Procedure of Yagna

Form and spirit of vedic ritual worship: procedure of Yagya
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FORM AND SPIRIT OF VEDIC RITUAL

WORSHIP: PROC
EDURE OF YAGYA
( – )
Author
Pandit Shriram Sharma Acharya
Publisher: Shantikunj, Haridwar

(U.A), India, 249411
Translated by: K. Poddar

Revised by: Shambhu dass
The WWW reprint is for free distribution
2
CONTENTS
1. Introduction……………………………………………………………..…..8
- Procedures for Effective Ritual Worship………………...........................................8
- The Role of the Organisers of the …………………………………....9
- Good Managment and Conducive Environment - ........................................9
- Keeping the Stream of Worship Flowing – …………………………….……..10
- Proper Planning for Sustaining of Energy and Enthusiasm- …………...11
- Suggestions for Organising a …………………………………………….…..11
- Purpose and Form of the ………………………………………………….….12
- Preparations for the …………………………………………………….…….13
- Workers and volunteers……………………………………………………………..14

- Construction of the ………………………………………………………...14
- Discipline for Participants…………………………………………………………. 16

- Protection from Fire…………………………………………………………………16
- Articles Required for Performing a ………………………………………….17
- Articles to be Available at all Branches of Gayatri Pariwar………………………17

-The Importance and Utility of the ……………………………………19
- Science of …………………………………………………………………………20
- nsipirations from ……………………………………………………………...22
2. Preliminary ……………………………………………..……25
3. ……………………………………………….……27
4. Routine Proceedure for the Conducting of a ………………..……..28
………………………………………………………………..……..28
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…………………………………………………………………………..…..31
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hanging of ……………………………………………………………32
Wearing New …………………………………………………………..32
iscarding of the old …………………………………………………32
……………………………………………………………….…..32
…………………………………………………………………………33
- Worshiping the ………………………………………………………..........33
………………………………………………………………….…….34
-Invocation of Gods ( )…………………………………………..……35
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- Jalaprasecanam……………………………………………………………………46
……………………………………………………………………….…...46
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……………………………………………………………….…….48
huti……………………………………………………….……48
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– …………………………………………………………..….53
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-G ………………………………………………………………………..54
- Yaj a Mahim .........................................................................................................55
……………………………………………………………………...56
5. Resolution for Creating a New World Order………………………..…57

6. Visarjanam……………………………………………………………......58
7. ……………………………………………………………………...….59
8. …………………………………………….….60
- Negative Inclinations to be given up……………………………………………...60
- Qualities to be encouraged……………………………………………………...…60
9. About the Author………………………………………………………………….62
5
• a o in son
•Ê ³ a in master
ß i i in if
ß¸ º ee in f eeleel
©U u u in f ull
™§ ¿ oo in boot oot
´§ – some what between r in ri
∞ ai y in m y
∞ e ay in may
•Ê o oh
•ÊÒ au ow in now
∑§ k k in k eeneen
π kh bloc khead
chh in blockh ead
ª g in g o
g (hard) in g
ÉÊ gh in ghee
gh in gh ee
æU ò sing er
ng in sing er
ø c ch in chain
chain
¿U ch cat ch him
chh in catch him
¡ j j judge
jinudge
¤Ê jh dgech in he dgehog
ÜÊ ó n (somewhat ) as
≈U Ú t in t en
en
∆U Úh ant - hill
th in ant
« Ã d in d enen U
…U Ãh godhood
dh in godh ood
áÊ ñ n in under
Ã t french t
Õ th th in thumb
thumb
œ dh with-hold
thh in with-h old
Ÿ n n in not
¬ p pen
pen
p in
»§ ph ph in loo p-hole
p-hole
’ b b inbag
÷ bh bh in abhor
bhor
◊ m m in mother
ÿ y in yard
y in y ard
⁄U r r in r un
un
6
‹ l l in l uck
uck
ﬂ v v in avert
‡Ê ï sh
· Ì in show
sh in sh ow
‚ s in sun
s in s un
„U h h in hot
◊˜ Ô ® m in sum
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Introduction
Procedures for Effective Ritual Worship
The yajóas and other modes of worship described in the karma-k³nÃa section
of Vedic Scriptures are not mere routine rituals. They are extraordinarily
potent means of producing creative and occult energies of deeper and higher
realms of subtle and invisible dimensions of conciousness. They are a
culmination of long and deep research done by Indian Rishis. They provide an
audio-visual structure to the human endeavour of realising the divine consciousness
within themselves by the practice of the subtle yoga-s³ dhan
dhan³ .
The unseen powers that lie hidden within us are awakened and given an organised
direction
direction by these rituals.
rituals. Even medicinal
medicinal qualities
qualities can be pr od uc ed i n ord o rd in ary
ar y
substances by applying various ritualistic means to the procedures of making
medicines. A very definite role is p layed by ritual worship in the awakenin awakeningg of
illumined thoughts, positive inclinations and right values. Therefore ritual worship
should not be ignored, nor should it be practised only as a means of getting
cheap and easy worldly gains. It is dangerous both to look upon rituals as being the
beginning and end all of worship as well as to treat them as meaningless. Their limitations must
be properly understood without forgetting their inherent value. Ritual worship may be
simplified and shortened but it’s influence can only become powerful enough to achieve the
desired goal if it is performed with a heart full of unflincting faith.
The invocation of gods through the medium of yajóas
yajóas, the chanting of mantras,
the purity of feelings, the decision, determination and discipline required for
performing the yajóa, all put together have such a tremendous power that they can
generate a mass of blazing energy which can easily burn the impurities of our lower
nature as well as transmute them into virtues.
It is only by applying this knowledge of ritual worship, perhaps in a bridged
form towards the right direction, that a large number of people can participate in the
adventure of creating a new world order by performing yajóa and offering oblation of
their resolution and will to transcend and transform their lower tendencies, values and
actions.
The senses are naturally drawn towards their respective sense-objects, the mind
too is inclined to be drawn outward in search of its imagined ocean of happiness, the
intellect is invaded by chadic thought waves from the outside. They are helpless and
cannot have any worthwhile influence on the core of our subconscious where
all desires and inclinations arise. Yajóa and other such subtle and scientific rituals
generate the power which can penetrate the depths of human personality and successfully
transform it.
Those who are engaged in the task of ushering a new era in the history of
humanity and are familiar with the successful experiments that have been done have
seen for themselves how effectively the use of the scientific knowledge of
yajóa has posi tively trans formed millions
millions of peop
people
le..
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This extremely valuable project has to be undertaken with full commitment and
alacrity. To comprehend its deeper meaning and to convert it into effective action to help
the human personality to evolve needs persistent endeavour.
The Role of the Organisers of

The
The influence of ritual worship is not based on the volume of its procedures nor
on elaborate details but is dependent on its vibrancy. The responsibility of making it alive
and inspiring rests upon the organisers. If they are aware of their responsibilities from the
very begining then there is no doubt that the desired beneficial results of the ritual will be
achieved. In this context the following points should be kept in mind.
The procedure of the ritual should be divided into three parts:-
1. Good managment and conducive environment.
2. Keeping the stream of the ritual flowing.
3. Imparting of direction and steadfastness to the energy and en thusiasm produced by
the ritual.
These three parts are known in the language of the Ï³stras as Pray³ja, Y³ja and Anuy³ja.
They can be described as follows:-
Good Managment and Conducive Environment -
1. All those who are connected with performing the ritual should be infused with
enthusiasm and joy. To achieve it, the benefits of the ritual can be discussed with the
participants. It is a proven fact that deeper influence can be produced if the
ensuing benefits are discussed with the intellectuals and with those who promote faith
and devotion through the emotions.
2. Together with the benefits of the ritual, the ease with which it can be performed
should also be brought to the notice of the participants. Most people are not inclined to
spend too much time, labour or money.
3. It is necessary to make the place of worship attractive and tastefully decorated.
decorated.
4. All the requisite objects and substances to be used in the ritual should be kept ready
in enough quantities at the right place otherwise the flow of the worship is disturbed and
interrupted thereby reducing it’s effect.
5. While getting together all the items neccessary for the ritual the atmosphere
should be free from all kinds of anxieties, regrets, discontent or deprivation. The
arrangments should be entrusted to a responsible person so that there are no last minute
disclocations leading to ruffled tempers. If there are any noticeable errors or
omissions then an immediate solution should be thought of or else the mistakes
should be overlooked. The lack of any object or absence of any particular person or any
mistake does not have such a negative effect on the purpose and influence of the ritual as
an atmosphere surcharged with tension.
6. Before the ritual starts all the daily chores should be finished so that there are no
disturbances to interrupt the flow of the worship. If there is a possibility of such
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a situation arising then a responsible person should be appointed in advance to

take over and carry on the rituals smoothly.
Keeping the Stream of Worship Flowing –
It is possible to get the desired effect of the rituals according to the vision of
th e Rishis only if they are understood to be forms of worship instead of considering
them to be mere lifeless drills. Both are important. It is necessary to chant the mantras in
an attractive manner give simple explanations and create a pleasing atmosphere; but to
infuse them with life it is also necessary to have the ability to keep on consciously growing in
confidence, committment and emotional richness.
1. Before starting the worship the atmosphere should be tranquil and the
interest of the participants should be drawn towards the ritual. There may only be a few
people actually performing the yajóa but it becomes powerful only when the thoughts
and feelings of all those who are present are synchronised. This should be explained
briefly but with seriousness before the beginning of the proccedings.
2. The power of the yajóa is generated when there is a proper combination of
chanting of mantras, direction of thoughts, faith and actions.It is not enough to consider
the chanting of mantras as the only important factor. The ability to guide the participants
and instruct them to perform the y³jó ic ic actions in the correct way and give lucid
explanations should also be improved.
3. The mantras become alive only when they are chanted reasonantly, clearly and with
full concentration of mind so the participants
p articipants should be familiar with the words to be able
to chant them with ease and their attention is not occupied in reading them correctly.
4. There should be an attempt to maintain attentive interest of the participant
by thought-provoking commentaries and emotional explanations. They should not be so
elaborate that the worship becomes like a classroom study period, nor should they be so
brief that the meanings are lost and therefore unable to arouse interest.
5. The instructions for performing the ritual should be in accordance with
the mental level and habits of the participants yet they should not be so
superfluous that the ritual is not understood and performed correctly, nor should they
become unnecessarily long and tedious. If one or two participants are not
able to understand the instructions clearly then a volunteer should be posted near
them to guide them to do the actions correctly. In this way there is no possibility of
creating any disturbance or of anyone making mistakes.
6. The explanations and comments given should be of the intellectual and emotional
standard of the participants. This skill should be consciously developed.
7. It is
is very
very impo
importa
rtant
nt to
to keep
keep a check
check on
on time
time.. The time
time to be devo
de vo ted
te d in doin
do ingg the
th e
ritual should be decided in advance according to the circumstances and convenience
of the gathering and it should be announced beforehand. The proceedings, including the
explanations and comments should be finished within the stipulated time schedule. It is
possible to get the attention of the gathering and win its confidence by being careful
about keeping time. These factors are very important in the success of the worship and in
getting the desired results.
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8. A balance should
should be maintained
maintained between chanting of maòtras and the commentaries that
between the chanting
follow them. There should be no undue haste in chanting so that there is no difficulty in
performing the corresponding ritual. The distribution of flowers and sacred ashes
amongst the gathering and other such activities should be done while the comments are being
given so that both end almost simultaneously. After the distribution is over, people should
not have to wait for the comments to finish nor should there be a gap of time after the
comments so that there is no scope for indulging in any idle talk.
Proper Planning for Sustaining of Energy and Enthusiasm -
The effect of rituals generates noble feelings and thoughts. At that time if
they are given the correct direction then people gathered for the ritual can spontaneously
receive their benefit. It is during high-tide that ship can cross the swollen ocean and it is
only during high-tide that the treasures of the deep rise to the surface of the churning
waters. Similarly in the human heart when there is a tide of enthusiasm, the highest
resolutions of the mind can overcome the obstacles of in-born base inclinations that rise
to the surface. The energy produced by enthusiastically and faithfully performing the ritual brings
about a situation like this and its benefits can collectively benefit humanity as a whole.
The following are the kinds of effort which should be made for fulfilling this
purpose:-
1. The completion of a yajóa and other rituals should not be taken as the end of one’s
resp
respon
onsi
sibi
bili
liti
ties
es.. The
The compl etion of the ritua l is merely the end of arou sing nobl e
aspirations. It is after this that the actual chapter of the worship begins when
adequ
ade quate
ate measur
mea sur es are tak en to con vert
vert aspi
aspira
rati
tion
on into
into acti
action.
on.
2. Efforts should be made to engage every participant in easy but clearly
demarcated activities according to his enthusiasm and capability. This is the best
way to give offerings to the gods. The efficiency and simplicity with which people are
involved in the ritual are the touch stone of the success of one who conducts the ritual.
3. To fulfill this purpose a team of workers can also be organised. It is not enough to
involve a person in some activity but also to supervise its continuity. As time passes,
resolutions tend to become weaker and the person starts faltering due to the pressure of
circumstances. It is neccessary to exhort him to maintain his enthusiasm and resolve so
that his feet are firmly rooted in the ground. This job can be done only by forging deep
relationships together with having tremendous sense of duty.
Suggestions for Organising a
Those who are motivated to work for the creation of a new world-order consider
yajóas to be of great importance as a means of the success of their project. However, they
are themselves aware of, and are careful to prevent their colleagues from indulging in the
immaturity of just feeding the fire with various stipulated substances in an attempt to gain
spiritual benefits easily. This is not the purpose of a yajóa. So, instead of making the
physical aspects of the yajóa of primary importance, much more concentration and effort
should be directed toward making it vibrant and meaningful.
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The old system of using many ‘ yajóa- k u nÃ a s ’ for the sake of getting
publicity has been abolished. Now yajóa are performed only as an integral part of
important religious functions where ancient traditions and the wisdom of sages is
propogated or else on important social occassions such as birthdays and New Year
celebrations or in gatherings where social causes are promoted. The number of
‘ k u nÃ as
as ’ used for such yajóa has been limited to only nine so that there is no
unnecessary pomp and show. To be able to reach the public, yajóa-worship must
necessarily be not only more alive and meaningful but also less expensive and easy to
perform. To make this possible the following structure has been carefully enunciated
and should be taken note of.
Purpose and Form of the
1. It is necessary to impose certain conditions on those who would be offering oblations

in the yajó a such as working knowledge of the G³yatrº -worship.
-worship. Other disciplines of
worship should also be insisted upon by which the yajóa will gather added power. Thus,
there will be the practical advantage of automatically elaminating the possibility of a
crowd of curious onlookers.
2. It is important to keep in mind the cleanliness and purity of the site of worship. The
kind of clothes that are worn by the participants should also meet the requirments of the
worship.
3. Frugality should be excersised
excersised in making the ‘yajóaï³l³’
‘yajóaï³l³’ or pandal attractive.
attractive. There are
many economically affordable ways of decorating that can be thought of and many
inexpensive things which can be used for the purpose such as putting up framed pictures,
using flags, banners etc.
4. It is essential to insure the purity of the wood and other materials to be used in the
yajóa. All necessary items of worship and the s³magrº or substances used for oblation
can be purchased from the stores of ShantiKunj Ashram or prepared at home if
ingredients are easily available.
5. Devotion should be encouraged in the participants to offer their labour of love in
preparing and decorating the pandal and in other activities. In this way there is not only a
saving of expenses; but more importantly the atmosphere starts vibrating with the
waves of pure devotion which can produce unusual effects. If enthusiasm can be
aroused amongst the devotees then they can be given different assignments at different
times and the preparations can be made in an atmosphere of religious fervour amid the
singing of bhajans and kirtans. However no one should be pressurised to join. It should
be an entirely voluntary effort by those who are emotionally involved and motivated by
devotion.
personally motivate others to join the yajóa.
6. Influential devotees can be requested to personally
7. It is best to give the participants in the yajóa a prior know-how of the basic
procedures of the worship so that there is no unnecessary hitch during the yajóa and its
flow is not disturbed.
8. Since pure ghee is not easily available these days only the seven stipulated oblations
of the ‘³jy³huti’ at the beginning of the yajóa and at the end of the ‘vasordh³r³ ’
oblations are enough. This small amount of ghee can be easily procured or made at home.
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Preparations for the

All preparations for the yajóa starting from the cleaning of the site to the
obtaining of all essential materials to be used in the worship should be done well in
advance. Other important rules are as follows:-
1. For every yajóa-kuñÃ a one garland of flowers is required. According to calculations
7 kgs of wood is used for one ‘kuñÃ a’ a’.
2. 50 grams of ghee are required for the ³j³huti and vasordh³r³ oblations in the
beginning and end, together with the ³ rati rati etc.
3. About 21 / 2 kgs of ‘ s³magrº
s³magrº ’ or material
mate rialss for offering
offe ringss are
are req
requi
uire
redd for
for 1000 oblations. The
calculations are made in this manner:- kuòÃ a x number of people for each kuñÃa x
number of mantra to be chanted for offering oblations. For example, if there are 5 kuòÃ as as
and each k u ñÃ a ha s 5 persons participating in it and oblations are offered at the
chanting of 1 08 ma ntras then the total number of oblations will be 2700 -
According to this calculation the amount of ‘ s³magrº s³magrº ’ required can be ascertained.
4. All auspicious ‘kala ïa’ to be installed at the yajóa maòÃ apa apa should be painted and
kept ready in advance.
5. Arrangements should be there to erect the Sarvatobhadra and Tattva-Ved º º platforms.
In a one day yajóa it is not necessary to make them. It would be enough to make a dais
and put a ‘kala ïa’ on it.
6. A s tall for the sale of releva nt litera ture can be set up near near the
the pand
pandal al for
for the
the
propagation of religious knowledge. Those interested in starting the G³yatrº
worship should be able to get reading material on the subject easily. It would be still
better if arrangements could be made to give a primary teaching on the subject to those
interested.
7. Charts of various resolutions which could be taken as Deva-dakÌiñ³ could
be made and displayed in prominent places within the pandal and the circulars for
the Deva dakÌiñ³ -saòkalpa should be printed in adequate numbers and kept ready to be
given out.
8. The offering of coconuts in the ‘ P¿rñ³huti’ should not be insisted upon. Whole
betel-nuts ( sup³ri ) will serve the purpose.
9. After the ‘ P¿rñ³huti’ small balls of sugar (makhana), Chironjidana can be
distributed as pras³da instead of expensive sweets.
10. It is a well known custom that feeding of married girls serves as a good substitute for
a ‘Br ³
³hma
maña-bhoja’.
h
11. If the representatives of other branches of the Ashrama have to be fed then the
menu can be simple and s³ tvik tvik like kheer, khichari etc. This not only reduces the cost of
the food but also removes the misconceptions about certain foods and distortions of
tradition which have crept in e. g. kachchº and pakk ³ ³ bhojana.
12. Seperate seating arrangements
arrangements should be made for men and women in the pandal.
13. For the smooth running of the entire function different jobs should be delegated to different
people and special volunteers appointed to oversee them.
13
14. If donations in cash are collected on the spot then care should be taken to circulate
the accounts as soon as possible. It is important to be alert about this.
Workers and Volunteers
1. Yajóa are organised on the basis of collective cooperation and so no one
person is given any special desigation or is considered more important than the
others, although there is always one person who directs the proceedings and
under whose guidance the expenses are shared by all. There is no one who can
manipulate the status of a patron. It is unethical for any one to try and gain more
importance than the others because all workers are of equal status in a yajóa.
2. People of the community known to be efficient in managment should be requested to
help in organising the function for its greater success. While the yajóa is being
performed, effort should be to inspire as many people as possible in the chanting of
mantras and assisting in other small ways so that they in turn can gain experience to
organise and conduct on their own such a yajóa.
3. Whatever monetary offerings are received should be credited to the organisation
fund and should not belong to the person who conducts the yajóa. Minor expenses like
expenses for travel etc or any small honararium given to any particular worker should be met
out of these collections. No person should either demand or accept any direct monetary
compensation for conducting the proceedings.
4. The
Th e numb
n umb er of vol unteer
un teer s tot o b e re cru ited,
ite d, they
they shou
should
ld be deci
decide
dedd in adva
advanc
ncee
according to the needs of the occasion and they should be explained their respective
duties so that the risk of any hitch in the worship is minimised. Also it is important to
depute volunteers to help the participants in performing the yajóa and offering
oblations in the correct manner.
5. All volunteers should be given badges to be displayed prominently on their person.
Yellow garments are usually worn on such religious occassions and it would be in
keeping with the spirit of the yajóa if all participants wore such clothes. To
avoid inconvenience, they should be informed of this earlier. It would also be a good idea
to keep some yellow ‘dupatt ³ ³s’
s ’ in readiness so that they could be lent for use of those
promi nent peop le w ho come without thei theirr own.
own.
6. At the completion of the yajóa the ³ratº is offered to all those who are present
and the ashes of the yajóa fire are distributed to them. According to the size of the
gathering one or more persons should be deputed to do this so that there is no
unnecessary waste of time. The same rule applies to the sprinkling of the holy water after
the ï³ntip³tha. Men and women volunteers should serve the respective groups seperately.
Construction of the
1. The maòÃ apaapa should be put up with meticulous care and devotion, making it as
attractive as possible. There are so many ways in which it can be decorated tastefully. Seasonal
flowers, fruit and even vegetables and of course leaves that do not shrivel easily like
those of the mango, jamun an d a ï o k a trees can all be used in an artistic manner
14
to make the maòÃ apa apa beautiful. It is a labour of love and if love and devotion are there
then the result is bound to be perfect.
2. In big metro cities where Nature does not provide its bounty, coloured materials can
be substituted for leaves and attractively designed awnings, buntings, frills can be made
of cloth and used.
3. ‘Alpana’ designs drawn by talented people on the ground and all around the podium can
create an effect of celestial beauty. If artistic talents are not available then easier ways of
doing ‘Rangolº ’ with mould filled with colours can be used as in Maharashtra and South India.
4. Not only the ‘MañÃ apa’apa’ but the entire area of the ‘Yajóaï³l³ ’ or pandal should be
tastefully decorated.
5. Coloured flags with the branch symbol embossed on them should fly from the top of
tall bamboo poles all around the pandal.
6. The ground of the pandal should be levelled and cleaned or, better still, raised about
six to nine inches, if possible.
7. Th e yajóa-kuñÃa can be placed on the platform itself instead of digging a hole in
the ground for it. Alternately, instead of a ‘ k u ñ Ã a’ a’ a ‘ved º º ’ made of mud and
water can be made by raising it a few inches above the platform where the yajóa can be
performed.
8. Every branch should have a wooden frame of appropriate size and shape for the
making of a kuñÃa. It is best to use the frame than make the kuñÃa manually because it
is easier, faster and can be made to correct specifications. Manually made kuñÃas may
vary in size from one to another, besides taking much longer time to make.
9. It is an absolute necessity to construct a bamboo barricade all around the
pandal with a gate which can be properly closed so that the place is properly protected
from dogs, cats and other intruders.
10. The platform for accomodating one yajóa-kuñÃa should not be less than a square of
8’ width and 8’ length. It can even be increased by a foot or two according to the need.
Four pillars are enough to support such a platform. Obviously the platform has to be
much bigger if five or nine kuñÃ as as are used and to support the bigger platform twelve
pillars on the outside and four in the centre are required. Usually the size of the platform
for five kuòÃ as
as is 18’x18’ square and 24’x24’ for nine kuñÃ asas. The height of the maòÃ apaapa
should not be less than 15’.
11. There should be no spirit of crude competition amongst the branches and neither
should there be a oslentatiousness in the construction of the maòÃ apa apa. If the gathering is
expected to be large then five or nine kuñÃ as as can be used otherwise one is quite
sufficient. This is a measure of discipline to curb false pride and should be strictly
followed.
12. Three Borders of three three different colours
colours should be made: the lowest Black,Black, the
middle Red and the top White. When the ved º º is made the three Boundaries should be of
equal hight and width. The centre can be 1 feet x 1 feet. In proportion to 1 foot, 2 inch of
hieght and width for each Border is enough. Next to the lowest Border a drain - kind of
ditch - should be dug for water.
15
Discipline for Participants

All those participating in a yajóa should adhere to the following rules:-
1. The‘ s³magrº
s³magrº ’ or material used for oblations should be held in an appropriate quantity
by the middle and third fingers and with the help of the thumb should be offered into the
fire.
2. Sit erect and cross-legged.
3. Oblations should be offered with with a sense of reverence
reverence and not just thrown anyhow in
the fire.
4. All should chant the maòtras together and in the same tenor. The combined voices of
all should sound as if it is only one voice. Such chanting automatically raises the spirit
and the whole being starts pulsating with fervour.
5. When the word sv³h³
‘sv³h³ ’ is uttered the offerings should be made by all at the same time
simultaneously.
6. The back of the spoon used for offering ghee to the fire should be constantly wiped
on the side of the vessel containing the ghee so that it does not drop on the sheets below
and stain them.
7. After each offering of ghee a drop should go into the ‘ prañºt³-p³tra’ together with
the words ida® g³yatrai ida® na mama.
8. It is desirable that the participants should wear yellow dupatt ³ ³s around their
shoulders.
9. There should be no unnecessary chatting in the place of worship. Yajóa related
messages can be conveyed in a few words or with signs only.
10. No one should enter the pandal without bathing or washing his feet.
11. Infants or very small children who cannot control the call of nature should be
debassed from entering the pandal.
12. All participants should wear dhoties. Panjabi men women are an exception to this
rule as they habitually wear pyjamas / salwars.
Protection from Fire

Some times it is likely that objects kept close to the yajóa-kuòÃa may catch fire if
sufficient care is not taken. If that happens, it is ignorantly considered to be very
inauspicious and an indication of the wrath of Mother G³yatrº . In reality it is only a
punishment to the people concerned for their carelessness. Therefore it is very
important for every worker, volunteer and participant to be fully alert and take
appropriate precautions.
1. The roof of the pandal should be of appropriate height so that the flames of the
p¿rñ³huti fed by materials like coconuts, cannot reach the top.
2. If the p¿rñ³huti fire becomes so strong and fierce then all objects kept in its
proximity should be removed to safer distances. Only betelnuts or coconuts should be
used as offerings in the p¿rñ³huti to prevent the flames from becoming a
conflagration.
16
3. During ³ratº care should be taken to protect clothes from the wick flames.
4. Objects kept close to the “Havana-KuòÃ a ” can ca n easily
ea sily catch fire
fire even
even after
after the
yajóa is over from the sparks flying from the embers. So the yajóa-kuòÃa should be
suitably guarded till the fire is totally extinguished.
Articles Required for Performing a

1. Metal vessels:- 8 plates for havana s³magr º, 1 big kator³ for ghee which is to be
offered as oblations ; 1 small lot³ , 3 earthenware pots for water with covers ; a
small
sma ll cup for
fo r placin the dºpaka at time of ³ratº ; 9 pancap³tra, 9 spoons, 1 brass b ³lti to
placingg the
keep s³magrº, 1 vessel for ghee, 2 th ³li for keeping miscellaneous p ¿ j³ articles, 1 incense
burner, 1 lot³ of water.
2. Materials for Âratº:- Conch, gong, musical instruments.
instruments.
3. Miscellaneous things:- 1 coloured earthenware ‘ kalaïa’, 1 cloth ring on which the
kalaïa can be placed, mango leaves to be put on the mouth of the kalaïa and a garland of
flowers to be put around it.
4. Wooden vessels:- Prañit³, prokÌañi, sruv³, s•ci and sphya. One hand-fan for every
kuòÃ a.
5. Seating arrangement:- 9 ³sanas for those performing the yajóa. 1 ³sana for the
main conductor of the yajóa. 1 stool, 1 glass-cover for the dºpaka, a small picture of
Trideva (G³yatrº, Yajóa-puruïa and Jó³na-jyoti) to be framed in a glass and one yellow
cloth to cover the stool.
6. Puja articles:- Rice, rolº , incense sticks, cotton wicks, match-box, camphor,
sandalwood, plenty of flowers and petals, sweets for dºpaka (small sugar balls
should do) auspicious thread to tie around the wrist, peda, coconuts, or betel-nuts for
p¿rñ³huti, dºpaka made from ³Ú³ for ³ratº , five or more wicks with ghee, cow’s milk,
curds, ghee, sugar, tulasº -leaves
-leaves for panc³m•ta, yajóopavita according to the numbers
present.
The above requirements are for one kuòÃ a yajóa. The quantities will increase
correspondingly for 5 or 9 kuòÃ as
as.
7. 5 stools of 5’ or 7’ square, cloth to cover them, 5 painted kalaïa , 5 coconuts
wrap
wr appe
pedd in red
re d clot
cl oth;
h; yellow,
ye llow, red,
red, green
green and
and black
black paint
paint for
for paint
painting
ing the
the stoo
stools.
ls.
according to the number of kuòÃ as
All articles will increase according as in the yajóa.
Articles to be Available at Major Branches of Gayatri Pariwar

1. All materials for erecting a ma òÃapa such as bamboos, ï³miy³na, frills, awnings,
buntings etc.
2. Wooden frame of correct measurements for making a havana-kuñÃ a. This can
facilitate the making of a kuñÃ a of standard size and shape.
3. 5 types of wood to be used as offerings in the yajóa ( samidh³
samidh³ ).
).
17
4. All vessels and articles required for the yajóa such as pancap³tras, spoons, plates, big
th³lis, brass buckets etc.
5. Hand fans, hand towels, flower vases, conch shells, gong etc.
6. Harmonium, tabal³ and other musical instruments.
7. At least one hundred booklets with instructions for participants in a yajóa.
8. Framed pictures, paper or cloth flags etc.
9. Incense sticks, s³magrº, samidh³ or cut or dried pieces of wood for using in the
havana, sandalwood.
10. All other p¿j³ articles.
The above materials should always be available in all branches of the ashram so that organisers
of a yajóa can easily avail of them whenever neccessary for occassions such as
celebrations, auspicious events, religious functions etc. All cloth articles should be
washed and kept ready after every use. These articles can also be given on loan or on o n hire
to private parties who wish to perform a havana. They can be charged for any damages
incurred.
The effort should be to use whatever financial savings are made on such
occassions for the purpose of keeping the branch well-stocked. It has already been
said that every branch propagating the new-era project should become a mini Shanti-
Kunj in its own area, and be self-contained and independent. It is therfore,
necessary for every branch to have stocks of all neccessary items for the yajóa
worship.
A lending library can also be started by the branches. Other articles of use other
than those required for the yajóa whic
whichh can enrich the bran ch are loud speakers,
tape-recorders, video cassettes, video players, screen projectors etc. The
greater the facilities available to the workers the greater will be their enthusiasm to
forge ahead successfully with the noble task of creating awareness for the need of
establishing a new world order.
After becoming self-sufficient a branch should take up the task of constructing
premises for itself which should accomodate an office, library, school hall, temple, and
study room. Two rooms can be made as lodgings for the workers. If the workers are enthusiastic
and motivated enough to organise huge yajóas from time to time then the finances for
the project can easily be met by the savings from these yajóas. Yajóas are performed not
only as an invocation and worship of gods but also a very powerful means for the
awakening of the masses and creating a social awareness in them. If this goal
is kept in mind only then a yajóa becomes truly meaningful and worthwhile. The
allegations made by educated people of corruption, needless waste of money, nurturing
and encouraging undesirable superstitions and other objections raised against the usual
hackneyed way of performing yajóa are quite justified. However the purpose of the
V³ japeya yajóa has always been the awakening of the masses. The G³yatrº yajóa ca cann
also be called an endeavour to rejuvenate and bring about a renaissance in the religion
and culture of our country and its people - as such, the G³yatrº yajóa should also be
included amongst the other V³japeya yajóa.
18
The Importance and Utility of the
Have we ever stopped to think why we do a ‘Havana’ or perform a Yajóa?

Either we do it mechanically, without thinking, or we do not do it at all. But why? What
is the purpose of a yajóa? Does it help us in any way to achieve even a small measure of
fulfillment and happiness? To get the answer to these questions we have to go back in
time to antiquity and discover the great secrets hidden in the Vedic texts. The source of
Indian Culture is the G³yatrº Mantra - The pure stream of knowledge, and Yajóa is
said to be the father of Indian spiritual thought. G³yatrº is the symbol of all positive
thoughts while yajóa is that of noble deeds. These two combined together generate a
great upsurge of righteous values and thoughts in the mind and heart which leads to
human soul growth and world peace. It is thus through this medium that the chances
of the well being of every human bein g on Earth is substantially incre increased.
sed.
The word has three meanings:-

1) Worship of Gods; 2) Charity; 3) Togetherness. One of the main purposes of the yajóa to
a group of religiously inclined people is to fulfill a useful purpose. In today’s world the
power of unity is of great importance. In olden times Praj³pati had led the defeated gods
to victory by collecting together all their various powers and infusing Mother Durg³ with
the strength of this combined power. The problem of humanity today can also be solved
by the strength of their unision. Those who believe only in their own self-centred
individuality are considered weak and selfish. The actual benefit of the Gay³tri Yajóa can
be attained only when performed for general welfare and with the involvment of as many
individuals as possible.
While performing a yajóa we offer all kinds of valuable objects, nutritious food
and scented materials to the fire and water. They in their turn carry these objects into the
atmosphere and disperse them in the entire surroundings making the whole environment
auspicious. The purity of the environment gained through a yaj óa gives an opportunity to
everyone to breathe pure air and enjoy good health. The sound of the chanting of the
Vedic Mantras vibrates in the sky and has the power to uplift and purify our emotional
and mental state. In this way, those who perform yajóa do a great service to humanity by
spending only a little effort and money.
All progress whether individual or of society is based on qualities like sacrifice,
philanthrophy, service etc. If a mother does not sacrifice a part of her physical self to
create the body of a child, if she does not suffer the pangs of childbirth, does not feed the
child by squeezing out her own blood, if she does not devote herself to its
upbringing and if all this is not done selflessly, then it would be impossible for human
beings to be born and to survive. A human birth is possible because of the feelings of
sacrifice on the part of the mother; sacrifice is also the basis of the performing of all
yajóas.
19
The scriptures have explained this truth by giving the example of Praj³pati who
is supposed to have created in His own likeness through a yajóa and had dained
that both man and the yajóa had to contribute to the growth of each other.
It is only because human beings have developed within themselves the
idealistic y³jóic feelings that they have been able to overpower the wild beasts and
maintain their race or else they would not have been able to do so because of
their physical weakness and frailty vis a vis the sub human species. Whatever progress
they have made so far is only because of their altrustic feelings and the basis of
msnkind’s further progress will depend on the inculcation and nurturing of these feelings.
The behaviour pattern of Nature follows the spirit of yajóa. The ocean is
generous and gives its water to the clouds and the clouds in turn carry their
pr ec
ecio
io us lo ad from one place
place to
to another
another and finally
finally pour
pour them down
down as rain.
rain. Rivers
Rivers and
streams emerge from the soil fed by this rain and they flow steadily to drench the
Earth and quench the thirst of all beings. Trees and fruits give themselves up for the
good of others and flowers bloom to give joy to all beholders. Whatever functions are
performed by the sun, moon, stars, wind etc are not for themselves but for the welfare of
others only. Each part of the body is constantly working not for its own sake but
for the well-being of the whole body. Wherever we turn our eyes we can see
that the cosmos is run on the yajóa spirit. If this spirit of self sacrifice is absent then all
the beauty
beauty and harmony of creation will turn into chaos and and destruction.
destruction. Rishis have
said that yajóa is like the hub of the wheels of creation and if this hub breaks then it is
impossible for the wheels to move and the chariot to go ahead.
Science of
Many powerful streams are hidden in the y³jóic maòtras. Just as the combination
of right words with the right musical notes can create many harmonious tunes which
chanting of mantras also produce
influence peo ple in various way s, similarly the chanting
particular kinds of sound waves which have far-reaching effects on Nature and the
subtle aspects of creation as well as on the gross and subtle bodies of human
beings.
The powerful essence of a yajóa which becomes infused in the atmosphere can
destroy many unhealthy germs which are floating around in the air. Performing a yajóa is
a much more potent way of dealing with them than the spraying of insecticides or taking
preventive medicines and injections. Yajóa is the only remedy for prevention of
infections during epidemics. Medicines can be used only in a limited number of
places by a limited number of people but the purified air rising from the yajóa reaches far
and wide and protects even those who do not make any effort to immunise themselves.
Yajóa protects not only the health of human beings but also that of the plant and animal
world.
The heat generated by the fire of the yajóa leaves a stamp of sanctity on the
innermost core of a human being. The ground and the surroundings of the place
20
where the yajóa is performed bear the indelible effects of its sanctity and have a long-
lasting influence on those who visit the place. In olden days the places where big yajóa
were performed were treated as places of pilgrimage. As a matter of fact even the homes
in which yajóa wer
were performed it is considered to be holy and tho se who visited visited
these homes were blessed by noble feelings and thoughts. The power of yaj óa can
especially inspire and enliven women, children and even embryos in the womb and y³jóic
surr
surroun
oundi
dings
ngs have
have been known
kn own to infus
in fusee t hem wit h pos itive
itive thou
thought
ghts.
s.
A personality distorted by evil thoughts, perverted values and wrong
deeds can be transformed by yajóa and therefore it has been called the destroyer of evil.
It has also been called the bestower of heaven because a wise and noble character
purified by the influence of yajóa
yajóa can enjoy heavenly bliss every moment of life.
By actively participating in the performance of a yajóa, the thick layers of
impurities which have collected on the surface of the soul are easily removed. As a result
the light of consciousness is easily reflected through it and day by day the Br ³
³hma
mañic
h
qualities keep increasing within the human being so that the ultimate goal of union of the
³ tman
tman with Param³tman becomes very easy. Just as the broken bits of steel are welded
together by fire, in the same way yajóa brings about the joining together of the
³ tman
t man an d Param³tman . This purity of spirit and perfection can be attained
through yajóa and so a third of one’s life should be devoted to y³jóic activities. It is
necessary for the environment to be surcharged with y³jóic vibrations so that there is
a progressive diminishing of negative values and a corresponding increase of
positive ones.
Yajóas performed with strict observance of rules are so powerful that they
can easily remove mental disturbances and aberrations. Yajóa can be used as a
special treatment to cure mental diseases and negative emotional and mental propensities
such as lust, anger, greed, attachments, pride, vanity, jealousy, hatred, cowardice,
laziness, fears etc. can be overcome and any incurable physical diseases can also be cured
by the performing of yajóa
yajóa.
There are also several material gains of yajóa. The environment which is
constantly polluted by our body-wastes, the breath we exhale, industrial emissions etc
is the cause
cause of many
many illnes
illnesses
ses.. We
We shoul
shouldd purif
purifyy the air
ai r as much
mu ch as we poll
po llut
utee it and
an d
this can be done only by yajóa.The need to protect the health of the community can
thus be fulfilled.
The smoke arising from the yajóa goes up to the sky and fertilises the clouds.
When these clouds burst and come down to Earth as rain. Then the natural fertilisers help
in produc
producing
ing heal
healthy
thy gras
grass,
s, grain
grain,, fruit
fruit and
and vegeta
vegetable
bless whic
wh ichh prov
pr ov ide
id e no uris
ur ishm
hmen
entt to
human beings and other living creatures. The vibrations of chanting of the
ma ntras empowered by the worship pervade the surrounding air and have a
cleansing effect on the mind. Thus, together with the physical, the mental health of
people of that area improves.
21
Many special yajóas are

are per
perfo
form
rmed
ed foll
follow
owin
ingg spec
special
ial rul es for the ful fillme
fil lment
nt
of certain particular desires. King Dasaratha performed the ‘ putreïÚi
putreïÚi yajóa’ and was
thereafter blessed by four illustrious sons. The ‘ panc³gni vidy³ ’ described in detail in the
Agni Pur³ña and the Upniïads reveals the mystery of this yajóa. Viïv³mitra and other
Ri ï
ïis performed many special yajóa for the destruction of the demons. R³ ma ma and
LakÌmaña themselves had to accompany Viïv³mitra to protect the yajóas from being
desp
despoioile
ledd by
by the demon
dem ons.
s.
After the battle of La L a nk³ , R ³ ma
ma had performed ten ‘ Aïvamedha
Aïvamedha yajóa’ and
at end of the Mah³bh³ ratarata war , , K•aÌña had instructed the P³òÃavas to perform a
Mah³yajóa to dispel the negative influences of grief and sorrow that had spread
in the atmosphere. The only remedy for counteracting any increase of demoniac
influences in the environment is to perform as many yajóas as possible. There is the same
sort of negativity in the air today and a tremendous degree of selfishness has
spread after the two world wars of this century. In this context it is all the more important
to infuse new life into the yajóa worship today.
Inspirations of
Yajóa worship has a well-known tradition of endowing increased material and
mental happiness and since the auspicious powers of the gods are infused in it there is
little wonder that one can glean many details from it for the education of the masses.
Just as little children are taught how to count by giving them little colored balls
fixed on a frame, so also the scenario of the yajóa worship is an example which
shows people that life should be lived on the basis of y³jóa thoughts and feelings by
involving in y³jóic activities through willing service to others. Our efforts should
always be to make our lives noble, pure, strong and radiant like a yajóa. Just as we
become peaceful, pure, cool and calm after bathing in holy waters of Mother Gang³ , in
the same way yajóa worship teaches us how to become vibrant and selfless and to excel
in whatever we do.
It has been said that performing a yajóa is like rehearsing the art of living. We
offer valuable sustenance, materials and objects as our oblation to the yajóa fire - in the
same way we should be able to offer the best of our qualities like intelligence,
knowledge, wealth, wisdom for the good of entire humanity. He who follows this
principle in life is instrumental in bestowing enormous benefits not only in society
but also on himself. All sages and saints have followed this principle. Those who cannot
step forward to make sacrifice, those who are not moved to do selfless service with
generosity cannot claim to have achieved fulfillment and an abiding joy in life.
The Rigveda while explaining the importance of y³jóa y³jóa inspirations has likened a
yajóa to a ‘Purohita’, a priest, because by fo llowing his teaching s we can
improve our status here in this life and in the life hereafter. The teachings are as follows:-
22
1. Just as the valuable objects which we offer as oblations in the yajóa do not remain
with
with us but
but get
get dispe rsed in t he ai r so that their benef icial effect s are usefu l to to
the society as a whole so also should the talents given to us by God be used. Our
intelligence, wealth, influence,
influence, position and other gifts with which we are blessed
b lessed should
be used more for the welfare of society and less for ourselves.
2. The fire of the yajóa recieves and transforms everything which is offered to
it whether outwardly less valuable or more. It rejects nothing. We should also make
a constant attempt to take within our fold all those who are backward, deprived and
the less fortunate and help them to rise to our level.
3. The flame of a candle always
always moves upwards by an inbuilt force and however much much
we try it does not change its direction and come down. Whatever temptations, fears and
anxieties we may have to face in life we should never allow our thoughts and actions to
be prompted by them. Even when challenged by the gravest situation we should always
look upwards like the flame of a candle.
4. As long as a fire is burning it does not give up its qualities of heat and light. We
also should never allow the energy of actions and our religious fervour to waver from
the righteous path as long as we live.
5. When smearing ourselves with the ashes of the y³jóic fire we should remind
ourselves that what remains at end of human life is a fistful of ashes only.
6. To be lik e t he win d and giv e a away
way som e o f the obje
object
ctss we poss
posses
esss for
for the
the sake
sake
of nourishing all sentient and nonsentient beings impartially and without any feeling of
‘me’ and ‘mine’, love and hate, and never letting them know or be aware that you are the
benefactor is equal to the merit acquired by doing a big ‘brahmabhoja’. Yajóa is the
best possible way of gaining maximum results with minimum expenditure.
7 . Yajóa is a form of togetherness. Other forms of worship are such that they can
be done by oneself without any help from others but yajóa worship is such that it
requires the co-operation of many others. Big yaj óas organised for occasions like Hol º
and other festivals are always general and by this means a feeling of togetherness,
unity and service are encouraged and inculcated.
8 . Yajóa is the father of Indian culture and is the oldest way of vedic worship. All
auspicious days and any ritualistic action performed are marked by performing a yaj óa. It
is a sign of great farsightedness to take recourse to yaj óa worship to bring about a unison
of one’s religious and emotional feelings.
9. G³yatrº Mantra is a symbol of purity of thoughts and yajóa is that of righteous
deeds. The synthesis of G³yatrº Mantra and yajóa has proved very effective in bringing
about an upsurge of noble thoughts and feelings. The rules and conditions of doing a
G³yatrº Yajóa are easy, attractive and popular. The power and reach of the G³yatrº
Mantra to correct and reform all those bound within the confines of their own negativity
are both surprising and incomparable.
10. To get together the the people of a town, village or community
community for the purpose of
worship, it is necessary to perform G³yatrº Yajóa
G³yatrº Yajóa in various places. If done in the wrong
way they can prove to be very expensive besides being a waste of energy but if done with
23
discrimination they can be performed with very little expense in a very attractive and
meaningful way.
11. Hiòdu rituals, religious functions, celebrations and auspicious occasions, yajóa is
In all Hi
of prime importance. Most of the religious requirments of such occassions can
easily be met if the conditions and procedures of performing a yajóa ar e
properly understood.
12. Yajóa can also be performed in an independent and individual capacity for
purification of the environment and for the awakening of inner consciousness. On
auspicious occasions yaj óa are of great importance.
Every follower of Hinduism should be familiar with the y³jóa procedures which
are now described in the following pages.
p ages.
24
Preliminary Karma-K ³n Ãa
Any ritual we perform is a worship and it is important that before we start the
worship the outer as well as the inner environment should be properly attuned to the
occassion. It is the responsibility of the Âc³rya to ensure that everybody is calm and
peaceful and all participants are seated properly. The ritual starts with the following four
prayers:-
1) Vy³sapºtha Namana; 2) Guru Vandan³ ; 3) Saraswat º Vandan³
º Vandan³ and 4) Vy³sa Vandan³ .
These prayers are said before the actual rituals begin and are meant for the
‘Âc³rya’
rya’ and
and not
not for the spo nso r.
These prayers have been evolved by ancient Riïis after years of contemplation
and contain a wealth of knowledge and wisdom. To make himself worthy of receiving
this wisdom and to be able to carry on this ancient tradition, as well as to sanctify the
place of worship, these prayers should be chanted by the Âc³rya.
1. Namana - TheÂc³rya should bow with reverance to the seat from

where he will conduct the proceedings of the karma-k ³òÃ
³òÃ a. This is not just a seat but a
symbol of wisdom and knowledge and represents a long lineage of supreme wisdom. To
do justice to the seat the Âc³rya invokes its blessings before taking his place on it.
2. Guru - A guru is not limited to a particular embodied person only but is
an integral part of that stream of Light which is synonymous with God
Himself. Those who conduct examinations and give marks as well as those who
teach are both called teachers.
teachers. Similarily, there is one part of the supreme consciousness
which designs the conditions and disciplines for righteous living and accordingly gives
awards - this part is called God. The other part is that which teaches these disciplines and
gives guidance to live and manifest the teachings in their lives. The latter is called the
Guru.
When the Âc³rya
rya invok
in vok es the ble ssings
ssi ngs of thi s rep rese
resent
ntat
ativ
ivee of
of the
the Divi
Divine
ne,,
he is expected to manifest in himself the disciplines taught by him so that divine thoughts
and powers may work through him for the protection of the glorious tradition
of the
th e Rishis. The following prayers should be said with devotion before starting
the proceedings:-
om brahm³nanda® parama sukhada®,
sukhada®, kevala® jó³nam¿rti®,
jó³nam¿rti®,
dvandv³tºta®
dvandv³tºta® gaganasad•ïa®, tattvamasy³dilakÌyam
tattvamasy³dilakÌyam l
eka® nitya® vimalamacala®, sarvadhºs³kÌibh¿ta®,
bh³v³tºta® triguñarahita®,
triguñarahita®, sadguru® ta® nam³mi ll1ll
gu.gº. 67
akhañÃ³nandabodh³ya, ïiÌyasant³pah³riñe l
saccid³nandar¿paya, tasmai ïri gurave nama¡ ll2ll
25
3. Saraswat º Vandan³ - Mother Saraswatº is the Goddess of speech. Without the use of
words and speech a ritual cannot be performed. Also, if words are not uttered with
feelings then they remain ineffectual and a mere repetition of mantras. The
blessings of Mother Saraswat º º should be sought with devotion so that the mantras
pronounced may be powerful and effective vehicles to infuse vitality and fervour in the
hearts.
lakÌmºrmedh³ dhar³puÌti¡ gauri tuÌti¡ prabh³ dh•ati¡ l
et³bhi¡ p³hi tanubhi¡, aÌt³bhirm³® sarasvati ll1ll
sarasvatyai namo nitya®, bhadrak³lyai namo nama¡ l

veda ved³ntaved³òga, vidy³sth³nebhya eva ca ll2ll
m³tastvadºyapadapaòkaja-bhaktiyukt³,
ye tv³® bhajanti nikhil³napar³nvih³ya l
te nirjaratvamiha y³nti kalevareña,
bh¿vahniv³yugagan³mbuvinirmitena ll3ll
4. - This prayer should be uttered with deep fervour and intensity. It is

an appeal by the Âc³rya to Veda Vy³ sa sa, the symbol of knowledge, for his blessings to be
able
able to fulf ill the res pon sib ili ty he has taken up on him self self of condu
conduct
ctin
ingg the
the
ritual with full honesty and integrity and that his mind, intellect, speech, indeed, his
whole being be filled with Vy³ sa’s
sa’s spirit.
vy³s³ya viÌñur¿p³ya, vy³sar¿p³ya viÌñave l

namo vai b•hmanidhaye, v³siÌÚh³ya namo nama¡ ll1ll
namo’ stu te vy³sa viï³labuddhe,
full³ravind³yatapatranetra l
yena tvay³ bh³ratatailap¿rña¡,
prajv³lito jó³namaya¡ pradºpa¡ ll2ll br. pu. 245.7.11
All the above prayers are meant for the Â c ³ r y a . The greater the
intensity of faith with which they are chanted, the more is the possibility of the
ritu
ri tual
al wors
wo rshi
hipp becom
be coming
ing spitiu
spitiuall
allyy surch
surcharg
arged.
ed.
26
S ³dhan ³d º pavitrikara
pavitrikara ñam
It is of great importance to purify all materials and objects and other means
used for performing the ritual and infuse them with a sense of sanctity. The instruments
used in performing a surgical operation are sterilized before use so that all
seen and unseen disease-carrying germs are destroyed. Similarly all means of
performing rituals should also be sanctified by the power of ma òtras. According to
the circumstances, one or more volunteers should stand with kala ïa filled with water near
the place of worship. Together with the chanting of mantras all materials to be used for
the ritual should be properly sanctified by the offerings of fruits, flowers, leaves etc to
them with the feeling that the power of the mantra may destroy the negative influences if
any and they be surcharged with positive ones:-
om pun³ti te parisruta gvang soma gvang s¿ryasya
s¿ryasya duhit³ l v³reña ïaïvat³ tan³ l
- 19.4
om punantu m³ devajan³¡, punantu manas³ dhiya¡ l
punantu viïv³ bh¿t³ni, j³taveda¡ punºhi m³ l - 19.39
om yatte pavitramarciÌi, agne vitatamantar³ l
brahma tena pun³tu m³ l
- 19.41
om pavam³na¡ so adya na¡, pavitreña vicarÌañi¡ l
ya¡ pot³ sa pun³tu m³ l - 19.42
om ubh³bhy³® deva savita¡, pavitreña savena ca l
m³® punºhi viïvata¡ ll - 19.43
This procedure is worth observing on all occasions when yajóas are performed.
27
Routine Proceedure for the Conducting of a Yaj ó a

a
Those who are the sponsors of the yajóa or other religious functions should be
welcomed in a special manner by showering flowers and yellow rice together with the
chanting of mantras. This is to bless them with security, prosperity and greater
spiritual development. While blessing them there should also be an intense faith that
it is they who are showering their grace and through this worship the awareness of
divinity within them is constantly growing. The following mantra should be chanted
when giving blessings:-
om bhadra® karñebhi¡ ï•añuy³ma dev³
bhadra®païyem³kÌabhiryajatr³¡ l
sthirairangaistuÌÚuv³ gvang sastan¿bhi¡
vyaïemahi deva hita® yad³yu¡ ll 25.21
To fulfill the purpose of the Divine, human beings have to manifest divinity
themselves. The powers of the gods are attracted towards people whose mind and body
are pure and whose behavior and attitudes are noble. Therefore it is neccessary to be
physically and mentally clean before starting a sacred ritual like a yaj óa. All those present
must be inspired by the certainity that the upsurge of the cleansing and protective waves
of pure feelings within them and are in response to their fervent prayer to the subtle
divine powers.
Take some water on your left palm and cover it with the right one. After the
mantra has been chanted sprinkle this water on your
y our head and all over yourself.
om apavitra¡ pavitro v³, sarv³vasth³® gato’ pi v³ l

ya¡ smaretpuñdarºk³kÌa®, sa b³hy³bhyantara¡ ïuci¡ ll
om pun³tu puñÃarºk³kÌa¡, pun³tu puñÃarºk³kÌa¡, pun³tu l
v³.pu. 33.6
For a yajóa, unison of speech, mind and ana¡karaña are essential. All these three
are sanctified by giving them an imaginative bath with water infused with the power of
mantras. This is done by performing the act of ³camana or sipping of water three
times. It is also resolved that at the time of performing this present yajóa and on future
occassions, all effort will be made to make these three instruments more and more
powerful and effective. With the pronouncing of each mantra one ³camana is taken.
28
om am•atopastarañamasi sv³h³ ll1ll
om am•at³pidh³namasi sv³h³ ll2ll
om satya® yaïa¡ ïrºrmayi, ïrº¡ ïrayat³® sv³h³ ll3ll
³ïva.g•.s¿. 1.24 m³.g•.s¿. 1.9
The ïikh³ or tuft of hair hanging at the back of the head is like a flag proclaiming
the truth of the Hindu religion. The head has been compared to a fortress from where flies
aloft the flag of Hinduism. The ïikh³ is also regarded to be a symbol of Mother G³yatrº .
Since all thoughts arise in the head, the ïikh³ vandana
ïikh³ vandana is a prayer that nothing but noble
thoughts should arise in the mind, and the sharpness of the intellect and the power and
purity of feelings and thoughts should always keep on increasing so that we
become more and more worthy of holding aloft this traditional flag.
Touch the base where the root of ïikh³ lies with moistened fingers of the right
hand. While chanting the mant r a tie up the ïikh³ in a tight knot. Those who
happen not to have a ïikh³ (women and others) may just touch the spot with
reverence.
om cidr¿piñi mah³maye, divyateja¡ samanvite l
tiÌÚha devi ïikh³madhye tejov•addhi® kuruÌva me ll
sa®. pra.
Sit with straight back, keep left hand bent, with palm outstretched. Place the
elbow of the right hand on the palm of the left hand keeping the fingers close to each
other. With the thumb of right hand close the right nostril and with the left nostril slowly
inhale maximum air. This is called P¿raka. Hold the breath inside and with middle and
third fingers of the right hand close the left nostril as well so that now both nostrils are
closed.This is called Aòta¡ kumbhaka. Now remove the thumb and open the right nostril,
slowly exhaling the breath. This is called Recaka. After full exhalation hold the breath
out again and remain without breathing. This is called B³hya kumbhaka. These four acts
put together form one cycle of pr³ñ³y³ma
pr³ñ³y³ma. If this process seems difficult to do, then keep
both hands on your lap and perform the P¿raka , Recaka, Aòta¡ kumbhaka an d
B³hya kumbhaka as described above.
The inhalation and exhalation of air must be accompanied with appropriate
feelings and thoughts. When inhaling, the thought should be that all the highest and best
life-giving forces are being taken in. While holding the breath inside, imagine that this
life-giving force and the power of gods are entering every pore and pervading the whole
being. Just as the Earth soaks in water, in the same way the breath during Recaka with all its
vital powers should be soaked in by the mind and body. While exhaling, think that all
impurities within the mind and body are going out of the system together with the breath.
29
When holdling the breath again after exhaling, the persistent thought should be that all
impurities and disorders have been expelled and all doors have been shut so that they
cannot regain entry.
In pr³ñ³y³ma th e ma n tras are pronounced by others while the participant
only
only does
does the
the brea
breath
thin
ingg acc
accord
ord ing to the rul es prescr
pre scribe
ibedd abo ve.
om bh¿¡ om bhuva¡ om sva¡ om maha¡,
om jana¡ om tapa¡ om satyam
om tatsaviturvareñya® bhargo devasya dhºmahi
dhiyo yo na¡ pracoday³t |
om ³pojyotºraso’m•ta® brahma bh¿rbhuva¡ sva¡ om |
tai.³. 10.27
Put some water in the hollow of your left palm and touch it with all fingers of the
right hand joined together. As and when the maòtras are chanted these fingers should
touch the water first and then that part of the body which is indicated in the mantra, first
on the left and then on the right side. This done repeatedly and in serial order is called
Ny³ sa
sa. The utility of this act is to fill each part of the body with feelings of purity
and to awaken the divine consciousness in them. All rituals performed during the
occasion should be done in this awakened state of consciousness.
Concentrate upon thinking that all the organs and senses are imbibing divine
tendencies due to the influence of the m a ntras . If concentrated upon, the
divine consciousness will be there and prevent negative influences to enter and
correspondingly there will be an increase in positive thoughts.
om v³òg me ³sye’ stu (To the mouth)
om nasorme pr³ño’ stu
stu (To both the nostrils)
om akÌñorme cakÌurastu (To both the eyes)
om karñayorme ïrotramastu (To both the ears)
om b³hvorme balamastu (To both the arms)
om ¿rvorme ojo’ stu
stu (To both the thighs)
om ariÌÚ³nime’òg³ni, tan¿stanv³ me
tan¿stanv³ me saha santu (Onwholebody)
p³. g•. su.
We should have a sense of deep gratitude towards Mother Earth who

blesses us with food, water, clothing, knowledge and provides us with so many
conveniences. We must have the same respect and love for her which we have for
our own mothers. We should bow down to Mother Earth and worship her. We
should never fail to find ways of repaying her debt. During this worship we
30
should feel that being her children she is endowing us with her divine qualities and is
encouraging us to imbibe the large-heartedness and all-embracing love which she herself
has. We must believe while worshipping her that we are able to transcend the limitations
of our surroundings and circumstances and are being blessed to have the qualities
of patience and generosity.
Take some rice, flowers, and water in the palm of the right hand and keep the left
palm below the right while chanting the ma ntra. After the chanting is over leave
the flowers etc in a vessel.
om p•athvi! tvay³ dh•at³ lok³, devi! tva® viÌñun³ dh•at³ l
tva® ca dh³raya ma® devi! pavitra® kuru c³sanam l|
sa®. pra.
Before performing any important ritual it is a traditional necessity to make a

saòalpa or a resolution and perform the ritual associated with it. The reason for this is to
make our purpose of doing the yajóa clear to ourselves, so that we remain committed to
our aim. This resolution should also be announced loudly for others to hear as well
because only bad deeds are done secretly. By doing a saòkalpa the determination and
confidence of the devotee increases and the negative influences of mental laziness are
kept under check. When the declaration of the saòkalpa is made through speech,
goodwill and co-operation of others is also gained and our positive powers are led
towards the right direction by the chanting of the mantras.
The ‘gotra’ is also mentioned in the saòkalpa. Gotras are handed down to us by
the Ri sh
shis and by mentioning our own ‘gotra’ we should feel that we are a part of that
lineage and thus are bound to perform actions worthy of it. It is best to have the
prior knowledge of the month, day and date before taking the saòkalpa ma ntr a
because it is not unbecoming to ask such trivial questions during the ritual. A
saòkalpa can be taken before performing any ritual worship such as the G³yatrº-Yajóa
etc and this particular worship before which the saòkalpa is taken should be clearly
mentioned. It is appropriate to say the saòkalpa in Hindi and add the words
‘karmasa ®p³dan³rtha®’ at the end. By doing so the Sanskrit rendering of the
saòkalpa becomes complete; otherwise, there are selected words for different
saòkalpa which can also be spoken at the end. It is not necessary to declare the
saòkalpa in weekly yajóas or in general
general pu blic prog ramme s.
om viÌñurviÌñurviÌñu¡ ïrimadbhagvato mah³puruÌasya viÌñor³jóay³ pravartam³nasya,

adya ïribrahmaño dvitºye par³rdhe ïriïvetav³r³hakalpe, vaivasvatamanvantare,
bh¿rloke, jamb¿dvºpe, bh³ratavarÌe, bharatkhañÃe, ³ry³varttaikadeï³ntaragate….kÌetre,
.....vikram³bde, .......sa®vatsare, m³s³n³® m³sottamem³se ......m³se .....pakÌse ....tithau
....v³sare .... gotrotpanna¡ .....n³m³ ’ha® satprav•attisa®vardhan³ya, duÌprav•atti-
unm¿lan³ya, lokakaly³ñ³ya, ³tmakaly³ñ³ya, v³t³varaña-pariÌk³r³ya, ujjvalabhaviÌya
31
k³man³p¿rtaye ca prabalapuruÌ³rtha® kariÌye, asmai prayojan³ya ca kalaï³di-

³v³hitadevat³-p¿janap¿rvaka® ...... karmasa®p³dan³rtha® saòkalpa® kariÌye l
Changing of
The yajóopavºta or sacred thread is also called Vratbaòdha. It is a sacred

symbol which creates an awareness of the need of leading a pure and austere
life with responsibility. From time to time during yajóas or other festival ritual worships
this sacred thread which is worn next to the skin around the body, should be
changed. It is not necessary to do so in weekly yajóas. It can be changed either at the
time of the saòkalpa or at the end, during p¿rñ³huti. During individual ritual worship
performances, the yaj óopavºta should be changed by the main participants and by the
guardians of the children in the family. If they are not wearing one at all then at least for
the sake of the worship they can be given one as a temporary means which, if they so
wish can be worn permanently also.
In the changing of the yajóopavºta , the new one has to be sanctified
first. The various gods are first invoked and their powers infused in the
sacred thread before it can be worn by the devotee who chants the special
ma ntras himself. With a different ma ntr a the old thread is removed by taking
it out from over the head. This old thread should either be buried in a clean,
pure spot of land or placed in the waters of a stream.
Wearing New
The following mantra should be chanted while the new yajóopavºta is worn:-
om yajóopavºta® parama® pavitra®,
praj³pateryatsahaja® purast³t l
³yuÌyamag•¿ya® pratimuóca ïubhra®,
yajóopavºta® balamastu teja¡ ll
p³.g•.s¿.2.2.11
Discarding of the old

The old yajóopavºta should be removed from the body by taking it over the
head while chanting the following ma ntr a : -
om et³vaddinaparyanta®, brahma tva® dh³rita® may³ l
jºrñatv³tte parity³go, gaccha s¿tra yath³ sukha® ll
Sandalwood or Candana has a cooling effect and has the property of special
fragrance. Its paste is applied on the forehead as a reminder of the constant need of
32
keeping our minds and thoughts cool, calm and fragrant. The fragrance of our
thoughts should give joy to others and contentment to ourselves.
While the candana-paste is applied on the foreheads of the participants, others
who are present should feel that God who has bestowed the qualities of fragrance and
quietude to the Candana may also bless them with the same qualities. With such a
prayer the sandalwood paste should be applied together with the chanting of the
following mantra:-
om candanasya mahatpuñya®, pavitra® p³pan³ïanam l
³pad³® harate nitya®, lakÌmºstiÌÚhati sarvad³ ll
This indicates the tying of the auspicious thread by the representatives

of the Âc³rya on the wrist of the participants. For men and unmarried girls
the right wrist and for married women the left wrist is enjoined. The fist of
the hand on which the thread is being tied should be closed and the other hand
should be placed on the head. While this ritual is being done there should be a sense of
discipline and a willingness to take on responsibilities.
responsibilities.
om v•atena dºkÌ³m³pnoti, dºkÌay³ ’’

’’ pnoti
pnoti dakÌiñ³® l
dakÌiñ³ ïraddh³m³pnoti, ïraddhay³ satyam³pyate ll -19.30
The kalaïa is kept on the dais where the p¿j³ is performed. It should be made of
metal, filled with water, decorated with flowers, with the auspicious thread tied round the
top and on it should be placed a lighted d º º paka
with its wick facing upwards.
Worshiping the
The kalaïa is a symbol of the entire universe and of that Vir³ta Brahman who is
the uncaused cause of all. It can also be taken to be a harbinger of creativity and peace.
All the gods in their microcosmic and macrocosmic forms are present in this
symbolic form of the universe. This exemplifies that all the gods are essentially one
and are emanations of the same Power. Through the medium of the kalaïa we are made
aware of all the gods in one place, at one time and in one symbol. The message which we
get through this kalaïa is that we should imbibe within ourselves the coolness of
water and the radiance of the lighted lamp so that we get the ability to live our lives with
glory.
The dºpaka is considered to be a symbol of yajóa and the kalaïa of Mother
G³yatrº . They are like the parents of the pure stream of Indian tradition, religion
and so in every religious function the kalaïa must always be placed on the dais and
worshipped. Any one person can act as a representative and do the actual worship of the
kalaïa with chanting of mantras while the others may stand with reverence.
33
om tattv³y³mi brahmañ³ vandam³na¡, tad³ï³ste yajam³no havirbhi¡ l aheÃam³no

varuñeha bodhyur¿ïa gvang, sam³na’³yu¡ pramoÌº¡ ll
om manoj¿tirjuÌat³m³jyasya, b•ahaspatiryajóamima® tanotvariÌÚa®, yajóa gvang
samima® dadh³tu l
viïvedev³sa’iha m³dayant³mo3mpratiÌÚha ll
om varuñ³ya nama¡ l
³v³hay³mi, sth³pay³mi, dhy³y³mi l| -2.13
After this perform the p¿j³ of the kala ï a with water, rice, flowers, incense,
perfume, lamp, pras³ da
da etc:-
gandh³kÌata®, puÌp³ñi, dh¿pa®, dºpa®, naivedya® samarpay³mi l
om kalaïastha devat³bhyo nama¡ l
Subsequently worship th e gods who have been subtly ensactred in the

kala ïa with the following mantras.
om kalaïasya mukhe viÌñu¡, kañÚhe rudra¡ sam³ïrita¡ l

m¿le tvasya sthito brahm³, madhye m³t•agañ³¡ sm•at³¡ ll1ll
kukÌau tu s³gar³¡ sarve, saptadvºp³ vasundhar³ l
•agvedo’tha yajurveda¡, s³mavedo hyatharvaña¡ ll2ll
aògaiïca sahit³¡ sarve, kalaïantu sam³ïrita¡ l
atra g³yatrº s³vitrº, ï³nti-puÌÚikarº sad³ ll3ll
tvayi tiÌÚhanti bh¿t³ni, tvayi pr³n³¡ pratiÌÚhit³¡ l
ïiva¡ svaya® tvamev³si, viÌñustva® ca praj³pati¡ ll4ll
³dity³ vasavo rudr³, viïvedev³¡ sapait–ak³¡ l
tvayi tiÌÚhanti sarve’ pi, yata¡ k³mafalaprad³¡ ll5ll
tvatpras³d³dima® yajóa®, kartumºhe jalodbhava l
s³nnidhya® kuru me deva! prassano bhava sarvad³ ll6ll
Together with the kalaïa the lighted dºpaka should also be placed on the
dais. This is worshipped as the symbol of the all-pervading Light of all Lights. Even
scientists today agree that all matter has emanated from the light of
consciousness. This great Effulgence is worshipped through the medium of the d º º paka
.
om agnirjyotirjyotiragni¡ sv³h³ l
s¿ryo jyotirjyoti¡ s¿rya¡ sv³h³ l
agnirvarcco jyotirvarcca¡ sv³h³ l
s¿ryo varcco jyotirvarcca¡ sv³h³ l
34
jyoti¡ s¿rya¡ s¿ryo jyoti¡ sv³h³ l - 3.9
Invocation of Gods ( )
Strange and varied are the streams of that Brahman, the Primordial Power.
The body is one such stream in which are devised many systems like the
circulatory system, the digestive system, the nervous system etc. They are all
independent of each other and yet they are all bound to each other. In the same way
the balance of creation is preserved by the various streams of Divine Consciousness,
the Supreme Power which are responsible for the maintenance of the various functions of
nature. These different streams are represented by the power of different gods. During any
auspicious event we pray that these powers may bless us and by God’s grace our
expectations are also fulfilled. Therefore it is customary to include the invocation of gods
in every religious function and worship. Their blessings are sought so that their powers
may augment the endeavours of the devotee and make the event successful and
meaningful.
The actual p¿j³ may be performed by one person only but the blessings of the
gods can be obtained by the combined devotion of all, therefore all those present should
be requested to join. According to certain scriptural quotations like bh³ve hi vidyate
deva¡ tasm³d bh³vo hi k³rañam it is only the devotion of all which can invoke the
powers of gods so it is necessary not only to involve all those who are present but also
inspire them with feelings of bhakti. Everyone should participate with reverance, faith
and concentration. Before chanting every mantra the nature and significance of the
corresponding power is explained and then the ³huti is offered so that the power of
each god is properly etched in the mind of the participants before the mantra is
chanted. In all big yajóas this procedure is followed energising the atmosphere and
making it vibrant and sacred. If the function is small then the procedure for a small
havana can be followed where the ritual can be carried on with the chanting of the mantras
aloud without the explanations. After proper discrimination, the length of the time of worship should
be decided depending on the circumstances.
The mantra with the significance of each god is as follows:-
Guru - That emanation of Divine Consciousness which is manifested for the
guidance and help of the seeker:-
om gururbrahm³ gururviÌñu¡, gurureva maheïvara¡ l
gurureva parabrahma, tasmai ïri gurave nama¡ ll1ll
akhanÃamañÃal³k³ra®, vy³pta® yena car³caram l
tatpada® darïita® yena, tasmai ïri gurave nama¡ ll2ll
gu.gº. 43.45
m³t•avat l³layitrº ca, pit•avat m³rgadarïik³ l
namo’ stu gurusatt³yai, ïraddh³-prajó³yut³ ca y³ ll3ll
om ïri gurave nama¡ l ³v³hay³mi, sth³pay³mi, dhy³y³mi l
35
- Mother of the Vedas and the gods, Mother of all gods and all beings and of
the cosmos. The basis of all true knowledge and noble thoughts, she who holds
everything together, Mother, the Primordial Cause of Creation:-
om ³y³tu varade devi! tryakÌare brahmav³dini l
g³yatricchandas³® m³ta¡, brahmayone namo’ stu te ll4ll
sa®. pra.
om ïri g³yatrai nama¡ ³v³hay³mi, sth³pay³mi, dhy³yami l
tato namask³ra® karomi l
om stut³ may³ varad³ vedam³t³,
pracodayant³® p³vam³ni dvij³n³m l
³yu¡ pr³ña® praj³® païu®
kºrti® draviña® brahmavarcasam l
mahya® datv³ vrajata brahmalokam l
atharva 19.71.1
- Symbol of discriminating intellect. He who destroys all obstacles, first among

gods to be worshipped:-
abhºpsit³rthasidhyartha®, p¿jito ya¡ sur³surai¡ l
sarvavighnaharastasmai, gañ³dhipataye nama¡ ll5ll
- Power of Mother Shakti, symbol of faith, purity:-

sarvamaògalam³ògalye, ïive sarv³rthas³dhike l
ïarañye tryambake gauri, n³r³yañi! namo’ stute
stute ll6ll
Hari - The Compassionate Beloved of all, He who opens all the streams of goodness
within us:-
ïukl³mbaradhara® deva®, ïaïivarña® caturbhujam l
prasannavadana® dhy³yet, sarvavighnopaï³ntaye ll7ll
sarvad³ sarvak³ryeÌu, n³sti teÌ³mamaògalam l
yeÌ³® h•adistho bhagav³n, maògal³yatano hari¡ ll8ll
Seven Devas - The combination of seven powers which maintain the balance of Planet
Earth in which are located the seven lokas and the seven islands:-
vin³yaka® guru® bh³nu®, brahmaviÌñumaheïvar³n l
sarasvatº® prañaumy³dau, ïantik³ry³rthasiddhaye ll9ll
- The beloved of all devotees, detached as the lotus, bestower of pure

thoughts, He who gives the ability to turn our sight inwards:-
maògala® bhagav³n viÌñu¡, maògala® garuÃadhvaja¡
36
maògala® puñÃarºk³kÌo, maògal³yatano hari¡ ll10ll
Brahma - The Creator, that aspect of the Divine who has the ability to put all the
various parts of the universe together and organise them as one whole:-
tva® vai caturmukho brahm³, satyalokapit³maha¡ l
³gaccha mañÃale c³smin, mama sarv³rthasiddhaye ll11ll
- The Preserver, Iïvara, who grants fulfillment to all beings:-
ï³nt³k³ra® bhujagaïayana®, padman³bha® sureïa®,

viïv³dh³ra® gaganasad•aïa®, meghavarña® ïubh³òga® l
lakÌmºk³nta® kamalanayana®, yogibhirdhy³nagamya®,
vande viÌñu® bhavabhayahara®, sarvalokaikan³tham ll12ll
- Bestower of auspiciousness, source of all discipline and change:-

vande devamum³pati® suraguru®, vande jagatk³raña®,
vande pannagabh¿Ìaña® m•gadhara®, vande paï¿n³mpatiml
vande s¿ryaïaï³òkavahninayana®, vandemukundapriya®, vande bhaktajan³ïraya® ca
varada®, vande ïiva® ïankara®
ll13ll
- That power which can take us beyond life and d eath and grant liberation:-
om tryambaka® yaj³mahe, sugandhimpuÌÚivardhanaml
urv³rukamiva bandhan³n, m•tyormukÌºya m³m•t³t ll14ll
Durga - She, the great mother with the power of organising, of courage and co-
operation:-
durge sm•at³ harasi bhºtimaïeÌajanto¡,
svasthai¡ sm•at³ matimatºva ïubh³® dad³si l
d³ridryadu¡khabhayah³riñi k³ tvadany³,
sarvopak³rakarañ³ya sad³rdracitt³ llll15ll
- Devi Mother who removes all ignorance and inertia, having the creative
powers of the arts, sciences, crafts, etc.:-
ïukl³® brahmavic³ras³raparam³®, ³dy³® jagadvy³pinº®,

vºñ³pustakadh³riñºmabhayad³®, j³dy³ndhak³r³pah³m |
haste sf³tikam³lik³® vidadhatº®, padm³sane sa®sthit³m
vande t³® parameïvarº® bhagavati®, buddhiprad³®ï³rad³m ll16ll
37
- Mother who provides wealth, fame and resources:-
³rdr³® ya¡ kariñº® yaÌÚi®, suvarñ³® hemam³linºm l

s¿ry³® hirañmayº® lakÌmº®, j³tavedo ma’³vaha ll17ll
- The great power which d estroys all evil and inauspicious thoughts:-
k³lik³® tu kal³tit³®, kaly³ñah•aday³® ïiv³m l

kaly³ñajananº® nityam, kaly³ñº® p¿jay³myaham ll18ll
- The Divine luminous stream with the power to destroy impurities and sins and
keep them under control:-
viÌñup³d³bjasambh¿te, gaòge tripathag³mini l
dharmadraveti vikhy³te, p³pa® me hara j³hnavi ll19ll
Places of Pilgrimage - The spiritually charged places of worship which inspire good
thoughts and plant the seeds of pure desires and help to develop them:-
puÌkar³dºni tºrth³ni, gaòg³dy³¡ saritastath³ l
³gacchantu pavitr³ñi, p¿j³k³le sad³mama ll20ll
- The symbol of all those powers which can keep the balance of all sentient
and insentient aspects of nature and hold them together:-
brahm³mur³ristripur³ntak³ri,
bh³nu¡ ïaïibh¿misuto budhaïca l
guruïca ïukra¡ ïanir³huketava¡,
sarvegrah³¡ ï³ntikar³ bhavantu ll21ll
- The combination of sixteen auspicious powers found in space and outer

space :-
gaurº padm³ ïaci medh³, s³vitrº vijay³ jay³ l
devasen³ svadh³ sv³h³, m³taro lokam³tara¡ ll22ll
dh•ati¡ puÌÚistath³ tuÌÚi¡, ³tmana¡ kuladevat³ l
gañeïen³dhik³ hyet³, v•addhau p¿jy³ïca ÌoÃaïa ll23ll
- Seven great powers which protect like a mother whenever invoked

during any auspicious event:-
kºrtirlakÌmºrdh•atirmedh³, siddhi¡ prajó³ sarasvati l

m³ògalyeÌu prap¿jy³ïca, saptait³ divyam³tara¡ ll24ll
V³studeva - The unseen power of consciousness inherent in every object:-
38
n³gap•ÌÚhasam³r¿Ãha®, ï¿lahasta® mah³balam l

p³t³lan³yaka® deva®, v³studeva® nam³myaham ll25ll
- Subtle power which can arouse divinity in various fields of activity:-
kÌetrap³l³nnamasy³mi, sarv³riÌÚaniv³rak³n l
asya y³gasya siddhyartha®, p¿jay³r³dhit³n may³ ll26ll
After the gods have been worshipped, they should be offered obeisance. This is
not only an expression of respect and faith in the power of the gods but also a means to
turn our minds and thoughts towards divinity. Our thoughts are constantly attracted
towards the oppossing influences of destructive forces and to make them ineffective and
regain our divine tendencies is an effort which is to be constantly pursued. While
prostrating ourselves before the gods our thoughts should be turned towards paying
respect and welcoming six particular pairs of gods and goddesses specially, and also
towards all those divine values which encourage us to fulfill our social duties
and those towards the human race. The six pairs of gods and goddesses are:-
1. Gañeïa and his spouse for giving us discriminative powers and helping us to fulfill all
our undertakings.
2. LakÌmº and N³r³yaña for bestowing prosperity and wealth.
3. Maheïa and Um³ for giving us powers of management and organisation.
4. V³ñº and Hirañyagarbha for granting us enlightened speech and emotions.
5. Ïaci and Purandara for giving us enthusiasm and creativity.
6. The other gods and goddesses representing life and death who are called our father and
mother.
Gratitude should be expressesed to these 6 pairs by offering prayers so that we
can appreciate their greatness and experience a need for them in our lives.
People having godly virtues should also be remembered in prayers and
they are as follows:-
7. Ancestral family deity or some great soul in the family.
8. Your chosen form of the Divine or IïÚa-devat³ through the worship of whom the goal
of your life becomes easier to attain.
9. The village God or the subtle ruler and organiser of the village.
10. The God of a p articular place - social work er or village head.
11. The V³stu God - artist, architect, scientist.
12. Any particular person devoted to the service of the people or a philanthropist.
13. Ordinary Br³hmaña of ideal character having knowledge and wisdom.
14. Any place or person which inspires noble feelings like a place
p lace of pilgrimage or a
great devotee.
15. The divine consciouosness pervading humanity in the form of Mother G³yatrº .
39
All these above mentioned are manifestations of divinity. The prayer is as

follows:-
om siddhi buddhisahit³ya ïrºmanmah³gañ³dhipataye nama¡ l
om lakÌmºn³r³yañ³bhy³® nama¡ l
om um³maheïvar³bhy³® nama¡ l
om v³ñºhirañyagarbh³bhy³® nama¡ l
om ïacºpurandar³bhy³® nama¡ l
om m³t³pit•acarañakamalebhyo nama¡ l
om kuladevat³bhyo nama¡ l
om iÌÚadevat³bhyo nama¡ l
om gr³madevat³bhyo nama¡ l
om sth³nadevat³bhyo nama¡ l
om v³studevat³bhyo nama¡ l
om sarvebhyo devebhyo nama¡ l
om sarvebhyo br³hmañebhyo nama¡ l
om sarvebhyastºrthebhyo nama¡ l
om etatkarma-pradh³na, ïrig³yatrºdevyai nama¡ l
om puñya® puñy³ha® dºrgham³yurastu l
There are sixteen ways of worshipping and welcoming guests or gods according
to Indian culture. This is done according to the importance and status of the guest. It is
necessary to keep two things in mind.
a) There should be no indifference in ritually and reverently welcoming gods during a
p¿j³ with the excuse that gods being gods are not in need of any objects.
b) Whatever we have should be offered with love and respect to the Gods, as we do
when some honoured guest visits our home we should not become indifferent in doing
our best and providing him with the necessary objects of comfort and then make
excuses for our indifferences such as that - ‘He is too well off to need anything from us.’
The gods are certainly not greedy to get articles or objects which we offer in
worship but it is the feeling and reverence with which these are offered that makes them
happy and so we should always remember that we are in no way doing them any
favour by our valuable offerings. Rather, it is our faith and surrender which the gods
accept and give us manifold blessings in return. The intensity of faith can always
compensate for whatever material objects we cannot afford to give.
The worship is conducted by one representative person while others can add depth
and meaning by the depth of feelings.
A volunteer should be appointed to oversee that there is no hitch in the
proceedings. Care should be taken after one maòtra that there is enough pause to make
the offering before the next maòtra is chanted.
40
om sarvebhyo devebhyo nama¡ l ³v³hay³mi, sth³pay³mi ll1ll

³sana® samarpay³mi ll2ll p³dya® samarpay³mi ll3ll
arghya® samarpay³mi ll4ll ³camana® samarpay³mi ll5ll
sn³na® samarpay³mi ll6ll vastra® samarpay³mi ll7ll
yajóopavºta® samarpay³mi ll8ll gandha® vilepay³mi ll9ll
dh¿pa® ³ghr³pay³mi ll10ll dºpa® darshay³mi ll11ll
akÌat³n samarpay³mi ll12ll puÌp³ñi samarpay³mi ll13ll
naivedya® niveday³mi ll14ll
t³mbulap¿gifal³ni samarpay³mi ll15ll
dakÌin³® samarpay³mi ll16ll
ll sarv³bh³ve
sarv³bh³ve akÌat³n samarpay³mi ll
Tato namaskara® karomi |
om namo stvanant³ya sahasram¿rtaye,
sahasrap³d³kÌiÌirorub³have, sahasranamne pur¿Ì³ya ï³ïvate, sahasrakoÚºyugadh³riñe
nama¡ ||
The svasti maòtras are endowed with the essence of prosperity and well
being and they are means of declaring our aspiration for divine blessings.
Declarations are made in the gross world by means of speech, and through the medium
o f ma òtras our emotions and devotional feelings are carried to the subtle world.
While chanting these mantras we should pray that having been assured of our honesty of
feelings, the gods would, according to their grace, create the right mental environment for
us to live in. A suitable environment can be created in two ways:-
1) By guarding against baneful influences and
2) By joining for the creation and growth of beneficial influences.
While the svastiv³ cana
cana is chanted this invocation for creating a suitable atmosphere is
made to the gods.
All those present should take some flowers, rice and water in their right palm,
placing the left palm under it and keep it while the maòtras are chanted. Then all the
flowers etc should be collected and put away in a plate.
om gañ³n³® tv³ gañapati gvang hav³mahe,
priy³ña® tv³ priyapati gvang hav³mahe,
nidhºn³® tv³ nidhipati gvang hav³mahe, vasomama l
³hamaj³ni garbhadham³ tvamaj³si garbhadham ll 23.19
om svasti na’indro v•addhaïrav³¡,
svasti na¡ p¿Ì³ viïvaved³¡ l
svasti nast³rkÌyo’ariÌÚanemi¡
svasti no b•ahaspatirdadh³tu ll 25.19
om paya¡ p•athivy³® paya’oÌadhºÌu
41
payo divyantarikÌe payodh³¡ l

payasvatº¡ pradiïa¡ santu mahyam ll 18.36
om viÌño rar³tamasi viÌño¡, ïnaptre stho viÌño¡,
sy¿rasi viÌñordhruvo’ si, vaiÌñavamasi viÌñave tv³ ll 5.21
om agnirdevat³ v³to devat³, s¿ryo devat³ candram³ devat³, vasavo devat³ rudr³ devat³,
³dity³ devat³,
maruto devat³, varuño devat³ ll 14.20
om dyau¡ ï³ntirantarikÌa gvang ï³nti¡
p•athvi ï³ntir³pa¡ ï³ntiroÌadhaya¡ ï³nti¡ l
vanaspataya¡ ï³ntirviïvedev³¡
ï³ntirbrahma ï³nti¡, sarva gvang ï³nti¡
ï³ntireva ï³nti¡, s³ m³ ï³ntiredhi ll 36.17
om viïv³ni deva savitardurit³ni par³suva l
yadbhadra® tanna ³ suva l om ï³nti¡ ï³nti¡ ï³nti¡ ll
sarv³riÌÚasuï³ntirbhavatu ll 30.3
It is very necessary to follow this procedure whenever an auspicious event is

organised for the sake of our own protection from the evil influences of the wicked
beings and forces and beings of the visible and invisible realms, and be prepared to battle
with them if the need arises. Usually the wicked attack only the good people not because
they are lacking in nobility or divinity but because these good people consider everyone
else to be as good as themselves and as such are caught unaware to face the challenge.
Swayed by the ideals of generosity and forgiveness they lose all their courage and
bravery and become weak instead of strong and good individuals. Under such
circumstances the evil influences easily take advantage of them. By performing yajóas
and other rituals the atmosphere is so charged with positive energy that no wicked influence
can have any effect.
Many wicked people hatch plots to make these yajóas unsuccessful and all
relilgiously inclined persons should be aware of this fact and so together with
their noble ideals they should also gather enough individual and collective strength and
resources to defeat the enemy. This awareness and alertness and the readiness to stand up
against evil and protect oneself is called RakÌ³ Vidh³nam. The obstructive influences can
come from all ten quarters and it is essential to keep a watch on them and in readiness to
counteract, the mantra is chanted and energised rice is scattered in all directions. An
appeal to God for getting the power to fight these adverse influences is also incorporated
in this act. Keep some rice in the left hand and scatter it in one direction
indicated by the ma ntr a :-
om p¿rve rakÌatu v³r³ha¡, ³gneyy³® garuÃadhvaja¡ l

dakÌiñe padman³bhastu, nair•ty³® madhus¿dana¡ ll1ll
païcime chaiva govindo, v³yavy³® tu jan³rdana¡ l
42
uttare ïripatº rakÌet, aiï³ny³® hi maheïvara¡ ll2ll

¿rdhva® rakÌatu dh³t³ vo, hyadho’nantaïca rakÌatu l
anuktamapi yat sth³na®, rakÌatviïo mam³dridh•ak ll3ll
apasarpantu te bh¿t³, ye bh¿t³ bh¿misa®sthit³¡ l
ye bh¿t³ vighnakart³ra¡, te gacchantu ïiv³jóay³ ll4ll
apakr³mantu bh¿t³ni, piï³c³¡ sarvato diïam l
sarveÌ³mavirodhena, yajóakarma sam³rabhe ll5ll
The yajóa-fire is considered to represent Brahma and with this belief, the fire is
placed on the dais and life is infused in it through the medium of maòtras and with the
same feelings the act of igniting the fire is accomplished. When the first spark of fire is
seen in the yajóa-kuòÃ a then everyone should bow reverentially to it.
Before lighting the fire, the pieces of wood should be put deftly in the kuòÃ a so
that there is no difficulty for the fire to start. To ignite the fire some small dry thin pieces
of wood should be placed at the bottom of the kuòÃ a together with some camphor or a
thick wick soaked in ghee, so that the fire can start easily.
om bh¿rbhuva¡ svardyauriva bh¿mn³, p•athiviva varimñ³ l tasy³ste p•athivi devayajani,
p•aÌÚhe’ gnimann³damann³dy³y³dadhe l
agnim d¿ta® purodadhe, havyav³hamupabruve l
dev³®’³s³day³diha l 3.5, 22.17
om agnaye nama¡ l ³v³hay³mi, sth³pay³mi, dhy³y³mi l
gandh³kÌata®, puÌp³ñi, dh¿pa®, dºpa®, naivedya® samarpay³mi l
In this prayer, the Sun God, the propagator of the G³yatrº is worshipped. G³yatrº
worship can also be called the worship of fire. All those present should sit with folded
hands with appropriate feelings of reverence and they should become totally immersed in
the worship and have the unique experience of purity and divinity slowly pervading their
whole being.
The following is implied by the coir repeated at the end
end of every stanza (hymn) – ‘May
the God Savit³ , worthy of being worshipped make us pure’, and let us feel the
exhilaration and brilliance of experiencing divinity within us.
yanmañdala® dºptikara® viï³lam,
ratnaprabha® tºvraman³dir¿pam l
d³ridrya-du¡khakÌayak³raña® ca,
pun³tu m³® tatsaviturvareñyam ll1ll
yanmañdala® devagañai¡ sup¿jitam,
viprai¡stuta® m³navamuktikovidam l
43
ta® devadeva® prañam³mi bharga®

yanmañdala® jó³naghana® tvagamya®
trailokyap¿jya® triguñ³tmar¿pam l
samasta-tejomaya-divyar¿pa®,
yanmañdala® g¿Ãhamatiprabodha®,
dharmasya v•addhim kurute jan³n³m l
yat sarvap³pakÌayak³raña® ca,
yanmañdala® vy³dhivin³ïadakÌa®,
yad•g-yaju¡-s³masu sampragºtam l
prak³ïita® yena ca bh¿rbhuva¡ sva¡,
yanmañdala® vedavido vadanti,
g³yanti yacc³raña-siddhasaògh³¡ l
yadyogino yogajuÌ³® ca sangh³¡,
yanmañdala® sarvajaneÌu p¿jita®,

jyotiïca kury³di¡ martyaloke l
yatk³la-k³l³diman³dir¿pa®,
yanmañdala® viÌñucaturmukh³sya®,
yadakÌara® p³pahara® jan³n³m l
yatk³lakalpakÌayak³raña® ca,
yanmañdala® viïvas•aj³® prasiddha®,

utpatti-rakÌ³-pralayapragalbham l
yasmin jagatsa®harate’khila® ca,
yanmañdala® sarvagatasya viÌño¡,

³tm³ para®dh³ma-viïuddhatattvam l
s¿kÌm³ntarairyogapath³nugamya®
yanmañdala® brahmavido vadanti,

g³yanti yacc³raña-siddhasaògh³¡ l
yanmañdala® vedavida¡ smaranti,
44
yanmañdala® veda-vidopagºta®,
yadyogin³® yogapath³nugamyam l
tatsarvaveda® prañam³mi divya®,
The ³huti or offerings are given in a well-lit fire and not in a smoky or half-lit
fire. The fire can be well ignited if fanned properly. Our lives should be luminous,
effulgent, radiant like blazing fire - it should be richly qualitative rather than long in mere
years.
An ineffective smoky fire may live on for a long time but a moment of blazing
glory is definitely more meaningful. The lighting of the yajóa fire symbolises the
awakening of the potential powers within us.
om udbudhyasv³gne prati j³g•ahi,
tvamiÌÚ³ p¿rte sa gvang s•ajeth³maya® ca l
asmintsadhaste adhyuttarasmin,
viïvedev³ yajam³naïca sºdata l| 15.54, 18.61
When the God of the yajóa appears in the kuòÃa in the form of fire then four
small pieces of wood soaked in ghee should be offered to the fire one by one, each after
the recitation of a maòtra. These four pieces of wood are offered to remind ourselves of
the four divisions of life, keeping fire as the witness. These four life-cycles or divisions of life
which we should follow are 1 ) Brahmacarya 2 ) G•hastha 3) V³naprastha 4)
Saòy³sa
1. Brahmacarya - When a life of study and self-control is pursued.
2. G•hastha - Live a life-style which can give us dharma (scriptural rules), artha
(wealth), k³ma (pro-creation), mokÌa (liberation).
3. V³naprastha - Taking to single-pointed s³dhan³ (worship), sv³dhy³ya (study),
saòyam (discipline) and sev³ (service).
4. Saòy³sa - A tremendous effort to gain the four great treasures of physical
strength, mental strength, spiritual strength and divine strength. These four
accomplishments should be used for the welfare of others like a yagnya an d
these concepts of life are etched on the memory by offering the four pieces of wood. To
be inspired to make our personality affectionate, pliable, simple, and soft, these pieces of
wood are soaked in ghee, and the prayer that goes with it is that just as the ghee-soaked
wood can ignite the fire so also may the strength of our efforts and the power of God’s
45
grace combine together and help us to gain these accomplishments. The samidh³ or wood
is placed by the person who sits in the centre and gives the oblations of ghee. The seven
other offerings of ghee for jalaprasecana and ³jy³huti are also given by him.
1. om ayanta idhma ³tm³, j³tavedastenedhyasva vardhasva l

ceddha vardhaya c³sm³n prajay³, païubhirbrahmavarcasena,
ann³dyena samedhaya sv³h³ l
ida® agnaye j³tavedase ida® na mama ll ³ïva.g•.s¿. 1.10
2. om samidh³ ’ gni® duvasyata, gh•atairbhodhayat³tithim l
³smin havy³ juhotana sv³h³ l ida® agnaye ida® na mama ll
3. om susamiddh³ya ïociÌe, gh•ata® tºvra® juhotana l
agnaye j³tavedase sv³h³ l
ida® agnaye j³tavedase ida® na mama ll
4. om ta® tv³ samidbhiraògiro, gh•atena vardhay³masi l
b•ahacchoc³ yaviÌÚhya sv³h³ l
ida® agnaye aògirase ida® na mama ll 3.1-3
Jalaprasecanam
The combination of fire and water constitutes a pair. Yajóa is said to be fire and
G³yatrº the water. They may also be said to denote knowledge and action or they can be
classified as:-
1) luminosity - sweetness, 2) endeavour - contentment, 3) caring - sacrifice and 4) valour -
peace.
Taking some water in a spoon, sprinkle it on all four sides of the vedi or
dais with the recitation of maòtras imagining that a boundary of coolness has been
created around the fire which will lead to peace.
om adite’numanyasva ll (iti p¿rve)
om anumate’numanyasva ll (iti païcime)
om sarasvatyanumanyasva ll (iti uttare) go.g•.s¿.1.3. 1-3
om deva savita¡ prasuva yajóa®, prasuva yajóapati® bhag³ya l divyo gandharva¡
ketap¿¡, keta® na¡ pun³tu v³caspatirv³ca® na¡ svadatu ll (iti caturdikÌu) 11.7
At the beginning of the yajóa, 7 offerings of ghee are given to the fire together
with the chanting of seven maòtras. No ‘ s³magrº
s³magrº ’ is offered with these seven maòtras.
These seven are called the ‘³jy³huti’ offerings. The ghee should be liquified beforehand
to facilitate its use and after every oblation the back of the spoon with which the ghee is
offered should be wiped against the vessel of ghee so that no drops fall to the ground and
make it messy. The offering should be made only when the word ‘ sv³h³ ’ is
pronounced. After the offering when returning the spoon to its place, a drop of ghee
remaining in the spoon should be put in a vessel of water placed near that of the ghee.
This vessel is called the ‘ prañºt³ p³tra’.
46
Ghee is symbolic of the quality of love. Qualities like compassion, service,

kindness, generosity, friendship, affection are manifestations of this love. When s³dhan³
or worship is done selflessly with high ideals then it becomes divine love. This
divine love infused in the yajóa activities becomes a source of joy to the gods and this is
what we are made aware of in the offerings of the ³jy³huti.
There are only seven devat³s who are wothy of receiving true love. They
are like seven rays of the Sun creatively representing God or they can be called the seven
Brahma-Aditya. They are Praj³pati or Parameïwara; Indra or Â tman;
horses of Brahma-Aditya tman; Fire or
wealth; Moon or peace; Earth or body; Bhuva¡ or mind; Sva¡ or inner equipments
(aòta¡karaña). These seven gods should be worshipped with great devotion and the
effort should always be to imbibe their qualities within us. This is the significance of
giving these seven offerings called ³jy³huti.
1. om praj³pataye sv³h³ l
ida® praj³pataye ida® na mama ll 18.28
2. om indr³ya sv³h³ l
ida® indr³ya ida® na mama ll
3. om agnaye sv³h³ l
ida® agnaye ida® na mama ll
4. om som³ya sv³h³ l
ida® som³ya ida® na mama ll 22.27
5. om bh¿¡ sv³h³ l
ida® agnaye ida® na mama ll
6. om bhuva¡ sv³h³ l
ida® v³yave ida® na mama ll
7. om sva¡ sv³h³ l
ida® s¿ry³ya ida® na mama ll go.g•.s¿. 1.8.15
Before the yajóa starts all necessary articles required such as s³magrº , samidh³
(wood), ghee etc. should be procured in sufficient quantities according to the
number of G³yatrº maòtr³hutis you have to decided to offer. The s³magrº
should be held with the middle and third fingers of the right hand with the palm
facing upwards and it should be offered into the fire with the help of the thumb. The
offering should be made only when the word ‘ sv³h³ ’ is said and the hand should be
outstretched so that the s³magr º goes straight into the fire and does not get scattered
outside. All participants should recite the mantras together and offerings should also be
made by all at the same time.
The words ‘ida® g³yatrai ida® na mama’ are are pron
pronoun
ounce
cedd after the oblat
ob lation
ion is
made meaning that the yaj ó a is performed and offerings made not for fulfilling
one’s own selfish desires but for the collective wellbeing. Just as we serve food with care
and love to our honoured guests, in the same way our offerings should be made
47
with devotion and faith. It is for the welfare of society that this labour of love, sacrifice
and austerities is being observed and this should always be kept in mind. Just as wood
takes on the form and qualities of fire when touched by it, so also should our entire lives
be transformed by the yajóa. These are the thoughts with which the ³ hutishutis are offered.
There should be 24 offerings made along with the chanting of the G³yatrº maòtra.
However, the number can be increased or decreased according to availability of time.
om bh¿rbhuva¡ sva¡ tatsaviturvareñya®, bhargo devasya dhºmahi l dhiyo yo na¡
pracoday³t sv³h³ l
ida® g³yatryai ida® na mama l 36.3
This
This can
can also
also be
be calle
calledd an offer
offering
ing of pena
penance
nce.. To cont
co ntera
era ct what
wh atev
ever
er erro
er rors
rs
may have crept in while performi
performing the yajóa this act of offering is done. In this act
ng the
some sweetmeat is offered. This indicates a soft and sweet personality. Sweetness in
spee
speech
ch,, swee
sweetness
tness in beha viou r, sweet thou ghts and an ever smili ng nature nature are
are
symbolised by the sweetmeat offered to the gods. When serving the gods our thoughts,
attitudes, behaviour should always be gentle and pleasing - this is the message of the
sviÌÚakrat homa.
om yadasya karmaño’tyarºrica®, yadv³ny¿namih³karam l agniÌÚat

agniÌÚat sviÌÚak•d
vidy³tsarva® sviÌÚa® suhuta® karotu me l agnaye sviÌÚak•te suhutahute,
sarvapr³yaïcitt³hutin³® k³m³n³®, samarddhayitre sarv³nna¡ k³m³ntsamarddhaya
sv³h³ l ida® agnaye sviÌÚak•te ida® na mama ll
The importance of a human being is that he has the capacity to aspire for higher
ideals and can fulfill them. Therefore he should always aim at progressive spiritual
fulfilment. Those who are interested in y³jóic principles should take a vow before the fire
that they will constantly endeavour to go towards this goal. It is expected of human
beings that they should stay away from animal tendencies and always aspire
to go towards divinity. This divinity can be reached by performing yajóas.
The energy and blessings obtained by doing a yajóa should be utilised for eliminating
our lower propensities and for this it is necessasry to make a firm resolution to give up
nega
negatitive
ve attitudes and tendencies an d adop t noble ideals. The power o f god s is
especially benign towards those who make such a resolution. At the time of
doing the ‘ p¿rñ³huti ’ , this resolution should be declared boldly for all to hear and
with the prayer that the gods may bless them and help them in their endeavour. The vices
to be given up and virtues to be adopted can be declared according to time and
circumstances.
48
Taking a bit of ‘ s³magrº

s³magrº ’ in the hand, everyone should stand up and with the
utterance of the word ‘ sv³h³ ’ should offer it to the fire together with a sup³rº or coconut
put in a spoon of ghee.
om p¿rñamada¡ p¿rñamida®, p¿rñ³t p¿rñamudacyate l

p¿rñasya p¿rñam³d³ya, p¿rñamev³vaïiÌyate ll
om p¿rñ³darvi par³pata, sup¿rñ³ punar³pata l
vasneva vikrºñ³ vah³, iÌam¿rja gvang ïatakrato sv³h³ ll
om sarva® vai p¿rña gvang sv³h³ ll
b•ha.u. 5.1, yaju 3.49
The last and biggest offering of ghee is called vasordh³r³ which symbolises
goodwill and affection. At the beginning of the yajóa, seven ³ hutis hutis were given and now
at the end the offering should be on a much larger scale. In the vasordh ³r³ the ghee is
offered in an unbroken flow and much more ghee is used than in other offerings. Usually
it happens that the participants have plenty of enthusiasm and energy at the
beginning of a programme but by the time it comes to an end, they become slack and
indifferent. However, in a yajóa there should always be greater enthusiasm at the end
than that was at the beginning. Those who start their journey on the religious path are inspired by
various motives but once they have started then every step taken is with more and more
energy and commitment and slowly but steadily they become totally immersed in the
y³
jnic principles of life.
While offering thevasordh³r³ ³
vasordh³r³ ³ huti
huti the feeling should be that the god of the yajóa
may give us ability and strength to make life a steady stream flowing with love towards
noble thoughts and deeds.
om vaso¡ pavitramasi ïatadh³ra®,
vaso¡ pavitramasi sahasradh³ram l
devastv³ savit³ pun³tu vaso¡, pavitreña ïatadh³reña supv³,
k³madhukÌa¡ sv³h³ l 1.3
The significance of the ³ rati

rati is that the knowledge, goodness and blessings of the
yajóa-god should spread far and wide and his glory be declared in all directions by the
blowing of conch-shells, ringing
ringing of bells and sounding the gong. Each participant
participant should
stand while the ³ rati
rati is performed. Money is offered by those present in the ³ rati r ati
which in dicates a co-operative effo rt. The actua tual ³rati of the yaj óa-god can only be
done by resolving to awaken and spread the light of knowledge. This tradition should not
be limited to the performing of the ritual only but its inner significance should be spread
49
amongst as many people as possible. This is a duty of all of us which is symbolised by

the act of doing the ³ rati.
rati.
Decorate the ³ rati
rati th³ lº with flowers etc and light the lamp. After sprinkling water
all around three times, the ³ rati
rati should be performed. Subsequently again, when the ³ rati
rati
is over, water should be sprinkled three times and the flame taken amongst all those
present. All this should be done by one representative person. If necessary the
number of ³ rati
rati lamps could be increased depending on the size of the gathering.
om ya® brahmaved³ntavido vadanti,

para® pradh³na® puruÌa® tath³nye l
viïvodgate¡ k³rañamºïvara® v³,
tasmai namo vighnavin³ïan³ya ll
om ya® brahm³ varuñendrarudramaruta¡,
stunvanti divyai¡ stavai¡,
vedai¡ s³ògapadakramopaniÌadai¡, g³yanti ya® s³mag³¡ ll
dhy³n³vasthita-tadgatena manas³, païyanti ya® yogino,
yasy³nta® na vidu¡ sur³suragaña¡, dev³ya tasmai nama¡ ll
The drops of ghee which are put in the vessel of water after each offering of ghee
get coagulated in the water. This vessel should be taken around amongst the gathering
and each one should dip the fingers of his right hand in this coagulated ghee and rub
it in both palms. While saying the mantra both hands should be so placed near the
yajóa kuòÃa as if they are warmed by the fire. This receiving of the ghee is a symbol of
the blessing of gods for those who wish to create an atmosphere wherein their lives are
totally encompassed by the yajóa message, those whose eyes are filled with it,
whose ears are always resounding with its voice, whose tongues are forever speaking
about it and whose nose can always get the smell of divinity of the sacred ritual.
om tan¿p³ agne’ si,
si, tanva® me p³hi l
om ³yurd³ agne’ si,
si, ³yurme dehi ll
om varcod³ agne’ si, varcome dehi l
om agne yanme tanv³ ’ , , ¿nantanma’³p•aña ll
om medh³® me deva¡, savit³ ³dadh³tu l
om medh³® me devº, sarasvatº ³dadh³tu ll
om medh³® me aïvinau,
dev³v³dhatt³® puÌkarasrajau l| p³.g•.s¿. 2.4.7-8
Life in the physical body comes to an end in a heap of ashes. How foolish it is for man
to be con sum ed by his own greed,gre ed, false
fal se attachm
attachmen
ents
ts and
and pri
pride
de when
when it all
all end
endss in
in a
handful of ashes. If he had wisdom and had ever understood this undeniable truth, he
50
would probably have based his activities on more solid and imperishable foundations so
that he would never have to regret the misuse of the precious gift of life. Death can come
at any time and this beautiful body of ours which we cherish with such care will become
just a heap of ashes in one moment of time. The ashes from the yajóa-fire are smeared on
the forehead so that this truth is firmly engraved in the mind. This is also put on the
forehead as a symbol of knowledge, on the neck to indicate speech and on the arms to
denote action. Our mind, speech and actions should be so attuned to the divine that we
always do such deeds which can lead us to our goal of self-realisation. The ashes of the
yajóa-fire are smeared on the back of the vessel and taken with the middle finger and put
wherever indicated by the mantra.
om tray³yuïa® jamadagne¡, iti lal³te l
om kaïyapasya tray³yuïa®, iti grºv³y³m l
om yaddeveÌu tray³yuÌam, iti dakÌiñab³hum¿le l
om tanno astu tray³yuïam, iti h•adi l 3.62
To be able to see our own faults, to make amends to those whom we might have
caused harm and to remove the hurt and misunderstandings of those whom we might
have treated unfairly are the signs of a truly noble person. In the same way we should ask
the gods to forgive us for any mistakes we might have made in following the procedures
of the yajóa. By admitting our errors and omissions we not only ourselves feel
relieved but can also remove the grudges of the aggrieved person. This self-analysis and
introspective criticism of ourselves shows a generous attitude towards others and is a sign
of go odne
od ness
ss and
an d no bili
bi lity
ty.. Th e ritu
ri tual
al of aski ng forgiveness at the end of a yajóa is done
as king
leads to a habit of such behaviour and attitude. All should stand up and say the maòtras
keeping the above aim in mind.
om ³v³hana® na j³n³mi, naiva j³n³mi p¿janam l
visarjana® na j³n³mi, kÌamasva parameïvara! ll1ll
mantrahºna® kriy³hºna®, bhaktihºna® sureïvara!
yatp¿jita® may³ deva! parip¿rña® tadastu me ll2ll
yadakÌarapadab•aÌta®, m³tr³hºna® ca yad bhavet l
tatsarva® kÌamyat³® deva! prasºda parameïvara! ll3ll
yasya sm•aty³ ca n³mokty³, tapoyajóakriy³diÌu l
ny¿na® samp¿rñat³® y³ti, sadyo vande tamacyutam ll4ll
pram³d³tkurvat³® karma, pracyavet³dhvareÌu yat l
smarañ³deva tadviÌño¡, samp¿rña® sy³ditiïruti¡ ll5ll
51
Recognising the all-pervasiveness of Vir ³

³ t Brahman and this universe as His
manifestation and the faith that what ever there is in this world, seen and unseen,
gross or subtle, sentient or insentient is Him and Him only, one can but humbly bend
one’s knees and touch the ground with his head to pay obeisance to this Supreme
Being. By so doing, he surrenders himself totally to Him with reverence and intense
devotion and expresses his resolve to remember His presence in all things always.
om namo’ stvanant³ya sahasram¿rtaye, sahasrap³d³kÌiïirorub³havel
sahasran³mne puruÌ³ya ï³ïvate,
sahasrakoÚºyugadh³riñe nama¡ ll
This m a n tr a invokes the blessings of the gods for the well-being of all and
wishes that we should have no ill-feelings towards anyone nor wish anyone any harm.
Even if relationships have become bitter with someone still we should pray for his well-
being and have no hatred for anyone because our own well-being is based on the well-
being of others. There is always some selfishness lurking in the mind even when
working for the welfare of others and we should be able to accept this and keep on
praying for the good fortune of others. This mantra is a manifestation of these feelings.
Everyone should spread out both their hands, with palm upwards, in a gesture of appeal
and chant the mantras.
om svasti praj³bhya¡ parip³layant³®,

ny³yyena m³rgeña mahº® mahºï³¡ l
gobr³hmañebhya¡ ïubhamastu nitya®,
lok³¡ samast³¡ sukhino bhavantu ll1ll
sarve bhavantu sukhina¡, sarve santu nir³may³¡ l
sarve bhadr³ñi païyantu, m³ kaïcid du¡kham³pnuy³t ll2ll
ïraddh³® medh³® yaïa¡ prajó³®,
vidy³® puÌÚi® ïriya® balam l
teja ³yuÌyam³rogya®, dehi me havyav³hana ll3ll
laug³.sm•.
This is a farewell ritual. The gods have been welcomed and have been received by
the chanting of Puruïa Sukta mantras and now they will be given a farewell with
flowers. Everyone takes some flowers or rice coloured with saffron and sandalwood.
Puïp³òjali manras are chanted and the gods are showered with flowers. Garlands
and bouquets can also be presented. Flowers are considered to be the symbol of simple
faith and to offer them is to express our feelings of reverence and faith.
52
Both godly and demoniac tendencies prevail in this world in the form of light and
darkness. They are the higher and lower parts of our nature or what we know as
unselfishness and selfishness. One of the two has to be prominent to make the other
ineffective. If we are impelled by mere selfish urges then we are inclined towards greed,
pride, desires, attachments and we will always be engaged in gratifying their demands. In
such a state of mind neither can there be any impulsion to do good deeds nor can there be
any time for them. But if godliness is innate in our nature then there is always enough
time to do deeds for the welfare of the society even after doing our minimum
duties towards ourselves and our families. The path of evil is full of troubles and leads
towards sins while godliness takes us higher and higher towards divinity. Which
do we choose? Which path should we follow? The answer is given at the time of
puïp³ójali . Offering flowers to the gods to bid them farewell means that
godliness is precious to you and you have chosen your path which you will always
follow.
om yajóena yajóamayajanta dev³¡,

t³ni dharm³ñi pratham³ny³san l
te ha n³ka® mahim³na¡ sacanta,
yatra p¿rve s³dhy³¡ santi dev³¡ ll
om mantra puÌp³ójali® samarpay³mi ll
The kala ïa of water kept in the pure surroundings of the yajóa dais contains
within itself all those divine virtues which help and encourage the physical health, mental
peace and spiritual growth of human beings. The water of the kala ïa should be sprinkled
on all those present through the means of a flower and pray that the material and spiritual
gains of the yajó a should become available to all, through the medium of this water and
that they should move from untruth to truth, from death to immortality, from darkness to
light.
om dyau¡ ï³ntirantarikÌa gvang ï³nti¡
p•athvi ï³ntir³pa¡ ï³ntiroÌadhaya¡ ï³nti¡ l
vanaspataya¡ ï³ntirviïvedev³¡
ï³ntirbrahma ï³nti¡, sarva gvang ï³nti¡
ï³ntireva ï³nti¡, s³ m³ ï³ntiredhi ll 36.17
om ï³nti¡ ï³nti¡ ï³nti¡ ll sarv³riÌÚasuï³ntirbhavatu ll
This ritual is performed at the end of every worship. The inherent

nature of water is to rise upwards. It becomes steam when it comes in contact with
the heat of the Sun and spreads in the limitless sky. The devotee prays in this ritual that
may his negative thoughts come in contact with the sun god and be purified and spread
53
all over and may the restless limited human being be united with the limitless
unchanging Brahman.
While facing the Sun, the water of the kala ïa should slowly be let out like a
stream and be collected in a vessel kept below. Later, this water offered to the Sun-god
can be discharged in a holy place.
om s¿ryadeva! sahasr³®ïo, tejor³ïe jagatpate l
anukampaya m³® bhakty³, g•ah³ñ³rghya® div³kara ll
om s¿ry³ya nama¡, ³dity³ya nama¡, bh³skar³ya nama¡ ll
So far the devotees have only been sitting and reciting mantras with the use of the mind
and words and the hands have been used to do the oblations. Now it is time to walk on the path of
the y³jóic life and on this depends the success and purity of life. Now starts the journey
of doing noble actions. The pradakÌiñ³ symbolises this journey. Start walking on
whichever side is indicated in the yajó a for the pradakÌiñ³ . In action that is done there
are four stages 1) Resolution 2) Beginning 3) Effort and 4) Concentration. Any work done
with the combination of these four will definitely be successful. This taking of the initial
steps and completion of four rounds or pradakÌiñ³ is like an introduction to the leading
of a y³jóic life. To reach the goal of unity, balance, purity and love, it is necessary to
adopt a life of worship, self- study, service and discipline. These are represented by the
four pradakÌiñ³ or circumambulations.
circumambulations.
Everyone should turn right of the yajóaï³l³ and start the pradakÌiñ³ . If the space
does not allow everyone to take full rounds of the yajó a-dais then each one can stand in
one place and turn towards all four directions which will make one full round - this
pradakÌiñ³ can be done once only. While taking the steps the glory of Mother G³yatrº
should be sung with folded hands. According to the time available either the
maòtra only is chanted or together with it a ïloka of glorification.
om y³ni k³ni ca p³p³ni, jó³t³jó³tak•at³ni ca l
t³ni sarv³ñi naïyanti, pradakÌiña pade-pade ll
jayati jaya g³yatrº m³t³, jayati jaya g³yatrº m³t³ l

³di ïakti tuma alakha niraójana, jaga p³lana kartrº l
du¡kha-ïoka-bhaya-kleïa-kalaha-d³rid•ya-dainyahartr º |
jayati.....
brahmar¿piñº prañata p³linº, jagat dh³t•a ambe l
bhavabhayah³rº jana-hitak³rº, sukhad³ jagadambe ll
jayati....
bhaya-h³riñi bhava-t³riñi anaghe, aja ³nanda r³ïi l
avik³rº aghaharº avicalita amale avin³ïº ll
54
jayati.....
k³madhenu sata-cita ³nand³, jaya gaòg³ gºt³ l
savit³ kº ï³ïvati ïakti tuma s³vitrº-sºt³ ll
jayati.....
•ag, yaju, s³ma, atharva prañayinº, prañava mah³mahime
kuòÃalinº sahasr³ra suïumn³, ïobh³ guña garime ll
jayati.....
sv³h³ svadh³ ïaci brahm³ñi, r³dh³ rudr³ñº l

jaya satar¿p³ v³ñº, vidy³, kamal³, kaly³ñº ll
jayati.....
janani hama hain dºna-hºna, du¡kha d³ridra ke ghere l
yadapi kuÚila kapaÚi kap¿ta, ta¿ b³laka hain tere ll
jayati.....
sneha-sanº karuñ³mayi m³t³ ! caraña ïaraña dijai!
bilakha rahe hama ïºïu suta tere, day³ d•aÌÚi kºjai ll
jayati.....
k³ma-krodha-mada-lobha-dambha-durabh³va-dveÌa hariye l
ïuddha buddhi niÌp³pa h•adaya, mana ko pavitra kariye ll
jayati.....
tuma samartha saba bh³nti t³riñº, tuÌÚi-puÌÚi tr³t³ l
sata m³raga para hamen cal³o jo hai sukha d³t³ ll
jayati jaya g³yatrº m³t³, jayati jaya g³yatrº m³t³ l
Yaj a Mahim
yajóa r¿pa prabho ham³re, bh³va ujjvala kºjiye l
choÃa deven chala kapaÚa ko, m³nasika bala dºjiye ll
veda kº bolen •ac³yen, satya ko dh³raña karen l
harÌa men hon magna s³re, ïoka s³gara se taren ll
aïvamedh³dika rac³yen yajóa para upak³ra ko l
dharma mary³da cal³kara, l³bha den sans³ra ko ll
nitya ïraddh³-bhakti se yajó³di hama karate rahen l
roga pºÃita viïva ke sant³pa saba harate rahen ll
k³man³ miÚa j³ye mana se, p³pa aty³c³ra kº l
bh³van³yen ïuddha hoven, yajóa se nara narº kº ll
l³bhak³rº ho havana, hara jºvadh³rº ke liye l
vayu-jala sarvtra hon, ïubha gandha ko dh³raña kiye ll
sv³rtha bh³va miÚe ham³r³, prema patha vist³ra ho l
ida® na mama k³ s³rthaka, pratyeka men vyavah³ra ho ll
h³tha joÃa jhuk³ye mastaka, vandan³ hama kara rahe l
n³tha karuñ³r¿pa karuñ³, ³pakº saba para rahen ll
55
yajóa r¿pa prabho ham³re, bh³va ujjvala kºjiye l

choÃa deven chala kapaÚa ko, m³nasika bala dºjiye ll
eka tumhºn ³dh³ra sadguru, eka tumhºn ³dh³ra ll

jaba taka milo na tuma jºvana men,
ï³nti kah³n mila sakatº mana men l
khoja fir³ sans³ra sadguru ll eka tumhºn ³dh³ra.....
kais³ bhº ho tairana h³r³
mile na jaba taka ïaraña sah³r³ l
ho na sak³ usa p³ra sadguru ll eka tumhºn ³dh³ra.....
he prabhu! tumhºn vividha r¿po men,
hamen bac³te bhava k¿pon se l
aise parama ud³ra sadguru ll eka tumhºn ³dh³ra.....
hama ³ye hain dv³ra tumh³re,
aba uddh³ra karo du¡khah³re l
suna lo d³sa puk³ra sadguru ll eka tumhºn ³dh³ra.....
ch³ j³t³ jaga men andhiy³r³,
taba p³ne prak³ïa kº dh³r³ l
³te tere dv³ra sadguru ll eka tumhºn ³dh³ra.....
eka tumhºn ³dh³ra sadguru, eka tumhºn ³dh³ra ll
56
Resolution for Creating a New World Order

1. We shall recognise God to be all-pervading and just to all and bring His law in our
lives.
2. We shall consider the body to be a temple of God and so protect our health with
discipline and regularity.
3. We shall make necessary arrangements for self-study and satsaòga to guard against
evil thoughts, anxieties and fears.
4. We shall always learn to exercise self-control on our senses, our mind, our time and
our wealth and through practice bring about a discipline in their use.
5. We shall consider ourselves to be an integral part of the society and shall consider
welfare of others as our own.
6. We shall always preserve dignity and decorum, avoid that which is shunned or
prohibited, do our duties
du ties as citizens and be commited to the wellbeing of the society.
7. We shall consider honesty, responsibility, wisdom and courage to be indivisible parts
of our life.
8. We shall create an environment of piety, simplicity, tenderness and respectability.
9. We shall rather remain unsuccessful by following the righteous path than be
successful by adopting unrighteousness.
10. We shall judge a person and evaluate him not by his worldly success, abilities and
talents but by his noble thoughts and good deeds.
11. We shall not do unto others what we do not wish to be done unto us.
12. We shall look upon every person of the opposite sex with a pure mind.
13. We shall use a part of our time, influence, wisdom, efforts and wealth for the spread
of noble thoughts in the world.
14. We sh all give more impo rtance to discri minat ive wisdom than than to trad
tradit
itio
ions
ns..
15. We shall make efforts to collect together good people, fight against injustice and
also take keen interest in the establishment of new, wholesome ideals.
16. We shall remain committed to national unity and equality and will not make
distinctions on the basis of caste, gender, language, state or community.
17. Man is the maker of his own destiny. Having firm faith in this dictum we shall rise
higher and higher and help others to improve themselves so that the world order will
definitely change for the better.
18. We will change - world order will change; We will improve - world order will
improve. We have complete faith in this dictum.
57
Visarjanam
Mother G³yatrº , the Yajóa God, all other gods with their families and all others
who have been invoked are now given an emotional farewell by showering flowers on the
yajóa platform. If there is a shortage of flowers then yellow rice can be used instead.
Together with farewell there is the prayer that we may receive such grace and blessings
of gods over and over again.
om gaccha tva® bhagavannagne,

svasth³ne kuñÃamadhyata¡ l
hutam³d³ya devebhya¡, ïºghra® dehi prasºda me ll
gaccha gaccha suraïreÌÚha, svasth³ne parameïvara !
yatra brahm³dayo deva¡, tatra gaccha hut³ïana !
y³ntu devagañ³¡ sarve, p¿j³m³d³ya m³makºm l
iÌÚak³masam•addhyartha®, punar³gaman³ya ca ll
After this the jayagho Ìa (declaration of victory) and then the distribution of
pras³ da
da after which the programme is brought to a close.
58
Jayagho Ìa
1. g³yatrº m³t³ kº - jaya
2. yajóa bhagav³n kº - jaya
3. veda bhagav³n kº - jaya
4. bh³ratºya sa®sk•ati kº - jaya
5. bh³rata m³t³ kº - jaya
6. eka banenge - neka banenge
7. hama sudharenge - yuga sudhereg³
8. hama badalenge - yuga badaleg³
9. vic³ra kr³nti abhiy³na - safala ho, safala ho, safala ho
10. jó³na yajóa kº l³la maïala - sad³ jalegº sad³ jalegº
11. jó³na yajóa kº jyoti jal³ne-hama ghara-ghara men j³yenge
12. nay³ saver³ nay³ uj³l³ - isa dharatº para l³yenge
13. nay³ sam³ja ban³yenge - nay³ jam³n³ l³yenge
14. janma jah³n para - hamane p³y³
15. anna jah³n k³ - hamane kh³y³
16. vastra jah³n ke - hamane pahane
17. jó³na jah³n se - hamane p³y³
18. vaha hai py³r³ - deïa ham³r³
19. deïa kº rakÌ³ kaun kareg³ - hum karenge, hum karenge
20. yuga nirm³ña kaise hog³ - vyakti ke nirm³ña se
21. m³ k³ mastaka ¿nc³ hog³ - ty³ga aur balid³n se
22. nitya s¿rya k³ dhy³na karenge-apanº pratibh³ prakhara karenge
23. m³nava m³tra - eka sam³na
24. j³ti vanïa saba - eka sam³na
25. nara aura n³rº - eka sam³na
26. n³rº k³ samm³na jah³n hai - sa®sk•ti k³ utth³na vah³n hai
27. j³gegº bhai j³geº - n³rº ïakti j³gegº
28. ham³rº yuga nirm³ña yojan³-safala ho, safala ho, safala ho
29. ham³r³yuganirm³ñasatsaòkalpa-p¿rñaho,p¿rñaho,p¿rñaho
30. ikkºsavºn sadº - ujjvala bhaviÌya
31. vande-veda m³taram
59
Deva Dak Ìi ñ³
ñ³ Ïraddh ³ò
³ò jali
Each one of those present in the yajóa ritual should be required to give up any one
of his vices either physical, mental or social as a ‘dakÌñ³ ’ or gift given reverentially to
the yajóa-god. The gods evaluate a person’s faith and devtion on the basis of the extent of
the courage he has in giving up his wrong ways and starting on the right path. This
courage is that treasure by which the grace and blessings of the gods can be
gained. On this occasion when all the gods are symbolically present, each one should
offer gifts because the gods cannot be welcomed or bid farewell empty handed, without
offering them anything.
Some of the negative thoughts which could be given up are given below.
Negative inclinations to be given up

1. Stealing, dishonesty, sinful earnings, living on the earning of others, making undue profits,
unlawful dealings.
2. Eating meat and non-vegetarian food and using skin of dead animals, sacrifice of
animals.
3. Puting others in difficulty to achieve selfish aims.
4. Taking jewellery and insistence on taking jewellery from the bride’s parents.
5. Unnecessary spending of time and wealth in pomp and show during marriages.
6. Taking drugs - tobacco, alcohol, b h a òga, g ³òj³ , opiu m etc. etc.
7. Using harsh and abusive language.
8. Indulging in the display of fashion and wearing too many ornaments.
9. Wasting food in the kitchen as well as leaving food in the ‘th³lº ’. ’.
10. Distinctions made on the basis of caste, creed, untouchability and social status.
11. Perpetuating traditi on of ‘purd ³ ³ h ’ and
an d maki
ma king
ng it compuls
compulsoryory for others
others..
12. Discriminations made on the basis of gender or gender bias.
Qualities to be encouraged
1. Daily worship of Mother G³yatrº for at least ten minutes.
2. Giving respect to elders in the family.
3. Being mindful of the dignity of younger ones and not using derogatory language
towards them.
4. Being vigilantly aware of duties and fulfilling them to the best of one’s ability.
5. Creating a habit of working hard and being aware of the dignity of work.
6. Studying of scriptures and reading or listening to any literature which guides you on
treading the right path, for at least half an hour every day.
7. Being always
always aware
aware of and remind
remind others
others of the sign
si gn if ican ce o f th e ‘ ïikh³ ’ an d
ic ance
th e ‘ yajóopavºta ’ which are the symbols of Hi Hiòdu culture.
60
8. Living a life of
o f simplicity and in accordance with Indian traditions and being proud of
these traditions.
50 paise every day for spreading the message of the yajóa
9. Saving at least one hour and 50 paise
and other teachings based on the scriptures.
10. Celebrating your birthday every year in a general y³jnic atmosphere and leading a
disciplined life for the fulfilment of the goal of life.
11. Making a routine of doing worship, ³ rati
rati etc everyday together with members of the
family.
12. Always co-operating with all religious and cultural programmes designed
for encouraging positive influences in society and always being aware of your duties
towards family and to society.
A printed form of the above list containing the do’s and don’ts
don’ts should be
distributed amongst those who are interested in this social reformation movement and
they should be asked to fill this form. Whenever vice has been given up it should be
indicated by a tick mark with full name and address. Only those vices to be given up
which are in you at the present time - those which might come up in the future need not
be anticipated.
Those who are offering the ïraddh³òjali should be blessed by a purohita by
putting a tilaka and giving a garland of flowers. The resolution form, flowers and some
rice should be kept in the right hand palm with the left under it and after reading out your
resolutions you should stand quietly forming a queue and when your turn comes put all
these articles in a th³ lº kept near the yajó a dais.
61
About the Author:
Pt. Shriram Sharma Acharya: A seer-sage and a visionary of the New Golden
Era.
His personality was a harmonious blend of a saint,
spiritual scientist, yogi, philosopher, psychologist, writer,
reformer, freedom fighter, researcher, eminent scholar
and visionary. He pioneered the revival of spirituality and
creative integration of the modern and ancient sciences
and religion relevant in the challenging circumstances of
the present times. In 1979, he founded the Brahmavarchas
Research Institute, the research center in Haridwar (India)
dedicated to the integration of the modern and ancient
sciences in a practical way motivated by the noble goal of
health and happiness for all. This center houses well
equipped laboratories of Haemetology, Biochemistry,
Neurophysiology,
Neurophysiology, Cardiology, Phytochemistry, Psychometry, Yagyopathy etc.
At the age of 15, (Jan 18 th, 1926) a great Himalayan yogi, Swami
Sarveshvaranandji appeared before him in astral body from the flame of the
Dipaka (lamp) and guided him throughout his entire life. The next 24 years of his
life were devoted to 24 Mahapurashcharanas –each consisting of the rhythmic
recitation (japa) of 2.4 million Gayatri Mantra with strictest of disciplines. In
1943, he married Bhagwati Devi, and ever since, the saintly couple dedicatedly
pursued the noble mission of spiritual upliftment of humankind.
Realizing the potential of inspiring literature and its relevance in the present era
of intellectual evolution, he had chosen writing as the principal mode towards
uprooting the evil tendencies and blind faith from people’s minds and arousing
the indwelling wisdom, strength and spiritual bliss. He wrote about 3000
enlightening books in Hindi on almost all topics concerning human life. He
translated the entire Vedic Vangmaya (4 Vedas, 108 Upanishads, 18 Puranas etc.)
in Hindi elucidating the tradition, style, universality and history of Vedic
Literature. He also practiced higher-level Sadhana on the arduous heights of the
Himalayas and established enliven contact with the Rishis of the Himalayas.
During 1984-1986, he carried out the unique spiritual experiment of
Sukshmikarana, meaning sublimation of vital force and physical, mental and
spiritual energies. He authored a special set of 20 books highlighting the future
of the world and conveying the message of the dawn of the New Era of Truth
during the 21st Century. On 2nd June 1990, he voluntarily shed his physical
sheath.
62
For more information:
To find out more about Pt. Shriram Sharma Acharya and his spiritual
establishment visit www.awgp.org
Dev Sanskriti Viswa Vidyalaya is a university envisioned by Pt. Shriram Sharma
Acharya to meet the pressing need to impart global education on scientific
spirituality and life style with new thought of ethical, moral and spiritual
transformation. Visit www.dsvv.org for more information.
English edition of Akhand Jyoti magazine is available online at
http://www.akhandjyoti.org
63

Procedure of Yagna

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Form and spirit of vedic ritual worship: procedure of Yagya

FORM AND SPIRIT OF VEDIC RITUAL

Publisher: Shantikunj, Haridwar

Translated by: K. Poddar

The WWW reprint is for free distribution

- Good Managment and Conducive Environment - ........................................9

- Keeping the Stream of Worship Flowing – …………………………….……..10

- Proper Planning for Sustaining of Energy and Enthusiasm- …………...11

- Suggestions for Organising a …………………………………………….…..11

- Purpose and Form of the ………………………………………………….….12

- Preparations for the …………………………………………………….…….13

- Workers and volunteers……………………………………………………………..14

- Discipline for Participants…………………………………………………………. 16

- Articles to be Available at all Branches of Gayatri Pariwar………………………17

- Science of …………………………………………………………………………20

- nsipirations from ……………………………………………………………...22

hanging of ……………………………………………………………32

Wearing New …………………………………………………………..32

iscarding of the old …………………………………………………32

- Worshiping the ………………………………………………………..........33

-Invocation of Gods ( )…………………………………………..……35

- Yaj a Mahim .........................................................................................................55

5. Resolution for Creating a New World Order………………………..…57

The Role of the Organisers of

a situation arising then a responsible person should be appointed in advance to

1. It is necessary to impose certain conditions on those who would be offering oblations

Preparations for the

Discipline for Participants

Protection from Fire

Articles Required for Performing a

Articles to be Available at Major Branches of Gayatri Pariwar

The Importance and Utility of the

Have we ever stopped to think why we do a ‘Havana’ or perform a Yajóa?

The word has three meanings:-

Many special yajóas are

1. Namana - TheÂc³rya should bow with reverance to the seat from

sarasvatyai namo nitya®, bhadrak³lyai namo nama¡ l

4. - This prayer should be uttered with deep fervour and intensity. It is

vy³s³ya viÌñur¿p³ya, vy³sar¿p³ya viÌñave l

Routine Proceedure for the Conducting of a Yaj ó a

om apavitra¡ pavitro v³, sarv³vasth³® gato’ pi v³ l

We should have a sense of deep gratitude towards Mother Earth who

Before performing any important ritual it is a traditional necessity to make a

om viÌñurviÌñurviÌñu¡ ïrimadbhagvato mah³puruÌasya viÌñor³jóay³ pravartam³nasya,

k³man³p¿rtaye ca prabalapuruÌ³rtha® kariÌye, asmai prayojan³ya ca kalaï³di-

The yajóopavºta or sacred thread is also called Vratbaòdha. It is a sacred

Discarding of the old

This indicates the tying of the auspicious thread by the representatives

om v•atena dºkÌ³m³pnoti, dºkÌay³ ’’

om tattv³y³mi brahmañ³ vandam³na¡, tad³ï³ste yajam³no havirbhi¡ l aheÃam³no

Subsequently worship th e gods who have been subtly ensactred in the

om kalaïasya mukhe viÌñu¡, kañÚhe rudra¡ sam³ïrita¡ l

jyoti¡ s¿rya¡ s¿ryo jyoti¡ sv³h³ l - 3.9

- Symbol of discriminating intellect. He who destroys all obstacles, first among

- Power of Mother Shakti, symbol of faith, purity:-

- The beloved of all devotees, detached as the lotus, bestower of pure

maògala® puñÃarºk³kÌo, maògal³yatano hari¡ ll10ll

- The Preserver, Iïvara, who grants fulfillment to all beings:-

ï³nt³k³ra® bhujagaïayana®, padman³bha® sureïa®,