Havan-Agnihotra-Yagna-Homa
AGNI
Agni (fire) is the deity that represents all the
other deities. Agni is said to be the mouth of the gods. Agni is known as the
messenger of the gods. Whatever man has to say to the gods, to the higher powers,
he conveys it through Agni. All the gods are fed through Agni. Agni is the link
with the Supreme Lord of all the worlds. Agnihotra or Havan is a primary and
fundamental rite during the performance of which oblations to the Supreme are
offered in the consecrated fire.
The rite is usually performed in the external fire in which the Supreme is invoked. In the Bhagavad Gita, Ch.7, Verse 9, the Lord says:
"I am the brilliance in the fire."
The rite is usually performed in the external fire in which the Supreme is invoked. In the Bhagavad Gita, Ch.7, Verse 9, the Lord says:
"I am the brilliance in the fire."
"The deities are said to have Agni for their
mouth"
–The Mahabharata, Santi Parva Section CCCXLII
–The Mahabharata, Santi Parva Section CCCXLII
"Agni is Vishnu. Entering all creatures,
he upholds their life-breaths."
-The Mahabharata, Santi Parva, Sec. CCCXLIII.
he upholds their life-breaths."
-The Mahabharata, Santi Parva, Sec. CCCXLIII.
Yajnas link human beings with the
hidden cosmic forces called DEVAS.
hidden cosmic forces called DEVAS.
"The great elements starting from Space to
Earth are grosser than the former ones. Of these five SPACE and AIR are
formless and cannot be comprehended by eyes. The WATER and EARTH are grosser in
that order and have form and shape. The element FIRE is formless when
unmanifest and attains form while manifested. It is therefore a bridge (link)
between the manifest world and the unmanifest world. Therefore fire is the
conveyor of all the offerings to the formless manifestation of Pitris and gods
and other deities. It is fire who accepts the offerings of forms from the world
of mortals and conveys it to the world."
-Swami Anubhavananda, Mumbai.
-Swami Anubhavananda, Mumbai.
"By pouring libations on the sacred fire, sin
is burnt"
-The Mahabharata, Santi Parva, Section CXCI
-The Mahabharata, Santi Parva, Section CXCI
I am the kratu (a kind of Vedic sacrifice), I am
Yajna, I am the offering (food) to the manes; I am the medicinal herb and all
the plants; I am the mantra; I am also the ghee or the melted butter; I am the
fire; I am the oblation.
-The Bhagavad Gita, Chapter 9, Verse 16
-The Bhagavad Gita, Chapter 9, Verse 16
It is unto Krishna
(the Supreme Lord) that the sacrificial priests pour their libations. It is
unto Him that people dedicate diverse kinds of food. He is the soul of the
deities and human beings, and Pitris. It is He who is the Sacrifice performed
by those persons that are conversant with the rituals of sacrifices.
The Mahabharata, Anusasana Parva, Section CLVIII
The Mahabharata, Anusasana Parva, Section CLVIII
The sacred fire waits for libations to be pourd
upon it when the hour for Homa arrives.
-The Mahabharata, Anusasana Parva, Section CLXII
upon it when the hour for Homa arrives.
-The Mahabharata, Anusasana Parva, Section CLXII
From The Mahabharata, Aswamadha Parva
Section 24 & 25:
Section 24 & 25:
"Restraining the senses and the mind, the
objects of those senses and the mind should be poured as libations on the
sacred fire of the Soul that is within the body."
The Aachman Mantra(sipping of water) and the
Angasparsha Mantra(touching of various limbs with water).
Angasparsha Mantra(touching of various limbs with water).
A small quantity of water is sipped with each of
the three mantras. This is mantra snaan, ceremoniously cleansing or purifying
within. Touching externally for external purification.
" By this oblation may my mind, speech, sight,
hearing, taste,smell, seed, intellect, intention and aim become purified. May
my seven bodily ingredients - outer and inner skin, flesh, blood, fat, marrow,
sinew and bone- become purified. By this oblation may the qualities of sound ,
touch, sight, taste and smell, residing in the five elements constituting my
body become purified."
-Mahanarayanopanisad-section 65-66.
-Mahanarayanopanisad-section 65-66.
"Whatever is thought of by the mind, whatever
is uttered by speech, whatever is heard by the ear, whatever is seen by the
eye, whatever is touched by the (sense of) touch, whatever is smelt by the
nose, constitute oblations of ghee(clarified butter) which should all , after
restraining the senses with the mind numbering the sixth, be poured into that
fire of high merits which burns within the body, viz. the Soul."[Note:
Restraining the senses and the mind, the objects of those senses and the mind
should be poured as libations on the sacred fire of the Soulthat is within the
body.]
-The Mahabharata, Aswamedha Parva, Section XXV
-The Mahabharata, Aswamedha Parva, Section XXV
Whatever sinful deeds
have been committed by me, all that and myself I offer as an oblation into the
Self-luminous Truth (the Soul), the source of immortality. May the day efface
completely whatever sin I have committed on this day by thought, word, hands,
feet, stomach, and the procreative organ. " -Mahanarayanopanisad section
33-1.
From the Bhagavad Gita, Ch.4, Verses 24, 25& 33
Explanations by Swami Shivananda
Divine Life Society, Rishikesh
Explanations by Swami Shivananda
Divine Life Society, Rishikesh
Brahman is the oblation; Brahman is the ghee
(melted butter); by Brahman is the oblation poured into the fire of Brahman;
Brahman verily shall be reached by him who always sees Brahman in action. 24
[Note:This is wisdom-sacrifice or jnana-yajna wherein the idea of Brahman (God) is substituted for the ideas of instrument and other accessories of action, the idea of action itself and of its results.
By entertaining such an idea the whole action melts away, as stated in the previous verse (no.23) which reads:
"To one who is devoid of attachments, who is liberated, whose mind is established in knowledge, who works for the sake of sacrifice (in the service of the Lord), the whole action is dissolved.
When one attains to the knowledge of the Self or Self-realisation, his whole life becomes a wisdom sacifice in which the oblation, the ghee (the melted butter) or the offering, the performer of the sacrifice, the action and the goal are all Brahman.]
[Note:This is wisdom-sacrifice or jnana-yajna wherein the idea of Brahman (God) is substituted for the ideas of instrument and other accessories of action, the idea of action itself and of its results.
By entertaining such an idea the whole action melts away, as stated in the previous verse (no.23) which reads:
"To one who is devoid of attachments, who is liberated, whose mind is established in knowledge, who works for the sake of sacrifice (in the service of the Lord), the whole action is dissolved.
When one attains to the knowledge of the Self or Self-realisation, his whole life becomes a wisdom sacifice in which the oblation, the ghee (the melted butter) or the offering, the performer of the sacrifice, the action and the goal are all Brahman.]
Some Yogis perform to the gods alone; while others
(who have realised the Self offer the Self as sacrifice by the Self in
the fire of Brahman alone. 25
[Note: Some Yogis who are devoted to Karma Yoga
perform sacrificial rites to the shining ones or devas (gods). The second yajna
is jnana-yajna or the wisdom sacrifice performed by those who are devoted to
jnana Yoga. The oblation in this sacrifice is the Self. Yajna here means the
Self. The limiting adjuncts (upadhis) such as the physical body, the mind, the
intellect etc., which are superimposed on Brahman through ignorance are
sublated and the identity of the individual soul with the Supreme Soul or
Brahman is realised. To sacrifice the self in Brahman is to know through direct
cognition (aparoksha anubhuti) that the individual soul is identical with
Brahman. This is the highest Yajna. Those who are established in Brahman, those
who have realised their oneness with the Supreme Soul or Permatma perform this
kind of sacrifice. This is superior to all other sacrifices.]
Superior is wisdom-sacrifice to the sacrifice with objects.
All actions in their entirety culminate in knowledge.
[Sacrifices with material objects cause material effects and bring the sacrificer to this world for the enjoyment of the fruits, while wisdom-sacrifice leads to moksha(liberation). Therefore wisdom-sacrifice is superior to the sacrifice performed with material objects. Just as rivers join the ocean, so do all actions join knowledge, i.e., they culminate in knowledge. All actions purify the heart (seat of consciousness), and lead to the dawn of knowledge of the Self. All actions that are performed as offerings unto the Lord together with their fruits are contained in the knowledge of Brahman.]
[Sacrifices with material objects cause material effects and bring the sacrificer to this world for the enjoyment of the fruits, while wisdom-sacrifice leads to moksha(liberation). Therefore wisdom-sacrifice is superior to the sacrifice performed with material objects. Just as rivers join the ocean, so do all actions join knowledge, i.e., they culminate in knowledge. All actions purify the heart (seat of consciousness), and lead to the dawn of knowledge of the Self. All actions that are performed as offerings unto the Lord together with their fruits are contained in the knowledge of Brahman.]
From the Bhagavad Gita, Ch.5, Verse 29:
He who knows Me as the enjoyer of sacrifices and
austerities, the great Lord of all the worlds and the
friend of all beings, attains to peace.
austerities, the great Lord of all the worlds and the
friend of all beings, attains to peace.
The essential idea of
sacrifice is the pouring out
of life for the benefit of others. Such pouring out
is the law by which life evolves.
of life for the benefit of others. Such pouring out
is the law by which life evolves.
From The Bhagavad Gita
Chapter 17, Verses 11,12 & 13
Chapter 17, Verses 11,12 & 13
That sacrifice which is offered by men without
desire for reward as enjoined by the ordinance (scripture), with a firm faith
that to do so is a duty, is Sattwic or pure.
The sacrifice which is offered seeking a reward and
for ostentation, know thou that to be a Rajasic yajna.
They declare that
sacrifice to be Tamasic which is contrary
to the ordinances of the scriptures, in which no food is distributed, which is devoid of mantras and gifts, and which is devoid of faith.
to the ordinances of the scriptures, in which no food is distributed, which is devoid of mantras and gifts, and which is devoid of faith.
Five great daily
sacrifices
Explanations by Swami Sivananda
Divine Life Society, Rishikesh
Explanations by Swami Sivananda
Divine Life Society, Rishikesh
There are five great daily sacrifices that are to
be
performed by every householder. They are:
1. Brahma Yajna or Veda Yajna.
Sacrifice to Brahman or the Vedas or the sages.
Teaching and studying scriptures is Brahma Yajna)
performed by every householder. They are:
1. Brahma Yajna or Veda Yajna.
Sacrifice to Brahman or the Vedas or the sages.
Teaching and studying scriptures is Brahma Yajna)
2. Deva Yajna.
Sacrifice to the celestials.
(Homa or oblations into the sacred fire is Deva Yajna)
Sacrifice to the celestials.
(Homa or oblations into the sacred fire is Deva Yajna)
3. Pitri Yajna.
Sacrifice to the manes.
(Tarpan or offering of water to the ancestors,
and Sraddha, form Pitri Yajna)
Sacrifice to the manes.
(Tarpan or offering of water to the ancestors,
and Sraddha, form Pitri Yajna)
4. Bhuta Yajna.
Sacrifice to all the creatures.
(Offering of food to all creatures is Bhuta Yajna)
Sacrifice to all the creatures.
(Offering of food to all creatures is Bhuta Yajna)
5. Manushya Yajna.
Sacrifice to man.
(Hospitality to guests is Manushya Yajna or Atithi Yajna)
Sacrifice to man.
(Hospitality to guests is Manushya Yajna or Atithi Yajna)
Agnihotra is generally known as the havan or yagna
(yajna)
ceremony or the sacred fire ceremony. Some researchers in Baltimore, Maryland. USA have published literature from which the following points are taken.
ceremony or the sacred fire ceremony. Some researchers in Baltimore, Maryland. USA have published literature from which the following points are taken.
Agnihotra is a gift to humanity from the ancient
Vedic traditions to the present age.
A tremendous field of energy is created around the
havan kund (the pyramid shaped metal container). A magnetic type field is
created which neutralises negative energy or vibrations and reinforces positive
energy or vibrations. This extends to the persons who perform the agnihotra
ceremony. The positive influence penetrates the physical, mental, intellectual
and spiritual planes. Subtle energies are created by the rhythmical chanting of
the Vedic mantras during the havan ceremony which spread the purifying as well
as healing energies far and wide beyond the horizons.
Plants placed in a room where vibrations of
agnihotra ceremony are maintained, such plants receive nutrition from agnihotra
atmosphere and seem to be happy and grow well. They seem to thrive better than
those plants not under the agnihotra sphere of influence. Just as agnihotra
gives nourishment to plants, it provides the same for human life and also for
animal life.
Many people on all continents belonging to
different races,
languages, religions and spiritual groups who practice
agnihotra have observed that simply by performing daily homa (i.e. agnihotra at sunrise/sunset) they feel as if a protective film surrounds them.
The ashes from the agnihotra fire are charged with special
potencies. Sprinkling of the ashes on the perimeter of your
property affords protective influences.
languages, religions and spiritual groups who practice
agnihotra have observed that simply by performing daily homa (i.e. agnihotra at sunrise/sunset) they feel as if a protective film surrounds them.
The ashes from the agnihotra fire are charged with special
potencies. Sprinkling of the ashes on the perimeter of your
property affords protective influences.
The agnihotra ash is the
basic substance used for the preparation of all agnihotra medicines, for
external as well as for internal use.
Agnihotra medical preparations include agnihotra powder,
capsules, ointment, cream, eyedrops, suppositories and inhalation
Agnihotra medical preparations include agnihotra powder,
capsules, ointment, cream, eyedrops, suppositories and inhalation
Ghee or clarified butter (or, the cow from which it
is produced) is regarded as the very root of sacrifice.
The following text is from The Mahabharata
Santi Parva Section XV
Santi Parva Section XV
Arjun said: "I do not behold the creature in
this world that
supports life without doing any act of injury to others. Animals live upon animals, the stronger upon the weaker. The mongooose devours mice; the cat devours the mongoose; the dog devours the cat; the dog is again devoured by the spotted leopard. Behold all things again are devoured by the Destroyer when he comes!
supports life without doing any act of injury to others. Animals live upon animals, the stronger upon the weaker. The mongooose devours mice; the cat devours the mongoose; the dog devours the cat; the dog is again devoured by the spotted leopard. Behold all things again are devoured by the Destroyer when he comes!
This mobile and immobile universe is food for
living creatures.
This has been ordained by the gods. The very ascetics cannot support their lives without killing creatures. In water, on earth, and fruits, there are innumerable creatures. It is not true that one does not slaughter them. What higher duty is there than supporting one's life? There are many creatures that are so minute that their existence can only be inferred. With the falling of the the eyelids alone, they are destroyed."
This has been ordained by the gods. The very ascetics cannot support their lives without killing creatures. In water, on earth, and fruits, there are innumerable creatures. It is not true that one does not slaughter them. What higher duty is there than supporting one's life? There are many creatures that are so minute that their existence can only be inferred. With the falling of the the eyelids alone, they are destroyed."
The law of sacrifice operates at two levels:
1. The physical 2. The spiritual
1. The physical 2. The spiritual
At the physical level, the life in the mineral
kingdom evolves
as the mineral forms are broken up to nourish plants of every kind.
The life in the vegetable kingdom evolves by the sacrifice of the lower plants to nourish the higher, the countless annual plants perishing to enrich the soil in which the trees grow.
Myriads of others are eaten by animals.
as the mineral forms are broken up to nourish plants of every kind.
The life in the vegetable kingdom evolves by the sacrifice of the lower plants to nourish the higher, the countless annual plants perishing to enrich the soil in which the trees grow.
Myriads of others are eaten by animals.
The life in part of the animal kingdom evolves by
the sacrifice again of lower forms to the higher, and also to the
maintenance of the human kingdom. It is imposed on the lower creation by
strife and continual combats; its voluntary acceptance by self-sacrifice is the
crowning glory of man. Hence all man's higher evolution is marked out by
self-sacrifice. By sacrificing himself and all his actions to the Supreme Lord,
man obtains liberation.
At the spiritual level, with the development of
conscience
and sympathy, man realises that the Divine nature in him develops by sacrifice of himself to others, and by the sacrifice of others to himself.
and sympathy, man realises that the Divine nature in him develops by sacrifice of himself to others, and by the sacrifice of others to himself.
Outer sacrifices of wealth are less valuable than
inner sacrifices of virtue. Better than the sacrifice of any objects is the
sacrifice of wisdom.
When men in a community strive co-operatively
without ego and egocentric desires, the cosmic forces that constitute the
environment, shall cherish them in turn. In short, when man works in the Yagna
spirit, the outer circumstances must miraculously change their pattern to be
conducive to the common will of the selfless community striving for the good of
all. When we cherish the outer cosmic forces (devas), they shall in return
cherish us with the fulfillment of our welfare, or whatever is the common need
of the total community striving together. This is a divine law - a universal
truth - a scientific fact. Thus mutually cherishing each other, let man, with
the grace of the devas, achieve the greatest prosperity.
From the Bhagavad Gita,Ch.3,
Verses 10-11-12 -13 -14 -15 -16
Verses 10-11-12 -13 -14 -15 -16
The Creator (Brahma), having in the beginning of
creation
created mankind together with sacrifice>, said, "By this shall you propagate; let this be the milch cow of your desires (the cow that yields all the desired objects)." (10)
created mankind together with sacrifice>, said, "By this shall you propagate; let this be the milch cow of your desires (the cow that yields all the desired objects)." (10)
With this do you nourish the gods and may those
gods nourish you; thus nourishing one another, you shall attain to the highest
good. (11)
The gods, nourished by the sacrifice, will give you
the desired objects. So, he who enjoys the objects given by the gods without
offering in return to them, is verily a thief. (12)
The righteous who eat the remnants of the sacrifice
are freed from all sins; but those sinful ones who cook food only for their own
sake verily eat sin. (13)
From food come forth beings; from rain food is
produced; from sacrifice arises rain and sacrifice is born of action. (14)
Know thou that action comes from Brahma and Brahma
comes from the Imperishable. Therefore, the all pervading Brahma ever rests in
sacrifice. (15)
He who does not follow here the wheel thus set
revolving, who is of sinful life, rejoicing in the senses, he lives in
vain, O Arjuna. (16)
"All deeds other than those performed in a
spirit of yagna
(sacrifice) result in bondage."- Gita Ch 3 -Verse 9.
(sacrifice) result in bondage."- Gita Ch 3 -Verse 9.
In the Aitreya Brahmana Lord Yagna-Narayana Himself
explains the meaning of sacrifice:
"What are you doing in the name of yagna? You
kill an animal and offer it to the Divine? And in this yagna you propose to
kill a human being?... Now when you perform, do not kill poor animals but burn
away your own selfish, foolish and cruel animal instincts in the holy fire. And
remember, fire does burn, fire can burn anything, but at the same time fire
brings light in the darkness. Darkness is ignorance and light is knowledge. Let
your ignorance disappear in the light of your knowledge. Use your strength and
riches for the well being of the world. That will be real yagna."
In the Mahabharata, Santi Parva, Section CCLXV
Bhishma said: Only those that are transgressors of defined limits, that are destitute of intelligence, that are atheists and sceptics, and that desire the acquisition of celebrity through sacrifices and religious rites speak highly of the slaughter of animals in sacrifices. The righteous-souled Manu has applauded the observance of harmlessness in all religious acts. Indeed, men slaughter animals in sacrifices, urged by only the desire of fruit. Hence, guided by authority (in respect of slaughter and abstention from slaughter or harmlessness) one conversant with the scriptures should practise the true course of duty which is exceedingly subtile. Harmlessness to all creatures is the highest of all duties.
Bhishma said: Only those that are transgressors of defined limits, that are destitute of intelligence, that are atheists and sceptics, and that desire the acquisition of celebrity through sacrifices and religious rites speak highly of the slaughter of animals in sacrifices. The righteous-souled Manu has applauded the observance of harmlessness in all religious acts. Indeed, men slaughter animals in sacrifices, urged by only the desire of fruit. Hence, guided by authority (in respect of slaughter and abstention from slaughter or harmlessness) one conversant with the scriptures should practise the true course of duty which is exceedingly subtile. Harmlessness to all creatures is the highest of all duties.
Wine, fish, honey, meat,
alcohol, and preparations of rice and sesame seeds, have been introduced by
knaves. The use of these in sacrifices is not laid down in the Vedas. The
hankering after these arises from pride, error of judgment, and cupidity. They
that are true Brahmanas realise the presence of Vishnu in every sacrifice. His
worship, it has been laid down, should be made with agreeable Payasa. The
leaves and flowers of such trees as has been indicated in the Vedas, whatever
act is regarded as worthy and whatever else is held as pure (by persons of pure
heart and cleansed natures and those eminent for knowledge and holiness), are
all worthy of being offered to the Supreme Deity and not unworthy of His
acceptance
From The Mahabharata,
Aswamedha Parva, Section XCI
Vaisampayana said: Animals have not been ordained to be
slaughtered in sacrifices. Animal sacrifice is not consistent
with righteousness. The destruction of creatures can never
be said to be an act of righteousness. If you wish it, let your
priests perform your sacrifice according to the Agama. By
performing sacrifice according to the true import of the
scriptural ordinances, great will be the merit achieved by you.
Vaisampayana said: Animals have not been ordained to be
slaughtered in sacrifices. Animal sacrifice is not consistent
with righteousness. The destruction of creatures can never
be said to be an act of righteousness. If you wish it, let your
priests perform your sacrifice according to the Agama. By
performing sacrifice according to the true import of the
scriptural ordinances, great will be the merit achieved by you.
"The term YAJNA (Yagna) is derived from the
root YAJ, meaning sacrifice or worship." - Panini 6-40, 120
So long as man identifies himself with his body, he
is always trying to take, to absorb, because the body continues only by such
taking and absorbing. When he identifies himself as the Self (Atman) he is
always trying to give, to pour out, because the joy of the Self is in the
forthpouring. On the Pravritti marg he takes; on the Nivrtti marg he gives.
[Related articles: "Pravritti- Nivritti" See pages on the left]
[Related articles: "Pravritti- Nivritti" See pages on the left]
"No libations can
be poured into sacrificial fire without uttering Mantras"
The Mahabharata, Santi Parva, Section CCCXLIII
The Mahabharata, Santi Parva, Section CCCXLIII
"None of these, viz., a maiden, a youthful
woman, a person unacquainted with mantras, an ignorant person, or one that is
impure is competent to pour libations on the sacrificial fire"
-Mahabharata, Santi Parva, Section CLXV
-Mahabharata, Santi Parva, Section CLXV
"The Sudra has no competence for performing a
sacrifice."
-Mahabharata, Santi Parva, Section CLXV
-Mahabharata, Santi Parva, Section CLXV
"The Vedas declare that sacrifices cannot be
performed by an unmarried man" The Mahabharata, Santi Parva, Section
CCLXIII
"The deities do not accept the libations
(poured upon the fire) on the occasion of Sraddhas and the rites in their
honour or on the occasion of those rites that are performable on ordinary lunar
days or on the especially sacred days of the full moon and the new moon, if
they behold a woman in her season of impurity." The Mahabharata, Anusasana
Parva, Sec.CXXVII
"They that are conversant with the scriptures
say that the man who, having kindled the sacrificial fire, does not give away
the dedicated food as Dakshina, is not the kindler of a sacrificial fire. One
should never worship the deities in sacrifices in which no Dakshina is given. A
sacrifice not completed with Dakshina, instead of producing merit, brings about
the destruction of one's children, animals, and heaven. Such a sacrifice
destroys also the senses, the fame, the achievements, and the very span of life
that one has".
The Mahabharata, Santi Parva, Sec.CLXV
The Mahabharata, Santi Parva, Sec.CLXV
The ultimate Dakshina:
"The renunciation of everything is the excellent Dakshina of that sacrifice. Consciousness, mind and understanding - these becoming Brahma, are its Hotri, Adhwaryu, and Udgatri. Cessation of separate existence (or Emancipation) is the Dakshina."
-The Mahabharata, Aswamedha Parva, Sec.XXV
"The renunciation of everything is the excellent Dakshina of that sacrifice. Consciousness, mind and understanding - these becoming Brahma, are its Hotri, Adhwaryu, and Udgatri. Cessation of separate existence (or Emancipation) is the Dakshina."
-The Mahabharata, Aswamedha Parva, Sec.XXV
"That person of little intelligence who, from
desire of acquiring merit performs sacrifices with wealth acquired by
unrighteous means, never succeeds in earning merit."
The Mahabharata, Aswamedha Parva, Section XCI
---------------------------
The Mahabharata, Aswamedha Parva, Section XCI
---------------------------
Man`s body is filled with innate intelligence.
Through speaking words of confidence and power over and over, man gains
conscious attention of the intelligence within the organs of the body.. as he
continues speaking words of power, that innate intelligence is tapped and it
releases increased life and substance into the mind, body and affairs of man.
James Newton Powell, a graduate in religious
studies, University of California, Santa Barbara, USA, is the author of the
book `Mandalas, the Dynamics of Vedic Symbolism'.
The following extracts are taken from his book:
The following extracts are taken from his book:
Modern metaphysicians are rediscovering the
fantastic powers released through spoken words. By certain arrangements of
words, such as in Veda mantras, a tremendous vibratory force could be set upon
in the invisible which profoundly affects physical and metaphysical substance
in the body of man.
According to the rishis (seers) the mantras are the
living body of the luminous inner truth of which they sing, a truth which does
not reveal itself to the busy conceptual mind as readily as to the more
receptive inner audience of unbounded awareness unfolded through
meditation.There are four different levels of languages describing four domains
of Vedic experience.
1. Language of communication or everyday speech.
The gross physical level of articulate speech (Vaikhari).
2. Language of ritual, the rhythmic sacrificial language of chant.Language as `thought', which is not yet spoken (Madhyama).
3. Language of illumination, of vision. The level of luminous, `flashlike' intuitive' `seeing' speech (Pasyanti)
4. Language of eternity, of imperishable silence. The silent, unbounded, absolute level of speech (Para).
2. Language of ritual, the rhythmic sacrificial language of chant.Language as `thought', which is not yet spoken (Madhyama).
3. Language of illumination, of vision. The level of luminous, `flashlike' intuitive' `seeing' speech (Pasyanti)
4. Language of eternity, of imperishable silence. The silent, unbounded, absolute level of speech (Para).
Speech reveals herself only to the seer, the one
she loves.
Speech is born of tapas (austerity) and throughout
the Vedic literature is related to Agni (fire). Mystics of all ages have
discovered the relationship between the repetition of sound and an inner fire,
and these take the mind to profound depths and eventually spiritual
illumination. The rhythmically formulated word, with its tendency towards
rhyme, its alliteration, assonance and other types of repetition make it an
instrument of power. The sound of such words is often of greater importance
than their meaning, which has often been lost. Intoned speech becomes
experienced as inner light.
The Veda is eternal and of non-human origin. The
transcendance of the seer might give birth to an entirely new utterance, a new
mantra, finite and localised when heard by the mundane sense of hearing, but
with its origins in the infinite, and capable of again revealing the Infinite
to the seer.
The function of the Vedic mantras is to reveal
their own inner being.
The entire body of Vedic knowledge is Vac-(goddess
of speech, Sarasvati)- with combinations and permutations of sound- in all its
various degrees of manifestation. The meaning of the mantra is known not by
attending to the semantic meaning, but by attending to the tendencies- the
dynamics of sound. One of the Vedic or Yogic method of gaining knowledge is
organised on the level of sound. Within the tendencies of the sounds of the
mantras lie the method of gaining knowledge of the 'object' the mantra
describes.
The Vedic mantras possess the impulses or
tendencies which constitute the knowledge of these 'objects'. Thus there is a
close relationship between sound and form. This knowledge is on the level of
pulsating consciousness. The Veda is a supreme example of a type of poetry in
which the life of the symbol corresponds so intimately with the truth it
clothes that it is indeed the living form of that truth. There are, residing
within the language of the Veda, a hierarchy of potencies, indwelling powers of
speech which inspire by means of sound and a transcendental logic.
Image, sound and sense
were indissolubly united to forge luminous language- symbols capable of
conveying the most orient hues of the imperishable. The mantras are secret
words, seer wisdoms, which utter their indwelling meaning to the seer prepared
by tapas. The uncanny longevity of these hhymns (mantras) can be attributed to
the fact that they are in such intimate contact with the eternal. The mantras
are self- revealing, preserved by the imperishable for those who would seek
their indwelling dimensions. The mantras exist in a supreme, imperishable
location, in which all the gods are seated.
By the friction between the worshipper and the mantra
(mind instrument), Om, the inner fire is the kindled and the highest Truth is seen.
By the friction between the worshipper and the mantra
(mind instrument), Om, the inner fire is the kindled and the highest Truth is seen.
Agni(sacred fire)
From Samveda, translated by Dr. B.R.Kishore
From Samveda, Book four, chapter two:
From Samveda, Book four, chapter two:
Agni created in the beginning, kindled in Yajna is
the envoy of Earth, the guest of men, effulgent and the mouth of Gods. O Agni,
eternal, Gods praise and sing for joy at thy coming, as parents do at the birth
of a child.
O all-pervading, the Gods attain immortality by thy
powers following the path of righteous actions preached by thee. They all
praise Agni, the centre of sacrifice, the abode of riches, conveyor of
oblations, embodiment of worship and Lord of all.
Samveda, book two, chapter one:
We choose Agni, the envoy, the skilled performer of
the holy rite and instrumental in producing various things. We invoke Agni, the
Lord of subjects, the giver of all objects and much beloved. O adorable God,
bring the Gods hither. Thou art revealed to those who perform Yajna.
Thou giveth all desirable things and happiness.
Thou giveth all desirable things and happiness.
Samveda, book six, chapters one & two:
O well kindled Agni, thou bringest the Gods to him,
who offers oblations and gifts to thee. I ever worship thee as thou art giver
of beatitude.
O sage, the preserver of our body, make the Yajna beneficial to the enlightened persons. I invoke Agni to this our sacrifice, him who is benevolent, sweet-tongued and to whom oblations are offered. Agni, come on thy most easy moving chariot, bringing the Gods, and accomplish our sacrificial rites.
O sage, the preserver of our body, make the Yajna beneficial to the enlightened persons. I invoke Agni to this our sacrifice, him who is benevolent, sweet-tongued and to whom oblations are offered. Agni, come on thy most easy moving chariot, bringing the Gods, and accomplish our sacrificial rites.
Let us chant a Vedic verse to Agni, to him who
bears from afar! The eternal Agni preserves the life of charitably disposed
men. May that most blissful Agni guard our wealth and family, and keep us safe
from grief and sin.
Samveda, Book nine, chapter one:
O Agni, eternal, radiant, gift of dawn, give thou
this day ample wealth to him who rises early in the morning to pay oblations to
the Gods. Thou art indeed the envoy of Gods, their beloved offering-bearer and
carrier of holy rites. Thou grant us manly strength and high fame.
From The Mahabharata, Aswamedha Parva, Section
XXIV:
Agni (fire) is all the deities. Even this is the teaching of the Vedas. The knowledge of Agni arises in a Brahmana with intelligence. The smoke of that fire is of the form of the attribute called Darkness (Tamas).
The attribute that is known by the name of Passion (Rajas) is in its ashes. The quality of Goodness (Sattwa) arises from that portion of the fire onto which the oblation is poured.
Agni (fire) is all the deities. Even this is the teaching of the Vedas. The knowledge of Agni arises in a Brahmana with intelligence. The smoke of that fire is of the form of the attribute called Darkness (Tamas).
The attribute that is known by the name of Passion (Rajas) is in its ashes. The quality of Goodness (Sattwa) arises from that portion of the fire onto which the oblation is poured.
More about Agni
Compiled by Dr.Urmila Rani Trikha
From The Mahabharata and other scriptures
Compiled by Dr.Urmila Rani Trikha
From The Mahabharata and other scriptures
Agni is called Jvalana (which burns) and Dhumaketu
(who has smoke as his banner). Agni is called the mouth of the gods. All the
oblations are poured into Agni's mouth. He eats oblations and hence is called
Havyavahana. He is called Pavaka, the purifier.
Agni has got seven flames. The seven flames of the
fire are mentioned in the Mundakopanisad: The Black, Fierce, Mind-swift,
Smoke-coloured, Scintillating, Bright, All-shining- these are the seven moving
tongues of fire.
Agni is called Jatveda i.e. omnicient. He is the
witness of the worlds, a priest and guest of all creatures. He drives away
demons and evil spirits. Agni destroys sins.
In the Isavasyopanisad Agni is described as the
witness of all deeds of the people and the destroyer of all sins.
Agni is the son of Anila i.e.wind. His wife is
Swaha and his son is Skanda. Agni is described as the lord of gold.
Agni is one of the most important deities of the
Vedas. Nearly two hundred hymns are addressed to Agni. Agni is the deity
associated with sacrifice. Hence Agni occupies an important place in the
Brahmanas. In the Upanisads too he is mentioned with reverence.
In the Grhya Sutras, Agni is the witness of all
sacraments. Agni is the chief witness of sacraments such as the marriage of
Hindus.
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Appendix
An excessive Muscular
growth in my right arm, was operated (excision) and biopsy done at Mennakshi Mission
Hospital and Research Centre, Madurai, on 16th July,
1999. ( In medical terms it is known as Lipoma in right arm.) The stitches were
removed on 26th July, 1999 at the same hospital. The Doctor who removed the
stitches told that a part of the wound ( about 2cm in length) has not healed,
therefore he applied medicine did dressing, and advised me to show to a Doctor
after reaching Ahmedabad.
I reached Ahmedabad on 31st July, 1999. I showed
the operation wound to Dr. Mahesh B. Shah, Ahmedabad,on 2nd August, 1999. After
examining its condition he dressed it after applying medicine. He advised me to
get dressing done on alternate days at his clinic. When I went for the 9th
dressing on 18th August, 99, Dr. Shah told that the wound is not healing as per
expectations, and told that this is known as 'Non-healing ulcer' in Medical
parlance. He therefore suggested that he may refer me to a General Surgeon, (as
this is a post-surgery wound). However, I told him that I may intimate my
decision later.
On 19.8.1999 morning I contacted Sri. K.S.Gajender
Rao
(Agnihotri for over 24 years) at Secunderabad, over phone, and sought his advise for applying Agnihotra ashes for my non-healing wound. He told me that I can apply the Agnihotra ashes by mixing with cow's ghee. He also advised me to show to Doctor after some days. From 20th to 23rd August, my wife Smt. Thilagam did daily dressing for my wound with Agnihotra ashes + cow's ghee as medicine. The gauze with cotton and plaster were used for dressing just as the Doctor had done.
(Agnihotri for over 24 years) at Secunderabad, over phone, and sought his advise for applying Agnihotra ashes for my non-healing wound. He told me that I can apply the Agnihotra ashes by mixing with cow's ghee. He also advised me to show to Doctor after some days. From 20th to 23rd August, my wife Smt. Thilagam did daily dressing for my wound with Agnihotra ashes + cow's ghee as medicine. The gauze with cotton and plaster were used for dressing just as the Doctor had done.
From 24th August, my wife applied only the
Agnihotra ashes, as medicine and dressed-up the wound, after we read some
literature about such treatment. On 25th August morning as blood was coming out
of the wound, we thought that the wound was not healing. I therefore went to
the clinic of Dr. Mahesh B. Shah. He examined the wound very carefully and
informed me that 30% of the wound had healed, and that the blood will come from
any wound. Therefore, the Doctor advised me to continue the same treatment. We
were pleased to hear this expert opinion of the Doctor. The Doctor inquired as
to what was being applied to the wound. I told him about Agnihotra and its
ashes.
We continued applying the Agnihotra ashes only, and
my wife did the dressing as usual. I was careful to avoid wetting the wound
during my bath. On 30.8.99 dressing was not done as I had gone to Junagadh for
official works.
On 31st August evening I went to the clinic of Dr.
Shah. He examined the wound very carefully and told me that only a pin-head
size of the wound has to heal. He advised me to apply the Agnihotra ashes even
without dressing. He again inquired about Agnihotra. I told him briefly and
gave a Gujarathi pamphlet on Agnihotra.
From 1st to 4th September we applied the Agnihotra
ashes daily and did not cover the wound ( No dressing). On 5th September, 1999
I and my wife could observe that the wound has healed completely. Therefore,
from 5th September I washed the operated part of my right arm with water during
bath. I showed to Dr. Mahesh B. Shah, and he also confirmed the complete
healing of my post-operation wound, and issued a certificate about my applying
the Agnihotra ashes for this treatment.
Om Tat Sat
(Continued...)
(My humble salutations to Brahmasri Sreeman R Chandrasekhar ji for the collection)
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