abhivAdanA

[Guest guest]

namO nArAyanA!

 

srImathE rAmAnujAya namaha |

 

srimAn vEnkatanathArya kavithArkika kesarI |

vEdantAcharya variyomE sannidhathAm sadhahrithi ||

 

 

Mr. Sundarajan had asked a question which was

 

**I would request for enlightment on the various

portions of Abhivadanam. **

 

I would like to reply as follows

 

Sashtanga Pranamam unto elders, that is, prostration

at the feet of one's parents, preceptors and other

elderly persons due to be venerated -- the entire

body(frontal) from head to toe touching the ground was

a regular feature, an inherent habit in everyone in

olden days. This was automatically followed by

Abhivadhanam. Doing so was never considered beneath

one's dignity. On the other hand the person stood to

gain a great deal, a plethora of benefits accruing

from the blessing from these elders such as long life,

strength (both physical and mental), renown, wealth,

sound progeny etc.

 

While doing ahivadhanam the person is to know about

his lineage and this abhivadhanam is an integral part

of the sandhyavandhanam.

 

The mantra runs, as follows:

 

Abhvadhaye ...(1)... thrayarshaya/paancharshaya

pravaranvitha ...(2)... gothraha ...(3)... suthraha

.... (4)... shakhadyayi ...(5)... Sharmanamahamasmibhoh

 

The numbers in between the mantras are to be filled up

from the information provided below.

 

 

(1) Pravaram:- In the place indicated by (1) in the

mantra format, the person may choose his gotram and

then the pravaram. This enumerates the rishis from

whom the person has descended. This table doesnt

contain all the gotras:

 

Gotram Pravaram

1 Bharadvaaja Aangiirasa, Bharaspatya, Bharadvaaja

 

2 Aatreya Aatreya, Aarchananasa, Syaavaasya

 

3 Vadhula Bhaargava, Vaidatavya, Saavedasa

 

4 Sriivatsa Bhaargava, Cyavana, Aaplavaana,

Aurava, Jaagmadagnya

 

5 Kausika Visvaamitra, Aagamarsana, Kausika

 

6 Kaundinya Vasista, Maitriaavaruna, Kaundinya

 

7 Haarita Aangiirasa, Paarmyasva, Maudgalya

 

8 Kaasyapa Kaasyapa, Aavatsaara, Daivala

 

9 Naidruva Kaasyapa, Aavatsaara, Naidruva

Kaasyapa

 

10 Sadamarshana Aangirasa, Paurukutsa, Traasatasya

 

11 Gargi Aamgirasa, Bhaaraspatya,

Bhaaradvaja, Sainya, Gaargya

 

Note: Thrayarshaya/Pancharshaya is associated with how

many rishis that gotram has (3 or 5) as you see in the

table some gotras have 3 and a few have 5.

 

(2) Gotra:- One's own gotra which would match in the

pravara(1) as in the table

 

(3) Suutra:- The rishis have indicated how the rituals

are to be performed enjoined under these saakhaas.

 

Rg Veda Suutraas: Asvalaayana Suutra and Katyaayana

Suutra

 

Yajur Veda Suutraas: Aapastamba Suutra and Bodhaayana

Suutra

 

Sama Veda Suutraas: Traahyaayani Suutra and Ranaayani

Suutra

 

(4) Saakaa:- This is the branch of veda that the

person's forefathers have followed tradiitonally

enojoining rituals etc

 

(5) Naama:- Scriptures have enjoined that one's

personal name should be auspicious for a Brahmin,

indicative of valour for a Kshatriya, indicative of

wealth for a Vysya and indicative of service for a

Suudra and should end should end with Sarmaa for a

Brahmin and Verma for a Kshatriya Gupta for a Vaisya

and dasa for a Suudra

 

 

 

I hope the information provided is relevant and is of

use. Please bring up such questions so that somebody

who knows about it can write and enlighten others.

 

adiyen

 

ramanuja dasan

 

sudharshan

 

 

 

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[Guest guest]

Sri:

 

I request that the pravara details for Harita

as identified below be re-examined.

 

I have a different entries for the pravara:

 

"Aangiirasa, Ambaarisha, Youvanasha" -- Harita

 

 

Regards

 

Rajeev

 

 

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Gotram Pravaram

 

7 Haarita Aangiirasa, Paarmyasva, Maudgalya

 

 

_______________

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[Guest guest]

Dear Sri Sudarshan,

In reply to Sri Ranga's querry about abhivAdanA you wrote in the last

portion,

> (5) Naama:- Scriptures have enjoined that one's

> personal name should be auspicious for a Brahmin,

> indicative of valour for a Kshatriya, indicative of

> wealth for a Vysya and indicative of service for a

> Suudra and should end should end with Sarmaa for a

> Brahmin and Verma for a Kshatriya Gupta for a Vaisya

> and dasa for a Suudra

I have also read about this in the Tamil transalation of 'Sri VishnuPuranam'

..

My doubt now is after samashrayanam, we sri vaishnavas are given"dasa

namas". Should'nt this

be stated in the course of

Abhivadanam(eg.Abivaadaye.............VasuVenkataRaghava Dasa sarma nama

aham asmin boho.) inspite of being of bramhana varna by birth.

kindly enlighten

adiyen ramanuja dasan

vasu venkat

[Guest guest]

namO nArAyaNA!

 

there is no problem if somebody says "his name" and

then dasan instead of sarman in his abhivadanam. since

not everybody who gets his upanayanam done, gets the

pancha samskaram done, he is instructed to use the

word sarman. only after panchasamskaram is done, he

gets dasan as the suffix. so he is more used to using

saraman in his abhivadhanam....

 

THERE WOULDNT BE ANY MISTAKE IF HE USES DASAN INSTEAD

OF SARMAN IN ABHIVADANAM.

 

I WOULD REQUEST OTHER LEARNED MEMBERS TO GIVE THEIR

VIEW POINT ALSO.

 

adiyen ramanuja dasan

 

Sudharshan

--- Vasu Venkat <vasu_venkat wrote:

> Dear Sri Sudarshan,

> In reply to Sri Ranga's querry about abhivAdanA you

> wrote in the last

> portion,

> > (5) Naama:- Scriptures have enjoined that one's

> > personal name should be auspicious for a Brahmin,

> > indicative of valour for a Kshatriya, indicative

> of

> > wealth for a Vysya and indicative of service for a

> > Suudra and should end should end with Sarmaa for a

> > Brahmin and Verma for a Kshatriya Gupta for a

> Vaisya

> > and dasa for a Suudra

> I have also read about this in the Tamil

> transalation of 'Sri VishnuPuranam'

> .

> My doubt now is after samashrayanam, we sri

> vaishnavas are given"dasa

> namas". Should'nt this

> be stated in the course of

>

Abhivadanam(eg.Abivaadaye.............VasuVenkataRaghava

> Dasa sarma nama

> aham asmin boho.) inspite of being of bramhana varna

> by birth.

> kindly enlighten

> adiyen ramanuja dasan

> vasu venkat

>

>

>

>

-----------------------------

> - SrImate rAmAnujAya namaH -

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> bhakti-list

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>

>

> Your use of is subject to

>

>

>

 

 

 

 

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[Guest guest]

Swami,

If adiYen replaces 'dasan' to 'sarman', would'nt it mean changing of

varna(which I think is not possible)as varna and dasan are indicators of

varna?!

adiyen

vAsu Venkataraghava dasan

[Guest guest]

Sudharshan Santhanam writes:

> THERE WOULDNT BE ANY MISTAKE IF HE USES DASAN INSTEAD

> OF SARMAN IN ABHIVADANAM.

 

I agree with what Sudharsan says and I have been

following this practice for several years now,

after having read the well known slokas "ekAntI

vyapadeStavyo..." and "vishnu-dAsA vayam..."

cited by many of our illustrious acharyas. The

slokas teach us that our essential nature is to be

slaves of Emberumaan and that we should identify

ourselves in this manner.

 

With regards,

vAcaspati dAsa

[Guest guest]

Srimathe Ramanujaya Nama:

 

Dear Vasu,

You wrote

"If adiYen replaces 'dasan' to 'sarman', would'nt it mean changing of

varna(which I think is not possible)"

 

 

In fact, Varna is something is subjected to change. The Root word for

Varna is Sanskrit ids from word 'Vri'- That means the Job what you do.

>From this only the word Varna is derived.

 

Lord Says in Bhagvat Gita 'Chaturvanyam Maya shrishtyam'... ie, I created

these Varnas...

 

Lord Created the Varnas based on the nature of one's job.(NOT BASED ON

BIRTH) This is a kind of division of labour created by Lord for whole

well being of the universe. This is always subject to a change.

A Brahmin's son need not be a Brahmin and so and forth.

 

Only in the later years(Post Upanishshad/Purana), Varna is started to me

mistaken to 'Jati'--

 

The Word 'Jati ' is derived form 'janma' or birth...

 

 

Our Poorvacharyas have repeatedly shown and advised not to have any

discrimination from one vasihnava to other on account of his birth.

 

 

Dasan

 

KM Narayanan

 

 

 

 

 

 

 

"Vasu Venkat" <vasu_venkat on 08/22/2001 10:54:23 AM

 

"Sudharshan Santhanam" <sudhar090877,

<bhakti-list>

cc:

 

Re: abhivAdanA

 

 

Swami,

If adiYen replaces 'dasan' to 'sarman', would'nt it mean changing of

varna(which I think is not possible)as varna and dasan are indicators of

varna?!

adiyen

vAsu Venkataraghava dasan

 

 

-----------------------------

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