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http://www.tamilbrahmins.com/rituals-ceremonies-pujas/3176-abhivadhaye.html 1.

Abhivadhaye

ABHIVADHAYE AANGIRASA BHARGASPATHIYA BHARADWAJA GOTHRAH AAPASTHAMBA SUTRAH YAJUSHSHAHA ADHYAAYI SRI KRISHNAN SARMA NAMAH AHAM ASMIBHO... This traditional style of introducing oneself that is in practice while seeking blessings from elders is the one that entices me and gives me immense pleasure because of its own Sanskrit verses and ethnic style. I believe that "ABHIVADHAYE" is just an ethnic social practice for a perfect introduction of oneself. On this subject I like to have some of my doubts clarified... 1) WE DO "ABHIVADHAYE" WHILE WE DO "SHAASTANGHA NAMASKARAM", SEEKING BLESSINGS OF AN ELDERLY MAN WHO IS A SINGLE PERSON BLESSING US OR SOME ONE WHO IS BLESSING US ALONG WITH HIS WIFE AS A PAIR. - WHAT IS THE REASON AS PER SHASTRAM/SAMPRADHAYAM THAT DOES NOT PERMIT DOING "ABHIVADHAYE" TO A SINGLE ELDERLY LADY? 2) WHY SUCH A SYSTEM OF "ABHIVADHAYE" NOT BEEN DETERMINED (As suitable) FOR BRAHMIN GIRLS? 3) IS THIS "ABHIVADHAYE" IS JUST AN ETHINIC SOCIAL PRACTICE FOR A PERFECT INTRODUCTION OF ONESELF OR HAS SOME SORT OF RILIGIOUS / VEDIC SIGNIFICANCE? 4) WHY ONE HAS TO KEEP BOTH THE HANDS ON THE EARS AND TELL "ABHIVADHAYE, BENDING ONESELF BEFORE DOING "SHAASTANGHA NAMASKARAM". WHY IT CAN NOT BE TOLD STANDING STRAIGHT AND KEEPING BOTH THE HANDS CLAPSED BEFORE ONE'S CHEST AND JUST HAVING THE HEAD BOWED DOWN? AND A GENERAL QUESTION IS WHETHER PRESENT GENERATION BRAHMIN YOUNGSTERS ARE ALL HAVING THE PRACTICE OF DOING "ABHIVADHAYE" TO THE ELDERS DURING SPECIAL OCCASSIONS OF RILIGIOUS IMPORTANCE? FOR EXAMPLE, WHILE DOING “SHAASTANGHA NAMASKARAM” TO VAATHIYARS/PUROHITHARS DURING “HOMAM”, AAVANI AVITTAM, ETC…. Hope to receive some clarity on some of my doubts....

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You may get a lot of answers justifying this tradition, but pure and simple, in our great tradition, females are second class and they matter only to the extent of producing children and serving the family. Even the great Thiruvalluvar was not immune to this nonsense. தற்காத்துத் தற்ொகாண்டாற் ேபேணித் தைகசான்ற ொசாற்காத்துச ேசார்விலாள ொபேண் Why should the bar be set so high for women? Of course this is changing, and sooner the better! p.s. 1: Abivadhaye is allowed for one's own mother and everyone to whom your father would offer abivadhaye, i.e. your paternal grand and great grandmothers. p.s. 2: In the web use of all CAPS is akin to shouting. If you want to emphasize something use a different font color or indent it or something like that. Using all CAPS is considered very rude. Just a friendly suggestion.

ABHIVADHAYE AANGIRASA BHARGASPATHIYA BHARADWAJA GOTHRAH AAPASTHAMBA SUTRAH YAJUSHSHAHA ADHYAAYI SRI KRISHNAN SARMA NAMAH AHAM ASMIBHO... This traditional style of introducing oneself that is in practice while seeking blessings from elders is the one that entices me and gives me immense pleasure because of its own Sanskrit verses and ethnic style. I believe that "ABHIVADHAYE" is just an ethnic social practice for a perfect introduction of oneself. On this subject I like to have some of my doubts clarified... 1) WE DO "ABHIVADHAYE" WHILE WE DO "SHAASTANGHA NAMASKARAM", SEEKING BLESSINGS OF AN ELDERLY MAN WHO IS A SINGLE PERSON BLESSING US OR SOME ONE WHO IS BLESSING US ALONG WITH HIS WIFE AS A PAIR. - WHAT IS THE REASON AS PER SHASTRAM/SAMPRADHAYAM THAT DOES NOT PERMIT DOING "ABHIVADHAYE" TO A SINGLE ELDERLY LADY? 2) WHY SUCH A SYSTEM OF "ABHIVADHAYE" NOT BEEN DETERMINED (As suitable) FOR BRAHMIN GIRLS? 3) IS THIS "ABHIVADHAYE" IS JUST AN ETHINIC SOCIAL PRACTICE FOR A PERFECT INTRODUCTION OF ONESELF OR HAS SOME SORT OF RILIGIOUS / VEDIC SIGNIFICANCE? 4) WHY ONE HAS TO KEEP BOTH THE HANDS ON THE EARS AND TELL "ABHIVADHAYE, BENDING ONESELF BEFORE DOING "SHAASTANGHA NAMASKARAM". WHY IT CAN NOT BE TOLD STANDING STRAIGHT AND KEEPING BOTH THE HANDS CLAPSED BEFORE ONE'S CHEST AND JUST HAVING THE HEAD BOWED DOWN? AND A GENERAL QUESTION IS WHETHER PRESENT GENERATION BRAHMIN YOUNGSTERS ARE ALL HAVING THE PRACTICE OF DOING "ABHIVADHAYE" TO THE ELDERS DURING SPECIAL OCCASSIONS OF RILIGIOUS IMPORTANCE? FOR EXAMPLE, WHILE DOING “SHAASTANGHA NAMASKARAM” TO VAATHIYARS/PUROHITHARS DURING “HOMAM”, AAVANI AVITTAM, ETC…. Hope to receive some clarity on some of my doubts....

a small correction..i thinklike this..i belong to this gothra too... ABHIVADAYE...AANGIRASAH....BARHASPATYA...BHARADWAJ A... TRAYA RISHEYA...PRAVARANVITHA....BHARADWAJA GOTRAHA AAPASTHANMBHA SUTRAHA....SAMA SAKHA/YAJUSAKHA ADHYAYI.......SARMA NAMAHAM AHAM ASMI BHUOOH...

I have missed to include "BARHASPATYA...BHARADWAJ A...TRAYA RISHEYA...PRAVARANVITHA.... Thank you so much for correcting me in a perfect manner. I could now realize my mistake in my ABHIVADHYE....I did a mistake simply because my last ABHIVADHYE was 10 years ago while seeking blessings of my GURUSWAMY during AYYAPPAN POOJAI. Still hoping to receive some clue of my questions pertaining to the topic..

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Abhivadhaye is just a means of introduction. Dont see chauvenism in each and every piece. ofcourse, they were. But I dont think this as a piece included under this. At those ages, males were the teachers and in order to introduce yourself, it was found to be the proper way. There are even many don't to this. 1. You should not tell abhivadhaye when a group of elders are there (even males) 2. Even you can do prostrate namaskar to your mother, even if she is single. So, you cannot blindly say that this is against females. Might be the usage is restricted... Do you think in those days, females were treated unequally???. Garghi, maitreyi, anusya, thara, so many so many legends were there. The society was almost bright in that vedic time. Only in the medieval age, it got some confusions and males treated females as inferior. Can you say something equivalent to svayamvara??? There are certian rights provided especially for them... Am sorry nara for confronting you.


Anyhow, the mean of abhivadhaye is to intro yourself and get blessings. Even the elderly persons should reciprocate the abhivadahye with their blessings in the same way. I dont know how many oldiez are doing that??? But being a presnt generation guy, I myself will do that in almost all occassions and also whenever I see older persons. My question is how many middle generation people are doing this whole-heartedly??? What about my friend RAVI?? Pranams

Kann Kalikkumpadi kandukonden Kadambadaviyil pann kalikkum kural veenaiyum kaiyum payodharamum mann kalikkum pachai vannamum aghi mathangar kula penngalil thondria emperumaatithan perazhage (Abirami Andhadhi)

Sri Durgadasan avargal, You shot a very right question on me - "My question is how many middle generation people are doing this whole-heartedly??? What about my friend RAVI??" I didn't do ABHIVADHYE for the last 10 years.....I feel for it... But this was/is not due to the negligence. The reasons are - Living in this mechanical life, dedicating our self completely to our career in this highly competitive world and missing religious ceremonies, living away from our home, from our tradition etc..etc...In concise, not getting an opportunity to do ABHIVADHAYE But the point is I still carry the values of Brahmin Culture, respect them, loves them and yarns to follow them. I have questioned in my very first post under general question category exactly that you have repeated in your conclusion. I have admitted that I could not get an opportunity to do ABHIVADHYE due to missing the opportunity to be at the right place at the right time, owing to my career and many other reasons. But I wanted to know whether present generation boys who are still students, living with their parents and attending almost every occasion are doing ABHIVADHAYE? I feel almost all my questions have been reasonably answered. I could evaluate myself with that of my assumptions. The 2 questions for which I could not get any clarification so far is 2) Why such a System of doing "ABHIVADHAYE" not been determined (As suitable) for Brahmin Girls? 4) Why one has to keep both the hands on the ears and tell "ABHIVADHAYE, bending oneself before doing "SHAASTANGHA NAMASKARAM". Why it can not be told standing straight and keeping both the hands clasped before one’s chest and just having the head bowed down?

I would be happy to receive some comments from our esteemed members on my left over doubts….

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I stopped saying abhivadhaye. I don't know sanskrit. Once after reciting Sundara Ghantam, I invited everyone forthe Pattabishekam recital. After the recital, I was performing namaskaram to all the persons elder to me. One gentleman who knew me very well asked me say abhivadhaye. I said abhivadhaye in Tamizh. He said he was not too impressed. well, I could not help it. After that incident, I did not say abhivadhaye at all. But when my father passed away, one Vadhiyar came to perform the last rites . Just before performing namaskaram to him,I cautioned that I would say abhivadhaye in Tamizh. He listened to my abhivadhaye patiently; then he pointed out the bits I left out and wrote down the abhivadhaye in Sanskrit for me. I still keep it safely. There were many women who were well versed in the vedas. Examples are Yami, Gargi, Lopamudra, Ghosha, Maitreyi... Women supposedly were relegated to the "lower" role in the dharma shastra times or puranic times (from about 300 AD onwards)... Reasons for the downward trend in the position of women is unknown. One guess is that there was mixing of hordes from the Mauryan times into the Kushan times. No one really knows what actually happened then. The dharma shastras surfaced as law books prescribing codes of conduct for various groups of people, in various parts of India, soon after the Kushan times.

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The dharmashastras supposedly ended up creating a rigid birth-based class system, and ended up putting and keeping the role of women firmly down...but it may be possible that women were still entitiled to get an education even in the puranic times in certain regions (this needs more digging).... There were many women who were well versed in the vedas. Examples are Yami, Gargi, Lopamudra, Ghosha, Maitreyi...

Women supposedly were relegated to the "lower" role in the dharma shastra times or puranic times (from about 300 AD onwards)... Reasons for the downward trend in the position of women is unknown. One guess is that there was mixing of hordes from the Mauryan times into the Kushan times. No one really knows what actually happened then. The dharma shastras surfaced as law books prescribing codes of conduct for various groups of people, in various parts of India, soon after the Kushan times. The dharmashastras supposedly ended up creating a rigid birth-based class system, and ended up putting and keeping the role of women firmly down...but it may be possible that women were still entitiled to get an education even in the puranic times in certain regions (this needs more digging)....

Sri Happyhindu ji, Superb explanations..... For a long time I was pondering about what made the SHASTRAMS and SAMPRADHAYAMS to exclude girls/ladies to do ABHINADHAYE while seeking blessing from elders? Sri Swaminathasharma ji has indicated that the reason for this exclusion is - Girls being gaining two different Gothram identity [One from her father before marriage & another from husband after marriage], were denied from this due to un-uniformity. After knowing this reason, I think now that - Why "ABHIVADHAYE" verses were not established in 2 different ways, distinguishing them in terms of before marriage and after marriage by including their father name and husband name respectively? On this thought of mine, I feel that your comments on social systems from the beginning making some distinctions (may or may not be valid/reasonable) based on the Gender stands good. Let us wait and watch if some one could dig further on this matter and could make things understand clearly... I would be glad to know the answer to one of my questions as per my first post, starting the thread -Why particular position/body language was determined while doing “ABHIVADHAYE” ?

http://www.tamilbrahmins.com/rituals-ceremonies-pujas/3176-abhivadhaye-2.html


1. Pautamarshi:Angirasa,Barhaspatya,Jamdagni,Apnuvat -it is pancha pravar 2. Kundina Gowthama :Angirasa, Ayasya, Kundina Gowthama 3. Bharadwaja: Angirasa, Barhaspatya, Bharadwaja 4. Vadula,Savarni,& Yaska: Bhargava,Vaitahavya,Saavedasa(do not intermarry) 5. Maitreya:Bhargava,Daivodasa,Vadhryasva 6. Shaunaka:Shaunaka(ekarsheya) 7. Gartsamada:Bhargava,Sunahotra,Gartsamada 8. Vatsa/Srivatsa: Bhargava, Chyavana, Apnavana/Apnuvat, Aurava, Jamadagnya 9. Aarshtisena: Bhargava, Chyavana, Apnavana,Aarshtisena,Anupa 10. Bidasa:Bhargava, Chyavana, Apnavana/Apnuvat, Aurava,Baida 11. Saavarni:Bhargava,Vaitahavya,Savedasa 12. Shatamarshana: Angirasa, Powrukutsa,Traasatasya 13. AAtreya/Krishnatreya: Atreya,Aarchanaasa,Syaavaasva 14. Vadhbhutaka: Atreya,Aarchanaasa,Vadhbhutaka 15. Gavisthiras:Atreya,Gavisthira,Purvatitha 16. Koushika: Vaiswaamitra,Aghamarshana,Koushika 17. Kalabodhana/Kalaboudha: Viswaamitra,AAgamarshana,Kalabodhana/Kalaboudha 18. Bhargava:Bhargava, Tvashta,Vishvaroopa 19. Viswamitra: Vaiswaamitra,Devaraata, Owtala 20. Kowndinya: Vashista,Maitraavaruna, Kowndinya 21. Kapinjala:Vashista,Aindrapramada,Abharadvasavya 22. Vashista:Vashista(ekarsheya) 23. Harita/Haritasa:(2 Variations) 1. Harita, Ambarisha,Yuvanasva 2. Angirasa, Ambarisha,Yuvanasva 24. Gautamasa: Angirasa,Aayasyasa,Gautama 25. Dhanvantari: Angirasa,Barhaspatya,Avatsara,Naidhruba 26. Mowdgalya(3 Variations) 1. Angirasa,Bharmyasva,Mowdgalya 2. Tarkshya,Bharmyasva,Mowdgalya 3. Angirasa, Dhavya, Mowdgalya 27. Sandilya (2 Variations) 1. Kasyapa,Aavatsaara,Daivala 2. Kasyapa,Aavatsaara,Sandilya 3. Kasyapa, Daivala, Asitha 28. Naitruvakaasyapa: Kasyapa,Aavatsara,Naitruva 29. Kutsa/Kauchhsa: Aangirasa,Maandhatra,Koutsa 30. Kapi: Angirasa, Aamahaiya,Orukshaya 31. Kapila: Angirasa, Aamahaiya,Orukshaya 32. Kanva (2 Variations) 1. Angirasa,Ajameeda,Kaanva 2. Angirasa,Kowra, Kaanva 33. Paraasara: Vashista, Shaktri, Paarasarya 34. Upamanyu: Vashista,Aindrapramada,Bhadravasavya


35. Aagastya: Aagastya,Tardhachyuta,Sowmavaha 36. Gargyasa (2 Variations) 1. Angirasa,Bharhaspatya,Bharadwaja,Sainya,Gargya 2. Angirasa, Sainya, Gaargya 37. Bhadarayana: Angirasa,Paarshadaswa, Raatitara 38. Kashyapa: Kasyapa, Aavatsaara, Daivala 39. Sankriti (2 Variations) 1. Angirasa,Kowravidha,Saankritya 2. Sadhya,Kowravidha,Saankritya 40. Suryadhwaja: Lakhi (Mehrishi), Soral, Binju 41. Daivaratasa: Viswamitra, Daivaratasa, Avudhala 1. chikitasa—viswamitra,Devarata,Aghamarshana 42. Shaktri : Vashistha, Shaktri,Parashar 43. Jaabaali/Jabali : Bhargava, Vaithahavya, Raivasa - Thrayarisheya 44. Vishnuvridha/Vishnuvardhanu : Angirasa, Pourukutsa, Thraasadasya

Sanskrit चतुस्सागरः पर्यनर्यन्त गो ब्राह्मणेभ्यन शभ ु ं भवतु

Transliteration chatussAgara paryantam gobrAhmaNebhyaH shubhaM bhavatu

Meaning Prelogue: May all the cows and Brahmanas across the four seas be blessed

आङ्गिरसङ्गरस भारद्वाज गाग्यनर्य AngIrasa Barahaspathya BhAradvAja TriaRishayoH शैन्यन चतुरऋ ् षयनः pravarAnvita प्रवराितन्वत

The names and number of the main rishis to whose lineage the person belongs

भारद्वाज गोत

BhAradvaja gotraH

Gotra of the person

आङ्गपर्स्तम्ब सत ू

Apastamba sUtraH

The sutra that the person follows

Yajurvedaamnaya TaiTreeya shAkhAdhAyI

The veda shakha that the person belongs to

shrI Vijayababu sharmaH ahaM bhoH AbhivAdaye

Name of the person

यनजुवेदाम्नायन तैितत्तरीयन शाखाध्यनाियन

श्री राम शमार्य अहं भोः अिभवादयने


In Devanagari: ॐ भूभव ुर्य ः॒ स्वः । तत्स॑विवतुवरर्य े॑व ण्यनं ।

भ॒ गो॑व दे॒ वस्यन॑व धीमिह। ।

िधयनो॒ यनो नः॑व प्रचो॒दयना॑वत ्॥ ।

In IAST: Oṃ bhūr bhuvaḥ svaḥ tát savitúr váreṇ(i)yaṃ bhárgo devásya dhīmahi dhíyo yó naḥ pracodáyāt

Abhivadhaye  

An introductory address of himself including his name, by any young brahmin in front of his elderly brahmins, seeking to be blessed.. The ne...

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