GAYATRI YAJNA

(ABRIDGED)

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By

Vedamurti Taponistha SlIRJ SRIRAM SHARMA ACHARYA

YUO NI&MAN YOJNA GAYATRITAPOBHUNU

MATHURA-281003 (U.P.) INDIA

Yug Nlrman Yojna. Mathuro. India

PREFACE WORLD PEACE THROUGH GAYATRi YAJr:.tA

In the olden days, different sacrifices were performed for different social and 'other purposes. To overcome the shortage of rain, Indrayajiia was performed, for wealth V~uyajiia, for destruction of enemies ChaI}.4i-yajna.,to conquer diseases Rudra-yajiia and to establish the sovereignty of a king, ASvamedha. Gomedhayajiia was perfonned to fight the bad elements prevalent among the people. For consultation of Brahmins and ~is, Vajapeyayajiia, and for establishing the Monarch's undisputed sovereignty, Rajasiiyayajiia used to be performed. The process of Yajiia is well known; through yajiias man can gain ability. Preclusion of diseases, purification of air [the vital airs of the animal system - five in number, ~a ( SIl1If); apana ( arqr;r ); Vyana ( OlffOf ); Udina (~R) and samana (~)]; right amount of rainfall, aequisition of dutiful children, affluence of goodwill, pleasing of Gods, etc. are well-known gains of ordinary yajiias; but for a special purpose, special Yajiia is performed. The greatest drawback of today is inclination to wickedness. Evil-mindedness, and evil thoughts have given birth to vile activities, and due to this, there is sorrow, affliction, poverty and distress and people have to suffer many privations. The progress of science and education has increased peoples' secular happiness and means, but evil-mindedneSs has nullified all these gains, thereby causing various difficulties. As a result, day by day, difficulties and unhappiness are increasing, and it seems that, if these continue, a state of ruin will prevail within a short span of time. To overcome these difficulties, we should stop the growth of evil-mindedness. For that, Jnanayajiias and Yajiias based on a subtle study of science are required. Among the prevailing conditions, only Gayatri Yajiia can prove a supreme sacrifice which can replace evil-

Published by: YUG NIRMAN YOJNA Gayatri Tapobhumi' MATHURA-281 003.

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First Published, 1979

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Copyright

Reserved

by Yug Mathura

Nirman

Yojna,

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PRINTED IN INDIA
By V. Varadarajan at Associated Advertisers & Printers, 505, Tardeo Arthur Road, Bombay-400 034, and Published by Yug Nirman YOjna, Gayatrl Tapobhumi, Mathura-281 003.

vi

GAYATRI

YAJNA

mindedness of the multitudes with good motives. To do away with this calamity and all other difficultiesand establish world peace, Gayatri Yajiia is ve!y effective. In these circumstances, the importance, usefulness, and need of Gayatri Yajiia is great. Therefore it is the duty of all religious-minded persons to solve the question of world peace for their own and others' well-being. To propagate the idea of the creation of a new age, it should be impressed on the minds of the people that a religious atmosphere is necessary. A conscience so purified, finds it easy to accept these thoughts and feelings whole-beartedly. For the fulfilment of one's needs, the chanting of GayatI5: antra is necessary. One finds it easy to achieve m enlightenment through the Gayatri Yajiia to make one's life attuned to it by sacrificing bad habits and prejudices. -BRIRAM SHARMA ACHARYA

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CONTENTS Chapter Page

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1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. .30.

MangaIacharaI]. Pavitr!ikar8.I}B Achamana sikhabandhana PriI}ayama Nyasa Prthviipiijana Varana: Acharya VarBJ}.a Yaj amana Var8J}.a Chandana Dhar8l}.a Sa.tilkalpa Marjana Dipapiijana Paiich.amrta Kala5apiijana Simanya Deva PUjana SodSopachirapiijana Paiichopachara Piija Svastivachana ~vidhana Agnisthapana Gayatristavana Agnipradipana Samidh-Adhana Jalaprasechana Ajyahuti Gayatn Homa - Ahuti S~Homa PUI'l}-ih.uti Vasordhara

2 2 3 4 5 7 8 9 9 10 12 12 13. 17 20 28 31 31 34 36 37 42 43
44 46
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52 54 55

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GAYATR! YAJNA

TRANSLITERATION SCHEME Page 56 57 58 59 61 62 63 64 65 65 66 68 68 69 a (Use of Diacritical Marks)

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Chapter 31. Arati 32. Druta - Avaghr~a 33. Bhasmadharana 34. ~mi Prarthana 35. sawmga Narnaskara 36. subha Kimana 37. santi-Abh~chana 38. Surya-ArghyaQina 39. Pradak$h}a 40. ~paiijali 41. Visarjana 42. Jayagh~ . 3. Prayer to yaj:iiabhagavin .. 4 44. ThaI 45. Gayatriji Prayer

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YAJ~A

SANICHALANA

Ma1igaLichaT~

Yellow-coloured rice (aksatas) and flowers are to be sprinkled on the officiatingpriest before he takes his seat to perform the Yajiia or any other religious rite for his well-being and for raising his zeal and for protection, along with the chanting of the following mantra.
MANGALACHARAlYA MANTRA

Om BhadTam ka~bhi{t .§nt.uyama deva{t Bhadram paSyemdk.,abhir yajatTti{t Sthiraira?igais tu.,tuvtigrhsastanoilbhi{t Vyaiema devahitam yada.yu{t / I
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To fulfil God's desire, man himself has to be divine.

Purity of strength is pleasing. A person who is pure in

body as well as in mind and action and dealings is nearer to Him. Therefore before performing a yajna one has to

GAYATRI YAJNA

'Y:AJfiA SANIcHALANA

create an atmosphere of purity while doing the following rituals. One has to create an image of proposed deities in one's mind so that one may get the deities' blessings, and for that purpose, one has to make such efforts as to keep oneself pure and worthy.
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Sikhii. Bandhana

11311

Take water in your left hand, cover it with your right, chant the PavitIikar~a mantra and sprinkle it over your head. PAVITRlKARAliA MANTRA

Om apavitra~
Ya{t smaret

p4vitro va sarvdvasthiinh.. gatopiVli i Pu~rikak.,am sa biihyabhyantara 8uc~ //

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sikha - the tuft of hair on the head - is the emblem of Hindu religion. Every lover of Indian culture is required to have it on his head. It is also held to be the symbol of Gayatm. The head is the centre of good thoughts where only divine faith can enter, and it is this very victory emblem that crowns the head. In order to preserve one's faith and to make others aware of it, it is the tradition to have the Sikha. emblem.
Touching the Sikha with right hand is a form of salutation. Just as one pays respect to the tri-coloured :flag which is displayed during State festivals, in the same way, respect has to be paid to the Sikha by touching it before beginning any religious rites. Bhagavin Sankara has placed the Ganga on his head .. The followers of the Indian religion carry the reservoir of knowledge Gayatrfi on their heads and Sikha is worn as its mark. Gayatri is the goddess of knowledge, discretion, restraint, good conduct, service, humanity, nobility, and generosity. The swan, which distinguishes between water and milk, is its vehicle. We enthrone Gayatri on our head and become her vehicle. We follow the swan and discriminate between good and evil, and like it, we take the milk and reject~ the water. Thus we awaken our instinct to accept the proper and let go the improper. After chanting the Mantra, Sikha should be tied into a knot, Those who do not spo!1; a Sikhi, for some reason or other, and women should touch their head reverently after chanting the Mantra. Mantra is to be chanted while tying the'Sikha (ftL'btt)

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This is to be performed. three times for the purification of speech, mind, and inner soul. Take water in hand, With the chanted water, all these three bathed, with abstract meditation. Sailkalpa should be done during ayojan and for the future so that the three may become purer. With every mantra, achamana is to be done. .

are

ACHAMANA MANTRA Om amoptopastara~ miihii / Om amrtapidhanamasi sviihii / Om Sat yam ya.§a.hSrir mayi / Srih Srayatdm svahii. / /

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GAYATRI

YAJNA

SIKHABANDHANA

MANTRA

YAJ1'tA SAMCHALANA

Om Chidrilpi~i maha:miiye divyatejassamanvite

Tt,tha devi Sikhdmadhye tejovrddhim

kuru,va me / /

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Others should go on chanting the mantra, and the sacri.ficer should merely complete the work of ~yima as indicated above. If, however, only .PriJ;I.iyima is to be done, the mantra should be uttered silently. Since there may be impediments, if the lips move, while doing the PriI},iyama, the mantra is merely said in silence. This PraQayima is intended to augment mental powers and Physicai strength. For the removal of faults and vices, PraJ};fy'ba should be done along with the silent chanting of the Prilj'ayima mantra. P~AYAMA MANTRA

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Pra~ma.

One should sit straight and cross-legged. One should place one's right elbow on the palm of the left hand, fold all the four fingers, and with the thumb press the right nostril and inhale which Is known as 'piirak' and hold the breath with the middle finger left nostril being closed, i.e. both the nostrils are closed which is known as 'kumbhak'; by removing the thumb from the right nostril exhale slow. ly (it is called "rechak"), Thereafter the right nostril should be closed. Then one should stay without breathing for a time (this is called "bihya kumbhak"). By doing all these four acts, one PriI},iyama is completed. While breathing in, i.e. inhaling one should entertain the idea that one is drawing in the vital air, prevailing in the world, and the elements of greatness. While stopping one's breath, one should imagine that this vital divine power and greatness is being circulated in one's whole body. Just as the earth sucks water sprinkled upon it, similarly by taking the breath inside, PiiI},iyama makes the body and mind absorb all the greatness in themselves, While exhaling one should believe that all one's vices go out along with the exhaled breath and will never come back again. After that one should stay without breath for some time and conceive that all the bad points which have been breathed out have been expelled for good and the doors, i.e. both the nostrils, are closed on them, blocking their re-entry.

Om Bhu~ Om Bhu.v~ Om sv4 Om maha~ Om jan4 Om ta~ Om satyam / Om Tat savituT var~yam. bhargo devasya dhimahi; dhiyo yo na{I. prachodaydt / /
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Water should be taken in the left palm and dipping all the five fingers of the right hand in it, all points indicated should be touched first on the right side and then on the left Side, while continuing the' chanting of the mantra. Its main purpose is to impart sense of purification to the main parts of the body and to awaken divinity,' At the time of An~a (~), the entire· procedure should .be completed by the ~wakened sense of divinity. Nyisa is performed to strengthen and regulate the inner parts and

sense-organs.

G..Y-2

GAYATRI

YAJNA ,. ~ ~

Y.A.JN'A SANICHALANA I

While touching the face, one should imagine that both .speeeh and tongue" will be kept under control. Through nose, one will.:only smell perfume. Through the eyes only the good will be seen and, read, and others' faults and drawbacks will not' be seen. Through ears, one' should only hear words of well-being and of inspiration and those that will awaken goodwill in one's heart, and should not hear words that make us stray from the noble path. One's hand should always be kept occupied is. doing one's duty and refrain from bad deeds. One should co-operate with others. While touching the upper parts of legs ane should be agile and control one's reproductive organism. One should move towards progress and not cross the unit of Brahmacharya. One should not add to the number of children and refrain from adultery. Thereafter the remaining water should be sprinkled allover the body and should believe that all the organs of knowledge and senseorgans are progressing on the road of~nobility and good-

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PrthvipUjana The motherland which gives us food, water, clothes, knowledge, etc. is most revered. One should be pa~o~c and try to create a heaven on this earth - by making It beautiful and prosperous through worship. Earth does not mean mud, but the living principles contained in it. One should create an image of oneself as a patriotic being, and serve this world till the day one dies and should respect one's motherland just as one respects one's own physical mother, and one should seek occasions to discharge one's debt to the mother. Take rice, flowers, water, in the left hand and keep the right hand down, chant the mantra and put all the things on earth, or leave tHem Insomevessel or plate and salute the mother earth·. p~THVr PUJAN'A MANTRA Om Prthvi tvayii dhrtii lokd devi wam Tvam

ness.

NYASA

MANTRA

Om v&i me ii.8ye'stu I (Mouth) Om Nf!JIO'#' prcitw'stu / (Nostrils) me Om A~ me chD.kfwrastu I (Eyes)

Om. Om Om Om

Ka~yor
Arinani

me 8rotramastu. I (Ears) &AvO'#' me balamastu I (Hands) Vrvor me 0;0' st I ( Thighs)

me'1igiini ta.nustanvci

o tnS -- mst« (,w) o .;nft1i SU""~ ('UMtt;i<.n:)

as..mi~

saha santu I I (whole body)

me

coo dhcir'aya m4m

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devi pavitra.m kuru chcisanam / /

Vifta.una dhrut /

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GAYATRl

YAJlfA

YAJ8A

SAMCHALANA

Vara~

Ni£4o.chai)Ji (, ~1.L.s1.W ) is tied on the wrist of all those

participating in the yajna. It is tied on 'the right wrist of a man so that he may work with hand and' manage the external world. It is tied on the left wrist of a woman, so that she may look after the household and family, which is moreim.n9rtant and more difficult than earning.

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Ya;am4navara~

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Rlr.,

A man's obligations and duties are implicit in his Iimitations. He should not be self-indulgent or without dis. cipline and he should remember that nii4ach.cuJii is tied on his wrist.
Ach4ryavaratw Achiryavar8l}.8. i.e. selecting the Priest is to be done by those who take the full responsibility for doing any good work from beginning to end. ACHARY A VARAlY"A MANTRA

Yajaminavar8ljl8. is performed so tnat one may be absorbed in one's work.. To do Var~a is to commit one's self to perform one's duty till the end. Achirya should tie the niQ,acha4'i on the right wrist of the yajarrUina with the chanting of the mantra and put the tilak on his forehead. YAJAMANA VARM.lA MANTRA

Om. yadiibadhnan ddk,iiyo:t}ii hira~yam

satanikaya su.manasyamd~ / Tanma abadhnami .§ataMraddya~ jarada#ir yathGsam / /
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om

Vratena d'ikl}iim apnoti dik,aydpnoti

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Dak,itwyd iraddhilm apnoti iraddhaya iatyam iipyate

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dakfituim /

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CHANDANA. DHA~A Chandana dhilra~ is done to keep. one's head cool, calm and perfumed. One should not let one's head become hot with anger or agitation. One should always keep one's head cool and coolly solve one's difficulties and think of progress. One should fill one's head with good thoughts so that one may be happy.

Ufata

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~""".;& MANTRA

ACHARYA

TILAKA

Gandhadviinim duriidhar{l!im nityapuft4m . .... karipinim ,I lSvarim sarvabhiitiinam tvam ihopahvaye ., , , ., .Sriyam / /
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Evil thoughts and anything evil will always cause a downfall and that is why one should keep one's mind pure and cool like chandan, i.e, sandal paste which is used .
With the above thoughts, chandan mixed with cam. phor etc. should be applied to one's forehead.
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fttr6 eti,!ri''ii

M,riii«'QIQ

10

. GAYATRI

YAJNA

YA.J'&A SAM:CHALANA

11

CHANDANA DHARAlYA MANTRA ';~Chandanam syat mahat PU1yam pavitram pclpan4ianam / Apado harate mtyam' La~hati sarvada / /

dark fortnight) .,......•..•• Vasare (weekday), lineage), ..... niimaham

Tithau (name)

(date), ..•....• Gotrotpannah (of

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ViBvasukha§antikcara¢rtham samast4prciv-incim sukhasam,-ddhyartham R.ii#roddhiirakara¢rtham saty4him&idi-sadcichcira-vratapalancirtOOm coo yath4 jiidnena yatha. militopacharadravyaih Sri-Gane§a-Gau71i- Varona - Brahma' - Navagraha.-devatiincim tathii ciha Sri JagadambliyQ..b,.s11 Gciyatridevycib, roth4 chaSri Gurudevadindm sa'J'VefCim eka-tantrena pUjanam tath4 coo sankhya (number) miilaya. Sri Gciyatrimantralwmam, Gayatri .. pa.rivclra 8iLkhiiclviirii aham kariwe.

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S4'hkalpa. is done to make one take an oath to complete the work.undertaken by one's self. " .: Devotion, awareness, enthusiasm are created by taking an oath, to complete the work undertaken and without 'Scm.kalpa no work finishes satisfactorily and, therefore, the yajamina should .take rice. flowers, water, etc., in the right hand and the left hand should be kept below the right hand and' then the saiikaipli. ,. ".

ana '" q..r: ~ quu'Tt ,_a'hjtis@1.$riq~· m~ (Gl<~·ft*\aANt;aqlr ~<d'.q~

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The Achirya should count the names of those to whom ahuti ( 4tl~fl'l) is to ~ given or good work to be done beforehand and then do the smikalpa accordingly. In the blank places in the sailkalpa mantra one should chant names of samvatsar ( :t-ict~~ ); month; ( ~I~ )palqa -fortnIght ( '1ltl ); tithi--date ( fl"ifl!t); day-weekday (<U~ ) gotra-lineage (5U.-;t) of yajamiina etc. SANKALPA

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Om V~u{I" V~u{I, V~u.{z. Srimad Bhagavato Ma'hiipuT1LfiJ8Ya Vi.,norc'Ljiiaya pravartamdnasya Adya Sri brahma~ dvitiye parcirdhe Sri· Sverovarcihakalpe .. Vaivasvaromanvantare A,tdvim.iatirome kalpe Kaliyuge prathama char~ bh1lZoke Jambtid'V'ipiintargate Bhararokha~ Asmin vartamane Samvatsare (year), ......... :.. mdSe (month), Pakfe (bright or

~dlii. 1f,:uli,", J\1 I.q:", <\&~lt:1 ~ ~~ ,,~~ ~ucWrMii!<.;'t MI!&~~ ":ill" ~~ <+i~ GtMl~,t.-d.Okl (tf.~'" ~ =bolf~, <\ft'U,;a ~qry,~ ttli .....~ ,i.......... &i'll. cu.lKt 5U~...c ""1U!:i (tv.q ~~ lK"~ ~cd ~~ ~~." ~~w~

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12

GAYATR!

YAJNA

YA.M'A

SANCHALANA

13

To remove subtle impurities, sprinkle water and Bowers on all the material which is to be used for the worship. MARJAN~ MANTRA Om Apohi,tha mallobhuvasta na urje dadhatdna / Mahera,aya chalqase yo vaQ, Sivatamo rasastasya bhiijayateha na{t / watiriva matarab, / tasmii arangamiimavo yasya "kfayiiya jinvatha / Apo janayatha cha na~ / /

DIPA

PflJANA

MANTRA Devatayai Namab-

Om bhU.rbhu..vah sva~ Dipastha

Om AgnirjyotirjyotiragniQ. svaM / Sfi,ryo jyotirjyoti1). 8'ii.ryaJ),svaM / Suryo varcho jyour varcha.{l. ~hd / Jyoti~ 8'ii.ryaQ_ siLryo jyoti~ svdhii I
a) a:)

Agnirvarcho jyotirvarchaQ. svii.hd. /

as . ~
~ ~

~
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~
.(fM«'4(

~.RtrfmA I ",,<Gtlq. 'n1it 11il' .: ,,, .. em« ~: I .",.l'ftfoOf ~: t Mqf ~

anql """"" .. Of: II

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~:

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~:

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Dipa Piijana Just as the body has a tuft of hair on the head and a sacred thread as a symbol of knowledge and karma, likewise a lamp as a symbol knowledge and a pot full of 'Water as a symbol of karma are placed on the dais where . piljd is to be performed. There should not remain the darkness of ignorance on our mental plane, so the lamp of thoughtfulness of a high and noble outlook should always remain lit. Our way of life and individuality should, like the lamp, remain self-luminous and thereby be capable of acting as a guide. Both these are marks of the sacred thread. The lamp is also the symbol of the red torch of Creation of an age - of the yajiia of knowledge. A lamp fed by pure butter having two wicks in the middle lighting them, the perfume of ka1""m4, individuality of dharma and culture should be spread everywhere through its worship.

i' :ou"it b

(
t

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~l~q: ~ i'~~~IrI'l~lfrRfO..c ~ :od'~-t.c:i~ ~c:i~= ~ ~:'~Mi: ~Uii ~~,

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I

I ~"'icrtiilGL:etiWd:
~~

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cRi ~I'lc:i~

Pafi.chdmrta The cow is as holy and important as a Brahmin. Its material usefulness is manifold. For poverty-stricken countries like Bharata, there are no more useful means of power and farming than the bull. It gives the best rnanure in form of its dung and, in small villages, for conveyance one finds bullock carts very useful. Seeing that one gets vitamin A, phosphorus, calcium, protein, etc., in cow's milk, one finds in all the discerning societies of the entire world only cow's milk preferred and used. Cow's milk is easier to digest and moreover it is full 9f special qualities whereas there is a lot of fat in the butfalo'smilk and it is devoid of the special qualities to be found in cow's milk. One-fifth of the total income .of this country is obtained from the products made possible by the cow. Just as machines cannot replace the

ot

.'

14

GAYATRI YAJNA

•
animal can replace also. it. There. is ~

YAJ'tlA SAMCHALANA

IS

buffalo similarly no other milk-giving the cow in the village.

a mantra to be chanted while drinking

,.

. Spiritual gain is immense. Just as there are many plants like Basil (tulasi) , Amalaka, Pipul, etc. in a vUlage similarly there is predominance of subtle divinity-of good qualities-in the village. Milk not only gives strength to .the body but also fills our heart with the principle of greatness. It is not" only best food but also God's prasad possessed of divine qualities. As far as possible only gaee ~de' of Cow's milk should be used for yajTiasl but' il it is' not available, then only, may other ghee be used.' In the same way it should be used as yarna-prasad (\tl~~la) in the form of pancoom,-ta due to its special qualities, , Wa~r.and sugar may be added to the prasad if there are more people. Milk is depreciated today, therefore in order to make the masses under.stand the importance of cow's milk one should make use of cow's milk and thus 'promote cow protection and development and hence it should be used for religious rites and observances.
is made up of five ingredients: (1) milk, curd, (3) ghee, ( 4) sugar, and (5) honey or basil leaves (wr~). During olden days honey, being easily available, was used. Today when honey is expensive it is difficult to put honey also. If possible, powdered sugar may be used and if cow's milk. is not available, buffalo milk and curds and ghee made from it may be used. Basil leaves (tulasi patra) are available everywhere.' People having faith in religious ceremonies must grow Basil plants. , More milk, less curds, ghee still less, sugar as needed may be taken. There is no fixed proportion for them at all. Basil leaves should be broken into small pieces and put in so that everyone may get it. Water may be' added according to need. All these five ingredients which are necessary for the Pafic'hii:mrta should be taken with the chanting of mantras. Thereby one gains the power of sentiment and of mantra (2)

At the end of the yajiia, paiichdmrta only should be given· to everyone as prasad. To wash hands, a pail, napkin, etc. should be kept handy. All the ingredients of the paiichdmrta should be kept in different vessels and should be added one by one in the vessel in which p{riicMmrta' is to be prepared with the chanting of the mantras. . IngTedien.ts of Panch4mrta-(l) Milk

There is no other substance as pure and white as milk. Milk in pa.iichamrta makes man pure and internally as white as milk, that is well-behaved.

'I

Om Payal], prthivycim pay« o,adhi$U payo divyantarikfe / payodhiih payassvati{t. pradisa{t santu mahyam /
~ .. : q~ .

PamcJui:mrta

f- ,\: ~f .... ,&1~ ,iii. ff.C\...tiRi ~iill:tc "~: ~a",,::y,"'1 1t"1t~II

(2) Curds Curds, being cool and sour, augment seriousness, calmness, or balance equableness and other qualities in man. Om Dadhikmvaw akdrlfa,m j~rvaSoosya
Vtijinah- /

. ~a\':qq ~ srmr: ~ f(6IPHfvi . qqm: ~

qql

,,-:oU••

surabhi no mukhakaratpra1l4 tJo

aYUm.,l tarlfat / /

ctfii .. i..... ~,Ai&inu'n:q ' §"dW '" 1!.~' R'l ~

~:
~
II

It

yo f.r~ilq~'l ~l!lRti r~tq~

,. . , " (3)

~~~ a\ ~'bURt'~ :w,,"f. diR.d,_,

Gh.ee

cur~wCI

"Ghee is indicative of .love, 'perfume and seriousness. . By consuming it, one's behaviour ·1:iecomes humble, loving,

16

GAYA'l'RI YAJNA

YAJ1tA SAJlCHALANA'

17

pleasing, and calm. Such behaviour alone should be adopted while performing auspicious functions.

yo 'l~

~.d 'l~ M<~ r<l~cc, ",,~.c <l~l" ..l: • 'l~ ~d.1jalW 'l~~"Iulica:<~ ,
'\&dL 'l~t.il<~ "'~~

Om Ghrtam

ghrtapr1Vdna~ pibata

vasam va&ipr1Vd~
Di§a~

-e r"ldolI 'l~",...;j,l ct~"&(d.'-i~'U~

(IlCl""1 (5)

""~

~at:.

pibatdntarik,asya

havirasi swdhii /

< II
(Alternative) Tulasi

pradiSa adiSo vidUa uddiso digbhya~

S'Wdhd / /

as '!'i 'l~:

fWs .. ' qlqm~.

.."

fit.. ctiowf<4i+4 ~ ~, . mt: srmr anmft fidim ~ i- ~~'ifl"lll:U.<

r"l~"'flR"'~ r"l~ ~rct~:a ~ ,

~:

"

Cl1Ki ct!l&"I&l:U.cC

Tulasi is the unique magic herb which keeps mind and body healthy, It contains large quantities of divine elements and hence it is called the eliXir of the earth. It is one of the five elixirs and hence it_is mixed in the pafichamq-ta.

Om Yd au.,adhib pii.TVd jata devebhyastriyugcit

Manai

rUe~Ul ~~iU rqliu ~r~iUli::l9olC wtU II

(4) and (5)
Honey and Sugar
,

nu brabhru~maham

Honey is a health-giving, disease-preventive and natural substance. In order .that man makes increasing use of natural substances in his .diet and d.ay-:~ay living, honey is used in the paiichiimrt;a. There is a tradition thereof while mixing honey and sugar in the paii.chdmrta. During olden days it was easily available, So it was being used instead of sugar but now, it being rare, a little of honey and more of sugar may be used. Both honey and sugar may be added with the chanting of the same mantra.

qr~:

f. ""'• , nt'Ii'1«'"~ tltd&iQPl ~ • II o " :bblf.~: ~cti ~ iCi~~"d~~<l

TIf 1fRn ~.,qffili#fli*t

purci/ .sata dMmcini sapta cha / I f(1' I

'l-l1 a..&'\'l'l<:1 ~d ... <l"'d. ~ II Ud.

Most of the ingredients of pa-nchcimrta are derived from cow's milk, that is why it should be taken as mother's milk and God's prasiid with faith, devotion and pleasure. Pafi.chO.mrt;a is the only giver of immortality to creatures of the earth:
KaZda Pil;ana

Om Madhu Vdtd atiiyate madhu ","rami sindhav~ / Miidhv'i~ santvo,adhiiJJ,/ Madhu

naktamutO{laSo madhumatpiirthiva'l'h rajal]. / . Madhu dyau.rastu nab- pita / Madhumcinno vanaspatir

(Worship of the Water Pot) At the altar of the worship, on the left, a lamp and on the right, a pot made of copper full of water are kept. The ndlj.4cha4i is to be tied to the pot (kala.§a) , and its mouth should be decked with asopalav leaves, and a small cup and flowers are to be kept on it. It should be filled with water. This small pot is for balancing the Iamp, A pot made of mud and painted yellow and with gayatri mantra a) ~ etc inscribed on it, should be kept in the middle of the altar. On it asopalav leaves, llowers, etc.

madhu'lnd1i a:atu sury~ / / MO:dhvirgavo bhavantu nab- / / .

aSq~~q~~:,

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18

QAYA'l'RI

YAJNA

YAJ"&A SARCHALANA

19
.'

and a coconut tied in a yellow cloth should be kept. is the main pot,. and ?nly that is worshipped.

This

Siva{!. svayam tvameVCSi V~u.stvam

eha
prajdpa~ /

This pot is the sym~l of the. universe, BralunaJ:x1.a (~ ) and the immeasurable Brahman, and can be called the harbinger of peace and creation. All the gods are contained in this pot. They are one and are related in one power. Discussion -about many gods has been replaced by discussion about one God. There are seven rays of di1Ierent colours in the sun. Brahman's many power rays are called gods. That is equal to the many rays of the sun. There is no separate identity for any gods, nor is there any contradiction in it. The pot is established in order to see all the gods in one place and medium. The message' of the pot is that in everyone of us there is a creative power like that of water and also the power of quietude - peace.
.

Adity4 vasavo rudra viSve ~ sapaitr~ / Tvayi ti#hanti sarve'pi yata.~ kcimaphalapra.diQl, I / Tvatpra.sci<:Lidima.m yajiia.m kartumihe . jalodbhava. I Samnidhyam kuru me Deva prasanno bhava. sarvad4 / I
a" ~ '_W l'I'JI' ,....,:
WI'm: ~

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II I

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It is believed that the lamp of knowledge is the sym .. bol of yaj;ia and the water pot that ofga.yatrl.Both these are the mother and father of the Hindu religion, and that is why they are established at the altar in all religious functions. Worship of the pot should be done while chanting the mantra of pii,;o.. Only one person should, as a representative, do the pilji of the pot and others should join their hands in faith. KALASA POJANA MANTRA

~ ~~ 1nRI: SfE"'(\ ~ II ~~ 1Rnf.f ~ In''n: "fnNkii: I . "' fa: ""' N""irW r,,"l+eiC .. S4ltiiGftl:II anfcRqr wn 'U't. flnit l1n': w~: I
1M: """"*IR'm II
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U~

«if.rAi ~ it ~ smti\' ~

tOOi{"" I • 'I
I

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~tt. rq'&f: ~

'1i. d?& &W ~

Om ~laSasya mukhe V~~

ka.v-the ru.dra~ samdSrit~ Mule tatra sthito brahmii mii:dhye miitrga¢f,

/.

Kuk,a:u. tu aiigar~ same saptadvipd vasundhani / ~vedo'tha ya;'Urveda~ Samavedo hflatharvav-a~ I A-rigaiieha sahi~ saTVe ka.laSant'U , samG8rit4 / I Gayapi ehiitra. SIIlvi~ Siinti~ pu#ika1'i sad4 / Tvayi tif1;hanti bhuUini tvayi pr~
prat£nhi~ //

~//

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GENERAL WORSHIP OF GODS Brahmaycmi namo'stu te / / 3 Aohipsitc1rthasiddhyartham p'Iljito y4 surasuraiJ,l. / Sa.TVavighnaharas tsmai ga~dhipataye namab, / / 4 Sarvammigalam&ilgalye Sive saTVdTthasddhike / sa1'a1}-ye Tryambake Gauri Ndr4ya1}-i G4yatrim chchhandascim ~tab,

21

,
GENERAL WORSHIP OF GODS
Sd~nyadevapajana

namo'8tu t.e I /
SukLimooradhaTam PTasannavadanam

5
/

Thirty-three crore veda mantras-and forms of piija for the thirty-three crores of gods have been recognised. According to the Piir~as there are other gods also. They are great in number and even the ~u~ber of. chief ones among them runs into hundreds. Again it runs into hundreds if sixty-four yogins; forty-nine X,etrapdlas, the seven mitrkas, the sixteen matrkas, ·the panchakars, the d'Vilidaia Vindyakas, the rivers and the. holy places are counted. Where the worship ot these is considered necessary it is performed by taking rice, ~owers, :water in the hand By uttering the Mantra, the gods are invoked in the pot and all auspicious worship is performed, then there is no need for conventional worship. Even then, where considered. necessary, according to tradition or practice, such worship may be performed. Here one shall believe, not in the multiplicity of gods but in one God, and one should consider the divine beings of the Purm},as to be the powers of God. In that worship, only verses from the Pural}.as are useful and they are given hereunder.
Gururbrah~, Gurureva GuruTV~u.{I. parambrahma Gururdevo

devam .sa§iva'1l4m chatuTbhu;am dhyiiyet 8aTVavighnopaSiintaye // 6 SaTVadi sarvakiirye,u ndsti te¢mama'ligalam / Y E!fidm hrdistho Bhagavdn m4'Rgaldyata'Mm Vindyakam gurum

bhdnum

Harij, 1/
Brahma-Vin-u-

7
/

M4he8vaTan pranamycidau &intibirytiTthaSiddhaye // 8 Ma'ligalam BhagavlLn V~u{l. Ma'ligalam Gant4adhwa.;ab, Mailgalam .Putt4a1'ik4k.,ab, Ma1igaldyatanam Harib. / I 9 Tvam vai chaturmukho Brah~ satyalokasaraswatim Agachchha

Akha~ma~lcika.ra Tatpa.da.m oomtam Aydtu varade devi

tasma.i Srigu.Tave nama{t 1/ 1 vydptam yena chaTdCharam I yena tasmai Srigl.crave

saTooTthasiddhaye 1/ 10 SdntdkdTam bhujagaSayanam Padmanabham sure.S4m ViswadMTam gaganasadrsam meghav4rtW1m Subhtd'ligam / Lakqm.iloantam kamalanayanam yogibhirdhyiinagamyam Vande V~um bhavabhayahaTam sarva,lokaikaniltham /·1 11 Vande devamumdpatim suragurum vande Vande Vande
G.V.-3

matz<lale chasmin mama

pita-mahab, /

pannagabhoU.,a1}-4m mrgadharam S'Ilrya.§a.Dnkavahninaya1l.4m

1UJ.ma~ II
aksare brahma'Vddini /

;agatkilTa1'4m vande pa81i.ncimpatim / vande

muku1tdGpriyam

22

GAYATRI, YAJNA

'-'.

GENERAL WORSHIP OF GODS

23

Vande bhaktaja11CSrayam eha varadam vande , Sivam Sarikaram I / 12 Om Triyambakam yajd:mahe sugandhim ~vardhanam I Urvcirukamiva bandhanat mrtYOTmuk;iya m4 ~mrt&/ I 13 Durge sm.rtc'L haraBibhitimaS.;antO{i .( ,SvaSthaiQ,smTta: matimativa Bubhdm ~ I Daridryad~khabhayahdriv-~ ka,· t~71va Sarvopak4rakaravii:ya saddrdrachittii / / 14 SukLim Brahmattiduirasdraparamdm iidyiim j'agadvydpinifU Vi~hdri~m abhayadcim . ja4yiindhakdrapahiim I Haste sp'hapka m4tikdm vidadhatim padmasane susthita.""m Vande tam parameswanm buddhipradtim .saradam I / 15 Ardnlm pttfkari~m ~m s1.wa"..am hemamalinim I , Suryiim Hirav-mayim LaJe,mim ;atavedo m,amCivahaI I 16 Kiilikdm, tu kalcititam Kalyii:rJ.ahrdayam SiVdm / KalY4,ajananim nit yam kalyti~m piijaydmyaham I / 17 Visnupcic:Libjasambh1l.te ga-nge tripathagamini / 'Dharfnadraveti Vikhydte· papam me 'hara Pu,kanidyani tirtMni ga'ligddya{l. saritasttltha I ~gachchhantu_ ~vitrti~ pujdJCaze sad4' , ma / ,19 Brahma muratis trlpurantahi'J'i' ' - - Bhd~ui Sci§i- i>hUniistito .budha8cha. .I- . .~ -. - ~. .. Gur.u§cha 8uJcrah sanirahil,ketavizh. ' . , SaTve grahiiJ).,8iintik(Jrci bhavantuJ / - .20· _.Ga.u.ti.Padma sachi meclh4 aiivitri vijayii jaya I Devasena. svadhd. stXihii miitaTO .'..,. l.okamcitara{l. / I 21
, jdhnavi /I

Hrftih Pu,tistathd tu,pratman4 kuladevatcilr- I gane.senadhikd hyetiiM,vrdd41J, piLjyiUcha

, f04a8a,l I 22 siddhi{l. praj¥ sarasv4ti I saptaitci divyamataTatt. I I 23 NdgaPT#Msamil'1"U4hamiUlahastam mahdbalam / Patalanayakam devam vasudevcim '. " namamyaham I I ,24 K,etrapiilii.n namasyiimi sarvdni#aniooTakcin I Asya yiigasya siddhyaTtham piijayaradhitan ' . 'mayii. / /' 25 (With folded hands 'all should bow to the gods)
KiTtirlak4miT dhrtirmedhii Mcmgalye.,u prapiijyiiSeha Om Siddhibuddhis~hit~ Om Om Om Om Om Om Sri~nmahaga~hi~ye namalr-I namal&-

Om
Om Om Om Om ~ Om Om Om

"18

,m.a

I-

LaJc,minardyariiibhyam' Umamahe§vardbhy4m VdnihiTanyagarbhabhydm, Sachi'purandardbhy4m Matcipitrchara~kamalebhy~ Kuladevatcibhyo ' Iffadevataohyo Gnimadevatdbhyo ' Sthiinadevatcibhyo Vastudevatabhyo SarvebhyoDevebhyo Sarvebhyo BT4h~ebhy~ SarvebhyaJ;r,T-irthebhyo Etatkarmapradha'R(%,Sri GayatT.i Devyai Putt yam PUtt~ham ,~rghamciyuT~

namata

namatt.
namalrna,",,*

namalrnama{l.

namab.
namalr-

nam.alr-

na~ namalr-

namab

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GAYATRI

YAJNA

GENERAL WORSHIP OF GODS ,

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GENERAL

WORSBcrP OF GODS

27

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For worshipping of all gods and goddesses at one time, all the things used for it must be kept in a plate in this order:Om Sarvebhyo Devebhyo namab-: A'V4hayd'mi I I 1 Asanam samarpaydmi II 2
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GAYATRI·YAJNA

GENERAL. WORSHIP OF GODS

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PARCHOPACHAROPOJA·
Due to shortage of time or from the viewpOint of ftnishing a pftjajn short time, one can make (do) with panchopachitapiiji. It consists of five things.: (1) Invocation; (:2) sipping, (3) gandha (smell), (4) puspa Iflower) and -natvedya (offering). For Ivihan and. achaman, two teaspoons of water are to be taken twice, and sandalwood, flowers and naivedya (rice) are to be offered with the chanting of the' following: (1) avahayami (arlq-ii!4ir,,) (2) ichama, nam smarpayimi (arrm m4Tfir) (3) gandham ~payami (tAt «¥Iq\ur'l) (4) p~ samarpayiriU (~ ~ijq4ir,,) (5) naivedyam samarpayami (m ijijql'llrq). Panchopacharapuja is to be done from the ( 1) for avihaIi, .'sahasr~' mantra, (2) for achaman 'tato virad' mantra is to be chanted; and -,or gandha 'tathyajiiam', for· p~pas 'yat PurU$8M', for natf vedya 'nabhyi' mantra to be chanted. In purmasilkta mantra there is the description of the Lord in the form of the Universe (Brahm.iI}.c;1.a): how Kma showed it to Arjuna and Rima to Kausalya is described in it. By reading, propagating and pondering over it, one gets tp know the true way of worshipping God and also the best way of Serving mankind. The endeavours, accomplishments or sacrifices needed. to make ~ world beautiful, . wellequipped, prosperous and happy - they alone ,constitute true worship. There is a call in the ~~pachara or.Paiichopacbara piiji for one to serve that Virat-pu1'W18 and thereby ·to do proper worship and show one's devotion. If the

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The idea of promoting one's, others' and everybody's welfare has been presented' in svasti-vachana. . If everyone exerts himself to see that even an enemy is not harmed or liquidated, Ute bad ones reform themselves and everyone's mind may be engaged not in destructive activities but Iri. constructive activities and everyone thinks only of .promoting universal welfare and works for it and the same feelings remain in one's mind, then heavenly peace and

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GAYA'I'RI

YAJNA

GENERAL

WORSHIP

OF GODS

33

happiness will prevail on this earth, and the joy of world peace will penetrate everywhere. These ideas have been expressed in svasti-vachana, and .eannot but inspire the world environment and thereby the possibility of world peace Is enhanced. One performing the yajiia as well as those present, must be given rice, flowers, water, etc., in the right hand for the svasti-vachana. The left hand should be kept below; all should chant the mantra, and think of others' well-being. After the mantra is over, rice, flowers, etc. should be collected and kept on the altar. SVASTIVACHANAMANTRA
Om ga~1kim too gatmpatim havamahe priyci~m tva

Siintil"bTahma Sdnti~ sarvam

santi{!. 84ntireva 8iinti{t. Sci m4

8cintiredhi 6 Om viSvani deva savit'UT du..ritciniparcisuva yadbhadram tanna· a suva 7

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havamahe nidhi1ldm tva. . niclhipatim havamahe Vasomama Aham;ani garbhadhamd tvama;asi garbhadham 1 Om svasti 114 Indro Vrddha.§ravab sva8'tina!t pii.$ii Vi.fva1'ecLi.Q svasti nastarkwo'~n.emib svasti no Brhaspatir dadh4t'U 2 Om PaYab PTthivyam paya ~hi$U payo di1'yantarik,e .payoddb payasva'fih, pradi'sab sant'U mahyam 3 Om ViP,to rarathamasi V~o snaptTestho V~; Syurasj Viptohrdhruvosi Va~va masi V~ve tva 4 Agniraevatd Vtito de1'ata S'li:ryo devatd chandrama devata V 48a1'Odevatd{l. rudri devatci-ddityci devatci maruto devatci ViSvedeva devatii~ brhaspa:tir de1'atendro de1'ata VarulW elevate 5 Om dyaub sa:ntirantarikfam Stintib prthivi santircipah, Siintil"OfGdhaya~Mnti~ vanaspatayatt, santirvi.fve
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GAYA1'Bl YAJNA

GENERAL WORSHIP OF GODS

35

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Ra1qtO. idhdna -.(ProtectiOn) v Where' there is desire to be great and to do: good, there it is also necessary to be alert against evil and wrekedness and also to combat them. .Usually such bad elements only attack good people, not because they are weak but because the good think. that others are also good like themselves, arid hence do 'not remain alert in opposing the adversary, They do not stay united, and in' the nattleofforgiveness and liberality they melt. The will to be- daring and to 4ght immorality, courage etc., desert them, .~dvantage is taken of this by evil elements. Due to increase in good deeds like yajnas, an atmosphere is Created 'by which the demoniac elements cannot fight. Doubting this, people of demoniac nature who delight in creating obstacles for others, conspire to see that good deeds do not succeed. Every religious-minded person should be aware of this fact, and together with adopting ideals like self-control, broad-mindedness, truth, justice, etc., should cultivate individual and collective capacity to fight bad elements. This precaution and preparedness is called the. protective principle. In all the ten directions there can be detractors, and in order to .prevent and attack them, one should sprinkle rice along with chanting of mantra' in all directions and pray to God to give one the strength to fight these evil forces. Take rice in your left hand and with the right hand sprinkle it in the direction of which the mantra is being chanted.

. , _.1~~t;h.ime chc&i~aGooindo viiyavyam tu, .. .. . . . .. .' _ jan4rdana~ / .OttareSripati rakfedai&inyiim hi .mahe8vara~ / _.- 2) ( ~'~~Qrc:ihvaJn_.rakfatu ~tii. ~o _~yadho'1Uintak~ ,-_ . . .r~u/ .~n~kt.a~ yat sth.4namr.akfat~o . , :, mamadridhrt / ( 3 ) Ajiasa,.pantu ye·bhiltii. ye bhiitii. bhuvi$amst~~ i ye:bhiiu;' vighMkartiirab, te gachchhantu - .: - . Siv4jiiayd / /-- (4) Apkramantu bhiitii.ni pi8a.chii.{r. saTVato diSiim / -: . Sarvesamavirodhena yajfi..a.karma samarabhe I / .. (5)
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GAYATRI YAJNA

911'Uf~

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GENERAL WORSHIP OF GODS

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The sacrificial fire should be regarded as an incarnation of God and the yaj:iiak~9a ( i(~s ) as his mouth. To regard the kwWa as an ordinary depression and the fire as an ordinary fire and the rites done without spiritual feeling will always be a failure. Throwing a bag of scented things into the fire and to have no faith in the sacrifice are definitely self-contradiction. The result would therefore be according ~ the faith and earnestness one has. . We hold the sacrificial fire to be the representative of luminous Brahman and worship Him at the altar. We conclude the rituals with that faith. When we sight the fire in the lt1.nxla for the first time we should do obeisance to it. Faggots should not be lighted with a match stick, because it is made impure by the phosphorus in it. Therefore if one wants to light the Agni in the kliJ;l\ia., then one should light a lamp of ghee, camphor; etc., and then light the Agni. A match box should not be placed on the altar and the plaee where piija is being offered. One should light a fire in a dried cowdung cake and carry it in a mud or metal vessel and then light the well-arranged faggots at the place of sacrifice. Faggots should be arranged in such a way that they may easily catch fire. The alternative way is to light a ghee lamp, or camphor and put it into the k1lJ}.9a. and arrange faggots lightly on it.
AGNISTHAPANA Om bhurbhuvah MANTRA .vari1n'tld

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In the meanwhile, the fire enters the faggots and catches on while the prayer is being uttered. Mter that, a fan in the form of thought is being used to brighten it. With the thought the fire should burn. GAYATRiSTVANA MANTRA

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Ratnaprabham tiVTCIma7lcidinlpCIm / Daridryad~khak,ayak4r.m eM Pun4tu. milm t4t 8avitur vC1Te(&.yam / / Yan~lam devaga-,a~ 8Upii;ittLm Viprai~ stuMm m4navamuktikotndClm . Tam devadevam pranam4mi bhargam Punatu mdm tat savitur var~Y4m / /
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Tasyiiste prthivi deva1la;ani PTfthe' gnim annadam annddyi.yddadhe / agnidutam puro dadhe havyavcihamupab7'uve / dev~yddiha /

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GAYA'l'RI

YA3NA

GENERAL

WORStllIP -OF GODS

Yanmatz<!alam jiidnagha1!(itvagamyam :.: ·-TTai!_okyapajya~ trigutwitman1.pam / Samastatejomayadivyar'llpam , Pu1kitu mcim tat savitur varenyam / /
...

Yanma~,lam vedavidopagitam . YadyogitUim yogapathiinugamyum I . Tatsarva vedam pranamc1mi divya;p. . Punatu mam tat savitur var~!lam / / 12 ..
4;:q ..

'..~yanm.a~m. ..

...

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I'

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i!

.gU4hayatiprabodha~ .. .- Dharmasya vriddhim kuTUte jananci.m Yat sarvapiipakfayaJocira",m eha \' .'Pundtu ,'.mdm tat Slwitur varenllatn / / ~.

twi ;ft~.(

I.
4

Yanmat14alam vyadJiivinasadakf(lm yadrgyajUS&imasu sampragitam / Prak4sitam yene eOO· h'ilrbhuva{l. sva{l. b .~Punatu mdm tat savitur var~yam / / 5 . Yan:mav-4alam vedavido vadanti Gciyanti yachchdranasiddhasmighd.{I. / Yadyogino yogajushiim eM $a~ Pundtu mam tat savitur var~yam //

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Yan~l4m ·sarvajanai{l. SUpUjitam . ::"~.' JyotiScOO ku,.yadiOO martyaloke / ~7 Ya~kal(dcal4dira1'kidiT1ipam .Punci~u ~~ tat savitur vaTetlyam / / 7 ., - Y-an~lam vipluchaturmukhiisyam YadakfaTam papahaTam jananiim / .. YatkalakalpakfayaJcaTa",m eOO .. __ P~natu mam tat savitur vaTetlyam / / . _ Yan1na~lam viS"vasrjiim prasiddham Utpattirakf(ipralayapragalbOOm / yasm.in jagot samhaTate'khilam coo Punatu mam tat savituT vaTet'yam 1/ Yanma~lam sarvagatasya ~{I. Atma paTam dhama riiuddhatattvam SiiJerm.iitigaiTYogapathdnugamyam Punatu mcim tat savituTvaTetlyam Yanma~lam brahmavido vadanti Gayanti yachchiiTanasiddhas~ / Yanma~lam· vedctvida{l. smaTa~ti Puncitu ~m tat ·savitur var~yam / // 10

~a.)

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GENERAL
[tell

WORSmP OF GODS

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GAYATRI

"Y'AJNA"

GENERAL WORSHIP OF GODS

43

,~

'J..ae&i:, u.r~: W~ ,~~ 'N411 W: '

'.
'Il 'l'l II' .

Sam.UlMdhii1Ui (Offerings,

of.

SamidhB), ..'._~ '"

1Ildi£1!i Cid"qc ~~~ . ~~ '" dAlf~~", 1Il..-ts~ Cie.rqU'~ 1Il~,

._ ;Fo.~ Wn 'faggots dipped into ghee should be' put one by 'one, in .the sacred fire with the cha.n~ng of the fo~r marttr~ 'by the person 'performing the yaj:fia:- . .

dfol&q"

qi ~ .. " &.cal . '!i<l\ld 'II d4~~",

.~tU~~'" ...:'
II 'l~II

Agnip1"adipana ,
(Lighting ofFi1'~)':' ~. ., An offering is made only Ina well-lightecI,fi.re. That is why a smoky fire should be fanned into a brig'ht oae,

One should live a life full, .of J,ight, m~~tion. great· ness and effectiveness, even though it ,may last on}y a few days. Our life should not be Iike a sm.f)ky.!ire burning for a year. It is better to have a life J.!ke ~. that burns brightly even though for a moment .. It'-is beiiet' to lead a successful and ideal life for a: ',tioit, span·tliSn to live a low and dirty life for a hundred y~S1 The ~~ has the inspiration to awaken the sleepiD..B-~diyidP.$,· , . . . ~,. After chanting the mantra.given below, one should brighten the fire by m~ans of fan.

" ".These are offered to God Agni to remember the four .prineiples which .transform life into a yaj:iia. .These four tlUii' prayed for: ( 1) Brahmacharya, (2)· ,GarIiMthya, (3). Vanaprastha and (4).SalhnyiSa.· They should be' taken care of, since they are respectively meant as follows: ._.. -(1:) For' aequiririg' knowledge through ,svldhyiya, i.e., study of.one's Vedas, to strive hard to gain physical, mental and spiritual 'strength, and .strength derived from celibacy. ' . (2) .T~ .adopt a 'way of life that ensures b~neftcial gains of religion, wealth, sexual ,d~e; .and deliverance (and service to humanity).' . . " .• (3) . To prepai'eOneself for ftrlaI ren~iatio~.)

are

ftie

Final renunciati~n of, 8il. ~or1diy affairs that birtd.'one 'to ~msara.,i:e .:cycle of birth and death ~d,attain self-realisation and liberation. . ;. . . . -..> . .
(4)
• or> • • .... ',".".

~'.

The object of -theJour- faggots to be - offer.e4 ~. tp.~ sacrifice is,:therefore, to transform these fqur asqulMtiolU; into a yajiia. . . .' . ,:'~ . One should fill 'one's mind' with the thought that the four samidhs (faggots) are .offered 'S(:i that .iDitially:oil~ may lead a loveable and ~ straight life, an,d finally, too, he could liberate himself~ The ·perSon, doing, th~ .c1pyti should do the faggot (samidh) rite, by charit.in_g 'foltlle lowing mantras .
'.' • "'; 4

AGNIPRADIP~NA Om udbudhyClBVGgni

•am ,.,;ethdmartham

1.;t4p1lrte eha; A~i~."8a4yastM'; ':.:.

jagrhi ·tvam

.prati

AdhyuttiJ1'asmin vUve deva' yajamli~cJW.

Bidata 1/

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( 1)

. SAMIDHADHANA

,M.A,NTMS··.

"

"JIld .;)JW Af"tJal~~'-' ~itti"it·~:, ~~,

i~~~.,:Hlf.dJ. -;

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Om.!iY(lm ta ~ atmci 3dtavedas t~dhy'GSVa vardh.Mva;-· cnedVartDiay,,' 'c~' prajaya '. " " ;:'.' pa§ubhir brahmavarqhasendnt&idyemr; Samedba~ / J.~. ·.sVaoo: .idamagnaye .jcita,,~dase, ida.mn.cun4ma, 11.- :.;::..;

GAYATJU

YAJNA

GENERAL

WORSHIP

OF GODS

4'

(2)

Om 84midh4gnim duvasyata ghrtair bodhayatcitithim I idam na mama II (3) Om BU8amiddh4illa Bochile ghrtam tivram;uhotana I

. smi. ha:vtJ4 ;uhota nah BViihii: idamagnaye, A

Agnaye ;atavedase

fire.

This is its bland message. If they come their progress is halted .

near

the moat

BVii'ha: idamagna.ye ;atavedase, idam na mama (4) Om tam samidbhira1igiro ghrtena vardhayilmasi Brh4chchhocM yav4faya 8V4hii. I idamagnaye migirase, idam 114 mama

tva

II
/

The water is filled in it with a pro~ni (~) from the east, west, north and south directions. Four mantras are chanted while the water is being poured and, where the water is less, it is supplied again.
Agni and water are a pair. Yajnigni and GlyatIi are life and water, they may be called pr~ and ruchi, and due to their union, there is creation. One is mcomp1e~ without the other. These pairs are (1) luminosity (tejassviti, ~:ft:crnT) and sweetness (madhurati, ~), (2) duty (p~ha) and contentment (samtos) , (3) gain (upirjan) and sacrifice (tyig), (4) revolution (krlnti) and peace (santi).

II

(,)

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'¥i tftW ~

ifr.rii 6Ud_d ~

Through the mantras of the four directions they are also indicated euphemistically in the bejewelled fonn of man and woman. The sun rises in the east and sets in the west. There is a north and south pole. In this order, the 'order of prasechana is determined.
JALAPRASECHANA

MANTRA
(East)

~
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Om Adite anumanyasva
Om Anumate anu.manyasva

om

(West)

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ae.'lOwlii, ...'l'f. II ai

..

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Saraswatyanumanyasva (North) Om Devasavit4h prasuva yajii,am praBUva Ya,j7[apatim bhagiiya _ Divyo Gandharvalt ketapii1;t ketam naJ.t. pundtu vachaspatirvcicham svadatu (South)

.,. ~ar.t~(m~)
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(m~)
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(sprinkling

of

holy water)

as as

«MN'!Qt4t\'Ct

h«f4a': wp,
fipq) ~: ~:

On all four sides of the Jtw,da is made a narrow moat, and water is filled in it so that ants, etc. do not enter the

iRi ,,: f'1§

(tiW~)

I
I

"'ii4E1qIa ...f4i Of: ~

GAYATRI

YAJNA·

GENERAL WORSHIP OF GODS

47

to "1~'l~~ ..--" to a~~1"'~ to iq ~ClfC

if- ~e.d.si"'~

n ("ic:['!.l) II (~."''!.l) II (G'tl~'!.l) lUi '\l~Cl, ~"&Gi !d, -c ~-t&1 II ' q&:tl~d cU:tl' -e ~e.1 n (~'!.l)

'\l~'

<*I."••
Ghee)

(4) Soma - sinti. (5) Bhl11;l Sarira (body) . (6) Bhuval;t _' maDaS (mind). (7) Sval;t_ antal)kar8l].8 (wisdom). These seven gods should be loved with great devo'tion, and to get their grace one should behave as a true 10ver. This is the message given in tlie seven tihUM offered to the said gods:pra;a.pataye svdha ldam pra;a.pataye. idam na mama (2) Om Indriiya svdhii ldam Indriiya. idam na mama (3) Om Agnaye sva.h4 ldam agnaye. idam. na mama ( 4) Om Somiiya st>ii.h4 ldam som.ii.ya, idam na mama
( 1) Om

. Ajydhuti

(Offering

of

,_., _First of all, seven offerings only of ghee are made witJl -tb,e seven mantras. With these offerings, other materials are-not offered. 'The kanha. piitra of ghee should beheld in the right hand just like holding a pen: Ghee should be heated and filled in the pitra so that it does not percolate in - drops. The offering should be made while, saying "sviha". Mter this offering, a drop of ghee should be add.ed to the-water in the vessel and at that time "Idam gayatryai,- idam na mama" should be chanted. It means that yajiia has Dot been made only for one's selfish ends, but ,~?~th~ good of others and for gaining giiyatri sakti. The other name of"ghee is love which means .affection, sympathy, service, empathy, mercy, humanity, liberality, paternal ~ov~, etc. $uch good qualities are linked with love. When ghee 'in form of' Jove' 'becomes fruitful, perfumed, luminous, and pervasive, then it is used. in yajna along with other offerings~· Assuc~_ our body, wealth, women, family, etc. are there, but where there 'is selfishness, that is called "moha" (1it(). That closeness which is created with selflessness and idealism is called divine love (divya prema). If this divine love,affection, andgbee are joined to' y~jiia and Selflessness, that will please the gods. This is taught in'the seven offerings of ghee. There are only seven objects of true love; . They may be called the seven beams of the sun. _Those, are the seven horses of Brahmadttya (Supreme Beillg in' the 'form. of Sun..God):
AJYAHUTI
( 1)

i·

ldam agno,ye, idam ~ mama ( 6) Om 1;Jhuva{tsvah4 ldam vO,yave. idam 114 mama (7) Om 8114 BV4h4, ' ,,:' .: ' ,I~m silrydya, ~m 114 ~ .
. (,) ~ 5fiill'twc1~ (~) a" 1"Df~

-_

(5) Om B~

sviihii

,_

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HOMA

Prajapati -

(2) Indra (3) Agni _

V~va~,

atmi.

ParameSVara.

,,', { \) to

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GAYATRI YAJNA

GENERAL WORSHIP OF GODS

Gdyatri homa (Gayatri MantTa's offering) Arrangements should be made beforehand for ingredients like ghee, faggots, etc., according to the number of cihutis (offerings)' one wishes to offer. The middle finger ~dthe thumb should be used to hold and give the offerings. All those giving the a.hutis should chant the mantra in unison. At the word "svaha", they should step forward, bend, and together make the offerings. The 4hutis must fall only 'in. the k1n},Q,and the palm should remain a facing upwards. The person counting offerings (ahutis) should sit separately. The faggots should be dry, and should not contain ants, dirt, or decayed matter and this should be ensured first. In order to avoid smoke, a fan should be kept ready and the fire should not be too mild, otherwise it will harass the people present. Just as one serves food to an honoured guest with great care and love, in the same way with faith and respect one should offer dhuti to the fire-god (agni-devati). This is done for the well-being of everyone.. Offering should be given in such a way as the fire would catcb wood. All the offerings (<<hutis) to the Devis ( Goddesses) of the ga.yatri. mantra should be given with the chanting of "idam glyatryai, idam na mama".' . GAYATRI HOMA' Om BhuT Bhuvab Svab Tat saviturvar~yam
bhargo

guidance to today's people and society. They are given in the twenty-four Slokas of the gciyat1i smrti. In the same way, nine words, three vyahrtis, one pranava (primeval sound) and thirteen verses have been discussed in the Giiyat1i smrti. On that basis, the creation of an individual and of society might have been brought about in the light of the Gciyatri Mantra constituents. BhUl:}"Bhuvah, and sval;l are the three lokas which contain Om, the paramatma, It is the essence of pr.va and vyihrtis. The body is called Bh~ the mind is called Bhuvah and the Antaritmi is called Sva1;l-dhula, 8ukfma, and the kara~ sarircs .. It is the house of God-a temple, a holy place: it should always be kept sacred and clean, and it should not give place for evil thoughts and evil activities. Every individual, family and society should give Om bhiih, bhuvah, and sval;1-the form of God's tncamation, and recognising his responsibility, the individual should keep it in as good a condition as possible. This inspiration is due to Giyatri's Bhuh, Bhuvah and Sval,t. Construction
It: (.. :) if! fiN:

of Gayat1i MantTa is as follows:

sr;;it«R! (~)

W~:

imq.~

.=twt ~: ~

yal], (deva~) na~ dhiya~ prachodayat, (tasya) savitub devasya tat var~yam bhargab

dIh."mahi.

Its literal translation: We meditate on (dhimahi) that (indescribable and allpervasive) ( tat) , pre-eminently desirable ( VaT~Ya.m) , effulgent form (bhargal],) of the universal origin (savit:u.{l.) Supreme Being, God Niray8I;ta (devasya) who (yah) directs (prachodaycit) our (nab) intellect and sense-Grgans ( dhiyab) to operate . Elaborate and special meanings of the words contained in Gayatri Mantra are as follows:
Tat means that: a means pratyaQa (Sl'eya1;l)"and fa means paroksa (preya). We should not get engulfed in material and physical desires and should not attempt to satisfy our egoes and thus remain limited to worldliness. We should not consider a to be everything, but should also

devasya dhimahi, dhiyo yo na~ prachodayiit,

gayatryai,

idam

i~

na mama

.,.'t +,: ":. mt: ~~'tv4 tit 'f.: "";'"it!. I iJo

fu1:i\'

__"~,"""'Il ~5\i ~l.uttr~iUii.l ore ~~e.~d,,' at: ~1 ~i .. ""I •.)\,

~<iq: rtcC
~~~~,

f;q~

There are twenty-four words of advice in the twenty .. four-letter syllables of the Gayatri mantra, which provides

r:

50

:,

think about te and one should also have regard for it (te). We should also keep in mind the call of the soul, the afterdeath state, fulfilment of God's ideals, observances of holy obligations and such other important principles without getting entangled in confirmed narrowness; we should adopt a broad, far-sighted attitude and determine our conduct based thereon. This is the message of Gayatri's first ~~'1Ulble,at. t Samtd. Savitii, in the word 'Savitu.1,t', means the creator and

. I...

GAYA'l'Rl YAJNA
'1.~ ...,._,

GENERAL WORSHIP OF GODS

51

vHfes, let us adopt creative, constructive, constitutional ways 'and means. Let us keep in mind what we are doing and concentrate our mind on tat, on what we can be. That which is improper in the world is due to lack of propriety. Absence of light is itself darkness. It is futile to fight with ,darloiess. Let us create light, so that darkness will be dispelled easily. The other meaning is that we should always decline to get embroiled' in the shackles of vice, dirt, Iaseivtousnesa and other evils. We should understand the glory of the soul, -think .and act independently, preferring all-round cleanliness, and rid the body of' worldly ties and non-control and save society from undesirable traditions. The sign of being enlightened is to keep before us the ideal of all-round deliverance and live accordingly. We can experience everywhere the light and power of our lamplike usefulness. On that basis alone is possible the creation 6f a divine atmosphere, and for that we must do contemplation and penance. This is the real import of the word Savita as,creator and resplendent one. VaT~ya means to selector worthy of being chosen. In this life there is no dearth of dirt. The world is full of unthinkable 1le1iefs,low traditions, and bad people. Among ibe~' only, "arenya - the best and most eminent - alone ~oU1d be accepted and that which is improper should be r.ejected and giveD no co-operation.

GOd the resplendent: these two are full of great qualitIes. We too should follow them. Casting off destructive acti-

, The meaning of the word bhii.rgal) is effulgence, to burn also. We should cast away and destroy all bad thoughts within us as also the impropriety in our qualities, deeds, and nature. We should remedy the chaos in our family. What bad elements have entered society should be done away with. In the Bhaga"ad Gitd, ~a has given advice to Arjuna to fight immorality and that is the word "bharg~" of Gayatri. To establish dharma and deStroy adharma is its main teaching. Just as one cooks grams in an earthen pot, in the same way one's brilliance should cook the improper into proper. This is the inspiration of the word "bharg~". The word devasya points towards divinity. 'People enjoy only receiving. If anyone can gauge the joy of giving, his heart will always be full of joy and happiness. He Whose nature it is to give, is God. He who is consumed by thirst is a devil. We should become God and not devils and should live a life that may be emulated. We should have divine vision. We should try to make society full of god-souls and to create a heavenly environment. The purpose of prayer is to augment god-like activities. The finger points to the word deva-God in the Giiyatr'i Mantra. Dhimahi means to' assume. Those which are 'great, the religious obligations - these should not merely be mouthed, heard and written down, but should reach our head and be transformed into desires and we should attempt to translate them into action. On the basis of discourse, talk, self-study, spiritual gathering, thinking, pondering, mostly according to high ideals, we make our contacts. And if they remain Confined.to that field and do not take root or get transformed into faith and do not in1luence the sy~temof work, then it will be put in the category of seed which does not sprout. Giyatri's word Dhimahi says that it is not enough to acknowledge competence, it must be put into action and we must get others to follow suit. DhiyaJ.t means intelligence, discretion, faith. It is the blossomed form of the seed. Individuality implies the ilmer ~tate of man. His outer behaviour and environment 'g_~t~,:moulded'on that model. This indication 'poil'its

,~

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52
GAYATRI YAJNA CENERAL WORSHIP OF GODS

53

towards the heart's inner devotion. It is through that, the way of intelligence, mind, and body and its behaviour and activities get inspiration. When our urges and proclivities are dominated by animal instincts, then even though our head is full of ideals and the body inclines towards religiosity, nothing happens. Only pride grows Gayatri's word Dhiyah merely urges us towards faith, desire, and mutation. Dhiyah has a special meaning here. It teaches even a man of ordinary understanding and intelligence to become a traveller on the path of goodness. The word Ya~ means who, i.e., the Supreme Being, who is to be construed with prachodayat. Na'IJ-means our/ours-connected with dhiya1)" i.e., our intellect etc., which, directed by Deva, the Supreme Being, operate. Prachodayat means to inspire. We pray to God to give us an efficient body in order to gain material objects. Now our asking and His giving in the material field are not fructuous. Since we do not have capacity to take advantage of things which we have obtained despite lack of merit, they will produce only increased thirst and wickedness. One considers oneself useless if one cannot do good and this can be remedied not through material objects, but through inner contentment. Therefore only one prayer has been addressed to God, in the GayatTi Mantra: 'Awaken in us the desire to tread the righteous path, give us courage to do so and even by hustling us put us on that path of welfare.' The same prayer is addressed to the soul to lead us away from- dirt and to put our body and mind on the road that will ensure the fulfilment of the ideals of human life. The last verse of the Gayatri Mantra lays stress on transforming high thinking into inspiration for bold and practical steps. It lays more and more emphasis on that point. The Svi#.akrt Homa

do they descend from the divine abode to the place where the yajiia is being performed. The gods want Or need nothing. They see only the condition of heart of the citizens of the world and confer boons or graces. One sees purity in achamana, faith in the pitcher of water, penance in agni, liberality in the oblation of ghee, etc. As a symbol of that sweetness, the sweets are offered to the fire. Sweets stand for 'all-round sweetness and light, sweet speech, sweet day-to-day transactions, sweet thoughts for all in our mind, a sweet nature that smiles and makes others smile - these are made the symbols of delightful sweets and are offered unto gods. One's individuality ought to be replete with graces of sweetness. The object of sweet offering is that, having become sweet, we remain everready to serve. One who puts sweets and ghee in a sruch. but makes an offering of ghee alone performs a svistakrt homa. In the beginning and at the end, a little work has to be done by the performer of sacrifice. All this he does as a representative of his associates. In this, one should not think of making gains or satisfying one's ego, by offering ghee, and one should not be over-egoistic. The importance of one's wealth, labours, and mental accomplishment is in proportion to one's share of them. Without. those, by merely performing deeds, one does not gain success. One should regard all having performed offerings, himself being representative of his companions. It behoves him to do pUrniihuti, vasordhiirii, (irati, etc., after the svistakrt sacrifice. In that, one must not even dream of some benefiting more and some less. SVI$TAK{?T HOMA

I I

Four things are dear to gods, i.e., (1) purity. (2) penance, (3) liberality, and (4) sweetness. Only to see them,

Om yadasya karmano 'tyaririvam yadvii nyunamihiikaram / Agni$tat Sv4takrdvidyiit sarvam sv4tam suhutam karotu me I Agnaye sv4takrte suhutohute sarvapriiyschittahuttniim kamiiniim samardhayitre sarvan na'IJ- kiimiin. samardhaya swaM I idamagnaye svi$takrte idam na mama.
G.Y.-5

$4

GAYAmIYA.JN'A '" ~

GENERAL WORSHIP OF GODS I

5S

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. PiJR/iAHUTI MANTRA
Om pUT\WmadaQ.- pi1f1Ulmidam PUT~a

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. pUTtWmudachyate pUT'ttamd.d.iiya piln;r.amevava.fiwate / daTVi paTdpata 8upilf1l.Ci pilrnarapata /

Om pi1r¢

Vasneva 1>ikTi¢ vah4 ifo,miirje satakrato 8Viihii / Om saTvam vai pil~m 800M I / a"
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There is glory for one who makes a great determination to perform a sacrifice and completes it. One's mind automatically runs towards low type of activities. By treading a path of sin, everyone easily becomes progressively 'sinful, but to attain excellence, one requires menta] strength and soul force. One who gets both these forces may be said to have gained the key to greatness. He has full right to win success. Agnihotra which is the symbol of yajiia is over. In it the victory celebration is observed in the form of pii.r¢huti. This sequence should also be obServed in yajiias as for other' great acts of selflessness; One should not let one's mi;nd get weakened until the completion of the auspicious sam.kalpa. Fickleness, unsteadiness and fear should be kept at arm's length. In the joy ()f a successful yajiia, everyone should stand up. Apart from participation in the havana, others too should be given a. little of the sacred ingredients. In piirndhuti, not a full coconut but its kernel can also be offered. A little ghee should be filled in it. Even a betel nut will do. Ghee and coconut should be reserved for §ruchi and guarded by the sacriflcer, and in pUr¢huti, the mantra should be said and, first of all', a coconut should be offered. Thereafter the performer of the havana and others present should make the last offering in the pii.T'I'l4hun. During this time there should not be any noise 01' disorder.

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~ ~~i'l!:~~['l.i~~, ~i~a~;& I
~~i~ 'i~i'Uu~ ~~iilC&l~~a ~ ~~ !C\1 "'~L"'d ~~,i~~~l"'d I ClMC\rC\il~ C\~ adidl ~~ Y. :aci' et ~L I
Vasordh4Td VasordhiiTii is the biggest offering of ghee. Ghee means love, affection, courtesy. In the beginning of the holy ritual seven oblations of ghee were made; therefore, the end should be still more dignified than the beginning. In Vasordhara, a continuous flow of ghee is maintained and more ghee is offered. There should be a greater sense of renunciation and enthusiasm at the end than at the beginning of holy ritual, but generally later on they cool off. The ways of the throughtful are quite different .. Once they tread the religious path, they proceed very fast and in the end they identify themselves with it, completely. They do not break the tradition. The Vasordharii is to be kept going in the form of yajfia tradition throughout one's life.

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II ~ II

So

GAYATRI YAJNA

GENERAL WORSHIP 'OF GODS S41"1"ft:w4dd~ q;mr ~ ,,<1j<'lotT: ~ "~

57

VARSODHARA MANTRA Om VasoQ_ pavitTamasi

,~ ,

satadhciram vaso{t pavitTamasi sahasTadharam / _devastva savit4 puniitu vaso{t pavitr~ satadhiir~ suptVti kiimadh.ukl}ah 'sviihii /

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Arati or waving. o1ligh~ is performed W show respect to the God of yaj~a. Furthermore a lamp is the symbol of knowledge and arati should' be performed to the God of yajiia and also to all other gods and goddesses. During the arati. conch, jhalar. drum, etc. should be played.
Om yam bTahma ve<iantavid'o vadanti param pradhanam p'UT"Uf48 tathiinye / ViSvodgate{t k4ra~mi8varam tasmai namo vighnavindSandya

~"U...ii I rqtCUf. ..~;c !l~'''''tqiu, c d~ ...iU rq"" rqwt.ltLwt.L~ II yo ~ 6;l.iI.l ~~~ ~ ~4~ racit ~tt iii: :y,i;)l"luill"lr ...tti -.I.~~ ~'l~ II \ltLwt.LcU~Mf. ..~'" ~ ...~ "".~ ~i.iUf;)l~ ~.-t1 wi. fqi: ~~L~~~: l~~ d.~ wI.'l: II
"li ";l~~ ~-.. Druta-Aviighr4~

va
//

Om yam bTahmd varuv-en<iTarudramaruta{t

stunvanti divyai{t stavaiQ Vedaih saflgapada1cramopanifadaiq. pa.§yanti yam yogina dhyandvasth.ita-tadgatena manasa pa§yanti yam yoginab, yasyiintam na vidu{t suTii8'UTaga~{t devaya tasmai nama{t / /

The ghee trickling down while offering it should be collected in a plate and given to all people who are present. If there are more people, then the ghee should be put into two to five small bowls and distributed to all. The water-mixed ghee should be applied to both the palms with a finger. _While chanting the mantra, they should be held near the yajiia to be warmed. After the mantra is over, the ghee should be smelt and then applied on the - hands. face, etc, With this rite the body and organs become strengthened. Druta-Aviighmna contains the knowledge how to maintain a powerful' yajiia atmosphere by filling the head with the .message of the yajiia. filling the eyes with it, keeping it reverberating in the ears, discussing it and smelling its divine perfume. How to make this technique fill our head and put life into our sense-organs is indicated in the druta-avaghrii1W. DRUTA-AVAGHRAJyA MANTRA

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Om .Tanii.pd agne~si tanvam me pithi / Om Ayurda agne.'si ayurme dehi / Om Varchoda agne'si vaTcho me dehi / Om Agne yanme tanva iinam tan ma dP'J't14 / Om medham me deva{l. savitd iidadhiLtu /

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58

GAYA'TIU YAJNA

GENERAL WORSHIP OF GODS

S9

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Om medhiim me devi sarasvat~ iidadhiitu. / Om 'TI1€dhiim me aSvinau deviiviidhattiim p~kara.rrajau

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should function in thought, word, and deed in such a way that one's life is made worthwhile. Generally, bhasma is applied on sruva and people also apply it with the finger on the directed parts of the body. If there are many people, then attempt should be made for putting bhasma into more containers and getting it distributed to all quickly. Taking the bhasma from the Sruva it should be applied with the aniimikii finger to the forehead, head, both hands, and the heart, while chanting the following mantra:Bhasma-Dhiira1J-a Mantra Om tryay'W}am jamadagne1;!. iti talare (forehead) Om kaiyapasya tryayu$am iti griviiyii.m (throat) Om yaddeve$tu tryiiYU$am iti dak$ina bii.humule (shoulders) Om tanno' astu. tryiiYU$am iti hrdaye (heart)

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BHASMA-DHARAlY

A MANTRA

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Life ends in a heap of ashes. How foolish it is for man to remain engrossed in avarice, temptation - and egoism when he himself will be a handful of ash that will be blown about by the wind one day. If only man would understand this distant yet undeniable reality, he would have planned his life in such a way that he would not have to repent for having wasted away his life in useless and meaningless trifles. Death can come any time and can turn this beautiful body into a heap of ashes in no time. In order to put this firmly into one's mind, ash from the yajfia is applied on the forehead. This holy ash is also to be applied on the throat, hands, the heart, etc. The throat represents a promise, the hands stand for work, the heart symbolises the mind. One

~ ~) ~

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y. ?If.l~bi ~e;)~Rrrl ~~U2 I y. !t~'I.t~ ~l~'trlt.Gi :JJhl~llt., I y. ~~i:i~ ?If.l~'trlt.rrl c.r~l~ c.tl~+.l~ Y. rl4l :a.l~1 ?If.l~ttrlt.rd. a~it I

K$amiipriirthanii To see one's own faults, to remove misunderstandings from one with whom we may have behaved improperly or unpalatably, to make good any losses we may have caused to others - these are marks of goodness. There may have been errors or drawbacks in the performance of the yajiia. It is possible we behaved wrongly with our companions. If we apologise for this, our mind becomes light. Also, the unpleasantness of the other person is

60

GAYATRI YAJNA

oj

I:

removed. That is the thing proper for a good man-selfintrospection - quest for the soul, maintaining a noble attitude towards others. On the occasion of this sacrifice and even later, there remains ibis prayer for pardon to be said. All should stand up, fold their hands, and saying the mantra should fill their mind with such high sentiment.
~AMAPRARTHANA SLOKAS

GENERAL

WORSHIP OF GODS

61

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~~alf"!citti !'"i ~~qd.l~~~
Siiffiinga Namaskara

~-i =tl'""i'lrrd 'llf'1'l =tlm

Avdhanam na ja:niimi naiva jiiniimi piijanam / Visarjanam na ja.niimi k$amasva parame.ivara / / Mantrahinam kriyiihinam bhaktih:inam sureSvara / YatpUjitam maya deva -paripU.~m tadastu me / / Yadakfara-padabhr04fam m4trdhinam cha yad b{t,avet / Tatsarvam. k,amyaMm deva prasida parameSvara / / Yasya smrtya Coo niirnoktyd tapoyajiiakriydditu / Nyilnam sampU.71'4tam yati, sadyo vande tamachyutam // Pramiidiit kurvaMm karma prachyavetiidhvare.ru yat I Smaratwdeva tadvi.$'ttob, sampt1riutm sytiditi SrUtib, / /
~Of~'"'~~",!1 ~~ Of ~ ~

To rest on one's knees on the floor and bow one's head is to do a sananganamaskdra. Apart from this, according to old tradition one does a ~miganamaskdra by lying prostrate on the fi~r. But th~ a?o~e way o~ doin~ ~t is proper. It is to be done to an individual of high spln~al attainment or to God only. Here this sd$tdfl.ganamaskiira is to be done only for the yajiia ideals of the God of Yajiia and for the high sentiments to be imbibed from the organisation of the yaj:iia. All should stay in this sa.nait.ganamaskara pose and chant the mantra.
SA$TARGA NAMASKARA Namo'sfvanantiiya MANTRA sahasramiirtaye , sahasrapa;ddk$iS'irorubdhave I sahasranamne pU1"U$dyasaSvate 3aha.§rakotiyugadhciri~ nama{l. / / Nama brahm~ya devaya Gobrahma1UlhiMya cha / Jagaddhitiiya Kr~ya Govindaya nama namab, / / '

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62

GAYATRI

YAJNA

.subhakamana
This mantra is said for the well-being of all assembled as the reading of the svasti. We should have good feelings even for our enemies and should not harbour any ill-feeling in our mind; nor should we think ill of anyone with whom we may have bad relations. Our well-being is included in the well-being of all. We should keep this in mind and think well of others. Only for that a .fubhakdman(i is done. . All should fold hands in supplication and chant the mantra in unison.

~lM

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GENERAL WORSHIP OF GODS "'~"'\(4ft~ r~ ~~~ ~l:

63
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Santi-Abh~iichana .sUBHAKAMANA MANTRA Svasti prajiibhya1J, paJiptilayant<im Nyayyena marg¥ mcihim mahi&i1J, / Gobrahma~bhya1J, iubhamastu. nit yam Lo'loiiJ}. sa~ sukhino bhavantu / I Sarve bhavantu sukhina1J,sarve santu niramaya~ / Sarve bhadrd,!,-ipaSyantu mci kaichid du1J,khamdpnuyat 1/ Aputra1J,putri~1J, santu putritUI1J, antu pautritUI1J, '/ • s Nirdhana1;l.. sadha~ santu jivantu saradam satam / I .$raddham medham yaSaQ,prajfiiim vidyam ptL#.im ..8riyam balam / Teja ~YWJYam arogyam dehi me havyaviihana 1/
!!'he water contained in the pitcher which was kept near the yajiia altar should be sprinkled on the assembled people with an Aso .(91~) leaf or Bower. The water pitcher kept in the divinity of the yaj:iia-6ala infuses the elements of bodily health, mental peace and the soul's elevation. While sprinkling this holy water, we should have this thought in our mind. The spiritual and the material benefits of the yajiia are reaching the people present and through them they will traverse from restlessness to peace, from death to immortality and from darkness to light.

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1 I
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ABHI$INCHANA

MANTRA

Om Dyau1;l.. Siiintir-antarik,am santi1;l..:

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Prthvi santi-rapaQ.8antir-of4dhayatz, santitz, Vanaspatayatz, Siiintir-viSve deVii1J, antirs Brahma Biintitz, sarvam santi1;l.. antireva santiQ.sa me s santiredhi. Om santi1;l.. santiQ. santiQ . 8arva~ntirbhavatu /1
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64

GAYATRI YAJNA

GENERAL WO~

OF GODS

6S

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Pra<fak4iv-a To perambulate the yajfia.SiiUi four times is to think of the soul together with the ya.rnaPuru.$a. Even in weddings four rounds are made. So far the mantras were said sitting, only hands were used. Now we have to tread the yajiia way; thereon depend purity of feeling and success of the yajiia. Now begins karinayiitrn. One starts walking in the direction indicated in the yajiiaantWthana. There are, four steps: . (1) ScrmkaZpa; ( 2 ) Commencement; ( 3 ) PUru.{liirtha; ( 4) Concentration. If any work related to these four steps is done, then it will surely be crowned with success. This is a rehearsal to completing the four stages, to taking four steps towards living a yajiia-dominant life. These four actions are designed to make one adopt the disciplines of sadhana, study, service, and restraint in order to attain unity, equality, capability and purity. We should make the determination that we shall tread that path and advance during peregrination. . During big yajiias, it takes a long time to do the peregrination. It is good to chant a poem of praise to Gayatr5inata. and the God of yajiia. During peregrination, people should walk in a line. At the end of the yajiia, everyone should stand up and make four rounds of it from left to right side. Ydni kani eha papa:ni jnatajnatakrfii,ni Tdni sarvd~i na8yantu pradak#~pade eha / pade / /

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S8.viqp: ( Gayatn) is inspiration; Savita. (Brahman shining like the sun) is the inspirer. This inspirer and the inspiration are closely related. Gayatri water-pitcher should be offered to its primeval God, Sun. The merging of duality into oneness, the union of strength and the strong one, of inspirer and inspiration - this itself' constitutes an offering to the Sun. The symbolic act of uniting flowing water with the heat of fire and merging it into steadfast Brahman is the true offering that we may call the fusion of peace, revolution, progress and sacrifice.
Water should be dropped slowly, from the pitcher while facing the SUD. One should not tread OD the water. The water should be taken in a plate and then it should be offered with tulasi leaves to the yaj.;ia.8a14. Sfi,rya-A rghyadiina (Offering to the Sun)

The Acharya should hold the water pitcher and, facing the sun, should chant the mantra given below and then offer the water to the sun. Others should fold their hands and do obeisance to the sun. Om Sfi,ryadeva sahasrii:ms'0 tejorase jagatpate / Anukam~aya bhakt,¥d grhii1'_liirgh1!amdivdkara / /

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PufPCiftjaZi Purpiifi.jali is the valedictory function. With the chanting of the mantras of the Purtl,fa81ikta, God was welcomed on His arrivaL Now He should be bidden a farewell with flowers. AU should take flowers and rice in

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66

GAYATRI YAJNA

GENERAL

WORSHIP

OF GODS

67

their hands. After the pu.$piinjaU mantra is chanted, flowers should be sprinkled like rain on God. One can offer garlands or bouquets of flowers also. The flower is the symbol of one's pure sentiment of devotion, and to offer it means to show reverence.

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In this world there are two classes of beings - devils and Gods in the form of darkness and light. They themselves are called selfishness and selflessness meanness and nobility. Between the two we must assess some less and others more. If sensuous devilry is dear to one then one will relish temptation, avarice, ego, thirst, desire and one will strive and live for them only. Then there will be no wish to perform good deeds for the fulfilment of one's life's objectives nor will there be time for it. But if we aim at goodness, we shall exert ourselves to earn the necessaries of life to maintain ourselves and our family and shall be able to spare time for high thinking and ideal deeds. The godly way leads to prosperity and the devilish way to sorrow, feuds, and downfall. Which of the two will one choose, with whom will one be fraternal, which will one mak:~?e:s choice? The answers will be given during the P'U$panJaltmantra. To do sincere obeisance while bidding farewell shows that we like godliness, that we have made it our objective and that we have chosen to tread that path. SRADDHANJALI MANTRA Om Yaj1iena yajofiamayajanta deviistiini dharm.ii1l-i prathamiinyiisan / sachante yatra 'purve sadhya1;r.santi devii1;r./ /
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should be showered on the yajfia - altar. Yellow coloured rice (mantr.ik$atii1;r.) may do in place of flowers. After expressing our joy and satisfaction at having got the good fortune to remain in God's proximity, obeisance should be made to the divine powers at the time of the conclusion of the yajfia. We should be grateful to those who inspired in us a desire to undertake this function, created enthusiasm and daring in us, helped us in collecting the materials for the same which concluded joyously, and they should be offered thanks. While conducting the function we should pray that we may have the good fortune to be performing such auspicious functions very often. VISARJANA MANTRA svasthii,ne kU1l-.;lamadhyata~ / Hutamiidiiya devebhya1;r. s'tghram dehi praSida me / / Gachchha Gachchha suraire9tha svasthdne paramesvara / Yatra brahmiidayo deviistatra gachchha hutiiSana / / Yantu devaga¢1;r. sarve piijiimiidiiya miimakim / I~Jciima~samrddhyartham punwragamanaya cha / /
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68

c::;AYATRl YAJNA

GENERAL wO~

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GODS

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1. GG.yatri m4tci ni jaya ho ni jaya ho 3. Vedabhagavan ni jaya ho 4. Satyasaniitan dharma ni jaya ho 5. BMratiya samskrti ni jaya ho 6. Bharata m&ci ni jaya ho 7. Sadgurudeva ni jaya ho 8. Am4ri yugn nirma~ satsankalpa pur~ ho (3 times) 9. Amclri yug nirmcin yojana sajaZ' ho (3 times) 10. Jnana yajfi.a ni zaz maS6.Z;valant ho (3 times) 11. VicMra kranti abhiycin sajaZ 11.0 (3 times)
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YAJNABHAGAVANNIPRARTHANA Yajnaroopa prabho hamare bhav ujjwal kijiye Chod deva chal kapatko, mo:inasik bal.dijiye Vedki bole richaye, satya ko dharan kare Harshame ho magna Bare sok sagar' Be tare Aswamedhadik rachaye yajna par uplear ko Dharma-maryada chaZakar Zabh de samsar ko Nitya shrdda--bhakti.te yajna.di hum katie rahe

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70

CAYA'tRI YAJNA

GENERAL WORSHIP

OF GODS

71

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Jamo jamo gayatTi mat, mara bhojaniyam Tare gokhale bandhya toraniya, asopalav ne jUlJiar karya pancho pachare pujaniya, kaTi rajopacOOranabOOv PuTi manbhog bhojan jamadiya, pachi am utaru mat, Nathi sona chandi thaI pittal na, , ehe duna patal na tham. MaTi ta.chukadi che vinanti; jo je hun chu manav jat Mat4 avagan na vicharjo mara jo je hridayana bOOv. Aje aavyo sudOOmabarane, layi vidur bhaji paan. Tun bhavana bhukhi bhuvaneswari, hun bhikshu himamsu bal Ame gayatTi paTivar baludan, tun annapoorna sakshat
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Brahmar1lpi~i,pra~aya piilini, jagat dMtri ambe Bhav bhaya hd:ri~i,janhitka~i, sukhda. jagadambe Bhaya hiLTi~i,bhavtaTi~i, anghe aj anandara.,."i Avikari, adhahaTi avichalit, amale avindSi Kamadhenu sat chit ananda jay ganga giUl Savita ki sasvati sakti tum savitri Sita 1J,g,Yaju, Sam, Atharva, pranayini pra~v maha mahime Ku~lini sahasrar, S'U$1l1uniL sobha gu~ garime SwaM swadhii.sach;;, rahm4'tl-i rildM rudra~i b Jai sadrii.pii,vani, vidya, kamala, kaly.li~i Janani ham hain din hin dukh daridra ke ghere Yadyapi ku#l kapati kapUt tavii. balak hain tere Sneha sani karu¢may miitiL chara~ sara~ dijai bilakh rahe hum sisu sut tere daya dristi ki jai Kam krodh, mad, Zobh, dambh, durbhav, dvef, hariye §Uddb"buddhi, n1.fpaphrdaya man ko pavitra kaTiye Tum samarth sab bhanti, taTi~i. t'Ufti, p'U$ti trata sat miirg par hamen chaIa!)jo hai sukh ddta jayati ;ai giiyatri maUl jayati jai gayatri mata.

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