka Krishna. So the mental factors such as these three while doing the Agnihotra bestow knowledge of the Atman (about Him) to the doer. In terms of Sphota vaada, the relationship between the Atman and the homa or rituals done as per the laid-down rules goes beyond the creation of results at the mundane level. It further leads one to gaining Atma –gyana.<br /><br />From this discussion on Agnihotra one thing becomes clear. It is that Varna vaada and Sphota vaada are like two sides of the same coin. In any ritual or work involving Vedic mantras, it gives rise to a result at mundane level by virtue of the sound effect and it also enables the doer to inch towards the realisation of the Atman. When this is done with a thought or desire for realisation, the doer definitely gets it at some point of time. <br />To support this idea – that Varna vaada and Sphota vaada are not contradictory to each other or competing with each other, let me give more instances.<br /><br />(continued)Jayasree Saranathan https://www.blogger.com/profile/01048252011566427834noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-78825819170146003152016-08-22T17:08:14.357+05:302016-08-22T17:08:14.357+05:30Continuing my thoughts on Varna vaada and Sphota v...Continuing my thoughts on Varna vaada and Sphota vaada:-<br /><br />There is a scientifically proven mantra for Aanupoorvi. Like ‘Agnaye Swaha’ and Swaha agnim’ as referring to two different deities, the mantra for morning twilight Agnihotra and evening twilight Agnihotra have a slight difference in the address to the same Sun God. Though Agni hotra mantras are many, it was found in a scientific research, that more than 100 oxides are released into the air when just a pint of unbroken and unpolished rice is offered to Agni exactly at the time of sun rise or sunset by reciting just two mantras. This effect did not arise at any time before during the Agnihotra homa but only when the 3 conditions were fulfilled – namely, the exact moment of sun rise and sun set, offering the unbroken and unpolished rice in the Homa fire and the recital of the 2 mantras at that moment.<br /><br /> Though these mantras are same for the two times (morning twilight and evening twilight), there is just one difference in the first mantra as to whom it is addressed. In the morning mantra it is “Suryaya swaha” in the evening it is “Agnaye Swaha”.<br /><br />The morning mantras are “Suryaya swaha, Suryaya idam na mama// Prajapataye swaha, Prajapataye idam na mama//”<br /><br />The evening mantras are “Agnaye swaha, Agnaye idam na mama// Prajapataye Swaha. Prajapataye idam na mama//”<br /><br />When the researchers changed the order of the names in these or used Surya in the place of Agni and vice versa, the maximum results as noticed by way of release of oxides did not happen. The tonal quality of reciting the mantra was also found to be specific and not low or high pitch or not told in mind. So the sound of that mantra mattered. This research was a strong proof for Varna vaada for Vedic sounds. <br /><br />The effect / fruits of Agnihotra does not end with what the scientific research has found out. The research found out that Agnihotra cleanses the atmosphere. It injects nutrients to the atmosphere. The result of it was seen during the Bhopal gas tragedy. When all the families perished by inhaling the poisonous gas that pervaded Bhopal city, only one family survived in their midst. This family was regularly doing Agnihotra for many years. When tested it was found that the air around their house and the smoke deposition on the walls due to years of Agnihotra has contained substances that repelled poisonous gases. In other words, the air around the house of Agnihotris contained substances that protected them from poisonous gases or fumes. The Aanupoorvi of the homa made this possible. The sound of mantras had the final clinching effect on the outcome of the homa.<br /><br />(continued)<br /><br />Jayasree Saranathan https://www.blogger.com/profile/01048252011566427834noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-78137871451444902642016-08-22T10:12:17.944+05:302016-08-22T10:12:17.944+05:30Wonderful to know Mr Ramanathan. Balancing work an...Wonderful to know Mr Ramanathan. Balancing work and vedic study must be tough. Credit to you.Venkathttps://www.blogger.com/profile/06242808523598966607noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-24430626618778421622016-08-22T10:08:18.224+05:302016-08-22T10:08:18.224+05:30Very inspiring ma'am. By such sharing of knowl...Very inspiring ma'am. By such sharing of knowledge, you are paying the best tribute to your mother.Venkathttps://www.blogger.com/profile/06242808523598966607noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-88142209295321134342016-08-22T08:41:42.031+05:302016-08-22T08:41:42.031+05:30Btw the previous comment was from meBtw the previous comment was from meR.Ramanathanhttps://www.blogger.com/profile/01842378468616200619noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-88301987931925880502016-08-22T08:40:37.757+05:302016-08-22T08:40:37.757+05:30Mr Venkat thank you for your comments. I have been...Mr Venkat thank you for your comments. I have been doing some minimum adhyayanam since my upanayana at the age of 9. But in the middle due to 10th and 12th exams and also due to the scramble for undergraduate and 2 post graduate seats(MSc and MCA) i lost touch with adhyayana. But was able to somehow keep up my minimum learning going.<br /><br />But after joining work, i was in a position to continue from wherever i left. I basically do adhyayaynam in the early mornings and continue to teach some classes. On weekends i am learning the Vedic angas. As for acharas, i try to follow as much as possible within the given circumstances. Wherever i go i make sure to do all the 3 sandhyas as far as is possible without causing much fuss.<br />Anonymoushttps://www.blogger.com/profile/16390117805631157576noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-38290593845995745862016-08-21T19:11:18.064+05:302016-08-21T19:11:18.064+05:30Thanks for your comment Mr Venkat. I am not so wel...Thanks for your comment Mr Venkat. I am not so well versed as you think and I have a long way to go. As far as interest in astrology is concerned, I owe it to my mother. I lost her at a very young age and that loss left an indelible mark in my mind. It is to know whether she died due to my destiny that I started looking for sources to comfort myself. That led me to study astrology and also vedanta to know why I am born and why I am undergoing the kind of experiences that I am / was undergoing. This search started when I was 17 years of age and continues. Had my mother been alive, i would have got lost in to the crowd. By her death she had resurrected me :) Since I am interested in diverse subjects and was in touch with them all along my life, at some point over the years, I am able to find a connection between many an issue and that is what I am doing now in these blogs. Jayasree Saranathan https://www.blogger.com/profile/01048252011566427834noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-13682271003643930022016-08-20T17:52:18.812+05:302016-08-20T17:52:18.812+05:30Both ma'am and Mr Ramanathan are doing a treme...Both ma'am and Mr Ramanathan are doing a tremendously good job and are helping ignorant Brahmins(if I can even call myself that) like us learn and appreciate our great past and heritage.<br />If I may take the liberty to ask Jayashree ma'am and Mr Ramanathan.<br />Ma'am, how did you first start researching on astrology, history, Vedic references etc and develop such great insights and content? Was your upbringing itself in such an environment or did you develop it over the years? And how do you find time for such endeavors?<br /><br />And Mr Ramanathan, I read elsewhere in the blog that you have a regular IT job. How did you find time to do Adhyayana and how are you able to observe aacharaas and anushtanas?<br />I would like to learn from your lives.<br />Sorry if I have exceeded my brief.Venkathttps://www.blogger.com/profile/06242808523598966607noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-51679367322625410602016-08-19T23:04:08.764+05:302016-08-19T23:04:08.764+05:30@ mythra81
// he says sanskrit does have the '...@ mythra81<br /><br />// he says sanskrit does have the 'zha' sound originally but has disappeared over time//<br /><br />That is where I put my theory that the Rig Vedins spoke Tamil as Manushya basha / their mother tongue. Their early settlements during Ice age was on the extended west coast beyond the current shoreline in the Arabian sea. By 13,500 a first batch of settlers in this region were pushed by sudden sea rise and entered Indian mainland from south to north through Saraswathi river from its estuary in the then Dwaraka and sailed upto Hiamalayas. They settled down on the banks of Saraswathi. What they gave was Rig Vedas. Later Parashurama retrieved the submerged coastal parts on western peninsular India and settled Saraswathi Brahmins whose ancestors were the ones who gave Rig Vedas. The tendency to cling to olden, ancestral places was one the reasons to re-settle them in that stretch. I have written n detail these things in many articles. Google search with suitable words of search along with the url of my blog, you get a number of articles on this topic. Jayasree Saranathan https://www.blogger.com/profile/01048252011566427834noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-48411620181530121452016-08-19T19:43:53.014+05:302016-08-19T19:43:53.014+05:30actually the kanchi kamakoti site talks about how ...actually the kanchi kamakoti site talks about how different languages in different regions of india are due to the dominant branch of vedas there [rigveda vs yajurveda vs samaveda etc] but he says sanskrit does have the 'zha' sound originally but has disappeared over time [old kannada too]....the verse agnimile purohitham yajnasya devam rtvijam hotaram ratnadhaatamam .... the agnimile is pronounced agnimizhemythra81https://www.blogger.com/profile/05443519709628211254noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-38253497803724908152016-08-18T18:57:37.040+05:302016-08-18T18:57:37.040+05:30Thanks Mr VenkatThanks Mr VenkatR.Ramanathanhttps://www.blogger.com/profile/01842378468616200619noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-72090496846767180892016-08-18T12:55:04.392+05:302016-08-18T12:55:04.392+05:30Nice writeup Mr Ramanathan. Great work!Nice writeup Mr Ramanathan. Great work!Venkathttps://www.blogger.com/profile/06242808523598966607noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-15462380428408402152016-08-18T11:46:55.873+05:302016-08-18T11:46:55.873+05:30Thanks MR RKThanks MR RKR.Ramanathanhttps://www.blogger.com/profile/01842378468616200619noreply@blogger.comtag:blogger.com,1999:blog-3442555339667770589.post-72364012626620260902016-08-18T08:41:25.770+05:302016-08-18T08:41:25.770+05:30Thank you Shri Ramanathan. I have to read the arti...Thank you Shri Ramanathan. I have to read the article a couple of times and contemplate to get the meaning. Waiting for more. Thanks madam Ji for a fantastic input. Looking forward to your article.Dr Rama Krishnan https://www.blogger.com/profile/04495199378441276851noreply@blogger.com