||O® bh¿rbhuva¡ sva¡ tatsaviturvareñya® bhargo devasya dhºmahi dhiyo yo na¡ pracoday³t ||

(May Almighty illuminate our intellect and inspire us towards the righteous path)
- Rigveda 3/62/10; Samveda 1462, Yajurveda 3/35, 22/9, 30/2, 36/3
Yajurveda

Volume – 3 Annual Subscription

Issue – 4 India - Rs. 60/-
July –Aug., 2005 Abroad - Rs. 600/-
Date of Publication: 01.07. 2005

Sarva® Aïvamedha¡
(Aïvamedha is all-accomplishing)
Ïatapatha 13/3/1/4
Ïatapatha Br³hmaña , describes Aïvamedha Yajó³nuÌÚh³na
A Vedic scripture,
performed by Praj³pati (Lord of Creation) for fulfilling all His aspirations, as follows –

Praj³patirak³mayat | Sarv³nk³m³n³pnuy³ gwa®

sarv³vyaÌÚºvyarïnuvºyeti sa aita®aïwamedham trir³tra®
yajóakratupaïyattam³haratten³yajata teneÌÚv³
sarv³nk³m³n³pnotsarv³ vyaÌÚºvy³rïnut sarv³nh vai k³m³n³pnoti
sarv³vyaÌÚºvyarïnute yo aïvamedhena yajate |
- Ïatapatha 13/4/1/1
Praj³pati wished that all His aspirations be fulfilled and that He should get all the (material)
things. He planned an Aïvamedha yajóa spanning over a period of three (days and) nights.
He performed this yajóa. After performing this yajóa, He attained all that He aspired for. He
acquired all the (material) abundance. One, who performs Aïvamedha yajóa, gets all his
desires fulfilled; he gets all the wished for abundance.

Note to the readers:

All the Sanskrit and Hindi words have been set in the text according to the international
convention of symbols for transliteration and pronunciation, the key to which is given on
page 74 of this issue.
- Editorial Team

July-Aug 2005 3
 Contents

1. Amrit cintan : . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 03
Sarva® Aïvamedha¡
2. From Chief Editor's desk . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 05
3. Supreme spiritual endeavor of this era . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 07
4. Dev sanskriti digvijay abhiy³n :
The battle between the gods and demons . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12
5. Fulfillment of desires through yajóa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16
6. Yajóa is based not only on faith but also on science . . . . . . . . . . . . . . . . . . . . . . . 20
7. Aïvamedha – The king of yajóas . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24
8. The one that awakens ‘Medh³’ (Intelligence) is Aïvamedha . . . . . . . . . . . . . . . . 28
9. Aïvamedha, Savit³ and G³yatrº S³dhan³ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32
10. Aïvamedha yajóa : A process of utilization of solar energy . . . . . . . . . . . . . . . 37
11. bali– Devadakïiñ³ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Yajóa bali 42
12. The process of yajóa, divine discipline and yajóa sansad . . . . . . . . . . . . . . . . . . . 45
13. A unique effort after two thousand years . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50
14. Science and spirituality : . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55
The modes of yajóa and the science of kuñdas
15 Ayurvedic therapies – 4 : . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60
Ayurvedic decoction therapy - III
16. Vedic cosmology – 4: . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 64
Different branches of Vedic sciences
17. Amrit V³ñº : . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 69
The purpose and significance of grand yajóas
20. Shantikunj campus news . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 73
21. Key to transliteration and pronunciation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 74

4 July-Aug 2005
 From Chief Editor's Desk
Dr. Pranav Pandya
T he rainy season (July-August) brings
with it the gifts of life-giving waters—
a luxuriantly vibrant upsurge of plant life
on Mother Earth. It is a happy coincidence
that during this season of lush green nature
we celebrate three sacred Parvas in quick
succession; Guru P¿rñim³, Ïr³vañº and
JanamaÌÚmº. Of these, Guru P¿rñim³ is of
very special significance for us, the Parijans
of Gayatri Pariwar. In fact Guru and G³yatrº
have a symbiotic relationship, so much so
that Adi Shankaracharya has declared –
Namo Astu Gurvai Tasmai G³yatrº R¿piñai
Sad³ - (Guru is G³yatrº personified).
This year Guru P¿rñim³ falls on July 21 when
all of us, Gayatri Pariwar Parijans, will
reverently remember our Guru Satta and will
rededicate ourselves to work still more
resolutely and single-pointedly towards the
concretization of Gurudev’s vision of uplifted
and enlightened humanity - living in peace,
harmony and love.
We are starting a series of 14–day youth
leadership training camps at the Dev
Sanskriti Vishwa Vidyalaya (DSVV) campus
for Gayatri Pariwar youths between the age
group 15 - 26. The first camp in this series
will be for a batch of 50 youths from USA,
Canada and Britain, to be held from July 14
July-Aug 2005
to 27, 2005. These camps will continue to be
held thereafter for the youths from
metrocities in India, and from Australia,
Mauritius, South Africa and other parts of
the world.
We are also planning to start a series of yoga
camps from July this year at the DSVV
Campus. Our Secondary School Affiliated
to the CBSE is also being shifted from the
Shantikunj Ashram to the DSVV premises.
We are organizing two grand Aïvamedha
Yajóas during the second half of 2005.the
first one will be a 252 Kuñúya Yajóa to be
performed at Sydney (Australia) on October
1,2 and 3, 2005; and the second one will be
a 501- Kuñúya Yajóa to be held at Madurai
(Tamil Nadu) on December 29–31, 2005 and
January 1, 2006.
The present July–August, 2005 issue of
Akhand Jyoti is being published as a special
issue providing indepth, specific and
authoritative information about the intrinsic
significance of Aïvamedha Yajóa being
organized by the Gayatri mission since 1992.
We are expecting around 15,000 devotees
from Australia and Fiji to participate at the
5
SydneyYajóa; and around 5 lakh in the Yajóa
at Madurai.
The greatest offering we, the children of our
Gurudev, can make to him on Guru P¿rñim³
is to sincerely endeavour to manifest in our
own lives some of the divine attributes that
he so gloriously manifested in his own life.
In this connection I share with Parijans the
universally acclaimed prayer of Saint Francis
of Assisi, as our Gurudev was the
personification of all the virtues prayed for
by the Great Saint:
Lord, make me an instrument of Thy peace
Where there is hatred, let me sow love.
Where there is injury, pardon
Where there is doubt, faith
Where there is despair, hope
Where there is darkness, light
And where there is sadness, joy
O, divine master grant that I may not seek so
much to be consoled as to console
To be understood as to understand,
To be loved as to love;
For it is in giving that we receive,
It is in pardoning that we are pardoned ,
As it is in dying to the self that we are born to
eternal life.
With prayer filled Guru P¿rñim³ greetings.
Dr. Pranav Pandya
6 July-Aug 2005
Some people brought a young man to
MaharÌi Patanjali and said – “Despite the best
efforts from our side, we are not able to teach
this man the importance of yoga s³dhan³ in
human life. Kindly help us in this regard”. The
MaharÌi asked the young man to stay back in
his Ashram for a few days. Several days passed.
The people who had brought that man to the
Ashram came to meet him there. It was indeed
a pleasant surprise for them to see him
completely transformed. That man, who was
addicted to intoxicating drugs and sensual
pleasures a few days back, was now living a
life of austerity and self control. He was
engrossed in deep meditation beneath a huge
tree when they reached the Ashram.
“How did this magical change occur?”
– They couldn’t help asking MaharÌi Patanjali.
The latter humbly replied that there was nothing
amazing in this. It was doe to healing and
soothing influence of the spiritually suffused
vibrations of this Ashram, where every inmate is
a devoted s³dhaka; this acts as an attitudinal
therapy. Those people were well aware that the
environment also plays an important role in the
progress of s³dhan³ but they could not follow
what the MaharÌi meant by attitudinal therapy.
MaharÌi further explained – “An eye-specialist
cures the problems of eyesight but treatment of
the mental-sight, the outlook towards the self and
the world…, is the job of a —ïi. Because of the
deep insight awakened by long-term s³dhan³,
a —ïi can view the hidden tendencies and nature
of a person and diagnose the ailments of the
mental and emotional selves. Using their spiritual
powers, —ïis can heal such ailments and
infirmities of the inner selves of a person. The
treatment and righteous orientation of one’s
mentality is achieved not merely by preaching
and teaching but by the impact of the —ïi -level
s³dhan³””.
 Supreme Spiritual Endeavor
of this Era
G urudev Pt. Shriram Sharma Acharya
h ad identified Âsth³ Sankat – the crisis of
faith (in the divine origin and values of
humanity), as the root cause of all evils,
ailments and adversities of our times and
referred it as the King of Demons, who cannot
be vanquished by the gross (worldly) efforts
alone. The evil influence of this demon has
permeated every aspect of life – from
environment to the humanity’s thoughts,
emotions and inner sentiments.
The origin of the “Âsth³ Sankata” being deeply
rooted in the human mental and emotional
depths can be destroyed only by spiritual
refinement of mind and awakening of the
intrinsic faith and the Real Self. The supreme
power of G³yatrº is said to have descended on
the earth for this purpose. Gurudev manifested
in his life the divine radiance of G³yatrº and
wholeheartedly consecrated himself for the
propagation of the deep knowledge of the
super science of G³yatrº and Yajóa among the
masses all his life.
The Prajó³ PuraÌcaraña initiated by him in the
1980 was the first ever collective spiritual
s³dhan³ of the Modern Age. His seer vision
visualized the last twelve years of the second
millennium as most crucial transitional period
from darkness to light. This spiritual experiment
of global impact spans the 12-year period from
the Âïvin Nava Ratri (in the month of November)
July-Aug 2005
of 1988 and the Vasant Pancamº day (in January)
of 2001.
Commenting on the long-term effects of this
collective spiritual endeavor, P¿jya Gurudev
writes – “The Yug Sandhi Mah³puraÌcaraña is the
greatest dharm³nuÌÚh³na of this era. The
participants in this collective s³dhan³ would
attain unique inner strength and enlightened
personalities. The emergence of waves of
divine energies in the environment will lead
to the highest good of all beings. The flow (of
mah³pr³ña) educed thereby will influence
people across the globe and thus create the
ideal ambience for glorious growth and all-
round development of the world towards
peace, joy and prudence”.
The s³dhakas of the mah³puraÌcaraña were
assigned three major tasks – (i) whole hearted
participation in the altruist activities of social
reform and reconstruction; (ii) expanding the
Vic³ra Kr³nti Abhiy³n by refining their own
thinking and enlightening the masses; (iii)
collective G³yatrº Meditation and Mantra-Japa
(performed simultaneously at a fixed time
interval every day) for purification of the
subliminal environment of life.
All the above activities were centrally
coordinated from Shantikunj. The s³dhakas
distributed across the globe sincerely carried
out the assigned duties as per the inspirations
7
and training received here or as per the
guidance offered through the publications of
the Gayatri Pariwar -Yug Nirman Yojna and the
practical advice of the experienced s³dhakas,
representatives of the center.
The mission’s ongoing projects of social and
national reconstruction – ranging from mass
education, elimination of superstitions and
untoward customs, improvement of people’s
health, etc, to reformation and refinement of
the psychological and spiritual domains of
people’s life, have gained remarkable
momentum during the period (1988-2000) of
the Yug Sandhi Mah³puraÌcaraña. The Gayatri
Pariwar is also offering special training
programmes of moral education, personality
development, self-reliant education and self-
employment schemes for rural areas. In
addition, it is making constructive
contributions in several non-governmental and
government projects of nation building.
The monumental sagacious writings (over 3000
treatises/books/booklets in Hindi) of Pt.
Shriram Sharma Acharya on wide ranging of
topics concerning almost all facets of life are
one of the most valuable assets of the
humanity. A number of these and some other
publications and magazines of the mission
have been or are being translated and
published in several other languages. This
expansion of Yug-S³hitya has also become rapid
and manifold during the abovementioned 12-
year period.
The series of dºpa-yajóas and gy³na-yajóas
organized during this period in large number
of villages, towns and cities in different parts
8 July-Aug 2005
of the country and in several cities abroad have
boosted the revolutionary cascade of
purification of thoughts and righteous
orientation of attitudes – among the masses,
under the Vic³ra Kr³nti Abhiy³n. The three-
month long training programmes of Yug Ïilpº
S³dhan³, running throughout the year at
Shantikunj, have produced many talented
volunteers who would adeptly continue
expanding this process with greater zeal and
motivation.
After the mah³pray³ña of P¿jya Gurudev on
G³yatrº Jayantº day, June2, 1990, the
Ïraddhanjali Sam³roha, Ïapath Sam³roha and
the series of twenty-seven Aïvamedha Yajóas
of the Deva Sanskriti Digvijaya Abhiy³n – for
the resurrection and expansion of the —Ìi
culture in true light of science and
spirituality, were accomplished by the divine
grace of his subliminal protection and under
the auspicious presence and guidance of
Vandaniya Mataji Bhagwati Devi Sharma.
These grand events provided immense
momentum to the spread of the noble cause
of the mission – dedicated to the emergence
of a bright era for humanity. The message
of the new era reached all corners of the
globe via these mass movements of spiritual
and cultural arousal.
Vandaniya Mataji too joined P¿jya Gurudev in
the invisible sublime realms after renouncing
her physical sheath in September 1994. The
mission has continued its growth by the
angelic blessings of the Gurusattas since then.
In addition, about four hundred Sanskara
Mahotsavas have been organized. These have
further helped in creating awareness about
the light of the virtuous values of the Indian
Culture (the —Ìi culture) amongst about forty
million men and women in different rural and
urban areas of the country. With the voluntary
support of thousands of devoted nonresident
Indians, the mission’s activities have been
propagated in about eighty countries abroad;
thus forming the All World Gayatri Pariwar.
This has indeed been an epoch-making
expansion of the Vic³ra Kr³nti Abhiy³na.
The third and the strongest aspect of the “Yug
Sandhi Mah³puraÌcaraña” has been the collective
endeavors of dedicated G³yatrº S³dhan³s and
prayers for the purification of the subtle world
and arousal of divinity hidden in mankind to
create an ambience of supernal glory on the
earth. The initial target of 24 crore japas of
G³yatrº Mantra per day might appear rather
ambitious and hard to be achieved. However,
this was effectively accomplished with the
collective participation of over 24 lakh
s³dhakas, who used to perform japa and G³yatrº
Meditation for about ten minutes
simultaneously during a fixed time interval
around sunrise everyday.
The number of s³dhakas continued to increase
every year. Over 2400 crores G³yatrº Mantra
Japas are being offered every year at Shantikunj
alone. Adding the regular collective japas by
over 24 lakh s³dhakas performed at the 2400
Ïaktipºthas and 24000 Prajóa Sansth³nas, spread
all over the world, indeed makes this number
huge enough to vibrate the cosmic flow of
pr³ña and the collective consciousness. The
collective prayer programmes on Sundays
organized at these local centers consist of
mental prayer and meditation, chanting of
July-Aug 2005
G³yatrº C³lis³ and G³yatrº Stawana, and vocal
japa of G³yatrº Mantra with dºpa yajóas. This is
followed by singing of inspiring devotional
songs and satsang and sw³dhy³ya.
The 9-days s³dhan³ satras of spiritual refinement
and personality development are regular
features of Shantikunj’s schedule. These also
involve performance of Laghu AnuÌÚh³nas of
G³yatrº at this Siddha Tºrtha. The spiritually
charged atmosphere of this ashram and the
continuous flow of the vibrations of the G³yatrº
Mantra in its subtle ambience lend supramental
support in s³dhaka’s spiritual progress.
The participation in these satras has also
exponentially increased during the
Mah³puraÌcaraña – period. The enlightened
s³dhakas associated with the mission since
long time also perform at least one laghu
anuÌÚh³na every year at this sacred G³yatrº
Tºrtha. All the participants in the s³dhan³
satras have contributed in the gigantic japa
yagya of this Mah³puraÌcaraña. Meditation
on rising sun is an integral part of these japa-
s³dhan³s to enable illumination of the
s³dhakas’ inner self and the collective
consciousness by the eternal glow of the
Mah³pr³ña of Savit³.
Milestones of Mah³p¿rñ³huti
The collective japas of the G³yatrº Mantra in the
Yug Sandhi Mah³puraïcaraña had reached 240
billion japas per day towards in the concluding
part of this transitional 12-year period. The
Mah³purnahuti (completion) of this unique
spiritual experiment was commemorated in
five phases involving eminent s³dhan³s, yajóas,
9
focused collective prayers and mass-awareness
programs at grass-root level.
The arddha-p¿rñ³huti of this mah³puraïcaraña
was organized at Anvalkheda village of Agra
District in November 1995. Over 40 lakh
people had participated in this Aïvamedha
Yajóa, which inspired refinement of mental
tendencies and eradication of social evils in a
significant way.
During the second phase, the year 1999 was
observed as the “S³dhan³ VarÌa” (year of
s³dhan³). Its commencement on the Vasant
Pancamº day wrote a new chapter in modern
history marking a twenty-four hours AkhañÃa
(continuous) G³yatrº Japa followed by
collective prayers for bright future for all –
performed simultaneously at more than 24,000
centers of the Gayatri Pariwar with a
participation of over a million s³dhakas. Apart
from the regular s³dhan³ of the
mah³puraïcaraña during this year, 108 special
G³yatrº Japas were done by each s³dhaka every
day solely as a prayer for global peace and to
ward off wars, natural calamities and growing
adversities. Special ³hutis (of havan s³magrº)
with collective chanting of selected vedic
mantras were offered in the daily yajóas for
this purpose.
On 3rd December 1999 coinciding with the
Pulse-Polio Day, mass prayers of all religions
were organized by the Gayatri Pariwar on this
day (between 5pm and 6pm) with participation
of people from different faiths to generate
public awareness for health. “Healthy Body
and Happy Mind” was the focus of these
prayers. As per the reports from the ïaktipºthas
10
and other local centers, a minimum of one
crore people offered their prayers and
participated in the concluding dºpa yajóas that
day. Other religious communities and
organizations had also collaborated at many
places to make this rare interfaith event a
grand success. Similar collective prayers for
“Illumination of Mind and Bright Future for
All” were organized worldwide with dºpa
yajóas on the Vasant Parva in February 2000.
Nationwide tºrtha y³tras (pilgrimage tours) of
the villages and towns marked the later half
of the third phase. Grand stirring and
enlightenment of mass mentality was achieved
by organizing the large number of dºpa yajóas,
exhibitions, inspiring discourses and
educative conferences organized by the groups
of mission’s talented volunteers. These
dedicated and experienced s³dhakas went with
the holy kalaïa in different parts of the country
– covering almost every state of India at the
levels of villages, towns, districts and
divisions. 108 grand dºpa yajóas at divisional
or state level were performed at the last
sojourns of the y³tr³s to channelize the mass-
enthusiasm and motivation of talents towards
the development of educated families,
cultured society and progressive nation. Few
such y³tr³s were also arranged abroad. This
phase concluded with the confluence of the
y³tr³s (from different directions) at Shantikunj
on Gayatri Jayanti, June 2000.
A glorious Vibh¿ti Gy³na Yagya was organized
on 8 th October 2000 in the national capital
during the fourth phase. This was indeed a
rare congregation at the Nehru Stadium, New
Delhi that witnessed eminent talents from
July-Aug 2005
almost all walks of life pledging for their
constructive support/participation in the “Yug
Nirman Yojana” in the presence of intellectuals
and dignitaries and representatives from other
voluntary (NGOs) and religious organizations,
governments and media.
The All World Gayatri Pariwar had also
mobilized sevenfold developmental
revolutionary projects (sapta kr³ntis) in the
fields of S³dhan³, Education, Health, Self-
Reliance, Environmental Safety and
Purification, Women’s Empowerment, and
Social Reformation and Refinement during
this phase.
The foundation of the “Dev Sanskriti
Vishwavidyalaya” – aimed at resurrecting
the spirit of globally reputed ancient
universities like Takshila and Nalanda, is
another milestone in the onward march of
the mission towards the renaissance of the
Divine Culture.
The fourth phase concluded with the grand
Srajan Sankalpa Mah³yajóa (7-11 November 2000)
at Hardwar. Over five million s³dhakas from all
over the world had participated in this millenium
Sautr³mañi – Pur¿Ìa Medha Yajóa of 1551 KuñÃas
on the banks of the holy Ganges. The grandeur,
disciplined organization and flawless
arrangements of this spectacular yajóa and the
accompanying events of conferences/
discourses, exhibitions and dºpa yajóas defy
description in words. All those who participated
in or witnessed this historic dharm³nuÌÚh³na or
its preparations experienced the Hand of the
Divine Force behind it.
July-Aug 2005
These together with the pristine illuminations
of the majestic dºpa and gy³na yajóas performed
with the worldwide collective prayer
experiment in the last phase (on Vasant
Pancamº, January 2001) have boosted the faith
of the masses in materialization of divine
vision that inspired the Yug Sandhi
Mah³puraïcaraña.
The purification of the subliminal environment
has begun in cosmic dimensions. Its
manifestation in the visible world and
culmination in the dawn of the new Age of
truth, peace and happiness is a certainty that
is going to be visible for all to see as we move
ahead in the 21st Century. Timely preparation
for the same and dedicated participation in
the collective endeavors and constructive
movements initiated during the Yug Sandhi
Mah³puraïcaraña are the wake up calls of the
Time Spirit for the youth of this generation so
that they go down the annals of history as the
architects of the new, bright era.
“I have been always
dreaming of doing the utmost
that I can for the good of my
parijans. Looking back, I am
ashamed to admit that what I
have actually been able to do
so far, falls far short of my
dreams.”
- Shriram Sharma Acharya
11
 Dev Sanskriti Digvijay Abhiy³n
The battle between the gods and demons
T o say that the suffering, sin and decline
in public morality that seem universal
today, were not prevalent in the past, is not
true. But presuming sin as a sign of Kaliyug, is
incorrect. Actually, the immorality seen today
is only a repetition of the past eras. Today is
the repetition of the yesterday; the rainy
season of the present year is the repetition of
that of the previous years. Similarly, the time
cycle of different yugas (that is, eras) has been
going on more or less around the same axle.
Immorality was present even in Satyuga (the
golden period). In Dw³par and Tret³yuga also,
it was dealt with in a similar fashion. In
ancient times, the method of dealing with
immorality had been called the battle between
the gods and the demons. Every time the
powers of demonhood had been defeated by
the organized power of gods (or the divinely
guided persons) and ultimately, the divine law
had been re-established.
This fact has been described very imaginatively
and rhetorically in chapters 73 to 85 of the
M³rkandeya Pur³ña. Every time the credit for
defeating the demons has gone to Devº or
Bhagwatº Durg³. She has also been called
Mah³ïakti which emanated from the integrated
power of all the gods. By collecting one drop
of blood from each —Ìi (sage), the cause of
destruction of R³vaña - Goddess Sºt³, came
into existence. In a similar manner, Mah³ïakti
has always been rising in the form of an
12
organized power of divinity. It is also a
synonym of original human consciousness, i.e.,
life. The same is also called the origin of life
or the seed of divinity or presiding Mother of
the Vedas, or mother of gods. The philosophy
and its expansion, both the sides are
synonymous.
The first appearance of Mah³ïakti can be traced
back to the beginning of this world. At that
time, Lord ViÌñu was sleeping. Brahm³jº was
born from the navel of Lord ViÌñu. Two
demons, Madhu and Kaitabh, were also born
from the wax of ears of Lord ViÌñu. These
demons were bent upon killing Brahm³jº.
Helpless Brahm³jº prayed to the Primeval
Power Mah³m³y³ of Parabrahma (The Supreme
Lord). She awakened the Supreme Personality,
that is, Lord ViÌñu. He fought with these
demons for five thousand years, but he could
not win, as they were too illusive. Then
Mah³m³y³ hypnotized the demons and
instigated them to request for a boon. Lord
ViÌñu then destroyed them directly by making
them demand death for themselves.
It is clear that neither God sleeps, nor anyone
is born out of anyone’s ear. Parm³tm³ (the
Supreme Soul) has been named as ïraddh³
(faith) and viïw³s (belief, trust). When the
human faith and belief vanish, there is want
of faith in or respect for God in the society.
Humanity goes on becoming more and more
July-Aug 2005
arrogant and egotist. From here onwards the
forces of evil go on increasing. God loves his
creation - the world. He wants to restore its
harmony and balance by love and affection
and by imparting knowledge; but when the
child is spoiled beyond a certain limit, the
precept or advice does not work. Father
retreats and mother does little slapping. The
child comes onto the right path. This is
Mah³m³y³ of Parm³tm³. At the time of victory,
every one has praised Mah³ïakti by addressing
her by different names; e.g. Supreme Light,
Great Spirit, Primeval Power, Eternal Power,
etc. All these are epithets of Goddess G³yatrº.
Only she has been called the mother form
(feminine aspect) of Parm³tm³.
The second time demon MahiÌ attacked the
king of gods, Indra. After defeating Indra in
the war, he took possession of the entire
Heaven. Shocked and shaken, the gods, along
with Brahm³jº approached Lord ViÌñu and
Mah³dev; and acquainted them of their misery.
Both of them became angry. Tej (a kind of fire
or power) came out from their mouths. Tej also
came out from the body of all the gods. Their
integration gave birth to Mah³ïakti. The uproar
of Mah³ïakti was so loud that all the three
worlds were shaken. When demon MahiÌ
heard this uproar, he sent some of his army
commanders to destroy Mah³ïakti . They were
Chikïur (meaning narrow minded like insects),
Ch³mar (people who give too much importance
to physical beauty), Udagra (one who eats too
much), Mah³hanu (omnivorous or
pantophagus), Asiloma (one who is full of
violence), V³ïkal (wicked) and Vid³l³kïa
(thievish, like cat). When all these were killed
by the Goddess in the battle, then demon
July-Aug 2005
MahiÌ sent his close bodyguards named
Durdhar (tyrant) and Durmukh (crooked).
When these too were killed, then MahiÌ (or
that state of mind which does not remain
sensitive but becomes a demon) himself joined
the battle. The demon was very deceitful. He
was assuming horrible figures. At that time,
angry Devº jumped from her riding tiger and
crushed him ( MahiÌ ) under Her feet and cut
his head by the sword.
The moral of the story is that when greed for
physical pleasure becomes excessive and
uncontrolled, man stops fearing from
committing any crime. In the present time,
adulteration, bribe, black-marketing,
slaughter for non-vegetarian food, spate of
heinous crimes, etc are synonyms of the same
state. In these circumstances, “The Supreme
Soul” unifies all the gods. When their
intimately united power rises to fight against
the evi1 tendencies, the latter get destroyed
one by one. The gods emerge victorious and
peace and happiness again prevail everywhere.
Here also, in order to make the mind cultured
Tejas ïakti Bhagwatº G³yatrº, has been called
Mah³m³y³. It is by her grace that one can get
rid of the demons of evil tendencies (that is,
the uncultured behavior). Demon MahiÌ is
consumed by the divine light of Devº. This
means that, in order to attain self-realization,
all the barriers in the path are like an army of
evil forces whom the divine consciousness has
to fight against. If one dares to overcome these
barriers courageously, he becomes aware of
his own supernatural and spiritual being. In
that state of awareness the person wil1 abhor
evil in the same manner as he abhors filth. The
above narration is only a rhetorical statement
13
of the same fact. After this war, gods sung
the same verses in the invocation of Devº, which
were sung at the time of first victory.
The invocation of gods is very meaningful
here also. In the invocation, it is said, “Only
your power is pervading all the universe; even
“Tridevas” (Brahm³, ViÌñu and Maheï) can not
know your mystery, you are the cause of this
cosmos; you are the words, “Sw³h³” and
“Swadh³”, (which are uttered when making
offerings to the deities and the manes
respectively); you are the holy writ Vedas,
guardian (protector) of the entire world, giver
(bestower) of knowledge and wisdom; savior
Durg³, Lakïmº and Gaurº; your energy and
power are infinite”. All these meanings are
inherent in G³yatrº.
Demons Ïumbh and Niïumbh appear in the third
story. They vanquished the entire army of
gods. The latter again sought the shelter of
Devº. This time Bhagwatº came out from the
body of P³rwatº in the form of Ambik³ and got
ready for battle with the demons. Her beauty
was ravishing. Demon Ïumbh sent a proposal
for marriage to Her. Bhav³nº replied she would
marry a person who would defeat her in
battle. Upon getting this message, the demon
sent, first Dh¿mralochan and then Chandmund.
Devº
K³lº killed both of them. Then demon Raktabºj
came for the battle. There was one specialty
in him; whenever a drop of his blood fell on
earth, a new Raktabºj used to be born. At this
juncture, Bhagwatº requested Kali, “I am
attacking him; you should not allow his blood
to fall on the ground, drink it in the air itself.”
14
By this combined action, then, Raktabºj was
killed.
On getting the message of Raktabºj’s death,
Ïumbh and Niïumbh came to the front with their
army. First Niïumbh was killed then Ïumbh
came for the encounter. He pointed at the
helping goddesses; named as, Brahm³nº,
Maheshwarº, Kaum³rº, VaiÌñavº, V³r³hº, Narsinghº
and Aindrº; and blamed that Devº was
dependent on others in the war and that she
was falsely proud of her prowess. At this
point, Devº absorbed all her powers within
herself and said, “These are all my own
powers of different kind that appear at my
will; now, I alone will kill you.” After that,
there was a horrible battle and finally Ïumbh
was slain. Gods prayed to the Prime Power
Devº as follows:
“Oh Mah³m³y³! Only you extricate the people
from calamity; you are the mother and the
only authority of this world. All the
knowledge and divine powers are your
different forms on1y. In the form of mother,
we salute you.”
Pleased by the prayer, Bhagwatº assured the
gods with a benefaction - “Whenever the
demons will be in ascendancy, I will appear
in different forms to destroy them and to
protect you.”
This extract of M³rkandeya Pur³ña (that is
widely famous as Durg³ ïaptaïatº) is a tangible
proof of the fact that only the Prime Power
G³yatrº has been able to establish the divinity
in the past three yugas (eras). With the help of
the same Mah³vidy³ (Supreme Knowledge), the
July-Aug 2005
yug —Ìi Pandit Sriram Sharma Acharaya
repeated the story of overcoming the
demonhood of the present age (See the
preceding article in this issue).
In order to pay tributes to the yug —Ìi on his
withdrawal from physical to subtle-causal
realms on G³yatrº Jayantº day (June 2, 1990), a
Ïraddh³njali Sam³roh was organized from
October 1 to 4, 1990. On sensing, the pain and
cry of his children, Gurusatt³ appeared in His
invisible form and inspired them to observe
one year from G³yatrº Jayantº day of 1991 to
that of 1992 as Ïakti s³dhan³ varÌa. The Ïapath
Sam³roh (held at Shantikunj, Hardwar from
June 6 to 8, 1992) was a tangible proof of
this benefaction only. Upon getting inspired
(by this benefaction), the gathering (of
s³dhakas) declared with one voice “Dev
Sanskriti Digvijay Abhiy³n” (the expedition for
the global conquest of divine culture). This
movement was initiated by Gayatri Mission
under the guidance of Vandaniya Mataji
Bhagwati Devi Sharma, the soulmate and
consort of the yug —Ìi, in keeping with the
tradition of ancient Aïvamedhas. Since then
27 Aïwamedha yajóas have been performed in
various parts of India and abroad. The
movement has to reach the masses and it has
to destroy their sins (the latter being the
synonym of Raktabºj). All the methods,
arrangements, organization, rituals, etc in
the Aïvamedha lie within the ambit of this war
between gods and demons. People will see
clearly the results of this war with their own
eyes in the not too distant a future.
In fact, Aïvamedhas, used to be the cultural
expeditions, used to keep the nation
July-Aug 2005
organized and united. In earlier times, from
the cultural point of view, the entire nation
was one; though there were many kings and
kingdoms at that time also. Dev Sanskriti
(divine culture) does not mean any special
religion; rather good thoughts, good deeds
and good (moral) behavior (which form the
basis of human progress) are collectively
named as Dev Sanskriti. The present declaration
of the Aïvamedha series is only a newer version
of the ancient Dev Sanskriti Digvijay. Divinity
is definitely going to win this war. Mah³m³y³
has done all the necessary arrangements in the
subtle realm. Now we should forget about the
presence of sin only in Kaliyug; rather,
wherever divinity exists, it should come under
the flag of Dev Sanskriti Digvijay, and should
get engaged in the destruction of demonhood.
“Do not declare anybody a
criminal on the basis of
guess or a doubt. Give a
chance to him to prove his
innocence who is spotted of
guilt.”
15

T he desires are not to be shunned. What
are to be decried and abandoned are
their form and the low means of achieving
them. The desires are supposed to be excellent
only when they ensure the benefit of others
along with that of the self. If the best possible
means for achieving them are to be searched,
it may be found in one word “yajóa” which is
the essence of the knowledge gained through
lifelong experimentations of the illumined
sages.
No doubt, K³mya yajóa (the yajóa for fulfilling
a particular desire) is not only helpful in
fulfilling the different desires but is also fully
capable of doing so. It produces vibrations and
builds up an atmosphere that brings forth the
desired results. Several times, it has been
found that the desired results are obtained
then and there. In ancient times, many Agnihotri
(sages, who were experts in performing yajóa)
possessed the knowledge of different methods
of performing K³mya yajóa. They employed
these methods for preventing calamities and
for initiating the process of achieving great
successes. These methods have been almost
forgotten today. There is need to investigate,
afresh, the mysteries of these yajóas, so that
the golden age experienced by the sages could
be recreated.
Some hints about K³mya yajóa are available
here and there; but these are only hints. They
16
Fulfillment of Desires
through Yajóa
throw ample light on the capabilities of our
ancestors. So far as the question of their
experimentation and the achievement of
desired results are concerned, they have been
kept secret, keeping in view the oath of secrecy
by their discoverers. Even then, they do serve
as hints for the curious persons. Here is a
collection of few of them.
Lat³ varvasu vividdidya somasya
juhuyatadim³ /
Some s¿rpaöa sanyukte prayokt³ kïaya
ï³ntaye //
Meaning: Tuberculosis is cured by performing
yajóa with the herb “sarpalat³” on the day of
Am³vasy³ (no-moon day).
Kusumai ïankha vrikïasya hutv³ kuÌÚha-
vin³ïayet /
Apasm³r vin³ïastadap³m³rgasya tañdule //
Meaning: Relief is obtained from Leprosy by
offering oblations with the flowers of ïankha
tree. Epilepsy is cured by offering oblations
with the seeds of Ap³m³rg.
Candandwaya sanyukta® karp¿r tandula®
yava® /
Lavanga suphala® ch³jya® sita ch³mrasya
daruke //
Apa® nyuna vidhi¡ prokto G³yatry³¡
prºtik³rka¡ /
July-Aug 2005
Meaning: A person becomes dear to G³yatrº
by offering oblations with both the
sandalwoods (red and white) , camphor, rice
grains, barley, clove, coconut, ghee (milk fat),
miïrº (sugar crystals) and samidh³ (wood or
fuel for yajóa) of mango tree.
Kïºrodan til³nd¿rv³ kïºrdrum s³pedwar³n /
Prithak sahastra tritapam juhuy³n mantra
siddhake //
Meaning: In order to achieve siddhi (the
ultimate goal) upon performing G³yatrº japa
(repetition of the G³yatrº mantra) combined
with Prañav (the word ‘O- ’) twenty four lakhs
times; one should offer three thousand
oblations with milk, cooked rice, sesame
seeds, d¿rv³ (a kind of grass), and samidh³ of
kïºr trees (which possess milky juice) e.g.,
banyan tree, the ho1y fig tree, etc.
The advantages accruing through the offering
of the different materials in the oblatory fire
with S¿rya G³yatrº mantra have been described
as follows.
Sapraroh³bhir³dr³bhirhutv³ putram
sam³pnuy³t /
S³medibhkïºr vrikïasyarhutva putram
v³pnuy³t //
Meaning: The life span increases by offering
oblations with the samidh³ of tree Butea
frondosa. A couple gets a son by offering
oblations with the samidh³ of kïºr trees.
Brºhºñ³nca ïatam hutv³ dºrghach³yu
v³pnuy³t /
July-Aug 2005
Meaning: Long life is attained by offering one
hundred oblations with barley daily.
Suvarña kamala® hutv³ ïatay³yurvapnuy³t /
D¿rv³bhipayasya v³pi madhun³ sarpi̳piv³ //
Ïatam ïatam sapt³hamapmrityu vyapohati /
Ïamº sapidibharantane payas³ v³ ca sarpi̳ //
Meaning: A man achieves a life span of one
hundred years by offering oblations in the fire
with golden lotus flowers. Fear of untimely
death vanishes by routinely offering one
hundred oblations with d¿rv³, milk and
honey. This type of fear also vanishes by
offering oblations with the samidh³ of ïamº (a
kind of thorny shrub), milk and milk fat.
Hom³ttilaghrit³dyaiïca dharma k³m³rtha
mokïada¡ /
P¿j³mantr³n paÚhedyastu mukta bhogodiva®
vrajeta //
Meaning: Dharma (righteous conduct), artha
(wealth), K³ma (desires) and mokïa (salvation)
are achieved by offering oblations with sesame
seeds, milk fat, etc. Those who recite their
mantras of worship i.e. perform ‘japa’
(repetition of mantras hundreds of times), go
to the heavens after enjoying all the worldly
pleasures.
Kada®ba kalik³ hom³dyakïiñº sidhyati
dhruvam /
Bandh¿ka kinïuk³dºni vaïyakar̳ya homayet //
Bilva® r³jy³y lakïmyartham
p³tl³ncampak³napi /
Padm³ni cakravartitve bhakïya bhojy³ni
sampade //
D¿rv³ vy³dhi vin³ï³y sarva satva vaïº krite¡ /
Priyangu p³talº puÌpa® c¿tpatra®
17
jwar³ntaka® //
Mrityunjayo mrityu jitasy³d
vriddhisy³ttilhomata¡ /
Rudraï³nti¡ sarvaï³nty³ atha prastuta
mucyate //
Meaning : One who offers oblations with the
buds of nuclea cadamba, is endowed with
supernatural powers of yakïñº (a kind of demi-
goddess). In order to enchant some one, one
should perform havan (oblations in the fire)
with “Bandh¿ka -kinïuka” e t c. In order to
acquire kingdom one should perform havan
with wood-apple. In order to achieve wealth
one should perform havan with “p³tal” (tree
of trumpet flowers) and campaka (tree of
Michelia champacca). In order to achieve eatable
food, wealth and global empire, one should
perform havan with lotus. One should perform
havan with d¿rv³ (a kind of grass) to destroy
disease; with trumpet flowers to win over all
the creatures; with the leaves of mango tree
to destroy fever; with Mrityunjaya mantra to
save oneself from untimely death, and with
sesame seeds for augmentation of life span.
All are pacified upon pacification of Rudra
(manifestation of Ïiva).
Ïrºgehe ViÌñu gehe v³ ïriya® p¿jya® dhana®
labhet /
Âjy³ktaistandulai lakïi® juhuyatkhadir³nale //

After the World War I, there was severe drought in Zurich. Several epidemics struck
the place. Various volunteers were required to fight the adversities.
One voluntary organization formed a social committee to help the sick and the
destitute. They published an emotional appeal for volunteers.
Listening to this a newly married couple came forward. The husband’s name was
Suso and his wife’s Serlao. They came with an offer to serve selflessly.
The organizers told them that if they really wanted to serve then they should take an
oath of abstaining from producing children. Otherwise, due to the distraction of caring for
their own children, they would not be able to concentrate on their Mission of service with
their hearts and souls. They were asked to give a thought and come the next day.
The next day, the husband and wife went to the officers, at the appointed time. They
swore in the name of the Bible not to produce children throughout their lives and took an
oath to always remain in service of the suffering and the needy.
The organizers had tears in their eyes. They blessed the noble couple from the depths
of their hearts and put them on their jobs. Their ideals inspired many others and a thousand
such volunteers joined the organization, who took an oath of abstinence from producing
their own children.
All these people saved millions of lives and helped people to fight other adversities.
The Suso couple is always remembered with deep gratitude. In those days they got more
respect than the religious gurus. Such socially devoted people are very rare, but they definitely
get immortalized in history by their selfless service.

18 July-Aug 2005
R³j³vaïyo bhavedvriddhi ïrºncavasy³
duttarottaram /
Sarva p³mbho abhiïeken naïyate sakal³
graham¡ //
Meaning: In order to acquire wealth one
should worship Lakïmº with yajóa either in the
temple of Lakïmº or that of ViÌñu. The king is
enchanted and the wealth is increased
gradually by offering one-lakh oblations with
rice and milk fat in the fire of khadir. The evil
planetary effects are pacified on performing
AbhiÌek (sprinkling) of mustard and water.
Sans³dhyeï³n mantreña tilhomo vaïºkara¡ /
Jaya¡ padmaistu d¿rv³bhi¡ ï³ntik³ma
pal³ïjai¡ //
PuÌtisy³tkak pakïeña mritidvai̳dika®
bhavet /
Grahkïudrabhay³patti® sarvameva
manurbhavet //
Meaning: All are enamored by performing
havan with sesame seeds employing a perfected
ºï³n mantra. Victory is achieved by performing
havan with lotuses. One, who desires peace,
should perform havan with d¿rv³. Nourishment
is achieved by performing havan with the
flowers of pal³ï (Butea Frondosa). All the sins
are destroyed by k³k pakïa. Evil stars, fear,
calamity, etc, almost all the adversities (to
come) are eliminated.
Several experiments of this type have been
described at several places in ancient
scriptures. In spite of their usefulness and their
beneficial effects, only personal profit is sought
through these yajóas. But when the question
of making the entire human race healthy,
July-Aug 2005
wealthy and wise arises, the lawgiver sages
say with one voice the following:-
Aïvamedh³py³yit³ dev³m vriÌÚhayutyargeña
m³nava¡ /
Âpy³yana® vaikurvanti yajó³¡
kaly³ñahetava¡ //
Meaning: The gods pleased in the Aïvamedh
shower welfare and happiness.
The present series of mah³yajóas - which is
meant for eliminating the ill-effects of Kali (the
age of sin) and building the atmosphere of
Satyug (golden age), is supernatural from the
point of view of accomplishing the desires of
yajaks (people participating in the yajóa). Long
back kings like Prithu, Ambarish, etc; and the
priests like Vashishtha, Deval, etc performed
this great experiment and through it made all
the human beings P¿rñak³m by satisfying all
their righteous desires. The same experiment
is being conducted these days on a large scale
by the Yuga transforming powers.
Participating yajaks will feel lucky and
contented. The spiritual transformation in
their lives as a result of this yajóa will rejoice
them for a longtime to come.
“Time is the most
precious gift of life. If
you love life, do not
squander it in indolence.”
19
 óa is based not only
Yajóa
on Faith but also on Science
A ncient mystic scientists achieved
wonderful success in creating a new
form of energy out of the combination of the
thermal energy and the vital energy. This was
called “yajó³gni” (the oblatory fire). In order
to understand it scientifically, one has to think
along the following five aspects, viz, (1)
reasons for the varied structures of “yajóa
kuñda” (the pit for preserving the oblatory fire);
(2) the selection of “samidh³s” (wood or fuel
for yajóa) and their specific combustion; (3)
correct pronunciation of mantras; (4) the time
of yajóa; and (5) the analysis of the properties
of “Havan s³magrº” (the articles for oblation).
The heat and light that are generated by the
combustion of samidh³s and the Havan s³magrº
in the kuñdas of different sizes and shapes give
rise to various changes in the environment.
This fact has been verified by scientific
experiments. There occurs a distinct change
in the intensity of heat and the quality of fire
produced by the change in the samidh³. For
example, one can easily distinguish between
the quality of fire produced by the wood of
Pal³ï (Butea Frondosa) and that produced by
the wood of Kºkar (Acacia).
It is a well-known fact that heat brings forth a
chemical change in the material. As a result,
the original property of the material also
undergoes change. This is the mystery behind
the production of new materials by the
20
combustion of different materials. The Havan
s³magrº contains two types of chemicals;
namely (i) those which do not burn even in
the intense heat (i.e. their effective portion is
not destroyed) and (ii) those which lose their
identity in the oblatory fire.
The chemical properties of materials are
dependent on their physical state. The
constituent components of materials in the
solid state have less chance of interaction with
that of the other materials. However, if the
materials are transformed into a more subtle
state e.g., vapor or gaseous state, the
probability of interaction between the
constituents of the two types of materials
increases.
If we divide one cubic centimeter of matter
into one thousand minute particles, their total
surface area will increase ten times. But,
normally, one cubic centimeter of matter has
so many particles (elements or molecules) that
each one of them has a diameter of the order
of nanometers. Therefore its surface area will
increase tremendously in the subtle state. Thus
one can increase their capacity for reaction
with other particles to a large extent. In this
way, the particles that are unable to meet the
vital air (oxygen) in the normal state, can easily
meet the same in the vapor state. When metals
like iron, lead etc are transformed into their
subtle states at high temperatures and left in
July-Aug 2005
the air, they start burning with a brilliant glow
and a beautiful red sparkling occurs. Sugar,
coal, etc, in their subtle state, when they meet
in the air, produce a crackling sound. Thus it
is clear that the chemical activity of the
materials can be increased by converting them
into their subtle forms.
It is to be mentioned here that minute particles
have curvature. This curvature decreases as
the subtlety increases i.e. the particle size
decreases and hence their chemical activity
increases. In this category of materials,
nutmeg, mace, bigger cardamom, etc form
very high quality and top ranking Havan
s³magrº. The fragrant oil in the Havan s³magrº
catches fire easily; and after vaporization, it
expands considerably. Thus, its effect also
becomes extensive. The diameter of the minute
particles of these fragrant oils, in the vapor
state has been found to range from 10 -6 to 10 -
9
the part of that in the solid state. The effect
of distilled essence of Havan s³magrº is not so
pronounced as compared to that produced by
performing Havan with the same s³magrº.
Several compounds have been found in the
vapors of Havan s³magrº. Some of these, e.g.,
aldehydes, amines, phenols, etc have already
been identified. Salted materials are
prohibited in this s³magrº, because salt (which
is sodium chloride) decomposes to produce
chlorine gas. The latter is as harmful to the
human beings as it is to the bacteria. Ghee
(milk fat) is used in the havan, in specific
quantity. This has two advantages: first, it
ignites the fire and controls its temperature,
and second, after conversion into the vapor
state it surrounds the minute particles of the
July-Aug 2005
Havan s³magrº and produces negative
charges on them.
The first advantage of Havan is the purification
of air. The air at the site of yajóa, after getting
hot and light due to the high temperature of
the fire, rises up. The evacuated region is filled
by the fresh air drawn from the surroundings.
This air is thus sterilized due to the high
temperature of the fire.
Sunrays of different colors have different
wavelengths and hence their effect on the
germs of diseases also differs. In order to see
this effect, the inner walls of several canisters
were painted with different colors and they
were kept in such a room where a large
number of mosquitoes were present. At the
time of sunrise, lids were placed on all the
canisters. When the lids were removed in the
evening, it was found that the number of
mosquitoes was least in the canister which was
painted with orange color. The color of fire is
also orange. Thus the utility of Agnihotra and
its effect becomes clear.
Scientists have discovered two types of
materials for destroying the germs. They are
(i) antiseptics and (ii) disinfectants. The
materials in the first category protect the
human beings from germs but do not kill the
latter. The materials of the second category
directly kill the germs. Some materials have
both the properties that depend on their
concentration. But the correct use of these
materials is possible only by an expert. The
layman may not know their use in right
proportion, right concentration and hence
their use may cause harm in place of benefit.
21
Havan gas is free from this defect. Even if there
is some harmful portion, it is destroyed by
the vapors of milk fat and is made beneficial.
The creosote, aldehyde, phenyl and other
evaporable fragrant materials present in the
havan gas produce the same beneficial effect.
It is possible for all the people to take its
advantage freely. In addition to the
purification of air, the havan gas also purifies
water, place etc. This gives rise to Parjanya (the
shower of vitality), which, in turn, purifies and
nourishes the crops and the herbs. Grains and
herbs so produced make the body resistant to
any viral or other infection. Even if the disease
attacks the body and by chance, if it is
successful in entering the body also, the virus
of the disease cannot remain there for a long
time; it will soon be destroyed by the self-
defence mechanism of the body (immune
system). The disinfectant and disease-killing
properties of the havan gas have been verified
by tests on hares and mice.
A solution containing the virus of some disease
was prepared and it was injected into the body
of healthy animals. As expected, the animals
were infected by that disease. The same
solution was mixed with havan gas and then
injected into the body of another set of
animals. Surprisingly, these animals did not
fall ill. This experiment has been found to be
successful again and again.
Havan gas has been found to be useful in
agriculture also. The soil contains two types
of insects, viz ( i ) those which increase the
fertilizing power of the soil and (ii) those
which destroy this power. The science has
developed the insecticides which kill the
22
second type of insects when mixed with the
soil. Thus the first type of insects grows and
the soil’s fertility improves. But this method
has one disadvantage. If the insecticide is not
removed immediately from the soil; it
destroys the fertility-improving insects also.
In another experiment, Havan gas was allowed
to interact with the soil. It was found that the
fertility of that soil increased tremendously
and it was filled with the nourishing elements.
There are elements in the havan gas, which
cause the parjanya and the clouds to purify and
nourish the grains and the herbs.
There are two layers of air in the atmosphere.
The first one ranges up to six miles from the
surface of the earth and the second one goes
up to 625 miles. The clouds are formed in the
first layer only. The factors responsible for the
formation of clouds are ( i ) the presence of
water vapors in the air, (ii ) temperature, (iii)
the pressure of air, (iv) the number, size and
shape of dust particles and (v) the particles of
smoke.
In order to make the clouds pure and
nourishing, it is best to get the smoke of yajóa
enter into them. This is why in ancient times,
when the Agnihotra and yajóas were performed
in large numbers, the rains were pure and full
of vitality and hence the grains and herbs
were also full of these qualities. It is the subtle
part of the grains that nourishes the mind.
Therefore, there should be no surprise, if the
minds of the habitants of the ancient culture
of yajóa, too would have been endowed with
purity and goodness. The method, by which
these divinely inspired persons, devoted to
July-Aug 2005
yajóa, changed themselves into gods and
brought heaven on earth, is with us as their
inheritance even today. The need of the hour
is to use it extensively and wisely.
Today, as the environment is getting
deteriorated, as there is a hue and cry about
pollution, and as the poison is spreading
everywhere, its utility has increased much
more as compared to that in the yesteryears.
In fact, these are the polluted sentiments and
motives that are reigning supreme on all the
animate and inanimate beings. As a result,
diseases, anxiety and friction are spreading
everywhere. The only effective scientific
solution to this problem has appeared in the
form of Aïvamedh Yajó³nuÌÚh³n.
extensive and successful experimentations over
the last two decades by the scientist-philosophers
of ‘Brahmavarchas Shodh Sansthan’, Hardwar.
Earlier also, in order to restore the balance of
nature and the society, R³js¿ya- and Aïvamedha-
yajóas used to be performed from time to time.
The present series of Aïvamedhas is a neo-
experimentation of the same old formulae of the
science of yajóas.
By continuing this series of, sacred deeds the
poisonous portion of “tamas” will vanish
gradually and “satva” will go on increasing day
by day. This mah³yajóa is foundation and the
seed of universal wellbeing and good. This is
the implementation part of our dream of bringing
heaven on earth.

Yajó³gni (the oblatory fire), that is going to be
produced by the combined energy of vitality
and matter prima-facie that may seem a
religious act, but its power and effects are
extraordinary. This has been proved through
Those who talk of universal peace, progress and
prosperity can be identified by how they
cooperate with us in performing and completing
these Aïvamedh Yajó³nuÌÚh³ns. We should not lose
this unique opportunity of a lifetime.

It should not be by their architecture, but why not even by their power of
abstract thought that nations should seek to commemorate themselves? How much
more admirable the Bhagavadgita than all the ruins of the East! Towers and temples
are the luxury of princes. A simple and independent mind does not toil at the
bidding of any prince. Genius is not a retainer to any emperor, nor is its material
silver, or gold, or marble, except to a trifling extent. To what end, pray, is so much
stone hammered? … Nations are possessed with an insane ambition to perpetuate
the memory of them by the amount of hammered stone they leave. What if equal
pains were taken to smooth and polish their manners? One piece of good sense
would be more memorable than a monument as high as the Moon.
- Walden, Henry David Thoreau

July-Aug 2005 23

T he supreme primordial yajóa that can be
called “Bhuvanasya n³bhi¡” - the nucleus
of the universe, is said to have been
performed right at the time of creation of the
world.
The story is well known. A stalk of lotus came
out from the navel of Lord ViÌñu. On its
growth, a lotus flower bloomed. The Lord of
creation, Brahm³, appeared in that lotus and
from Him started the process of creation. This
is a rhetoric description, which gives a glimpse
of the first endeavor pertaining to yajóa. It
becomes clear from the two statements;
namely, “yajóo vai ViÌñu” (Meaning - yajóa is
truly ViÌñu) and yajóa is “Bhuvanasya n³bhi¡”
that the divine navel which gave birth to the
lotus and the Lord of creation, Brahm³, is
indeed yajóa. The creeper of sacrificial deeds
grew further and its parts developed into the
petals of the lotus. In this process of growth,
whatever beneficial, creative power emerged
was given the name: Creator – Brahm³. In
order to maintain the balance and to develop
further the sacrificial creation, it was enjoined
to follow the discipline of yajóa and to develop
and to keep the momentum.
This direction was followed. Sun, Moon, air,
fire, water, earth all of them started
nourishing, protecting and developing this
creation (the world) by following the sacrificial
procedure. Seas, clouds, mountains, rivers,
24
Aïvamedha
The King of Yajóas
plants, trees, etc all became the followers of
sacrificial discipline, (i.e., the discipline of
yajóa). Animals, birds, worms, insects, etc also
started living in harmony with nature, in
accordance with the discipline of yajóa.
The highest evolved creature of this earth,
man, also followed the divine discipline (in
the form of Devp¿jan). He instituted
Sangatikarañ (togetherness, organization) by
1iving together in mutual love, understanding
and cooperation. By his compassionate efforts,
he initiated the process of showering
compassion on others, giving donations, etc.
Thus, as a result of the sacrificial life style, the
divine blessings, in the form of golden age,
were received by humanity for a long time.
With the passage of time, when humanity
started deviating from the discipline of yajóa,
several Karmak³nds of yajóa were developed
in order to train the people and instill into
their lives the discipline of yajóa. Several
successful experiments have been conducted
from time to time to make the way-lost people
and the disordered society follow the
discipline of yajóa. The following are the
examples: In order to develop divine
tendencies - Dev yajóa; to show hospitality to
the guests and human beings – Nra- yajóa; to
nourish innumerable creatures Bh¿t- yajóa;
Balivaiïva yajóa, etc, were in vogue. ViÌñu yajóa
- to develop tendencies leading to prosperity;
July-Aug 2005
Rudra yajóa – to awaken the pride; Candº yajóa
- to subjugate malpractices/wickedness, etc
used to be performed from time to time.
Gomedha, ajamedha, etc experiments used to be
performed to protect and increase the useful
cattle. Later on the word “medha” was
interpreted wrongly. In fact, the word ‘medha’
is a synonym of yajóa. More clarification in this
regard is being given in some articles in this
issue itself.
Detailed description of the following
experiments of yajóa is found in ancient
scriptures: the B³jpeya yajóa for increasing the
good tendencies in the society; R³js¿ya yajóa
for establishing the political order; Aïvamedha
yajóa for making the entire nation united,
powerful and progressive; etc. Aïvamedha has
been called best among these yajóas- the king
of yajóas.
It is, therefore, clear that Aïvamedha
Yajó³nuÌÚh³n is not an ordinary Karmak³nd. It
cannot also be a self-aggrandizing work of any
king for fulfilling his lust for expansion of his
kingdom. The form of this Yajó³nuÌÚh³n can
be understood only by following the vision
of the sages. We shall discuss this, point by
point, in what follows.
The concept of Aïva
The common meaning of Aïva is taken as horse.
In the worldly usage, it is correct also. But in
the spiritual context of yajóa, we will have to
go into its basic explanation. Pay attention to
the Sanskrit etymology of Aïva - Aï + kvan.
Aïnute adhv³nam, aïnute vy³pnoti (meaning - one
who possesses a fast speed, one who
July-Aug 2005
penetrates the road). Or “Mah³ïano bhavati v³
aïva¡, bahu aïn³tºti iti aïva¡” (meaning - one
whose intake of food is large is Aïva).
Because of these qualities, the horse has been
called Aïva. The other names of horse also
carry a similar meaning. For example, Atya-
atati-gacchati - mobile, active; Haya¡ - hayati –
gacchati, - on the move, restless, etc.
In the scriptures, Aïva has been taken as a
qualitative noun. It has not been limited only
to the common noun. This becomes clear from
the following quotations.
According to Kau̺taki Br³hmaña (15/4), “Indro
vai aïva¡” – meaning – only Indra is Aïva.
According to Gopath Br³hmaña (3-3/19),
“Sauryo v³ aïva¡” – meaning -the effulgence of
Sun is Aïva.
‘Yajó³gni’ (the oblatory fire) has been called
‘Aïva’ in several places in the Vedas. For
example, —gveda mantra 1/16/3/2 says-
‘Gandharvo asya raïan³ma gribhn³t s¿r³ daïva®
vasavo nirtaÌta’ – meaning – Aïva is a symbol of
Sun. Vasus (eight demigods namely Dhgv,
Dhuv, Soma, Vishnu, Anil, Anal, Prabhush,
Prabhav) created yajóa-aïva (fire) through the
Sun.
‘Vºrya® vai aïva¡’ - Indeed valour is Aïva and
“Ïrºrvai aïva¡” - only prosperity is Aïva.
According to “Agnirv³ aïva¡ ³jya® medha¡”,
actually fire is Aïva and milk fat is Medha.
While explaining the hymn 13/3/3/5 of Ïatpath
Br³hmañ, the —Ìi Dayanand has interpreted
25
Supreme God as Aïva, ‘ Aïvato yata ºïvaro va
aïva¡, aïnute vy³pnoti sarva® jagat so aïva¡
ºïvara¡’ - meaning, the Aïva, which is
omnipresent by transmitting himself in the
entire world is ‘ºïvar’ (God). On examining the
abovementioned quotations, it becomes
evident that interpreting the meaning of ‘ Aïva
‘ as ‘horse’ alone - is a sign of our ignorance
only. It is because of this prejudiced
assumption that several doubts have been
created.
Understand “medha” also
The word medha is synonym of yajóa. Its meaning
is ‘slaughter’ also, but its usage with this meaning
is prohibited by the religious scriptures. Here,
we are presenting those meanings, which fit in
with the status of the great experiment like
Aïvamedha. Hatred, killing, barbarity etc. have
been called by the scriptures as “Ayajóºya”
(against the spirit of yajóa), and hence these
cannot be used in the context of yajóa.
After abandoning ‘killing’ as the meaning of
‘medha’ its meaning (pertaining to yajóa) remains
as ‘increase in wisdom’ and union or
organization.
In its etymology, the word ‘medha’ may be
thought to be related to the following roots (in
grammar) mith, mid, meth, med, etc. These mean
- to meet, to combine, to know, to love, to hold,
etc. The power of wisdom, the power of muscles,
the yajóa, etc have been called as ‘medha’. This
word is also used in the context of ‘arpaña’
(bestowal), ‘rasa’ (taste or flavours), ‘s³r’
(essence), ‘p¿jya’ (worthy/respected), ‘pavitra’
(holy), etc.
26
The annotators have prescribed only the
above-mentioned meanings of ‘medha’ in the
section ‘sarvamedha” of chapter 32 of B³jasneyº
Sa®hit³.
Now understand ‘Aïvamedha
Aïvamedha‘
Aïvamedha
Once the abovementioned scriptural meanings
have been understood, it becomes easier to
understand the appropriate meaning of
Aïvamedha in its proper context.
As ‘ Aïva ‘ is the symbol of mobility, valour
and strength and the ‘medha’ is the symbol of
supreme wisdom and intelligence, the natural
meaning of ‘ Aïvamedha ‘ can be taken as “the
combination of the valour and strength and
illumined power of intellect”.
By assuming ‘ Aïva ‘ as the symbol of muscle
power and medha as the symbol of mental
power, their combination makes a sacred and
great deed of yajóa.
It is the combination of illumined thinking
power and dedicated endeavors for selfless
and other-centered motives that may create
an ideal society and nation. This is the reason,
why the making of a nation has been called
Aïvamedha. See for example-
“RaÌtra® v³ Aïvamedhah” (Ïatpath- 13/1/6/3)
Meaning - Indeed the building up of the nation
is Aïvamedha.
It has been further said, in the same context, -
RaÌtra® vai Aïvamedhah; tasm³dr³Ìtrº Aïvamedhen
yajet - (meaning) – Truly nation is Aïvamedha,
hence perform yajóa to integrate, to unite the
July-Aug 2005
nation through the medium of Aïvamedha.
The words Aïvamedhen yajet have been used
again and again in Ïatpath Br³hmañ. This means
literally - perform yajóa with Aïvamedha. This
usage has a hidden meaning- perform yajóa
with valour and intellect.
The nation should be built / awakened with
an inspired sacrificial spirit. It has been said
in PuruÌa Ï¿kta – “Yajóen yajóamayajanta dev³¡”
meaning - the gods performed yajan of yajóa
with yajóa. Thus, it is clear that the objective
of the superior deed should also pertain to
yajóa; the means should also be pure and
befitting the spirit of yajóa; the action or the
rite should be performed under the discipline
of yajóa and the spirit and determination of
the doer should also be divine and pertain to
yajóa. That is why Ïatpath Br³hmañ (13/2/2/1)
has called Yajm³n (one who sponsors) also as
Aïvamedha.
The Sun has been called Aïvamedha in the
hymns 13/4/2/18 and 13/5/1/5 of Ïatpath
Br³hmañ as it makes its energy (medha) mobile
(1ike aïva) in the universe. Similarly in the
hymn 11/2/22, Moon has been called
Aïvamedha.
Keeping all the abovementioned facts in mind,
one can understand why Aïvamedha has been
called so exalted and so difficult an
experiment. One can also understand why it
has been called as a giver of all sorts of boons
(good results) and the king of all the yajóas.
Despite its supreme importance, very few
“Not riches, but nobility of character and honesty are the true touchstones of greatness.”
July-Aug 2005
persons dare to organize this yajóa. Only an
unusually dedicated and divinely inspired and
guided organization can take up the heavy
responsibility of first awakening the divine
intellect and the divine endeavor, and by
combining the two unite the people at the
collective level to work for and adopt a
sacrificial (other-centered) life style.
This has been done earlier also and the Mah³k³l
(the time spirit) has ordained to do it again.
His followers are ready to do it faithfully. The
glorious history is being repeated.
All the arrangements have been made
according to the need of Aïvamedha -
Yajó³nuÌÚh³n. Yuga —Ìi (the sage of this age) has
done fierce Tapa (penance) for this purpose
only. The Vijayav³hinº (victorious army) of
selfless Srajan Sainiks (creative soldiers), who
have purified themselves by adopting a life
of austerity and penance have come forward
to dedicate their talents and capacities with
the spirit of yajóa, is ready. This is indeed the
self-effectuating call of Mah³k³l in the form of
YajóapuruÌ. The medh³, mah³prajó³ (the divine
intellect), which has been accomplished
through single-minded devotion, is now
determined to give the right direction towards
the fulfillment of the divinely guided Mission.
The Divine Spirit is ready to entrust its all-
conquering powers for the benefit of
Yugaprajó³, under the subtle guidance of Yuga
—Ìi Pandit Shriram Sharma Acharya. Thus a
successful experiment of Âïvamedhik AnuÌÚh³n
is being done once again to restore the glory
of our nation and humanity at large.
27
 The one that Awakens ‘medh³
medh³
medh³’
(intelligence) is aïvamedha
A hymn of Atharva Veda says -
Agne samidha maharÌi brihate j³tvedase /
Sa me ïraddh³® medh³® cha j³tveda¡
prayacchatu // (19/64/15)
That is - Oh yajóagne (the fire of oblation)! You
are great and a giver of all good things.
Therefore, I am offering ‘samidh³’ (wood)
faithfully to you. Kindly give me ‘ïraddh³’
(faith) and ‘medh³’ (intelligence).
Similarly, the —ïi of —gveda says– “Ima® yajóa®
medh³vanta® kridhi¡” (God! Please make our
yajóa full of illumined intelligence) and “J³tvedo
medh³® asm³su dhehi” (Oh yajóagne! please make
‘medh³’ steady within us).
T hrough the abovementioned holy
citations, an attempt is being made to
convey that one of the important objectives
of such large scale Aïvamedha yajóas is also to
awaken the dormant genius of the masses. It
is the genius of man which makes him
different from other living beings. It is on its
basis that he, as a scientist, has explored the
secrets of nature and is claiming to be the
controller of the fate of all the living beings.
It is the miracle performed by the human
genius (‘medh³’), which has enabled him to
propagate several theories of philosophy, to
pile up huge volumes of literature, to form the
society and the methods of its governance,
28
and to transform this earth into such an
elegant and well-developed structure of
culture and civilization. Possibly, this is the
reason why the sages have been saying- ‘Na
m³nu̳t hi ïreÌÚhatara® kincit’. (There is no one
superior to human beings in this world).
In spite of all this, that is, despite a huge
potential store of genius filled within the
human consciousness, it does not get a chance
to come out and show itself due to the
pressure of evil tendencies embedded in
subconscious layers of our psyches. Normally,
the wood floats on water. But if a huge stone
is tied to it, it loses its property of floating
and sinks in water. In spite of being adorned
with excellent qualities, a human being does
not remain in a position to demonstrate his
real identity once he ties a rock of wickedness
on his head. The shape of the society that we
see today is due only to this anomaly. To fight
the prevailing undesirable trends/traditions
and eliminate them, and at the same time to
execute the programme of creating a new
golden era, is not becoming possible because
both these tasks can be done only by the
awakened geniuses – learned, refined and
intelligent persons. At the hour of need, such
persons come forward and row the boat of
the culture- society, safely past the troubled
waters. The effort that is needed to awaken
such geniuses not only in the society or nation
but also on a global scale cannot be done by
July-Aug 2005
worldly or physical means. The desired results
can be accomplished only through a well-
planned religious AnuÌÚh³n conceived in the
spiritual world.
The life of Param P¿jya Gurudev is the life of a
Mah³y³jóik who has consecrated each and
every moment of his life in the service of the
awakening of divine culture. The events of
eighty years of his life are an open book and
amply demonstrate how he was busy in
achieving the aim of awakening the divine
intelligence in society. At the crucial juncture
of this transition period when the violent
storm of mass annihilation is giving the red
signals of its ferocity, he awakened the will
to work for ushering in a new golden era. At
present, when no one seems to be talking
about the bright future, when the all-engulfing
darkness is reigning supreme he
unambiguously assured that the Sun is going
to rise in the East and declared openly that
the twenty first century is bringing the
promised bright future.
In Saraswatº UpaniÌad, it has been said - “Yajóa®
dadhe Saraswatº” (Saraswatº is pleased through
yajóa). It is, perhaps, to test the validity of this
statement of the UpaniÌad that Param P¿jya
Gurudev, performed one Saraswatº yajóa on the
auspicious occasion of G³yatrº Jayantº in June
1955, at Gayatri Tapobhoomi, Mathura. Two
years prior to this he had already
accomplished Mah³p¿rn³huti (grand
completion) of his twenty-four Mah³
PuruÌcarañas in twenty-four-kundºya yajóa by
establishing Akhand Agni (uninterrupted fire)
there. Prior to Sahastra-Kundºya Mah³ Yajóa of
November 1958, he conducted several
July-Aug 2005
experiments regarding yajóa on persons at the
level of S³dhaks and also on common men. The
main aim of all these was to know how fruitful
is the method of yajóa in improving the
intelligence. These investigations of Param
P¿jya Gurudev brought forth several sensational
results. He published all these results in two
special issues on yajóa of Akhand Jyoti
(magazine) of July and August, 1955. Herein
he writes about Aïvamedha by quoting ViÌñu
Dharmottar Pur³ña - “By performing this yajóa
human beings get intelligence, their sins are
destroyed; the desired wishes are fulfilled and
due to good moral conduct the ultimate aim
of life is certainly achieved”.
He further writes - “By performing a
continuous series of G³yatrº mah³ yajóa,
Rudra yajóa, Mah³mrityunjaya yajóa, ViÌñu
yajóa, Ïatacandº yajóa, navagraha yajóa,
yajurveda yajóa, —gveda yajóa, atharvaveda
yajóa, s³maveda yajóa, we will complete the
task of mah³yajóa at the level of Aïvamedha,
which will produce the volunteers who are
going to take the solemn oath for the welfare
of the entire world at a time when the Sun
is disturbed”. Step by step, these yajóas were
performed and the participants were made
to perform Japa-AnuÌÚh³ns. They were first
imparted instructions through
correspondence. Then, in order to refine
their genius through different experiments,
they were called for personal interaction
with Param P¿jya Gurudev, who trained them
in Dhy³na S³dhan³ (meditation) and the skills
of performing yajóa. He stressed that the
manner of recitation of mantras used in yajóa
is the key to the success of Aïvamedha.
29
P³vak³ na¡ saraswatº v³jebhir v³jinºwatº,
Yajóa® vaÌtu dhiy³ vasu¡ /
The —ïi says through this hymn of Atharvaveda
that ‘tapa’ (penance) makes the voice pure and
strong and it transmutes the intellect. A hymn
in Brahma 18, of chapter 1 in section 13 of
Ïatpath Br³hmaña says - “Saraswatyai sw³h³,
Saraswatyai p³wak³ yai sw³h³, Saraswatyai
brihatyai sw³h³.” (Voice is Saraswatº; yajóa
makes it powerful). Because of this quality,
Aïvamedha has been called the king of yajóas.
R³j³ v³ aiÌa yajó³n³® yadaïvamedha¡
yadaïvamedha¡/
The word ‘medha’ which has been used in
Aïvamedha, in fact, is not related to Agnihotra
(oblation in the fire) but to the bioelectricity.
The word ‘medh³’ has been derived from this
word only. The magnitude of ‘medh³’ is
considered to be larger in human beings as
compared to other living beings. The persons
who possess it in abundance are called
‘medh³vº’ (the intellectuals, geniuses). It is the
‘medh³’ that is running in the form of bio-
electricity in our veins and muscles and that
is seen as the sharpness of brain to solve
innumerable problems and resolve
entanglements. The same is exhibited in the
form of splendour, lustre and strong
mindedness. It is found in all the human beings
but its magnitude is different in different
persons. About 83 percent of our cerebral
electricity remains unused. Because of its non-
utilization in daily routine invaluable
capabilities, divine qualities, ‘—ddhis’ and
‘siddhis’ (supernatural powers), keep lying
inactive in some corner of our mind. Whatever
30
qualities are seen in a genius or an intellectual,
they are nothing but the flow of the same
effervescent bio-electric charge.
It is the highest level of the intelligence that is
called Brahmateja or Brahmavarcas (the spiritual
splendour). In the Aïvamedhas, the same
intelligence is refined and upgraded, that too
at the universal level. How yajóa performs this
task? The scriptural texts answer this question.
The —ïis found that the human ‘medh³ ‘is not
stable because it disappears after death and
the human body starts decomposing. Hence
they investigated the horse, as it is most lively
and fast moving among the animals. The same
defect was found in its body also. Then cow
was investigated. Here also, ‘medh³’ lasted
momentarily after its death. In conclusion, it
was found that ‘medh³’ is not stable in any
living being. Then the —ïis investigated the
earth. It was found that ‘medh³’ is definitely
present there but it is in the subtle form. Then
it was thought that the vegetables and grains,
which are grown by the earth, must have been
getting ‘medh³’ from it, because by eating the
vegetables/grains we become charged with
‘medh³’. Thus the search was shifted to the
grains and trees. In this investigation, barley
proved to be such a grain, which possessed
highest charge of ‘medh³’. Thus started the use
of barley in yajóa. In the Aïvamedhas the same
‘medh³’ along with other forms of subtle
energies are received and sustained by
offering the oblations of barley.
Padma Pur³óa aptly states -
Hayamedha® caritv³ samedh³® samriddhi®
pr³pnoti /
July-Aug 2005
That is - one who performs Aïvamedha gets
‘medh³’ and prosperity.
Indeed, it is the evolved ‘medh³’ that
distinguishes the human beings from other
species. Wisdom has been gifted by God to
everyone but there are very few persons who
properly use it and make their lives fulfilling
and rich. Normally, the worldly wisdom is
used for self-aggrandizement. But, if the
environment of this entire earth is to be
transformed, then we will have to bring about
a total change in the subtle world, which is
formed by the collective consciousness. The
yajóas, at the level of Aïvamedha, do this very
thing. Yajóas are, actually, performed as
combined and collective experimentation of
physical and vital energies. As a result, the
willpower and the genius of the people are
awakened. This awakened genius /
intelligence interacts with the subtle world
and transforms the environment so that waves
of superior thinking and feelings are
generated and brought to the surface of human
consciousness.
The challenge of stopping the surge of evil
forces and transforming the swamp into a
beautiful garden is confronting each one of us.
To checkmate the devilish dance of total
disaster and simultaneously assemble the
apparatus for real soul growth is a dual task
like leveling a trench and erecting a tower on
it. This task may be called not only ‘reversing
the flow’ but ‘making it up side down by
reversing the reversed’. Whenever such
momentous occasions have arisen, with the
grace of God, several such uplifting
experiments have been performed on earth,
and the illumined personalities which could
make possible the impossible, have come.
This momentous period of ‘change of an era’
has come after a very long time after much
waiting. Whatever is going to happen these
days is what has been earlier considered
impossible. It has a dual purpose. After the
combined transition period of the end and
the beginning, new era is going to
commence. In such circumstances, the
inspiration of Aïvamedha yajóa has descended
from the subtle realm in order to fight the
evil tendencies pervading everywhere, so
that humanity at large could transform itself
into a group of geniuses and strong-willed
people. The results of the Aïvamedhas, which
are being performed in India and abroad
should be understood accordingly, and one
should make his life blessed by availing of
the opportunity of participation in these
yajóas.

After the battle of Kalinga, Emperor Ashok took shelter in the teachings of The Buddha
whole-heartedly. He dedicated his whole life to the spread of Dharma as taught by the Master.
Ashok had two children- son, Mahendra and daughter, Sanghmitra. He got both of them
consecrated to the cause of Dharma. Sanghmitra went to Singhal Island (Sri Lanka). Princes of
that palace Anula joined the new path of Dharma along with her five hundred female friends and
Buddh Sangh of that country converted the whole country Buddhism. Mahendra was sent to
Malaya. Thus the whole country was dedicated with heart and soul to the great cause. Because of
them the message of The Buddha spread far and wide in India and in the Far East.

July-Aug 2005 31
 Aïvamedha, Savit³ &
G³yatrº S³dhan³
T he first Aïvamedha yajóa was performed
by Praj³pati (the Lord of creation). The
rhetoric description of this topic that is given
in the thirteenth k³nd (section) of Ïatapatha
Br³hmaña has already been cited on the first
page of this issue. It becomes clear from this
reference that the —ïi had called that yajóa as
‘Aïvamedha yajóa’, which was performed for
the creation of this world and its management.
The description of the first yajóa is found in
90th S¿kta (hymn) of 10th Mandal of —gveda and
the 31st chapter of yajurveda. Being the deity
of the first yajóa, in the form of yajóa, the Lord
(Supreme Being) has also been called Yajóa
PuruÌa. Hymn 1 to 16 in the 31st chapter of
yajurveda describe this sacrament and hence
these hymns are called PuruÌa-S¿kta.
In the first yajóa, the same Yajóa - PuruÌa
(Parm³tm³) played the role of Yajóakart³
(performer of yajóa), yajó³gni (oblatory fire),
yajóahavi (articles for oblation), etc. That is
why, it has been said – ‘Yajóen yajóam ayajant
dev³¡’ - (Yajurveda-31/16) - that is - the Gods
performed the yajóa of yajóa with yajóa.
The vital action of Aïvamedha
Scriptures describe the creation of this world
as follows. The Supreme Being saw that all
the souls were inactive, so in order to make
them active, He himself entered in them as
32
vitality. Because of all-pervading nature of this
power, this Absolute Being of vitality was
called Aïva. This Supreme Being entered in
each and every thing in the form of an oblation
with the spirit of yajóa. That is why this act
was called ‘medha’. This was the first
Aïvamedha. The same spirit has been expressed
in Yajurveda (31/15) as follows –
‘Dev³ yadyajóa® tanv³n³ abadhnan puruÌa®
païu®’ /
That is - The yajóa that was being expanded
by Dev (the Supreme Being) bound Yajóa PuruÌa
himself in the form of ‘païu’.
One of the meanings of ‘païu’ is ‘observer’.
The Supreme Being is observing everyone. He
envisioned the world and, in order to make it
active, bound himself in the form of vitality
with each and every element. The same vitality
pervaded everywhere. Hence, according to
‘Aïu Vy³pnoti’, He was called Aïva. As the
oblation became one with oblatory fire, so also
this vital energy / consciousness became one
with all the elements of this world. This
sacrificial action was called medha. This act of
transmitting the vitality to the world was
called the first Aïvamedha performed by
Praj³pati.
If ‘medha’ is interpreted as a verb, it is -
(me+dh³) - held, or possessed by me. The
July-Aug 2005
Super-consciousness is pervading everywhere
in the form of Aïva. When it is held by some
material or a living being, that action is called
‘medha’. The ‘medh³’ power that is permeating
the living beings may be called the
manifestation of the same divine medhic
process. Thus, this process of Aïvamedha
became the sacrificial means for the
manifestation of this world.
It has been said in PuruÌa S¿kta that this world
is being managed by the Grace of the same
Yajóa PuruÌa –
PuruÌ e veda gva® sarva® yadbh¿ta®
yaccabh³vyam,
Ut³mritatvasyeï³no yadannen³tirohati /
That is - whatsoever has happened till now
and whatsoever is going to happen in future,
that is all due to the same PuruÌa. It is this
PuruÌa who is the controller of immortality
and it accompanies other doers.
This vitality radiating process of yajóa was
expanded further. Thus in the second step,
Sun, Moon, etc, which can retain and radiate
the divine consciousness, were born -
Candram³ manasoj³taïcakïo¡ s¿ryo aj³yata /
-Yajurveda (31/12).
The Sun and the Moon were born from the
eyes and the mind respectively of that Yajóa
PuruÌa.
Tasm³dyajó³t sarvahuta—ca¡ s³m³ni jajóire /
-Yajurveda (31/7)
July-Aug 2005
It was due to the same sarvahut yajóa that —
gveda, s³maveda, etc were created. Thus the
chain of creation kept on progressing further.
The nature came into existence in the third
step-
YatpuruÌeña havi̳ dev³ yajóamatanvat 1m
Vasantoasy³sºd³jya® grºÌma idhma¡
ïaraddhavi¡ /
That is - when the gods started yajóa with the
havi (articles for oblation) of that PuruÌa, the
roles for the supply of ghee (milk fat), samidh³
(fuel) and haviÌy³nna (grains for oblation) were
played by spring, summer and winter seasons
respectively in that yajóa. As a result,
ecological yajóa, the creation and nourishment
of living beings started on earth.
The fourth step is continuously going on earth –
Trip³d¿rdhva udaitpuruÌa¡
p³doasyeh³bhavat puna¡ /
Tato viÌavagñ vyakr³mats³ïan³nïane abhi //
That is - The PuruÌa, who had (performed)
three steps in the ¿rdhvaloka (upper cosmos)
had one step here (on earth). This (process of
yajóa) is pervading all those who eat food (that
is, animals, birds, etc) and those who do not
(i.e. trees, vegetables, etc).
It is clear that the vital consciousness is
continuously flowing in the nature. Its ‘medha’
is continuously going on in every element and
every corner of this world. The latter is
dependent only on this Aïvamedha, which is
being performed in form of the cycle of the
continuous flow of divine energy.
33
‘Savit³
Savit³’ - The radiator of vitality
Savit³
Savit³ has been considered as the prime source
of vitality. It may be that the role of Savit³ is
performed by some other celestial body in the
Heaven and in the cosmos, but, on earth, the
role of Savit³ is being played by ‘Sun’, indeed.
It is the Sun that is running the Aïvamedha of
nature –
Asau v³aditya aekavi gva®ïa¡
soaïvamedha¡
- Ïatapatha (13/3/3/3)
That is - It is this Âditya (Sun) that is supreme;
the same is Aïvamedha.
The fact that the Sun is sustaining life on earth,
has been mentioned clearly in many scriptures–
Udyannu khalu v³ ³ditya sarv³ñi bh¿t³ni,
prañyati tasm³dena® pr³ñ ity³cakïate 1
- Aitareya Br³hmana 5/31.
That is - certainly, Âditya (the Sun) as it shines
bestows new consciousness to all (living
beings); that is why it has been called the
source of Pr³ña (vitality).
In hymn 1/19 of Aitareya Br³hmaña, the above
assumption has been supported by saying
“Pr³ño vai savit³” (Savit³ is vitality, indeed).
Elsewhere it has been said -
Âdityo havai pr³na¡ - PraïnopaniÌad (1/5)
That is - Âditya (the Sun) is certainly Pr³ña.
34
In hymn 1/8 of PraïnopaniÌad, this fact has
been clarified further -
Viïvar¿pa® hariña® j³tvedasa®,
Par³yaña® jyotireka® tapantam /
sahastra raïmi¡ ïatadh³ vartam³na¡,
pr³ña¡ praj³n³mudayatyeÌa s¿rya¡ //
That is - There is only one life-giver in this
world and that is Sun. In terms of the vitality,
there is no parallel in this world. The Pr³ña
that bestows life to the entire world emanates
from the Sun and provides heat, light and
energy to the entire universe and also
completes the cycle of seasons.
As the Sun is radiating energy to this world,
it has been called ‘So aïvamedha¡’ - (the same
is Aïvamedha). Further, there is also a
provision of ‘Savit³ S³dhan³’ (worship of the
Sun) and offering oblations to Savit³ in
Aïvamedha yajóa. In this context, the hymns of
Ïatapatha Br³hmana are quoted as follows.
Atha S³vitrºmiÌti® nirvapati / Savitre
prasavitre .........
Savit³ vai prasavit³ savit³ maima® yajóa®
prasuv³diti /
- (13/4/2/6)
“Now the oblation is offered to Savit³- To
Savit³-PraSavit³. Savit³ inspires. Hence Oh
Savit³! Inspire me in this yajóa please”.
Atha dvitºy³® nirvapati / Savitre ³savitre..
Savit³ v³ ³savit³ savit³ maima®
yajóam³suv³diti /
-(13/4/2/9)
July-Aug 2005
“Now the second oblation is offered to Savit³-
Asavit³. Savit³ is Asavit³. Hence Oh Savit³!
Inspire me in this yajóa please”.
Atha tritºy³® nirvapati / Savitre
satyaprasav³y............
Havai satya prasavo ya¡ savitu¡ satyen me
prasavenema® yajóa® prasuv³diti /
- (13/4/2/12)
“Now the third oblation is offered to Savit³-
which reveals truth. This Savit³ is ‘Satya –
prasava’ (revelator of truth). Please inspire me
by the power of Satya-prasava, in this yajóa.”
R³Ìtra, the worship of Savit³ and offering of
oblations to him are given top-priority.
Savit³ and G³yatrº
It is well known that the deity of G³yatrº
Mah³mantra is Savit³. It is the G³yatrº S³dhan³
that has been prescribed by scriptures for
specific invocation of the power of Savit³. If
the Sun is considered Pr³ña, then G³yatrº is
divine Pr³ña Vidy³ (the science of awakening
the vital energy) which protects ‘ Pr³ña.’
According to the scriptures, G³yatrº and Savit³
complement each other.

It becomes clear from the abovementioned S³ hai̳ gay³nstatre / Pr³ñ³ vai

discussion that Aïvamedha has been essentially
a process of expansion and progressive
activation of Pr³ña. Only Sun is the source of
vital energy in this universe. Hence, in the
Aïvamedha yajóas performed for the benefit of
gay³statpr³ñ³nstatre tad yad
gay³nstatre tasm³t G³yatrº n³m sa
y³mev³bh¿manvahaiÌaiv s³ sa
yasm³nv³h tasya pr³ñ³nstr³yate /
-Ïatapatha Br³hmana - 14/8/15/7

Once upon a time there was a mouse that used to live in a hut of a Mahatma. Whenever any cat
passed by the mouse, he would shiver with fear. The Mahatma asked the reason of fear and also the
remedy to it. The rat said that he always fears the cat. If the Mahatma could make him a cat he would
become fearless. The Mahatma did the same. As a result the rat became a cat and moved fearlessly in
the jungle. When the dogs saw the cat they followed it. Again there was danger to the cat; so she
requested the Mahatma to make her a dog. The Mahatma pitied and made her a dog. Now she started
barking as a dog.
Not many days had passed by when the jackals smelled the dog and wanted to kill and eat it.
The dog was again in trouble. The scared dog again got hold of the Mahatma and requested to be
converted into a jackal and was granted the wish.
The tigers cannot see the jackal. They are bitter enemies of it. When the tigers heard this, they
were bent upon killing the jackal. Now again, only the Mahatma could rescue him. He now wanted to
live as a tiger and got the wish fulfilled. As a tiger he growled and echoed in the whole of the forest.
Not many days had passed when a group of hunters killed all the tigers in the area except this one. They
were searching for it in the nearby area. He (Tiger) sensed the trouble. There was no other place to go
except the Mahatma and he did so.
Now the Mahatma was in a changed mood. He sprinkled some water from the pot and converted
the tiger into the rat again. He said that anyone who has no courage to fight the adversities on his own
cannot survive because no one can depend on others all the time.

July-Aug 2005 35
 This is called G³yatrº because it protects ‘gaya’,
which means Pr³ña (vitality). It protects
Pr³ñas. The S³vitrº that is imparted by Âc³rya
is nothing but the same G³yatrº. It protects the
Pr³ña of that person who is initiated into this
Vidy³ (knowledge).
There is a famous prayer of G³yatrº Vidy³ in
Atharvaveda -. ‘Stut³ may³ vard³, Vedam³t³
pracoday³nt³m........... ’ (19/71/1). Herein it has
been said to inspire towards righteousness.
Savit³ has also been called Prasavit³- one who
inspires - procreator. The adjectives used for
Savit³ and G³yatrº are synonymous.
In the same mantra (hymn) of Atharvaveda,
G³yatrº has been hailed as the bestower of
Brahmavarcas (divine splendour). Ïatapatha
Br³hmaña has called Sun too as Brahmavarcas -
Asauv³ ³ditya ek³kº caratyeÌa
brahmavarcasam (13/2/6/10)
- This Sun moves alone. It is ‘Brahmavarcas.’
From the above evidences, it becomes clear
that Praj³pati performed Aïvamedha primarily
as a process of infusing Pr³ña. The Sun radiates
Pr³ña to the world and G³yatrº, too, is ‘ Pr³ña
Vidy³’.
Similarly, in different hymns of 13th section
of Ïatapatha Br³hmaña (whose reference has
already been given earlier), Aïvamedha and
Sun, both have been called Brahmavarcas.
G³yatrº Mah³vidy³ also bestows Brahmavarcas.
This is the reason, why it is essential to give
special importance to the worship of Sun and
36
G³yatrº, when the Aïvamedha yajóa is
performed for the unification and upliftment
of the R³Ìtra. In the present series of
Aïvamedha, the masses are being inspired to
worship G³yatrº, according to their capacity,
through the door-to-door contact across the
country. As a consequence of these Aïvamedha
yajóas, being performed as part of Dev
Sanskriti Digvijay Abhiy³n, crores of people
are taking up G³yatrº S³dhan³, in order to
prepare the background for the descent of
divine consciousness.
Goswami Tulsidas had
extraordinary infatuation with his
wife, Ratnawali. Once, during the
rainy season she had gone to her
father’s house. Tulsidas became
restless to meet her. In the first night
of separation he swam across the river
and climbed up with the help of a rope
hanging at the back roof into
Ratnawali’s room and awakened her.
She felt deeply ashamed. She
admonished him saying that if he had
as intense a love for God and
dedication to his duties it would be a
blessing and a boon for him as well as
for the world. He accepted the advice
of his wife and changed the course of
his life. By writing the epic poem
‘Ramcharit Manas’ he rendered in
valuable service to the world at large
and was acclaimed as saint PAr
excellence. Credit for this great
transformation of a lustful person into
a geat saint goes to his wife Ratnawali.
July-Aug 2005
 Aïvamedha Yajóa
A process of utilization of solar energy
T hose who really want to know the
relationship of Sun with the human life
should not get satisfied with physical scientific
explanations alone, rather they should also be
conversant with the Indian spiritual
knowledge acquired in this context. According
to the physical science, the Sun is supposed to
be responsible mainly for climate, vegetation
and the changes in the visible world. But the
teachers of the spiritual science are of the view
that the sentiments / emotions of human
beings are also deeply affected by the Sun.
Galileo, throwing light on the same subtle
science, once said “Whatever we see is not the
complete Sun. The real Sun is a kind of
consciousness or vitality or energy, which is
reflected in every atom of the solar system.
Even, the photons (corpuscles or packets of
energy) radiated by the atom are as powerful
as those radiated by Sun”. At that time, this
concept was disregarded but later on scientists
did extensive research on the subject. Now it
has been proved through these investigations
that the human beings are totally dependent
on the Sun. The science of establishing a mental
contact with the Sun and knowing several
hidden mysteries of nature and acquiring
supernatural powers for spiritual development
was known in our country as G³yatrº Vidy³.
The human body is a mixture of the elements
of Earth and Sun (i.e. the matter and energy)
and hence, from the physical and mental point
July-Aug 2005
of view, the human body is not only affected
by Earth but there is a tremendous influence
of the Sun also. When we think over our
physical body, it appears that by taking food,
water, etc, that is the essence of earth, a
number of elements like oxygen, nitrogen,
carbon, iron, sulphur, etc, are produced inside
the body. Herein, vital energies that are
subtler than these elements are active. The
pulsations in our body are due only to Pr³ña
(vitality). We are able to perform actions like
sneezing, yawning, sleeping, closing the
eyelids, etc. only because of Pr³ña. These
actions cannot be performed by inert matter
(elements). Pr³ña is subtler than all the
elements. That is why, it cannot be seen.
However, it can be felt and understood easily
through the science of G³yatrº.
According to astronomers, basically there are
only two elements in the Sun- first, hydrogen
and second helium. Sun consumes hydrogen
and converts it into helium. This gives it
energy, heat and light. Had this reaction not
been taking place, the Sun would not have
been visible. Other hypothesis is that the Sun
is omnipresent and almighty. Now, if we wish
we can call it a Soul, an aggregate of Pr³ña, or
a burning ball of hydrogen. If anyone has a
doubt that the Sun is a fireball, then he should
study it with telescope. He will find that not
only the flames as those in the yajóa kuñda (fire
pit of yajóa) erupt from the Sun, but the eddies
37
of energy which are the mixture of light, heat
and electrical charge also erupt from its
surface.
Almost a similar kind of reaction takes place
in our bodies. A similar kind of energy in the
form of thoughts is present in our minds. It is
a kind of vibration and hence it cannot be seen
but most of the energy in bodies manifests
itself in a similar way. If we call a human being
a creature of different elements; then the Sun
may also be assumed to be a conscious entity
in the gaseous state. Its power is limitless,
almost infinite. It goes on bestowing
(radiating) continuously and hence there has
been a tradition to call it by the honorific title
of Devat³ (deity). If’ the latter meaning of Sun
is taken for granted and by assuming that it is
the central power of thoughts and emotions,
a process of its utilization can be adopted.
Then it should be possible for anyone to
acquire physical, mental, social, intellectual
and spiritual boons. This science has been
revealed on earth by G³yatrº Mantra.
The vibrations generated by chanting 24
syllables of G³yatrº Mah³mantra establish the
mental relationship between the Sun and a
person with similar elements. There is
elementary unison between the Sun and the
person. The scripture says-
”S¿rya
S¿rya ³tm³ jagatastasthuÌaïca
jagatastasthuÌaïca”
That is - the Sun is the soul of this world.
Our consciousness is the soul of (the world
of) our body. The power to synchronize the
consciousnesses at the same frequency and
38
establishing a resonance between the two lies
in the 24 syllables, which have been called,
collectively, G³yatrº Mah³mantra.
This is the reason why the persons who know
the essence of Up³san³ (worship) have advised
that while meditating on Mother G³yatrº one
should visualize her in the middle of the rising
Sun. According to the scripture-
G³yatrº bh³vyed devº® s¿ry³s³rkritaïray³m /
Pr³tarmadhy³ne s³ya® ca dhy³na® kritv³
japetsudhº //
ϳk³nand Tarangiñº 3/4/1
-ϳk³nand
That is - The intelligent person should perform
Japa (i.e., recitation of mantras) thrice daily, i.e.,
in the early morning, noon and evening,
meditating on Devº G³yatrº with a splendor akin
to that of the Sun.
The Sun and G³yatrº are synonymous. Their
unity is the same as that of fire and heat. This
unity has been praised by the —ïi as follows--
Namaste S¿rya Sank³ro S¿rya G³yatrike amle /
Brah®vidye mah³vidye vedm³t³ namostute //
Oh G³yatrº! You have the splendour of the Sun.
Oh Amle! You are Brah®a Vidy³ (knowledge
of Basic Reality), Mah³vidy³ (Supreme
Knowledge) and Vedm³t³ (Mother of the
Vedas). I salute you.
One who performs S³dhan³ of this Mah³mantra
receives flow of Sun’s energy. The law of
science is that there is a1ways a flow of charge
from a point at a higher potential to that at a
July-Aug 2005
lower potential, if the two points are properly
connected. This flow of charge continues till
the two points attain the same potential. The
Siddhis (Supernatural powers) achieved
through G³yatrº are all advanced stages of the
same - process. In the state of perfection, a
person becomes omnipresent and omnipotent
like the consciousness of the Sun and he can
see everything. Not only he acquires the
power to predict the c1imate or the health of
persons, and read the thought rising in the
minds of others but also he becomes the
master of the powers and activities, which are
even subtler than this. The outreach of such
capabilities is so large that it is not possible to
describe them in a few lines. Compassion,
intelligence and benevolence start developing
in him. In other words, a devotee of G³yatrº,
besides worshipping, starts utilizing his
talent’s (good qualities and good thoughts) in
good deeds.
It is possible to get the favor of a person easily
and overwhelmingly when he is calm and in a
joyous mood. Waves can be easily produced
by throwing a small stone in a quiet and clean
pond. This is the combined aspect of emotions
and science. Whatever codes of conduct were
decided or the scientific experiments
performed by Indian Âc³ryas (spiritual
teachers), they were done by keeping the
above doctrine in mind. Param P¿jya Gurudev
has also performed some unique experiments
from time to time, by keeping the same subtle
philosophy in view. According to the learned
persons in the field of S³dhan³, if G³yatrº is
worshipped by some specific methods on some
specific occasions and the process of yajóa, etc
is performed then it is possible to influence
July-Aug 2005
deeply and attract strongly the spiritual
powers of the Sun. With the help of those
powers, one can achieve peace and prosperity
not only for the self but also for the entire
society, nation and the world at large.
Sahastra kundiya yajóa of 1958 was such an
experiment. Later on meteorologists also
supported this hypothesis. The astronomists
observed an ‘International Year of Quiet Sun’
from July 1, 1957 to December 31, 1958. During
this period, the Sun was quiet indeed and the
scientists got a chance to study it and perform
several experiments. During the same period,
several ‘s³dhakas’ performed a special s³dhan³
of G³yatrº under the supervision of P¿jya
Gurudev which was completed in a yajóya
spanning over 4 days, in October 1958 when
they offered a P¿rñ³huti (completing oblation),
on the day of Ïarada P¿rñim³. The pace of his
experiments did not slow down after this
experiment. Prajó³ -Puruïcaraña, meditation
of Sun, Kalpas³dhan³s and series of Mah³yajóas
in all parts of the country were the result of
such investigations. The objective of these
experiments was to give the benefit obtained
from these divine undertakings to humanity
as a whole.
After these experiments there were lots of
changes in the activities of the world. Not only
the nature is changing its course but the
emotions and thoughts of the people are also
changing drastically. The indulgent and
materialistic people of the western world have
also started seriously turning towards
spirituality. India is indeed the hub of the
changes in the world. The persons blessed
with divine vision can easily see that the
39
vibrations set in motion in the subtle world
for changing this physical world have their
epicenter in India. In the daily routine, the Sun
is found to be quiet during early morning and
evening. Navar³tris are also based on the same
fact. The science and the methods of doing
s³dhan³s on such occasions are the result of
investigating the physical and subtle nature
of the Sun, which are corroborated by physical
science.
India had to remain under the clutches of slavery
for about 1500 years. The after-effects of this
are still visible. According to the adepts in the
philosophy / essence of G³yatrº, such ill effects
should start vanishing by the turn of twentieth
century. According to astronomical calculations,
in order to take one round of the Sun, the Earth
has to travel 1 crore and 30 lakh miles. The Earth
completes this journey with a speed of 67
thousand miles per hour, in 365.25 days. One
fourth of a day increases in one revolution
around the Sun. The Earth comes in the same
orbit after 365.25 x 4 = 1461 years.
It is said that the current cycle of 1461 years is
going to be completed around 2010. In the
meantime, the dazzlingly terrific divine
powers of the Sun are going to descend on
Earth, which will destroy all the evil forces.
The devotees of G³yatrº will witness these
changes unscathed. In this turmoil, they will
remain calm and poised like the beloved child
who is not scared of his annoyed mother;
rather he calms her by his innocent prayer.
The series of Aïvamedha Mah³yajóas performed
in India and abroad from 1992 to 2000 was an
extraordinary experiment, which was started
40
with the inspiration of P¿jya Gurudev. This may
be called the revised and enlarged version of
the ‘Sahastra kundiya mah³yajóa ‘ of 1958.
The process of Aïvamedha has a deep
relationship with G³yatrº and the Sun.
According to Ïatapatha Br³hmaña -
Savit³ vai prasavit³ savit³ ma ima® yajóa®
prasuv³diti
- Ïatapatha 13/4/2/6
That is – Savit³ inspires. Savit³ ! Inspire me in
this yajóa please.
Similarly, there is a provision of offering
oblations with G³yatrº Mah³mantra by chanting
‘G³yatryai Juhoti’. Indeed by this process it will
be possible to get the entire world bestowed
with several benefactions by connecting the
human race with the power of the Sun.
After studying the effect of Sun on the cosmic
rays, ionosphere, and the earth’s magnetic
field, the scientists have found that the Sun
gets excited on its own. The excited Sun churns
the entire solar system (including the earth).
At that time, the flames erupt from its surface
and there is a shower of minute particles.
Where do these particles disappear is not
known to the scientists? However, according
to the teachers of the science of sou1, these
are the particles which produce vibrations in
each and every molecule of this world. Because
of this, not only the physical nature of the
human beings but also their subtle nature is
affected. Thoughts, emotions, will and faith
also get changed. Though the estimation of
such a large scale change cannot be done by
July-Aug 2005
the scientists; but the reality can be understood
by analyzing the overall effects on the world
politics, business, industry, labour, armed
conflicts and the social activities.
To those who can feel the mysteries which are
accessible by s³dhan³, the objectives and
benefits of the Aïvamedha process will not
remain unknown. They will quickly dive deep
into G³yatrº Vidy³. They will be oriented more
towards abstinence, acquiring knowledge and
devotion. These are the persons who are going
to guide the world in future.
According to the experts in the philosophy
of G³yatrº, there are only two elements that
play crucial role in the creation of the world.
They are Dev or Pr³ña (vitality or energy)
and Bh¿ta or Pad³rtha (matter / animate or
inanimate). The animate or inanimate can not
become active without Pr³ña. The human
body that is made up of Pancabh¿ta (five
elements) is the dialectical portion of G³yatrº.
As the words of G³yatrº Mantra disappear
in the air after pronunciation, so also the
human body disappears at the end of its life
cycle. Its second part is pervaded by Pr³ña
(the place of Sun). In spite of its visible part
being physical in nature, its invisible part is
astral. The latter part of Sun is much more
powerful. The —ïis have called Sun as Trayº
Vidy³. That is there are all the three elements
in it; namely, physical element (which forms
the body), Pr³ña -vitality (which gives rise
to consciousness), and mana (which thinks).
When we connect ourselves with the Sun,
through G³yatrº Mantra S³dhan³ then we get
its spiritual benefits – health, brilliance and
unshakable will power. The main objective
of the process of Aïvamedha is to impart the
correct knowledge of this Vidy³ to the
society so that peace, happiness and
prosperity prevail everywhere on the earth.
In this momentous transition period of the
change of the era, the persons who, after
acquiring this knowledge, try to propagate
it in the entire world will be bestowed with
divine blessings - name, fame, health and
prosperity.

The incident belongs to the days of Independence Movement. A session of the

Kathiawar state public corporation was going on. Bapu was sitting on the dais along
with other leaders. Just then he happened to see an old man sitting at a distance.
Gandhiji felt as if he was known to him. After some time he could recollect that old
man had taught him in his childhood. Bapu immediately got down the dais, went to
the old man and after paying him respects, sat down near his feet. He asked the teacher
about the welfare of his family. After a long interval the teacher said “Now you go to
the dais. Leaders might be waiting for you.” Bapu said, “No, no! I am comfortable
here only. Now I don’t want to go to the dais. Sitting here I will see all the proceedings.
You please don’t worry” After the meeting, the teacher blessed Gandhiji saying,
“Only a man who is without vanity, like you deserves to be called great.”

July-Aug 2005 41
 Yajóa Bali - Devadakïiñ³
T he scriptures have directed the usage of
‘Sw³h³’ and ‘Swadh³’ while offering the
oblations.
In a praise of God (Yajóa PuruÌa) it has been
said: “Tvameka® Ïarañya®” (you are the one
and only Refuge for us), “Tvameka® Varenya®”
(you are the one and only Choice for us).
In the worship of Yajóa, ‘Sw³h³’ is the mode
of dedication and ‘Swadh³’ is the mode of
selection or adoption. There are three
interpretations of ‘Sw³h³’-
(1) Su-suÌÚhu ³h – su - ³h; meaning - Good
saying.
(2) Sva-v³k-³h-iti - A sentence said with one’s
own voice or with one’s assent.
(3) Sva-³huta® - havirjuhoti v³ - To offer an
oblation of havi (materials of yajóa) or that of
one’s talents.
The word ‘Sw³h³’ is uttered with every
offering in the Yajóa. The one who conducts
Yajóa keeps the emotions of the y³jaks in
accordance with the above rules, but the Yajóa
can not be said to be complete by this alone.
The Yajóa will be considered complete only
when ‘Swadh³’ is also utilized along with that.
‘Swadh³’ has also been interpreted in three
ways - (1) to take a definite righteous path,
42
(2) the act of eating cheerfully (3) the oblation
offered to the manes (departed souls of
ancestors)
‘Swadh³ nama¡’ is extensively used in the
obsequial rites in the honor of the deceased
ancestors. This simply means that the manes
should receive the offering cheerfully and get
satisfied.
The scriptures advise that in the Yajóa, Yajóa–
Bhagav³na must get satisfied, all the invited
gods must be satisfied and all the
participating-specialists in the Yajóa must also
be satisfied. Without this, Yajóa is not
considered complete. This is called the usage
of ‘Swadh³’ in Yajóa.
In this context, Yajóa - Bali (sacrifice in Yajóa)
and Devadkïiñ³ are offered. In the context of
Bali, it has already been explained earlier that
its meaning cannot pertain to killing or any
violence. The ritual of offering the eatables/
cereals, etc reverentially is called Bali. This-
has been explained by giving the examples of
Devabali, Gaubali, K³kabali, etc and Bali Vaiïva
Yajóa. So in the Yajóa, Yajóa Puruïa and all the
invited gods are offered food to their
satisfaction; this is called Bali. The Divine
powers are also satisfied by expressing
thankfulness to them on the completion of work.
It is clearly written in the Yajóa Mºm³n̳ –
July-Aug 2005
Balistu trividho jóeyast³ntrika¡ sm³rta eva
ca /
Vaidikaïceti.... //
Vaidika® tu bali® dady³dodana®
svinnamaÌavat /
Sarocanamatikr¿r daivate vatak³nvitam //
There are three kinds of Bali- T³ntrika, Sm³rtta,
and Vaidika. Vaidika Bali is given by cooked
‘maÌa’, that is cooked rice with horsebean. For
a cruel deity, the Bali should be given by Sind¿r
(vermilion) and cooked rice with ‘vataka’
(vad³).
It is clear that the gods like only pure satvika
eatables in their food. It must be mentioned
here that satisfying the gods by offering
food is also symbolic. In fact, all the
eatables, or other things for that matter,
have been given by them, so they do not
really need them. However, by symbolically
offering a portion of whatever is given to
us, we express our thankfulness and
gratitude to them. The offered articles are
not used by the devotees but they are
distributed with a spirit of benevolence. This
act and spirit of benevolence and sharing
definitely pleases the gods.
A provision of Devadakïiñ³ has been kept to
please and satisfy the gods. The latter are
pleased only when they see that the ïraddh³
(faith) of the person, who is invoking them, is
genuine. In the genuine ïraddh³, along with
the respect, there is also a tendency to fo1low
the revered deity.
Ïrºmad Bh³gvadgºt³ says - Yoyacchraddha sa
eva sa¡ - that is, one becomes according to
July-Aug 2005
the ïraddh³ he has acquired. The true evidence
of ïraddh³ is provided by moulding oneself
analogous to the revered. The gods can
actually be pleased or satisfied only by
providing the evidence of the truth of one’s
ïraddh³. Thus, one should cultivate such
resolves/virtues, which bring out the divinity
within oneself.
There are two ways to bring out the divinity:
(1) reduce the evil tendencies and (2) increase
the divine tendencies, in one’s life style.
Normally, every sensible person wants to get
rid of disorders/perversions from within and
he also wants to adopt the good tendencies.
But today, there is so much pressure of evil
tendencies that a normal person cannot resist
it. Therefore, it is more fruitful to take a
solemn vow of self- refinement, self-evolution
and self- development under the protection
of divine powers in the atmosphere of Yajóa.
The experiment of Aïvamedha is done to re-
establish the divine culture in public life. With
the same objective, the cooperation of divine
powers and the —Ìis is sought. With their
powers they create the favorable
circumstances to shower the boons. But the
question arises. Whom to give? Why to give?
They will give for the well-defined genuine
altruistic purposes and they will give to the
deserving and dependable persons. The
selfless motive of the Yajóa is announced right
at the beginning of the Yajóa; the participating
devotees perform Yajóa with the same motive.
Now the question of reliability or authenticity
arises, which is, of course, a personal matter.
43
All the children- all the students - become
eager to earn the prize. They also try to take
the parents or the teacher into confidence. On
such occasions, performance alone (and not the
words) is considered as a touchstone. It is said
- demonstrate and deserve.
In the context of Devadakïiñ³, too, the proof
of one’s reliability is to be given to the divine
powers. Determined vows, though small, are
taken to move forward in the direction of
divinity. The addictions, bad habits like
laziness, rebuking others, etc are given up.
Similarly, vows are taken to develop new
virtues within oneself. Regular up³san³
(worship), regular study of sacred literature,
and regularly spending of a portion of one’s
time, money and talents for the benefit of
this world, are such injections which may be
compared with the mine of gems. The
genuine declaration of resolves to follow
these virtues comes under Devadakïiñ³.
The process of Anuy³ja starts after the
completion of Yajóa. In this process, the
energy generated through Yajóa is properly
utilized. The Yajóas of Gayatri Mission are
being performed with the aim of uprising
of the divine culture and the unification of
the R³Ìtra. In this context, to inculcate in
oneself the attributes of the divine culture
and to inspire others to adopt the same may
also be called such efforts which come under
the category of Devadakïiñ³.
The Aïvamedhas are going to generate
immensely potent energy. The persons who
come forward for the determined application
of this energy will get name, fame, health,
44
prosperity, and good fortune, almost
everything. Through these persons, this
energy will get such gigantic tasks completed,
which would otherwise seem impossible.
As the energy of Yajóa pervades in all
directions, the sacrificial sentiments will grow
in the minds of the public. The spiritually
infused thoughts will be generated and the
deeds pertaining to the spirit of Yajóa shall be
performed. This dedicated labour of
determined people (the oath takers) will
produce such a strong hurricane that it will
disperse all the dark clouds of destruction. The
rays of bright future will then be clearly
visible.
It is hoped that in this experiment of bestowing
name,- fame, good fortune on humanity,
persons of refined sensitivity and commitment
to deeper and higher values will associate
themselves with this divinely guided Mission
and earn the credit of contributing their mite
towards the fulfillment of the historic event
of ushering in of the Golden Era.
“A lamp does not speak, it
introduces itself through its
light. Do not indulge in too
much self praise. Give a chance
to people to judge yourself
purely through your actions.”
July-Aug 2005
 The Process of Yajóa
Yajóa,
Divine Discipline and Yajóa Sansad
T he Yajóa is a unique combination of the
sciences of emotion, psychology, the
hymns, physics and chemistry. As it is possible
to access through it the Divine Consciousness,
the Yajóa has been called the Divine gate. That
is why, divine disciplines are enforced at each
and every step or action related to it. In order
to recollect those divine disciplines, their
Pratºkas (symbols) are established in the
Yajóaï³l³, and in order to conduct the entire
process in a disciplined manner, a Yajóa-Sansad
(the Parliament of Yajóa) is also appointed.
All the essential divine disciplines have been
attached to the Gayatri Mission’s Aïvamedha
Yajóas. The arrangement at the level of subtle
realm has already been done by our Gurusatt³.
In order to prepare the visible symbolic form,
a procedure laid by scriptures is being
followed within the constraints of prevailing
times.
The establishment of ‘Pratºkas
Pratºkas
Pratºkas’
The Yajóaï³l³ (canopy) of Aïvamedha containing
one thousand eight kuñdas (pits of fire) is
decorated with the divine symbols, cakras
(wheels) and the idols of deities. Some
important placements are as follows:
Four Divine Gates are erected in all the four
directions of the Yajóaï³l³. These are meant
only for restricted use and not for public use.
July-Aug 2005
These are embellished with festoons and the
symbols of Ï¿la, Ïankha, Gad³, Padma, etc, are
painted on them.
In the East - the symbol of ‘Ïankha’ in the red;
in the South- Cakra in black; in West – Gad³ in
white and in the North-Padma in yellow colour
are inscribed. The figures of eight divine
guards Jaya-Vijaya, Bhadrak-Subhadrak, Ânand-
Viïvar¿p and Dhruva-Suprasanna, are made on
the two sides of each of the four gates.
The flags, as symbols of different deities, are
placed in eight directions on the top of the
canopy. The V³hana (mount) of the related
deity is also depicted on the flag.
The flag in the East depicts an elephant in white
colour, as the V³hana of Indradeva; and that in
South-east, goat is depicted in white colour
as the V³hana of Agni Deva. In the South,
buffalo in red colour as the V³hana of Yama
Devat³; in South-west, lion in white, as the
V³hana of Goddess Durg³; in West crocodile
in grey colour, as the V³hana of Vasu; in North-
west, deer in black as the V³hana of Candra; in
North, horse in golden colour, as the V³hana
of S¿rya; and in North-east, bull in white colour
as the V³hana of Ïiva, are depicted.
Similarly, the flags are placed in between
North-east and East depicting ‘swan’ as the
V³hana of Brahm³ and in between South-west
45
and West depicting ‘eagle’ as the V³hana of
Ananta Deva.
*8 Idols of elephants symbolizing eight Digp³las
(the guardian deities of different quarters) are
established in eight directions. Invisible
Digp³las are established in the directions of
Ak³ïa and P³t³la.
*A description of construction of yajóa kuñdas
of different shapes in different directions is
given in the next article.
*It is prescribed to place the idols of Sapta-—ïi
(seven prominent sages) and Arundhati in the
eight directions. The direction-wise
placements are as follows - the idol of Gautama
in North; that of Bh³radv³ja in North-east,
Viïvamitra in East, Kaïyapa in South-east,
Jamadagni in South, VaïiÌÚha in South-west, Atri
in West and Arundhati in North-west.
*The location of Deva-vedº(s) (platforms) in the
Yajóaï³l³ is also fixed. ‘Sarvatobhadra’ is
established in front of the Deva- manca (the
main stage) in the East. On the two sides of
this are established Ïodaïa M³trik³ and ‘Dv³daïa
Vin³yaka Cakra.’ -The Tatva Vedi(s) are located
as follows. The symbol of Ak³ïa tatva (ether)
in the form of swastika is placed near Deva-
manca in the East. The symbols of Agni tatva
(fire) in South-east, Prithvº-tatva (earth) in
South-west, V³yu-tatva (air) in North-west, and
Jala-tatva (water) in Noth-east, are established
on the vedi(s) placed there.
*Navagraha Cakra in the middle of Yajóaï³l³,
Pancomk³ra vedº in the North-east; Kïetrap³la-
cakra in North-west, Yoginº cakra in South-east,
46
and V³stu vedik³ in South-west are also
established.
All these placements are shown in the figure
given at the end of this article. These are not
for mere decoration. The inspirations and the
powers hidden in these idols are explained
during the ‘karmak³nd’ of Yajóa. The act of
Yajóa and the emotions and thoughts of
‘y³jakas’ are moulded accordingly.
Yajóa Sansad - The Hub of Discipline:
In order that the Yajóa is conducted according
to the prescribed rules, a team of experts is
appointed. It is called Yajóa-Sansad. The
responsibilities of the different experts and
their titles are as follows:
Yajó³c³rya – In Rudray³mal, ‘Âc³rya’ has been
called as the chief patron of the Yajóa. A
qualified and competent ‘Âc³rya’ has to be
searched according to the objective to be
accomplished through Yajóa. ‘Âc³rya’ used to
have not only the knowledge of all the streams
of rituals of Yajóa but he also used to possess
enormous power of Tapa according to the
requirement of the task. It is only on the basis
of the Tapa that it is possible to attract and
invite the divine powers and then generate
the subtle flow of their energies according to
the requirements of the objective.
The story of the PutreÌti Yajóa of king Daïaratha
is well known. In those days, Maharïi VaïiÌÚha
was the most revered among all the —ïis, but
in order to fulfill the desired objective he made
young sage —Ìyaïranga, who was instinct with
the power of Tapa, the ‘Âc³rya’ of that Yajóa.
July-Aug 2005
That Yajóa produced pre-eminently results just
because of the active association of his power
of Tapa.
The ‘Âc³rya’ had the capacity to make union
with the divine cosmic currents. The deities
he invited, used to come in that Yajóa; the
deities he offered the oblations, used to accept
the same. In the Sarpa-Yajóa of Janamejaya,
Takïaka (name of snake), for self-protection,
coiled itself around the throne of Indra. When
this was known, the oblations were given to
Takïaka including Indra. The effect of oblations
was so much that Takïaka was pulled along
with the throne of Indra. At that time, Indra
forcibly removed that snake from his throne.
A considerable thought is given before a
person is accepted as an ‘Âc³rya’ of the Yajóa.
The Gayatri Mission’s series of Aïvamedha yajóa
is being performed under the patronage and
direction of the —ïi-couple - P¿jya Gurudev and
Vandanºya M³t³jº; who are as competent as the
ancient —ïi - couple VaïiÌÚha and Arundhatº.
Brahm³ - This is the second most important
position after the ‘Âc³rya’. The supervision
of all the activities of —tviks, yajm³ns, etc and
their proper management is the
responsibility of Brahm³. He has three
assistants - (1) Brahmañ³cch³nsº (one who
makes participants obey the directions), (2)
Âgnºndhra - (the coordinator of Yajóagni –fire
of Yajóa, oblations etc), and (3) Pot³ (the
person responsible for the cleanliness and
sanctity of the place).
Hot³ - The chief priests appointed for inviting
and welcoming the deities. They also have
July-Aug 2005
three helpers – Praï³st³, Acchav³ka and
Gr³vastuta.
Adhwaryu - They are the priests who possess
the knowledge of all the rituals of Yajóa and
hence they are responsible for properly
conducting all the rituals. They also have three
assistants, namely; Pratiprasth³t³, NeÌÚ³ and
Unnet³.
Udg³t³ - These are experts in recitation of
hymns and invocations. They have three
assistants – Prastot³, Pratihart³ and
Subrahmañya.
Sadasya - (Members of the Sansada) - They are
responsible for supervising the proceedings,
by sitting near the vedis and correcting the
mistakes, if any, done by the y³jaks.
Y³jaka - These are the persons who have
awakened sacrificial attitude in their hearts
through devotion and who offer the oblations
with that spirit.
The Prominence of Ïraddh³
The scriptures have directed that every task
in Yajóa / ritual has to be performed with full
Ïraddh³ (faith). Without faith the ritual is like
a body without the soul. ‘Ïraddhay³
Satyam³pyate’ (Truth is obtained through faith
alone). By saying so the scriptures have
enjoined to perform every deed with full faith.
Ïrºmad Bhagvad Gºt³ says -
Aïraddhay³ huta® dravya® tapas tapta®
krita® ca tat /
47
Asadityucyate P³rtha na ca tatpretya no iha //
That is - Havana, d³n (donation), tapa or any
other work performed without faith is called
Asat (untrue). Oh P³rtha! The result of untrue
or unholy work is beneficial neither in heavens
nor on earth.
where the yajóas are done without faith. For
example-
ϳntimangala homeÌu n³stikyam yatra j³yate /
R³j³ v³ mriyate tatra sa® deïo v³ vinaïyati //
- (239-11)

It is said in Atri Smriti (146) that -

Aïraddhay³ ca yaddanta® vipreagnau
daivike kritau /
Na dev³striptim³y³nti d³turbhavati
niÌphalam //
In a Yajóa performed for the invocation of the
particular deity, whatever Dakïin³, etc is
offered to Br³hmaña and Agni without Ïraddh³,
does not please the deity. That Dakïin³, etc of
the giver goes waste.
According to Matsya Pur³ña, there occurs a
terrific loss to both the king and the nation
Where atheism, generated by the loss of faith,
reigns supreme in the work related to peace,
prosperity or ‘homa’, there the king and the
nation are ruined.
That is why, the y³jakas are made to practice
devotion for refining and augmenting their
Ïraddh³ prior to the performance of Yajóa.
During Yajóa, the Pratºkas (idols of deities, etc)
are established in several places in the
Yajóaï³l³, so that by looking at them Ïraddh³
is generated. Yajóa-Sansad too maintains the
discipline and conducts the entire process of
Yajóa, aiming at generating genuine Ïraddh³
in all the participants.

Wife of Socrates was very cruel and harsh of nature. She stopped her husband
from doing welfare works as well as cursed the visitors. She thought that it was waste
of time and energy of her husband.
One day a religious discussion was going on with Socrates. The wife threw
dirty water over the participants from the rooftop and called them names. The visitors
took it to be their insult. Socrates acted with wisdom and wit. He turned their anger
into light hearted entertainment. Laughingly he said, “Today the proverb which says
that barking dogs seldom bite has been proved wrong- here barking and biting are
both together.” Anger turned into laughter. Wet clothes were put out to be dried and
the symposium started again in a calm atmosphere. Socrates concluded the discussion
saying “To remain equipoised even in the face of grave provocation is the touchstone
of farsightedness”. Because of this quality Socrates married life passed peacefully.
The wife also improved herself gradually and lived as an ideal life companion.

48 July-Aug 2005
 East Traditional Âïvamedhik
Yajóa ϳl³
Waiting place
Waiting place
for
for
ladies
couples Description-

1. Âc³rya Manca
2. Deva Manca
3. Brahm³, —tvija, addhvaryu
4. Udg³t³, hot³
5. Sarvitobhadra
6. Dv³daïa Vin³yaka Cakra
7. Ìodaïa matrik³ cakra
8. Seats of Sapta—ïis
9. Seat of Navagrahas
10. Tatva vedºs
11. Kïetrap³l cakra
12. V³stu cakra
Waiting place Waiting place 13. Yoginº cakra
for
for
gents 14. Panca O®k³ra cakra
ladies
15. Seats of Dikp³las
16. Specific kuñdas of east
17. Specific kuñdas of northeast
18. Specific kuñdas of north
A 19. Specific kuñdas of northwest
20. Specific kuñdas of west
21. Specific kuñdas of southwest
22. Specific kundas of south
23. Specific kuñdas of southeast

A : Special Kunds
: Square Kunds
: Round Kunds
Proposed Âïvamedhik
Yajóa ϳl³ for Sydney

July-Aug 2005 49
 A Unique Effort
after two thousand years
W hatever means had been in practice in
making the past of Devabh¿mi Bharat
glorious – Aïvamedha is the best among them.
It is the gains and good results of Aïvamedha
that gave the habitants of this land the prestige
of Jagadguru in the field of knowledge of
ultimate reality and Cakravartº (universal
monarch) in the field of science. A western
historian, Professor A.L. Basham, who is
deeply and seriously dedicated to the study
and investigation of divine culture writes, in
his book titled “The wonder that was India”,
that if one surveys the different parts of the
world and tries to find where the habitants
considered their land to be sacred and an
object of reverence - it will be found that that
country is India. According to the research
report titled “Vedic India”, the Aïvamedha was
in vogue in the form of Vedic method of
worshipping the nation. This was given the
status of AnuÌÚh³na which was performed
together by the rulers, the philosophers and
the common people.
A few historians consider the Aïvamedha as a
method of political unification. Historian A.C.
Brownskey in his book “A history of historical
writing” considers this assumption as shallow-
visioned. According to him, the efforts of
political unification have been done in the
present age also and are still being done; but
that soul-satisfaction with the results of such
efforts was never felt as was felt by the
50
habitants of Vedic India in Aïvamedha
AnuÌÚh³na. What else were the conquest
expeditions of Greece and Rome except the
race for imperial unification? The minds of
Sikandar and Sellucus, who were defeated by
the great Chañakya, were filled with such
colorful imaginations. Hitler knitted his warp
and weft in the guise of his promise; “I will
unite the world”. In the third and fourth
decades of twentieth century, Stalin tried to
demonstrate the same streak, though on a
smaller scale, in Russia using the slogan of
communism of Marx. But all these efforts
ultimately remained as far from the spirit of
Aïvamedha as the earth is from the sky.
According to historian Brownskey, the
Aïvamedha AnuÌÚh³nas were not political
conquest expeditions; rather they were cultural
unification expeditions. According to historian
A. Barth, the biggest proof of their cultural
form is that these yajóas were led by a Purohit.
According to Barth, the ruler used to be only
the organizer of these yajóas, whereas the role
of Purohit was that of a director. The aim of
these great yajóas was to awaken the faith of
the people towards R³Ìtra Devat³ and towards
the universal values of life (Dharma) and to
educate the masses about the methods of living
in accordance with these basic values (Dharma).
These efforts made for the cultural unity, used
to make the R³Ìtra (the nation) politically,
geographically and emotionally strong, able
July-Aug 2005
and disciplined. Accepting these facts, R³Ìtra
and Aïvamedha have been considered identical
in Ïatapatha Br³hmaña–-
Ïrºrvai r³Ìtra® / R³Ìtra® vai aïvamedha¡ /
Tasm³t r³Ìtrº aïvamedhena yajet / Sarv³ vai
devat³¡ aïvamedhe anvayatt³ / Tasm³t
aïvamedha yajº sarva disho abhijayati /
- Ïatapatha Br³hmaña (13/1/2/9/3)
Meaning: Prosperity is truly R³Ìtra. R³Ìtra is
indeed Aïvamedha. Persons dedicated to R³Ìtra
should perform Aïvamedha. Certainly all the
gods participate in Aïvamedha. The convener
of Aïvamedha is victorious everywhere.
The description of several such victorious
kings is found in ancient Indian history, who,
by their laudable efforts, not only expanded
the glory of divine culture but they also
succeeded in awakening the divinity in the
people of their nations. A description of
Avikïita, the son of Suvarcc³ is found in the
Âïvamedhika Parva of Mah³bh³rata. Religious,
steady and ascetic king Avikïita whose other
name was K³randhama also performed one
hundred Aïvamedhas. The author of
Mah³bh³rata praises his prowess by saying. “Ya
ijeha -yamedh³n³® ïatena vidhivat prabhu¡”.
Similarly the Aïvamedhas of Maruta-M³ndh³t³
have been described in detail in the Pur³ñas.
Ïrºmad Bh³gwat Mah³pur³ña describes the vow
taken by king Prithu (who invented new
techniques of making Prithvº - the earth, fertile)
to perform one hundred Aïvamedhas and its
beneficent results. According to this scripture
Adh³dºkïita r³j³ tu hayamedha ïatena sa¡ /
July-Aug 2005
Brahm³varte manorkïetre yatra pr³cº Saraswatº //
-Bh³gvata, 4th Skandha, Adhy³ya -29 /1..
Meaning – After that Prithu took a vow to
perform one hundred Aïvamedha yajóas at
Brahm³varta region of Manu where the river
Saraswati flows westward.
Similarly Bh³rata the son of RiÌabhadeva, after
whom this country has been named as
Bh³ratavarÌa, performed hundreds of
Aïvamedha yajóas according to prescribed
methods. These were not ordinary yajóas,
rather
Dravya deïa k³lavayaïïuddh-
tvigddhodyeïopacitai¡
Sarverapi kritobhiryadhopadeïa® ïatkritva
iy³j /
Meaning -Each of these yajóas were
performed with grandeur in terms of wealth,
time and place, vigour, faith, Priests, etc.
-Bh³gavata 5/4/16
The author of the Pur³ña, mentioning the case
of AmbarºÌa, who despite being a king became
a sage by performing Aïvamedha AnuÌÚh³na,
says - Þje aïvamedhairadhi vajómºïvaram,
Mah³vibh¿tyo pacit³ng dakïinai¡ /
TatairvaïiÌÚh³sit Gautam³dibhirdhanvanya,
Mistrotama sau saraswatº® //
Yasya krituÌu gºrv³ñai¡ sadasy³ —tvijojan³¡,
Tulya l¿p³nc³ nimi̳ vyadraïyanta
suv³sasa¡ //
Svargo na pr³rthito yasya manujairamara
priya¡ /
ÏraÌyadribha r¿pg³yadribharuttama ïloka
ceÌtitam // –Bh³gavata 9/22,23,24
51
Meaning – R³jarÌi (a sage who previously
belonged to a royal family) and famous
devotee AmbarºÌa used to worship God
Yajóeïvar by several Aïvamedha mah³yajóas. He
used to spend his wealth in yajóa, donations,
etc. The chief priests of his yajóas were great
sages like VaïiÌÚha, Asit, Gautama, etc. AmbarºÌa
used to perform yajóa in the sacred area
known as Dhanvadeïa, where the stream of
river Saraswatº flowed. The splendor of priests
and other members in his yajóas used to be
effulgent, like gods.
Even his eyelids did not wink due to his
concentration in the work related to yajóa. His
Praj³ (the subjects) too were not desirous of
Heaven, comfort or pleasure due to the flow
of spirituality caused by the yajóas. All of them
used to be busy in devoted worship of God
Yajóeïvar through yajóas with a motive that was
free from any desires.
While talking to king Parºkïita, sage Ïukadeva,
mentions about the Aïvamedha AnuÌÚh³ns of king
Bali –
DeveÌyathanilineÌu Bali Vairotcana Purim /
Devadh³nºmadhiÌÚh³ya vaïa® nitye
jagatriyam //
Ta® viïvajayina® ïiÌya® Bhrigava¡
ïiÌyavatsal³¡ /
ïatena haya medh³n³® manuvratam
manuvratam--
ay³jayat //
- Bh³gvata 8/15/33-34
Meaning - When all the Gods disappeared (or
retreated) due to the luster of king Bali, that
was generated by yajóa, the son of Virocan,
king Bali, was then seated on the throne of
52
Heaven. All the three worlds came under his
control. Afterwards, the Br³hmañas of the race
of Bhrigu, who loved his subjects very much,
made the- universal monarch, King BaIi,
perform one hundred Aïvamedhas, in order to
make the Indratva (the rulership of Heaven)
stable. The description of the yajóas of Bali is
also found in N³rada Pur³ña –-
Vubhuje Vy³hataiïarya prabriddha
ïrºrmah³bala¡
Ey³ja caïvamedhai¡ sa Prºñan tatpara¡ //
- N³rada Pur³ña 10/31.
Meaning - King Bali, after becoming rich with
unobstructed majesty, increased wealth and
great power by performing Viïvajita yajóa,
started ruling all the three worlds. In order
to get the affection of gods, then he performed
several Aïvamedha yajóas, with full vigour.
The king B³hu performed seven Aïvamedha
yajóas in all the seven continents. Due to these
yajóas, the earth used to grow plenty of grains,
fruits and flowers in his reign. The king of
gods, Indra, used to shower rains in time.
Because of the absence of crime, the Praj³ (the
subjects) there lived truly righteous lives.
Lakïamaña advised Mary³d³ PuruÌottam
Bhagw³na R³ma, who removed the fear created
by R³vaña and made this earth heaven, to
perform Aïvamedha yajóa –
Aïvamedho mah³yajóa¡ p³vana¡ sarva p³vn³m /
P³vanastava durdharÌo rocat³®
Raghunandana //
- B³lmºki R³m³yaña Uttark³ñda 84/2,3
July-Aug 2005
Meaning - Oh Raghunandan (an epithet of Lord
R³ma)! Aïvamedha yajóa makes one virtuous by
washing away all his sins. Oh DurdharÌa
(strong)! If you please wish, you should
perform that yajóa.
When Lord R³ma discussed his resolve to
perform Aïvamedha yajóa with sages- V³madeva,
J³b³la, Kaïyapa, etc., then
Tepir³masya tacchrutv³ namaskritv³
vriÌdhwaja /
Aïvamedha® dvij³¡ sarve
p¿jayantisysawaïa¡ //
- B³lmºki R³m³yaña Uttark³ñda (94/7)
Meaning - After listening the voice of Lord
R³ma, those sages, after saluting Lord Ïiva,
started praising Aïvamedha yajóa.
Kuru kuru mah³bh³ga dharmarañye
tvamuttamam /
Dine-Dine Koti guña® y³vadvarÌa ïata®
bhavet //
- ( Skandha Pur³ña 3/35/14)
Meaning - Oh fortunate R³ma! Please perform
excellent yaóajnuÌÚh³na in this sacred place. In
effect this yajóa will maintain the holiness of
this place for one hundred years, which, in
turn, will go on cultivating innumerable virtues
in the people.
The king of Kaïº, Divod³sa, on accepting the
proposal of Brahm³jº, collected all the
ingredients of yajóa with which Brahm³jº
performed Aïvamedha yajóas .
July-Aug 2005
Tºrtha daï³ïvamedh³rañta® prathita® jagatº
tale /
Tad³prabh¿ti tatr³sºdv³r³ñasy³
ïubhapradam //
Pur³ rudra saron³m tºrtha kalaïodbhava /
Daï³ïvamedhaka® païc³jj³ta® vidhi
parigrah³t //
- ( Skandha Pur³ña 4/52/68-69)
Meaning - From that day that Tºrtha became
famous as Daï³ïvamedha in Varanasi. Earlier it
was called Rudra Sarovar. Ten Aïvamedhas were
performed there and hence its name was given
Daï³ïvamedha (Daïa - means ten).
A description of performance of Aïvamedha by
king Ugrasen, on being inspired by Lord KriÌña,
is found in Aïvamedha khanda 10/7 of Garga
Samhit³. The details of Aïvamedha yajóa
performed by king YudhiÌÚhira, again inspired
by Lord KriÌña and supervised by Vy³sa, are
found in Âïvamedhik Parva 71/14 of
Mah³bh³rata. According to this scripture,
YudhiÌÚhira performed three Aïvamedhas. This
great tradition was maintained by his
successors Parºkïita and Janmejaya.
After Janmejaya, the tradition of Aïvamedha was
broken. The result of this break could be seen
in the form of political disorder, loss of
prosperity and the decline of moral values in
public life. Upon analyzing the situation
seriously, brave Pushyamitra performed
Aïvamedha AnuÌÚh³na in 185 B.C and
reorganized the nation. A detailed description
of this yajóa is found in Epigraphia Indica.
53
After Pushyamitra, India remained a strong
nation till the reign of Agnimitra-Vasumitra.
But then with the passage of time this series
broke. The Aïvamedha valour of repairing
and reorganization was again taken up by
the son of Samrat Chandra Gupta I, that is,
Samrat (king) Samudra Gupta. With the help
of Aïvamedha AnuÌÚh³na he taught the lesson
of national unity to the inhabitants of,
SamtaÚa, Duv³ka, K³mr¿pa, Nepal, Kartapur,
Eastern and Central Punjab, M³law³ and the
provinces of Western India, Ku̳ñs and
Sakas. The effect of Aïvamedha was so much
that the entire Indian peninsula was united
as one nation. The western historians are so
much impressed by the valour of Samudra
Gupta that they call him Napolean of India.
The details of revival of Aïvamedha by him
may be seen in the Vilsand record of
Kumargupta and in the pages of Epigraphia
Indica.
The available descriptions of the
performance of - Aïvamedha by the kings
after Samudra Gupta tell us that they were
merely symbolic rituals. They possessed
neither, cultural magnificence nor the
spiritual breadth and vision. They had
neither the capacity nor the strength to
impart knowledge to the public. The present
series of Aïvamedha maha yajóas may be
thought to be the first real and successful
attempt after Samrat Samudra Gupta. Through
these mah³yajóas, not only the historical
events of ancient India are going to be
repeated but, as a result of these yajóas
unusual gains like, the ushering in of the
golden age, prosperity, expansion of spiritual
knowledge and science, the emergence of
true world union and the spirit of
“ Vasudhaiva Kutumbakam” etc, are also going
to be definitely achieved.

Fragments of the Ageless Wisdom

Remember that it is not only desire of office and of wealth that makes men
abject and subservient to others, but also desire of peace and leisure and travel and
learning. Regard for any external thing, whatever it is, makes you subservient to
another… What, pray, is this peace of mind which anyone can hinder — I do not mean
Caesar, or Caesar’s friend, but a raven, a flute – player, a fever and countless other
things? Nothing is so characteristic of peace of mind as that it is continuous and
unhindered …… There is but one way to peace of mind (keep this thought by you at
dawn, in the daytime, and at night) to give up what is beyond your control, to count
nothing as your own, to surrender everything to heaven and fortune, to leave everything
to be managed by those to whom Zeus has given control, and to devote yourself to one
object only, that which is your own beyond all hindrance.

54 July-Aug 2005
 Science and Spirituality
The modes of Yajóa and the science of Kuñda
T he process of yajóa is highly efficacious moon day are called Darïa and Paurñam³sa
to influence the physical world by yajóas respectively.
producing the vibrations in the subtle realm.
(4) C³turm³sya yajóa - There are four ‘parva’(s)
The science behind this efficacy is quite deep
(festivals) of this yajóa which are performed
and wide. What is the purpose? What kinds
with an interval of four months. They are,
of vibrations are to be generated to accomplish
first, Vaiïvadev parva on the full- moon day of
this purpose? Depending on these
the month of Ph³lguna; second, Varuña pradh³sa
requirements, the type of yajóa, the design of
parva on the fullmoon day of the month of
havan kuñda (pit for preserving fire), and the
Â̳Ãa; third, S³kmedha parva on the full- moon
karmak³ñda (rituals) are decided. That is why,
day of the month of K³rtika; and fourth,
the experts of yajóa (the great sages)
Ïut³siriya parva on the new moon day of next
discovered, after a considerable research
Ph³lguna.
effort in this direction, the various methods/
modes of yajóa and several types of
(5) The yajóa that is performed every year in
karmak³ñda. To explain these processes fully
the rainy season or on the Sankr³nti days of
will require several volumes. In this article an
summer and winter solstices is called “Nir¿Ãh
Nir¿Ãh
humble attempt has been made to give only a
Païu-Bandha
Païu-Bandha”.
glimpse.

(6) Âgrayaña yajóa - The yajóa that is

(1) The opinion of experts (of yajóa) is that Agni
performed with new barley and rice grains
(fire) should be established, according to the
every year during the Vasant and Ïarad seasons
prescribed method, in the home after
is called Âgrayaña or Nav³nna yajóa.
marriage. This is called Smart³gni. Oblations
are offered in this fire daily in the morning
(7) Sautr³mañi yajóa - The yajóa that is
and afternoon.
devoted to (or performed to please) Indra is
called Sautr³mañi yajóa. This has two kinds -
(2) Establishment of G³rhapatya, Âhv³niya and
Svatantra and Angbh¿ta.
Dakïiñ³gni, in accordance with the rituals, is
called Ïraut³dh³na. The yajóas that are
(8) Somay³ga - The yajóa that is performed
performed in these fires are called Ïraut
Ïraut-
with Somalat³ (a kind of herb) is called
karma.
somay³ga. Sixteen Ritvikas perform it. The
priests who accept Dakïiñ³ after the yajóa are
(3) Darïa and Paurñam³sa yajóas - The yajóas
called Ritvikas.
that are performed on no-moon day and full-

July-Aug 2005 55
There are four categories of Ritvikas of
Somay³ga. They are (1) Adhvaryugaña, (2)
Brahmagaña (3) Hotragaña and (4) Udgatragaña.
There are seven types of Somay³ga. They are:
(1) AgniÌtoma - The yajóa that is completed after
reciting AgniÌtoma S³ma (a Vedic prayer) and
no other S³ma is recited after that, is called
AgniÌtoma. Similarly the yajóas that are
completed after reciting (2) Ukthya S³ma, (3)
Ìodasº S³ma, (4) B³jpeya S³ma, (5) Atir³tra S³ma
and (6) Asory³ma S³ma, are respectively called
Ukthya, etc. (7) the yajóa in which Ìodasº S³ma
is recited after AgniÌtoma S³ma is called
AtyagniÌtoma.
(9) Dv³daï³ha yajóa - There are two kinds of
this yajóa - Satra and Ahºna. The first one has
sixteen Ritvikas, Âhit³gni Br³hmañas and they
do not accept any Dakïiñ³. The Somay³ga which
has two to eleven Suty³s (the havan performed,
thrice i.e., in the early morning, afternoon and
evening, is called one Suty³), is preceded and
followed by Atir³tra yajóa, and which has many
yajm³ns (participants) is called Ahºna.
(10) Gav³nayana yajóa - This satra consists of
385 days. This has 12 Dºkï³s, 12 Upsadas and
361 Suty³s.
(11) B³jpeya yajóa - This yajóa is preceded
and followed by AgniÌtoma yajóa. This has
Y¿pas of seventeen cubits. This is completed
in forty days.
(12) R³js¿ya yajóa - Several IÌtis like
Anumatº, etc and several yajóa like Pavitra,
etc are performed herein. This yajóa is
completed in 33 months. Only pre-eminent
56
rulers competent enough to perform Cultural
Digvijaya can do it.
(13) Cayan Y³ga - The yajóa in which the
Vedº (platform) is constructed by bricks is
called Cayan y³ga. This Vedº which has length
and breadth of 10 cubits is called Âtm³. In
the south and north of this Vedº, two
platforms each of 6 x 6 square cubits are
constructed. They are called Dakïiña Pakïa
and Uttara Pakïa. The 52 x 52 square cubits
platform made on the western side of Âtm³,
is called Puccha. Its height is five cubits and
hence it is called Pancacitika Sthandila.
Fourteen types of bricks are required to
construct it. The total number of bricks
required to make the platform of Cayan y³ga
is 11170.
(14) PuruÌamedha yajóa – In this yajóa, puruÌa
(males) are tied up with the y¿pa (post). There
are 11 y¿pas. This yajóa is completed in 40 days.
After completing this yajóa, one can take the
V³nprastha Âïram.
(15) Sarvamedha yajóa - In this yajóa,
oblations of all types of herbs and grains are
given. This is completed in 34 days.
(16) Pitramedha yajóa - In this obsequial rites
of the deceased ancestors are performed. Here
Ritvika is only Adhvaryu.
(17) Ek³ha yajóa - The yajóa that can be
completed in one day is called Ek³ha yajóa.
More than one hundred yajóas like Somay³ga,
Viïvajita, Sarvajit, Bh¿Ìtoma®, etc which have
one Suty³, have been prescribed by the
scriptures.
July-Aug 2005
(18) Ahºna yajóa - The yajóas which have two
to eleven Suty³s are called Ahºna yajóas. They
have been described by different names in
more than hundred places.
(19) Aïvamedha yajóa - The great rulers who
were competent enough to accomplish cultural
‘Digvijay’ performed this yajóa. This has been
called the king of yajóas. Several marvelous
results are produced by this yajóa both in the
visible as well as the subtle world. In
mythological descriptions, it is found that
prior to this yajóa, a horse used to be sent for
Digvijay. There are 21 y¿pas each of 21 cubits.
(20) Satra yajóa - The somay³gas, consisting of
12 to 16, 18 to 33, 35 to 40, 49,100,308 and 1000
Suty³s are called Satra.
Depending on the form and the kind of yajóa,
the size and shape of the kuñda (pit for
preserving fire) has to be selected. Those who
possess the vision to see into the subtle realm
can feel that the Havan kuñda is the means of
invoking the descent of Vrahatsoma (the nectar)
pervading the cosmos. In the kuñda, there is
effulgence of divine blessings which mixes
with the fumes of yajóa and spreads in the
entire world. Therefore, the construction of
kuñda is based on the number of oblations to
be performed and is also dependent on the
aim of the doer.
According to the scripture ‘kuñda siddhi’, the
havaa kuñda, should be of measure from an
elbow to little finger for offering fifty to one
hundred oblations; it should be of one cubit
for one thousand oblations, of two cubits for
ten thousand oblations, of four cubits for one
July-Aug 2005
lakh oblations, of six cubits for ten lakh
oblations and of sixteen cubits for offering one
crore oblations. Almost similar statements are
seen in other scriptures like BhaviÌyottara
Pur³ña, ϳrd³ Tilak and Skanda Pur³ña.
Clarifying some more specialties of the kuñdas,
the author of ‘kuñda siddhi’ says -
Ved³kïºñi yug³gnaya¡
ïaïiyug³nyaÌÚ³bdhaya
StriïavoaÌÚ³kï³ y³hºtaras³¡ svar³ngkamit³
netrarÌayoakïasvar³¡ /
A®gulyoatha yav³¡ khambhramiÌava¡ kha®
pancaÌat s³gar³¡
s³gar³¡,
sam³bhrangu nayastavabhonigdit³vedasra ke
b³hav³¡ /
- The volumetric expansion of the kuñda of size
one cubit should be of 24 ‘angula’ (finger’s
breadth), that of 2 cubits should be of 34
angula, kuñda of 3 cubits should be of 41 angula
and 5 yava (one yava equals about one
centimeter), and a kuñda of 4 cubits should have
the expansion of 48 angula. The other kuñda
sizes and their expansions are as follows:- 5
cubits - 53 angula and 5 yava; 6 cubits- 59 angula
and 7 yava; 7 cubits - 63 angula and 4 yava; 8
cubits- 66 angula and 7 yava; 9 cubits - 72 angula,
and 10 cubits - 76 angula and 7 yava. These are
called the arms of the Catrasra kuñda.
The ‘yantra’(s) sketched on the paper or that
engraved on metal sheets that are used in
T³ntrika Up³san³s, are not merely the crossed
lines. They are considered as the symbols of
the deities and their energy is attracted
accordingly. Similarly, kuñdas are not designed
merely for decoration but the purpose of
57
different shapes is to attract the various
currents of energies. That is why the authors
of scriptures have directed to get them made
by especially competent artisans.
Among the prevailing rituals, CatuÌkoña
(square), Ardhacandra (semicircular), Trikoña
(triangular), Vritta (circular), ViÌama Ìadasra
(with 6 unequal arms), ViÌama AÌt³sra (with 8
unequal arms), Padma (lotus shaped),
SamaÌadasra (with 6 equal arms), Sama AÌÚ³sra
(with 8 equal arms) and Yoni kuñdas are
employed. Their sketches may be seen at the
end of this article.
‘Kuñda Siddhi’ and ϳrd³ Tilaka also discuss
about the depth of the kuñda. Accordingly, the
depth upto the first mekhal³ (step) of the kuñda
should be equal to its length or breadth. It is
best to start constructing the kuñda in the
twenty-fourth part of the depth. According
to scriptures Kriy³s³ra and Lakïaña Sangraha a
kuñda with one mekhal³ is considered
inauspicious, a kuñda with two mekhal³s gives
ordinary results and a kuñda with three
mekhal³s is supposed to be the best. Some
adepts of yajóa consider a kuñda of five mekhal³s
to be the best.
These mekhal³s are painted with three different
colours symbolizing Satva, Rajas and Tamas.
Where there are five mekhal³s, five colours
depicting Pancatatvas are employed. The
construction of kuñda is related more to
geometry, geography and architecture. The
persons, interested in this aspect may refer to
the scriptures - Kuñadsiddhi, BhaviÌya Pur³ña,
V³yu Pur³ña, AnuÌÚh³na PrakaÌa, Pancar³tra
Kriy³s³ra Samuccaya, ϳrd³ Tilak, etc.
58
The objective behind the variety in the designs
of kuñda is that, depending on the desired
motive of yajóa, success is achieved quickly
by properly shaping the kuñdas and making
them in appropriate directions. The scripture
says -
Bhuktau-muktau that³ puÌÚau jºrñoddh³re
viïeÌata¡ /
Sad³ home tath³ ï³ntau vrita®
varuñ³digmatam //
That is - In order to achieve worldly
pleasure, salvation, health, rejuvenation, and
peace, and for performing havan daily, a
circular kuñda in the western direction should
be constructed. Similarly, other scriptures
also write about the specificity of the
direction as follows: For obstruction /
astringency, Caturasra kuñda in the East; for
achieving worldly pleasures, Yoni kuñda in
the South-east; for killing, Ardhacandra kuñda
in the South or Trikoña kuñda in South-west;
for peaceful purposes, Vritta kuñda in the
West; for bringing distraction in one’s mind,
Ìadasra kuñda in the North-west; for good
health, Padma kuñda in the North; and for
salvation AÌÚasra kuñda in the North-east are
prescribed. Some of these are also used for
achieving specific results. For example, to
beget a son, a Yoni kuñda; exorcise or to
remove the influence of malevolent stars,
Pancasra or a Dhanurjy³vritti kuñda; and to
remove the ill-effect of Abhic³ra (incantation
causing disease or death) Saptasra kuñdas are
prescribed.
If it is not possible to construct a kuñda for
daily havan, then according to ϳrd³ Tilaka -
July-Aug 2005
 Nitya® naimittika® homa® sthañdile v³sam³caret -
(that is) - a Sthañdila (a platform) of ochre or
loom of area, 1 cubit x l cubit and height 4
angulas, may be made. According to scriptures,
‘Kuñdameva vidh³nasy³t sthañdilev³ sam³caret’ -
Sthañdila has the same status as the kuñda. In
order to materialize the results of yajóa as
described in the scriptures, it is necessary to
understand the rituals of yajóa, the specialties
of equipments used and the philosophy behind
them and also to implement them in practice.
From this point of view, Gayatri Mission’s
Aïvamedha yajóas may be called unique. This
should be taken as a potent means to build the
environment in the subtle as well as visible
realm for ushering in the new era. The scientist
Yoni kuñdas Ardhacandra
(semicircular)
ViÌama AÌt³sra ViÌama Ìadasra
(with 8 unequal arms) (with 6 unequal arms)
July-Aug 2005
Yoni kuñdas SamaÌadasra (with 6 equal arms)
or an investigator or an experimenter
understands all the minute details of the
principles, the methods and the equipments
to be used in his experiment. Similarly here is
an experiment of Aïvamedha. The kuñdas,
mandapa, karmak³ñda, etc i.e. every thing that
is used here, are in accordance with the rules
laid down by the scriptures. On one side, this
will result in the materialization of beneficent
results of Aïvamedha and on the other side,
the training of forgotten vedic methods and
traditions will also be imparted. Not only this,
the Hot³gañas participating in this mah³yajóa
will really feel that they are one of the sages
of the vedic period. The prized experience will
always inspire them to work for the
awakening and growth of —Ìitva (sagehood).
Trikoña Vritta
(triangular) (circular)
CatuÌkoña Padma
(square) (lotus shaped)
59
Ayurvedic Therapies: 4
Ayurvedic Decoction Therapy – III
K w³tha or decoction therapy appears to
be very simple and domestic type of
remedy in terms of its mode of preparation
and use. However, deeper investigations of
the experts of herbal medicine and Ayurveda
are clearly reflected in its excellent healing
effects without any risk or side-effects. It is
therefore often referred as “Simple Cure for
Complex Diseases”. We proceed in
continuation of two earlier articles that
introduced the readers to the fundamentals
of this therapy, general methods of
preparations of kw³tha, and the ingredients
and mode of use of nine important types of
herbal kw³thas. Here we present the
constituents and methods of preparation and
use of special Ayurvedic decoctions for
treatment of some major types of diseases.
1. Kw³tha for Curing the Diseases due to V³t
Doïa
Its ingredients are: (1)R³sn³ leafs– 200 gms
(2) V³s³– 50 gms, (3) EranÃm¿la Chh³la– 50 gms,
(4) Devd³ra– 50 gms, (5) N³garmoth³ – 50 gms,
(6) Punarnav³– 50 gms, (7) Giloya– 50 gms, (8)
Amalt³sa Pulp– 50gm, (9) Ïat³vara– 50gm, (10)
Aïwagandh³– 50gm, (11) Atºsa– 50gm, (12) small
Gokïaru– 50gm, (13) Vidh³r³– 50 gms, (14)
Saufa– 50gm, (15) KaÚa Saraiyy³– 50gm, (16)
Small KanÚak³rº– 50gm, (17) Big KanÚak³rº– 50
gms, (18) Dhaniy³– 50gm, (19) ChhoÚº Pippali–
50gm, (20) SonÚha– 50gm, (21) HaraÃa– 50 gm,
60
(22) Chavya– 50gm, (23) Bacha, (24) Kach¿ra–
50gm, (25) Bal³ root – 50gm, (26) Dham³s³–
50gm, (27) Daïam¿la– 100gm, (28) B—ahat V³t
Chint³mañi or Yogendra Rasa– 1gm (29) B—ahat
Ï¿taïekhar Rasa– 1gm (30) Mukt³ PiÌÚi– 2gm (31)
Prab³la PiÌÚi– 4gm.
Method of preparation and use: Take the herbs
(plant medicines) listed in Sr. No. (1) to (27)
above in prescribed quantities and make a
coarse powder of all. For a dose of one day –
soak about 5 to 6 teaspoon (about 30gm) of
this mixed powder in half-liter water, a night
before. Warm up this solution of soaked
herbal mixture on mild heat (on feeble flame
of the gas burner for instance,) till it boils….
Stir the solution from time to time and
continue the steady heating till it concentrates
to about one-fourth of the original volume.
After this, put off the burner (heater) and let
it cool naturally to normal drinkable
temperature. Then filter out carefully – with
the help of a clean thin cloth piece – the coarse
particles, if any. The filtered solution
(decoction) is now ready for use. An average
dose for an adult patient is: half of this
decoction in the morning around 8 to 9 am
and remaining half in the afternoon, sometime
between 4 to 6pm.
Also mix the above mentioned quantities of
herbal drugs listed in serial numbers (28) to
(31) together and grind into very fine powder
July-Aug 2005
using a kharal (hand grinder made up of
smooth stone). Divide the powder in 15 equal
parts and keep in separate puÃiy³s (In the
terminology of Ayurvedic drug regimen,
“puÃiy³” refers to small amount folded in a
piece of paper). One of these is to be gulped
or eaten with honey in the morning and one
in the evening soon after having a dose of the
kw³tha. Having this powder enhances the
patient’s vitality and helps intensifying the
remedial effects of the kw³tha.
Those suffering from the v³ta-dosha diseases
like sciatica or backache are advised also to
eat the catanº (paste made by grinding) of 21
green leafs of p³rij³ta (night jasmine) everyday
for quicker relief. The additional
recommendation for those suffering from v³ta
doÌa related problems (e.g. joints-pain,
rheumatic swelling and pain, sciatica, etc) in
the portion below the waist is – to drink 1 to
5 teaspoon of caster oil in the night. This is
generally mixed in warm water or milk. The
amount should be kept to the minimum
possible – which is sufficient in causing loose-
motions. It helps cleansing the stomach and
thus maximizes the medicinal effects of the
kw³tha. Use of caster oil should be stopped if
loose-motions continue for two days or so.
This kw³tha is an excellent remedy against the
diseases caused by excess of v³ta – especially
in rheumatoid arthritis, facial paralysis,
paralysis, ailments of bones due to lubricant
imbalance or general pain in bones, joints-pain,
pain in thighs, body-tremors, shoulder-pain
or pain between shoulder and elbow,
backache, rheumatism, arthritis, stiffness,
spondylitis and sciatica. It is also an effective
July-Aug 2005
medicine prescribed against hysteria, urinary
disorders, amenorrhea, dysmenorrhea, and
Diuretic ailments. At times, some blood or
dietary infections also contribute to or
aggravate some of the above diseases of v³ta
doÌa. Therefore, at times some other herbs are
also included along with r³sna in this kw³tha;
depending upon the cause and nature of such
ailments, ch¿rña (powder) of appropriate
amounts of ajamoda, saunÚha and pºpal is also
prescribed with this kw³tha.
2. Kw³tha for Restraining High B. P.
High blood pressure or hypertension has
become quite a common complaint amongst
the elderly as well as the youths in age-group
30+ these days especially in the middle and
upper classes of the society. The artificial,
comfort-driven and possessive lifestyle,
wrong eating habits, hectic routine, extrovert
attitudes, stress and polluted environment
have contributed the most in the spread of this
health hazard almost like an epidemic. If left
uncontrolled, high blood pressure leads to
heart attack, brain stroke, etc resulting in
instant death or making one paralyzed or sick
for rest of the life. The allopathic medicines
prescribed to prevent the rise in blood pressure
are quite effective in general but these need
to be continued life-long together with
restricted diet, etc; prolonged use of these
medicines gives rise to untoward side-effects.
Because of these negative effects and risks of
the allopathic medicines, an alternative, natural
and healthy mode of healing is not only
desired by most patients, but is also a
necessity today.
61
Ayurvedic decoction therapy is found very
promising in this regard. The preparations
investigated and prescribed by the Ayurvedic
experts at Brahmvarchas, Shantikunj,
Hardwar, have given excellent remedial
benefits to a large number of patients.
We are presenting below the ingredients and
method of preparation and use of the kw³tha
which is prepared and usually prescribed (for
common complaints of high b. p.) in the K³Ãh³
Lab of Brahmvarchas Centre. In case some
patients want to use it themselves, they should
first get the purity of herbs and suitability of
doses verified from an authentic Ayurvedic
expert in their locality or contact; they may
also visit Brahmvarchas, Shantikunj, Hardwar
for practical guidance.
Ingredients: (1)Br³hmº– 100gm, (2)
ÏankhapuÌpº– 100gm, (3) JaÚ³m³nsi– 200gm (4)
Vijay³– 200gm, (5) K³lºjºrº– 200gm, (6) Ajmoda–
50gm, (7) Sarpagandh³– 50gm, (8) Rock Salt–
50gm, (9) Ajv³yan– 50gm, (10) Âka leaf– 5gm,
(11) Arjuna – 100gm, (12) Punarnav³ – 100gm,
(13) Sajjikh³ra (Barilla; ash of some alkaline
trees)– 25 gm, (14) Naus³dara (Ammonia salt)–
0.5gm, (15) Mukt³ PiÌÚi– 1gm (16) Mukt³ Ïukti–
2gm, (17) Rajat Bhasm– 1gm, (18) Prab³la PiÌÚi–
2gm, (19) Sankha Bhasma– 2gm, (20) K³mdudh³
Rasa– 2gm.
Method of preparation and use: Take the listed
amounts of herbs indicated in (1) to (13) above.
Grind them to make coarse powder; mix the
powders properly in case grinding is done
separately for some herbs. The mixed coarse
powder thus obtained should be kept in a
clean airtight container of appropriate size.
Soak 4 - 5 teaspoons of this powder in about
half a liter water overnight; boil it in the
morning on mild fire (heat) with proper
stirring till the solution concentrates up to one-
fourth of its original volume. Filter this

Jew Shamin was a religious-minded moneylender. He invited Jesus to dine with

him, which he did. There was also a prostitute living in that village. Her name was
Mary. Mary also reverentially pleaded with Jesus to accept her hospitality. Jesus
accepted it and went to her the next day. This event became a point of discussion
amongst his disciples. All started whispering. It is improper for our godly teacher to
accept the hospitality of a prostitute. The matter came to the knowledge of Jesus. He
called the disciples and said, “One who sincerely repents becomes pious. Only he is a
sinner who remains adamant. After purification of the mind one does not remain a
sinner as he was previously. “The prostitute changed her behavior after Jesus’ visit to
her home and started living a pure life. After a few day Jesus called his disciples,
narrating the incident of Mary, told them, “If the broom does not reach the dirt how
will it be possible to clean the dirt”?

62 July-Aug 2005
decoction when it cools down to normal
temperature. This kw³tha is now ready for use.
Half of it should be drunk in the same morning
about three hours after meal. The remaining
amount should be drunk in the evening/night
about two hours after dinner. (Care should
be taken that both the meals are had early
enough for proper digestion and natural
harmonization of the metabolic cycle. In ideal
case, as per Ayurvedic guidelines, lunch
should be eaten before 11 am and dinner
before 7pm).
Make a very fine powder of the items listed
at Sr. No. (14) to (20); each taken in the
respective quantities. The piÌÚis etc (as listed
here and in kw³tha for v³ta doÌa related
problems) need to be grinded again and again
for long hours in a kharal. No machine should
be used for this purpose. This mixed powder
should be packed/wrapped carefully in small
folded pieces of papers (puÃiy³s) containing
equal amounts so that one puÃiy³ could be
taken in the morning and one in the evening
every day. Apart from being good for mental
soothing, this mix of special medicines is suited
to eliminate acidity related problems. It is
therefore recommended that the morning dose
be taken empty stomach and the second dose
at around 3 p.m.; (about one hour after taking
the first dose of the kw³tha); these are the
timings when acidity causing reactions begin
to take place in the body.
“Failure in a test lies in misusing powers and doing injustice
whereas success in test lies in sticking to your duty in face of
numerous afflictions and difficulties.”
July-Aug 2005
The above constitution of the mixed powders
amounts to the total dose for about 6 days
(that means total 12 doses). Needless to say,
that more of such powder and also that for
the kw³tha should be prepared again if the
treatment is to be continued further. It is
advised that these should be taken in fresh
conditions, so no stocking should be done for
long time.
Apart from observing the other diet
restraints (especially salt reduction,
avoidance of fat, etc) as therapeutic or
precautionary measures, the patients of high
blood pressure should also avoid eating rice
or rice-products in the night. In fact their
meal in night should be light – say, almost
half of that for the lunch. Those, having the
complaint of acidity, may also take one or
two tablets of the Ayurvedic medicine
“mah³ïankhavaÚº” with water in the morning
and in the evening. This drug would help
normal functioning of their digestive
system.
The English and botanical names of the herbs
or medicinal plants listed for the kw³tha
preparation for both the cases discussed here
will be given in the next issue, where our
series-article will cover four more types of
kw³thas for some common diseases/ health-
hazards of the present times.
(Series to be continued in the next issue)
63
Vedic Cosmology -4
Different branches of
I t is remarkable that, because of the
dedicated efforts of eminent scholars of
the modern times, significant research has
been carried out, which has helped restoring
some pearls of the invaluable treasure of
knowledge on the Vedic Philosophy and
Sciences, despite enormous loss of the original
scriptures and ancient texts that were
destroyed in the medieval era.
Historical research of the past two or three
decades has shown that Mathematical
Astronomy, Geometry, Algebra and several
other sciences originated in India. Almost
every literate man and woman knows that the
sign for zero and the modern concept of
mathematics was invented in India about
several thousands years ago. However, it is
much less known that important concepts like
that of recursion, algebraic transformation,
mathematical logic, abstract language
description, binary numbers, combinatory also
arose in India thousands of years before their
rediscovery in the West. The ancient Indian
texts are layered in such a fashion that we can
see the gradual development of the
Philosophical, Mathematical, Physical,
Linguistic, and Psychological Sciences.
Based on the authentic archeological and
historical proofs available today1, we find that
64
Vedic Sciences
apart from the science of consciousness and
the mystery of Nature, the ancient Indians
were greatly interested in mathematical
methods and structures in Geometry,
Astronomy, Grammar, Music and other
fields2. They were also interested in cognitive
science where they were so advanced that their
insights may yet be useful to give innovative
directions to the modern science and help
unfolding of the secret layers of the Human
Mind and sublime Nature.
As the exact period of the Vedas and the
origin of Vedic literature have not been
deciphered, it is difficult to recognize who
pioneered or originally invented the different
scientific results and theories? But as per the
available studies of the researchers on the
earliest records of the ancient Indian sciences,
—ïi Kañ³da’s name is associated with the earliest
discoveries of atoms and atomic energy, and
that of —ïi Yajóavalkya with the science of Yajóa.
He and —ïi Lagadha of the Vedic Age are also
revered to have laid the foundation of
Astronomy.
With Aryabhatta, the history of Indian Sciences
enters a new phase, in which it becomes easier
to trace the authorship of specific ideas. But
even in the post-Aryabhatta records, there
remain some aspects, which are not so well
July-Aug 2005
understood. For example, the evolution of
Indian Medicine is not as well documented as
that of Indian Mathematics. Neither do we
understand well the manner in which the
philosophical basis underlying Vedic Sciences
evolved. Many texts in the Vedic literature
speak of the relativity of time and space –
original abstract concepts of what was
developed in the modern scientific context just
a hundred years ago; thus it is difficult to find
as to which hymns or mantras of the Vedas
elucidated this idea for the first time in the
angelic acumen of the Vedic —ïis.
Without indulging in the debate of the original
‘date’ and ‘authorship’ we must understand
the more important fact that –– if one could
grasp the studies on the decoding of the
symbolic language of the Vedas and Vedic
literature, one would, like the great
researchers of the past centuries, find that the
foundational elements and theories of the
modern sciences were present in these most
ancient treatises of knowledge.
The Pur³ñas speak of countless universes, time
flowing at different rates for different
observers and so on…. The Mahabharata
speaks of an embryo being divided into one
hundred parts each becoming, after maturation
in a separate pot, a healthy baby; this is how
the Kaurava brothers were born. There is also
mention of an embryo, conceived in one
womb, being transferred to the womb of
another woman from where it was born; the
transferred embryo is Balarama and this is
how he was a brother to Krishna although he
was born to Rohini and not to Devaki. All
these facts, shunned by most of us as mere
July-Aug 2005
pieces of mythology, now show relevance in
the present era of test-tube babies, gene-
cloning and advanced biotechnology.
Universes defined recursively are described
in the famous episode of Indra and the Ants’
in Brahmavaivarta Pur³ña. Here Vishnu, in the
guise of a boy, explains to Indra that the ants
he sees walking on the ground have all been
Indras in their own solar systems in different
times! These flights of imagination are to be
traced to more than a straightforward
generalization of the motions of the planets
into a cyclic universe. They must be viewed
in the background of an amazingly
sophisticated tradition of cognitive and
analytical thought.
There is a description of sophisticated aircraft
(PuÌpaka Vim³na) in the Ramayana. The epic
Mahabharata mentions of astronauts wearing
airtight suits. Several of us might classify these,
if not as myths or allegoric depicts, as an early
form of science fiction or so…. But the studies
of Vedic researchers and scholars of Sanskrit
(as cited, for example, in references numbered
[3-4]) indicate that there indeed existed an
advanced science and technology of the
development of different kinds of aircrafts and
spaceships – the construction materials,
techniques and operational principles of which
might have been somewhat different from
what we have in today’s expensive technology.
Of the eighteen early siddh³ntas (principles) of
the Vedic aerospace and physical sciences, the
summaries of only five are available now. In
addition to these siddh³ntas, practical manuals,
astronomical tables, description of
65
instruments, and other miscellaneous writings
have also come down to us. What was the
intellectual ferment in which such fine ideas
arose is an intriguing mystery for the
researchers of today to reveal…..
Vedic Concept of Nature and Related
Sciences:
The reconstructions of our earliest sciences are
based not only on the Vedas but also on their
appendices called the Ved³ngas. Briefly, the
Vedic texts present a tripartite and recursive
world, view. The universe is viewed as three
regions of earth, space, and sky with the
corresponding entities of Agni, Indra, and Viïve
Dev³¡ (all gods).
In the Vedic world-view, the processes in the
sky, on earth, and within the mind are
considered as interconnected. The Vedic —ïis
were aware that all descriptions of the
universe lead to logical paradox. The one
category transcending all oppositions was
termed Brah®. Understanding the nature of
consciousness was of paramount importance
in this view but this did not mean that other
sciences were ignored. Vedic ritual was a
symbolic retelling of this world-view.
The —gveda speaks of cosmic order. It is
assumed that there exist equivalences of
various kinds between the outer and the inner
worlds. It is these connections that make it
possible for the human mind to realize the
universe. It is noteworthy that the analytical
methods are used both in the examination of
the outer world as well as the inner world.
This allowed the Vedic —ïis to place in sharp
66
focus paradoxical aspects of analytical
knowledge. Such paradoxes have become only
too familiar to the contemporary scientist in
almost all branches of original quest on
Nature.
The Vedas signify the philosophy of the
eternity and perennial complementarity of the
Supreme Cosmic Forces of G³yatrº and Yajóa
in divine creations. In the Vedic view, the
complementary nature of the mind and the
outer world is of fundamental significance.
Knowledge is classified in two ways: the lower
or dual; and the higher or unified. What this
means is that knowledge is superficially dual
and paradoxical but at a deeper level it has a
unity. The Vedic view claims that the material
and the conscious are aspects of the same
transcendental reality. Whence, among all
other sciences the Vedic Cognitive Science and
the Science of Human Mind and Spirituality
occupies preeminent place.
The main branches of the other Vedic Sciences
that have direct relevance and importance in
the context of the modern science of Nature
are – (i) The Science of fire (agni) or Yajóa; (ii)
The Science of Yoga; (iii) The Science of ‘sound’
or ‘Mantra’ (iv) Indian Science of Life and
Medicine – Ayurveda; (v) Vedic Meteorology;
(vi) Astrology; (vii) Vedic Astronomy; (viii)
Vedic Cosmology; (ix) Vedic Mathematics.
We have been presenting selected articles on
the science of Yajóa and mantra in this magazine
(Akhand Jyoti) from time to time. The series
on diagnostics and therapeutics in Ayurveda has
continued since last two years; forthcoming
topics under that series will include total
July-Aug 2005
health care through Yajóopathy – Yajóa and
Ayurveda. The focus of this particular series
on Vedic Sciences is Vedic Cosmology. So we
first begin with some related aspects
encompassing Vedic Astronomy and
Meteorology. The other Vedic Sciences will
be covered after discussing Vedic Cosmology
with relevant scientific implications vis-à-vis
the modern sciences.
Among the Vedic Scriptures, the Pur³ñas
mention a great deal of astronomy. The works
of ancient scholars (after 450 C.E.) in
astronomy, which were derived from these
scriptures and expanded with mathematical
rigor, have been quite popular in the modern
times as well. Aryabhatta (born 476 AD) is
the author of the first of siddh³ntas that is
available in original till date called
Aryabhatiyam, which sketches his
mathematical, planetary, and cosmic theories.
This book is divided into four chapters: (i) the
astronomical constants and the sine table, (ii)
mathematics required for computations, (iii)
division of time and rules for computing the
longitudes of planets using eccentrics and
epicycles, (iv)the armillary sphere, rules
relating to problems of trigonometry and the
computation of eclipses.
The parameters of Aryabhatiyam have, as their
origin, the commencement of Kaliyuga on
Friday, 18th February, 3102 B.C. Aryabhatta
computed the value of pi (ð) as 3.1416. He
wrote another book where the epoch is a bit
different. Aryabhatta took the earth to spin
on its axis; this idea appears to have been his
pioneering discovery based on which he
computed many results on motion of planets.
July-Aug 2005
He also considered the heavenly motions to
go through a cycle of 4.32 billion years; here
he went with an older tradition, but
introduced a new scheme of subdivisions
within this great cycle.
That Aryabhatta was aware of the relativity
of motion is clear from this passage in the
above mentioned book stating – “Just as a man
in a boat sees the trees on the bank move in
the opposite direction, so an observer on the
equator sees the stationary stars as moving
precisely toward the west”.
Noted among his successors are the Acharyas
Varahamihira (d. 587 AD), Brahmagupta (b.
598 AD), Bhaskara (b. 1114 AD), Madhava
(1340-1425 AD) and Nilakantha Somayaji (1444-
1545 AD); each one of whom made marvelous
contributions to Mathematical Astronomy. For
example Acharya Brahmgupta wrote his
masterpiece, Brahmasphuta Siddhanta, in 628
AD, which is still referred by the modern
scholars. One of Brahmagupta’s historic
contributions is the solution of a certain second
order indeterminate equation, which is of
great significance in Number Theory. Another
of his books, the Khandakhadyaka, remained
a popular and only handbook for astronomical
computations for several centuries.
Equally advanced and well recognized are the
contributions of the Vedic Meteorology
derived from the understanding of planetary
movements. The major contributions cited by
modern researchers5 are – in the context of
physical process involved in the
materialization of meteorological phenomena
on the Earth; the astronomical impressions left
67
by the resultant meteorological phenomena on
the Earth; premonitions by the various
creatures on the planet; representation of the
entire season by one single day. Based on the
results of these studies five methods of
weather forecast were evolved in the Vedic
Age.
References:
1.Acharya Pt. Shriram Sharma: Samasta Vishwa
Ko Bharat Ke Ajastra Anudaan. Pandint
Shriram Sharma Acharya Samagra Vangmaya
Vol. I-IV. Akhand Jyoti Sansthan, Mathura
(India), 1995.
2. Dr. Arya R. P. Vedic Theory of Origin of
Speech, Piramal Publ., New Delhi, 1995.m
3. Dr. Kulish K. Veda Vigyan. Rajasthan
Sanskrit Sahitya Academi, Jaipur, 1987
4. Dr. Diwedi K. D. Diwedi Vedon me Vigyan
Viswabharati Anushandhan Parishad
Ghyanpur, Bhadohi (India) 2001.
5. Dr. Arya R. P. Vedic Meteorology, Piramal
Publications, New Delhi, 1995.
(Series to be continued)
68
The Eagle got his child seated
on his back and transported him to
another safe place along with him.
Both remained pecking the whole
day and returned home in the
evening. The eagle continued
carrying the eaglet on his back for a
long time. The eaglet did not care to
learn flying. He was of the view-
“Why to make any effort himself to
fly when I can fly on someone else’s
back? The eagle continued watching
carefully this weakness of the eaglet.
One day when he was flying in the
sky, he drew back his wings slowly.
The eaglet began falling. Then he
came to senses and fluttered open his
wings. Hardly was he saved from
falling to the ground. But now he
felt the dire need of flying. In the
evening the eaglet asked his mother,
“Mother had I not fluttered my
wings father would have made me
die in the way.” Mother eagle
laughed and said, “My son this is
the only method of teaching those
who do not willingly learn to become
self-reliant.”
July-Aug 2005
Amrit V³ñº
The Purpose and
Significance of Grand Yajóas
(Translation of excerpts from the discourse of P¿jya Gurudev on: “Mah³yajóon K³ Svar¿pa Va Uddeïya “)
Let us begin with the collective chanting of
the G³yatrº Mantra:
// O® bh¿r bhuva¡ sva¡
sva¡,
tatsaviturvareñya® bhargo devasya
dhºmahi, dhiyo yona¡ pracoday³t //
dhºmahi
Sisters and Brothers,
A s you might be aware, in the ancient
times, people used to solve all their
problems by collective discussions and efforts.
They were hardly dependent on the emperors,
governments or any other administrator. Even
now the role of society is more prominent than
the government or executive bodies in many
respects. The latter can administrate broad
issues pertaining to the gross system of life –
including defense, transport, taxation,
economic growth, civil-legislation, etc.
However, they cannot ‘govern’ the mentality
and sentiments of the people. For example, the
disciplines of chastity, integrity and moral
conduct are also cultivated and maintained by
the prevailing social norms and people’s
personal trait and cannot be imposed or
nurtured by any governmental machinery. The
philosophers, religious leaders and thinkers
can influence people’s faith and hence the social
trends, to a great extent, if their objectives are
devoted to people’s welfare and their
July-Aug 2005
missions associated with the grass-roots. The
human nature is such that it is allured by
worldly attractions and pleasures and often
gives rise to varied degrees of fluctuations and
deformations in the socio-cultural values and
customs. The leaders, the savants who care
for people’s good bear the responsibility to
provide effective solutions for control and
improvement. Looking at the ancient history
and traces of the divine Indian Culture, we
find that Grand Yajóas (Mah³yajóas) like the
“R³js¿ya” and “Aïvamedha” used to provide the
medium and ambience for brain storming
sessions towards meeting the challenges of the
present, rectifying the wrongs and planning
and implementing the desired plans of action
for better future. You must have heard of these
in the context of Mah³bh³rata and R³m³yaña.
King YudhiÌÚhira had conducted a “R³js¿ya
Yajóas” after the devastating war of
Mah³bh³rata. The purpose of this grand yajóa
was to rebuild a united, sovereign, strong
nation with collective participation of all the
heads of the states within and around the
country.
Lord R³ma had organized a “Aïvamedha Yajóas”
to eliminate the evils and expand the divine
values in the social and national system and
in people’s life at large. By sending the
69
symbolic horse (Aïva) all over the Indian
Territory, he had spread the message of this
epochal refinement and had also invited the
saints, sages, savants, reformers, rulers and
all the awakened souls to gather at one place
for mutual exchange of views and to chalk out
what was necessary for accomplishing this
gigantic transformation.
Agnihotra or Havana (small scale yajóa that
could be performed even by one person) was
an integral part of people’s daily chores those
days. One would not eat without doing
G³yatrº Up³san³ and Havana. All of us, who
aspire for our inner refinement and spiritual
progress, should also adopt this discipline in
our lives today.
of people – including the spiritually elevated
personalities, seers, eminent talents, experts
and heads of various sections of the society,
leaders and all those who could influence the
cultural and social trends. Apart from them,
large sections of the masses also used to
participate in these Yajóas and be blessed by
the multiple benefits of Yajóa and enlightening
discussions there. They used to get the rare
opportunity of meeting the great saints and
receiving guidance for their personal and
familial problems as well. Organization of
these Yajóas used to be independent of any
governmental or royal patronage. The latter
used to respect such gatherings and also
participate in the Yajóa and relevant meetings
on administrative or defense related issues.

Mah³yagyas like Aïvamedha and R³js¿ya were
organized rarely for superior aims of social
and spiritual revolution. Another kind of grand
Yajóas that used to be performed in the ancient
times annually or once in 2-3 years, at a very
large scale were the “V³jpeya Yajóas” – these
were like religious assemblies. All these Yajóas
were conducted with collective participation
The religious congregations of Kumbha are well
known examples of V³jpeya Yajóas. These used
to be organized alternatively (every 2-3 years)
in different parts (e.g. Hardwar, Nasik, Ujjain)
of the country. Although the tradition of
organizing Kumbha is followed to some extent
in the present times too, its nature and purpose
seem to have lost the originality and have got

The British Judges asked Tatya Tope, when he was presented before
them for Court Marshal, “If you want you can say something in your
defence. Tatya’s self-respect came to fore. He said, “I am leading a revolt
against the British rule. I know I will get capital punishment for it. I
believe only in Divine Justice and the Court of God, hence I have to say
nothing in my defense. “When Tatya was taken to the scaffold he said
“Why do you people take the trouble, give the lasse to me and I will myself
put it around my neck.” With these last words that freedom fighter of the
first war of independence in 1857 became immortal.
70 July-Aug 2005
confined mostly to the mass-rituals of
worships and dipping in over-polluted rivers.
The series of 25 Kuñdºya Yajóas at large scale in
different parts of the country being organized
under the auspices of Gayatri Pariwar, are an
attempt to revive the spirit of V³jpeya Yajóas
at local levels in a manner most suitable to the
modern times. Many of you might have
participated in some of these. Our focus is
mainly centered upon social reformations and
improvement with special reference to the
local problems faced by the people at the place
where the Yajóa is being conducted. The social
evils of dowry, intoxication, cultural
devolution and economic problems of poverty,
unemployment, etc were not there in the
ancient times, you may not therefore find
reference to any solution to these in the
scriptures. The —ïis (seer-sages) are born in
every age; they provide the necessary
direction, inspiration and lay the foundation
for ascent and welfare of the masses. Mass
education and social and moral upliftment
through religious platform is an essential
component of our —ïi Culture, we have
attempted reviving it via these kinds of
collective Yajóas.
Apart from the objectives of social awareness
and reformation through collective striving
and environmental purification, the
mah³yajóas also serve the purpose of moral
elevation of the masses. For this, we remind
the participants of the divine philosophy and
teachings of Yajóa, viz., altruistic attitude
and noble deeds. Unless you adopt moral
disciplines in life; i.e. purity of thoughts,
integrity of conduct, benevolence and
July-Aug 2005
cooperation for others’ welfare, you can’t
expect the world to be good to you.
Immorality is like an infectious disease
spread through exhalation; if we are
polluting the environment, we can’t breathe
in fresh, healthy air. This is truer in the case
of subtle ambience of thoughts and
sentiments. You must therefore inculcate the
teachings of Yajóa in your heart and mind.
For example, when you are taking meal, you
must remember and thank all those known
or unknown people who have directly or
indirectly contributed in making it possible.
The bread you eat is prepared from wheat
flour, the grains of which were grown in
some field; think of the hard labor put in by
the farmers, labors, cattle, without whose
help the existence of your bread, despite
your money and powers, would not have
been possible! You owe something to your
family, society, nation and the world at
large, for all your successes, comforts and
possessions in the worldly life. You should
not be ungrateful and ignore your
responsibilities towards others.
Mah³yajóas are not like any other congregation
or grand event that could be organized by
spending lots of money and employing
labors…. No. It is not the money or worldly
resources, but the s³dhan³, the will, dedication,
devotion and noble aims of many people
focused collectively that lead to initiation and
successful completion of these Yajóas. The first
1000 Kuñdºya Yajóa of our mission was
arranged only with the support of divine
inspiration and order of my noble Guru on
completion of my mah³puruïcaraña s³dhan³.
People found it miraculous to see how such
71
an event of historic grandeur could take place
with the help of my personal meager resources.
Then how could such a gigantic event be
organized with participation of thousands of
people and adequate arrangements for their
stay and food? It is beyond understanding at
worldly levels. This is the scheme of God; this
is what expresses the plans of divine
incarnation of Prajó³vat³ra. Noble deeds
motivated by God’s Will never remain
unaccomplished howsoever difficult they
might appear. Be that in the form of – tiny
contributions of millions of people, unexpected
help from unknown quarters, enormous
collective labor put in by the devotees, and
miracles like “limited amount of food
remaining unfinished in spite of feeding
‘unlimited numbers’ of people…”, etc, but it
happens.
You all should recognize the importance of
s³dhan³ required for the Yajóas of this kind. It
is not the mere act of sacrificing the herbal
preparation with some chanting of mantras
that makes the Yajóas so important for spiritual
purposes. God is not hungry for your
offerings. The rituals of worship or chanting
devotional songs and prayers alone do not
serve the purpose of up³san³-s³dhan³. What
would please God is – your moral conduct,
virtues, sincerity, kind, compassionate,
generous attitude, duty-bound character and
altruistic deeds. Your participation in Yajóa
will enshower on you preeminent benefits if
you are sincere in your approach of self-
refinement and moral transmutation.
For resurrection of the Vedic tradition of Yajóa
today, there is also a great need to reestablish
72
the science of Yajóa. The Brahmvarchas
Research Centre of our mission is founded to
make pioneering contributions in this regard.
You should look at the yajóopathy and other
labs and the scientific instruments available
here to measure the clinical, physiological and
inner functioning of the body and the state of
brain and mind, and to analyze the outputs of
Yajóa, etc. This, as per the Will of Mah³k³la
(the Time Spirit) will gradually lead to
expansion of the scientific applications of Yajóa
for physical and mental wellbeing of the people
and balancing of the disturbed ecosystem.
Some of our Mah³yagyas have also been parts
of unprecedented spiritual experiments
towards refinement of the subtle world. Our
Yajóas are aimed at the noble objective of
awakening the divinity indwelling the
individual selves. These are parts of the
epochal plans of Mah³k³la for preeminent
reconstruction of the present era and revival
of the “Age of Truth” on the earth. Indeed it
is a divine opportunity bestowed upon us to
be the associates of Prajó³vat³ra in making the
dawn of this bright era a visible reality by
organizing and participating in the Yajóas and
mah³yagyas of this Mission.
||O®
O® ϳnti
ϳnti||
July-Aug 2005
Shantikunj Campus News
Organizational endeavor is also
being done Abroad
F rom organizational point of view, All
World Gayatri Pariwar (AWGP) in
India has been divided into ten zones. These
zones are further subdivided into 40 sub-
zones. For effective functioning, more than 12
workshops have been held in different zones.
Similar efforts have been initiated in other
countries. To begin with, organizational set
up has been created in the Chapters of AWGP
in USA, Canada, UK and Australia. In order
to bring similarity of approach in conducting
programmes, presentations, etc., last year, a
meeting of central working committee of USA
was held in Los Angeles on August 13-15, 2004.
This was presided over by the author of these
lines. More than 40 representatives from
different states in US participated in the
meeting. As a follow up activity, this year also
a national level meeting was held in Chicago
on May 7-9, 2005 again in my presence. It is
certain from the determination and efforts of
participating parijans and the resolutions
passed there that by the year 2011-12, our
Mission will have a global presence.
In countries, other than India, Gayatri Pariwar
is known as ‘All World Gayatri Pariwar’.
Therefore, the Chapters and Pragya Mandals
operating in different cities abroad will be
registered accordingly. For example,
All World Gayatri Pariwar,
Chapter: ——— (City’s name),
(Functioning under the aegis of Gayatri
Teerth, Shantikunj, Hardwar, India).
There will be a single website –
www.awgp.org. Different Chapters will be
linked in accordance with their locations/
countries. There will be a separate section
titled ‘youth council’ for youth activities.
July-Aug 2005
In the coming 3 years, 3 new Centers for
Gayatri Consciousness, similar to the one at
Leicester (UK), will be opened in New Jersey,
Chicago and Los Angeles. These will be
multipurpose centers which will also serve as
schools of training and education in Indian
Culture. The representatives of Shantikunj will
be permanently posted there so that these
centers can cater to the needs of expansion of
divine culture in USA and Canada. It is also
planned to open up such centers in Atlanta and
Houston (Texas), in future. The lands in New
Jersey and Chicago have already been located.
Only the legal formalities are to be completed.
The activities of Chicago center are being
looked after by Sri Harendra Mangola and Sri
Narendra Desai. Their email addresses are
given as follows: sumitcon@aol.com and
ned.desai@dresser.com
Youth activities are in full swing in USA,
Canada, Australia and UK. Hundreds of
youths have already been enrolled and the
next generation volunteers are ready to
embrace the future. It is our ardent request
that all the active parijans of AWGP make sure
that their children in the age groups of 8-14
years and 15-26 years actively participate in
youth camps. A curriculum has been designed
by DSVV for this purpose. Its cost has been
kept at 10 dollars and 6 pounds. It has been
printed in thick glazed paper in about 210
pages with plenty of illustrations. Its title is
‘Indian Culture – Pinnacle of Human
Civilization’. It is accompanied by a 24-page
booklet titled ‘Sensitization Program for
Parents’. This has been written for the parents.
It is available at the book stalls of Shantikunj
and all the centers of USA.
73
 Key to Transliteration
and Pronunciation
Sanskrit Transliteratio
Transliterationn/ Sanskrit Transliteratio
Transliterationn/
Hindi Pronunciation Hindi Pronunciation
Alphabet Alphabet

• a o in son áÊ ña n in under
•Ê ³ a in master à ta french t
ß i i in if Õ tha th in thumb
߸ º ee in feel œ dha thh in with-hold
©U u u in full Ÿ na n in not
™§ ¿ oo in boot ¬ pa p in pen
´ — somewhat »§ pha ph in loop-hole
between r in ri ’ ba b in bag
∞ e ay in may ÷ bha bh in abhor
∞ ai y in my ◊ ma m in mother
•Ê o oh ÿ ya y in yard
•ÊÒ au ow in now ⁄U ra r in run
∑§ ka k in keen ‹ la l in luck
π kha ckh in blockhead fl va v in avert
ª ga g (hard) in go ‡Ê ïa sh in shame
ÉÊ gha gh in ghee · Ìa sh in show
æU ò ng in singer ‚ sa s in sun
ø ca ch in chain „U ha h in hot
¿U cha chh in catch him ◊˜Ô ® m in sum
¡ ja j in judge ˇÊ kïa somewhat like ksh
¤Ê jha dgech in hedgehog òÊ tra tr in French tres
ÜÊ ó somewhat as in ôÊ jóa somewhat between
french gn and gy
≈U Úa t in ten : ¡ somewhat like aha
∆U Úha th in ant- hill
« Ãa d in den
…U Ãha dh in godhood

74 July-Aug 2005