Hinduism , as Dr.Radhakrishanan put it, is a ‘ not a view of Life but a way of Life’. The duties of the individuals are so naturally practised that many do not seem to know what they are all about. Hinduism demarcated the Life of an Individual into Four parts. They are Brahmacharya,The Celibate, The Grihastha,The Married,…
Anything which occurs in Nature needs to be processed to suit Human needs, be it Fruits, Vegetables,Pulses,Water and even the things which we use in our daily lives.
Gold,Diamond and the like also need to be processed to before they are used.
A child is born out of the union of the parents and the child would definitely have their influences both biological and psychological.
Apart from this, according to Indian Philosophy, every action begets equivalent and opposite reaction in the individual, be it an action performed at the mental,physical and even at the Speech level.
All and any of these actions produce a set of feelings, emotions and anxiety with them.
The actions and the reactions in the mind, all being forms of energy can not be destroyed or denied.
These stick to the individual as dust settles on things over a period of time.
These determine one’s dispositions towards Life and direct one’s behavior while facing Life.
These tendencies are given the name ‘Samskaras’
These may be good or bad form an empirical point of view.
To clean the individual the Rites are prescribed by the Sastras.
I have written on the Basic Samskaras,forty duties,to be performed by three varnas,Brahmana, Kshatriya and Vaisya .
I have written on individual Samskaras,Garbhadhana,Pumsavana,Punyahavaasana,Namakarana and many more.
I have also described details for Sraddha,the Oblations to be performed for ancestors.
These rules,being Smritis,have variations in practice.
Those who are in Dakshina Para,south of Vindhyas follow the rules set by Sage Apasthamba.
Even in the south,there are people who follow other Sutras.
This is due to the Vedas Shaka assigned to them.
The Sakas one has to follow can be found in the Abhivadan Mantra,that is ‘Abhivaadaye….aham asmibho’
There seems to be some doubts on basic procedures to be followed in performing Sraddha.
The authority is the Smriti on these issues.
On How
To sit,
Which direction to face at various point of time during Sraddha,
Light fire for homa,
How many ahutis,
For whom…
These are all set out by Sage Apasthamba in Apasthamba Gruhya Sutra.
Those who follow Apasthamba sutra are to follow this.
I am providing the procedure from Apasthamba Gruhya Sutra.
‘
Praśna 1, Section 1
1. Now (follow) the ceremonies (the knowledge of) which is derived from practice (and not from the Śruti).
2. They should be performed during the northern course of the sun, on days of the first fortnight (of the month), on auspicious days,
3. With the sacrificial cord suspended over (the sacrificer’s) left shoulder.
4. (The rites should be performed) from left to right.
5. The beginning should be made on the east side or on the north side,
6. And also the end.
7. Ceremonies belonging to the Fathers (are performed) in the second fortnight (of the month),
8. With the sacrificial cord suspended over the right shoulder,
9. From right to left,
10. Ending in the south.
11. Ceremonies occasioned by special occurrences (are performed) according as their occasions demand.
12. Having set the fire in a blaze, he strews eastward-pointed Darbha grass around it,
13. Or eastward-pointed and northward-pointed (grass);
14. Southward-pointed at sacrifices to the Fathers,
15. Or southward-pointed and eastward-pointed.
16. To the north of the fire he strews Darbha grass and (on that) he places the vessels (required for sacrifice) upside-down, two by two, if referring to ceremonies directed to the gods,
17. All at once, if to men,
18. One by one, if to the Fathers.
19.The preparation of the (blades used as) ‘purifiers,’ the measure of their length, the preparation of the Prokṣaṇī water, and the sprinkling of the vessels are the same here as at the sacrifices of the new and full moon, (but are performed) in silence.
20.To the west of the fire he pours water into a vessel over which he has laid (two grass blades called) purifiers, purifies (the water) three times with two northward-pointed purifiers, holds it on a level with his nose and mouth, places it to the north of the fire on Darbha grass, and covers it with Darbha grass.
21. On the south side he causes a Brāhmaṇa to sit down on Darbha grass.
22. He melts the Ājya, pours it, to the west of the fire, into the Ājya-pot, over which he has laid two purifiers, draws coals (out of the sacrificial fire) towards the mirth, puts (the Ājya) on them, throwslight on it by means of a burning (grass-blade), throws two Darbha points into it, moves a firebrand round it three times, takes it from the fire towards the north, sweeps the coals back (into the fire), purifies (the Ājya) three times with two northward-pointed purifiers, moving them backward and forward, and throws the purifiers into the fire.
Praśna 1, Section 2
1. He warms at the fire the implement with which he sacrifices, wipes it off with Darbha blades, warms it again, sprinkles it (with water), puts it down, touches the Darbha blades with water, and throws them into the fire.
2.As paridhis (or pieces of wood laid round the fire) yoke-pins are used at the marriage, the Upanayana, the Samāvartana, the parting of the (wife’s) hair, the tonsure of the child’s hair, the cutting of the beard, and at expiatory ceremonies.
3. He sprinkles water round the fire, on the south side from west to east with (the words), ‘Aditi, give thy consent!’ on the west side from south to north with ‘Anumati, give thy consent!’ on the north side from west to east with ‘Sarasvatī [sic], give thy consent!’ all around with ‘God Sāvitrī, give thy impulse!’
4. At ceremonies belonging to the Fathers (water is sprinkled) only all round (the fire), silently.
5. Having put a piece of wood on the fire, he offers the two Āghāra oblations as at the sacrifices of the new and full moon, silently.
6. Then he offers the two Ājyabhāga oblations, over the easterly part of the northerly part (of the fire) with (the words), ‘To Agni Svāhā!’ over the easterly part of the southerly part (another oblation) exactly like the preceding one, with (the words), ‘To Soma Svāhā!’
7. Having offered the chief oblations (belonging to each sacrifice) according to prescription, he adds the following oblations, viz. the Jaya, Abhyātāna, Rāṣṭrabhṛt oblations, the oblation to Prajāpati, the Vyāhṛtis one by one, the oblation to (Agni) Sviṣṭakṛt with (the following formula), ‘What I have done too much in this ceremony, or what I have done here too little, all that may Agni Sviṣṭakṛt, he who knows, make well sacrificed and well offered. Svāhā!’
8. The sprinkling (of water) round (the fire is repeated) as above; the Mantras are altered so as to say, ‘Thou hast given thy consent,’ ‘Thou hast given thy impulse.’
9. The designation ‘Pākayajña’ is used of ceremonies connected with worldly life.
10.There the ritual based on the Brāhmaṇa (holds good),
I have been searching for material to write on Gautama Rishi.
It is inevitable that one has to have details about Ahalya, His wife.
In the sources on Ahalya I have found some links that seemed to me a misinterpretation of some of the Vedic Rites.
That is the Subrahmanya Formula, a Mantra recited in the Agnishtoma Rite.
In this rite the Mantra,
Lord Subramanya with Valli and Devasena
‘Subramanyom’ is recited thrice.
Subranyam + Aham
One would have noticed ,at Home while performing Homas, and at the temple.Yaagas, the Santhi Mantras conclude with,
Subramanyom chanted thrice.
The meaning is,
May I become the Best Brahman,the Reality.
Brahmin is one who has realized Brahman, the Reality.
Subrahmanya is considered as the Best among Brahmins as He is reported to have explained the meaning of Pranava OM to His Father Lord Shiva.( hence Subrahmanya is called Swaminathan).
But in the hands of the Foreign Scholars(?) with a Mission to destroy Hinduism and half baked pseudo left wing(?) writers,this sentence and the ceremony associated with it takes a beating.
In the same way these scholars have written that the Asvamedha Yaaga performed by King Dasarata was followed by an Orgy with Rama’s Mohter Kousalya copulating with a Horse!
From Max Muller to Ambedkar,..
This Mantra , chanted during the Agnishtoma is accompanied by an Orgy, it is implied in their comments and explanations of the Rite!.
The Procedure explained in the Rig and Sama Veda,Aitreya Brahmana does not say this.
I am posting this article to misspell any misunderstanding that might arise because of not reading the Sanskrit original Text and an objective translation.
Hinduism has two parts in performance of Yaaga.
One is factual and actual.
Another one is allegorical, like the Purusha Suktha which describes the evolution of the Universe and not a mere Yaga/Yangya.
Agnishtoma is a Yaaga as it is performed with a specific purpose, for welfare and begetting progeny.
Oblations are offered to Fire symbolically.
The Subrahmanya Formula Details.
‘
(The Subrahmanyd formula. On its nature. By
whom it is to be repeated. The oblation from th^
Patnivata Graha. The Yajya of the Agnidhrd.)
The Subrahmanya ^ is Vach. Her son is the
* The Subrahmany& formula is contained in the L4ty&yana S'r&uta
St^tras (1, 3), the Aguishtoma Sdma Pravoga, the S'atapatha Br&hm,
(d^ 3,4, 17*90), and the Talttirtya ibranyaka (1, 12, 8*4). Th«
883
king Soma. At the time of buying Soma, they call
the Subrahmanya (thither) just as one calls a cow.
^*»
peculiar ppoQanciation of thjls formula is noted by Pl^ini (1,S, 37-38).
The most complete information on its use being only to be found
ia the Samaveda SiHtras, I here give the* passages from L4ty§iyana
referring to it along with the formula itself: —
^'^f^^'S >i ?T^^ ^^w[^ ^J^T^ ^Tff^mifmTK f%-
After the Atithya Ishti has b^n finished, he (the Subrahmany^)
should stand in the front part of the enclosure made for the wife of
the sacrificer inside the Vedi, and when touching the sacriflcer and
his wife, after having called thrice '' subrahmiinyom," recite the
following formula, '* Come, Indra ! come owner of the yellow horses !
*' ram of Medhatithi ! Men& of Vrishanas'va ! thou bufiiilo (gaura)
" who ascendest the female {avaskandin) ! lover of Ahaly& ! son of
'* Kus'ika ! Br&hmana ! son of Gotama ! (come) thou who art called"
(to appear) at the Soma feast in so and so many days how many
there might intervene (between the day on which the 8abrahmany4
calls him, and that of the Soma festival at which his presence it
requested). The Subrahmany& is required on the second, third^
fourth, and fifth day of the Agnishtoma, and almost on every day of
the other Soma sacrifices.^ On the second day the terms tryahg
tutydm, "three days hence" (i,e, on the fifth); on the thrid day,
dvyahefutydm, t. e. two days hence ; on the fourth, *'rfl#,i. e, to-
nionow ; and on the fifth (the day of the Soma feast) adya^ ue. to day,
are uspd to maik the time when the Soma banquet, to which Indra
is by this formula solemnly invited, is to come off. As far as n-pif
which is followed by the mentioning of the time appointed "VSJ^, 'WJf^
Sec. there is no difference anywhere observable. But the few
sentences which follow, and which conclude the formula, differ accord-
ing to different schools. Some were (according to L^^vayana)
of opinion, that only ^f^Tn^i^ " cotne hither** is to follow; others
recommended 3i)T9*i^ im^cf, "come hither, O Magha van. "Others,
such as Gautama, were of opinion, that either is to be omitted, and
the concluding formula, ^^T ff^VT «nir^^cfTJl''^flT^^?f
" comp, ye divine Brahma priests, come, come !" has to follow
immediately upon ^R^f*
384
Through this son the Subrahmany& priest milks •
(obtains) all desires for the sacrificer. For Vach
? rants all desires of him who has this knowledge,
hey ask, What is the nature of this Subrahmany& ?
The name of the tune (S&man) according^ to which it is chanted
(or rather recited) is Brahmas'ri, the metre is called Sampdtg the
Rishi is Aditya, and India is the deity.
At the 80-called Agni:*htut sacrifices, which open the Chatur-
das'ar&tra Sattras (sacriticial sessions lasting for a fortnight), (Aa'T«
8'r. S. 11, 2) the 8ubrahmany& calln Aq^ni instead of Indra (L&ty&y.
1, 4) according to Gautama, by the following formula :
^V ^TJT^ rif^fiTWlt ^^^HTifT W#1TT «»T?l5^T f%^^
«Ttfif^ ITT^TUflfn^^ ^^TTF? »• «• " Come, O Agni, with (thy)
two red ones (horses), thou brightly shining, thou blazing in smoke,
J&tavedfts, thou wise! Angirus! Bi-ahmana, (come) called," dec
In the concluding formula ^\ Ji^o,^Xi-q fires, is used inatead of
^j^j According to Dh&nanjaya the Subrahmany& formula for Agni
runs as follows ; ^TTT^TTJT^ ^Tf^ff 'T BH^T^ HTITST^T^T ^^^:
^T ^l^^^f»^lR§T srmfir'C^. (the remainder as above) i. e.
'* Come, Agni ! master of the red horses, goat of Bharadvftja, son of
power, thou who ascendest (the female) ; lover of Ushas/' ice The
latter formula is just like that one addressed to Indra. Agni, as weU
as Indra, are in both these formulas, which must be very ancient,
invoked as family deities, the first pre-eminently worshipped by the
Angirasa, the latter by the Kuslkas. Both ffods are here caUed
" Bi&hmans." In later books ludra appears as a Kshattriya, and
as a model of a king.
On the so-called Agnishtomtya day of all sacrifices (in the Agni-
sh^oma it is the fourth and precedes the Soma day), on which day
the animal for Agni and Soma is slain and sacrificed, an extension of
the Subrahmanyi formula takes place. The Subiahmany& priest
has on this day to announce to the gods, that such and such one
(the name of the sacrificer must be mentioned), the son of such and
such one, the grandson of such and such one, offers, as a Dikshita,
(as initiated into the sacrificial rites) a sacrifice. ("^fg^T^lJiS)
The term ' Dtkshita' forms then henceforth part of the name of the
sacrificer, and his descendants down to the seventh degree. In this
part of India there are many Biahmans distinguished by this honorary
epltiiet, which always indicates that either tlie bearer of it or his im-
me«iiate ancestors have performed a Soma sacrifice, and have been
proclaimed dikshita by the Subrahmany4 in all due form. ,
* J^uhe must be a 8rd person singular, as S&y explains it.
385
One should answer, She is Vach. For Vach is
Brahma, and Subrahma (good Brahma).
They ask, Why does one call him (the Subrah-
manya priest) who is a male, a female ? (They answer)
Subrahmanya represents VacH (which is in the
feminine gender).
They further ask, When all the other priests are to
perform their respective duties within the Vedi, and
the Subrah manya outside the Vedi, how is it that
the duty of the Subrah manya (in this particular
case) becomes performed inside the Vedi ? One
should answer. The Vedi has an outlet where things
(which are no more required) are ' thrown ; if the
Subrahmanya priest calls (the Subrahmanya) when
standing in this outlet, then, in this way, (his duty
is performed within the bounds of the Vedi). They
ask. Why does he, standing in the outlet, repeat
the SubrahmanyS, ? (On this they tell the following
story.)
The Rislns held once a sacrificial session. They
said to the most aged man among them, " Call the
Subrahmanya^ Thou shalt call the gods standing
among us (on account of thy age), as it were, nearest
to them." In consequence of this the gods make
him (the Subrahmanya) very aged. In this way he
pleases the whole Vedi.
They ask. Why do they present to him (the Su-
brahmanya) a bull as a reward for his services ? (The
answer is) The bull is a male ( vrlshd)^ the Subrah-
manya is a female, both making thus a ( ouple.
(This is done) for producing offspring from this
pair.
The ^gridhra repeats the YSjya mantra for the
P^tnivata Graha (a Soma vessel), with a low voice.
For the Patnivatais the semen virile, and the effusion
of the semen virile passing on without noise, as it
were, he does cot make the Anuvashatk&m. Foe
33 a
386
the Anuvashatara is a stop. Thinking, I will not
stop the effusion of the semen, he does not make the
Anuvashtkara, for the semen which is not disturbed
in its effusion, beare fruit. Sitting near the N'eshtair,
he then eats, for the Neshtar is in the room of women.
Agni (Agnidhra) pours semen in women, to produce
children. He who has this knowledge provides
through Agni his females with semen, and is blessed
with children and cattle.
The Subrahmanya ends after the distribution of
the Dakshina,* for she is Vach. The Dakshina is
food ; thus they place finally the sacrifice in food,
which is Speech.
SECOND CHAPTER,
(On the Skastras of the minor Hotri-priests at the
Saitras.)
(On the Shastras of minor Hoiri-priests at the morn^
ing and evening libations!)
The Devas spread the sacrifice. When doing so,
the Asuras approached them, thinking, let us ob^
struct their sacrifice. They attacked them from the
right side, thinking this to be the weak point. The
Devas awoke, and posted two of their number, Mitra
and Varuna on the right side. Through the as-
sistance of these two, the Devas drove the Asuras
and Rakshas away from the morning libation. And
thus the sacrificers drive them away (if they have
the Maitravamna Shastra repeated); thence the
Maitra varuna priest repeats the Maitravaruna Shastra
* He represents Agni.
* The Dakshin& is distributed at the midday libation.
387
at the morning libation. The Asuras, defeated on the
right side, attacked the centre of the sacriftce^ The
Devas awoke, posted then Indra, and defeated through
his assistance the enemies. Therefore the Brahma-
nachamsi repeats at the morning libation the Indra
Shastra.
The Asuras, thus defeated, attacked the sacrifice
on the northern side. The Devas posted on this
side Indragni, and defeated thus the Asuras. There-
fore the Achhavaka repeats the Aindragna Shastra
at the morning libation. For by means of In-
dragni the Devas drove the Asutas and Rakshas
away from the northern side.
‘Not until approximately 50 meters away from the Fire Hut under power lines did the meter start to register EMF (Photo 4). We held a glass of Agnihotra ash water above the meter, to see if it would make a difference. To our delight and surprise, the dial plunged close to zero (Photo 5).’
There is report of a Study conducted on the effect of Agnihotra on Water and how it helps the process of Water Purification.
Here is an excerpt.
‘Agnihotra is a special fire performed exactly at the time of sunrise and sunset in a copper pyramid. It comes from ancient Vedic Knowledge. Agnihotra is said to purify the environment and especially it has been found to have profound impact in mitigating water pollution problem. The present study shows that water will be purified if it is kept in a room where Agnihotra is regularly performed. Water purification also happens if water bottles are kept inside a Faraday Cage in the Agnihotra room. These results suggest that Agnihotra creates an energy field beyond the electromagnetic field which has profound impact.
The experiment was done with three replications. All showed considerable improvements in water quality compared to control in all the five parameters tested. Table 1 shows the results in detail, Table 2 shows the percentage changes as compared to control.
See the result in the Image below.
Fig. 4 is a graphical representation comparing properties of all the water samples kept in Agnihotra atmosphere versus control.
There was a general improvement of water quality in all the parameters measured as compared to control. These changes are consistent through all three replications.
Although there was some difference between the water samples kept in metal containers and the samples kept in bottles regarding DO, pH, and COD, this difference was rather small compared to the difference with control (Fig. 5).
Fig. 5 – Comparison of properties of water kept in Agnihotra atmosphere (in unshielded bottles and bottles with shields from different materials) versus control (%)
Also, there were some differences between the different kinds of metal containers – but again these differences were small compared to the difference with control. Further, experiments could look deeper into these differences.
The main results with all three replications and all parameters of water quality are that: a) Agnihotra atmosphere helps to purify water.
b) This effect of purification is there whether or not the water samples are kept in Faraday Cages.
The conclusion seems natural that there is some kind of energy field around Agnihotra which is not of the known electromagnetic type and which is not shielded by Faraday Cages. If someone has some alternative explanation it would be interesting to hear about that.’
You must be logged in to post a comment.