||O® bh¿rbhuva¡ sva¡ tatsaviturvareñya® bhargo devasya dhºmahi dhiyo yo na¡ pracoday³t || (May Almighty illuminate our intellect and inspire us towards the righteous path)
- Rigveda 3/62/10; Samveda 1462, Y ajurveda 3/35, 22/9, 30/2, 36/3 Yajurveda
Volume – 3 Issue – 4 July –Aug., 2005 Date of Publication: 01.07. 2005
Annual Subscription India - Rs. 60/Abroad - Rs. 600/-
Sarva® Aïvamedha¡ (Aïvamedha
is all-accomplishing) Ïatapatha
13/3/1/4
Ïatapatha Br³hmaña , describes Aïvamedha Yajó³nuÌÚh³na performed by Praj³pati (Lord of Creation) for fulfilling all His aspirations, as follows – A Vedic scripture,
Praj³patirak³mayat | Sarv³nk³m³n³pnuy³ gwa® sarv³vyaÌÚºvyarïnuvºyeti sa aita®aïwamedham trir³tra® yajóakratupaïyattam³haratten³yajata teneÌÚv³ sarv³nk³m³n³pnotsarv³ vyaÌÚºvy³rïnut sarv³nh vai k³m³n³pnoti sarv³vyaÌÚºvyarïnute yo aïvamedhena yajate | - Ïatapatha 13/4/1/1 Praj³pati wished that all His aspirations be fulfilled and that He should get all the (material) things. He planned an Aïvamedha yajóa spanning over a period of three (days and) nights. He performed this yajóa. After performing this yajóa, He attained all that He aspired for. He acquired all the (material) abundance. One, who performs Aïvamedha yajóa, gets all his desires fulfilled; he gets all the wished for abundance. Note to the readers: All the Sanskrit and Hindi words have been set in the text according to the international convention of symbols for transliteration and pronunciation, the key to which is given on page 74 of this issue. - Editorial Team
July-Aug 2005
3
Contents 1.
Amrit cintan : . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Sarva® Aïvamedha¡
03
2.
From Chief Editor's desk . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
05
3.
Supreme spiritual endeavor of this era . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
07
4.
Dev sanskriti digvijay abhiy³n : The battle between the gods and demons . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
12
5.
Fulfillment of desires through yajóa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
16
6.
Yajóa is based not only on faith but also on science . . . . . . . . . . . . . . . . . . . . . . .
20
7.
Aïvamedha – The king of yajóas . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
24
8.
The one that awakens ‘Medh³’ (Intelligence) is Aïvamedha . . . . . . . . . . . . . . . .
28
9.
Aïvamedha, Savit³ and G³yatrº S³dhan³ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
32
10.
Aïvamedha yajóa : A process of utilization of solar energy . . . . . . . . . . . . . . .
37
11.
Yajóa bali bali– Devadakïiñ³ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
42
12.
The process of yajóa, divine discipline and yajóa sansad . . . . . . . . . . . . . . . . . . .
45
13.
A unique effort after two thousand years . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
50
14.
Science and spirituality : . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The modes of yajóa and the science of kuñdas
55
15
Ayurvedic therapies – 4 : . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Ayurvedic decoction therapy - III
60
16.
Vedic cosmology – 4: . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Different branches of Vedic sciences
64
17.
Amrit V³ñº : . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The purpose and significance of grand yajóas
69
20.
Shantikunj campus news . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
73
21.
Key to transliteration and pronunciation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
74
4
July-Aug 2005
From Chief Editor's Desk Dr. Pranav Pandya
T
he rainy season (July-August) brings with it the gifts of life-giving waters— a luxuriantly vibrant upsurge of plant life on Mother Earth. It is a happy coincidence that during this season of lush green nature we celebrate three sacred Parvas in quick succession; Guru P¿rñim³, Ïr³vañº and JanamaÌÚmº. Of these, Guru P¿rñim³ is of very special significance for us, the Parijans of Gayatri Pariwar. In fact Guru and G³yatrº have a symbiotic relationship, so much so that Adi Shankaracharya has declared – Namo Astu Gurvai Tasmai G³yatrº R¿piñai Sad³ - (Guru is G³yatrº personified).
This year Guru P¿rñim³ falls on July 21 when all of us, Gayatri Pariwar Parijans, will reverently remember our Guru Satta and will rededicate ourselves to work still more resolutely and single-pointedly towards the concretization of Gurudev’s vision of uplifted and enlightened humanity - living in peace, harmony and love. We are starting a series of 14–day youth leadership training camps at the Dev Sanskriti Vishwa Vidyalaya (DSVV) campus for Gayatri Pariwar youths between the age group 15 - 26. The first camp in this series will be for a batch of 50 youths from USA, Canada and Britain, to be held from July 14
July-Aug 2005
to 27, 2005. These camps will continue to be held thereafter for the youths from metrocities in India, and from Australia, Mauritius, South Africa and other parts of the world. We are also planning to start a series of yoga camps from July this year at the DSVV Campus. Our Secondary School Affiliated to the CBSE is also being shifted from the Shantikunj Ashram to the DSVV premises. We are organizing two grand Aïvamedha Yajóas during the second half of 2005.the first one will be a 252 Kuñúya Yajóa to be performed at Sydney (Australia) on October 1,2 and 3, 2005; and the second one will be a 501- Kuñúya Yajóa to be held at Madurai (Tamil Nadu) on December 29–31, 2005 and January 1, 2006. The present July–August, 2005 issue of Akhand Jyoti is being published as a special issue providing indepth, specific and authoritative information about the intrinsic significance of Aïvamedha Yajóa being organized by the Gayatri mission since 1992. We are expecting around 15,000 devotees from Australia and Fiji to participate at the
5
SydneyYajóa; and around 5 lakh in the Yajóa at Madurai. The greatest offering we, the children of our Gurudev, can make to him on Guru P¿rñim³ is to sincerely endeavour to manifest in our own lives some of the divine attributes that he so gloriously manifested in his own life. In this connection I share with Parijans the universally acclaimed prayer of Saint Francis of Assisi, as our Gurudev was the personification of all the virtues prayed for by the Great Saint: Lord, make me an instrument of Thy peace Where there is hatred, let me sow love. Where there is injury, pardon Where there is doubt, faith Where there is despair, hope Where there is darkness, light And where there is sadness, joy O, divine master grant that I may not seek so much to be consoled as to console To be understood as to understand, To be loved as to love; For it is in giving that we receive, It is in pardoning that we are pardoned , As it is in dying to the self that we are born to eternal life. With prayer filled Guru P¿rñim³ greetings. Dr. Pranav Pandya
6
Some people brought a young man to MaharÌi Patanjali and said – “Despite the best efforts from our side, we are not able to teach this man the importance of yoga s³dhan³ in human life. Kindly help us in this regard”. The MaharÌi asked the young man to stay back in his Ashram for a few days. Several days passed. The people who had brought that man to the Ashram came to meet him there. It was indeed a pleasant surprise for them to see him completely transformed. That man, who was addicted to intoxicating drugs and sensual pleasures a few days back, was now living a life of austerity and self control. He was engrossed in deep meditation beneath a huge tree when they reached the Ashram. “How did this magical change occur?” – They couldn’t help asking MaharÌi Patanjali. The latter humbly replied that there was nothing amazing in this. It was doe to healing and soothing influence of the spiritually suffused vibrations of this Ashram, where every inmate is a devoted s³dhaka; this acts as an attitudinal therapy. Those people were well aware that the environment also plays an important role in the progress of s³dhan³ but they could not follow what the MaharÌi meant by attitudinal therapy. MaharÌi further explained – “An eye-specialist cures the problems of eyesight but treatment of the mental-sight, the outlook towards the self and the world…, is the job of a —ïi. Because of the deep insight awakened by long-term s³dhan³, a —ïi can view the hidden tendencies and nature of a person and diagnose the ailments of the mental and emotional selves. Using their spiritual powers, —ïis can heal such ailments and infirmities of the inner selves of a person. The treatment and righteous orientation of one’s mentality is achieved not merely by preaching and teaching but by the impact of the —ïi -level s³dhan³””.
July-Aug 2005
Supreme Spiritual Endeavor of this Era
G
urudev Pt. Shriram Sharma Acharya h ad identified Âsth³ Sankat – the crisis of faith (in the divine origin and values of humanity), as the root cause of all evils, ailments and adversities of our times and referred it as the King of Demons, who cannot be vanquished by the gross (worldly) efforts alone. The evil influence of this demon has permeated every aspect of life – from environment to the humanity’s thoughts, emotions and inner sentiments.
The origin of the “Âsth³ Sankata” being deeply rooted in the human mental and emotional depths can be destroyed only by spiritual refinement of mind and awakening of the intrinsic faith and the Real Self. The supreme power of G³yatrº is said to have descended on the earth for this purpose. Gurudev manifested in his life the divine radiance of G³yatrº and wholeheartedly consecrated himself for the propagation of the deep knowledge of the super science of G³yatrº and Yajóa among the masses all his life. The Prajó³ PuraÌcaraña initiated by him in the 1980 was the first ever collective spiritual s³dhan³ of the Modern Age. His seer vision visualized the last twelve years of the second millennium as most crucial transitional period from darkness to light. This spiritual experiment of global impact spans the 12-year period from the Âïvin Nava Ratri (in the month of November) July-Aug 2005
of 1988 and the Vasant Pancamº day (in January) of 2001. Commenting on the long-term effects of this collective spiritual endeavor, P¿jya Gurudev writes – “The Yug Sandhi Mah³puraÌcaraña is the greatest dharm³nuÌÚh³na of this era. The participants in this collective s³dhan³ would attain unique inner strength and enlightened personalities. The emergence of waves of divine energies in the environment will lead to the highest good of all beings. The flow (of mah³pr³ña) educed thereby will influence people across the globe and thus create the ideal ambience for glorious growth and allround development of the world towards peace, joy and prudence”. The s³dhakas of the mah³puraÌcaraña were assigned three major tasks – (i) whole hearted participation in the altruist activities of social reform and reconstruction; (ii) expanding the Vic³ra Kr³nti Abhiy³n by refining their own thinking and enlightening the masses; (iii) collective G³yatrº Meditation and Mantra-Japa (performed simultaneously at a fixed time interval every day) for purification of the subliminal environment of life. All the above activities were centrally coordinated from Shantikunj. The s³dhakas distributed across the globe sincerely carried out the assigned duties as per the inspirations 7
and training received here or as per the guidance offered through the publications of the Gayatri Pariwar -Yug Nirman Yojna and the practical advice of the experienced s³dhakas, representatives of the center. The mission’s ongoing projects of social and national reconstruction – ranging from mass education, elimination of superstitions and untoward customs, improvement of people’s health, etc, to reformation and refinement of the psychological and spiritual domains of people’s life, have gained remarkable momentum during the period (1988-2000) of the Yug Sandhi Mah³puraÌcaraña. The Gayatri Pariwar is also offering special training programmes of moral education, personality development, self-reliant education and selfemployment schemes for rural areas. In addition, it is making constructive contributions in several non-governmental and government projects of nation building. The monumental sagacious writings (over 3000 treatises/books/booklets in Hindi) of Pt. Shriram Sharma Acharya on wide ranging of topics concerning almost all facets of life are one of the most valuable assets of the humanity. A number of these and some other publications and magazines of the mission have been or are being translated and published in several other languages. This expansion of Yug-S³hitya has also become rapid and manifold during the abovementioned 12year period. The series of dºpa-yajóas and gy³na-yajóas organized during this period in large number of villages, towns and cities in different parts 8
of the country and in several cities abroad have boosted the revolutionary cascade of purification of thoughts and righteous orientation of attitudes – among the masses, under the Vic³ra Kr³nti Abhiy³n. The threemonth long training programmes of Yug Ïilpº S³dhan³, running throughout the year at Shantikunj, have produced many talented volunteers who would adeptly continue expanding this process with greater zeal and motivation. After the mah³pray³ña of P¿jya Gurudev on G³yatrº Jayantº day, June2, 1990, the Ïraddhanjali Sam³roha, Ïapath Sam³roha and the series of twenty-seven Aïvamedha Yajóas of the Deva Sanskriti Digvijaya Abhiy³n – for the resurrection and expansion of the —Ìi culture in true light of science and spirituality, were accomplished by the divine grace of his subliminal protection and under the auspicious presence and guidance of Vandaniya Mataji Bhagwati Devi Sharma. These grand events provided immense momentum to the spread of the noble cause of the mission – dedicated to the emergence of a bright era for humanity. The message of the new era reached all corners of the globe via these mass movements of spiritual and cultural arousal. Vandaniya Mataji too joined P¿jya Gurudev in the invisible sublime realms after renouncing her physical sheath in September 1994. The mission has continued its growth by the angelic blessings of the Gurusattas since then. In addition, about four hundred Sanskara Mahotsavas have been organized. These have further helped in creating awareness about July-Aug 2005
the light of the virtuous values of the Indian Culture (the —Ìi culture) amongst about forty million men and women in different rural and urban areas of the country. With the voluntary support of thousands of devoted nonresident Indians, the mission’s activities have been propagated in about eighty countries abroad; thus forming the All World Gayatri Pariwar. This has indeed been an epoch-making expansion of the Vic³ra Kr³nti Abhiy³na. The third and the strongest aspect of the “Yug Sandhi Mah³puraÌcaraña” has been the collective endeavors of dedicated G³yatrº S³dhan³s and prayers for the purification of the subtle world and arousal of divinity hidden in mankind to create an ambience of supernal glory on the earth. The initial target of 24 crore japas of G³yatrº Mantra per day might appear rather ambitious and hard to be achieved. However, this was effectively accomplished with the collective participation of over 24 lakh s³dhakas, who used to perform japa and G³yatrº Meditation for about ten minutes simultaneously during a fixed time interval around sunrise everyday. The number of s³dhakas continued to increase every year. Over 2400 crores G³yatrº Mantra Japas are being offered every year at Shantikunj alone. Adding the regular collective japas by over 24 lakh s³dhakas performed at the 2400 Ïaktipºthas and 24000 Prajóa Sansth³nas, spread all over the world, indeed makes this number huge enough to vibrate the cosmic flow of pr³ña and the collective consciousness. The collective prayer programmes on Sundays organized at these local centers consist of mental prayer and meditation, chanting of July-Aug 2005
G³yatrº C³lis³ and G³yatrº Stawana, and vocal japa of G³yatrº Mantra with dºpa yajóas. This is followed by singing of inspiring devotional songs and satsang and sw³dhy³ya. The 9-days s³dhan³ satras of spiritual refinement and personality development are regular features of Shantikunj’s schedule. These also involve performance of Laghu AnuÌÚh³nas of G³yatrº at this Siddha Tºrtha. The spiritually charged atmosphere of this ashram and the continuous flow of the vibrations of the G³yatrº Mantra in its subtle ambience lend supramental support in s³dhaka’s spiritual progress. The participation in these satras has also exponentially increased during the Mah³puraÌcaraña – period. The enlightened s³dhakas associated with the mission since long time also perform at least one laghu anuÌÚh³na every year at this sacred G³yatrº Tºrtha. All the participants in the s³dhan³ satras have contributed in the gigantic japa yagya of this Mah³puraÌcaraña. Meditation on rising sun is an integral part of these japas³dhan³s to enable illumination of the s³dhakas’ inner self and the collective consciousness by the eternal glow of the Mah³pr³ña of Savit³. Milestones of Mah³p¿rñ³huti The collective japas of the G³yatrº Mantra in the Yug Sandhi Mah³puraïcaraña had reached 240 billion japas per day towards in the concluding part of this transitional 12-year period. The Mah³purnahuti (completion) of this unique spiritual experiment was commemorated in five phases involving eminent s³dhan³s, yajóas, 9
focused collective prayers and mass-awareness programs at grass-root level. The arddha-p¿rñ³huti of this mah³puraïcaraña was organized at Anvalkheda village of Agra District in November 1995. Over 40 lakh people had participated in this Aïvamedha Yajóa, which inspired refinement of mental tendencies and eradication of social evils in a significant way. During the second phase, the year 1999 was observed as the “S³dhan³ VarÌa” (year of s³dhan³). Its commencement on the Vasant Pancamº day wrote a new chapter in modern history marking a twenty-four hours AkhañÃa (continuous) G³yatrº Japa followed by collective prayers for bright future for all – performed simultaneously at more than 24,000 centers of the Gayatri Pariwar with a participation of over a million s³dhakas. Apart from the regular s³dhan³ of the mah³puraïcaraña during this year, 108 special G³yatrº Japas were done by each s³dhaka every day solely as a prayer for global peace and to ward off wars, natural calamities and growing adversities. Special ³hutis (of havan s³magrº) with collective chanting of selected vedic mantras were offered in the daily yajóas for this purpose. On 3rd December 1999 coinciding with the Pulse-Polio Day, mass prayers of all religions were organized by the Gayatri Pariwar on this day (between 5pm and 6pm) with participation of people from different faiths to generate public awareness for health. “Healthy Body and Happy Mind” was the focus of these prayers. As per the reports from the ïaktipºthas 10
and other local centers, a minimum of one crore people offered their prayers and participated in the concluding dºpa yajóas that day. Other religious communities and organizations had also collaborated at many places to make this rare interfaith event a grand success. Similar collective prayers for “Illumination of Mind and Bright Future for All” were organized worldwide with dºpa yajóas on the Vasant Parva in February 2000. Nationwide tºrtha y³tras (pilgrimage tours) of the villages and towns marked the later half of the third phase. Grand stirring and enlightenment of mass mentality was achieved by organizing the large number of dºpa yajóas, exhibitions, inspiring discourses and educative conferences organized by the groups of mission’s talented volunteers. These dedicated and experienced s³dhakas went with the holy kalaïa in different parts of the country – covering almost every state of India at the levels of villages, towns, districts and divisions. 108 grand dºpa yajóas at divisional or state level were performed at the last sojourns of the y³tr³s to channelize the massenthusiasm and motivation of talents towards the development of educated families, cultured society and progressive nation. Few such y³tr³s were also arranged abroad. This phase concluded with the confluence of the y³tr³s (from different directions) at Shantikunj on Gayatri Jayanti, June 2000. A glorious Vibh¿ti Gy³na Yagya was organized on 8 th October 2000 in the national capital during the fourth phase. This was indeed a rare congregation at the Nehru Stadium, New Delhi that witnessed eminent talents from July-Aug 2005
almost all walks of life pledging for their constructive support/participation in the “Yug Nirman Yojana” in the presence of intellectuals and dignitaries and representatives from other voluntary (NGOs) and religious organizations, governments and media. The All World Gayatri Pariwar had also mobilized sevenfold developmental revolutionary projects (sapta kr³ntis) in the fields of S³dhan³, Education, Health, SelfReliance, Environmental Safety and Purification, Women’s Empowerment, and Social Reformation and Refinement during this phase. The foundation of the “Dev Sanskriti Vishwavidyalaya” – aimed at resurrecting the spirit of globally reputed ancient universities like Takshila and Nalanda, is another milestone in the onward march of the mission towards the renaissance of the Divine Culture. The fourth phase concluded with the grand Srajan Sankalpa Mah³yajóa (7-11 November 2000) at Hardwar. Over five million s³dhakas from all over the world had participated in this millenium Sautr³mañi – Pur¿Ìa Medha Yajóa of 1551 KuñÃas on the banks of the holy Ganges. The grandeur, disciplined organization and flawless arrangements of this spectacular yajóa and the accompanying events of conferences/ discourses, exhibitions and dºpa yajóas defy description in words. All those who participated in or witnessed this historic dharm³nuÌÚh³na or its preparations experienced the Hand of the Divine Force behind it.
These together with the pristine illuminations of the majestic dºpa and gy³na yajóas performed with the worldwide collective prayer experiment in the last phase (on Vasant Pancamº, January 2001) have boosted the faith of the masses in materialization of divine vision that inspired the Yug Sandhi Mah³puraïcaraña. The purification of the subliminal environment has begun in cosmic dimensions. Its manifestation in the visible world and culmination in the dawn of the new Age of truth, peace and happiness is a certainty that is going to be visible for all to see as we move ahead in the 21st Century. Timely preparation for the same and dedicated participation in the collective endeavors and constructive movements initiated during the Yug Sandhi Mah³puraïcaraña are the wake up calls of the Time Spirit for the youth of this generation so that they go down the annals of history as the architects of the new, bright era.
“I have been always dreaming of doing the utmost that I can for the good of my parijans. Looking back, I am ashamed to admit that what I have actually been able to do so far, falls far short of my dreams.” - Shriram Sharma Acharya
July-Aug 2005
11
Dev Sanskriti Digvijay Abhiy³n The battle between the gods and demons
T
o say that the suffering, sin and decline in public morality that seem universal today, were not prevalent in the past, is not true. But presuming sin as a sign of Kaliyug, is incorrect. Actually, the immorality seen today is only a repetition of the past eras. Today is the repetition of the yesterday; the rainy season of the present year is the repetition of that of the previous years. Similarly, the time cycle of different yugas (that is, eras) has been going on more or less around the same axle. Immorality was present even in Satyuga (the golden period). In Dw³par and Tret³yuga also, it was dealt with in a similar fashion. In ancient times, the method of dealing with immorality had been called the battle between the gods and the demons. Every time the powers of demonhood had been defeated by the organized power of gods (or the divinely guided persons) and ultimately, the divine law had been re-established. This fact has been described very imaginatively and rhetorically in chapters 73 to 85 of the M³rkandeya Pur³ña. Every time the credit for defeating the demons has gone to Devº or Bhagwatº Durg³. She has also been called Mah³ïakti which emanated from the integrated power of all the gods. By collecting one drop of blood from each —Ìi (sage), the cause of destruction of R³vaña - Goddess Sºt³, came into existence. In a similar manner, Mah³ïakti has always been rising in the form of an 12
organized power of divinity. It is also a synonym of original human consciousness, i.e., life. The same is also called the origin of life or the seed of divinity or presiding Mother of the Vedas, or mother of gods. The philosophy and its expansion, both the sides are synonymous. The first appearance of Mah³ïakti can be traced back to the beginning of this world. At that time, Lord ViÌñu was sleeping. Brahm³jº was born from the navel of Lord ViÌñu. Two demons, Madhu and Kaitabh, were also born from the wax of ears of Lord ViÌñu. These demons were bent upon killing Brahm³jº. Helpless Brahm³jº prayed to the Primeval Power Mah³m³y³ of Parabrahma (The Supreme Lord). She awakened the Supreme Personality, that is, Lord ViÌñu. He fought with these demons for five thousand years, but he could not win, as they were too illusive. Then Mah³m³y³ hypnotized the demons and instigated them to request for a boon. Lord ViÌñu then destroyed them directly by making them demand death for themselves. It is clear that neither God sleeps, nor anyone is born out of anyone’s ear. Parm³tm³ (the Supreme Soul) has been named as ïraddh³ (faith) and viïw³s (belief, trust). When the human faith and belief vanish, there is want of faith in or respect for God in the society. Humanity goes on becoming more and more July-Aug 2005
arrogant and egotist. From here onwards the forces of evil go on increasing. God loves his creation - the world. He wants to restore its harmony and balance by love and affection and by imparting knowledge; but when the child is spoiled beyond a certain limit, the precept or advice does not work. Father retreats and mother does little slapping. The child comes onto the right path. This is Mah³m³y³ of Parm³tm³. At the time of victory, every one has praised Mah³ïakti by addressing her by different names; e.g. Supreme Light, Great Spirit, Primeval Power, Eternal Power, etc. All these are epithets of Goddess G³yatrº. Only she has been called the mother form (feminine aspect) of Parm³tm³. The second time demon MahiÌ attacked the king of gods, Indra. After defeating Indra in the war, he took possession of the entire Heaven. Shocked and shaken, the gods, along with Brahm³jº approached Lord ViÌñu and Mah³dev; and acquainted them of their misery. Both of them became angry. Tej (a kind of fire or power) came out from their mouths. Tej also came out from the body of all the gods. Their integration gave birth to Mah³ïakti. The uproar of Mah³ïakti was so loud that all the three worlds were shaken. When demon MahiÌ heard this uproar, he sent some of his army commanders to destroy Mah³ïakti . They were Chikïur (meaning narrow minded like insects), Ch³mar (people who give too much importance to physical beauty), Udagra (one who eats too much), Mah³hanu (omnivorous or pantophagus), Asiloma (one who is full of violence), V³ïkal (wicked) and Vid³l³kïa (thievish, like cat). When all these were killed by the Goddess in the battle, then demon July-Aug 2005
MahiÌ sent his close bodyguards named Durdhar (tyrant) and Durmukh (crooked). When these too were killed, then MahiÌ (or that state of mind which does not remain sensitive but becomes a demon) himself joined the battle. The demon was very deceitful. He was assuming horrible figures. At that time, angry Devº jumped from her riding tiger and crushed him ( MahiÌ ) under Her feet and cut his head by the sword. The moral of the story is that when greed for physical pleasure becomes excessive and uncontrolled, man stops fearing from committing any crime. In the present time, adulteration, bribe, black-marketing, slaughter for non-vegetarian food, spate of heinous crimes, etc are synonyms of the same state. In these circumstances, “The Supreme Soul” unifies all the gods. When their intimately united power rises to fight against the evi1 tendencies, the latter get destroyed one by one. The gods emerge victorious and peace and happiness again prevail everywhere. Here also, in order to make the mind cultured Tejas ïakti Bhagwatº G³yatrº, has been called Mah³m³y³. It is by her grace that one can get rid of the demons of evil tendencies (that is, the uncultured behavior). Demon MahiÌ is consumed by the divine light of Devº. This means that, in order to attain self-realization, all the barriers in the path are like an army of evil forces whom the divine consciousness has to fight against. If one dares to overcome these barriers courageously, he becomes aware of his own supernatural and spiritual being. In that state of awareness the person wil1 abhor evil in the same manner as he abhors filth. The above narration is only a rhetorical statement 13
of the same fact. After this war, gods sung the same verses in the invocation of Devº, which were sung at the time of first victory. The invocation of gods is very meaningful here also. In the invocation, it is said, “Only your power is pervading all the universe; even “Tridevas” (Brahm³, ViÌñu and Maheï) can not know your mystery, you are the cause of this cosmos; you are the words, “Sw³h³” and “Swadh³”, (which are uttered when making offerings to the deities and the manes respectively); you are the holy writ Vedas, guardian (protector) of the entire world, giver (bestower) of knowledge and wisdom; savior Durg³, Lakïmº and Gaurº; your energy and power are infinite”. All these meanings are inherent in G³yatrº. Demons Ïumbh and Niïumbh appear in the third story. They vanquished the entire army of gods. The latter again sought the shelter of Devº. This time Bhagwatº came out from the body of P³rwatº in the form of Ambik³ and got ready for battle with the demons. Her beauty was ravishing. Demon Ïumbh sent a proposal for marriage to Her. Bhav³nº replied she would marry a person who would defeat her in battle. Upon getting this message, the demon sent, first Dh¿mralochan and then Chandmund. Devº K³lº killed both of them. Then demon Raktabºj came for the battle. There was one specialty in him; whenever a drop of his blood fell on earth, a new Raktabºj used to be born. At this juncture, Bhagwatº requested Kali, “I am attacking him; you should not allow his blood to fall on the ground, drink it in the air itself.” 14
By this combined action, then, Raktabºj was killed. On getting the message of Raktabºj’s death, Ïumbh and Niïumbh came to the front with their army. First Niïumbh was killed then Ïumbh came for the encounter. He pointed at the helping goddesses; named as, Brahm³nº, Maheshwarº, Kaum³rº, VaiÌñavº, V³r³hº, Narsinghº and Aindrº; and blamed that Devº was dependent on others in the war and that she was falsely proud of her prowess. At this point, Devº absorbed all her powers within herself and said, “These are all my own powers of different kind that appear at my will; now, I alone will kill you.” After that, there was a horrible battle and finally Ïumbh was slain. Gods prayed to the Prime Power Devº as follows: “Oh Mah³m³y³! Only you extricate the people from calamity; you are the mother and the only authority of this world. All the knowledge and divine powers are your different forms on1y. In the form of mother, we salute you.” Pleased by the prayer, Bhagwatº assured the gods with a benefaction - “Whenever the demons will be in ascendancy, I will appear in different forms to destroy them and to protect you.” This extract of M³rkandeya Pur³ña (that is widely famous as Durg³ ïaptaïatº) is a tangible proof of the fact that only the Prime Power G³yatrº has been able to establish the divinity in the past three yugas (eras). With the help of the same Mah³vidy³ (Supreme Knowledge), the July-Aug 2005
yug —Ìi Pandit Sriram Sharma Acharaya repeated the story of overcoming the demonhood of the present age (See the preceding article in this issue). In order to pay tributes to the yug —Ìi on his withdrawal from physical to subtle-causal realms on G³yatrº Jayantº day (June 2, 1990), a Ïraddh³njali Sam³roh was organized from October 1 to 4, 1990. On sensing, the pain and cry of his children, Gurusatt³ appeared in His invisible form and inspired them to observe one year from G³yatrº Jayantº day of 1991 to that of 1992 as Ïakti s³dhan³ varÌa. The Ïapath Sam³roh (held at Shantikunj, Hardwar from June 6 to 8, 1992) was a tangible proof of this benefaction only. Upon getting inspired (by this benefaction), the gathering (of s³dhakas) declared with one voice “Dev Sanskriti Digvijay Abhiy³n” (the expedition for the global conquest of divine culture). This movement was initiated by Gayatri Mission under the guidance of Vandaniya Mataji Bhagwati Devi Sharma, the soulmate and consort of the yug —Ìi, in keeping with the tradition of ancient Aïvamedhas. Since then 27 Aïwamedha yajóas have been performed in various parts of India and abroad. The movement has to reach the masses and it has to destroy their sins (the latter being the synonym of Raktabºj). All the methods, arrangements, organization, rituals, etc in the Aïvamedha lie within the ambit of this war between gods and demons. People will see clearly the results of this war with their own eyes in the not too distant a future. In fact, Aïvamedhas, used to be the cultural expeditions, used to keep the nation July-Aug 2005
organized and united. In earlier times, from the cultural point of view, the entire nation was one; though there were many kings and kingdoms at that time also. Dev Sanskriti (divine culture) does not mean any special religion; rather good thoughts, good deeds and good (moral) behavior (which form the basis of human progress) are collectively named as Dev Sanskriti. The present declaration of the Aïvamedha series is only a newer version of the ancient Dev Sanskriti Digvijay. Divinity is definitely going to win this war. Mah³m³y³ has done all the necessary arrangements in the subtle realm. Now we should forget about the presence of sin only in Kaliyug; rather, wherever divinity exists, it should come under the flag of Dev Sanskriti Digvijay, and should get engaged in the destruction of demonhood.
“Do not declare anybody a criminal on the basis of guess or a doubt. Give a chance to him to prove his innocence who is spotted of guilt.” 15
Fulfillment of Desires through Yajóa
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he desires are not to be shunned. What are to be decried and abandoned are their form and the low means of achieving them. The desires are supposed to be excellent only when they ensure the benefit of others along with that of the self. If the best possible means for achieving them are to be searched, it may be found in one word “yajóa” which is the essence of the knowledge gained through lifelong experimentations of the illumined sages.
No doubt, K³mya yajóa (the yajóa for fulfilling a particular desire) is not only helpful in fulfilling the different desires but is also fully capable of doing so. It produces vibrations and builds up an atmosphere that brings forth the desired results. Several times, it has been found that the desired results are obtained then and there. In ancient times, many Agnihotri (sages, who were experts in performing yajóa) possessed the knowledge of different methods of performing K³mya yajóa. They employed these methods for preventing calamities and for initiating the process of achieving great successes. These methods have been almost forgotten today. There is need to investigate, afresh, the mysteries of these yajóas, so that the golden age experienced by the sages could be recreated. Some hints about K³mya yajóa are available here and there; but these are only hints. They 16
throw ample light on the capabilities of our ancestors. So far as the question of their experimentation and the achievement of desired results are concerned, they have been kept secret, keeping in view the oath of secrecy by their discoverers. Even then, they do serve as hints for the curious persons. Here is a collection of few of them. Lat³ varvasu vividdidya somasya juhuyatadim³ / Some s¿rpaöa sanyukte prayokt³ kïaya ï³ntaye // Meaning: Tuberculosis is cured by performing yajóa with the herb “sarpalat³” on the day of Am³vasy³ (no-moon day). Kusumai ïankha vrikïasya hutv³ kuÌÚhavin³ïayet / Apasm³r vin³ïastadap³m³rgasya tañdule // Meaning: Relief is obtained from Leprosy by offering oblations with the flowers of ïankha tree. Epilepsy is cured by offering oblations with the seeds of Ap³m³rg. Candandwaya sanyukta® karp¿r tandula® yava® / Lavanga suphala® ch³jya® sita ch³mrasya daruke // Apa® nyuna vidhi¡ prokto G³yatry³¡ prºtik³rka¡ / July-Aug 2005
Meaning: A person becomes dear to G³yatrº by offering oblations with both the sandalwoods (red and white) , camphor, rice grains, barley, clove, coconut, ghee (milk fat), miïrº (sugar crystals) and samidh³ (wood or fuel for yajóa) of mango tree. Kïºrodan til³nd¿rv³ kïºrdrum s³pedwar³n / Prithak sahastra tritapam juhuy³n mantra siddhake // Meaning: In order to achieve siddhi (the ultimate goal) upon performing G³yatrº japa (repetition of the G³yatrº mantra) combined with Prañav (the word ‘O- ’) twenty four lakhs times; one should offer three thousand oblations with milk, cooked rice, sesame seeds, d¿rv³ (a kind of grass), and samidh³ of kïºr trees (which possess milky juice) e.g., banyan tree, the ho1y fig tree, etc. The advantages accruing through the offering of the different materials in the oblatory fire with S¿rya G³yatrº mantra have been described as follows. Sapraroh³bhir³dr³bhirhutv³ sam³pnuy³t / S³medibhkïºr vrikïasyarhutva v³pnuy³t //
putram putram
Meaning: The life span increases by offering oblations with the samidh³ of tree Butea frondosa. A couple gets a son by offering oblations with the samidh³ of kïºr trees. Brºhºñ³nca v³pnuy³t /
ïatam
hutv³
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dºrghach³yu
Meaning: Long life is attained by offering one hundred oblations with barley daily. Suvarña kamala® hutv³ ïatay³yurvapnuy³t / D¿rv³bhipayasya v³pi madhun³ sarpi̳piv³ // Ïatam ïatam sapt³hamapmrityu vyapohati / Ïamº sapidibharantane payas³ v³ ca sarpi̳ // Meaning: A man achieves a life span of one hundred years by offering oblations in the fire with golden lotus flowers. Fear of untimely death vanishes by routinely offering one hundred oblations with d¿rv³, milk and honey. This type of fear also vanishes by offering oblations with the samidh³ of ïamº (a kind of thorny shrub), milk and milk fat. Hom³ttilaghrit³dyaiïca dharma k³m³rtha mokïada¡ / P¿j³mantr³n paÚhedyastu mukta bhogodiva® vrajeta // Meaning: Dharma (righteous conduct), artha (wealth), K³ma (desires) and mokïa (salvation) are achieved by offering oblations with sesame seeds, milk fat, etc. Those who recite their mantras of worship i.e. perform ‘japa’ (repetition of mantras hundreds of times), go to the heavens after enjoying all the worldly pleasures. Kada®ba kalik³ hom³dyakïiñº sidhyati dhruvam / Bandh¿ka kinïuk³dºni vaïyakar̳ya homayet // Bilva® r³jy³y lakïmyartham p³tl³ncampak³napi / Padm³ni cakravartitve bhakïya bhojy³ni sampade // D¿rv³ vy³dhi vin³ï³y sarva satva vaïº krite¡ / Priyangu p³talº puÌpa® c¿tpatra® 17
jwar³ntaka® // Mrityunjayo mrityu vriddhisy³ttilhomata¡ / Rudraï³nti¡ sarvaï³nty³ atha mucyate //
jitasy³d prastuta
Meaning : One who offers oblations with the buds of nuclea cadamba, is endowed with supernatural powers of yakïñº (a kind of demigoddess). In order to enchant some one, one should perform havan (oblations in the fire) with “Bandh¿ka -kinïuka” e t c. In order to acquire kingdom one should perform havan with wood-apple. In order to achieve wealth one should perform havan with “p³tal” (tree of trumpet flowers) and campaka (tree of
Michelia champacca). In order to achieve eatable food, wealth and global empire, one should perform havan with lotus. One should perform havan with d¿rv³ (a kind of grass) to destroy disease; with trumpet flowers to win over all the creatures; with the leaves of mango tree to destroy fever; with Mrityunjaya mantra to save oneself from untimely death, and with sesame seeds for augmentation of life span. All are pacified upon pacification of Rudra (manifestation of Ïiva). Ïrºgehe ViÌñu gehe v³ ïriya® p¿jya® dhana® labhet / Âjy³ktaistandulai lakïi® juhuyatkhadir³nale //
After the World War I, there was severe drought in Zurich. Several epidemics struck the place. Various volunteers were required to fight the adversities. One voluntary organization formed a social committee to help the sick and the destitute. They published an emotional appeal for volunteers. Listening to this a newly married couple came forward. The husband’s name was Suso and his wife’s Serlao. They came with an offer to serve selflessly. The organizers told them that if they really wanted to serve then they should take an oath of abstaining from producing children. Otherwise, due to the distraction of caring for their own children, they would not be able to concentrate on their Mission of service with their hearts and souls. They were asked to give a thought and come the next day. The next day, the husband and wife went to the officers, at the appointed time. They swore in the name of the Bible not to produce children throughout their lives and took an oath to always remain in service of the suffering and the needy. The organizers had tears in their eyes. They blessed the noble couple from the depths of their hearts and put them on their jobs. Their ideals inspired many others and a thousand such volunteers joined the organization, who took an oath of abstinence from producing their own children. All these people saved millions of lives and helped people to fight other adversities. The Suso couple is always remembered with deep gratitude. In those days they got more respect than the religious gurus. Such socially devoted people are very rare, but they definitely get immortalized in history by their selfless service. 18
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R³j³vaïyo bhavedvriddhi ïrºncavasy³ duttarottaram / Sarva p³mbho abhiïeken naïyate sakal³ graham¡ // Meaning: In order to acquire wealth one should worship Lakïmº with yajóa either in the temple of Lakïmº or that of ViÌñu. The king is enchanted and the wealth is increased gradually by offering one-lakh oblations with rice and milk fat in the fire of khadir. The evil planetary effects are pacified on performing AbhiÌek (sprinkling) of mustard and water. Sans³dhyeï³n mantreña tilhomo vaïºkara¡ / Jaya¡ padmaistu d¿rv³bhi¡ ï³ntik³ma pal³ïjai¡ // PuÌtisy³tkak pakïeña mritidvai̳dika® bhavet / Grahkïudrabhay³patti® sarvameva manurbhavet // Meaning: All are enamored by performing havan with sesame seeds employing a perfected ºï³n mantra. Victory is achieved by performing havan with lotuses. One, who desires peace, should perform havan with d¿rv³. Nourishment is achieved by performing havan with the flowers of pal³ï (Butea Frondosa). All the sins are destroyed by k³k pakïa. Evil stars, fear, calamity, etc, almost all the adversities (to come) are eliminated. Several experiments of this type have been described at several places in ancient scriptures. In spite of their usefulness and their beneficial effects, only personal profit is sought through these yajóas. But when the question of making the entire human race healthy, July-Aug 2005
wealthy and wise arises, the lawgiver sages say with one voice the following:Aïvamedh³py³yit³ dev³m vriÌÚhayutyargeña m³nava¡ / Âpy³yana® vaikurvanti yajó³¡ kaly³ñahetava¡ // Meaning: The gods pleased in the Aïvamedh shower welfare and happiness. The present series of mah³yajóas - which is meant for eliminating the ill-effects of Kali (the age of sin) and building the atmosphere of Satyug (golden age), is supernatural from the point of view of accomplishing the desires of yajaks (people participating in the yajóa). Long back kings like Prithu, Ambarish, etc; and the priests like Vashishtha, Deval, etc performed this great experiment and through it made all the human beings P¿rñak³m by satisfying all their righteous desires. The same experiment is being conducted these days on a large scale by the Yuga transforming powers. Participating yajaks will feel lucky and contented. The spiritual transformation in their lives as a result of this yajóa will rejoice them for a longtime to come.
“Time is the most precious gift of life. If you love life, do not squander it in indolence.” 19
Yajóa óa is based not only on Faith but also on Science
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ncient mystic scientists achieved wonderful success in creating a new form of energy out of the combination of the thermal energy and the vital energy. This was called “yajó³gni” (the oblatory fire). In order to understand it scientifically, one has to think along the following five aspects, viz, (1) reasons for the varied structures of “yajóa kuñda” (the pit for preserving the oblatory fire); (2) the selection of “samidh³s” (wood or fuel for yajóa) and their specific combustion; (3) correct pronunciation of mantras; (4) the time of yajóa; and (5) the analysis of the properties of “Havan s³magrº” (the articles for oblation).
The heat and light that are generated by the combustion of samidh³s and the Havan s³magrº in the kuñdas of different sizes and shapes give rise to various changes in the environment. This fact has been verified by scientific experiments. There occurs a distinct change in the intensity of heat and the quality of fire produced by the change in the samidh³. For example, one can easily distinguish between the quality of fire produced by the wood of Pal³ï (Butea Frondosa) and that produced by the wood of Kºkar (Acacia). It is a well-known fact that heat brings forth a chemical change in the material. As a result, the original property of the material also undergoes change. This is the mystery behind the production of new materials by the 20
combustion of different materials. The Havan s³magrº contains two types of chemicals; namely (i) those which do not burn even in the intense heat (i.e. their effective portion is not destroyed) and (ii) those which lose their identity in the oblatory fire. The chemical properties of materials are dependent on their physical state. The constituent components of materials in the solid state have less chance of interaction with that of the other materials. However, if the materials are transformed into a more subtle state e.g., vapor or gaseous state, the probability of interaction between the constituents of the two types of materials increases. If we divide one cubic centimeter of matter into one thousand minute particles, their total surface area will increase ten times. But, normally, one cubic centimeter of matter has so many particles (elements or molecules) that each one of them has a diameter of the order of nanometers. Therefore its surface area will increase tremendously in the subtle state. Thus one can increase their capacity for reaction with other particles to a large extent. In this way, the particles that are unable to meet the vital air (oxygen) in the normal state, can easily meet the same in the vapor state. When metals like iron, lead etc are transformed into their subtle states at high temperatures and left in July-Aug 2005
the air, they start burning with a brilliant glow and a beautiful red sparkling occurs. Sugar, coal, etc, in their subtle state, when they meet in the air, produce a crackling sound. Thus it is clear that the chemical activity of the materials can be increased by converting them into their subtle forms. It is to be mentioned here that minute particles have curvature. This curvature decreases as the subtlety increases i.e. the particle size decreases and hence their chemical activity increases. In this category of materials, nutmeg, mace, bigger cardamom, etc form very high quality and top ranking Havan s³magrº. The fragrant oil in the Havan s³magrº catches fire easily; and after vaporization, it expands considerably. Thus, its effect also becomes extensive. The diameter of the minute particles of these fragrant oils, in the vapor state has been found to range from 10 -6 to 10 9 the part of that in the solid state. The effect of distilled essence of Havan s³magrº is not so pronounced as compared to that produced by performing Havan with the same s³magrº. Several compounds have been found in the vapors of Havan s³magrº. Some of these, e.g., aldehydes, amines, phenols, etc have already been identified. Salted materials are prohibited in this s³magrº, because salt (which is sodium chloride) decomposes to produce chlorine gas. The latter is as harmful to the human beings as it is to the bacteria. Ghee (milk fat) is used in the havan, in specific quantity. This has two advantages: first, it ignites the fire and controls its temperature, and second, after conversion into the vapor state it surrounds the minute particles of the July-Aug 2005
Havan s³magrº and produces negative charges on them. The first advantage of Havan is the purification of air. The air at the site of yajóa, after getting hot and light due to the high temperature of the fire, rises up. The evacuated region is filled by the fresh air drawn from the surroundings. This air is thus sterilized due to the high temperature of the fire. Sunrays of different colors have different wavelengths and hence their effect on the germs of diseases also differs. In order to see this effect, the inner walls of several canisters were painted with different colors and they were kept in such a room where a large number of mosquitoes were present. At the time of sunrise, lids were placed on all the canisters. When the lids were removed in the evening, it was found that the number of mosquitoes was least in the canister which was painted with orange color. The color of fire is also orange. Thus the utility of Agnihotra and its effect becomes clear. Scientists have discovered two types of materials for destroying the germs. They are (i) antiseptics and (ii) disinfectants. The materials in the first category protect the human beings from germs but do not kill the latter. The materials of the second category directly kill the germs. Some materials have both the properties that depend on their concentration. But the correct use of these materials is possible only by an expert. The layman may not know their use in right proportion, right concentration and hence their use may cause harm in place of benefit. 21
Havan gas is free from this defect. Even if there is some harmful portion, it is destroyed by the vapors of milk fat and is made beneficial. The creosote, aldehyde, phenyl and other evaporable fragrant materials present in the havan gas produce the same beneficial effect. It is possible for all the people to take its advantage freely. In addition to the purification of air, the havan gas also purifies water, place etc. This gives rise to Parjanya (the shower of vitality), which, in turn, purifies and nourishes the crops and the herbs. Grains and herbs so produced make the body resistant to any viral or other infection. Even if the disease attacks the body and by chance, if it is successful in entering the body also, the virus of the disease cannot remain there for a long time; it will soon be destroyed by the selfdefence mechanism of the body (immune system). The disinfectant and disease-killing properties of the havan gas have been verified by tests on hares and mice. A solution containing the virus of some disease was prepared and it was injected into the body of healthy animals. As expected, the animals were infected by that disease. The same solution was mixed with havan gas and then injected into the body of another set of animals. Surprisingly, these animals did not fall ill. This experiment has been found to be successful again and again. Havan gas has been found to be useful in agriculture also. The soil contains two types of insects, viz ( i ) those which increase the fertilizing power of the soil and (ii) those which destroy this power. The science has developed the insecticides which kill the 22
second type of insects when mixed with the soil. Thus the first type of insects grows and the soil’s fertility improves. But this method has one disadvantage. If the insecticide is not removed immediately from the soil; it destroys the fertility-improving insects also. In another experiment, Havan gas was allowed to interact with the soil. It was found that the fertility of that soil increased tremendously and it was filled with the nourishing elements. There are elements in the havan gas, which cause the parjanya and the clouds to purify and nourish the grains and the herbs. There are two layers of air in the atmosphere. The first one ranges up to six miles from the surface of the earth and the second one goes up to 625 miles. The clouds are formed in the first layer only. The factors responsible for the formation of clouds are ( i ) the presence of water vapors in the air, (ii ) temperature, (iii) the pressure of air, (iv) the number, size and shape of dust particles and (v) the particles of smoke. In order to make the clouds pure and nourishing, it is best to get the smoke of yajóa enter into them. This is why in ancient times, when the Agnihotra and yajóas were performed in large numbers, the rains were pure and full of vitality and hence the grains and herbs were also full of these qualities. It is the subtle part of the grains that nourishes the mind. Therefore, there should be no surprise, if the minds of the habitants of the ancient culture of yajóa, too would have been endowed with purity and goodness. The method, by which these divinely inspired persons, devoted to July-Aug 2005
yajóa, changed themselves into gods and brought heaven on earth, is with us as their inheritance even today. The need of the hour is to use it extensively and wisely. Today, as the environment is getting deteriorated, as there is a hue and cry about pollution, and as the poison is spreading everywhere, its utility has increased much more as compared to that in the yesteryears. In fact, these are the polluted sentiments and motives that are reigning supreme on all the animate and inanimate beings. As a result, diseases, anxiety and friction are spreading everywhere. The only effective scientific solution to this problem has appeared in the form of Aïvamedh Yajó³nuÌÚh³n. Yajó³gni (the oblatory fire), that is going to be produced by the combined energy of vitality and matter prima-facie that may seem a religious act, but its power and effects are extraordinary. This has been proved through
extensive and successful experimentations over the last two decades by the scientist-philosophers of ‘Brahmavarchas Shodh Sansthan’, Hardwar. Earlier also, in order to restore the balance of nature and the society, R³js¿ya- and Aïvamedhayajóas used to be performed from time to time. The present series of Aïvamedhas is a neoexperimentation of the same old formulae of the science of yajóas. By continuing this series of, sacred deeds the poisonous portion of “tamas” will vanish gradually and “satva” will go on increasing day by day. This mah³yajóa is foundation and the seed of universal wellbeing and good. This is the implementation part of our dream of bringing heaven on earth. Those who talk of universal peace, progress and prosperity can be identified by how they cooperate with us in performing and completing these Aïvamedh Yajó³nuÌÚh³ns. We should not lose this unique opportunity of a lifetime.
It should not be by their architecture, but why not even by their power of abstract thought that nations should seek to commemorate themselves? How much more admirable the Bhagavadgita than all the ruins of the East! Towers and temples are the luxury of princes. A simple and independent mind does not toil at the bidding of any prince. Genius is not a retainer to any emperor, nor is its material silver, or gold, or marble, except to a trifling extent. To what end, pray, is so much stone hammered? … Nations are possessed with an insane ambition to perpetuate the memory of them by the amount of hammered stone they leave. What if equal pains were taken to smooth and polish their manners? One piece of good sense would be more memorable than a monument as high as the Moon. - Walden, Henry David Thoreau July-Aug 2005
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Aïvamedha The King of Yajóas he supreme primordial yajóa that can be called “Bhuvanasya n³bhi¡” - the nucleus of the universe, is said to have been performed right at the time of creation of the world.
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plants, trees, etc all became the followers of sacrificial discipline, (i.e., the discipline of yajóa). Animals, birds, worms, insects, etc also started living in harmony with nature, in accordance with the discipline of yajóa.
The story is well known. A stalk of lotus came out from the navel of Lord ViÌñu. On its growth, a lotus flower bloomed. The Lord of creation, Brahm³, appeared in that lotus and from Him started the process of creation. This is a rhetoric description, which gives a glimpse of the first endeavor pertaining to yajóa. It becomes clear from the two statements; namely, “yajóo vai ViÌñu” (Meaning - yajóa is truly ViÌñu) and yajóa is “Bhuvanasya n³bhi¡” that the divine navel which gave birth to the lotus and the Lord of creation, Brahm³, is indeed yajóa. The creeper of sacrificial deeds grew further and its parts developed into the petals of the lotus. In this process of growth, whatever beneficial, creative power emerged was given the name: Creator – Brahm³. In order to maintain the balance and to develop further the sacrificial creation, it was enjoined to follow the discipline of yajóa and to develop and to keep the momentum.
The highest evolved creature of this earth, man, also followed the divine discipline (in the form of Devp¿jan). He instituted Sangatikarañ (togetherness, organization) by 1iving together in mutual love, understanding and cooperation. By his compassionate efforts, he initiated the process of showering compassion on others, giving donations, etc. Thus, as a result of the sacrificial life style, the divine blessings, in the form of golden age, were received by humanity for a long time.
This direction was followed. Sun, Moon, air, fire, water, earth all of them started nourishing, protecting and developing this creation (the world) by following the sacrificial procedure. Seas, clouds, mountains, rivers, 24
With the passage of time, when humanity started deviating from the discipline of yajóa, several Karmak³nds of yajóa were developed in order to train the people and instill into their lives the discipline of yajóa. Several successful experiments have been conducted from time to time to make the way-lost people and the disordered society follow the discipline of yajóa. The following are the examples: In order to develop divine tendencies - Dev yajóa; to show hospitality to the guests and human beings – Nra- yajóa; to nourish innumerable creatures Bh¿t- yajóa; Balivaiïva yajóa, etc, were in vogue. ViÌñu yajóa - to develop tendencies leading to prosperity; July-Aug 2005
Rudra yajóa – to awaken the pride; Candº yajóa - to subjugate malpractices/wickedness, etc used to be performed from time to time. Gomedha, ajamedha, etc experiments used to be performed to protect and increase the useful cattle. Later on the word “medha” was interpreted wrongly. In fact, the word ‘medha’ is a synonym of yajóa. More clarification in this regard is being given in some articles in this issue itself. Detailed description of the following experiments of yajóa is found in ancient scriptures: the B³jpeya yajóa for increasing the good tendencies in the society; R³js¿ya yajóa for establishing the political order; Aïvamedha yajóa for making the entire nation united, powerful and progressive; etc. Aïvamedha has been called best among these yajóas- the king of yajóas. It is, therefore, clear that Aïvamedha Yajó³nuÌÚh³n is not an ordinary Karmak³nd. It cannot also be a self-aggrandizing work of any king for fulfilling his lust for expansion of his kingdom. The form of this Yajó³nuÌÚh³n can be understood only by following the vision of the sages. We shall discuss this, point by point, in what follows. The concept of Aïva The common meaning of Aïva is taken as horse. In the worldly usage, it is correct also. But in the spiritual context of yajóa, we will have to go into its basic explanation. Pay attention to the Sanskrit etymology of Aïva - Aï + kvan. Aïnute adhv³nam, aïnute vy³pnoti (meaning - one who possesses a fast speed, one who July-Aug 2005
penetrates the road). Or “Mah³ïano bhavati v³ aïva¡, bahu aïn³tºti iti aïva¡” (meaning - one whose intake of food is large is Aïva). Because of these qualities, the horse has been called Aïva. The other names of horse also carry a similar meaning. For example, Atyaatati-gacchati - mobile, active; Haya¡ - hayati – gacchati, - on the move, restless, etc. In the scriptures, Aïva has been taken as a qualitative noun. It has not been limited only to the common noun. This becomes clear from the following quotations. According to Kau̺taki Br³hmaña (15/4), “Indro vai aïva¡” – meaning – only Indra is Aïva. According to Gopath Br³hmaña (3-3/19), “Sauryo v³ aïva¡” – meaning -the effulgence of Sun is Aïva. ‘Yajó³gni’ (the oblatory fire) has been called ‘Aïva’ in several places in the Vedas. For example, —gveda mantra 1/16/3/2 says‘Gandharvo asya raïan³ma gribhn³t s¿r³ daïva® vasavo nirtaÌta’ – meaning – Aïva is a symbol of Sun. Vasus (eight demigods namely Dhgv, Dhuv, Soma, Vishnu, Anil, Anal, Prabhush, Prabhav) created yajóa-aïva (fire) through the Sun. ‘Vºrya® vai aïva¡’ - Indeed valour is Aïva and “Ïrºrvai aïva¡” - only prosperity is Aïva. According to “Agnirv³ aïva¡ ³jya® medha¡”, actually fire is Aïva and milk fat is Medha. While explaining the hymn 13/3/3/5 of Ïatpath Br³hmañ, the —Ìi Dayanand has interpreted 25
Supreme God as Aïva, ‘ Aïvato yata ºïvaro va aïva¡, aïnute vy³pnoti sarva® jagat so aïva¡ ºïvara¡’ - meaning, the Aïva, which is omnipresent by transmitting himself in the entire world is ‘ºïvar’ (God). On examining the abovementioned quotations, it becomes evident that interpreting the meaning of ‘ Aïva ‘ as ‘horse’ alone - is a sign of our ignorance only. It is because of this prejudiced assumption that several doubts have been created.
The annotators have prescribed only the above-mentioned meanings of ‘medha’ in the section ‘sarvamedha” of chapter 32 of B³jasneyº Sa®hit³.
Understand “medha” also
As ‘ Aïva ‘ is the symbol of mobility, valour and strength and the ‘medha’ is the symbol of supreme wisdom and intelligence, the natural meaning of ‘ Aïvamedha ‘ can be taken as “the combination of the valour and strength and illumined power of intellect”.
The word medha is synonym of yajóa. Its meaning is ‘slaughter’ also, but its usage with this meaning is prohibited by the religious scriptures. Here, we are presenting those meanings, which fit in with the status of the great experiment like Aïvamedha. Hatred, killing, barbarity etc. have been called by the scriptures as “Ayajóºya” (against the spirit of yajóa), and hence these cannot be used in the context of yajóa. After abandoning ‘killing’ as the meaning of ‘medha’ its meaning (pertaining to yajóa) remains as ‘increase in wisdom’ and union or organization. In its etymology, the word ‘medha’ may be thought to be related to the following roots (in grammar) mith, mid, meth, med, etc. These mean - to meet, to combine, to know, to love, to hold, etc. The power of wisdom, the power of muscles, the yajóa, etc have been called as ‘medha’. This word is also used in the context of ‘arpaña’ (bestowal), ‘rasa’ (taste or flavours), ‘s³r’ (essence), ‘p¿jya’ (worthy/respected), ‘pavitra’ (holy), etc. 26
Now understand ‘Aïvamedha Aïvamedha‘ Aïvamedha Once the abovementioned scriptural meanings have been understood, it becomes easier to understand the appropriate meaning of Aïvamedha in its proper context.
By assuming ‘ Aïva ‘ as the symbol of muscle power and medha as the symbol of mental power, their combination makes a sacred and great deed of yajóa. It is the combination of illumined thinking power and dedicated endeavors for selfless and other-centered motives that may create an ideal society and nation. This is the reason, why the making of a nation has been called Aïvamedha. See for example“RaÌtra® v³ Aïvamedhah” (Ïatpath- 13/1/6/3) Meaning - Indeed the building up of the nation is Aïvamedha. It has been further said, in the same context, RaÌtra® vai Aïvamedhah; tasm³dr³Ìtrº Aïvamedhen yajet - (meaning) – Truly nation is Aïvamedha, hence perform yajóa to integrate, to unite the July-Aug 2005
nation through the medium of Aïvamedha. The words Aïvamedhen yajet have been used again and again in Ïatpath Br³hmañ. This means literally - perform yajóa with Aïvamedha. This usage has a hidden meaning- perform yajóa with valour and intellect. The nation should be built / awakened with an inspired sacrificial spirit. It has been said in PuruÌa Ï¿kta – “Yajóen yajóamayajanta dev³¡” meaning - the gods performed yajan of yajóa with yajóa. Thus, it is clear that the objective of the superior deed should also pertain to yajóa; the means should also be pure and befitting the spirit of yajóa; the action or the rite should be performed under the discipline of yajóa and the spirit and determination of the doer should also be divine and pertain to yajóa. That is why Ïatpath Br³hmañ (13/2/2/1) has called Yajm³n (one who sponsors) also as Aïvamedha. The Sun has been called Aïvamedha in the hymns 13/4/2/18 and 13/5/1/5 of Ïatpath Br³hmañ as it makes its energy (medha) mobile (1ike aïva) in the universe. Similarly in the hymn 11/2/22, Moon has been called Aïvamedha. Keeping all the abovementioned facts in mind, one can understand why Aïvamedha has been called so exalted and so difficult an experiment. One can also understand why it has been called as a giver of all sorts of boons (good results) and the king of all the yajóas. Despite its supreme importance, very few
persons dare to organize this yajóa. Only an unusually dedicated and divinely inspired and guided organization can take up the heavy responsibility of first awakening the divine intellect and the divine endeavor, and by combining the two unite the people at the collective level to work for and adopt a sacrificial (other-centered) life style. This has been done earlier also and the Mah³k³l (the time spirit) has ordained to do it again. His followers are ready to do it faithfully. The glorious history is being repeated. All the arrangements have been made according to the need of Aïvamedha Yajó³nuÌÚh³n. Yuga —Ìi (the sage of this age) has done fierce Tapa (penance) for this purpose only. The Vijayav³hinº (victorious army) of selfless Srajan Sainiks (creative soldiers), who have purified themselves by adopting a life of austerity and penance have come forward to dedicate their talents and capacities with the spirit of yajóa, is ready. This is indeed the self-effectuating call of Mah³k³l in the form of YajóapuruÌ. The medh³, mah³prajó³ (the divine intellect), which has been accomplished through single-minded devotion, is now determined to give the right direction towards the fulfillment of the divinely guided Mission. The Divine Spirit is ready to entrust its allconquering powers for the benefit of Yugaprajó³, under the subtle guidance of Yuga —Ìi Pandit Shriram Sharma Acharya. Thus a successful experiment of Âïvamedhik AnuÌÚh³n is being done once again to restore the glory of our nation and humanity at large.
“Not riches, but nobility of character and honesty are the true touchstones of greatness.” July-Aug 2005
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medh³ The one that Awakens ‘medh³ medh³’ (intelligence) is aïvamedha A hymn of Atharva Veda says Agne samidha maharÌi brihate j³tvedase / Sa me ïraddh³® medh³® cha j³tveda¡ prayacchatu // (19/64/15) That is - Oh yajóagne (the fire of oblation)! You are great and a giver of all good things. Therefore, I am offering ‘samidh³’ (wood) faithfully to you. Kindly give me ‘ïraddh³’ (faith) and ‘medh³’ (intelligence). Similarly, the —ïi of —gveda says– “Ima® yajóa® medh³vanta® kridhi¡” (God! Please make our yajóa full of illumined intelligence) and “J³tvedo medh³® asm³su dhehi” (Oh yajóagne! please make ‘medh³’ steady within us).
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hrough the abovementioned holy citations, an attempt is being made to convey that one of the important objectives of such large scale Aïvamedha yajóas is also to awaken the dormant genius of the masses. It is the genius of man which makes him different from other living beings. It is on its basis that he, as a scientist, has explored the secrets of nature and is claiming to be the controller of the fate of all the living beings. It is the miracle performed by the human genius (‘medh³’), which has enabled him to propagate several theories of philosophy, to pile up huge volumes of literature, to form the society and the methods of its governance, 28
and to transform this earth into such an elegant and well-developed structure of culture and civilization. Possibly, this is the reason why the sages have been saying- ‘Na m³nu̳t hi ïreÌÚhatara® kincit’. (There is no one superior to human beings in this world). In spite of all this, that is, despite a huge potential store of genius filled within the human consciousness, it does not get a chance to come out and show itself due to the pressure of evil tendencies embedded in subconscious layers of our psyches. Normally, the wood floats on water. But if a huge stone is tied to it, it loses its property of floating and sinks in water. In spite of being adorned with excellent qualities, a human being does not remain in a position to demonstrate his real identity once he ties a rock of wickedness on his head. The shape of the society that we see today is due only to this anomaly. To fight the prevailing undesirable trends/traditions and eliminate them, and at the same time to execute the programme of creating a new golden era, is not becoming possible because both these tasks can be done only by the awakened geniuses – learned, refined and intelligent persons. At the hour of need, such persons come forward and row the boat of the culture- society, safely past the troubled waters. The effort that is needed to awaken such geniuses not only in the society or nation but also on a global scale cannot be done by July-Aug 2005
worldly or physical means. The desired results can be accomplished only through a wellplanned religious AnuÌÚh³n conceived in the spiritual world. The life of Param P¿jya Gurudev is the life of a Mah³y³jóik who has consecrated each and every moment of his life in the service of the awakening of divine culture. The events of eighty years of his life are an open book and amply demonstrate how he was busy in achieving the aim of awakening the divine intelligence in society. At the crucial juncture of this transition period when the violent storm of mass annihilation is giving the red signals of its ferocity, he awakened the will to work for ushering in a new golden era. At present, when no one seems to be talking about the bright future, when the all-engulfing darkness is reigning supreme he unambiguously assured that the Sun is going to rise in the East and declared openly that the twenty first century is bringing the promised bright future. In Saraswatº UpaniÌad, it has been said - “Yajóa® dadhe Saraswatº” (Saraswatº is pleased through yajóa). It is, perhaps, to test the validity of this statement of the UpaniÌad that Param P¿jya Gurudev, performed one Saraswatº yajóa on the auspicious occasion of G³yatrº Jayantº in June 1955, at Gayatri Tapobhoomi, Mathura. Two years prior to this he had already accomplished Mah³p¿rn³huti (grand completion) of his twenty-four Mah³ PuruÌcarañas in twenty-four-kundºya yajóa by establishing Akhand Agni (uninterrupted fire) there. Prior to Sahastra-Kundºya Mah³ Yajóa of November 1958, he conducted several July-Aug 2005
experiments regarding yajóa on persons at the level of S³dhaks and also on common men. The main aim of all these was to know how fruitful is the method of yajóa in improving the intelligence. These investigations of Param P¿jya Gurudev brought forth several sensational results. He published all these results in two special issues on yajóa of Akhand Jyoti (magazine) of July and August, 1955. Herein he writes about Aïvamedha by quoting ViÌñu Dharmottar Pur³ña - “By performing this yajóa human beings get intelligence, their sins are destroyed; the desired wishes are fulfilled and due to good moral conduct the ultimate aim of life is certainly achieved”. He further writes - “By performing a continuous series of G³yatrº mah³ yajóa, Rudra yajóa, Mah³mrityunjaya yajóa, ViÌñu yajóa, Ïatacandº yajóa, navagraha yajóa, yajurveda yajóa, —gveda yajóa, atharvaveda yajóa, s³maveda yajóa, we will complete the task of mah³yajóa at the level of Aïvamedha, which will produce the volunteers who are going to take the solemn oath for the welfare of the entire world at a time when the Sun is disturbed”. Step by step, these yajóas were performed and the participants were made to perform Japa-AnuÌÚh³ns. They were first imparted instructions through correspondence. Then, in order to refine their genius through different experiments, they were called for personal interaction with Param P¿jya Gurudev, who trained them in Dhy³na S³dhan³ (meditation) and the skills of performing yajóa. He stressed that the manner of recitation of mantras used in yajóa is the key to the success of Aïvamedha.
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P³vak³ na¡ saraswatº v³jebhir v³jinºwatº, Yajóa® vaÌtu dhiy³ vasu¡ / The —ïi says through this hymn of Atharvaveda that ‘tapa’ (penance) makes the voice pure and strong and it transmutes the intellect. A hymn in Brahma 18, of chapter 1 in section 13 of Ïatpath Br³hmaña says - “Saraswatyai sw³h³, Saraswatyai p³wak³ yai sw³h³, Saraswatyai brihatyai sw³h³.” (Voice is Saraswatº; yajóa makes it powerful). Because of this quality, Aïvamedha has been called the king of yajóas. R³j³ v³ aiÌa yajó³n³® yadaïvamedha¡ yadaïvamedha¡/ The word ‘medha’ which has been used in Aïvamedha, in fact, is not related to Agnihotra (oblation in the fire) but to the bioelectricity. The word ‘medh³’ has been derived from this word only. The magnitude of ‘medh³’ is considered to be larger in human beings as compared to other living beings. The persons who possess it in abundance are called ‘medh³vº’ (the intellectuals, geniuses). It is the ‘medh³’ that is running in the form of bioelectricity in our veins and muscles and that is seen as the sharpness of brain to solve innumerable problems and resolve entanglements. The same is exhibited in the form of splendour, lustre and strong mindedness. It is found in all the human beings but its magnitude is different in different persons. About 83 percent of our cerebral electricity remains unused. Because of its nonutilization in daily routine invaluable capabilities, divine qualities, ‘—ddhis’ and ‘siddhis’ (supernatural powers), keep lying inactive in some corner of our mind. Whatever
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qualities are seen in a genius or an intellectual, they are nothing but the flow of the same effervescent bio-electric charge. It is the highest level of the intelligence that is called Brahmateja or Brahmavarcas (the spiritual splendour). In the Aïvamedhas, the same intelligence is refined and upgraded, that too at the universal level. How yajóa performs this task? The scriptural texts answer this question. The —ïis found that the human ‘medh³ ‘is not stable because it disappears after death and the human body starts decomposing. Hence they investigated the horse, as it is most lively and fast moving among the animals. The same defect was found in its body also. Then cow was investigated. Here also, ‘medh³’ lasted momentarily after its death. In conclusion, it was found that ‘medh³’ is not stable in any living being. Then the —ïis investigated the earth. It was found that ‘medh³’ is definitely present there but it is in the subtle form. Then it was thought that the vegetables and grains, which are grown by the earth, must have been getting ‘medh³’ from it, because by eating the vegetables/grains we become charged with ‘medh³’. Thus the search was shifted to the grains and trees. In this investigation, barley proved to be such a grain, which possessed highest charge of ‘medh³’. Thus started the use of barley in yajóa. In the Aïvamedhas the same ‘medh³’ along with other forms of subtle energies are received and sustained by offering the oblations of barley. Padma Pur³óa aptly states Hayamedha® caritv³ samedh³® samriddhi® pr³pnoti /
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That is - one who performs Aïvamedha gets ‘medh³’ and prosperity. Indeed, it is the evolved ‘medh³’ that distinguishes the human beings from other species. Wisdom has been gifted by God to everyone but there are very few persons who properly use it and make their lives fulfilling and rich. Normally, the worldly wisdom is used for self-aggrandizement. But, if the environment of this entire earth is to be transformed, then we will have to bring about a total change in the subtle world, which is formed by the collective consciousness. The yajóas, at the level of Aïvamedha, do this very thing. Yajóas are, actually, performed as combined and collective experimentation of physical and vital energies. As a result, the willpower and the genius of the people are awakened. This awakened genius / intelligence interacts with the subtle world and transforms the environment so that waves of superior thinking and feelings are generated and brought to the surface of human consciousness. The challenge of stopping the surge of evil forces and transforming the swamp into a beautiful garden is confronting each one of us. To checkmate the devilish dance of total
disaster and simultaneously assemble the apparatus for real soul growth is a dual task like leveling a trench and erecting a tower on it. This task may be called not only ‘reversing the flow’ but ‘making it up side down by reversing the reversed’. Whenever such momentous occasions have arisen, with the grace of God, several such uplifting experiments have been performed on earth, and the illumined personalities which could make possible the impossible, have come. This momentous period of ‘change of an era’ has come after a very long time after much waiting. Whatever is going to happen these days is what has been earlier considered impossible. It has a dual purpose. After the combined transition period of the end and the beginning, new era is going to commence. In such circumstances, the inspiration of Aïvamedha yajóa has descended from the subtle realm in order to fight the evil tendencies pervading everywhere, so that humanity at large could transform itself into a group of geniuses and strong-willed people. The results of the Aïvamedhas, which are being performed in India and abroad should be understood accordingly, and one should make his life blessed by availing of the opportunity of participation in these yajóas.
After the battle of Kalinga, Emperor Ashok took shelter in the teachings of The Buddha whole-heartedly. He dedicated his whole life to the spread of Dharma as taught by the Master. Ashok had two children- son, Mahendra and daughter, Sanghmitra. He got both of them consecrated to the cause of Dharma. Sanghmitra went to Singhal Island (Sri Lanka). Princes of that palace Anula joined the new path of Dharma along with her five hundred female friends and Buddh Sangh of that country converted the whole country Buddhism. Mahendra was sent to Malaya. Thus the whole country was dedicated with heart and soul to the great cause. Because of them the message of The Buddha spread far and wide in India and in the Far East. July-Aug 2005
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Aïvamedha, Savit³ & G³yatrº S³dhan³
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he first Aïvamedha yajóa was performed by Praj³pati (the Lord of creation). The rhetoric description of this topic that is given in the thirteenth k³nd (section) of Ïatapatha Br³hmaña has already been cited on the first page of this issue. It becomes clear from this reference that the —ïi had called that yajóa as ‘Aïvamedha yajóa’, which was performed for the creation of this world and its management.
The description of the first yajóa is found in 90th S¿kta (hymn) of 10th Mandal of —gveda and the 31st chapter of yajurveda. Being the deity of the first yajóa, in the form of yajóa, the Lord (Supreme Being) has also been called Yajóa PuruÌa. Hymn 1 to 16 in the 31st chapter of yajurveda describe this sacrament and hence these hymns are called PuruÌa-S¿kta. In the first yajóa, the same Yajóa - PuruÌa (Parm³tm³) played the role of Yajóakart³ (performer of yajóa), yajó³gni (oblatory fire), yajóahavi (articles for oblation), etc. That is why, it has been said – ‘Yajóen yajóam ayajant dev³¡’ - (Yajurveda-31/16) - that is - the Gods performed the yajóa of yajóa with yajóa. The vital action of Aïvamedha Scriptures describe the creation of this world as follows. The Supreme Being saw that all the souls were inactive, so in order to make them active, He himself entered in them as 32
vitality. Because of all-pervading nature of this power, this Absolute Being of vitality was called Aïva. This Supreme Being entered in each and every thing in the form of an oblation with the spirit of yajóa. That is why this act was called ‘medha’. This was the first Aïvamedha. The same spirit has been expressed in Yajurveda (31/15) as follows – ‘Dev³ yadyajóa® tanv³n³ abadhnan puruÌa® païu®’ / That is - The yajóa that was being expanded by Dev (the Supreme Being) bound Yajóa PuruÌa himself in the form of ‘païu’. One of the meanings of ‘païu’ is ‘observer’. The Supreme Being is observing everyone. He envisioned the world and, in order to make it active, bound himself in the form of vitality with each and every element. The same vitality pervaded everywhere. Hence, according to ‘Aïu Vy³pnoti’, He was called Aïva. As the oblation became one with oblatory fire, so also this vital energy / consciousness became one with all the elements of this world. This sacrificial action was called medha. This act of transmitting the vitality to the world was called the first Aïvamedha performed by Praj³pati. If ‘medha’ is interpreted as a verb, it is (me+dh³) - held, or possessed by me. The July-Aug 2005
Super-consciousness is pervading everywhere in the form of Aïva. When it is held by some material or a living being, that action is called ‘medha’. The ‘medh³’ power that is permeating the living beings may be called the manifestation of the same divine medhic process. Thus, this process of Aïvamedha became the sacrificial means for the manifestation of this world. It has been said in PuruÌa S¿kta that this world is being managed by the Grace of the same Yajóa PuruÌa – PuruÌ e veda gva® sarva® yadbh¿ta® yaccabh³vyam, Ut³mritatvasyeï³no yadannen³tirohati / That is - whatsoever has happened till now and whatsoever is going to happen in future, that is all due to the same PuruÌa. It is this PuruÌa who is the controller of immortality and it accompanies other doers. This vitality radiating process of yajóa was expanded further. Thus in the second step, Sun, Moon, etc, which can retain and radiate the divine consciousness, were born Candram³ manasoj³taïcakïo¡ s¿ryo aj³yata / -Yajurveda (31/12). The Sun and the Moon were born from the eyes and the mind respectively of that Yajóa PuruÌa. Tasm³dyajó³t sarvahuta—ca¡ s³m³ni jajóire / -Yajurveda (31/7)
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It was due to the same sarvahut yajóa that — gveda, s³maveda, etc were created. Thus the chain of creation kept on progressing further. The nature came into existence in the third stepYatpuruÌeña havi̳ dev³ yajóamatanvat 1m Vasantoasy³sºd³jya® grºÌma idhma¡ ïaraddhavi¡ / That is - when the gods started yajóa with the havi (articles for oblation) of that PuruÌa, the roles for the supply of ghee (milk fat), samidh³ (fuel) and haviÌy³nna (grains for oblation) were played by spring, summer and winter seasons respectively in that yajóa. As a result, ecological yajóa, the creation and nourishment of living beings started on earth. The fourth step is continuously going on earth – Trip³d¿rdhva udaitpuruÌa¡ p³doasyeh³bhavat puna¡ / Tato viÌavagñ vyakr³mats³ïan³nïane abhi // That is - The PuruÌa, who had (performed) three steps in the ¿rdhvaloka (upper cosmos) had one step here (on earth). This (process of yajóa) is pervading all those who eat food (that is, animals, birds, etc) and those who do not (i.e. trees, vegetables, etc). It is clear that the vital consciousness is continuously flowing in the nature. Its ‘medha’ is continuously going on in every element and every corner of this world. The latter is dependent only on this Aïvamedha, which is being performed in form of the cycle of the continuous flow of divine energy. 33
In hymn 1/8 of PraïnopaniÌad, this fact has been clarified further -
‘Savit³ Savit³’ - The radiator of vitality Savit³ Savit³ has been considered as the prime source of vitality. It may be that the role of Savit³ is performed by some other celestial body in the Heaven and in the cosmos, but, on earth, the role of Savit³ is being played by ‘Sun’, indeed. It is the Sun that is running the Aïvamedha of nature – Asau v³aditya soaïvamedha¡
aekavi
gva®ïa¡
- Ïatapatha (13/3/3/3) That is - It is this Âditya (Sun) that is supreme; the same is Aïvamedha. The fact that the Sun is sustaining life on earth, has been mentioned clearly in many scriptures– Udyannu khalu v³ ³ditya sarv³ñi bh¿t³ni, prañyati tasm³dena® pr³ñ ity³cakïate 1 - Aitareya Br³hmana 5/31. That is - certainly, Âditya (the Sun) as it shines bestows new consciousness to all (living beings); that is why it has been called the source of Pr³ña (vitality). In hymn 1/19 of Aitareya Br³hmaña, the above assumption has been supported by saying “Pr³ño vai savit³” (Savit³ is vitality, indeed). Elsewhere it has been said -
Viïvar¿pa® hariña® j³tvedasa®, Par³yaña® jyotireka® tapantam / sahastra raïmi¡ ïatadh³ vartam³na¡, pr³ña¡ praj³n³mudayatyeÌa s¿rya¡ // That is - There is only one life-giver in this world and that is Sun. In terms of the vitality, there is no parallel in this world. The Pr³ña that bestows life to the entire world emanates from the Sun and provides heat, light and energy to the entire universe and also completes the cycle of seasons. As the Sun is radiating energy to this world, it has been called ‘So aïvamedha¡’ - (the same is Aïvamedha). Further, there is also a provision of ‘Savit³ S³dhan³’ (worship of the Sun) and offering oblations to Savit³ in Aïvamedha yajóa. In this context, the hymns of Ïatapatha Br³hmana are quoted as follows. Atha S³vitrºmiÌti® nirvapati / Savitre prasavitre ......... Savit³ vai prasavit³ savit³ maima® yajóa® prasuv³diti / - (13/4/2/6) “Now the oblation is offered to Savit³- To Savit³-PraSavit³. Savit³ inspires. Hence Oh Savit³! Inspire me in this yajóa please”. Atha dvitºy³® nirvapati / Savitre ³savitre..
Âdityo havai pr³na¡ - PraïnopaniÌad
(1/5)
That is - Âditya (the Sun) is certainly Pr³ña.
Savit³ v³ ³savit³ yajóam³suv³diti /
savit³
maima® -(13/4/2/9)
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“Now the second oblation is offered to Savit³Asavit³. Savit³ is Asavit³. Hence Oh Savit³! Inspire me in this yajóa please”.
R³Ìtra, the worship of Savit³ and offering of oblations to him are given top-priority. Savit³ and G³yatrº
Atha tritºy³® nirvapati / Savitre satyaprasav³y............ Havai satya prasavo ya¡ savitu¡ satyen me prasavenema® yajóa® prasuv³diti / - (13/4/2/12) “Now the third oblation is offered to Savit³which reveals truth. This Savit³ is ‘Satya – prasava’ (revelator of truth). Please inspire me by the power of Satya-prasava, in this yajóa.”
It is well known that the deity of G³yatrº Mah³mantra is Savit³. It is the G³yatrº S³dhan³ that has been prescribed by scriptures for specific invocation of the power of Savit³. If the Sun is considered Pr³ña, then G³yatrº is divine Pr³ña Vidy³ (the science of awakening the vital energy) which protects ‘ Pr³ña.’ According to the scriptures, G³yatrº and Savit³ complement each other.
It becomes clear from the abovementioned discussion that Aïvamedha has been essentially a process of expansion and progressive activation of Pr³ña. Only Sun is the source of vital energy in this universe. Hence, in the Aïvamedha yajóas performed for the benefit of
S³ hai̳ gay³nstatre / Pr³ñ³ vai gay³statpr³ñ³nstatre tad yad gay³nstatre tasm³t G³yatrº n³m sa y³mev³bh¿manvahaiÌaiv s³ sa yasm³nv³h tasya pr³ñ³nstr³yate / -Ïatapatha Br³hmana - 14/8/15/7
Once upon a time there was a mouse that used to live in a hut of a Mahatma. Whenever any cat passed by the mouse, he would shiver with fear. The Mahatma asked the reason of fear and also the remedy to it. The rat said that he always fears the cat. If the Mahatma could make him a cat he would become fearless. The Mahatma did the same. As a result the rat became a cat and moved fearlessly in the jungle. When the dogs saw the cat they followed it. Again there was danger to the cat; so she requested the Mahatma to make her a dog. The Mahatma pitied and made her a dog. Now she started barking as a dog. Not many days had passed by when the jackals smelled the dog and wanted to kill and eat it. The dog was again in trouble. The scared dog again got hold of the Mahatma and requested to be converted into a jackal and was granted the wish. The tigers cannot see the jackal. They are bitter enemies of it. When the tigers heard this, they were bent upon killing the jackal. Now again, only the Mahatma could rescue him. He now wanted to live as a tiger and got the wish fulfilled. As a tiger he growled and echoed in the whole of the forest. Not many days had passed when a group of hunters killed all the tigers in the area except this one. They were searching for it in the nearby area. He (Tiger) sensed the trouble. There was no other place to go except the Mahatma and he did so. Now the Mahatma was in a changed mood. He sprinkled some water from the pot and converted the tiger into the rat again. He said that anyone who has no courage to fight the adversities on his own cannot survive because no one can depend on others all the time. July-Aug 2005
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This is called G³yatrº because it protects ‘gaya’, which means Pr³ña (vitality). It protects Pr³ñas. The S³vitrº that is imparted by Âc³rya is nothing but the same G³yatrº. It protects the Pr³ña of that person who is initiated into this Vidy³ (knowledge). There is a famous prayer of G³yatrº Vidy³ in Atharvaveda -. ‘Stut³ may³ vard³, Vedam³t³ pracoday³nt³m........... ’ (19/71/1). Herein it has been said to inspire towards righteousness. Savit³ has also been called Prasavit³- one who inspires - procreator. The adjectives used for Savit³ and G³yatrº are synonymous. In the same mantra (hymn) of Atharvaveda, G³yatrº has been hailed as the bestower of Brahmavarcas (divine splendour). Ïatapatha Br³hmaña has called Sun too as Brahmavarcas Asauv³ ³ditya ek³kº brahmavarcasam (13/2/6/10)
caratyeÌa
- This Sun moves alone. It is ‘Brahmavarcas.’ From the above evidences, it becomes clear that Praj³pati performed Aïvamedha primarily as a process of infusing Pr³ña. The Sun radiates Pr³ña to the world and G³yatrº, too, is ‘ Pr³ña Vidy³’. Similarly, in different hymns of 13th section of Ïatapatha Br³hmaña (whose reference has already been given earlier), Aïvamedha and Sun, both have been called Brahmavarcas. G³yatrº Mah³vidy³ also bestows Brahmavarcas. This is the reason, why it is essential to give special importance to the worship of Sun and 36
G³yatrº, when the Aïvamedha yajóa is performed for the unification and upliftment of the R³Ìtra. In the present series of Aïvamedha, the masses are being inspired to worship G³yatrº, according to their capacity, through the door-to-door contact across the country. As a consequence of these Aïvamedha yajóas, being performed as part of Dev Sanskriti Digvijay Abhiy³n, crores of people are taking up G³yatrº S³dhan³, in order to prepare the background for the descent of divine consciousness.
Goswami Tulsidas had extraordinary infatuation with his wife, Ratnawali. Once, during the rainy season she had gone to her father’s house. Tulsidas became restless to meet her. In the first night of separation he swam across the river and climbed up with the help of a rope hanging at the back roof into Ratnawali’s room and awakened her. She felt deeply ashamed. She admonished him saying that if he had as intense a love for God and dedication to his duties it would be a blessing and a boon for him as well as for the world. He accepted the advice of his wife and changed the course of his life. By writing the epic poem ‘Ramcharit Manas’ he rendered in valuable service to the world at large and was acclaimed as saint PAr excellence. Credit for this great transformation of a lustful person into a geat saint goes to his wife Ratnawali. July-Aug 2005
Aïvamedha Yajóa A process of utilization of solar energy
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hose who really want to know the relationship of Sun with the human life should not get satisfied with physical scientific explanations alone, rather they should also be conversant with the Indian spiritual knowledge acquired in this context. According to the physical science, the Sun is supposed to be responsible mainly for climate, vegetation and the changes in the visible world. But the teachers of the spiritual science are of the view that the sentiments / emotions of human beings are also deeply affected by the Sun. Galileo, throwing light on the same subtle science, once said “Whatever we see is not the complete Sun. The real Sun is a kind of consciousness or vitality or energy, which is reflected in every atom of the solar system. Even, the photons (corpuscles or packets of energy) radiated by the atom are as powerful as those radiated by Sun”. At that time, this concept was disregarded but later on scientists did extensive research on the subject. Now it has been proved through these investigations that the human beings are totally dependent on the Sun. The science of establishing a mental contact with the Sun and knowing several hidden mysteries of nature and acquiring supernatural powers for spiritual development was known in our country as G³yatrº Vidy³. The human body is a mixture of the elements of Earth and Sun (i.e. the matter and energy) and hence, from the physical and mental point July-Aug 2005
of view, the human body is not only affected by Earth but there is a tremendous influence of the Sun also. When we think over our physical body, it appears that by taking food, water, etc, that is the essence of earth, a number of elements like oxygen, nitrogen, carbon, iron, sulphur, etc, are produced inside the body. Herein, vital energies that are subtler than these elements are active. The pulsations in our body are due only to Pr³ña (vitality). We are able to perform actions like sneezing, yawning, sleeping, closing the eyelids, etc. only because of Pr³ña. These actions cannot be performed by inert matter (elements). Pr³ña is subtler than all the elements. That is why, it cannot be seen. However, it can be felt and understood easily through the science of G³yatrº. According to astronomers, basically there are only two elements in the Sun- first, hydrogen and second helium. Sun consumes hydrogen and converts it into helium. This gives it energy, heat and light. Had this reaction not been taking place, the Sun would not have been visible. Other hypothesis is that the Sun is omnipresent and almighty. Now, if we wish we can call it a Soul, an aggregate of Pr³ña, or a burning ball of hydrogen. If anyone has a doubt that the Sun is a fireball, then he should study it with telescope. He will find that not only the flames as those in the yajóa kuñda (fire pit of yajóa) erupt from the Sun, but the eddies 37
of energy which are the mixture of light, heat and electrical charge also erupt from its surface.
establishing a resonance between the two lies in the 24 syllables, which have been called, collectively, G³yatrº Mah³mantra.
Almost a similar kind of reaction takes place in our bodies. A similar kind of energy in the form of thoughts is present in our minds. It is a kind of vibration and hence it cannot be seen but most of the energy in bodies manifests itself in a similar way. If we call a human being a creature of different elements; then the Sun may also be assumed to be a conscious entity in the gaseous state. Its power is limitless, almost infinite. It goes on bestowing (radiating) continuously and hence there has been a tradition to call it by the honorific title of Devat³ (deity). If’ the latter meaning of Sun is taken for granted and by assuming that it is the central power of thoughts and emotions, a process of its utilization can be adopted. Then it should be possible for anyone to acquire physical, mental, social, intellectual and spiritual boons. This science has been revealed on earth by G³yatrº Mantra.
This is the reason why the persons who know the essence of Up³san³ (worship) have advised that while meditating on Mother G³yatrº one should visualize her in the middle of the rising Sun. According to the scripture-
The vibrations generated by chanting 24 syllables of G³yatrº Mah³mantra establish the mental relationship between the Sun and a person with similar elements. There is elementary unison between the Sun and the person. The scripture says”S¿rya jagatastasthuÌaïca” S¿rya ³tm³ jagatastasthuÌaïca That is - the Sun is the soul of this world. Our consciousness is the soul of (the world of) our body. The power to synchronize the consciousnesses at the same frequency and 38
G³yatrº bh³vyed devº® s¿ry³s³rkritaïray³m / Pr³tarmadhy³ne s³ya® ca dhy³na® kritv³ japetsudhº // ϳk³nand Tarangiñº 3/4/1 -ϳk³nand That is - The intelligent person should perform Japa (i.e., recitation of mantras) thrice daily, i.e., in the early morning, noon and evening, meditating on Devº G³yatrº with a splendor akin to that of the Sun. The Sun and G³yatrº are synonymous. Their unity is the same as that of fire and heat. This unity has been praised by the —ïi as follows-Namaste S¿rya Sank³ro S¿rya G³yatrike amle / Brah®vidye mah³vidye vedm³t³ namostute // Oh G³yatrº! You have the splendour of the Sun. Oh Amle! You are Brah®a Vidy³ (knowledge of Basic Reality), Mah³vidy³ (Supreme Knowledge) and Vedm³t³ (Mother of the Vedas). I salute you. One who performs S³dhan³ of this Mah³mantra receives flow of Sun’s energy. The law of science is that there is a1ways a flow of charge from a point at a higher potential to that at a July-Aug 2005
lower potential, if the two points are properly connected. This flow of charge continues till the two points attain the same potential. The Siddhis (Supernatural powers) achieved through G³yatrº are all advanced stages of the same - process. In the state of perfection, a person becomes omnipresent and omnipotent like the consciousness of the Sun and he can see everything. Not only he acquires the power to predict the c1imate or the health of persons, and read the thought rising in the minds of others but also he becomes the master of the powers and activities, which are even subtler than this. The outreach of such capabilities is so large that it is not possible to describe them in a few lines. Compassion, intelligence and benevolence start developing in him. In other words, a devotee of G³yatrº, besides worshipping, starts utilizing his talent’s (good qualities and good thoughts) in good deeds. It is possible to get the favor of a person easily and overwhelmingly when he is calm and in a joyous mood. Waves can be easily produced by throwing a small stone in a quiet and clean pond. This is the combined aspect of emotions and science. Whatever codes of conduct were decided or the scientific experiments performed by Indian Âc³ryas (spiritual teachers), they were done by keeping the above doctrine in mind. Param P¿jya Gurudev has also performed some unique experiments from time to time, by keeping the same subtle philosophy in view. According to the learned persons in the field of S³dhan³, if G³yatrº is worshipped by some specific methods on some specific occasions and the process of yajóa, etc is performed then it is possible to influence July-Aug 2005
deeply and attract strongly the spiritual powers of the Sun. With the help of those powers, one can achieve peace and prosperity not only for the self but also for the entire society, nation and the world at large. Sahastra kundiya yajóa of 1958 was such an experiment. Later on meteorologists also supported this hypothesis. The astronomists observed an ‘International Year of Quiet Sun’ from July 1, 1957 to December 31, 1958. During this period, the Sun was quiet indeed and the scientists got a chance to study it and perform several experiments. During the same period, several ‘s³dhakas’ performed a special s³dhan³ of G³yatrº under the supervision of P¿jya Gurudev which was completed in a yajóya spanning over 4 days, in October 1958 when they offered a P¿rñ³huti (completing oblation), on the day of Ïarada P¿rñim³. The pace of his experiments did not slow down after this experiment. Prajó³ -Puruïcaraña, meditation of Sun, Kalpas³dhan³s and series of Mah³yajóas in all parts of the country were the result of such investigations. The objective of these experiments was to give the benefit obtained from these divine undertakings to humanity as a whole. After these experiments there were lots of changes in the activities of the world. Not only the nature is changing its course but the emotions and thoughts of the people are also changing drastically. The indulgent and materialistic people of the western world have also started seriously turning towards spirituality. India is indeed the hub of the changes in the world. The persons blessed with divine vision can easily see that the 39
vibrations set in motion in the subtle world for changing this physical world have their epicenter in India. In the daily routine, the Sun is found to be quiet during early morning and evening. Navar³tris are also based on the same fact. The science and the methods of doing s³dhan³s on such occasions are the result of investigating the physical and subtle nature of the Sun, which are corroborated by physical science. India had to remain under the clutches of slavery for about 1500 years. The after-effects of this are still visible. According to the adepts in the philosophy / essence of G³yatrº, such ill effects should start vanishing by the turn of twentieth century. According to astronomical calculations, in order to take one round of the Sun, the Earth has to travel 1 crore and 30 lakh miles. The Earth completes this journey with a speed of 67 thousand miles per hour, in 365.25 days. One fourth of a day increases in one revolution around the Sun. The Earth comes in the same orbit after 365.25 x 4 = 1461 years. It is said that the current cycle of 1461 years is going to be completed around 2010. In the meantime, the dazzlingly terrific divine powers of the Sun are going to descend on Earth, which will destroy all the evil forces. The devotees of G³yatrº will witness these changes unscathed. In this turmoil, they will remain calm and poised like the beloved child who is not scared of his annoyed mother; rather he calms her by his innocent prayer. The series of Aïvamedha Mah³yajóas performed in India and abroad from 1992 to 2000 was an extraordinary experiment, which was started 40
with the inspiration of P¿jya Gurudev. This may be called the revised and enlarged version of the ‘Sahastra kundiya mah³yajóa ‘ of 1958. The process of Aïvamedha has a deep relationship with G³yatrº and the Sun. According to Ïatapatha Br³hmaña Savit³ vai prasavit³ savit³ ma ima® yajóa® prasuv³diti - Ïatapatha 13/4/2/6 That is – Savit³ inspires. Savit³ ! Inspire me in this yajóa please. Similarly, there is a provision of offering oblations with G³yatrº Mah³mantra by chanting ‘G³yatryai Juhoti’. Indeed by this process it will be possible to get the entire world bestowed with several benefactions by connecting the human race with the power of the Sun. After studying the effect of Sun on the cosmic rays, ionosphere, and the earth’s magnetic field, the scientists have found that the Sun gets excited on its own. The excited Sun churns the entire solar system (including the earth). At that time, the flames erupt from its surface and there is a shower of minute particles. Where do these particles disappear is not known to the scientists? However, according to the teachers of the science of sou1, these are the particles which produce vibrations in each and every molecule of this world. Because of this, not only the physical nature of the human beings but also their subtle nature is affected. Thoughts, emotions, will and faith also get changed. Though the estimation of such a large scale change cannot be done by July-Aug 2005
the scientists; but the reality can be understood by analyzing the overall effects on the world politics, business, industry, labour, armed conflicts and the social activities. To those who can feel the mysteries which are accessible by s³dhan³, the objectives and benefits of the Aïvamedha process will not remain unknown. They will quickly dive deep into G³yatrº Vidy³. They will be oriented more towards abstinence, acquiring knowledge and devotion. These are the persons who are going to guide the world in future. According to the experts in the philosophy of G³yatrº, there are only two elements that play crucial role in the creation of the world. They are Dev or Pr³ña (vitality or energy) and Bh¿ta or Pad³rtha (matter / animate or inanimate). The animate or inanimate can not become active without Pr³ña. The human body that is made up of Pancabh¿ta (five elements) is the dialectical portion of G³yatrº. As the words of G³yatrº Mantra disappear in the air after pronunciation, so also the
human body disappears at the end of its life cycle. Its second part is pervaded by Pr³ña (the place of Sun). In spite of its visible part being physical in nature, its invisible part is astral. The latter part of Sun is much more powerful. The —ïis have called Sun as Trayº Vidy³. That is there are all the three elements in it; namely, physical element (which forms the body), Pr³ña -vitality (which gives rise to consciousness), and mana (which thinks). When we connect ourselves with the Sun, through G³yatrº Mantra S³dhan³ then we get its spiritual benefits – health, brilliance and unshakable will power. The main objective of the process of Aïvamedha is to impart the correct knowledge of this Vidy³ to the society so that peace, happiness and prosperity prevail everywhere on the earth. In this momentous transition period of the change of the era, the persons who, after acquiring this knowledge, try to propagate it in the entire world will be bestowed with divine blessings - name, fame, health and prosperity.
The incident belongs to the days of Independence Movement. A session of the Kathiawar state public corporation was going on. Bapu was sitting on the dais along with other leaders. Just then he happened to see an old man sitting at a distance. Gandhiji felt as if he was known to him. After some time he could recollect that old man had taught him in his childhood. Bapu immediately got down the dais, went to the old man and after paying him respects, sat down near his feet. He asked the teacher about the welfare of his family. After a long interval the teacher said “Now you go to the dais. Leaders might be waiting for you.” Bapu said, “No, no! I am comfortable here only. Now I don’t want to go to the dais. Sitting here I will see all the proceedings. You please don’t worry” After the meeting, the teacher blessed Gandhiji saying, “Only a man who is without vanity, like you deserves to be called great.” July-Aug 2005
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Yajóa Bali - Devadakïiñ³ he scriptures have directed the usage of ‘Sw³h³’ and ‘Swadh³’ while offering the oblations.
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(2) the act of eating cheerfully (3) the oblation offered to the manes (departed souls of ancestors)
In a praise of God (Yajóa PuruÌa) it has been said: “Tvameka® Ïarañya®” (you are the one and only Refuge for us), “Tvameka® Varenya®” (you are the one and only Choice for us).
‘Swadh³ nama¡’ is extensively used in the obsequial rites in the honor of the deceased ancestors. This simply means that the manes should receive the offering cheerfully and get satisfied.
In the worship of Yajóa, ‘Sw³h³’ is the mode of dedication and ‘Swadh³’ is the mode of selection or adoption. There are three interpretations of ‘Sw³h³’(1) Su-suÌÚhu ³h – su - ³h; meaning - Good saying. (2) Sva-v³k-³h-iti - A sentence said with one’s own voice or with one’s assent. (3) Sva-³huta® - havirjuhoti v³ - To offer an oblation of havi (materials of yajóa) or that of one’s talents. The word ‘Sw³h³’ is uttered with every offering in the Yajóa. The one who conducts Yajóa keeps the emotions of the y³jaks in accordance with the above rules, but the Yajóa can not be said to be complete by this alone. The Yajóa will be considered complete only when ‘Swadh³’ is also utilized along with that. ‘Swadh³’ has also been interpreted in three ways - (1) to take a definite righteous path, 42
The scriptures advise that in the Yajóa, Yajóa– Bhagav³na must get satisfied, all the invited gods must be satisfied and all the participating-specialists in the Yajóa must also be satisfied. Without this, Yajóa is not considered complete. This is called the usage of ‘Swadh³’ in Yajóa. In this context, Yajóa - Bali (sacrifice in Yajóa) and Devadkïiñ³ are offered. In the context of Bali, it has already been explained earlier that its meaning cannot pertain to killing or any violence. The ritual of offering the eatables/ cereals, etc reverentially is called Bali. Thishas been explained by giving the examples of Devabali, Gaubali, K³kabali, etc and Bali Vaiïva Yajóa. So in the Yajóa, Yajóa Puruïa and all the invited gods are offered food to their satisfaction; this is called Bali. The Divine powers are also satisfied by expressing thankfulness to them on the completion of work. It is clearly written in the Yajóa Mºm³n̳ –
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Balistu trividho jóeyast³ntrika¡ sm³rta eva ca / Vaidikaïceti.... // Vaidika® tu bali® dady³dodana® svinnamaÌavat / Sarocanamatikr¿r daivate vatak³nvitam // There are three kinds of Bali- T³ntrika, Sm³rtta, and Vaidika. Vaidika Bali is given by cooked ‘maÌa’, that is cooked rice with horsebean. For a cruel deity, the Bali should be given by Sind¿r (vermilion) and cooked rice with ‘vataka’ (vad³). It is clear that the gods like only pure satvika eatables in their food. It must be mentioned here that satisfying the gods by offering food is also symbolic. In fact, all the eatables, or other things for that matter, have been given by them, so they do not really need them. However, by symbolically offering a portion of whatever is given to us, we express our thankfulness and gratitude to them. The offered articles are not used by the devotees but they are distributed with a spirit of benevolence. This act and spirit of benevolence and sharing definitely pleases the gods.
the ïraddh³ he has acquired. The true evidence of ïraddh³ is provided by moulding oneself analogous to the revered. The gods can actually be pleased or satisfied only by providing the evidence of the truth of one’s ïraddh³. Thus, one should cultivate such resolves/virtues, which bring out the divinity within oneself. There are two ways to bring out the divinity: (1) reduce the evil tendencies and (2) increase the divine tendencies, in one’s life style. Normally, every sensible person wants to get rid of disorders/perversions from within and he also wants to adopt the good tendencies. But today, there is so much pressure of evil tendencies that a normal person cannot resist it. Therefore, it is more fruitful to take a solemn vow of self- refinement, self-evolution and self- development under the protection of divine powers in the atmosphere of Yajóa.
A provision of Devadakïiñ³ has been kept to please and satisfy the gods. The latter are pleased only when they see that the ïraddh³ (faith) of the person, who is invoking them, is genuine. In the genuine ïraddh³, along with the respect, there is also a tendency to fo1low the revered deity.
The experiment of Aïvamedha is done to reestablish the divine culture in public life. With the same objective, the cooperation of divine powers and the —Ìis is sought. With their powers they create the favorable circumstances to shower the boons. But the question arises. Whom to give? Why to give? They will give for the well-defined genuine altruistic purposes and they will give to the deserving and dependable persons. The selfless motive of the Yajóa is announced right at the beginning of the Yajóa; the participating devotees perform Yajóa with the same motive.
Ïrºmad Bh³gvadgºt³ says - Yoyacchraddha sa eva sa¡ - that is, one becomes according to
Now the question of reliability or authenticity arises, which is, of course, a personal matter.
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All the children- all the students - become eager to earn the prize. They also try to take the parents or the teacher into confidence. On such occasions, performance alone (and not the words) is considered as a touchstone. It is said - demonstrate and deserve. In the context of Devadakïiñ³, too, the proof of one’s reliability is to be given to the divine powers. Determined vows, though small, are taken to move forward in the direction of divinity. The addictions, bad habits like laziness, rebuking others, etc are given up. Similarly, vows are taken to develop new virtues within oneself. Regular up³san³ (worship), regular study of sacred literature, and regularly spending of a portion of one’s time, money and talents for the benefit of this world, are such injections which may be compared with the mine of gems. The genuine declaration of resolves to follow these virtues comes under Devadakïiñ³. The process of Anuy³ja starts after the completion of Yajóa. In this process, the energy generated through Yajóa is properly utilized. The Yajóas of Gayatri Mission are being performed with the aim of uprising of the divine culture and the unification of the R³Ìtra. In this context, to inculcate in oneself the attributes of the divine culture and to inspire others to adopt the same may also be called such efforts which come under the category of Devadakïiñ³. The Aïvamedhas are going to generate immensely potent energy. The persons who come forward for the determined application of this energy will get name, fame, health, 44
prosperity, and good fortune, almost everything. Through these persons, this energy will get such gigantic tasks completed, which would otherwise seem impossible. As the energy of Yajóa pervades in all directions, the sacrificial sentiments will grow in the minds of the public. The spiritually infused thoughts will be generated and the deeds pertaining to the spirit of Yajóa shall be performed. This dedicated labour of determined people (the oath takers) will produce such a strong hurricane that it will disperse all the dark clouds of destruction. The rays of bright future will then be clearly visible. It is hoped that in this experiment of bestowing name,- fame, good fortune on humanity, persons of refined sensitivity and commitment to deeper and higher values will associate themselves with this divinely guided Mission and earn the credit of contributing their mite towards the fulfillment of the historic event of ushering in of the Golden Era.
“A lamp does not speak, it introduces itself through its light. Do not indulge in too much self praise. Give a chance to people to judge yourself purely through your actions.” July-Aug 2005
The Process of Yajóa Yajóa, Divine Discipline and Yajóa Sansad
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he Yajóa is a unique combination of the sciences of emotion, psychology, the hymns, physics and chemistry. As it is possible to access through it the Divine Consciousness, the Yajóa has been called the Divine gate. That is why, divine disciplines are enforced at each and every step or action related to it. In order to recollect those divine disciplines, their Pratºkas (symbols) are established in the Yajóaï³l³, and in order to conduct the entire process in a disciplined manner, a Yajóa-Sansad (the Parliament of Yajóa) is also appointed. All the essential divine disciplines have been attached to the Gayatri Mission’s Aïvamedha Yajóas. The arrangement at the level of subtle realm has already been done by our Gurusatt³. In order to prepare the visible symbolic form, a procedure laid by scriptures is being followed within the constraints of prevailing times.
These are embellished with festoons and the symbols of Ï¿la, Ïankha, Gad³, Padma, etc, are painted on them. In the East - the symbol of ‘Ïankha’ in the red; in the South- Cakra in black; in West – Gad³ in white and in the North-Padma in yellow colour are inscribed. The figures of eight divine guards Jaya-Vijaya, Bhadrak-Subhadrak, ÂnandViïvar¿p and Dhruva-Suprasanna, are made on the two sides of each of the four gates. The flags, as symbols of different deities, are placed in eight directions on the top of the canopy. The V³hana (mount) of the related deity is also depicted on the flag.
The Yajóaï³l³ (canopy) of Aïvamedha containing one thousand eight kuñdas (pits of fire) is decorated with the divine symbols, cakras (wheels) and the idols of deities. Some important placements are as follows:
The flag in the East depicts an elephant in white colour, as the V³hana of Indradeva; and that in South-east, goat is depicted in white colour as the V³hana of Agni Deva. In the South, buffalo in red colour as the V³hana of Yama Devat³; in South-west, lion in white, as the V³hana of Goddess Durg³; in West crocodile in grey colour, as the V³hana of Vasu; in Northwest, deer in black as the V³hana of Candra; in North, horse in golden colour, as the V³hana of S¿rya; and in North-east, bull in white colour as the V³hana of Ïiva, are depicted.
Four Divine Gates are erected in all the four directions of the Yajóaï³l³. These are meant only for restricted use and not for public use.
Similarly, the flags are placed in between North-east and East depicting ‘swan’ as the V³hana of Brahm³ and in between South-west
Pratºkas The establishment of ‘Pratºkas Pratºkas’
July-Aug 2005
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and West depicting ‘eagle’ as the V³hana of Ananta Deva.
and V³stu vedik³ in South-west are also established.
*8 Idols of elephants symbolizing eight Digp³las (the guardian deities of different quarters) are established in eight directions. Invisible Digp³las are established in the directions of Ak³ïa and P³t³la.
All these placements are shown in the figure given at the end of this article. These are not for mere decoration. The inspirations and the powers hidden in these idols are explained during the ‘karmak³nd’ of Yajóa. The act of Yajóa and the emotions and thoughts of ‘y³jakas’ are moulded accordingly.
*A description of construction of yajóa kuñdas of different shapes in different directions is given in the next article. *It is prescribed to place the idols of Sapta-—ïi (seven prominent sages) and Arundhati in the eight directions. The direction-wise placements are as follows - the idol of Gautama in North; that of Bh³radv³ja in North-east, Viïvamitra in East, Kaïyapa in South-east, Jamadagni in South, VaïiÌÚha in South-west, Atri in West and Arundhati in North-west. *The location of Deva-vedº(s) (platforms) in the Yajóaï³l³ is also fixed. ‘Sarvatobhadra’ is established in front of the Deva- manca (the main stage) in the East. On the two sides of this are established Ïodaïa M³trik³ and ‘Dv³daïa Vin³yaka Cakra.’ -The Tatva Vedi(s) are located as follows. The symbol of Ak³ïa tatva (ether) in the form of swastika is placed near Devamanca in the East. The symbols of Agni tatva (fire) in South-east, Prithvº-tatva (earth) in South-west, V³yu-tatva (air) in North-west, and Jala-tatva (water) in Noth-east, are established on the vedi(s) placed there. *Navagraha Cakra in the middle of Yajóaï³l³, Pancomk³ra vedº in the North-east; Kïetrap³lacakra in North-west, Yoginº cakra in South-east, 46
Yajóa Sansad - The Hub of Discipline: In order that the Yajóa is conducted according to the prescribed rules, a team of experts is appointed. It is called Yajóa-Sansad. The responsibilities of the different experts and their titles are as follows: Yajó³c³rya – In Rudray³mal, ‘Âc³rya’ has been called as the chief patron of the Yajóa. A qualified and competent ‘Âc³rya’ has to be searched according to the objective to be accomplished through Yajóa. ‘Âc³rya’ used to have not only the knowledge of all the streams of rituals of Yajóa but he also used to possess enormous power of Tapa according to the requirement of the task. It is only on the basis of the Tapa that it is possible to attract and invite the divine powers and then generate the subtle flow of their energies according to the requirements of the objective. The story of the PutreÌti Yajóa of king Daïaratha is well known. In those days, Maharïi VaïiÌÚha was the most revered among all the —ïis, but in order to fulfill the desired objective he made young sage —Ìyaïranga, who was instinct with the power of Tapa, the ‘Âc³rya’ of that Yajóa. July-Aug 2005
That Yajóa produced pre-eminently results just because of the active association of his power of Tapa. The ‘Âc³rya’ had the capacity to make union with the divine cosmic currents. The deities he invited, used to come in that Yajóa; the deities he offered the oblations, used to accept the same. In the Sarpa-Yajóa of Janamejaya, Takïaka (name of snake), for self-protection, coiled itself around the throne of Indra. When this was known, the oblations were given to Takïaka including Indra. The effect of oblations was so much that Takïaka was pulled along with the throne of Indra. At that time, Indra forcibly removed that snake from his throne. A considerable thought is given before a person is accepted as an ‘Âc³rya’ of the Yajóa. The Gayatri Mission’s series of Aïvamedha yajóa is being performed under the patronage and direction of the —ïi-couple - P¿jya Gurudev and Vandanºya M³t³jº; who are as competent as the ancient —ïi - couple VaïiÌÚha and Arundhatº.
three helpers – Praï³st³, Acchav³ka and Gr³vastuta. Adhwaryu - They are the priests who possess the knowledge of all the rituals of Yajóa and hence they are responsible for properly conducting all the rituals. They also have three assistants, namely; Pratiprasth³t³, NeÌÚ³ and Unnet³. Udg³t³ - These are experts in recitation of hymns and invocations. They have three assistants – Prastot³, Pratihart³ and Subrahmañya. Sadasya - (Members of the Sansada) - They are responsible for supervising the proceedings, by sitting near the vedis and correcting the mistakes, if any, done by the y³jaks. Y³jaka - These are the persons who have awakened sacrificial attitude in their hearts through devotion and who offer the oblations with that spirit.
Brahm³ - This is the second most important position after the ‘Âc³rya’. The supervision of all the activities of —tviks, yajm³ns, etc and their proper management is the responsibility of Brahm³. He has three assistants - (1) Brahmañ³cch³nsº (one who makes participants obey the directions), (2) Âgnºndhra - (the coordinator of Yajóagni –fire of Yajóa, oblations etc), and (3) Pot³ (the person responsible for the cleanliness and sanctity of the place).
The Prominence of Ïraddh³
Hot³ - The chief priests appointed for inviting and welcoming the deities. They also have
Aïraddhay³ huta® dravya® tapas tapta® krita® ca tat /
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The scriptures have directed that every task in Yajóa / ritual has to be performed with full Ïraddh³ (faith). Without faith the ritual is like a body without the soul. ‘Ïraddhay³ Satyam³pyate’ (Truth is obtained through faith alone). By saying so the scriptures have enjoined to perform every deed with full faith. Ïrºmad Bhagvad Gºt³ says -
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Asadityucyate P³rtha na ca tatpretya no iha // That is - Havana, d³n (donation), tapa or any other work performed without faith is called Asat (untrue). Oh P³rtha! The result of untrue or unholy work is beneficial neither in heavens nor on earth. It is said in Atri Smriti (146) that Aïraddhay³ ca yaddanta® vipreagnau daivike kritau / Na dev³striptim³y³nti d³turbhavati niÌphalam // In a Yajóa performed for the invocation of the particular deity, whatever Dakïin³, etc is offered to Br³hmaña and Agni without Ïraddh³, does not please the deity. That Dakïin³, etc of the giver goes waste. According to Matsya Pur³ña, there occurs a terrific loss to both the king and the nation
where the yajóas are done without faith. For exampleϳntimangala homeÌu n³stikyam yatra j³yate / R³j³ v³ mriyate tatra sa® deïo v³ vinaïyati // - (239-11)
Where atheism, generated by the loss of faith, reigns supreme in the work related to peace, prosperity or ‘homa’, there the king and the nation are ruined. That is why, the y³jakas are made to practice devotion for refining and augmenting their Ïraddh³ prior to the performance of Yajóa. During Yajóa, the Pratºkas (idols of deities, etc) are established in several places in the Yajóaï³l³, so that by looking at them Ïraddh³ is generated. Yajóa-Sansad too maintains the discipline and conducts the entire process of Yajóa, aiming at generating genuine Ïraddh³ in all the participants.
Wife of Socrates was very cruel and harsh of nature. She stopped her husband from doing welfare works as well as cursed the visitors. She thought that it was waste of time and energy of her husband. One day a religious discussion was going on with Socrates. The wife threw dirty water over the participants from the rooftop and called them names. The visitors took it to be their insult. Socrates acted with wisdom and wit. He turned their anger into light hearted entertainment. Laughingly he said, “Today the proverb which says that barking dogs seldom bite has been proved wrong- here barking and biting are both together.” Anger turned into laughter. Wet clothes were put out to be dried and the symposium started again in a calm atmosphere. Socrates concluded the discussion saying “To remain equipoised even in the face of grave provocation is the touchstone of farsightedness”. Because of this quality Socrates married life passed peacefully. The wife also improved herself gradually and lived as an ideal life companion. 48
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East
Waiting place for couples
Waiting place for ladies
Waiting place for gents
Waiting place for ladies
A
Traditional Âïvamedhik Yajóa ϳl³ Description1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23.
Âc³rya Manca Deva Manca Brahm³, —tvija, addhvaryu Udg³t³, hot³ Sarvitobhadra Dv³daïa Vin³yaka Cakra Ìodaïa matrik³ cakra Seats of Sapta—ïis Seat of Navagrahas Tatva vedºs Kïetrap³l cakra V³stu cakra Yoginº cakra Panca O®k³ra cakra Seats of Dikp³las Specific kuñdas of east Specific kuñdas of northeast Specific kuñdas of north Specific kuñdas of northwest Specific kuñdas of west Specific kuñdas of southwest Specific kundas of south Specific kuñdas of southeast
A : Special Kunds : Square Kunds : Round Kunds
Proposed Âïvamedhik Yajóa ϳl³ for Sydney July-Aug 2005
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A Unique Effort after two thousand years
W
hatever means had been in practice in making the past of Devabh¿mi Bharat glorious – Aïvamedha is the best among them. It is the gains and good results of Aïvamedha that gave the habitants of this land the prestige of Jagadguru in the field of knowledge of ultimate reality and Cakravartº (universal monarch) in the field of science. A western historian, Professor A.L. Basham, who is deeply and seriously dedicated to the study and investigation of divine culture writes, in his book titled “The wonder that was India”, that if one surveys the different parts of the world and tries to find where the habitants considered their land to be sacred and an object of reverence - it will be found that that country is India. According to the research report titled “Vedic India”, the Aïvamedha was in vogue in the form of Vedic method of worshipping the nation. This was given the status of AnuÌÚh³na which was performed together by the rulers, the philosophers and the common people. A few historians consider the Aïvamedha as a method of political unification. Historian A.C. Brownskey in his book “A history of historical writing” considers this assumption as shallowvisioned. According to him, the efforts of political unification have been done in the present age also and are still being done; but that soul-satisfaction with the results of such efforts was never felt as was felt by the 50
habitants of Vedic India in Aïvamedha AnuÌÚh³na. What else were the conquest expeditions of Greece and Rome except the race for imperial unification? The minds of Sikandar and Sellucus, who were defeated by the great Chañakya, were filled with such colorful imaginations. Hitler knitted his warp and weft in the guise of his promise; “I will unite the world”. In the third and fourth decades of twentieth century, Stalin tried to demonstrate the same streak, though on a smaller scale, in Russia using the slogan of communism of Marx. But all these efforts ultimately remained as far from the spirit of Aïvamedha as the earth is from the sky. According to historian Brownskey, the Aïvamedha AnuÌÚh³nas were not political conquest expeditions; rather they were cultural unification expeditions. According to historian A. Barth, the biggest proof of their cultural form is that these yajóas were led by a Purohit. According to Barth, the ruler used to be only the organizer of these yajóas, whereas the role of Purohit was that of a director. The aim of these great yajóas was to awaken the faith of the people towards R³Ìtra Devat³ and towards the universal values of life (Dharma) and to educate the masses about the methods of living in accordance with these basic values (Dharma). These efforts made for the cultural unity, used to make the R³Ìtra (the nation) politically, geographically and emotionally strong, able July-Aug 2005
and disciplined. Accepting these facts, R³Ìtra and Aïvamedha have been considered identical in Ïatapatha Br³hmaña–Ïrºrvai r³Ìtra® / R³Ìtra® vai aïvamedha¡ / Tasm³t r³Ìtrº aïvamedhena yajet / Sarv³ vai devat³¡ aïvamedhe anvayatt³ / Tasm³t aïvamedha yajº sarva disho abhijayati / - Ïatapatha Br³hmaña (13/1/2/9/3) Meaning: Prosperity is truly R³Ìtra. R³Ìtra is indeed Aïvamedha. Persons dedicated to R³Ìtra should perform Aïvamedha. Certainly all the gods participate in Aïvamedha. The convener of Aïvamedha is victorious everywhere. The description of several such victorious kings is found in ancient Indian history, who, by their laudable efforts, not only expanded the glory of divine culture but they also succeeded in awakening the divinity in the people of their nations. A description of Avikïita, the son of Suvarcc³ is found in the Âïvamedhika Parva of Mah³bh³rata. Religious, steady and ascetic king Avikïita whose other name was K³randhama also performed one hundred Aïvamedhas. The author of Mah³bh³rata praises his prowess by saying. “Ya ijeha -yamedh³n³® ïatena vidhivat prabhu¡”. Similarly the Aïvamedhas of Maruta-M³ndh³t³ have been described in detail in the Pur³ñas. Ïrºmad Bh³gwat Mah³pur³ña describes the vow taken by king Prithu (who invented new techniques of making Prithvº - the earth, fertile) to perform one hundred Aïvamedhas and its beneficent results. According to this scripture Adh³dºkïita r³j³ tu hayamedha ïatena sa¡ / July-Aug 2005
Brahm³varte manorkïetre yatra pr³cº Saraswatº // -Bh³gvata, 4th Skandha, Adhy³ya -29 /1.. Meaning – After that Prithu took a vow to perform one hundred Aïvamedha yajóas at Brahm³varta region of Manu where the river Saraswati flows westward. Similarly Bh³rata the son of RiÌabhadeva, after whom this country has been named as Bh³ratavarÌa, performed hundreds of Aïvamedha yajóas according to prescribed methods. These were not ordinary yajóas, rather Dravya deïa k³lavayaïïuddhtvigddhodyeïopacitai¡ Sarverapi kritobhiryadhopadeïa® ïatkritva iy³j / Meaning -Each of these yajóas were performed with grandeur in terms of wealth, time and place, vigour, faith, Priests, etc. -Bh³gavata 5/4/16 The author of the Pur³ña, mentioning the case of AmbarºÌa, who despite being a king became a sage by performing Aïvamedha AnuÌÚh³na, says - Þje aïvamedhairadhi vajómºïvaram, Mah³vibh¿tyo pacit³ng dakïinai¡ / TatairvaïiÌÚh³sit Gautam³dibhirdhanvanya, Mistrotama sau saraswatº® // Yasya krituÌu gºrv³ñai¡ sadasy³ —tvijojan³¡, Tulya l¿p³nc³ nimi̳ vyadraïyanta suv³sasa¡ // Svargo na pr³rthito yasya manujairamara priya¡ / ÏraÌyadribha r¿pg³yadribharuttama ïloka ceÌtitam // –Bh³gavata 9/22,23,24 51
Meaning – R³jarÌi (a sage who previously belonged to a royal family) and famous devotee AmbarºÌa used to worship God Yajóeïvar by several Aïvamedha mah³yajóas. He used to spend his wealth in yajóa, donations, etc. The chief priests of his yajóas were great sages like VaïiÌÚha, Asit, Gautama, etc. AmbarºÌa used to perform yajóa in the sacred area known as Dhanvadeïa, where the stream of river Saraswatº flowed. The splendor of priests and other members in his yajóas used to be effulgent, like gods. Even his eyelids did not wink due to his concentration in the work related to yajóa. His Praj³ (the subjects) too were not desirous of Heaven, comfort or pleasure due to the flow of spirituality caused by the yajóas. All of them used to be busy in devoted worship of God Yajóeïvar through yajóas with a motive that was free from any desires. While talking to king Parºkïita, sage Ïukadeva, mentions about the Aïvamedha AnuÌÚh³ns of king Bali – DeveÌyathanilineÌu Bali Vairotcana Purim / Devadh³nºmadhiÌÚh³ya vaïa® nitye jagatriyam // Ta® viïvajayina® ïiÌya® Bhrigava¡ ïiÌyavatsal³¡ / ïatena haya medh³n³® manuvratam manuvratam-ay³jayat // - Bh³gvata 8/15/33-34 Meaning - When all the Gods disappeared (or retreated) due to the luster of king Bali, that was generated by yajóa, the son of Virocan, king Bali, was then seated on the throne of 52
Heaven. All the three worlds came under his control. Afterwards, the Br³hmañas of the race of Bhrigu, who loved his subjects very much, made the- universal monarch, King BaIi, perform one hundred Aïvamedhas, in order to make the Indratva (the rulership of Heaven) stable. The description of the yajóas of Bali is also found in N³rada Pur³ña –Vubhuje Vy³hataiïarya prabriddha ïrºrmah³bala¡ Ey³ja caïvamedhai¡ sa Prºñan tatpara¡ // - N³rada Pur³ña 10/31. Meaning - King Bali, after becoming rich with unobstructed majesty, increased wealth and great power by performing Viïvajita yajóa, started ruling all the three worlds. In order to get the affection of gods, then he performed several Aïvamedha yajóas, with full vigour.
The king B³hu performed seven Aïvamedha yajóas in all the seven continents. Due to these yajóas, the earth used to grow plenty of grains, fruits and flowers in his reign. The king of gods, Indra, used to shower rains in time. Because of the absence of crime, the Praj³ (the subjects) there lived truly righteous lives. Lakïamaña advised Mary³d³ PuruÌottam Bhagw³na R³ma, who removed the fear created by R³vaña and made this earth heaven, to perform Aïvamedha yajóa – Aïvamedho mah³yajóa¡ p³vana¡ sarva p³vn³m / P³vanastava durdharÌo rocat³® Raghunandana // - B³lmºki R³m³yaña Uttark³ñda 84/2,3 July-Aug 2005
Meaning - Oh Raghunandan (an epithet of Lord R³ma)! Aïvamedha yajóa makes one virtuous by washing away all his sins. Oh DurdharÌa (strong)! If you please wish, you should perform that yajóa.
Tºrtha daï³ïvamedh³rañta® prathita® jagatº tale /
When Lord R³ma discussed his resolve to perform Aïvamedha yajóa with sages- V³madeva, J³b³la, Kaïyapa, etc., then
Pur³ rudra saron³m tºrtha kalaïodbhava /
Tepir³masya tacchrutv³ namaskritv³ vriÌdhwaja / Aïvamedha® dvij³¡ sarve p¿jayantisysawaïa¡ // - B³lmºki R³m³yaña Uttark³ñda (94/7) Meaning - After listening the voice of Lord R³ma, those sages, after saluting Lord Ïiva, started praising Aïvamedha yajóa. Kuru kuru mah³bh³ga tvamuttamam /
dharmarañye
Dine-Dine Koti guña® y³vadvarÌa ïata® bhavet // - ( Skandha Pur³ña 3/35/14) Meaning - Oh fortunate R³ma! Please perform excellent yaóajnuÌÚh³na in this sacred place. In effect this yajóa will maintain the holiness of this place for one hundred years, which, in turn, will go on cultivating innumerable virtues in the people. The king of Kaïº, Divod³sa, on accepting the proposal of Brahm³jº, collected all the ingredients of yajóa with which Brahm³jº performed Aïvamedha yajóas .
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Tad³prabh¿ti ïubhapradam //
tatr³sºdv³r³ñasy³
Daï³ïvamedhaka® païc³jj³ta® vidhi parigrah³t // - ( Skandha Pur³ña 4/52/68-69) Meaning - From that day that Tºrtha became famous as Daï³ïvamedha in Varanasi. Earlier it was called Rudra Sarovar. Ten Aïvamedhas were performed there and hence its name was given Daï³ïvamedha (Daïa - means ten). A description of performance of Aïvamedha by king Ugrasen, on being inspired by Lord KriÌña, is found in Aïvamedha khanda 10/7 of Garga Samhit³. The details of Aïvamedha yajóa performed by king YudhiÌÚhira, again inspired by Lord KriÌña and supervised by Vy³sa, are found in Âïvamedhik Parva 71/14 of Mah³bh³rata. According to this scripture, YudhiÌÚhira performed three Aïvamedhas. This great tradition was maintained by his successors Parºkïita and Janmejaya. After Janmejaya, the tradition of Aïvamedha was broken. The result of this break could be seen in the form of political disorder, loss of prosperity and the decline of moral values in public life. Upon analyzing the situation seriously, brave Pushyamitra performed Aïvamedha AnuÌÚh³na in 185 B.C and reorganized the nation. A detailed description of this yajóa is found in Epigraphia Indica. 53
After Pushyamitra, India remained a strong nation till the reign of Agnimitra-Vasumitra. But then with the passage of time this series broke. The Aïvamedha valour of repairing and reorganization was again taken up by the son of Samrat Chandra Gupta I, that is, Samrat (king) Samudra Gupta. With the help of Aïvamedha AnuÌÚh³na he taught the lesson of national unity to the inhabitants of, SamtaÚa, Duv³ka, K³mr¿pa, Nepal, Kartapur, Eastern and Central Punjab, M³law³ and the provinces of Western India, Ku̳ñs and Sakas. The effect of Aïvamedha was so much that the entire Indian peninsula was united as one nation. The western historians are so much impressed by the valour of Samudra Gupta that they call him Napolean of India. The details of revival of Aïvamedha by him may be seen in the Vilsand record of Kumargupta and in the pages of Epigraphia Indica.
The available descriptions of the performance of - Aïvamedha by the kings after Samudra Gupta tell us that they were merely symbolic rituals. They possessed neither, cultural magnificence nor the spiritual breadth and vision. They had neither the capacity nor the strength to impart knowledge to the public. The present series of Aïvamedha maha yajóas may be thought to be the first real and successful attempt after Samrat Samudra Gupta. Through these mah³yajóas, not only the historical events of ancient India are going to be repeated but, as a result of these yajóas unusual gains like, the ushering in of the golden age, prosperity, expansion of spiritual knowledge and science, the emergence of true world union and the spirit of “ Vasudhaiva Kutumbakam” etc, are also going to be definitely achieved.
Fragments of the Ageless Wisdom Remember that it is not only desire of office and of wealth that makes men abject and subservient to others, but also desire of peace and leisure and travel and learning. Regard for any external thing, whatever it is, makes you subservient to another… What, pray, is this peace of mind which anyone can hinder — I do not mean Caesar, or Caesar’s friend, but a raven, a flute – player, a fever and countless other things? Nothing is so characteristic of peace of mind as that it is continuous and unhindered …… There is but one way to peace of mind (keep this thought by you at dawn, in the daytime, and at night) to give up what is beyond your control, to count nothing as your own, to surrender everything to heaven and fortune, to leave everything to be managed by those to whom Zeus has given control, and to devote yourself to one object only, that which is your own beyond all hindrance. 54
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Science and Spirituality The modes of Yajóa and the science of Kuñda
T
he process of yajóa is highly efficacious to influence the physical world by producing the vibrations in the subtle realm. The science behind this efficacy is quite deep and wide. What is the purpose? What kinds of vibrations are to be generated to accomplish this purpose? Depending on these requirements, the type of yajóa, the design of havan kuñda (pit for preserving fire), and the karmak³ñda (rituals) are decided. That is why, the experts of yajóa (the great sages) discovered, after a considerable research effort in this direction, the various methods/ modes of yajóa and several types of karmak³ñda. To explain these processes fully will require several volumes. In this article an humble attempt has been made to give only a glimpse. (1) The opinion of experts (of yajóa) is that Agni (fire) should be established, according to the prescribed method, in the home after marriage. This is called Smart³gni. Oblations are offered in this fire daily in the morning and afternoon. (2) Establishment of G³rhapatya, Âhv³niya and Dakïiñ³gni, in accordance with the rituals, is called Ïraut³dh³na. The yajóas that are performed in these fires are called Ïraut Ïrautkarma. (3) Darïa and Paurñam³sa yajóas - The yajóas that are performed on no-moon day and fullJuly-Aug 2005
moon day are called Darïa and Paurñam³sa yajóas respectively. (4) C³turm³sya yajóa - There are four ‘parva’(s) (festivals) of this yajóa which are performed with an interval of four months. They are, first, Vaiïvadev parva on the full- moon day of the month of Ph³lguna; second, Varuña pradh³sa parva on the fullmoon day of the month of Â̳Ãa; third, S³kmedha parva on the full- moon day of the month of K³rtika; and fourth, Ïut³siriya parva on the new moon day of next Ph³lguna. (5) The yajóa that is performed every year in the rainy season or on the Sankr³nti days of Nir¿Ãh summer and winter solstices is called “Nir¿Ãh Païu-Bandha Païu-Bandha”. (6) Âgrayaña yajóa - The yajóa that is performed with new barley and rice grains every year during the Vasant and Ïarad seasons is called Âgrayaña or Nav³nna yajóa. (7) Sautr³mañi yajóa - The yajóa that is devoted to (or performed to please) Indra is called Sautr³mañi yajóa. This has two kinds Svatantra and Angbh¿ta. (8) Somay³ga - The yajóa that is performed with Somalat³ (a kind of herb) is called somay³ga. Sixteen Ritvikas perform it. The priests who accept Dakïiñ³ after the yajóa are called Ritvikas. 55
There are four categories of Ritvikas of Somay³ga. They are (1) Adhvaryugaña, (2) Brahmagaña (3) Hotragaña and (4) Udgatragaña. There are seven types of Somay³ga. They are: (1) AgniÌtoma - The yajóa that is completed after reciting AgniÌtoma S³ma (a Vedic prayer) and no other S³ma is recited after that, is called AgniÌtoma. Similarly the yajóas that are completed after reciting (2) Ukthya S³ma, (3) Ìodasº S³ma, (4) B³jpeya S³ma, (5) Atir³tra S³ma and (6) Asory³ma S³ma, are respectively called Ukthya, etc. (7) the yajóa in which Ìodasº S³ma is recited after AgniÌtoma S³ma is called AtyagniÌtoma. (9) Dv³daï³ha yajóa - There are two kinds of this yajóa - Satra and Ahºna. The first one has sixteen Ritvikas, Âhit³gni Br³hmañas and they do not accept any Dakïiñ³. The Somay³ga which has two to eleven Suty³s (the havan performed, thrice i.e., in the early morning, afternoon and evening, is called one Suty³), is preceded and followed by Atir³tra yajóa, and which has many yajm³ns (participants) is called Ahºna. (10) Gav³nayana yajóa - This satra consists of 385 days. This has 12 Dºkï³s, 12 Upsadas and 361 Suty³s. (11) B³jpeya yajóa - This yajóa is preceded and followed by AgniÌtoma yajóa. This has Y¿pas of seventeen cubits. This is completed in forty days. (12) R³js¿ya yajóa - Several IÌtis like Anumatº, etc and several yajóa like Pavitra, etc are performed herein. This yajóa is completed in 33 months. Only pre-eminent 56
rulers competent enough to perform Cultural Digvijaya can do it. (13) Cayan Y³ga - The yajóa in which the Vedº (platform) is constructed by bricks is called Cayan y³ga. This Vedº which has length and breadth of 10 cubits is called Âtm³. In the south and north of this Vedº, two platforms each of 6 x 6 square cubits are constructed. They are called Dakïiña Pakïa and Uttara Pakïa. The 52 x 52 square cubits platform made on the western side of Âtm³, is called Puccha. Its height is five cubits and hence it is called Pancacitika Sthandila. Fourteen types of bricks are required to construct it. The total number of bricks required to make the platform of Cayan y³ga is 11170. (14) PuruÌamedha yajóa – In this yajóa, puruÌa (males) are tied up with the y¿pa (post). There are 11 y¿pas. This yajóa is completed in 40 days. After completing this yajóa, one can take the V³nprastha Âïram. (15) Sarvamedha yajóa - In this yajóa, oblations of all types of herbs and grains are given. This is completed in 34 days. (16) Pitramedha yajóa - In this obsequial rites of the deceased ancestors are performed. Here Ritvika is only Adhvaryu. (17) Ek³ha yajóa - The yajóa that can be completed in one day is called Ek³ha yajóa. More than one hundred yajóas like Somay³ga, Viïvajita, Sarvajit, Bh¿Ìtoma®, etc which have one Suty³, have been prescribed by the scriptures. July-Aug 2005
(18) Ahºna yajóa - The yajóas which have two to eleven Suty³s are called Ahºna yajóas. They have been described by different names in more than hundred places. (19) Aïvamedha yajóa - The great rulers who were competent enough to accomplish cultural ‘Digvijay’ performed this yajóa. This has been called the king of yajóas. Several marvelous results are produced by this yajóa both in the visible as well as the subtle world. In mythological descriptions, it is found that prior to this yajóa, a horse used to be sent for Digvijay. There are 21 y¿pas each of 21 cubits. (20) Satra yajóa - The somay³gas, consisting of 12 to 16, 18 to 33, 35 to 40, 49,100,308 and 1000 Suty³s are called Satra. Depending on the form and the kind of yajóa, the size and shape of the kuñda (pit for preserving fire) has to be selected. Those who possess the vision to see into the subtle realm can feel that the Havan kuñda is the means of invoking the descent of Vrahatsoma (the nectar) pervading the cosmos. In the kuñda, there is effulgence of divine blessings which mixes with the fumes of yajóa and spreads in the entire world. Therefore, the construction of kuñda is based on the number of oblations to be performed and is also dependent on the aim of the doer. According to the scripture ‘kuñda siddhi’, the havaa kuñda, should be of measure from an elbow to little finger for offering fifty to one hundred oblations; it should be of one cubit for one thousand oblations, of two cubits for ten thousand oblations, of four cubits for one July-Aug 2005
lakh oblations, of six cubits for ten lakh oblations and of sixteen cubits for offering one crore oblations. Almost similar statements are seen in other scriptures like BhaviÌyottara Pur³ña, ϳrd³ Tilak and Skanda Pur³ña. Clarifying some more specialties of the kuñdas, the author of ‘kuñda siddhi’ says Ved³kïºñi yug³gnaya¡ ïaïiyug³nyaÌÚ³bdhaya StriïavoaÌÚ³kï³ y³hºtaras³¡ svar³ngkamit³ netrarÌayoakïasvar³¡ / A®gulyoatha yav³¡ khambhramiÌava¡ kha® pancaÌat s³gar³¡ s³gar³¡, sam³bhrangu nayastavabhonigdit³vedasra ke b³hav³¡ / - The volumetric expansion of the kuñda of size one cubit should be of 24 ‘angula’ (finger’s breadth), that of 2 cubits should be of 34 angula, kuñda of 3 cubits should be of 41 angula and 5 yava (one yava equals about one centimeter), and a kuñda of 4 cubits should have the expansion of 48 angula. The other kuñda sizes and their expansions are as follows:- 5 cubits - 53 angula and 5 yava; 6 cubits- 59 angula and 7 yava; 7 cubits - 63 angula and 4 yava; 8 cubits- 66 angula and 7 yava; 9 cubits - 72 angula, and 10 cubits - 76 angula and 7 yava. These are called the arms of the Catrasra kuñda. The ‘yantra’(s) sketched on the paper or that engraved on metal sheets that are used in T³ntrika Up³san³s, are not merely the crossed lines. They are considered as the symbols of the deities and their energy is attracted accordingly. Similarly, kuñdas are not designed merely for decoration but the purpose of 57
different shapes is to attract the various currents of energies. That is why the authors of scriptures have directed to get them made by especially competent artisans. Among the prevailing rituals, CatuÌkoña (square), Ardhacandra (semicircular), Trikoña (triangular), Vritta (circular), ViÌama Ìadasra (with 6 unequal arms), ViÌama AÌt³sra (with 8 unequal arms), Padma (lotus shaped), SamaÌadasra (with 6 equal arms), Sama AÌÚ³sra (with 8 equal arms) and Yoni kuñdas are employed. Their sketches may be seen at the end of this article. ‘Kuñda Siddhi’ and ϳrd³ Tilaka also discuss about the depth of the kuñda. Accordingly, the depth upto the first mekhal³ (step) of the kuñda should be equal to its length or breadth. It is best to start constructing the kuñda in the twenty-fourth part of the depth. According to scriptures Kriy³s³ra and Lakïaña Sangraha a kuñda with one mekhal³ is considered inauspicious, a kuñda with two mekhal³s gives ordinary results and a kuñda with three mekhal³s is supposed to be the best. Some adepts of yajóa consider a kuñda of five mekhal³s to be the best. These mekhal³s are painted with three different colours symbolizing Satva, Rajas and Tamas. Where there are five mekhal³s, five colours depicting Pancatatvas are employed. The construction of kuñda is related more to geometry, geography and architecture. The persons, interested in this aspect may refer to the scriptures - Kuñadsiddhi, BhaviÌya Pur³ña, V³yu Pur³ña, AnuÌÚh³na PrakaÌa, Pancar³tra Kriy³s³ra Samuccaya, ϳrd³ Tilak, etc. 58
The objective behind the variety in the designs of kuñda is that, depending on the desired motive of yajóa, success is achieved quickly by properly shaping the kuñdas and making them in appropriate directions. The scripture says Bhuktau-muktau that³ puÌÚau jºrñoddh³re viïeÌata¡ / Sad³ home tath³ ï³ntau vrita® varuñ³digmatam // That is - In order to achieve worldly pleasure, salvation, health, rejuvenation, and peace, and for performing havan daily, a circular kuñda in the western direction should be constructed. Similarly, other scriptures also write about the specificity of the direction as follows: For obstruction / astringency, Caturasra kuñda in the East; for achieving worldly pleasures, Yoni kuñda in the South-east; for killing, Ardhacandra kuñda in the South or Trikoña kuñda in South-west; for peaceful purposes, Vritta kuñda in the West; for bringing distraction in one’s mind, Ìadasra kuñda in the North-west; for good health, Padma kuñda in the North; and for salvation AÌÚasra kuñda in the North-east are prescribed. Some of these are also used for achieving specific results. For example, to beget a son, a Yoni kuñda; exorcise or to remove the influence of malevolent stars, Pancasra or a Dhanurjy³vritti kuñda; and to remove the ill-effect of Abhic³ra (incantation causing disease or death) Saptasra kuñdas are prescribed. If it is not possible to construct a kuñda for daily havan, then according to ϳrd³ Tilaka July-Aug 2005
Nitya® naimittika® homa® sthañdile v³sam³caret (that is) - a Sthañdila (a platform) of ochre or loom of area, 1 cubit x l cubit and height 4 angulas, may be made. According to scriptures, ‘Kuñdameva vidh³nasy³t sthañdilev³ sam³caret’ Sthañdila has the same status as the kuñda. In order to materialize the results of yajóa as described in the scriptures, it is necessary to understand the rituals of yajóa, the specialties of equipments used and the philosophy behind them and also to implement them in practice. From this point of view, Gayatri Mission’s Aïvamedha yajóas may be called unique. This should be taken as a potent means to build the environment in the subtle as well as visible realm for ushering in the new era. The scientist
Yoni kuñdas
ViÌama AÌt³sra (with 8 unequal arms)
Ardhacandra (semicircular)
ViÌama Ìadasra (with 6 unequal arms)
or an investigator or an experimenter understands all the minute details of the principles, the methods and the equipments to be used in his experiment. Similarly here is an experiment of Aïvamedha. The kuñdas, mandapa, karmak³ñda, etc i.e. every thing that is used here, are in accordance with the rules laid down by the scriptures. On one side, this will result in the materialization of beneficent results of Aïvamedha and on the other side, the training of forgotten vedic methods and traditions will also be imparted. Not only this, the Hot³gañas participating in this mah³yajóa will really feel that they are one of the sages of the vedic period. The prized experience will always inspire them to work for the awakening and growth of —Ìitva (sagehood).
Trikoña (triangular)
CatuÌkoña (square)
Padma (lotus shaped)
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Yoni kuñdas
Vritta (circular)
SamaÌadasra (with 6 equal arms)
Ayurvedic Therapies: 4
Ayurvedic Decoction Therapy – III
K
w³tha or decoction therapy appears to be very simple and domestic type of remedy in terms of its mode of preparation and use. However, deeper investigations of the experts of herbal medicine and Ayurveda are clearly reflected in its excellent healing effects without any risk or side-effects. It is therefore often referred as “Simple Cure for Complex Diseases”. We proceed in continuation of two earlier articles that introduced the readers to the fundamentals of this therapy, general methods of preparations of kw³tha, and the ingredients and mode of use of nine important types of herbal kw³thas. Here we present the constituents and methods of preparation and use of special Ayurvedic decoctions for treatment of some major types of diseases.
1. Kw³tha for Curing the Diseases due to V³t Doïa Its ingredients are: (1)R³sn³ leafs– 200 gms (2) V³s³– 50 gms, (3) EranÃm¿la Chh³la– 50 gms, (4) Devd³ra– 50 gms, (5) N³garmoth³ – 50 gms, (6) Punarnav³– 50 gms, (7) Giloya– 50 gms, (8) Amalt³sa Pulp– 50gm, (9) Ïat³vara– 50gm, (10) Aïwagandh³– 50gm, (11) Atºsa– 50gm, (12) small Gokïaru– 50gm, (13) Vidh³r³– 50 gms, (14) Saufa– 50gm, (15) KaÚa Saraiyy³– 50gm, (16) Small KanÚak³rº– 50gm, (17) Big KanÚak³rº– 50 gms, (18) Dhaniy³– 50gm, (19) ChhoÚº Pippali– 50gm, (20) SonÚha– 50gm, (21) HaraÃa– 50 gm, 60
(22) Chavya– 50gm, (23) Bacha, (24) Kach¿ra– 50gm, (25) Bal³ root – 50gm, (26) Dham³s³– 50gm, (27) Daïam¿la– 100gm, (28) B—ahat V³t Chint³mañi or Yogendra Rasa– 1gm (29) B—ahat Ï¿taïekhar Rasa– 1gm (30) Mukt³ PiÌÚi– 2gm (31) Prab³la PiÌÚi– 4gm. Method of preparation and use: Take the herbs (plant medicines) listed in Sr. No. (1) to (27) above in prescribed quantities and make a coarse powder of all. For a dose of one day – soak about 5 to 6 teaspoon (about 30gm) of this mixed powder in half-liter water, a night before. Warm up this solution of soaked herbal mixture on mild heat (on feeble flame of the gas burner for instance,) till it boils…. Stir the solution from time to time and continue the steady heating till it concentrates to about one-fourth of the original volume. After this, put off the burner (heater) and let it cool naturally to normal drinkable temperature. Then filter out carefully – with the help of a clean thin cloth piece – the coarse particles, if any. The filtered solution (decoction) is now ready for use. An average dose for an adult patient is: half of this decoction in the morning around 8 to 9 am and remaining half in the afternoon, sometime between 4 to 6pm. Also mix the above mentioned quantities of herbal drugs listed in serial numbers (28) to (31) together and grind into very fine powder July-Aug 2005
using a kharal (hand grinder made up of smooth stone). Divide the powder in 15 equal parts and keep in separate puÃiy³s (In the terminology of Ayurvedic drug regimen, “puÃiy³” refers to small amount folded in a piece of paper). One of these is to be gulped or eaten with honey in the morning and one in the evening soon after having a dose of the kw³tha. Having this powder enhances the patient’s vitality and helps intensifying the remedial effects of the kw³tha.
medicine prescribed against hysteria, urinary disorders, amenorrhea, dysmenorrhea, and Diuretic ailments. At times, some blood or dietary infections also contribute to or aggravate some of the above diseases of v³ta doÌa. Therefore, at times some other herbs are also included along with r³sna in this kw³tha; depending upon the cause and nature of such ailments, ch¿rña (powder) of appropriate amounts of ajamoda, saunÚha and pºpal is also prescribed with this kw³tha.
Those suffering from the v³ta-dosha diseases like sciatica or backache are advised also to eat the catanº (paste made by grinding) of 21 green leafs of p³rij³ta (night jasmine) everyday for quicker relief. The additional recommendation for those suffering from v³ta doÌa related problems (e.g. joints-pain, rheumatic swelling and pain, sciatica, etc) in the portion below the waist is – to drink 1 to 5 teaspoon of caster oil in the night. This is generally mixed in warm water or milk. The amount should be kept to the minimum possible – which is sufficient in causing loosemotions. It helps cleansing the stomach and thus maximizes the medicinal effects of the kw³tha. Use of caster oil should be stopped if loose-motions continue for two days or so.
2. Kw³tha for Restraining High B. P.
This kw³tha is an excellent remedy against the diseases caused by excess of v³ta – especially in rheumatoid arthritis, facial paralysis, paralysis, ailments of bones due to lubricant imbalance or general pain in bones, joints-pain, pain in thighs, body-tremors, shoulder-pain or pain between shoulder and elbow, backache, rheumatism, arthritis, stiffness, spondylitis and sciatica. It is also an effective July-Aug 2005
High blood pressure or hypertension has become quite a common complaint amongst the elderly as well as the youths in age-group 30+ these days especially in the middle and upper classes of the society. The artificial, comfort-driven and possessive lifestyle, wrong eating habits, hectic routine, extrovert attitudes, stress and polluted environment have contributed the most in the spread of this health hazard almost like an epidemic. If left uncontrolled, high blood pressure leads to heart attack, brain stroke, etc resulting in instant death or making one paralyzed or sick for rest of the life. The allopathic medicines prescribed to prevent the rise in blood pressure are quite effective in general but these need to be continued life-long together with restricted diet, etc; prolonged use of these medicines gives rise to untoward side-effects. Because of these negative effects and risks of the allopathic medicines, an alternative, natural and healthy mode of healing is not only desired by most patients, but is also a necessity today.
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Ayurvedic decoction therapy is found very promising in this regard. The preparations investigated and prescribed by the Ayurvedic experts at Brahmvarchas, Shantikunj, Hardwar, have given excellent remedial benefits to a large number of patients. We are presenting below the ingredients and method of preparation and use of the kw³tha which is prepared and usually prescribed (for common complaints of high b. p.) in the K³Ãh³ Lab of Brahmvarchas Centre. In case some patients want to use it themselves, they should first get the purity of herbs and suitability of doses verified from an authentic Ayurvedic expert in their locality or contact; they may also visit Brahmvarchas, Shantikunj, Hardwar for practical guidance. Ingredients: (1)Br³hmº– 100gm, (2) ÏankhapuÌpº– 100gm, (3) JaÚ³m³nsi– 200gm (4) Vijay³– 200gm, (5) K³lºjºrº– 200gm, (6) Ajmoda–
50gm, (7) Sarpagandh³– 50gm, (8) Rock Salt– 50gm, (9) Ajv³yan– 50gm, (10) Âka leaf– 5gm, (11) Arjuna – 100gm, (12) Punarnav³ – 100gm, (13) Sajjikh³ra (Barilla; ash of some alkaline trees)– 25 gm, (14) Naus³dara (Ammonia salt)– 0.5gm, (15) Mukt³ PiÌÚi– 1gm (16) Mukt³ Ïukti– 2gm, (17) Rajat Bhasm– 1gm, (18) Prab³la PiÌÚi– 2gm, (19) Sankha Bhasma– 2gm, (20) K³mdudh³ Rasa– 2gm. Method of preparation and use: Take the listed amounts of herbs indicated in (1) to (13) above. Grind them to make coarse powder; mix the powders properly in case grinding is done separately for some herbs. The mixed coarse powder thus obtained should be kept in a clean airtight container of appropriate size. Soak 4 - 5 teaspoons of this powder in about half a liter water overnight; boil it in the morning on mild fire (heat) with proper stirring till the solution concentrates up to onefourth of its original volume. Filter this
Jew Shamin was a religious-minded moneylender. He invited Jesus to dine with him, which he did. There was also a prostitute living in that village. Her name was Mary. Mary also reverentially pleaded with Jesus to accept her hospitality. Jesus accepted it and went to her the next day. This event became a point of discussion amongst his disciples. All started whispering. It is improper for our godly teacher to accept the hospitality of a prostitute. The matter came to the knowledge of Jesus. He called the disciples and said, “One who sincerely repents becomes pious. Only he is a sinner who remains adamant. After purification of the mind one does not remain a sinner as he was previously. “The prostitute changed her behavior after Jesus’ visit to her home and started living a pure life. After a few day Jesus called his disciples, narrating the incident of Mary, told them, “If the broom does not reach the dirt how will it be possible to clean the dirt”? 62
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decoction when it cools down to normal temperature. This kw³tha is now ready for use. Half of it should be drunk in the same morning about three hours after meal. The remaining amount should be drunk in the evening/night about two hours after dinner. (Care should be taken that both the meals are had early enough for proper digestion and natural harmonization of the metabolic cycle. In ideal case, as per Ayurvedic guidelines, lunch should be eaten before 11 am and dinner before 7pm). Make a very fine powder of the items listed at Sr. No. (14) to (20); each taken in the respective quantities. The piÌÚis etc (as listed here and in kw³tha for v³ta doÌa related problems) need to be grinded again and again for long hours in a kharal. No machine should be used for this purpose. This mixed powder should be packed/wrapped carefully in small folded pieces of papers (puÃiy³s) containing equal amounts so that one puÃiy³ could be taken in the morning and one in the evening every day. Apart from being good for mental soothing, this mix of special medicines is suited to eliminate acidity related problems. It is therefore recommended that the morning dose be taken empty stomach and the second dose at around 3 p.m.; (about one hour after taking the first dose of the kw³tha); these are the timings when acidity causing reactions begin to take place in the body.
The above constitution of the mixed powders amounts to the total dose for about 6 days (that means total 12 doses). Needless to say, that more of such powder and also that for the kw³tha should be prepared again if the treatment is to be continued further. It is advised that these should be taken in fresh conditions, so no stocking should be done for long time. Apart from observing the other diet restraints (especially salt reduction, avoidance of fat, etc) as therapeutic or precautionary measures, the patients of high blood pressure should also avoid eating rice or rice-products in the night. In fact their meal in night should be light – say, almost half of that for the lunch. Those, having the complaint of acidity, may also take one or two tablets of the Ayurvedic medicine “mah³ïankhavaÚº” with water in the morning and in the evening. This drug would help normal functioning of their digestive system. The English and botanical names of the herbs or medicinal plants listed for the kw³tha preparation for both the cases discussed here will be given in the next issue, where our series-article will cover four more types of kw³thas for some common diseases/ healthhazards of the present times. (Series to be continued in the next issue)
“Failure in a test lies in misusing powers and doing injustice whereas success in test lies in sticking to your duty in face of numerous afflictions and difficulties.” July-Aug 2005
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Vedic Cosmology -4
I
t is remarkable that, because of the dedicated efforts of eminent scholars of the modern times, significant research has been carried out, which has helped restoring some pearls of the invaluable treasure of knowledge on the Vedic Philosophy and Sciences, despite enormous loss of the original scriptures and ancient texts that were destroyed in the medieval era. Historical research of the past two or three decades has shown that Mathematical Astronomy, Geometry, Algebra and several other sciences originated in India. Almost every literate man and woman knows that the sign for zero and the modern concept of mathematics was invented in India about several thousands years ago. However, it is much less known that important concepts like that of recursion, algebraic transformation, mathematical logic, abstract language description, binary numbers, combinatory also arose in India thousands of years before their rediscovery in the West. The ancient Indian texts are layered in such a fashion that we can see the gradual development of the Philosophical, Mathematical, Physical, Linguistic, and Psychological Sciences. Based on the authentic archeological and historical proofs available today1, we find that 64
Different branches of Vedic Sciences apart from the science of consciousness and the mystery of Nature, the ancient Indians were greatly interested in mathematical methods and structures in Geometry, Astronomy, Grammar, Music and other fields2. They were also interested in cognitive science where they were so advanced that their insights may yet be useful to give innovative directions to the modern science and help unfolding of the secret layers of the Human Mind and sublime Nature. As the exact period of the Vedas and the origin of Vedic literature have not been deciphered, it is difficult to recognize who pioneered or originally invented the different scientific results and theories? But as per the available studies of the researchers on the earliest records of the ancient Indian sciences, —ïi Kañ³da’s name is associated with the earliest discoveries of atoms and atomic energy, and that of —ïi Yajóavalkya with the science of Yajóa. He and —ïi Lagadha of the Vedic Age are also revered to have laid the foundation of Astronomy. With Aryabhatta, the history of Indian Sciences enters a new phase, in which it becomes easier to trace the authorship of specific ideas. But even in the post-Aryabhatta records, there remain some aspects, which are not so well July-Aug 2005
understood. For example, the evolution of Indian Medicine is not as well documented as that of Indian Mathematics. Neither do we understand well the manner in which the philosophical basis underlying Vedic Sciences evolved. Many texts in the Vedic literature speak of the relativity of time and space – original abstract concepts of what was developed in the modern scientific context just a hundred years ago; thus it is difficult to find as to which hymns or mantras of the Vedas elucidated this idea for the first time in the angelic acumen of the Vedic —ïis. Without indulging in the debate of the original ‘date’ and ‘authorship’ we must understand the more important fact that –– if one could grasp the studies on the decoding of the symbolic language of the Vedas and Vedic literature, one would, like the great researchers of the past centuries, find that the foundational elements and theories of the modern sciences were present in these most ancient treatises of knowledge. The Pur³ñas speak of countless universes, time flowing at different rates for different observers and so on…. The Mahabharata speaks of an embryo being divided into one hundred parts each becoming, after maturation in a separate pot, a healthy baby; this is how the Kaurava brothers were born. There is also mention of an embryo, conceived in one womb, being transferred to the womb of another woman from where it was born; the transferred embryo is Balarama and this is how he was a brother to Krishna although he was born to Rohini and not to Devaki. All these facts, shunned by most of us as mere July-Aug 2005
pieces of mythology, now show relevance in the present era of test-tube babies, genecloning and advanced biotechnology. Universes defined recursively are described in the famous episode of Indra and the Ants’ in Brahmavaivarta Pur³ña. Here Vishnu, in the guise of a boy, explains to Indra that the ants he sees walking on the ground have all been Indras in their own solar systems in different times! These flights of imagination are to be traced to more than a straightforward generalization of the motions of the planets into a cyclic universe. They must be viewed in the background of an amazingly sophisticated tradition of cognitive and analytical thought. There is a description of sophisticated aircraft (PuÌpaka Vim³na) in the Ramayana. The epic Mahabharata mentions of astronauts wearing airtight suits. Several of us might classify these, if not as myths or allegoric depicts, as an early form of science fiction or so…. But the studies of Vedic researchers and scholars of Sanskrit (as cited, for example, in references numbered [3-4]) indicate that there indeed existed an advanced science and technology of the development of different kinds of aircrafts and spaceships – the construction materials, techniques and operational principles of which might have been somewhat different from what we have in today’s expensive technology. Of the eighteen early siddh³ntas (principles) of the Vedic aerospace and physical sciences, the summaries of only five are available now. In addition to these siddh³ntas, practical manuals, astronomical tables, description of 65
instruments, and other miscellaneous writings have also come down to us. What was the intellectual ferment in which such fine ideas arose is an intriguing mystery for the researchers of today to reveal…..
focus paradoxical aspects of analytical knowledge. Such paradoxes have become only too familiar to the contemporary scientist in almost all branches of original quest on Nature.
Vedic Concept of Nature and Related Sciences:
The Vedas signify the philosophy of the eternity and perennial complementarity of the Supreme Cosmic Forces of G³yatrº and Yajóa in divine creations. In the Vedic view, the complementary nature of the mind and the outer world is of fundamental significance. Knowledge is classified in two ways: the lower or dual; and the higher or unified. What this means is that knowledge is superficially dual and paradoxical but at a deeper level it has a unity. The Vedic view claims that the material and the conscious are aspects of the same transcendental reality. Whence, among all other sciences the Vedic Cognitive Science and the Science of Human Mind and Spirituality occupies preeminent place.
The reconstructions of our earliest sciences are based not only on the Vedas but also on their appendices called the Ved³ngas. Briefly, the Vedic texts present a tripartite and recursive world, view. The universe is viewed as three regions of earth, space, and sky with the corresponding entities of Agni, Indra, and Viïve Dev³¡ (all gods). In the Vedic world-view, the processes in the sky, on earth, and within the mind are considered as interconnected. The Vedic —ïis were aware that all descriptions of the universe lead to logical paradox. The one category transcending all oppositions was termed Brah®. Understanding the nature of consciousness was of paramount importance in this view but this did not mean that other sciences were ignored. Vedic ritual was a symbolic retelling of this world-view. The —gveda speaks of cosmic order. It is assumed that there exist equivalences of various kinds between the outer and the inner worlds. It is these connections that make it possible for the human mind to realize the universe. It is noteworthy that the analytical methods are used both in the examination of the outer world as well as the inner world. This allowed the Vedic —ïis to place in sharp 66
The main branches of the other Vedic Sciences that have direct relevance and importance in the context of the modern science of Nature are – (i) The Science of fire (agni) or Yajóa; (ii) The Science of Yoga; (iii) The Science of ‘sound’ or ‘Mantra’ (iv) Indian Science of Life and Medicine – Ayurveda; (v) Vedic Meteorology; (vi) Astrology; (vii) Vedic Astronomy; (viii) Vedic Cosmology; (ix) Vedic Mathematics. We have been presenting selected articles on the science of Yajóa and mantra in this magazine (Akhand Jyoti) from time to time. The series on diagnostics and therapeutics in Ayurveda has continued since last two years; forthcoming topics under that series will include total July-Aug 2005
health care through Yajóopathy – Yajóa and Ayurveda. The focus of this particular series on Vedic Sciences is Vedic Cosmology. So we first begin with some related aspects encompassing Vedic Astronomy and Meteorology. The other Vedic Sciences will be covered after discussing Vedic Cosmology with relevant scientific implications vis-à-vis the modern sciences. Among the Vedic Scriptures, the Pur³ñas mention a great deal of astronomy. The works of ancient scholars (after 450 C.E.) in astronomy, which were derived from these scriptures and expanded with mathematical rigor, have been quite popular in the modern times as well. Aryabhatta (born 476 AD) is the author of the first of siddh³ntas that is available in original till date called Aryabhatiyam, which sketches his mathematical, planetary, and cosmic theories. This book is divided into four chapters: (i) the astronomical constants and the sine table, (ii) mathematics required for computations, (iii) division of time and rules for computing the longitudes of planets using eccentrics and epicycles, (iv)the armillary sphere, rules relating to problems of trigonometry and the computation of eclipses. The parameters of Aryabhatiyam have, as their origin, the commencement of Kaliyuga on Friday, 18th February, 3102 B.C. Aryabhatta computed the value of pi (ð) as 3.1416. He wrote another book where the epoch is a bit different. Aryabhatta took the earth to spin on its axis; this idea appears to have been his pioneering discovery based on which he computed many results on motion of planets. July-Aug 2005
He also considered the heavenly motions to go through a cycle of 4.32 billion years; here he went with an older tradition, but introduced a new scheme of subdivisions within this great cycle. That Aryabhatta was aware of the relativity of motion is clear from this passage in the above mentioned book stating – “Just as a man in a boat sees the trees on the bank move in the opposite direction, so an observer on the equator sees the stationary stars as moving precisely toward the west”. Noted among his successors are the Acharyas Varahamihira (d. 587 AD), Brahmagupta (b. 598 AD), Bhaskara (b. 1114 AD), Madhava (1340-1425 AD) and Nilakantha Somayaji (14441545 AD); each one of whom made marvelous contributions to Mathematical Astronomy. For example Acharya Brahmgupta wrote his masterpiece, Brahmasphuta Siddhanta, in 628 AD, which is still referred by the modern scholars. One of Brahmagupta’s historic contributions is the solution of a certain second order indeterminate equation, which is of great significance in Number Theory. Another of his books, the Khandakhadyaka, remained a popular and only handbook for astronomical computations for several centuries. Equally advanced and well recognized are the contributions of the Vedic Meteorology derived from the understanding of planetary movements. The major contributions cited by modern researchers5 are – in the context of physical process involved in the materialization of meteorological phenomena on the Earth; the astronomical impressions left 67
by the resultant meteorological phenomena on the Earth; premonitions by the various creatures on the planet; representation of the entire season by one single day. Based on the results of these studies five methods of weather forecast were evolved in the Vedic Age. References: 1.Acharya Pt. Shriram Sharma: Samasta Vishwa Ko Bharat Ke Ajastra Anudaan. Pandint Shriram Sharma Acharya Samagra Vangmaya Vol. I-IV. Akhand Jyoti Sansthan, Mathura (India), 1995. 2. Dr. Arya R. P. Vedic Theory of Origin of Speech, Piramal Publ., New Delhi, 1995.m 3. Dr. Kulish K. Veda Vigyan. Rajasthan Sanskrit Sahitya Academi, Jaipur, 1987 4. Dr. Diwedi K. D. Diwedi Vedon me Vigyan Viswabharati Anushandhan Parishad Ghyanpur, Bhadohi (India) 2001. 5. Dr. Arya R. P. Vedic Meteorology, Piramal Publications, New Delhi, 1995. (Series to be continued)
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The Eagle got his child seated on his back and transported him to another safe place along with him. Both remained pecking the whole day and returned home in the evening. The eagle continued carrying the eaglet on his back for a long time. The eaglet did not care to learn flying. He was of the view“Why to make any effort himself to fly when I can fly on someone else’s back? The eagle continued watching carefully this weakness of the eaglet. One day when he was flying in the sky, he drew back his wings slowly. The eaglet began falling. Then he came to senses and fluttered open his wings. Hardly was he saved from falling to the ground. But now he felt the dire need of flying. In the evening the eaglet asked his mother, “Mother had I not fluttered my wings father would have made me die in the way.” Mother eagle laughed and said, “My son this is the only method of teaching those who do not willingly learn to become self-reliant.” July-Aug 2005
Amrit V³ñº
The Purpose and Significance of Grand Yajóas
(Translation of excerpts from the discourse of P¿jya Gurudev on: “Mah³yajóon K³ Svar¿pa Va Uddeïya “)
Let us begin with the collective chanting of the G³yatrº Mantra: // O® bh¿r bhuva¡ sva¡ sva¡, tatsaviturvareñya® bhargo devasya dhºmahi dhºmahi, dhiyo yona¡ pracoday³t // Sisters and Brothers,
A
s you might be aware, in the ancient times, people used to solve all their problems by collective discussions and efforts. They were hardly dependent on the emperors, governments or any other administrator. Even now the role of society is more prominent than the government or executive bodies in many respects. The latter can administrate broad issues pertaining to the gross system of life – including defense, transport, taxation, economic growth, civil-legislation, etc. However, they cannot ‘govern’ the mentality and sentiments of the people. For example, the disciplines of chastity, integrity and moral conduct are also cultivated and maintained by the prevailing social norms and people’s personal trait and cannot be imposed or nurtured by any governmental machinery. The philosophers, religious leaders and thinkers can influence people’s faith and hence the social trends, to a great extent, if their objectives are devoted to people’s welfare and their July-Aug 2005
missions associated with the grass-roots. The human nature is such that it is allured by worldly attractions and pleasures and often gives rise to varied degrees of fluctuations and deformations in the socio-cultural values and customs. The leaders, the savants who care for people’s good bear the responsibility to provide effective solutions for control and improvement. Looking at the ancient history and traces of the divine Indian Culture, we find that Grand Yajóas (Mah³yajóas) like the “R³js¿ya” and “Aïvamedha” used to provide the medium and ambience for brain storming sessions towards meeting the challenges of the present, rectifying the wrongs and planning and implementing the desired plans of action for better future. You must have heard of these in the context of Mah³bh³rata and R³m³yaña. King YudhiÌÚhira had conducted a “R³js¿ya Yajóas” after the devastating war of Mah³bh³rata. The purpose of this grand yajóa was to rebuild a united, sovereign, strong nation with collective participation of all the heads of the states within and around the country. Lord R³ma had organized a “Aïvamedha Yajóas” to eliminate the evils and expand the divine values in the social and national system and in people’s life at large. By sending the 69
symbolic horse (Aïva) all over the Indian Territory, he had spread the message of this epochal refinement and had also invited the saints, sages, savants, reformers, rulers and all the awakened souls to gather at one place for mutual exchange of views and to chalk out what was necessary for accomplishing this gigantic transformation. Agnihotra or Havana (small scale yajóa that could be performed even by one person) was an integral part of people’s daily chores those days. One would not eat without doing G³yatrº Up³san³ and Havana. All of us, who aspire for our inner refinement and spiritual progress, should also adopt this discipline in our lives today.
of people – including the spiritually elevated personalities, seers, eminent talents, experts and heads of various sections of the society, leaders and all those who could influence the cultural and social trends. Apart from them, large sections of the masses also used to participate in these Yajóas and be blessed by the multiple benefits of Yajóa and enlightening discussions there. They used to get the rare opportunity of meeting the great saints and receiving guidance for their personal and familial problems as well. Organization of these Yajóas used to be independent of any governmental or royal patronage. The latter used to respect such gatherings and also participate in the Yajóa and relevant meetings on administrative or defense related issues.
Mah³yagyas like Aïvamedha and R³js¿ya were organized rarely for superior aims of social and spiritual revolution. Another kind of grand Yajóas that used to be performed in the ancient times annually or once in 2-3 years, at a very large scale were the “V³jpeya Yajóas” – these were like religious assemblies. All these Yajóas were conducted with collective participation
The religious congregations of Kumbha are well known examples of V³jpeya Yajóas. These used to be organized alternatively (every 2-3 years) in different parts (e.g. Hardwar, Nasik, Ujjain) of the country. Although the tradition of organizing Kumbha is followed to some extent in the present times too, its nature and purpose seem to have lost the originality and have got
The British Judges asked Tatya Tope, when he was presented before them for Court Marshal, “If you want you can say something in your defence. Tatya’s self-respect came to fore. He said, “I am leading a revolt against the British rule. I know I will get capital punishment for it. I believe only in Divine Justice and the Court of God, hence I have to say nothing in my defense. “When Tatya was taken to the scaffold he said “Why do you people take the trouble, give the lasse to me and I will myself put it around my neck.” With these last words that freedom fighter of the first war of independence in 1857 became immortal. 70
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confined mostly to the mass-rituals of worships and dipping in over-polluted rivers. The series of 25 Kuñdºya Yajóas at large scale in different parts of the country being organized under the auspices of Gayatri Pariwar, are an attempt to revive the spirit of V³jpeya Yajóas at local levels in a manner most suitable to the modern times. Many of you might have participated in some of these. Our focus is mainly centered upon social reformations and improvement with special reference to the local problems faced by the people at the place where the Yajóa is being conducted. The social evils of dowry, intoxication, cultural devolution and economic problems of poverty, unemployment, etc were not there in the ancient times, you may not therefore find reference to any solution to these in the scriptures. The —ïis (seer-sages) are born in every age; they provide the necessary direction, inspiration and lay the foundation for ascent and welfare of the masses. Mass education and social and moral upliftment through religious platform is an essential component of our —ïi Culture, we have attempted reviving it via these kinds of collective Yajóas. Apart from the objectives of social awareness and reformation through collective striving and environmental purification, the mah³yajóas also serve the purpose of moral elevation of the masses. For this, we remind the participants of the divine philosophy and teachings of Yajóa, viz., altruistic attitude and noble deeds. Unless you adopt moral disciplines in life; i.e. purity of thoughts, integrity of conduct, benevolence and July-Aug 2005
cooperation for others’ welfare, you can’t expect the world to be good to you. Immorality is like an infectious disease spread through exhalation; if we are polluting the environment, we can’t breathe in fresh, healthy air. This is truer in the case of subtle ambience of thoughts and sentiments. You must therefore inculcate the teachings of Yajóa in your heart and mind. For example, when you are taking meal, you must remember and thank all those known or unknown people who have directly or indirectly contributed in making it possible. The bread you eat is prepared from wheat flour, the grains of which were grown in some field; think of the hard labor put in by the farmers, labors, cattle, without whose help the existence of your bread, despite your money and powers, would not have been possible! You owe something to your family, society, nation and the world at large, for all your successes, comforts and possessions in the worldly life. You should not be ungrateful and ignore your responsibilities towards others. Mah³yajóas are not like any other congregation or grand event that could be organized by spending lots of money and employing labors…. No. It is not the money or worldly resources, but the s³dhan³, the will, dedication, devotion and noble aims of many people focused collectively that lead to initiation and successful completion of these Yajóas. The first 1000 Kuñdºya Yajóa of our mission was arranged only with the support of divine inspiration and order of my noble Guru on completion of my mah³puruïcaraña s³dhan³. People found it miraculous to see how such 71
an event of historic grandeur could take place with the help of my personal meager resources. Then how could such a gigantic event be organized with participation of thousands of people and adequate arrangements for their stay and food? It is beyond understanding at worldly levels. This is the scheme of God; this is what expresses the plans of divine incarnation of Prajó³vat³ra. Noble deeds motivated by God’s Will never remain unaccomplished howsoever difficult they might appear. Be that in the form of – tiny contributions of millions of people, unexpected help from unknown quarters, enormous collective labor put in by the devotees, and miracles like “limited amount of food remaining unfinished in spite of feeding ‘unlimited numbers’ of people…”, etc, but it happens. You all should recognize the importance of s³dhan³ required for the Yajóas of this kind. It is not the mere act of sacrificing the herbal preparation with some chanting of mantras that makes the Yajóas so important for spiritual purposes. God is not hungry for your offerings. The rituals of worship or chanting devotional songs and prayers alone do not serve the purpose of up³san³-s³dhan³. What would please God is – your moral conduct, virtues, sincerity, kind, compassionate, generous attitude, duty-bound character and altruistic deeds. Your participation in Yajóa will enshower on you preeminent benefits if you are sincere in your approach of selfrefinement and moral transmutation.
the science of Yajóa. The Brahmvarchas Research Centre of our mission is founded to make pioneering contributions in this regard. You should look at the yajóopathy and other labs and the scientific instruments available here to measure the clinical, physiological and inner functioning of the body and the state of brain and mind, and to analyze the outputs of Yajóa, etc. This, as per the Will of Mah³k³la (the Time Spirit) will gradually lead to expansion of the scientific applications of Yajóa for physical and mental wellbeing of the people and balancing of the disturbed ecosystem. Some of our Mah³yagyas have also been parts of unprecedented spiritual experiments towards refinement of the subtle world. Our Yajóas are aimed at the noble objective of awakening the divinity indwelling the individual selves. These are parts of the epochal plans of Mah³k³la for preeminent reconstruction of the present era and revival of the “Age of Truth” on the earth. Indeed it is a divine opportunity bestowed upon us to be the associates of Prajó³vat³ra in making the dawn of this bright era a visible reality by organizing and participating in the Yajóas and mah³yagyas of this Mission. ||O® ϳnti|| O® ϳnti
For resurrection of the Vedic tradition of Yajóa today, there is also a great need to reestablish 72
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Shantikunj Campus News
Organizational endeavor is also being done Abroad
F
rom organizational point of view, All World Gayatri Pariwar (AWGP) in India has been divided into ten zones. These zones are further subdivided into 40 subzones. For effective functioning, more than 12 workshops have been held in different zones. Similar efforts have been initiated in other countries. To begin with, organizational set up has been created in the Chapters of AWGP in USA, Canada, UK and Australia. In order to bring similarity of approach in conducting programmes, presentations, etc., last year, a meeting of central working committee of USA was held in Los Angeles on August 13-15, 2004. This was presided over by the author of these lines. More than 40 representatives from different states in US participated in the meeting. As a follow up activity, this year also a national level meeting was held in Chicago on May 7-9, 2005 again in my presence. It is certain from the determination and efforts of participating parijans and the resolutions passed there that by the year 2011-12, our Mission will have a global presence. In countries, other than India, Gayatri Pariwar is known as ‘All World Gayatri Pariwar’. Therefore, the Chapters and Pragya Mandals operating in different cities abroad will be registered accordingly. For example, All World Gayatri Pariwar, Chapter: ——— (City’s name), (Functioning under the aegis of Gayatri Teerth, Shantikunj, Hardwar, India). There will be a single website – www.awgp.org. Different Chapters will be linked in accordance with their locations/ countries. There will be a separate section titled ‘youth council’ for youth activities. July-Aug 2005
In the coming 3 years, 3 new Centers for Gayatri Consciousness, similar to the one at Leicester (UK), will be opened in New Jersey, Chicago and Los Angeles. These will be multipurpose centers which will also serve as schools of training and education in Indian Culture. The representatives of Shantikunj will be permanently posted there so that these centers can cater to the needs of expansion of divine culture in USA and Canada. It is also planned to open up such centers in Atlanta and Houston (Texas), in future. The lands in New Jersey and Chicago have already been located. Only the legal formalities are to be completed. The activities of Chicago center are being looked after by Sri Harendra Mangola and Sri Narendra Desai. Their email addresses are given as follows: sumitcon@aol.com and ned.desai@dresser.com Youth activities are in full swing in USA, Canada, Australia and UK. Hundreds of youths have already been enrolled and the next generation volunteers are ready to embrace the future. It is our ardent request that all the active parijans of AWGP make sure that their children in the age groups of 8-14 years and 15-26 years actively participate in youth camps. A curriculum has been designed by DSVV for this purpose. Its cost has been kept at 10 dollars and 6 pounds. It has been printed in thick glazed paper in about 210 pages with plenty of illustrations. Its title is ‘Indian Culture – Pinnacle of Human Civilization’. It is accompanied by a 24-page booklet titled ‘Sensitization Program for Parents’. This has been written for the parents. It is available at the book stalls of Shantikunj and all the centers of USA. 73
Key to Transliteration and Pronunciation Sanskrit Hindi Alphabet
• •Ê ß ß¸ ©U ™§ ´
∞ ∞ •Ê •ÊÒ ∑§ π ª ÉÊ æU ø ¿U ¡ ¤Ê ÜÊ ≈U ∆U « …U 74
Transliteratio n/ Transliteration Pronunciation
o in son a in master i in if ee in feel u in full oo in boot somewhat between r in ri e ay in may ai y in my o oh au ow in now ka k in keen kha ckh in blockhead ga g (hard) in go gha gh in ghee ò ng in singer ca ch in chain cha chh in catch him ja j in judge jha dgech in hedgehog ó somewhat as in french Úa t in ten Úha th in ant- hill Ãa d in den Ãha dh in godhood a ³ i º u ¿ —
Sanskrit Hindi Alphabet
Transliteratio n/ Transliteration Pronunciation
áÊ Ã Õ œ Ÿ ¬ »§ ’ ÷ ◊ ÿ ⁄U ‹ fl ‡Ê · ‚ „U ◊˜Ô ˇÊ òÊ ôÊ
ña ta tha dha na pa pha ba bha ma ya ra la va ïa Ìa sa ha ® kïa tra jóa gn ¡
:
n in under french t th in thumb thh in with-hold n in not p in pen ph in loop-hole b in bag bh in abhor m in mother y in yard r in run l in luck v in avert sh in shame sh in show s in sun h in hot m in sum somewhat like ksh tr in French tres somewhat between and gy somewhat like aha
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