According to the Bodhayana Grihasutra (1.1.18.21), the performance of sacrifices gives better results when it is done mentally, as long as it is done with the proper concentration and knowledge. The bahir yajna (external sacrifice) of svadhyaya, japa and karma (each with benefits 10 times greater than the previous one) has a lesser effect compared to the manasa or bhitar yajna (inner sacrifice), for which it simply functions as a practical support. Other important factors are bhavana (good motivation), tyaga (detachment from the sense of possession of what is offered), deva (the actual presence of the Devas, that manifests in different ways) and phala (the effect, that must be actual and verifiable).
Rituals such as homam, and yagnam are prescribed in the Vedas for expiation of sins and for the acquisition of merit/virtue. Homa / Yajnya is a technical term from the Vedic science of bioenergy denoting the process of removing the toxic conditions of the atmosphere through the agency of fire. This means healing and purifying of the atmosphere with fire as the medium.
The general significance behind all these rituals is to seek the help of deities (divine beings) that are capable to deliver one from sins and to make one acquire punyam (merit) to fulfill one's material or spiritual desires. Ishti is done to please the God that can fulfill those particular desires. The different yajna's depending on the actual time you spend on them are classified as:
Ishti (1 or 2 hours, e.g., Lakshmi-Narayana Ishti, Sudarshana Ishti, Narasimha Ishti, Hayagriva Ishti (for better studies), Vishwaksena Ishti (to remove obstacles) and Vaibhava Ishti (for wealth), Homam (1 day), Yajna (3, 5, 11 days or 3 months), Maha-yaagam (1 or 2 months), Advaram (6 months or 1 year) And Satram (50, 100, 500 years or 1000 years).
You Heal the Atmosphere and the Healed Atmosphere Heals You.
There are two basic energy systems in the physical world: Heat and Sound. In performing Yagna, these two energies, namely, the heat from yagna’s fire and the sound of the chanting of the Gayatri and other Vedic Mantras, are blended together to achieve the desired physical, psychological and spiritual benefits.
Fumigating Substances broadly classified into two types: wood (samidhá), and a mixture of odoriferous and medicinal herbs (Havan Samagari) with Desi cow ghee is responsible for various chemical changes which happens after performing Yagna.
The Vedas proclaim that the entire cosmos is made up of panchabhootas (five elements) in varying proportions. One the basis of the ability to retain and transmit energy, among these five elements, the earth is the heaviest and most concrete. As a medium it can retain energy but cannot transmit it. On the other hand, air and space elements are the lightest of all and are too abstract. They can transmit but cannot retain energy. So, the ancient sages have chosen the fire and water elements for their sadhana to give offerings to the divine beings because these two elements have the best ability to retain and transmit divine energy.
Chanting of Sanskrit Mantras
The power of sound vibrations has since long been acknowledged in the field of science. With substantial amplification these vibrations can penetrate the energy spheres at the subtle and cosmic levels. All the alphabets of the Sanskrit language are endowed with special impulsive phonetics, which send out harmonious wave patterns when pronounced.
With the advent of spectrographic techniques and instruments like the Multichannel Tonograph and Retrometer, it has now become possible to study the sound effects of mantras in relation to yagna. The patterns of chanting of the mantras are so designed that they latently contain the essence of the music or the quintessential sound of the torrent of life-sustaining energies emanating from the cosmic energy center of the corresponding mantras. The chanting of these mantras produces vibrations, which are soothing to human mind and all plant and animal life. These vibrations also help in spreading specific energy waves in the surrounding atmosphere while the oblations are offered.
Agnihotra effects on Bioenergetic System of of Individual micro-organism and provides therapeutic effect through Agnihotra Ash. Removal of foul smell, bacteria and disinfecting air, water purification, quality agriculture produces, Curing Psychosomatic Diseases are key benefits of Yagya.
Just as the five elements exist in the cosmos in the world around us, they exist inside the human body too. Inside the being, Agni (fire) exists in two forms - as Jatara-agni (digestive fire in the physical body) and as Bhoota-agni (internal spiritual fire in the subtle body). In most humans, jatara-agni burns brightly and the bhoota-agni burns low merely as a flickering dim flame. A yogi with his spiritual practices converts the jatara-agni into bhoota-agni.
Hence he feels very little/no hunger (due to lack or absence of digestive fire). Bhoota-agni, on the other hand, is spiritual in nature and is capable of sustaining divinity. When a yogi performs the nama/japa/mantra/offerings to a deity, the deity enters into the bhoota-agni and receives the offering directly. This is said so because a yogi's bhoota-agni burns so brightly inside his sookshma sarira (subtle body) that it can sustain within it, the divinity of a deity or any other divine being.
Since, a normal human being's bhoota-agni burns poorly, he makes use of an external fire, to invoke the deity into the fire so that the deity may receive the offerings directly from the external fire. In return, the deity fulfills the righteous desire of the person who performs the homam. The increase in the level of prana (vital energy) in the atmosphere when a Yajna is performed was also recorded with the help of Kirilian photographs of human hands before and after yajna in the experiments.
Out of all the types of rituals prescribed, Homam is the quickest way to derive the deity's grace. Ganapati Homam , Chandi Homam, Sudarshana Homam, Paashupata Homam, Mrityunjaya Homam, Ayush Homam - These are some of the well known homams performed by priests in temples and homes of India. The fire ritual immensely aids in Nadi-shuddi and in maintaining good health.
More often than not one feels very cleansed and rejuvenated after performing a fire ritual. The gases that come out of a homa-kunda revitalize the atmosphere and environment around us and promote well being. Many researches have been conducted about the environmental benefits of homam and yagnam. Even today, these results can be witnessed in many cases where rains from the sky drench the earth with showers immediately after the conclusion of a massive fire ritual.
In the ancient days, people performed fire rituals everyday. Such people were called Nitya-Agnihotris. Rama was a Nitya Agnihotri too. He performed the worship with fire even during the time of exile in the forests. With the passage of time, lifestyles have changed and mankind lost most of the knowledge about the significance of such ancient rituals.
Further scientific research and large scale experiments on the potentials of yagyopathy will help make it a distinct, alternative therapy of far-reaching benefits to humanity at large and open up newer directions for constructive integration of the modern and the ancient sciences.
Bhagavad gita: Almost the entire chapter 3 is dedicated to yajnas: you should read especially from 3.8 to 3.22, and also 4.23 to 4.34, 5.29, 7.30, 8.2 to 8.4, 8.28, 9.14 to 9.16, 9.24 to 9.27, 10.25, 16.1 to 16.3, 17.7.
For practical purposes, the best yajna is the japa yajna (10.25), the recitation of the Names of God (there are several maha mantras to choose from), and some level of observance of the pancha maha yajnas that are the basic prescription in Vedic culture.
The japa yajna is the only act of worship that can be performed in all places and circumstances, and does not need any external paraphernalia; it is very simple and yet it is the most effective of all religious practices, capable of bringing enormous benefits both at spiritual and material levels. In fact, the chanting of the Names of God constitutes the fundamental basis of all religious practices, because there is no ritual that can dispense with the preliminary action of calling the Deity to accept our worship, offerings and praise.
According to the instructions and the example of the greatest teachers of the Bhakti tradition, the chanting of the Names of God - any of the innumerable genuine Names we find in the scriptures - is the best and most intimate way to connect with the transcendental Personality of God, because it establishes a personal relationship. We can see it also in our ordinary experience: even more than exchanging food, gifts or compliments, calling the name of a loved person attracts the direct attention and elicits an affectionate response between lovers. So all forms of ritual worship to the Personality of God start from calling the Name of the Deity to be present personally either temporarily (avahana) or permanently (prana pratistha). Then various pleasing items are offered (fresh water, scents, auspicious substances, nice clothes, ornaments, flower, incense, lamps etc), then food is offered (bhoga or naivedya), and finally prayers and praise (vandana). The pancha maha yajnas are:
1. Brahma yajna: the study and the teaching of the scriptures (svadhyaya) and the spiritual practice (sadhana) for the realization of Brahman - to repay one's debt towards the Rishis and the Vedas.
2. Pitri yajna: the offerings to the Pitris (ancestors) during the Agnihotra, the tarpana etc; also, begetting or adopting at least one son who will continue the family line, and behaving in such a way to bring glory and good name to the family.
3. Deva yajna: the offerings to the Devas (the administrators of the universe) during the Agnihotra, the ritual worship to the family Deities (upasana), the Sandhya vandana etc.
4. Bhuta yajna: the offering of food to the animals and the living beings in general; this consumes one's past negative karmic reactions created by eating, cooking, lighting fire, drinking and collecting water, cleaning house etc. It also includes the regular practice of nonviolence, compassion and harmony with nature, and even good relationships with ghosts.
5. Nri yajna, that consists in assistance to guests (atithi), a category that includes all travelers, as well as in the regular practice of charity, compassion, tolerance and forgiveness towards other human beings. Of course the performance of our duties towards family and society, especially in the professional field of varnas, is extremely important in this regard and is usually implied as the fundamental requirement.
The basic level of application of the pancha maha yajnas consists in studying and practicing the teachings of the Bhagavad gita (the first among the prasthana traya elementary basic texts), the analysis of one's actual position (qualities, defects, habits, priorities, choices, etc) and an effort to abandon bad habits and defects and mistakes and lower gunas. Also fundamental is the observance of the yama and niyama dharmic principles, some basic respect to Devas (Personalities of God), benevolence towards all beings, and honest performance of one's duties to family, profession and society.
Authored by Dr Anadi Sahoo
