Ramanisblog

Tag: Vaishya

  • What Is Agrahara, List Of Agraharams

    Agraharam is a name given to the dwelling place of Brahmins in India.

    This term is unique especially in South India.

    The term Agrahara means Primary Garland.

    Agraharam, Brahmins' Dwelling Place,jpg
    Aerial View of Madurai,

    Agraharam, Brahmins’ Dwelling Place, India,

    This might denote the social status accorded to Brahmins because of their character.

    Agrahara also means the primary Garland because of the lay out of the ancient indian villages/towns.

    Every town /Village had, at its center,a Temple.

    The streets were surrounding it in the form of a Garland..

    The First street was the Agrahara, inhabited by Brahmins.

    Aerial View of Madurai.jpg Aerial View of Madurai.see the structure of the streets now changed.

    This comes after the Sannidhi Street,which contains more Small temples, other than the primary one,.

    Then the Mada Veedhis.

    This ,again is peculiar to South India.

    Madam in Tamil means Balcony.

    In ancient days the Mada Veedihs were the prerogative of the Kings.

    Exception was Brahmins’ Dwelling Area.

    After Mada Veedis came the Agrahara.

    Then Mettukudi.

    Other names were also used.

    This as occupied by people of the other Varnas, loosely defined now as Caste,Kshatriyas, Vaisyas.

    Outer most area was occupied by the Sudras.

    Shudras were the off springs of Inter caste marriages and those who failed to follow The Vedic Dharma.

    This was determined by disposition as well.

    With the change in Brahmins vocation and their seeking their livelihood in other professions, this Agrahara has changed, the  houses having been sold to other communities.

    Curiously enough, it is the Tamil, which is portrayed as anti Sanatana Dharam, which is untrue,that describes the Agrahara in details, not Sanskrit!

    ‘The houses had in front of them, a shed with short legs to which were tied fat calves; the houses were washed with cowdung and had idols (inside them). Domestic fowl and dogs did not approach them. It was the village of the guardians of the Veda who teach its sounds to the parrots with the bent mouth. If you (bard) reach (the place), fair faced bangled ladies who are as chaste as (Arundhathi) the little star which shines in the north of the bright, broad sky, will after sunset feed you on the well-cooked rice named after the bird (explained by the commentator as the rice called irasanam) along with slices of citron boiled in butter taken, from the buttermilk derived from red cows and scented with the leaves of the karuvembu, and mixed with pepper-powder, and the sweet-smelling tender fruit plucked from the tall mango tree and pickled.’

    Agrahara List.

    There are a number of places in Southern Karnataka named agrahara. These places might have, probably, originated as Brahmin villages.

    • Agrahara,(near Baragur) Handikunte post, Sira taluk, Tumkur dist, Karnataka
    • Agrahara, Arkalgud, in Hassan district of Karnataka state, India
    • Agrahara, Arsikere, in Hassan district of Karnataka
    • Agrahara, Channarayapatna, in Hassan district of Karnataka
    • Agrahara, Chiknayakanhalli, in Tumkur district of Karnataka
    • Agrahara, Chintamani, in Kolar district of Karnataka
    • Agrahara, Holalkere, in Chitradurga district of Karnataka
    • Agrahara, Hosadurga, in Chitradurga district of Karnataka
    • Agrahara, Hunsur, in Mysore district of Karnataka
    • Agrahara, Kadur, in Chikmagalur district of Karnataka
    • Agrahara, Kanakapura, in Bangalore Rural district of Karnataka
    • Agrahara, Koratagere, in Tumkur district of Karnataka
    • Agrahara, Malur, in Kolar district of Karnataka
    • Agrahara, Sandur, in Bellary district of Karnataka
    • Agrahara, Shrirangapattana, in Mandya district of Karnataka
    • Agrahara, Sira, in Tumkur district of Karnataka
    • Agrahara, Srinivaspur, in Kolar district of Karnataka
    • Agrahara Bachahalli, in Krishnarajpet taluk of Mandya district, Karnataka
    • Agrahara Palya, in Bangalore North taluk of Bangalore district, Karnataka
    • Agrahara Somarasanahalli, in Kola taluk of Kolar district, Karnataka
    • Agrahara Vaddahalli, in Hosakote taluk of Bangalore Rural district, Karnataka
    • Agrahara Valagerehalli, in Channapatna taluk of Bangalore Rural district, Karnataka
    • Konappana Agrahara, town in Anekal taluk adjoining Electronics City.
    • Rupena Agrahara
    • Agrahara,(near Baragur) Handikunte post, Sira taluk, Tumkur dist, Karnataka

    Tamil Nadu[edit]

    • Annalagraharam, village in Kumbakonam taluk of Thanjavur district.
    • Ganapathi Agraharam, village in Thanjavur district
    • Kondayyampettai Agraharam, a locality in Thiruvanaikaval
    • Pallipalayam Agraharam, village in Namakkal district
    • Pudupalaiyam Agraharam, village in Kanniyakumari district.
    • Kolinjivadi Agraharam, village in Dharapuram taluk of Tiruppur district
    • Agraharam, village in Vellore district
    • Thuvariman Agraharam, village in Madurai district
    • Malaipattu Agraharam, Proposed Agraharam concept approved layout, in Sriperumbudur Taluk, Kanchipuram District.
    • Sannidhi Street, Ravanasamudram, Tirunelveli district.
    • Agraharam, village in Denkanikottai Taluk of Krishnagiri District

    Kerala

    • There is a famous Agraharam in Thiruvananthapuram, Kerala called Valiya Sala which is the lengthiest Agraharam in India.
    • Agraharams in Palakkad district are around 96. When the count of villages in the municipal area, they are around 18 of them. The concept is similar with houses in row on both sides and a temple at one end. They may differ in shapes – some are in straight line, some are T shaped and few have multiple temples within the village.
    • There are two main cluster Agraharams in Kottakkakam (Fort) and Karamana in Thiruvananthapuram, capital of Kerala State, India. The cluster in Fort is a string of several streets outside the four entrances of the Temple of the presiding deity of Thiruvananthapuram i.e. Sri Padmanabha Swami (Mahavishnu reclining on a serpent floating on ocean (Ksheerasaagaram). South Street, West Street, Ramaswami Kovil Street(North entrance), Pazhavangadi Street(East entrance), Thamman Street, First Puthen Street, Second Puthen Street, Third Puthen Street, Deekshidar Street, Edachery Kotta Street, Chottupura Street, Otta Street etc. are the main Agraharams in Fort cluster. Similarly there are several streets in Karamana Agraharam cluster also.
    • List of Kerla Agraharams.

    The agraharams were constructed according to its own principles of architecture. Each house opened out into the street and each had a vasal-thinnai, which led to the ul-thinnai, rezhi, thazhvaram, adukkalai and kottil. Many of the agraharams had small inner courtyards, which provided adequate daylight to the rooms. Some of the agraharams are;

    • Kizhakkencherry Gramam, Palakkad
    • Vadakkencherry Gramam, Palakkad
    • Thekke Gramam (Southern Village), Chittur, Palakkad
    • Padinjare Gramam, Thathamangalam, Palakkad
    • Kizhakkencherry Gramam, Palakkad
    • Kuzhalmannam Agraharam, Palakkad
    • Agraharam in Thiruvananthapuram

    Citations.

    http://www.karmakerala.com/guide/kerala-agraharams.html

    https://en.wikipedia.org/wiki/Agraharam

    Related articles

  • Whom Should A Brahmin Marry Manusmriti

    People malign Manu without studying his work in full.

     

    Texts are often taken out of context to suit one’s convenience.

    Manu Smriti

     

    Whatever be the subject, deep thought seems to have gone into and these Laws are arrived at after taking into consideration the stability  of the Society and the welfare of the individual.

     

    However Social Order seems to take priority.

     

    The Laws of Manu on selecting a Bride , to me, seems very rational.

     

    As parents most of us follow the same without articulating or even aware of it.

     

    To ensure Offspring without Genetic disorders Manu prohibits marriage with immediate blood relatives.

     

    And with chronic illness and birth defects.

     

    He insists on not marrying from a Family without a Male Heir.

     

    Boys’ parents know how difficult it is to interact with a child with no brother/s for they normally are unaware of Mael view-point.

     

    And in the event of the demise of the girl’s father, if there are no Males to interact  on behalf of the Girl, it creates n running the Family at times of crisis.

     

    Manu pays scant regard to the wealth of the Girl’s Family.

     

    He has also provided some physical marks which might have a bearing on the character of the Bride.

     

    Some of his observations are vindicated by Science, like the one regarding excessive Body hair-normally the extra hair growth is because of imbalance in Hormones.

     

    Read the Laws of Manu on this.

     

    Though this appears to apply for Brahmins, my view is that these laws are meant for the three Varnas, Brahmana, Kshatriyas,an Vaisyas as Manu simply lays down these rules for the Dwijas(twice Born)

     

    That is those who wear Upaveeda.

     

    These three varnas must wear Upaveedas.

     

    Therefore these rules of Manu apply to all the three castes.

     

    4. Having bathed, with the permission of his teacher, and performed according to the rule the Samavartana (the rite on returning home), a twice-born man shall marry a wife of equal caste who is endowed with auspicious (bodily) marks. 

    5. A damsel who is neither a Sapinda on the mother’s side, nor belongs to the same family on the father’s side, is recommended to twice-born men for wedlock and conjugal union.

    6. In connecting himself with a wife, let him carefully avoid the ten following families, be they ever so great, or rich in kind, horses, sheep, grain, or (other) property,

    7. (Viz.) one which neglects the sacred rites, one in which no male children (are born), one in which the Veda is not studied, one (the members of) which have thick hair on the body, those which are subject to hemorrhoids, phthisis, weakness of digestion, epilepsy, or white or black leprosy.

    8. Let him not marry a maiden (with) reddish (hair), nor one who has a redundant member, nor one who is sickly, nor one either with no hair (on the body) or too much, nor one who is garrulous or has red (eyes),

    9. Nor one named after a constellation, a tree, or a river, nor one bearing the name of a low caste, or of a mountain, nor one named after a bird, a snake, or a slave, nor one whose name inspires terror.

    10. Let him wed a female free from bodily defects, who has an agreeable name, the (graceful) gait of a Hamsa or of an elephant, a moderate (quantity of) hair on the body and on the head, small teeth, and soft limbs

     

    Laws of Manu Chapter III .

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  • Brahmins Naming Dress Eating Rules Manusmriti

    Manusmriti provides exhaustive details on the modes of Dress,the Staff(Danda) a Brahmin is expected to carry, The process of preparing the Upaveeda How to drink water and how to eat, for Brahmins.

     

    The rules as is the norm are very stringent.

     

    Here they are.

     

    Naming the Brahmin.

     

    Dress code Manusmiti.

     

    31. Let (the first part of) a Brahmana’s name (denote something) auspicious, a Kshatriya’s be connected with power, and a Vaisya’s with wealth, but a Sudra’s (express something) contemptible. 

    32. (The second part of) a Brahmana’s (name) shall be (a word) implying happiness, of a Kshatriya’s (a word) implying protection, of a Vaisya’s (a term) expressive of thriving, and of a Sudra’s (an expression) denoting service. 

    33. The names of women should be easy to pronounce, not imply anything dreadful, possess a plain meaning, be pleasing and auspicious, end in long vowels, and contain a word of benediction. 

    34. In the fourth month the Nishkramana (the first leaving of the house) of the child should be performed, in the sixth month the Annaprasana (first feeding with rice), and optionally (any other) auspicious ceremony required by (the custom of) the family. 

    35. According to the teaching of the revealed texts, the Kudakarman (tonsure) must be performed, for the sake of spiritual merit, by all twice-born men in the first or third year. 

    36. In the eighth year after conception, one should perform the initiation (upanayana) of a Brahmana, in the eleventh after conception (that) of a Kshatriya, but in the twelfth that of a Vaisya. 

    37. (The initiation) of a Brahmana who desires proficiency in sacred learning should take place in the fifth (year after conception), (that) of a Kshatriya who wishes to become powerful in the sixth, (and that) of a Vaisya who longs for (success in his) business in the eighth. 

    38. The (time for the) Savitri (initiation) of a Brahmana does not pass until the completion of the sixteenth year (after conception), of a Kshatriya until the completion of the twenty-second, and of a Vaisya until the completion of the twenty-fourth. 

    39. After those (periods men of) these three (castes) who have not received the sacrament at the proper time, become Vratyas (outcasts), excluded from the Savitri (initiation) and despised by the Aryans. 

     

     

    Dress,Staff,Seat,Upaveeda.

     

    41. Let students, according to the order (of their castes), wear (as upper dresses) the skins of black antelopes, spotted deer, and he-goats, and (lower garments) made of hemp, flax or wool. 

    42. The girdle of a Brahmana shall consist of a of a triple cord of Munga grass, smooth and soft; (that) of a Kshatriya, of a bowstring, made of Murvafibres; (that) of a Vaisya, of hempen threads. 

    43. If Munga grass (and so forth) be not procurable, (the girdles) may be made of Kusa, Asmantaka, and Balbaga (fibres), with a single three fold knot, or with three or five (knots according to the custom of the family). 

    44. The sacrificial string of a Brahmana shall be made of cotton, (shall be) twisted to the right, (and consist) of three threads, that of a Kshatriya of hempen threads, (and) that of a Vaisya of woolen threads. 

    45. A Brahmana shall (carry), ac cording to the sacred law, a staff of Bilva or Palasa; a Kshatriya, of Vata or Khadira; (and) a Vaisya, of Pilu or Udumbara. 

    46. The staff of a Brahmana shall be made of such length as to reach the end of his hair; that of a Kshatriya, to reach his forehead; (and) that of a Vaisya, to reach (the tip of his) nose. 

    47. Let all the staves be straight, without a blemish, handsome to look at, not likely to terrify men, with their bark perfect, unhurt by fire. 

    48. Having taken a staff according to his choice, having worshipped the sun and walked round the fire, turning his right hand towards it, (the student) should beg alms according to the prescribed rule. 

    49. An initiated Brahmana should beg, beginning (his request with the word) lady (bhavati); a Kshatriya, placing (the word) lady in the middle, but a Vaisya, placing it at the end (of the formula). 

    50. Let him first beg food of his mother, or of his sister, or of his own maternal aunt, or of (some other) female who will not disgrace him (by a refusal). 

     

    Procuring Food and Eating Procedure.

     

    51. Having collected as much food as is required (from several persons), and having announced it without guile to his teacher, let him eat, turning his face towards the east, and having purified himself by sipping water. 

    52. (His meal will procure) long life, if he eats facing the east; fame, if he turns to the south; prosperity, if he turns to the west; truthfulness, if he faces the east. 

    53. Let a twice-born man always eat his food with concentrated mind, after performing an ablution; and after he has eaten, let him duly cleanse himself with water and sprinkle the cavities (of his head). 

    54. Let him always worship his food, and eat it without contempt; when he sees it, let him rejoice, show a pleased face, and pray that he may always obtain it. 

    55. Food, that is always worshipped, gives strength and manly vigour; but eaten irreverently, it destroys them both. 

    56. Let him not give to any man what he leaves, and beware of eating between (the two meal-times); let him not over-eat himself, nor go anywhere without having purified him- self (after his meal). 

    57. Excessive eating is prejudicial to health, to fame, and to (bliss in) heaven; it prevents (the acquisition of) spiritual merit, and is odious among men; one ought, for these reasons, to avoid it carefully. 

    58. Let a Brahmana always sip water out of the part of the hand (tirtha) sacred to Brahman, or out of that sacred to Ka (Pragapati), or out of (that) sacred to the gods, never out of that sacred to the manes. 

    59. They call (the part) at the root of the thumb the tirtha sacred to Brahman, that at the root of the (little) finger (the tirtha) sacred to Ka (Pragapati), (that) at the tips (of the fingers, the tirtha) sacred to the gods, and that below (between the index and the thumb, the tirtha) sacred to the manes. 

    60. Let him first sip water thrice; next twice wipe his mouth; and, lastly, touch with water the cavities (of the head), (the seat of) the soul and the head. 

    61. He who knows the sacred law and seeks purity shall always perform the rite of sipping with water neither hot nor frothy, with the (prescribed) tirtha, in a lonely place, and turning to the east or to the north. 

    62. A Brahmana is purified by water that reaches his heart, a Kshatriya by water reaching his throat, a Vaisya by water taken into his mouth, (and) a Sudra by water touched with the extremity (of his lips). 

    63. A twice-born man is called upavitin when his right arm is raised (and the sacrificial string or the dress, passed under it, rests on the left shoulder); (when his) left (arm) is raised (and the string, or the dress, passed under it, rests on the right shoulder, he is called) prakinavitin; and nivitin when it hangs down (straight) from the neck. 

    64. His girdle, the skin (which serves as his upper garment), his staff, his sacrificial thread, (and) his water-pot he must throw into water, when they have been damaged, and take others, reciting sacred formulas. 

    65. (The ceremony called) Kesanta (clipping the hair) is ordained for a Brahmana in the sixteenth year (from conception); for a Kshatriya, in the twenty-second; and for a Vaisya, two (years) later than that. 

    66. This whole series (of ceremonies) must be performed for females (also), in order to sanctify the body, at the proper time and in the proper order, but without (the recitation of) sacred texts. 

    67. The nuptial ceremony is stated to be the Vedic sacrament for women (and to be equal to the initiation), serving the husband (equivalent to) the residence in (the house of the) teacher, and the household duties (the same) as the (daily) worship of the sacred fire.

    68. Thus has been described the rule for the initiation of the twice-born, which indicates a (new) birth, and sanctifies; learn (now) to what duties they must afterwards apply themselves. 

    69. Having performed the (rite of) initiation, the teacher must first instruct the (pupil) in (the rules of) personal purification, of conduct, of the fire-worship, and of the twilight devotions. 

    70. But (a student) who is about to begin the Study (of the Veda), shall receive instruction, after he has sipped water in accordance with the Institutes (of the sacred law), has made the Brahmangali, (has put on) a clean dress, and has brought his organs under due control. 

     

    Manusmrit Chapter 2.31.70

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    ### मनुस्मृति में आदर्श वस्त्र, ब्राह्मण के स्टाफ (दंड), उपवीत तैयार करने की प्रक्रिया, पानी पीने तथा भोजन करने के तरीके के बारे में विस्तृत विवरण दिया गया है।

नियमों को निभाना सामान्य होता है।

यहां वे हैं।

ब्राह्मण का नामकरण

> 31. ब्राह्मण के (नाम के) पहले हिस्से में मंगल, क्षत्रिय का शक्ति, और वैश्य का धन का संबंध होना चाहिए, लेकिन शूद्र का (कुछ) निन्दनीय द्वारकर्ता होना चाहिए।
>
> 32. (ब्राह्मण के नाम के दूसरे हिस्से में) खुशहाली का (शब्द) होना चाहिए, क्षत्रिय के (शक्ति का शब्द), वैश्य के (सम्रिद्धि का शब्द), और शूद्र के (सेवा का शब्द)।
>
> 33. महिलाओं के नाम उच्चारण में सरल होने चाहिए, कोई भी भयानक नहीं होना चाहिए, सादा अर्थवाला होना चाहिए, आकर्षक और शुभ होना चाहिए, लम्बी स्वर वाला होना चाहिए, और आशीर्वाद का शब्द होना चाहिए।
>
> 34. चौथे महीने में निष्क्रामण (घर से पहला निकलना), छठे महीने में अन्नप्राशन (चावल से पहला खिलाना), और परिवार की परंपरा के अनुसार कोई भी शुभ कार्य संपादनीय है।
>
> 35. प्रकट के ग्रंथों के अध्ययन के अनुसार, द्विजाति के सभी पुरुषों को प्रथम या तृतीय वर्ष में होने वाला कुंडली शुल्का करण जरूरी है, आध्यात्मिक पुण्य के लिए।
>
> 36. गर्भावस्था के आठवें वर्ष में एक का ब्राह्मण का उपनयन, ग्यारहवें वर्ष में क्षत्रिय का, और बारहवें वर्ष में वैश्य का करना चाहिए।
>
> 37. शिक्षा में प्रवीण ब्राह्मण के लिए पांचवे वर्ष में, शक्तिशाली बनने के लिए क्षत्रिय के लिए छठे में, और व्यावसायिक अपूर्वता के लिए आठवें वर्ष में उपनयन करना चाहिए।
>
> 38. एक ब्राह्मण की सावित्री की शुल्का करण का आवश्यक उपयोग 16 वर्ष (गर्भावस्था) के पूर्ण होने तक होता है, क्षत्रिय के लिए 22 वर्ष के पूर्ण होने तक, और वैश्य के लिए 24 वर्ष के पूर्ण होने तक।
>
> 39. इन सभी (अवधियों के बाद) उन तीन वर्णों के लोग जो सही समय पर इस संस्कार को नहीं प्राप्त करते, व्रात्य हो जाते हैं, सावित्री की शुल्का करण से बाहर और आर्यों द्वारा अनादर की दृष्टि से दूर होते हैं।
>
> पहनावा, छड़ी, बैठने की व्यवस्था, उपवीत, उपनयन।
>
> 41. अनुयायी अनुसार, छात्रों को काले हिरण, चीतल और बकरे की त्वचा (ऊपरी पहनावा में), और शांण के, सन के या ऊन के कपड़े (निचले पहनावा में) पहनने चाहिए।
>
> 42. ब्राह्मण की कमरबंध मिश्री की त्रिविंग तार होनी चाहिए, क्षत्रिय की धनुष की तार, मूर्वा की ऊंची उत्तरा बाण की तार, और वैश्य की ईन की तार।
>
> 43. अगर मिश्री (और ग्रास) नहीं प्राप्त होती (तो तार) कुस, अस्मन्तक और बलबग से बनाई जा सकती है, एकतारी (तारण) या त्रिविंग अनुसार।
>
> 44. ब्राह्मण का यज्ञीय तार कपास की चीर से बनी हो, (आदान-प्रदान) के लिए दायां तिरिया हो, और तीन तारों की रची हो, क्षत्रिय की हेम की तारें, (और) वैश्य की ऊन की तारें।
>
> 45. ब्राह्मण के परिधान का छड़ी बिलव या पलाश के से होनी चाहिए; क्षत्रिय की वट या खदिर के से; (और) वैश्य की पीलू या उदुम्बर की से होनी चाहिए।
>
> 46. ब्राह्मण की छड़ी का ऐसी लम्बाई तक होना चाहिए कि वह उसके बालों के छोटि तक पहुंचे; क्षत्रिय की, उसके माथे तक पहुंचे; (और) वैश्य की, (उसके) नाक के अन्त तक पहुंचे।
>
> 47. सभी छड़ियां सीधी, किसी दोष से रहित, देखने में सुंदर, लोगों को भयानक न करने वाली, नरम, और अग्नि से अच्छी तरह से सुरभि हुई होनी चाहिए।
>
> 48. अपनी पसंद के अनुसार छड़ी को धारण कर, सूर्य का पूजन किया और अग्नि के चारों ओर चलते हुए उसके दाहिने हाथ को आगे बधा कर उनके आज्ञानुसार भिक्षा लेनी चाहिए।
>
> 49. एक प्रारम्भित ब्राह्मण को "महारानी" (भवति) शब्द का उपयोग करके भिक्षा मांगनी चाहिए; एक क्षत्रिय, "महारानी" शब्द को मध्य में रखकर, लेकिन एक वैश्य, उसे अंत में रखकर (भिक्षा मांगनी चाहिए)।
>
> 50. पहले उसे अपनी माँ, या अपनी बहन, या अपनी मामकी बहन, या (किसी और) महिला से (जो उसकी अपमान करने की संकोच न करे) भोजन के लिए भिक्षा मांगते हुए, अनिवार्य रूप से, जितना खाना चाहिए, उसका इकट्ठा कर, और बिना कोई छलल के अपने गुरु को सूचित करके, पूर्णत: शुद्ध होकर, पूरब दिशा की ओर मुख करके खाना चाहिए।
>
> 51. उसका भोजन, पुरब दिशा की ओर मुख करके करने से बहुमारी मिलती है; यश मिलता है अगर वह दक्षिण की ओर मुख करके खा; वृद्धि समृद्धि मिलती है यदि वह पश्चिम की ओर मुख करके खा; सत्य बोलनी क्षमता मिलती है अगर वह उत्तर की ओर मुख करके खा।
>
> 52. द्विजाति के पुरुष को सदैव उदासीन मनोभाव रखकर खाना चाहिए, शुद्धकरण के बाद; और जब भोजन कर लिया तो, उसे उचित रूप से जल से शुद्ध करना चाहिए और सिर की भवों तथा शीर्ष पर जल चिड़कनी चाहिए।
>
> 53. उसे हमेशा अपने भोजन को पूजन करते देख, और उसे घृणा के साथ न काम करना चाहिए; जब वह उसे देखता है, तो उसे प्रसन्नता होती है, उसके चेहरे पर आनंद दिखता है, और प्रार्थना करता है कि वह हमेशा उसे प्राप्त कर सके।
>
> 54. हमेशा पूज्य भोजन, शक्ति और पुरुषार्थ क

  • Brahmin An Outcast ,Vratya, Manusmriti

    The much maligned  Manusmriti  reserves the strictest sanctions for Brahmins.

     

    There are many citations in the Manu Smriti where these are mentioned.

     

    In general, punishment for a Brahmin is thousand fold for an offense than what is being sanctioned for a Sudra.

     

    Manusmriti,Laws of Manu.jpg

     

    In this article we shall see how a Brahmin is declared  as an Outcast in one instance, which is very serious.

     

    That instance is Upanayana, wearing of the Sacred Thread)Ceremony)

     

     

     

    ”

    36. In the eighth year after conception, one should perform the initiation (upanayana) of a Brahmana, in the eleventh after conception (that) of a Kshatriya, but in the twelfth that of a Vaisya. 

    37. (The initiation) of a Brahmana who desires proficiency in sacred learning should take place in the fifth (year after conception), (that) of a Kshatriya who wishes to become powerful in the sixth, (and that) of a Vaisya who longs for (success in his) business in the eighth. 

    38. The (time for the) Savitri (initiation) of a Brahmana does not pass until the completion of the sixteenth year (after conception), of a Kshatriya until the completion of the twenty-second, and of a Vaisya until the completion of the twenty-fourth. 

    39. After those (periods men of) these three (castes) who have not received the sacrament at the proper time, become Vratyas (outcasts), excluded from the Savitri (initiation) and despised by the Aryans. 

    40. With such men, if they have not been purified ac cording to the rule, let no Brahmana ever, even in times of distress, form a connexion either through the Veda or by marriage. “

    Manu Smriti Chapter 2:31;39

     

    Citation.

     

    http://www.hindubooks.org/scriptures/manusmriti/ch2/ch2_31_40.html

     

     

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  • Prayascita Atonement For Wrong Actions Hinduism

    Prayascita,Prayaschitta ia a process prescribed in Hinduism to atone for wrong actions performed by an individual

    Prayaschita
    Prayaschita

    There are these types of Broad classification for wrong actions.

    1.Relinquishing one’s duty allotted to him according his disposition by the Sastras.

    2.Performing the duties meant for other Varnas’ Dispositions.

    3.Major Sins.

    a) Drinking.

    b)Arson.

    c)Coveting other’s property.

    d) Coveting other’s wife.

    e)Not feeding children first.

    f)Not feeding Guests.

    g)Killing others, including animals-exception for Hunters, Kshatrityas and Sudras.

    h) Profiteering.

    i)Infanticide, Matricide, Patricide,Fratricide.

    j)Killing a Cow.

    k) taxing more than 6% of the Subjects Income(by the king)

    l)Incest.

    m) Rape.

    The list is exhaustive.

    Of the atonement prescribed the atonement process is sever by 10% more for a Vaisya than a Sudra,100 % for Kshatriya and 1000 % for a Brahmana.

    There are strict procedures concerning the list of actions classified and the same action may be correct for a Varna, not for the other,

    For example, Begging to sustain one self is the duty for a Brahmana but a sin for the Kshatriya, Vaisysaand Sudra.

    Prayascita is for exceptional cases only.

    Now many, especially Brahmins, perform Prayascita, for even a normal action which they should have performed, like delayed Sandya Vandan, or Srardha.

    These are not meant for atonement except in rarest of rare cases, not as a regular measure.

    As to children. children do not need to perform Prayascita for actions performed till the age of Three.

    “Prāyaścitta (Sanskrit: प्रायश्चित्त) is the Hindu term for atonement and, along with vyavahāra (legal procedure) and ācāra (customary law) makes up thedharmaśāstra. It is the word used for the portion of Hindu law and the dharmaśāstra that has to do with the expiation of sins. It “denotes an act or rite…intended for the destruction of sin.Though the sins it pertains to is often punishable by the king as well as through legal proceedings, it is considered a different sphere of the law…

    Intentional sins

    It is disagreed upon within the smṛtis whether prāyaścittas are applicable and capable purifying if the sins were done intentionally. Manu says that some believe that passages from the Vedas indicate that all sins, whether intentional or otherwise are demolished by prāyaścitta, while his own belief is that unintentional sins are expiated through Vedic recitation and intentional sins can be obliterated by performing various prāyaścittas. At the same time, Yājñavalkya suggests that the results of sins committed intentionally cannot be undone through prāyaścittas. However, he continues with the thought that this will cause social contact with the sinner to be permitted. Alternative interpretations of this verse suggest the opposite, and that the purposeful perpetrator will be saved from Hell upon performing penance, but will not be allowed contact with upstanding citizens. There is also distinction made between a single occurrence of a sin and repeated infractions.

    The classification of sins varies between sources. Some state that there are only two types of sin, that which will result in a loss of caste (patanīya) and that which taints the soul, yet allows one to remain a part of their caste (aśucikara). Other sources have divided it between mortal sins (mahāpātakas), minor sins (upapātakas), and those committed by ordinary sinners (enasvins). The mortal sins are numbered five according to some sources. These five are engaging in intercourse with the wife of a guru, drinking spirits, killing a learned Brahmin, stealing from a Brahmin, and associating with an outcaste. The minor sins include abandoning the Vedic fires, atheism, earning a livelihood through atheists and the selling of soma, an important ritual plant.[5]

    In P.V Kane’s well known work, the Literary History of the Dharmaśāstras he outlines the means for reducing the consequences of sin. It is important to stress that these means are a sort of methodology for penance. The do not outline specific penances for specific crimes. The literature on that topic is extensive in its own right. The reasons for reducing sin are as varied as the dharmasastric literature that they come from, however, the most important ways include confession, repentance (anutāpa), restraint of breath (Prāṇāyāma), austerity (Tapas), sacrifice into fire (Homa), muttering of Vedic passages as prayers (Japa), gifts (Dāna), fasting (Upavāsa) and pilgrimages..

    http://en.wikipedia.org/wiki/Pr%C4%81ya%C5%9Bcitta#Goals

    Check for Prayaschita Details here.

    http://www.slideshare.net/dineshbls85/prayaschitta

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