Bāla Rāma Ayodhyā Mandir ‘Prāṇa Pratiṣṭhā’ – A Vedic Perspective

Dr. Raghava S. Boddupalli

The entire world is aware of the Bāla Rāma Ayodhyā Mandir ‘Prāṇa Pratiṣṭhā’ that was performed on Puṣya, Śukla, Dwādaśi, the 22^nd January 2024, by the Prime Minister of India, Shri Narendra Modi ji. This was a momentous occasion of the installation of the idol of Bāla Rāma in the newly built Rāma Mandir at Ayodhyā. To witness the occasion, people from every walk of life were invited. As it was a live telecast, people all over the world could watch and participate in this historic event. The ‘Śṛī Rāma Janmabhūmi Tīrtha Kśetra Trust’ has distributed the invitation with a picture of the newly built temple along with Akṣata (Holy yellow rice grains) to every village in the country.

Foundation Stone

The foundation stone for the Ayodhyā Rāma Mandir was laid on 05^th August, 2020 by Shri Narendra Modi ji, the Prime of Minister of India.

Ayodhyā Rāma Mandir Architecture

The original design for the Rāma Mandir was conceived in 1988 by the Sompura family of Ahmedabad. The Sompuras have contributed to the design of over 100 temples worldwide for at least 15 generations, including the Somnath temple. The chief architect of the temple is Shri Chandrakant Sompura, assisted by his two sons, Shri Nikhil Sompura and Shri Ashish Sompura, who are also architects.

The construction work accomplished with 17,000 m³ (600,000 cu. ft.) of sandstone from Bānsi in Rajasthan. No iron and steel have been used in the construction of the temple, and the fusing of the stone blocks has required ten thousand copper plates. In a culturally significant move, Thailand also contributed to the inauguration of the Rāma Mandir, by sending soil and waters from their two important rivers to the Rāma Janmabhūmi.

The ‘Bāla Rāma Sculptor

On 29 December 2023, the selection of the idol of Rāma Lalla for the Rāma Mandir was done through a voting process. A sculptor, known for various statues across India, Shri Arun Yogiraj, from Mysore, Karnataka, created the idol of Lord Bāla Rāma. The ‘Bāla Rāma idol stands at 51 inches and weighs 1.5 tons. The representation portrays Lord Bāla Rāma as a five-year-old child standing on a lotus, holding a bow and arrow. The entire structure is crafted from a single monolithic stone. Shri Arun, earlier in 2021, had sculpted the statue of Adi Shankaracharya which has been installed at Śṛī Kedārnāth Dhām in Uttarakhand. Shri Arun, the 41-year-old, hails from a family of five generations of sculptors.

Vedic Rituals

There are two important śāstras namely, Śaivāgama and Vaiṣṇavāgama that are followed for temple construction, worship and during the rituals of Prāṇa Pratiṣṭhā. The Bāla Rāma Murti Pratiṣṭhā was performed based on the Vaihãyasi Saṃhitā (9/28-84, 90) of the Paṃcarātra Vaiṣṇavāgama Śāstra. Paṃcarātrādikamu reveals the rituals of procedures of worship of the deity.

The ceremony of the Bāla Rāma Murti Pratiṣṭhā has several parts. The Vedic Ritual titles and brief descriptions are provided below:

Karmakutir – A Nādā Chhadī (a yellow-coloured cotton string) is tied to the right wrist of the Mūrti before it leaves the artisan’s workshop. The first step is to remove any evil influences in and from the Mūrti by using Darbhā (Kuśā) grass while chanting Veda mantras. The artisan then closes the Mūrti’s eyes by smearing a thin layer of ghee and honey over the eyes. Then the Ṛtviks perform Yajña / Homa and provide Havis/Ahutis (oblations) to the Agni while chanting mantras.

Jalādhivās – The Mūrti is then transported to the Yajña mandapa where the Yajña is to be performed. Here the Mūrti is submerged in the waters collected from various rivers. The purpose of submerging the Mūrti in water is to check whether the Mūrti is damaged or not. A small amount of pañcāmṛta is added into the vessel containing the Mūrti along with other pujā dravyas. The vessel is then covered with a cloth, and the Agni mantras are chanted for further purification. The cloth is then removed, and the Mūrti is awakened by sounding a ghanṭānāda (sounding the bell). The Mūrti is removed from the vessel and wiped dry.

Dhānyādhivās – A layer of dhānya (grains or pulses) is spread on the floor, and the Mūrti is laid supine on the layer of dhānya. The Mūrti is then completely covered with more dhānya, usually rice or wheat grain. This is performed to further purify the Mūrti.

Ghrutādhivās – The Mūrti is submerged in the cow-ghee (ghṛta). However, this step is altered on many occasions because a stone or marble Mūrti covered with ghee is highly prone to slipping, resulting in possible damage to the Mūrti. Instead, a piece of cotton wool soaked in cow-ghee is placed on the big toe of the foot of the Mūrti. The Mūrti is again awakened and then placed on a wooden stand.

Snapan – Abhiṣēka or bath to the deity/idols while chanting particular Veda mantras. The ritual of bathing the Mūrti with water, milk, honey, cow-ghee, cow-curd, coconut water and others. This rite is the principal form of purification involving 108 different types of materials, such as pañcāmṛta, water containing the essence of various fragrant flowers and leaves, water which has been poured over the horns of a cow, and sugarcane juice. One dravya is placed in each pot. All the 108 pots are placed in front of the Mūrti in three groups: (i) the dakshiṇa (south) group has eleven pots; (ii) the madhya (middle) group has eleven pots; and the remaining pots are in the (iii) uttar (north) group. Abhiṣēka for the Mūrti is then performed with the contents of each pot. Each dravya has its own special mantra that is recited as abhiṣēka is being performed with that particular pot. Such an extensive assortment of pure substances renders the Mūrti’s immense śakti (power) and purity.

Netra-anāvaran – The artisan who sculpted the Mūrti stands behind it and holds a mirror in front of the Mūrti’s face. By looking at the Mūrti’s eyes in the mirror, the artisan removes the layer of ghee, honey and other substances formed during the abhiṣēka with a gold śalākā (needle); this is known as the netra-anāvaran rite. The reason for using the mirror is because once the Mūrti’s eyes are opened, it’s first immensely powerful dṛṣṭi (vision) should not fall on a human being. Instead, the Mūrti is offered food already arranged in front of it prior to the netra-anāvaran ritual.

Ṣōḍaśōpacāra Pujā – After wiping the Mūrti dry, it is laid on a new mattress with cooked rice food and a pot of water for one night’s rest, sixteen (16) types of services will be performed to the deity/God. For sleep, the Nidrā Devī, Goddess of Sleep, is invoked with āhavāna mantras. All through the night, ten Ṛtviks continuously perform Yajna / Homa, away from the sleeping Mūrti. While offering the āhuti of ghee in the eight directions (ashtādik), one drop of ghee is placed in a pot of water. In the morning, water from this pot is sprinkled on the sleeping Mūrti to awaken it while chanting uttiṣṭhat mantras. The Mūrti is then taken from the Yajña mandapa to the garbhagṛhā (inner sanctum) of the Mandir where it is placed on the pinḍika (the nave of a wheel). While chanting mangaḻāṣṭaka (mantras of auspiciousness), a mason cements the Mūrti to the pinḍika. After the cement has dried, Ṛtviks (or the Satpuruṣ) enter the garbhagṛhā to perform the actual Mūrti Prāṇa Pratiṣṭhā.

Prāṇa Pratiṣṭhā

After the purification of the Mūrti, it is ready to become the home of the Divine. Nyãsa vidhi is the first step in the Prāṇa Pratiṣṭhā. ‘Nyãsa’ means assignment of various parts of the body to tutelary divinities.

‘Prāṇa Pratiṣṭhā‘ is a sacred consecration ritual that breathes life into an idol, transforming it into a divine entity. In this ceremony, the divine energy of the deity, represented as ‘Prāṇa’ or life force, is invoked and installed into the idol, turning it into a living representation of the divine. The ‘Prāṇa Pratiṣṭhā’ ceremony thus played a crucial role in infusing Lord Rāma’s idol with spiritual energy.

‘Muhūrta’ – Auspicious Day

The śubha muhūrta was calculated as per Surya Siddhānta Panchānga by Pandit Ganeshwar Sastri Dravid ji and other scholars of Varanasi. The day and time chosen was on January 22, 2024 at 12:29:03 PM, and conclude at 12:30:32 PM, which is during the ‘Abhijīt Muhūrta’. In this brief period of 1 minute and 24 seconds, Bāla Rāma’s consecration was taken place, following one-hour Yajña rituals. Āchārya Ganeshwar Shastri Dravid ji is a distinguished scholar in the fields of Jyotiṣa and Dharma Śāstra, who resides on the banks of the Ganges at Kashi Ram Ghat, Varanasi, gained nationwide recognition as a prominent astrologer. According to insights from Kāṣi Pandits about the auspicious Muhūrta, the 84-second micro-moment is considered highly propitious, and beneficial for India without influences from fire, death, theft, disease, and death arrows. 

The ‘Śṛī Rāma Janmabhūmi Tīrtha Kśetra Trust’ announced the names of Pandit Ganeshwar Shastri Dravid ji and Vedic scholar, Pandit Laxmikant Mathuradas Dixit ji, as the main priests for the Rāma Lalla ceremony. Pandit Ganeshwar Shastri Dravid ji was honourned by the Jagadgurū Śṛī Śṛī Vijayendra Saraswati Swami, Kānchipuram Matt, in the Annual Panchānga Sadas which held at Varanasi on 08 August 2023.

Śṛī Rama ‘Yantra’

Before enshrining any God’s idol in the sanctum sanctorum (Garbhagṛha), a Yantra of the respective deity is enshrined at the base of the idol. Similarly, in Ayodhyā too, ‘Śṛī Rāma Yantra’ was first installed. This ‘Rāma Yantra’ was prepared by Brahmaśṛī Dr. Annadanam Chidambara Sastry Garu, who is a prominent spiritualist and worshiper of Śṛī Rāmabhakta Hanumān, hails from Andhra Pradesh. A few years ago, Śṛī Sastry Garu prepared this ‘Rāma Yantra’ in gold, with the purpose to complete the construction of Śṛī Rāma Mandir at Ayodhyā. Śṛī Chidambara Sastry Garu imbued and powered the golden Yantra by chanting ‘Rāma Nāma’ 14 crores time. This Yantra was kept underneath the ‘Bāla Rāma’ idol before ‘Prāṇa Pratiṣṭhā’.

Conclusion

This historical Mandir is now open for people across the country and the world for pilgrimage and have blissful Darśan of Rāma Lallā.

Dr. Raghava S. Boddupalli, Institute of Sanskrit and Vedic Studies (ISVS), Bangalore

Celebrating the Year of ‘Millets’ through its Knowledge from Vedas to Present

Dr. Raghava S. Boddupalli and Dr. Aparna Dhir Khandelwal

Pandemic era has turned everyone to think about or to be more conscious towards one’s own health. Presently, around the globe people are running for organic food items that enable them to lose weight, controls cholesterol & blood sugar levels, fight against heart diseases, etc. With the present year, India has taken up the presidency of G20 Summit and while we are at G20’s 2023 edition, it is worth noting that the year 2023 is also declared as the International Year of Millets (IYoM) by the United Nations General Assembly. The proposal for declaring the same was put forth by India and was subsequently supported by 72 countries of the General Assembly. While speaking at the pre-launch celebration of the International Year of Millets in November, 2022 in Delhi, Indian External Affairs Minister Dr. S Jaishankar did highlight three big “Cs”- challenges facing the global economy, including covid, conflict, and the climate. He included that all three have had grave impacts on food security in very many ways. For instance, during the height of the pandemic, food security was challenged globally. Also, in the face of alarming climate change, Millets, or Nutri-cereals as they are alternatively known hold immense potential, he added. 

With these thoughts, Prime Minister of India Shri Narendra Modi has called for a mass movement in the country to promote Millets in view of the International year of Millets 2023. So, that the Indian millets, recipes, value added products are accepted globally.

(Source of Image: https://www.mygov.in/campaigns/millets/)

Since pre-historic times, grasses have originated and evolved even before origin of human beings. During the Vedic age, grasses are used in various sacraments, and also are used as medicinal herbs that are detailed in the Vedic texts, Epics, Purāṇas and also in later Sanskrit literature texts. Grasses belong to Gramineae or Poaceae family containing 11,000 species including important cereal crops such as paddy (vrīhi), wheat (yava), wild rice (nīvāra) and Millets. The Vedic grasses can be classified into wild grasses, cereal crops, and Millets. Human beings’ staple food derives from the grass family. The cereal and Millet crops revealed in the Vedic texts are still being cultivated by our farmers for the utilization by mankind and cattle on day-to-day basis as food, fodder, and for traditional medicines including Ayurvedā. These Millets are also known as ‘coarse cereals’ or ‘cereals of the poor’ and since they are not fussy about soil and water, they are a major source of energy for more than a billion people in arid and semi-arid regions.

Indian Millets

Millets Revealed in the Vedic and Sanskrit Texts

Aṇu (Panicum miliaceum L.): The utility of Aṇu is seen in ‘Annahōmas of Vājapeya yajña’ ritual Bṛhadaraṇyaka Upaniṣad (6-2-13). By performing this Annahōma, the sacrificer obtains plenty of food. Aṇu is an oṣadhi yielding small grains. Sāyaṇācharya (TS 4-7-4) says that Aṇu is the small rice (aṇavaḥ sukṣmavrīhayaḥ). Mahidhara (VS 18-12) gives the synonym as cīnaka (aṇavaḥ cīnakāḥ).

Priyaṅgu (Setaria italica L.): During the Vasōrdhārā Hōma, the sacrificer prays Agni and Viṣṇu to grant him heaps of Priyaṅgu grains (priyaṅgavaśca mē – TS 4-7-4), VS (18-12). In the Nakṣatra Iṣṭi, Priyaṅgu is offered as Caru (food oblation) to deity Rudra to obtain plenty of cattle (TB 1-3-4). The Aitereya Brahmaṇa (bhōjyaṃ vā ētadōṣadhīnāṃ yatpriyaṅgavaḥ) praises Priyaṅgu as the best kind of food.

Balbaja (Eleusine indica (L.) Gaertner: Balbaja is mentioned in the Ṛgveda (RV 8-99, Valakhilya – 7), Atharvaveda (AV 14-2-23) and Yajurveda (YV) Saṃhitas (balbajānapīdhmē sannahyēt – TS 2-2-8) and is produced from the excrements of cattle. In the KS (10-10) it is stated to be used for the sacrificial litter (Barhis) and for fuel. The baskets and other products made of balbaja are recommended as worthy gifts, śatam mē balbajastukā aruṣīṇām catuḥ śatam in the RV (8-55-3).

Śyāmākā (Echinochloa frumentacea): In several Iṣṭis, Caru or Purōḍāśā prepared of Śyāmāka grains are offered to Soma and other deities. The lightness of the seed is alluded to in the AV (19-50-4), where it is spoken of as blown away by the wind. There it is also mentioned as the food of pigeons in the AV (20-135-12). The Śyāmāka seeds (Taṇḍula) are referred to as very small in the Chandogya Upaniṣad (CU 8-14-3). In the TS it is revealed that this offering cure impotency and causes commendable virility (sōmāya vājinē śyāmākaṃ caruṃ nirvapēdyaḥ klaibyādbibhīyāt Taittirīya Saṃhita (TS) 2-3-3(18). The Materia Medica of Ayurvedā (p.245) records that the Śyāmāka is used medicinally for drying and un-unctuous. It also indicated that the grains are good aphrodisiac.

The great sage Veda Vyasa composed the Navagraha Stotra consists of nine mantras for nine planets. The following verse in the Navagraha Stotra is recited to please the Mercury (Budha) graha. Mercury is the planet of communication, organization, and mental dexterity. The first word in this liturgy is the name of one of the Millets, the Priyaṅgu.

Priyangu Kalika Shyamam Roopena Pratimam Budham

           Sowmyam Sowmya Guno Petam Tam Budham Prana Maamyaham

I bow down and pray to Mercury (Budha) graha, god of the planet Mercury, whose face is like a fragrant inflorescence of the Priyaṅgu (Millet) herb and whose beauty matches that of a lotus flower. He is most gentle, possessing all attractive qualities.

Suśruta (Suśruta Samhitā, 600-500 BC) classified cereals as dhanya varga, khudhanya varga and samidhanya varga. Khudhayna varga includes, among other Millets viz., kodo Millet (kodrusaha), barnyard Millet (śyāmākā), and Coix lacryma-jobi (gavedhuka). Archaeo-botanical remains have also been found from upper and middle Gangetic Plains. It was also grown at Manjhi (Saran, Bihar) during the red ware levels (250 BC-250 AD).

Kālidāsa Māhākavi (4-5^th AD), in his legendary literary masterpiece the ‘Abhijñāna Śākuntalam’ mentioned that sage Kāṇva who pours foxtail Millet while bidding farewell to Śakuntala in Dushyanta’s court, which indicates the auspicious nature attributed to this Millet. According to Dakar Bachan, composed sometime in early medieval Bengal (8^th to 13^th Century AD), cultivation of proso-Millet (china kaon) was advised if it rained during Phālgun month (February-March).

Thus, this indicates that small-seeded grasses, i.e., Millet crops were in consumption during Vedic and post Vedic period. Now, let’s know about their present-day status.

Nutritional Value of Millets and Present-Day

Millets are nutritiously rich, drought tolerant and mostly grown in the arid and semi-arid regions of Indian subcontinent and African countries. Indian Millets are nutritionally superior to wheat and rice as they are rich in protein, vitamins and minerals. It is scientifically proven that the Millets are high in fiber, rich in essential amino acids, polyphenols, and proteins, naturally gluten-free, alkaline, non-allergenic, and they are thus easily digestible. They have a low glycemic index, making them ideal for people with celiac disease, diabetes, obesity or other lifestyle diseases. A low glycemic index makes them an ideal rice substitute, good for cholesterol, diabetes and weight loss.

Grains of Indian Millets

Millets which are rich in calcium play an important role in the growth of children, pregnant women, and in malnutrition. It contains high amount of potassium for the proper functioning of the kidneys and brains and allows the brain and muscles to work smoothly. Millets confer good health and protection against non-communicative diseases. Epidemiological studies have shown that diets rich in Millets, including whole grains are protective against the non-communicable diseases like diabetes, cancer and cardiovascular diseases, due to protective effects of health promoting phytonutrients. Sprouting Millets make more minerals bioavailable. Malting of finger millet increases the bio-accessibility of iron and manganese. In India, Millets are generally consumed with legumes, which create mutual supplementation of protein, increase the amino acid content, and enhance the overall digestibility of protein.

(Source of Image: https://epaper.timesgroup.com/timesspecial/sci-tech-environment/helping-millets-get-their-mojo-back/1677352018644)

Millets in Modern Foods

Investigations have proved that use of 100% Millet in ready-to-eat breakfast cereals would be feasible. To increase the functional aspects of Millets, processing such as parboiling, malting, flaking, popping, boiling, extrusion (hot and cold) is done. This results in the diversification and shift towards more convenient/ processed products of fine cereals like rice and wheat from the Millets. Some of the food preparations made out of Indian Millet grains and floor is depicted in the Figure.

Food Preparations from Indian Millets

Times of India recently mentioned Millets, as ‘replicas of junk food, but they are tasty and healthy’ as claimed by Millet entrepreneurs in a report on the exhibition organized by Indian Agricultural Research Institute by the ‘Agricultural and Processed Food Products Export Development Authority (APEDA)’ , under the Ministry of Commerce and Industry.

So, time has come when we all can adopt our own indigenous traditional roots of Millets, having both Vedic insights and modern approach together!

Dr. Raghava S. Boddupalli, Institute of Sanskrit and Vedic Studies (ISVS) &

Dr. Aparna Dhir Khandelwal, Assistant Professor, School of Indic Studies, INADS, Dartmouth, USA

Paūrāṇic Ganesha (Part-V)

Series on Ganesha the Great!

Dr. Dhananjay B. Ghare

(Continued from Part-IV)

This mini ‘one_act_play’ in english, is based on ‘11 chapters of Ganesha Geetā’ and is designed to convey the theoretical philosophical essence of ‘Ganesha Purāṇa’, compiled by sage Vyāsa in the form of a dialogue between ‘Lord Gajānana’ an incarnation of Lord Ganesha and his father (in this incarnation) King Vareṇya (as his disciple).

(Source of Image: https://theartofindia.in/collections/ganeshotsav/products/ashirwad)

Introduction

King Vareṇya:  I beg your pardon, for my foolish and highly cruel action under the influence of some foolish priests & ministers.

Lord Ganesha: My dear father, please feel relaxed. Such mad, cruel, silly actions happen due to blind beliefs and ignorance. Often, there is intellectual confusion about ‘true knowledge’ as against a mistaken recognition of ‘wrong knowledge’ as ‘true’ and valid. Further, any ‘Interpretation’ of Veda-shāstrokta advise, true and valid in one context, can be wrong and misleading in several other contexts or situations. Many times, a) wrong b) ignorantly performed or c) mischievously floated ‘motivated misinterpretations’ of Veda–geetopanishadic verses are blindly believed as correct, appropriate and valid.

King Vareṇya: Oh, my dear son Ganesha, you are right. All my ministers, recognized as great scholars, misled me in carrying out a shameful sin. Please coach me in the correct and true knowledge.

सांख्य सारार्थ योग:

Lord Ganesha: My dear father, my intention in undertaking this ‘Gajānana’ incarnation is to unfold the knowledge compiled in ‘Ganesha Geetā’ containing knowledge about several alternative Yoga-techniques. These methods can be used for achieving a linking between oneself with myself as ‘Ganesha’. Literally, the word ‘Ganesha’ has several alternative meanings depending on the context. e.g. ‘Gaṇa’ can mean ‘a follower’. In that context, ‘Ganesha’ means the ‘Commander in chief’ of any set of followers. Mathematically, ‘Gaṇa’ can mean to count or compute. In that context, ‘Ganesha’ means the ‘Supreme God’ possessing divinely infinite computational capability to control all activities in all infinite numbers of Universes. This ‘Ganesha Geetā’ text will work as an illuminating light for all future human generations.

The word ‘Yoga’ is many times used to indicate the ‘probability’ of occasions of a) meeting together of friends, relatives, etc. or b) of events like getting married, getting awarded etc. But the ‘Yoga’ I am teaching you now, is about an ‘intellectually convinced’ ‘Mental State’ of getting permanently bonded with ‘Para Brahma’ or ‘Ultimate Universal Reality’ which is

1. the original ‘Source’,
2. the ever existing ‘Existence’ (presence) and
3. the ultimate ‘Drain’ of all existences.

A person in such yogic spiritual state, realizes that he is not just his physical body, but is actually a part and parcel of the spiritual omnipresence in this entire universe (just like a drop of water belonging to an ocean).

ध्यायन्त: परमम् ब्रह्म   चित्ते योगवशीकृते | अनुग्रहाय लोकानाम् भ्रमन्ति धरणीतले (१.१५_१८)

Such saintly personalities (immersed in 24×7 meditation-based link with God Supreme) live and wander all over the world, just for helping all other mortals. Therefore, they do not get over-worried, deeply-saddened, unhappy or upset while facing unfortunate, bad-luck type events or circumstances. Nor do they get over-excited with joyful happiness, due to any gains or good-luck’s, fortune’s etc. Normally, persons first make a ‘desire’ and then they work towards fulfillment of such desires.

चिन्तयान् अस्य विषयान् सङ्ग: तेषु उपजायते | काम: सञ्जायते तस्मात् तत: क्रोधोभिजायते  (१.५९)

क्रोधात् अज्ञान सम्भूति:  विभ्रम: तु तत: स्मृते: | भ्रंशात्  स्मृते:  मते: ध्वंस: तद् ध्वंसात् सोऽपि नश्यति (१.६०)

The repeated fulfillment of one’s desires, leads to habits or addictions. Any ‘non fulfillment’ of addictions generates ‘anger’. Excessively angry mood generates intellectual confusion. This confusion or ignorance blocks or distorts memory, which leads to wrong ways of thinking patterns. This in turn, can lead to ‘destruction’ of that personality. The organs of one’s body are like horses of a ‘chariot’. They need to be properly trained, controlled and driven along the correctly desired direction and path. Loss of strong mental control over these horses, leads to conditions like that of a ‘boat’ left to wind, in the ocean.

कर्म योग:

King Vareṇya: All people are not intelligent enough to pursue the paths of knowledge (ज्ञान-योग, सांख्य-योग, बुद्धि-योग etc.). Many cannot retain conscious awareness in intellectual discrimination during performance of every activity.

Lord Ganesha: A person without matured knowledge (e.g. in childhood or during some sickness) or if born with lower intellectual capabilities, should learn to a) limit and control all his limited basic activities, b) get engaged only in selected minimum appropriate activities, c) the art of mental detachment with ‘personal profit or loss’ like calculations. Further, for ensuring ‘best possible performance’, one should consciously a) get intellectually involved and b) learn to ‘enjoy’. To ensure ‘success’ of his undertaken activities, one must follow a) correct step by step procedures, b) in appropriate order. In case of each ‘moral duty’ type activity, a) one should concentrate on ‘faithful implementation’, irrespective of it’s possible outcomes or results and b) one should not get discouraged by any incidental failures and must tenaciously pursue one’s involvement in such good activities.

(Source of Image: https://omshivam.files.wordpress.com/2010/06/shri-ganapathii.jpg)

ज्ञान् योग:

Every activity which is a) well planned and b) is being carried out with proper knowledge, can be considered as a ‘Yajña’. For the benefit of children (or ignorant), Vedic sages have recommended and prescribed the procedures of several such daily routine type Yajña activities, which are physically and spiritually credit worthy activities. E.g. ‘पञ्चमहायज्ञा:’ are recommended for daily routine performances. They are

1. ब्रह्मयज्ञ study of Vedopanishadic, spiritual or contemporary knowledge.
2. पितॄयज्ञ respectful services to elders and ancestors
3. देवयज्ञ performance of any variety of worship (of Gods, Goddesses etc.), 
4. भूतयज्ञ feeding any pets like dogs, cows, etc.
5. मनुष्ययज्ञ (अतिथि सत्कार, अतिथि देवो भव) taking care of human guests.

None of these five ‘महायज्ञ’ activities involve fire and burning of anything in flames.  Burning off to smoke, bit by bit, is useful to maintain pleasantly warm climate and to sustain a source of fire or smoke for repelling flies, mosquitoes and wild animals etc. Participants in Yajña type cooperative events, make their own contributions with selfless attitudes and work towards ‘Success’ of such events. The laws of Mother Nature are binding to all natural divine forces (called as Vedic Gods देवाधीनम् जगत् सर्वम्  मन्त्राधीनम् च दैवतम् ). Activities involving such natural powers (e.g. wind mills, solar heaters, steam turbines etc.)  produce results as per these laws. If correctly planned and implemented, any Yajña type activity must result in success, e.g. setting up an industry to manufacture a desired product or establishment of a school or college etc.

अखिलै: विषयै: मुक्त:   ज्ञानविज्ञानवान् अपि |  यज्ञार्थम् तस्य सकलम्   कृतम् कर्म विलीयते  (३.२९)

Activities carried out with selfless spirit do not lead to bindings and expectations. All activities naturally occurring in this Universe, can be considered as a ‘Brahma Yajña’. In Vedopanishadic texts, a conceptually imagined ‘Leader’ or coordinator of these natural activities is called as Brahmā or Brahmadeva. Most of these natural activities are rhythmically repetitive with their own periodicity. E.g. a) day and night b) month c) seasons d) year etc.

संन्यास योग:

As per one’s age and health requirements, everyone should practice renunciation from every currently irrelevant useless activity. Performance of duties and responsibilities, (without classifying them as good, bad etc.), is spiritually creditable and should never be abandoned. Non-performance of duties, even if they are classifiable as ‘bad’ (like punishing a thief or hanging a properly sentenced criminal) leads to acquisition of sin.

तत्ववित् योग युक्तात्मा   पुण्य_पापै: न लिप्यते |  त्यक्त्वाशाम् कर्म कुर्वन्ति   योगज्ञा:  चित्तशुद्धये (४.८-१०)

Saintly persons perform every (consciously performed) action in one’s life, from a) eating food when hungry or b) sleeping or resting when tired c) study of spiritual texts and worshiping any Gods or d) donating any funds for a good reason etc. as their contribution to the ‘Brahma Yajña’ and never claim any selfish personal credit (nor expect returns) for these performances. This is one of the best ways for living a) in grateful touch and b) linked and bonded with Mother Nature (प्रकृति), also called as ‘God Supreme’ (पुरुष).

(to be continued…)

Dr. Dhananjay B. Ghare, Former Scientist, Indian Institute of Science, Bengaluru

Understanding Bhagavadgītā by Visualization as a Symbolic 5 Face 10 Hands “Literary_Idol”

Dr. Dhananjay B. Ghare

‘Bhagavadgītā’ represents one of the ‘theoretical conclusions’ texts of topics dealt in Mahābhārata. It is a miniature ‘Encyclopedia’ of Vedopanishadic yogic techniques to establish a bonding relationship between the God_Supreme and the yoga_performer. Pauranetihasic literature is full descriptions of Vedic Gods in numerous symbolic (सान्केतिक_स्वरूप) representations e.g. Narasimha with lion’s head, Ganesha with elephant’s head, Brahmadeva with four heads etc.

In the Laxmi_Narayana conversation in Padma_Purana (chapter 171, stanza’s 27 & 28) the world-famous literary text ‘Bhagavadgītā’ is visualized as a human like idol with 5 heads, 10 hands and 2 legs as follows.

5_Face_10_Hands  Bhagavadgītā

The first five chapters represent five heads (Theoretical Laws, Theorems, Hypothesis). The next 10 chapters (i.e. Ch.6 to ch.15) represent 10_hands (Practically Implementable Physical, Mental, Intellectual, Emotional, Spiritual Activities). The next 16th chapter represents the stomach (Digestive discrimination involving desirable’s absorption and undesirable’s excretion). The last two chapters represent strong two legs (Supporting Pillars). Understanding this representation leads to improved understanding of this great literary spiritual guide.

वक्त्र १ : First Head : विषाद योग :

Theoretical ‘Hypothesis’ here is that, A vast majority of human population relies on pleasing & praying God to receive his divine & mysterious help while facing desperately helpless, hopeless situations.

वक्त्र २ : Second Head : सांख्य योग :

The theoretical ‘Hypothesis’ : ‘Nothing can be created out of ‘Nothing’. Consequently, nothing can be destroyed, but only transformed from it’s present form into another state or form. The egg_hen, seed_tree type dilemma’s clearly suggest the presence of a supernaturally intelligent power, called ‘God_Supreme’, mysteriously starting these cyclic self-supporting regenerating events.

वक्त्र ३ : Third Head : कर्म योग :

The theoretical ‘Hypothesis’ is ‘Everything’ in this manifested world, (from fundamental particles like photons and electrons to huge galaxies), is engaged in continuous natural activity, determined by it’s ‘Nature’ (प्र_कृति). Therefore, for anybody, it is impossible to remain in totally ‘Inactive_State’. The only choice is to perform all one’s responsibilities in tune with nature.

वक्त्र ४ : Fourth Head : ज्ञान कर्म संन्यास योग :

The theoretical ‘Hypothesis’ is, before undertaking the responsibility of carrying out any major activity, one must study & understand the ‘what, when, which_one, how, why etc.’ about that activity from most appropriate & reliable resources. Only morally good and legal activities should be carried out.  Avoid spiritually immoral, unhealthy and administratively illegal activities.

वक्त्र ५ : Fifth Head : कर्म संन्यास योग :

Theoretical ‘Hypothesis’ is that every activity carried out (consciously or unconsciously), invariably leads to certain results (or fruits). Activities carried out with selfishly ‘motivated expectations’ certainly lead to acquisition of sins (पापसंचय), bondage (कर्मबन्धन) and habit forming attachments (सन्ग) etc., leading to moral and spiritual degradation.

भुजा १ : First Hand : आत्म संयम योग :

Recommended Activity number_1 is ‘Self_Control’ : world famous ‘Rājayoga’ : Patanjali Sutra based ‘Ashtānga_Yoga’.

भुजा  २ : Second Hand : ज्ञान_विज्ञान योग :

Next recommended Yoga activity, involves intellectual understanding of 8 constituents of Mother Nature (अष्टधा प्रकृति = पञ्च महाभूत + मन+बुद्धि+अहंकार) in the ‘manifested Universe’ as well as, self-personality (and every living species / human body) and then behave appropriately.

भुजा ३ : Third Hand : अक्षर_ब्रह्म योग :

Yoga activity belonging to this practice is intellectual understanding and appreciation of the present status (तात्कालिक_क्षर_स्वरूप), as well as, the theoretically ultimate (मूलाधार_अक्षर_स्वरूप) nature of Brahma (and Mother Nature). ‘Energy’ (which can neither be created nor be destroyed) as understood by modern science is an example of Vedic concept of ‘अक्षर_ब्रह्म’.

भुजा ४ : Fourth Hand : राजविद्या राजगुह्य योग :

This Yoga activity, involves intellectual understanding and appreciation of; a) the infinite expanse of the physical 3D_space being fully occupied by the ‘un_manifested’ (निर्गुण = without detectable characteristics) form of the divine supreme god, b) Supreme god’s presence in additional ‘N’ dimensional forms, not covered by this physical 3D_space (अत्यतिष्ठत्_दशान्गुलम्). Ignorant atheist’s deny to accept this divine omnipresence. Knowledgeable scholars (sages, saints etc.) understand and spend maximum time periods, in saluting, appreciating, worshiping and praising this omni space, omni time divine presence, and thereby live in an emotional mental state linked with God & free of sorrow, tensions & grievances.

भुजा ५ : Fifth Hand : विभूति योग :

This yoga activity recommends a) youngsters and b) Those (fans) who have tendencies to choose & follow their own hero (/ heroin), to choose divine ‘Role_Models’.

भुजा ६ : Sixth Hand : विश्वरूप दर्शन योग :

This yoga activity involves practicing the theoretical Knowledge ‘न_अन्यत्_अस्ति’ ‘Nothing else exists’ i.e. consciously willfully practicing the awareness that everything sensed by sense organs (eyes, ears, nose, tongue and skin) is nothing else but a temporarily present, transient detectable (स_गुण, व्यक्त ) manifested form of the ultimate (सगुण + निर्गुण = व्यक्त + अव्यक्त = क्षर + अक्षर) ‘God_Supreme God’.

विश्वरूप_दर्शन

 भुजा ७ : Seventh Hand : भक्ति योग :

‘Devotional bonding’ advocated by this yoga activity, i.e., ‘Emotional Activity’, to get (and remain) emotionally linked with the divine presence (of performer’s own choice and format) for a 24 x 7 period, throughout devotee’s lifespan.

भुजा ८ : Eighth Hand : क्षेत्र_क्षेत्रज्ञ विभाग योग : 

This yoga activity needs combination of intellectual, emotional and spiritual activities. Study of self-personality to understood it’s nature as a combination of  a) क्षेत्र – gross physical body (e.g. head, hands, legs, etc.), and subtle physical body (e.g. sensory system, digestive system, etc.), along with still subtler mind, intellect, emotional system etc. and b) the spirit or Atmā (क्षेत्रज्ञ), and behave consciously appropriately.

भुजा ९ : Ninth Hand : गुण_त्रय विभाग योग : 

This yoga activity involves intellectual discrimination with mental resolve and will power. The human natural tendencies can be broadly divided in three categories. 1) Saintly, spiritually creditable, linking with God, 2) Worldly (partially saintly and partially demonic), spiritually mediocre, 3) Demonic, cruel, lazy, selfish, spiritually low, distancing with God. Choose saintly behavior patterns.

भुजा १० : Tenth Hand : पुरुषोत्तम योग :

This yoga activity, involves intelligence and memory to discriminate between a) the ‘xara Purusha’ – physical body, as well as, mental, intellectual and emotional (पञ्च कोषात्मक) personalities changing with schooling, aging etc. b) The ‘a_xara_Purusha’ (पञ्चम_कोषस्थित अन्तरात्मा  Consciousness) which  remains unchanged with aging and c) ‘Uttama_Purusha’, (परमात्मा) who pervades in one’s body and activates all those body-systems which are not in one’s willful control (e.g. Digestion, blood circulation, etc.). Then keep on thanking and feeling obliged to this ‘Purushottam’ for his divine untiring help.

उदर १ : Stomach : दैवासुर_संपत् विभाग योग :

Digestion and acquisition of ‘good moral characteristics’ (दैवी सम्पत्ति = Divine Property) is ‘spiritual_prosperity’, leading to peace, happiness and progress towards spiritual salvation (दैवी_सम्पत् विमोक्षाय). Acquiring (आसुरी सम्पत्ति =) Demonic characteristics (= काम, क्रोध, मद, मत्सर, दम्भ, दर्प, लोभ, मोह, ईर्षा, दुरहन्कार, दुराभिमान, दुराशा, आशा etc.) leads to increased sorrow, grief, bondage etc.

पद १ : First Leg : श्रद्धा_त्रय विभाग योग : 

Strong legs provide support necessary for stably standing, walking or running. Acquiring divine faith (सात्विक श्रद्धा, अफलाकान्क्षि यज्ञादिक कर्मे, देवता-पूजन, सुखद_रसाळ_स्निग्ध आहार) provides first strong leg. Humane Faith- (राजसिक श्रद्धा :  यक्ष_राक्षस पूजन, कटु_आम्ल, लवण, अति_ऊष्ण रुक्ष, विदाहिन  आहार) & Demonic  Faith –  (तामसिक श्रद्धा : भूत_प्रेत_पिशाच्च पूजनम्, उच्छिष्ट_यातयाम_गतरस आहार) generate weaknesses in spiritual leg muscles.

पद २ : Second Leg : मोक्ष_संन्यास योग :

Acquiring spiritually worthy (सात्विक) knowledge, mental resolve, Happiness etc. provides second strong leg to walk and reach spiritual_status nearer (closer) to God, called as ‘Salvation’ (मोक्ष).

Understanding ‘Bhagavadgītā’ in this fashion and appropriate implementation, helps spiritual progress towards salvation (मोक्ष).

Dr. Dhananjay B. Ghare, Former Scientist, Indian Institute of Science, Bengaluru

‘Yagyas’ – Your Connect with the Divine

Mrs. Rati Hegde

In the Durgā Sūktam, Jātavedās, interpreted physically as fire, represents the Omniscent Īśwara. He (the Divine Agni) is exhorted to lead us and protect us by taking us across all perils just as the captain takes the ship across the sea. He is also requested to save us from all wrong-doings. He is Tarasi – skilled in saving and helping in crossing over and He is requested to help us cross the ocean of Samsāra.

Yagya (Yajña) is a ritual in which the performer of the Yagya invokes any particular devatā via Agni (fire) with the help of a mantra, gives an oblation or offering to the devatā and asks for a blessing for the benefit of mankind, the environment, animals and every part of nature on this earth and beyond. While doing so, the Yajmāna (or the performer of the Yagya) also hopes that good fortune befalls him too, because he is through his offering, strengthening nature and the devatās. This is a divine ritual in Sanatan Dharma or Hinduism.

*Yagya is a medium of connectivity with the divine forces. Yagya is also a process of purifying atmosphere through the agency of fire. Vedas have two fundamental concepts and they are ‘Yoga’ and ‘Yagya’. Vedic texts describe in detail the processes of Yagyas. In fact, Yagya is at the core of all Vedas. A study of Vedic texts and Brāhamaṇas indicates the main components of Yagya as :  

a) Sankalp-divine resolve of the good of Society and self.

b) Agnidevatā Prasthāpana– Engagement of Prakāś Śakti (Light Energy) in the process of Yagya  

c) Havirdravya for oblations to be offered to the sacred fire for carrying them to the main Deity for which Yagya is being performed

d) Timing of Yagya as per position of constellations for Interplanetary Communications and Cosmic Energy Influences.

e) Mantras and Prayers-Sound Energy vibrations and frequencies for the desired effect as per Mantra Vijñān or Mantra Śāstra

f) Sacrifice for the sake of common good and

g) The Resonance Effect of all these components to carry through and achieve the Sankalp. The objective of Yagya has to be ‘Vyaṣṭi -Kalyān’ and ‘Samaṣṭi -Kalyān’. Only then can that particular act or ritual qualify to be called as a Yagya.*

When we usually talk of a Yagya we picture a ‘havankund’, i.e., a pit where wood is burned, ‘havis’ (food for the devatā) is offered, Brāhmins sitting around the ‘Yagnakund’ chanting mantras, elaborate rangolis, and a couple sitting in front of the Yagya offering their prayers. Yes, this is the way a ritualistic Yagya is conducted… but there are other forms of Yagyas in which only the fire element, the sincere prayer, the offering, the Yajmāna and the personal devatā are there. They may not fit into the Vedic elaborate Yagya as we usually know of, but it is a Yagya nevertheless.

Last year, when Modi ji asked everyone to light lamps as a thankful gesture to those who were our caregivers and our Covid heroes, many claimed that it was based on the Devī Purāṇa. During the battle against Mahiśāsura, Kātyāyaṇī (a form of Durgā Devī) is believed to have lost her energy on Aṣṭamī day. On Sandhi Pūjā Muhūrat she was re-energised and she killed Mahiśāsura. To this day, Bengalis light 108 lamps on this Muhūrat during Durgā Pūjā. This lighting of lamps (Agni), singing verses in praise of Mā (mantras), praying for relieving the universe from all kinds of negative energies, i.e., Asuras (benefit of mankind and strengthening the devatās) … all this is a form of Yagya itself, but it is done publicly without the involvement of any structured ritual or Yagnakund.

Another form of Yagya which almost everyone must have been involved in but never realised it to be so, is the burning of Holīkā or Kāma on the day before Dhulī-vandan on Holī festival. Holīkā–dahan or Kāma–Dahan is the burning of logs and old, unused stuff while invoking Śivā / Viṣṇu in the form of folk songs/ballads, thus destroying the tāmasic feelings in one.  People offer upalās (cow dung), maize, corn, ghee, etc. to the fire. The ‘Yajmāna’ and the ‘Purohita’, both are the self and blessings are asked for destruction of the negative elements in nature, in the surroundings and within us.

There is also another form of Yagya which everyone who is a practising hindu performs in their very own houses every day. This is the lighting of the diyā or the lamp during sandhyā (dawn/dusk). Here too Agni is invoked to send our prayers to the devatās, offerings are made (in the form of ‘prasād’) and prayers are offered to various devīs and devatās either through mantras or through our own words. We seek to destroy the negative energies in ourselves and our house and seek to strengthen the divine within us.

Another simplified form of Yagya which almost every Hindu housewife indulges in everyday in her kitchen is the lighting up of fire (in any form) to cook food (anna). In Chapter 5 of Yajñavalkya Smriti on the duties of a householder, Yajñavalkya refers to Pañch–yagnas which are supposed to be done nitya (everyday) – Bhuta Yagya (feeding of animals, birds, sick people, etc.), Svadhā ie. feeding of Pitṛs (by men, when they offer ‘anna’ to the Pitṛs before eating their food), Deva Yagya, i.e., feeding of food to fire, Brahma Yagya, i.e., Swādhyāya or learning of Vedas and finally Manuṣya Yagya, i.e., feeding the guests. In the above, since we cannot do Deva Yagya every day, it has become a custom to thank Agni when lighting the fire for the first time in the day for cooking, by offering a small piece of anything special that is cooked to Vaiśvadeva (the Agni in the cooking fire), by the housewife. Most housewives also like to keep a small piece of food for the crows or ants everyday and giving a ‘roti’ to the cows and the dogs is part of the Bhuta Yagya. The main ‘bhojana’ is first to be given to guests (Manuṣya Yagya), old people, pregnant women, children, etc and then the householders can consume the food. The importance of this fire is so much that even when any other Yagya takes place at home, the gṛhiṇī (housewife) is called upon to bring that fire to set light the first spark in the Yagnakund. Another form of Bhuta Yagna is when rangoli is drawn by using fine rice powder so that ants and other insects and small birds can consume it later.

What about children? Can they perform any Yagya? Well, you know the crackers that one bursts during Deepāvalī? While the lighting of the lamps and keeping it outside our homes or on window sills is to invite Mātā Lakṣmī and Prabhu Śrī Rām to our homes, I would like to claim that the bursting of crackers is the way we invoke the memory of our devatās through Agni and the sound of the crackers. This is how we introduce our children to Agni and Yagyas in a joyful way.

Purists may say that all of the above are not actually Yagyas, but the fact remains that all of the above are actually miniature versions of the elaborate Yagya rituals done to please/placate/energize our devīs and devatās and to energize ourselves too. Those who seek to bracket Hinduism as a religion with elaborate rituals aimed at trampling upon or restricting certain ‘castes’ from reaching out to God without any medium (like a Brāhmin Purohit) in between, do not know the vastness called Dharma. For every ritual which is elaborate and reaching out to the entire Brahmāṇda (universe), there also exists an extremely simple form (Piṇde) which bestows upon the devotee and the deity the same benefits as the elaborate one. Of course, the only condition is that there should be Śraddhā (faith) and Bhakti (devotion). In fact, without the two, even elaborate rituals do not give the prescribed results.

[*With inputs from Shri Anand Gaikwad]

Mrs. Rati Hegde, columnist and author

Plant Wealth Revealed in the Śrī Rudram

Dr. Raghava S. Boddupalli

Formation of Śrī Rudram

Lord Rudra is the deity mentioned in all four Vēdic texts at multiple places and in multiple forms. Also, Rudra is highly admired in Vēdas and Purāṇas. The name ‘Rudra’ occurs 98 times in the RV, 113 times in the Kṛṣṇa Yajurvēda (KYV), 22 times in the Śukla Yajurvēda (SYV), 4 times in the SV and 45 times in the AV. The Yajurvēda hymns that have gained particular importance are the ‘Rudra Namakaṁ’ (TS 4-5-1 to 4-5-11) and the ‘Rudra Camakaṁ’ (TS 4-7-1 to 4-7-11), which constitute the ‘Śatarudrīyam’ or the ‘Śrī Rudram’ or ‘Rudrapraśna’. Traditionally, along with Namakaṁ and Camakaṁ, Puruṣa sūktaṃ is also chanted.

Namakaṁ Camakaṁ caiva puruṣa sūktam ca nityaśaḥ |

Mahādēvēna tattulyam tanmē manaḥ śivasaṃkalpamastu ||

‘Rudram’ occurs in all the original 108 (92 KYV and 16 SYV) branches (Śākhas) of the Yajurvēda (YV), thus giving rise to the name ‘Śatarudrīyam’. Rudram is found in the six recensions of the YV (4 of KYV and 2 of SYV) surviving today. In the Śrī Rudram alone, the name ‘Rudra’ occurs 18 times and the name ‘Śiva’ occurs 14 times in the Namaka Praśna. The popular name ‘Namaka Praśna’ is due to the repeated utterance, 187 times, of the word “Namah or Namo” (salutation). Following this, the ‘Camaka Praśna’ is chanted wherein the words “Ca me” (meaning ‘and me’), repeated 338 times, hence popularly named ‘Camakam’. While chanting the Śrī Rudram, it is customary after reciting the 11^th Anuvāka of the Namaka Praśna, the additional eight Mantras that are chanted which contain the famous Mahā Mr̥tyuṃjaya Mantra, and the other Mantras are revealed in the TS, but elsewhere. Among these eight Mantras, three Mantras are revealed in the RV, four Mantras in the Taittirīya Āraṇyakam (TA) and one Mantra in the TS.  These Mantras are brought together and merged after the 11^th Anuvāka of the Namaka Praśna and together are described as ‘Rudra Namaka’. By chanting these Mantras, we are praying Lord Rudra to protect us from untimely death. Similarly, after the 11^th Anuvāka of the Camaka Praśna, a Śānti Mantra that is routinely recited is obtained from the 3^rd Kāṇḍa of the TS [3-3-2(4)].  With this, the chanting of the ‘Śrī Rudram’ is completed. The three Mantras that are adopted from the RV into the Śrī Rudram are provided with the YV swara. The additional Mantras might have been appended by our R̥ṣis.

Botanical Facets of Śrī Rudram

The Mantras/liturgies in the Śrī Rudram describe agriculture crops, plants, trees and botanical and agriculture terminology. The term Ōṣadhi appears in mantras of Śrī Rudram. Ōṣadhi means an annual plant or herb with medicinal properties. It also means a plant that dies immediately after it produces seeds or a herb that lasts for one year or season [TS 4-5-2(11)]. Śrī Rudram explains that plants and trees containing trichomes (kēśa or hair-like structures) on both sides of the leaves, i.e. dorsal and ventral surface of the leaf [TS 4-5-2(2)].  Both the leaves and the trichomes (hair-like structures) are containing the chlorophyll (hari or harita) and hence they are green in colour. Just as hair are innumerable in number and that protect the skin and the head of the human beings, leaves are also numerous and protect plants and trees. The term Śaṣpa is mentioned in the YV Saṃhitās [TS 4-5-8(16) and VS 21-29] and in RV Brāhmaṇa (AB 8-5-3 and AB 8-8-4), YV Brāhmaṇa[SB 12-7-2(8) and SB 12-9-1(2)]. Sāyaṇāchārya in his commentary on Taittirīya Saṃhita mentioned that Śaṣpa means a just born Darbha grass (Desmostachya bipinnata) grows on the banks of the Ganga River. It also denotes ‘young’ or a ‘sprouting grass’.

tryaṃbakaṃ yajāmahē sugandhiṃ puṣṭivardhanaṃ |

               urvārukamiva bandhanānmṛtyōrmukṣīya māmṛtāt || – TS 1-8-6(11)

My Salutations to Lord Rudra, as the scent, colour etc. are all superior as mentioned by Upanishad in ‘Divyagandha:, the Sri Gandha tree (Santalum album)’, ‘Divyarasa:’ etc., has been used here. Also, in this Mantra it is an invocation made with a request to release the clutch of ‘Mṛtyu’ (death). The essence of this Mantra signifies the fact that just as the ripened Urvāruka (see Figure 01) (cucumber fruit = Cucumis sativus) separates on its own from the stem, in the same way I would like to liberate myself from the cycle of life and death.

Figure 02 – Urvāru (Cucumis sativus) – (a) Cucumber field, (b) Flowering stage, (c) Cucumber fruit intact with the plant, (d) Cucumber fruits and (e) Seeds

Lord Rudra’s weapons such as Triśūla, Bow (Pinakam), Arrows and others are made out of an important and highest quality wood comparable to that of a Nyagrōdha (Ficus benghalensis) tree [TS 4-5-10(10)]. It is described that Lord is seated in a banyan tree in Kailasa, which is 100 Yōjanas tall and 175 Yōjanas wide (Yōjana is a Vedic measure of distance that was used in ancient India. One Yōjana is about 12-15 kilometers in length) and that banyan tree is the refuge of those anxious to obtain Mokṣa.

The 4^th Anuvāka of the Camaka Praśna starts with ‘energy’ so much needed for day to day living. It then lists various sources of energy and the means to procure them (agriculture, conquest, etc.).  It asks for the abundance of those sources. It indicates the requirements for the success of Agriculture, growth of the plants and creepers. For the reputed food, the Annam, revealed the major, minor food grains, legumes and an oil seed crop that would give relief from hunger. Here, seven cereal crops, four legume crops and one oil seed crop are revealed (TS 4-7-4, see Figure 02).

……व्री॒हय॑श्च मे॒ यवा”श्चम मे॒ माषा”श्च मे॒ तिला”श्च मे मु॒द्गाश्च॑ मे ख॒ल्वा”श्च मे गो॒धूमा”श्च मे म॒सुरा”श्च मे

प्रि॒यङ्ग॑वश्च॒ मेण॑वश्च मे श्या॒माका”श्च मे नी॒वारा”श्च मे || – TS 4-7-4.

Figure 02 – Cereal, Legume and Oil Seed Crops Revealed
in the Śrī Rudram

The different qualities of cereal grains and their progressive increase in growth of food grains are detailed in this Anuvāka (TS 4-7-4). It prays for the condition in which one never has to go hungry (akṣut) and the condition in which one never runs out (akṣitiḥ) of any item required in a given day. One also gets the message that having food and drink with many more people is more elevating for the nourishment of the body and mind. All these actions are energy-imbibing (eating, drinking etc.) are to be done with a sweet and pleasant manner of speaking, which will definitely reflect in the subtle portion of the food which goes to the mind.

The plants/trees and their derivatives are the key for the ritualistic activities and their significance is described in the Yajurveda. Yajña is the subject matter of entire Vēda. The general requirements to perform Yajñas and are detailed in the Śrī Rudram. The general requirements of Yajñaand Yāgas, in the form of preparation of Yajña Vēdi, Samidhas (kindling wood), Yajña implements (manufactured from different wood of trees), plant-derived oblations, and others are clearly indicated in the Camaka Praśna of Śrī Rudram (TS 4-7-8).

This brief article explains some significant botanical aspects of the Śrī Rudram. An exhaustive explanation of all botanical and agricultural facets is available in the article titled, ‘Agriculture Crops, Plants and Trees Revealed in the Śrī Rudram’ (Raghava S. Boddupalli (2019) Asian Agri-History, 23(4): 261-281). In summary, the flora of Śrī Rudram contains, one (01) wild grass, seven (07) cereal crops, four (04) legume crops, one (01) oil seed crop, two (02) creepers, five (05) shrubs and fifteen (15) trees. The plants and trees mentioned in the Camaka Praśna are more in number when compared with the Namaka Praśna. The reason for this is that in the Camaka Praśna we pray to the Lord Rudra to provide various crops, plants and trees required for our living and also to perform Yajñas and Yāgās. The crops mentioned in the Śrī Rudram are being cultivated even today for food and fodder.

Dr. Raghava S. Boddupalli, Institute of Sanskrit and Vedic Studies (ISVS)

Editor's note: The above mentioned author's article titled, ‘Agriculture Crops, Plants and Trees Revealed in the Śrī Rudram’ published in Asian Agri-History journal has received 'Dr. KL Mehra Memorial Award'.

Holi: The Feast of Multidimensional Harmony and Divine Love: The Yajna and Yoga for All

Prof. Shive K. Chaturvedi

In the age of prevailing conflicts, confusions, emptiness, and meaninglessness, many leaders of all kinds and creeds-intellectuals, social scientists, physical scientists, theologians, and politicians have suddenly started preaching about the urgent need of harmony and love within this variegated world. The irony is that these words and concepts remain evasive and elusive to most of us. In the absence of real active participation (with mind, speech, and action) in the feast of harmony and love, the entire endeavor of leaders of all colors and creeds appears to be nothing more than a sonorous verbiage-an utter nominalism. Do we have an opportunity for such a feast of inviting harmony and unalloyed love? Yes we do! And that is what the Holi is all about.

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The historical origin of Holi is still shrouded in mystery; however, many good indications place it in very remote times, all the way back when Bhagavan Krishna spent his miraculous and divine playful boyhood in Vrindavan, Braj-Bhoomi, India (more than 5000 years ago). Its current traditions and practices appear to have evolved from harmonizing of many dharmic, adhyatmic, social, and folk traditions.

The Holi celebration begins with a bonfire. The bonfire is started by collecting, from every house in the village, the accumulated trash, garbage, and waste. This clean-up act is the reminder of the necessity of cleaning all the physical, as well as mental, spaces where lots of polluting elements have grown out of our material nature, such as uncontrolled sensual desires, anger, delusion, hatred, violence, lust, and greed. People gather around the bonfire and make offerings that might include roasting ears of new, still green barley crops which are still in the fields (this act is a kind of Vedic Yagna), and sing and dance around the fire, with songs, including the chants written in local vernacular. After all, this is New Year’s Day; a day to welcome the most colorful, joyful spring season-the king of all seasons. This is the Holika-Dahan.

In the Braj-Bhoomi, Holi playing is a battle of divine love. Young wives of the village are ready to attack the best men of the village with their sticks. It is time for colors; the wet and dry, all kinds. Everyone has been transfigured; no one is recognizable; the whole Braj-Bhoomi appears to be in great social turmoil, chaos, craziness, and good humor–yet everyone is in a state of great joy. The erotic mood is in full swing, yet within the expanded bounds of ethical and moral norms. People are impersonating Shri Radha and Krishna; the roles have been reversed; the genders gone astray. This continues for a day or two, and then purification and restructuring starts by washing, cleaning up, and donning new clothes.

This is a new beginning. Everyone greets one another with a new promise of cooperation, support, and love for the rest of the year. Radha-Krishna Bhajans (devotional songs) go on with joyful celebrations, with intense divine passion and love (Bhakti Yoga), after all, the Holi of Krishna is no mere intellectual exercise; no mere theory of love, no mere academic play: rather it is Divine Lila that each one of us must actively participate in and play our respective sva-dharmic roles with great passion and joy.

The richness, variety, and beauty of Holi Colors are the metaphors for the colors and the moods of five basic elements of Prakriti (material Nature), the changing world, seasons, and mind-an aspect of Divine Shakti Maya. The new beginning, the adhyatmic renewal for a better future for all must start by smearing out and covering up all worldly, social and physical and mental distinctions and categories. The Holi celebration tends to transcend all the established differences and diversity of varna, caste, color, sex, age, wealth, power, and attitudes. The social destruction and renewal, world pollution and purification, smearing out the diversity to re-enact harmony and unity occur, not only on intellectual planes but it is played out physically and mentally by each and everyone with great joy. After all, it is Holi of Radha- Krishna-the feast of multidimensional harmony and divine love.

Prof. Shive K. Chaturvedi, Los Angeles, California, USA

The Fortune of Being a Senior Citizen

Dr. C.L. Prabhakar

‘sataminnu sarado anti devahyatra nascakra jarasam tanunam

putraso yatra pitaro bhavanti mano madhyareerishatayurgantoh‘

“Oh you Gods! A lovely hundred years (Śarad seasons) stand before us with in the given span of lifetime. Kindly, do not trouble our mortal physical frame, until we reach to a certain age. The next generation can take charge and get ready to bear the responsibilities of becoming fathers in turn.”

Rigveda 1.89.9

Source of Image : https://in.pinterest.com/pin/847169379882541348/

Ramayana expressed a truth that death is natural to all beings while life and living is change. But if a being lives long breathing (svāsan) healthily then we consider him to be fortunate. In other words, if prāṇa-śakti is live, healthy, it is a blessing and the person would be able to witness many things for long time upon this Earth. Therefore, to grow into the stage of senior citizen for any being born on Earth is Fortunate. Here when Valmiki employed the word ‘Svāsa’ he seems to imply health, active life in the granted span of time. Svāsa is the prāṇa and when it is intact activity could be done with such vigour and enthusiasm. Further we have a prayer to Rudra ‘Prathamo Daivyo Bhishak’ (SYV 16 Ch). He needs to bless us long life followed by assurances of health and detachments of unwanted strings of responsibilities. This would help for all to subsist that period of life to go for gains like: friends, health, wealth, and above all sustained memory. In Camaka prasanga of Yajurveda, we have many articles of life programs enlisted. All of them are lending support for hope and optimistic aspirations for necessary comfort. Thereby our faculties and activity shall not be passive. In principle, we have asked for 35 optimistic desires and conditions to go safe with us until the end of being a senior citizen. There are hundreds of positive desires to stay and be fruitful to us in life. For example, one can see developments in various dimensions of life like, family, profession, contacts, religious and spiritual events and distinctions. Such long life leads to growth into being a ‘Śatāyuṣī’ (of hundred years). Right from the age eighty and more years of age, the person is styled as Śatāyuṣī and there are many āśirvāda mantras Veda and other scriptures to confirm health and peace in the life thereafter for the persons in. Prayer is unfailing measure of attainments being proved a Boon and Bonus.

As we are born and brought up as the child of the creator Prajāpati, Atharvaveda, lends a scope by confirming a blessings thus: to reach the old age. Kalidasa too has given the scheme of life:

Saisave abhysata vidyanam Yauvane vishayeshinam!

vardhake muni vruttinam yogenante tanu tyajam!!

Raghuvamsa 1.8

Which means from boyhood to 25 years, earn knowledge as much as possible. Learn arts and sciences as much as possible further. Growing young (25 to 50 years of age) one would enjoy the pleasures, acquisitions and stabilization for richness and sharing, etc. It is stage to gather wealth and properties and discharge responsibilities in many fronts. While at advanced age from fifty years and more; one has to live like a saint and finally with the practice of discipline of Yoga one to prepare to leave the body at the conclusion of living. Moreover, in old age practice the activities gravitating towards those activities of sages and saints and at end yoking the mind with the Absolute. Later evict the soul from body to attain Emancipation.

The motto of life need be, as Kalidasa continues to advise: whatever riches or wealth amassed, gift away at senior age. For a balanced safety, ‘talk judiciously’, eat fewer amounts of food for health. Thus, prepare for peaceful existence and exit.

Tyaagaya smbhrutarthanm Satyaya mita bhashinam!

yasase vijigeeshunam prajayai gruhamedhinam!!

Raghuvamasa 1.7

Taittiriya Upanishad too exhorts the same in its section on Vedic Convocation (vedamanucyacaryo antevasinamanusasti…). In this manner, on the one hand, we can also follow the instructions provided by our great thinkers and on the other gain indications and measures done profusely from our scriptures for an aspirant course of life at old age.

Moreover, the set of four aims marked for people namely Dharma, Artha , Kāma and Mokṣa constitute as their pastimes. An urge is cultivated to make them fulfilled greatly. Also four āśramas (stages of life) are suggested to individuals keeping reverence to worldly life, past times and workable activities, which are – Bhrahmacarya, Gruhastha, Vānaprastha and sanyāsa. Vānaprastha considers as the high time to go up to Śatāyuṣī. It is a stage to elevate mind and adopt the spiritual practices like Yoga, worship, dhyāna, jāpa, prāṇāyāma and more for peace and complacency. When a person turn older, they have to attend personal upliftment which they could not attend during their age of storm. At advanced age it is necessary to turn to Vedanta and mingle with the divine interest. Yajurveda Chapter 18 opens with the mantra that one has to look for the divya vajas that uplifts the life. Divya vajas are the things that would be of utility, personal, impersonal and universal. This is the most crucial time as the parents are in at the edge of old age which is full of experiences of life and eager to enlighten their next generation.

Every day is precious, a gain and a bonus after certain senior age for everybody. Personal ego need at least be reduced and in its place the divine importance is to be installed. So, to live the age of any senior for long with health and peace one needs ‘śānti karmas’ religiously. They begin from Ṣaṣṭhi purti (60 years) of age and go up to Śatāyuṣī. Every decade, after sixty years all need śānti ceremonies. This involves invoking the blessings of elders, gods and the departed ancestors in the lineage on installment basis. Religious observances (tapas of convenient order) add to the effort of seniority.

The flow of time (Kāla) is like river which never turns back. The clock for a senior person is very important and so one has to be mindful. There is a suggestion that one has to do dharma –

Ajara amaravat prajnah vidyam artham ca sadhayet|

gruhita iva keseshu mrutyuna dharma macaretḥ||

Hitopadesa

The verse suggests in the course of life, vidyā and Artha need be earned as though mṛtyu is grasping hairs.

Āchārya Śankara says in one of his stotras advises- ‘please reduce the ego and pride everyday little by little to reach zero level (aharahar va garvam parityajyatam). When ego is removed scope for benefits would be at gain. Here, Śankara hints that it is in our hands to send away ego and negativity from us. Śṛi Kṛśṇa gave the importance to a fact that one should uplift by himself as self is all in all and never self be demeaned.

uddharet atmana atmanam naatmanam avasadayet

atmaivahyatmano bandhuh atmaiva ripuratmanah  !!

Bhagavadgītā 6.8

One has to help oneself to uplift. Never one should demean his own self. Self is the friend to self, but self is enemy to one’s own self. Kṛśṇa means here self-reliance is the formula of happiness and more so when people reach senior age. Relations usually neglect the requests.

Self is noble and personal too. Seniors are at the verge of evening walk of life, meaning exit remains closer. Realizing that, they should monitor their time with care and commitment. They must take assistance only when they should. Kṛśṇa said in the Bhagavadgītā that one should uplift oneself. Such instruction is a mark of wisdom to the people, more so at senior stage since children and relations grow busy in their own way.

When seniors practice Vedāntic way of life, realizing its worth in reality, then they would be near peace and in peace too. This piece will help happy ending, the conclusion of life on earth. For any senior individual, death without any hazels and life with no dependence is desirous.

These two are possible when we turn spiritual and revering the divine. This fortune is obtainable by Yoga, which includes dhyāna and accessories to them. Also, one should adopt the inclination of mind to vote for the sense of vairāgya. The awareness of the body, house and township, etc. need not be bothered at invariably. Truly speaking our body is a Traveller’s’ Bungalow taken for lease for a period. But while enjoying ‘be neutral and uncommitted’ like the lotus leaf in a pond (Padmapatra iva ambhasa). For this way of adopted living the mind is to be disciplined and that is possible through the instructions by a guru and practice of them regularly.

The constant prayer is:’ whatever advancement in age and wealth possessed should be prosperous and helpful owing to the effort which is the form of Yajña. One always need to remember the Upaniśadic truth:

 ‘mrutyorma amrutam gamaya’

Brihadaranyaka Upanishad

 move from material problems to ultimate pathway of spirituality and the immortality

When God’s grace subsists life of a senior is a FORTUNE and a true BONUS. It is so because Earth, the bhuloka, is the most beautiful loka of lokas. We have attestations given to us in the works of great sages, authors like Kalidasa, Bana and several others in the world Literature. Added to that there would be scope to wash off follies and sins in order to get higher planes of happiness and Nirvāṇa.

In a nutshell, to live a full period of Senior citizen as granted by the providence is a boon. It should be appropriately employed for personal and universal welfare by controlling emotions. Mind can be managed pleasant by studying relevant scriptures. He would have the scope to experience Bhoga, Bhāgya, Saubhāgya and Mokṣa.

Dr. C.L Prabhakar, Professor, Sanskrit & President, WAVES, Bangalore Chapter

A Spiritual Perspective on Menses (Part-II)

(Continued from Part-I)

– Dr. Athavale & Dr. Nandini Samant

Why is menarche celebrated?

The onset of menstruation, also known as menarche, is one of the most significant milestones in a woman’s life. Though the physiological aspects of menstruation are common across faiths, the social aspects vary. Many faiths across the world, celebrate the menarche in their own unique way.

courtesy : Flickriver                                

courtesy : Smithsonian_photo_contest

Sanātan Dharma looks upon life as an opportunity to make all round efforts to realize God. With menarche, as ovulation begins, conception is now possible. From the perspective of Sanātan Dharma, conception is not just procreation. Conception is important because it gives a jīva an opportunity to take birth and make efforts to move towards Mokṣa. Celebration of menarche imparts a very positive perception of menstruation, and the inherent sense of responsibility towards moral conduct to the young girl.

How can women by avoiding cooking or touching food during menses benefit themselves and society?

Food and water are basic constituents that are absorbed and assimilated at the cellular level. That is why, it is very important that these two components be Sāttvik. During menses, the Raja subtle component in the woman increases. It gets transferred to the food through her touch, thus reducing its spiritual purity. This would affect the entire family adversely at the spiritual level. That is why scriptures advise menstruating women to keep away from cooking activities or touching food cooked for the family and store of water. This is similar to how we do not put salt in milk as this would alter the basic characteristic of the milk.

Subtle picture of food after being touched by a woman during menses

The true measure and analysis of what happens in the subtle (that which is beyond the comprehension of the five senses, mind and intellect) dimension can only be through the medium of the sixth sense. Refer to ‘Subtle picture of a woman during menses’ in the first part of this article. The following is a recreation of the subtle picture based on knowledge perceived by Mr. Nishad Deshmukh, a member of the spiritual research team of Maharshi Adhyatma Vishwavidyalay.

It is apparent from the subtle picture how and why the inherent Sattva component in the food is reduced after a menstruating woman touches it. As the food gets a covering of Raja-Tama and it gets charged with negative vibrations, divine energy (Śakti) and vital energy are unable to enter it. It is to prevent this loss of positivity in the food.

Universal aura scanner (UAS) of food and water before and after being touched by a woman during menses

In addition to the knowledge given in the scriptures and that perceived by seekers from our spiritual research team. A pilot study was conducted in the Spiritual Research Center of Maharshi Adhyatma Vishwavidyalay, Goa, on 5 lady subjects having menses using modern scientific equipment (UAS instrument) to study the effect of touch of a woman having menses on food and water. Refer to ‘Universal Aura Scanner study of a woman during menses’ from the first part of this article.

To begin with, we served food in a plate and water in a glass from the kitchen of the Āśram of Maharshi Adhyatma Vishwavidyalay for the first subject. Care was taken to ensure that the subject did not touch the food and water. We used the UAS to note the readings of the 2 types of negative energies and positive energy in both the food and water served to her. Then we asked the first subject with menses to touch the food in the plate and the glass of water. This contact was for a period of few seconds only. After she had touched the food and water, we repeated the above-mentioned UAS readings of both the food and water served to her. We repeated this for each of the remaining 4 subjects. Each subject was separately served the same food and water from the same kitchen. We then repeated the above experiment with the same subjects 15 days later, when the subjects were in their non-menses phase. The readings are given as under-

UAS readings for food and water touched by women in their non-menses period and during their menses

Conclusions of the experiment

Regarding subtle negative energies : It is our experience of the past 10 years with the Universal Aura Scanner that it is not uncommon to find subtle negative energies in inanimate objects or animate beings. This is because of the overwhelming rise in Raja-Tama in the present times. It is apparent form the above tables that both types of subtle negative energies were completely absent in food and water before being touched by the subjects during the experiments done in their non-menses period and also during their menses. This is because the food and water came from the kitchen of a highly Sāttvik Āśram, where many Saints reside and food is cooked entirely by seekers as their spiritual practice. However, subtle negative energies were found in very high proportion in both the food and water after the subjects touched them during their menses.

Regarding positive energy : It is our experience with UAS studies, that it is not necessary that positive energy be present in inanimate objects or animate beings. However, high positive energy was found in both food and water before the subjects touched them. The reason is the same as explained in the point above. This positive energy in both food and water increased when the seekers touched them during their non-menses period. This is a reflection of the high positive energy generated in them due to their spiritual practice. The exception to this was Subject no. 3, who is deeply affected by subtle negative energies. In her case, the positive energy was found to be marginally decreased after she touched the food and water. When these same seekers touched food and water from the same Āśram during their menses, the positivity in the food and water was completely wiped out in the case of 4 subjects and greatly reduced in the case of Subject no. 2. This study using a modern scientific equipment gives us an objective insight into the extent of detrimental effect of touching food and water by a woman during her menses.

That our sages perceived this more than 5000 years ago, before the advent of any kind of scientific measuring equipment bears ample testimony to their highly enlightened status! Not only this, they devised and implemented appropriate steps at basic day-to-day life activity level to prevent the adverse effect of menses from affecting the spiritual purity of the family.

How can women by refraining from spiritual activities such as pūjā or entering a temple during menses benefit themselves and society?

त्रिरात्रं रजस्वलाशुचिर्भवति । (वसिष्ठधर्मसूत्र ५.६)

A woman will be Ashuchi (spiritually impure) during three (days and) nights (during menstruation).

साध्वाचारा न तावत्स्याद्रजो यावत्प्रवर्तते । (अङ्गिरसस्मृति ३७)

Do not perform any spiritual activities like pūjā, visiting temple, etc. during menstruation.

Women being advised to refrain from spiritual activities during menses is perceived as discriminatory by the modern world. This is simply not so. Sanātan Dharma has prescribed this restriction from the perspective of preventing the woman from incurring harm at the spiritual level, which would affect her at the physical and mental level too. For being competent to perform spiritual activity, shaucha is required at the bodily, mind and prāṇa level. Just as strict hygiene is required to benefit from a surgical operation, so also shaucha is required to obtain benefit from spiritual activities.

Both men and women enter a state of ‘Ashaucha’at various times in their lives such as during birth or death in immediate family. Menses also bring about a state of ashaucha in a woman. How this happens at the level of various kośas is explained –

State of shaucha in women during menses

It is apparent from the above table how the woman becomes incompetent to perform spiritual activities as it is having adverse effect on her due to her ashaucha status during menses.

1.The purpose of any spiritual activity like a pūjā or Yajña is to make the prāṇa to rise upwards. This activates the Kundalini and makes it to rise. During menses, apāna vāyu is activated which moves in the downward direction to bring about excretion of menstrual tissues. So there is a conflict at prāṇa level. This causes an imbalance of dośas (namely Vāta, Pitta, Kapha) as per Ayurveda. This affects the woman at various levels.

2.Every temple has an idol in which prāṇpratiśṭha of that particular deity principle has been done. This means the deity principle has been invoked in the Idol. Hence, it is a place of high spiritual energy (Śakti). Being in a temple causes the prāṇa to rise in upward direction.

As a consequence of the above points 1 and 2,

1.A menstruating woman, in whom the apāna vāyu is activated, would be adversely affected by the upward movement of prāṇa resulting from any spiritual activity. This may not necessarily be apparent in the first instance, but repeated exposure during menses would affect the woman seriously.

2.However, as the adverse effect of spiritual activity on a menstruating woman happens at a subtle level, it may not be apparent to her. This is similar to the fact that most people are not able to perceive the adverse subtle effect of non-vegetarian food on them. Even if the adverse effect is immediately experienced, the woman may not connect the distress to the spiritual ritual or visiting a temple.

3.The Energy generated from spiritual activities is also diluted due to the influence of high Raja in the menstruating woman. The temple, the temple at home, pūjā, Yajñas etc. are sources of spiritual energy and Sattva subtle component. We as individuals and collectively as society benefit and in a way highly dependent on this source of Sattva for our day-to-day as well as overall long term well-being and success. By polluting these sources of spiritual energy and Sattva with the Raja in a menstruating woman, we are effectively destroying our basic sources of spiritual well-being.

How can we benefit from the advice of scriptures in our present lifestyle?

It has been prescribed from the perspective of the well-being of the woman as well as society at large. However, it could be difficult to follow it in the modern setup with nuclear families, especially where both spouses work outside home. We can still benefit from the advice by understanding the underlying science with an open mind. Based on this understanding, we can see what all we can do to limit the effect of the increased Raja in the woman during menses.

(1) One sound option is to focus on chanting as per our religion of birth or ‘ॐ नमो भगवते वासुदेवाय।’ as much as possible during menses, especially during activities affecting the whole family like cooking. This sattvikta increasing measure is an efficient way of reducing the effect of Raja.

(2) It is best to refrain from going to the temples or participating in rituals. We can get the daily pūjā at home done by other family members.

(3) The effect of increased Raja emitted from the woman during menses in the premises can be reduced by sprinkling gomutra with tulsi leaf on all days of the menses and after the 5^th day head bath of the woman with menses. For best results, use of gomutra of desi cows, not jersey ones, is recommended.

(4) Having a head bath on the fifth day of menses and adding a few drops of gomutra to the water used for bathing as well as washing the clothes and bedding helps remove the Raja present in the body of the woman and her clothes.

(5) Just as Raja increases in a woman during menses, Raja-Tama increases in both men and women with thoughts of anger, greed, jealousy, lust, laziness, etc. However, most are not aware of this as we are not able to perceive the subtle vibrations which come with regular spiritual practice. Menses is clearly apparent, hence, there is opportunity to take precautionary measures. Chanting as a form of spiritual practice is an effective way for both men and women to minimize the ill-effects of Raja-Tama in our lives from all sources – physical, mental and spiritual. If you cannot practice the whole, practice at least as much as you can.

The Shrimad Bhagawadgītā (2.40) advises-

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते |

स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ||

In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.

(Acknowledgement : Menstruation Practices in Hinduism : What & Why? – A Talk by Nithin Sridhar)

– Dr. Athavale M.B.B.S., Clinical Hypnotherapist & Dr. Nandini Samant M.B.B.S., D.P.M. (Consulting Psychiatrist), Maharshi Adhyatma Vishwavidyalay, Goa

Countering COVID-19 with Agnihotra and Yajñopathy

(Editorial note: The information presented in this article from literature and personal practice provides food for thought, but perhaps more as a provocative theory of using ancient practices for modern environmental and medical problems. Scientific research to examine these ideas will be essential to apply such information for public good.)

-Sh. Anand Gaikwad

(….continued from previous article)

Vedic sciences have a proven tool/methodology for dealing with pollution problems, plagues and epidemics of all types particularly as a Preventive Care and that is Agnihotra and Yajñopathy (Homa Therapy) as a part of day to day life. Astrality of a field or area as also of the individuals can be improved with purification of Atmosphere. ‘Heal the Atmosphere and healed Atmosphere will heal you’ is the fundamental principle of healing by Vedic Sciences. Param Sadguru Shri Gajanan Maharaj narrated the essence of Satya Sanatana Dharma, i.e., panch sādhan mārg or fivefold path.  Take ‘Yajña, Dān, Tapa, Karma and Swādhyāya’, as your way of life and that is the eternal religion given by Vedas to the humanity.

The Bheshajya Yajña is a part of Vedic Yajña System and is to be performed during the transition period (Sandhi-kāl) of two seasons. Therefore three Bheshajya Yajñas are to be performed as, ’Nitya’ (Regular order) in a year. This is known as ‘Chaturmāsya Esti or Yajña”. Change in seasons has impact on plant life, animal life and human life. We generally have cough, cold and fever (Flu-like symptoms) during this time. Therefore our great Sages made Bheshajya Yajña as a part of life. Shri Vasant V. Paranjpe has described ‘Bheshyajya Yajña’ as ‘Medicinal Yajñas’ in his book ‘Homa Therapy our Last Chance’.

Research on Agnihotra  and Yajñopathy

I would like to mention on Agnihotra and Yajñopathy to deal with COVID-19 at least as a Preventive Care (of course in addition to Govt. Guidelines about washing hands, keeping personal hygiene, social distancing, wearing mask in public etc.) and also at least one very relevant and important research study here, which probably may or may not be there  in the aforesaid compilation:

An interesting study of Shri Rahul Ravindran Nair, ‘Agnihotra : A Prototype of South Asian Traditional Medical Knowledge’ indicates as follows:

This study conceptualizes the principles of Agnihotra Yajña. The perusal of ancient and modern literature reveals that the functioning of the human body is impossible without maintaining an energetic continuum driven by sunlight. The seven major chakras existing over the spinal cord help to maintain this energetic continuum. Agnihotra Yajña is proposed to balance the chakra system as a whole by minimizing entropy. Offerings of natural elements to fire lit in a copper pyramid during Agnihotra liberate various volatile compounds having potent pharmacological actions. Attempts were made to enhance the efficacy of fumes by incorporating two to three pieces of coconut endosperm and ‘navadhānya’ (nine grains) to the conventional oblations. This investigation clearly demonstrates that the purpose behind the practice of Agnihotra Yajña is ‘letting incessant flow of energy (life) through our meridian lines and acupuncture points. The volatile organic compounds in smoke were analysed using gas chromatography and masspectrometry method …

… In addition to the ingredients tested, cow ghee is another important traditional ingredient that is poured into the fire. The fumes that are liberated during the combustion of ghee help to protect the respiratory system and facilitate the removal of blood clots and the bacterial infections in nasal passage lungs and veins. Hence daily exposure to this medicinal smoke should certainly have a favourable influence on the health of the mind and body of the person inhaling the fume. In addition, the potent antimicrobial action of the above identified compounds, purifies the air in the place where Agnihotra is performed……

…These electromagnetic waves, together with the chanting of Vedic hymns (unique sonic signals) have potential health benefits. The combustion of offerings in the Agnihotra pyramid is thought to increase PCE/Chi/Prana in the surrounding atmosphere and the intake of this increased quantum of PCE/Chi/Prana by breathing is thought to optimize the alignment of chakras and would certainly establish energy connections between the physical body and the electromagnetic body via the chakra system…..

..In the light of all the above facts, Agnihotra Yajña can be considered as a complementary medicine that removes the energy blocks in the meridians/nādis. In conclusion the ultimate purpose of practicing Agnihotra Yajña is to realize “Life” which means ‘letting incessant flow of energy’ through our body–mind system as any blockage in this flow would cause disharmony and chaos in the system, thus leading to poor health.”

Although the ingredients used and studied in Shri Nair’s experiment are different from the standardized ingredients used in daily Agnihotra as recommended by Param Sadguru; the results, observations and conclusions are important from the point of Yajñopathy for building immunity.

Practical recommendations

Agnihotra

‘Agnihotra’ as ‘Kāmdhenu’ not only give protective shield against COVID-19 as a preventive measure but also bring health, peace and prosperity to people performing Agnihotra by purifying the atmosphere.

The performance of Agnihotra at sunrise and sunset is a must as this Primary and Supreme Yajña through its Resonance Effect captures many ethers, electricities and subtle energies at sunrise and broadcasts them in the atmosphere for its purification.

While interpreting Rigvedic Surya Sūkta (Mandala 1 Hymn 115 and Mandala 10 Hymn 170) Shri Shyam Ghosh says, ‘The invisible electromagnetic waves of cosmic energy carry the properties of heat, light and sound which manifest when those come in contact with matter’. (Rigveda for Layman-Shatsukta Paridarshanam by Shyam Ghosh).

Article, ‘Corona Pandemic- Aspects and Perspectives’ refer to our active self-movement and our relation with the sun, i.e., our rhythmical system is connected with the sun and its course throughout the day. Agnihotra establishes connectivity between our biorhythm and the biorhythm of circadian cycle of sunrise and sunset and the subtle energies emanating from the sun are attracted even if you are confined to your house.

Yajñayopathy (Homa Therapy)

In addition to performing Agnihotra daily, I would recommend performing daily or from time to time ‘Tryambakam Homa’ for about fifteen minutes in which one is able to offer oblations with Tryambakam Mantra for about 108 times.

ॐत्र्यंबकं यजामहे, सुगंधिंपुष्टिवर्धनम्।

उर्वारुकमिव बंधनान्मृत्योर्मुक्षीयमाSमृतात  स्वाहा।।

The oblations to be offered in the sacred fire will be that of pure Cow-ghee fortified and enriched with certain essential oils which have antiseptic, antifungal, antibacterial, antiviral, antimicrobial, antispasmodic properties to deal with pathogenic bacteria and viruses of any type, therefore it is called as ‘Amrut Havi’, this is recommended by Dr. Kamal Narayan Arya, a Research Scientist of Ayurveda and Yajnyopathy. In ‘Panch Mahā Yajña Vidhi’, Swami Dayanand Sarswati said ‘this śloka not only gives beautiful description of Agnihotra but also prescribes guidelines for preparation of Havirdravya (Medicinal, Aromatic, Strength and Energy giving herbs/medicinal substances for giving offerings to the fire). He says:

अग्नये परमेश्वराय जलवायुशुद्धिकरणायच, होत्रं हवनं दानं यस्मिनकर्मणिक्रियते ‘तद्-अग्निहोत्रम्’ सुगन्धिपुष्टिमिष्टबुद्धिवृद्धिशौर्यबलकरैऱ्गुणर्युक्तानाम्द्रव्यांणांहोमकरणेन वायु-वृष्टिजलयो:शुद्धख्यापृथिवीस्थपदार्थानांसर्वेषांशुद्धवायुजलयोगादत्यन्तोत्तमतयासर्वेषांजीवानांपरमसुखंभवत्येव।अतस्तत्कर्मकर्तृणांजनानांतदुपकारतयाSत्यंतसुखलाभोभवतीश्वरप्रसन्नताचेत्येतददाद्यर्थम्अग्निहोत्रकरणम्।

Therefore in preparation of Havirdravya aromatic substances like Kesar, Kasturi, Ghee and Milk-like nutritious and strength–giving products, sweet things like jaggery, sugar, honey and medicinal herbs/plants like somalata, disease curing medicinal herbs/plants /substances be used. The following are the ingredients of this Havi:

Amrut Dhara (Divya Dhara)

This is a preparation of three ingredients i.e. Crystaline essence of Ajwain (Omum-Trychyspermum ammi), Pepper Mint (Mentha spicata), and Bhimseni Camphor (Cinemomum camphora).When all these three ingredients in crystal form are mixed together in a bottle automatically they get melted into a liquid form. It is anti-septic, anti-bacterial and head-ache and pain remover.

Cardamom Oil (Elettaria cardamomum)

Anti-spasmodic-muscular and respiratory spasms, muscle pulls and cramps, anti-bacterial, anti-mycotic, anti-viral, carminative activities. Used in  asthama, whooping cough  and as overall health-booster.

Clove Oil (Syzygium aromaticum)

Chemical constituents are iron, calcium ,potassium, phosphorous, vitamin A and C, minerals, compounds like eugenol, eugenol acetate etc. anaesthetic, antiseptic, antispasmodic, carminative and anti-inflammatory.

Cinnamom Oil / Dalchini oil (Cinnamomum zeylanicum)

Number of compounds including cinnamaldehyde  which reduces inflammation, anti-bacterial, carminative, anti-microbial, antifungal; suppresses the growth of microorganisms including bacteria and fungi-good for cough, cold, constipation etc.

Malkangani Oil / Jyotishmati Oil (Celastrus paniculatus)

Helpful for concentration and memory-used in Divya MedhaVati. Steam inhalation for treating upper respiratory infections, cardiac tonic, diuretic in nature, low-BP, vigor and vitality.

Almond Oil  (Prunus dulcis  amygdalus )

High in anti-oxidants, vitamin E, protects cells from harmful substances/free radicals, maintains blood-sugar control and heart-health, acitic, formic, linolenic and palmatic acids

Ten ml. of each of the above six oils is to be added to half a kilo of pure Cow-ghee and this fortified cow-ghee is to be offered as oblations to the fire while chanting Tryambakam Mantra. Even if you light a lamp of this Goghrita (Cow-ghee) in your house it will give results; but performing Tryambakam Homa for fifteen to twenty minutes will be better, because the vibrations of Tryambakam Mantra will have the resonance effect for  creating a protective shield.

Ayurvedic Home Remedy

One more home remedy is preparation of a decoction (Kaḍā) as a preventive measure for COVID-19. This Kaḍā is made up of 7-10 fresh leaves of each of Adulsa (Adhatoda vassica), Parijat (Nyctanthes arbortristis), Tulsi (Ocimum sanctum), Bael (Aegle marmelos) and Lemon grass (Cymbopogon citratus) with addition of approx. two grams of each of Black pepper (Piper nigrum), Peepali (Piper longum), Star spice, Sunthi (dry ginger powder),  Cinnamom  powder. Boil all these ingredients into 1.5 to 2 litres of water to make it as a one litre of Kaḍā and keep it bottled. You can prepare a hot drink of this Kaḍā by adding a table spoon of the preparation to one cup of tolerably hot water and take it with lemon and honey. You can sip this hot drink two-three times in a day. You can also add a table-spoon of this preparation to the vapourizer and inhale the vapours, whenever you have cough and cold or you are sneezing. Parijat has been found to be very useful in case of fever and joint pain in cases of Chickungunya. This Kaḍā will be helpful as a preventive measure as well as an immunity booster when combined with Agnihotra and Trambakam Homa.

–Sh. Anand Gaikwad, Krishi Bhushan Sendriya  Sheti  M. S. & Retd. Executive Director/Company Secretary