Yagna Quotes

Every human creates his own imagined version of the world, and of himself. Every human is therefore Brahma, creator of his own aham. Aham Brahmasmi, I am Brahma. Tat tvam asi, so are you. We knot our imagination with fear to create aham. Tapasya and yagna are two tools that can help us unknot the mind, outgrow fear and discover atma, our true self.

Yagna is the outer journey, while yoga is the inner journey that Arjuna has to undertake.

We knot our imagination to fear to creat aham. Tapasya and yagna are two tools that can help us unknot the mind, outgrow fear and discover atma, our true self.

Arjuna, ignore the onslaught of external stimuli and focus between your eyebrows, regulating inhalation and exhalation at the nostrils, to liberate yourself from fear, desire and anger, and discover me within you, I who receive and consume every offering of your yagnas.—Bhagavad Gita: Chapter 5, verses 27 to 29 (paraphrased).

human can also sense another’s hunger and produce food through yagna to satisfy another’s hunger. That is also the distinguishing feature of humanity,’ said Shakti. ‘When tapasya is done without yagna, solitude thrives, no relationships are established and society collapses. You become the destroyer.’ Shiva then said, ‘When yagna is done without tapasya, we exploit other people’s hunger to satisfy our own. Thus a corrupt society comes into being.

To do yagna is to recognize that we live in a sea of assumed expectations and obligations. You and I can hoard, grab, give in order to get, get before giving or simply withdraw from the exchange. We can act out of desire, duty or care. We can choose to expect or control outcome, or not.

While rituals helped man cope with the many material challenges of the world, they did not offer man any spiritual explanations about life. For that stories were needed. And so, during yagnas, and between them, bards were called to entertain and enlighten the priests and their patrons with tales. In due course, the tales were given more value than the yagna. In fact, by 500 CE, the yagna was almost abandoned. Sacred tales of gods, kings and sages became the foundation of Hindu thought.

We know that Ram fell in love after he saw Sita in a garden immediately before the swamber. The love’s visibility was so obvious that even Lakshman could gauge it and felt that Sita would be his Bhabi/Mata.   Now

Ram fell in love after he saw Sita in a garden immediately before the swamber. The love’s visibility was so obvious that even Lakshman could gauge it and felt that Sita would be his Bhabi/Mata.   Now

A Siddha must be differentiated from a Rishi. A Rishi obtains his power from the Devas by chanting the appropriate hymns and making the appropriate offerings during yagna. Siddhas bypass the Devas and go directly to God to get their powers.

Arjuna, way back, Brahma created humans through yagna and declared that yagna will satisfy all human needs. Use yagna to satisfy the other and the other will satisfy you. If you take without giving, you are a thief. Those who feed others and eat leftovers are free of all misery. Those who cook for themselves are always unhappy. Humans need food. Food needs rain. Rain needs exchange. Exchange needs action. Exchange began with divinity, that primal spark of humanity. Those who indulge themselves, those who do not repay it backwards, as well as pay it forward, break the chain, are miserable and spread misery.—Bhagavad Gita: Chapter 3, verses 10 to 16 (paraphrased).

yagna, which involved exchange, giving in order to get,

Without food, the kingdom burns; without Mantra, the priest; without charity, the patron; thus, there is no enemy like a Yagna.

Churn the milk of the mind, yourself the churner Locate the Primal Point and Sound, break it down with meditation Heat the butter of knowledge Spirituality empowered, you will find the ghee With these ingredients, a yagna I perform Offering the oblation of my own limbs. The flames that rise are your own effulgence In them my essence revealed, I stand as myself, finally. ~ Rupa Bhavani (1625-1721)

In the fifth century BC, Buddhism and Jainism posed a great threat to Vedic ritualism. Members of the merchant classes patronized these monastic ideologies. Threatening even the Buddhists and the Jains was the idea of an all-powerful personal Godhead that was slowly taking shape in the popular imagination. The common man always found more comfort in tangible stories and rituals that made trees, rivers, mountains, heroes, sages, alchemists and ascetics worthy of worship. The move from many guardian deities and fertility spirits to one all-powerful uniting deity was but a small step. Being atheistic, or at least agnostic, Buddhism and Jainism could do nothing more than tolerate this fascination for theism on their fringes. In a desperate bid to survive, Vedic priests, the Brahmins, did something more: they consciously assimilated the trend into the Vedic fold. In their speculation they concluded and advertised the idea that Godhead was nothing but the embodiment of Brahman, the mystic force invoked by the chanting of Vedic hymns and the performance of Vedic rituals. Adoration of this Godhead through pooja, a rite that involved offering food, water, flowers, lamp and incense, was no different from the yagna.

Glossary Agni: God of fire Agnipariksha: A trial by fire Angaharas: Movement of limbs or steps in a dance Ankush: Hook-shaped prods used to control elephants Annapurna: The Hindu Goddess of food, nourishment and plenty; also believed to be a form of Goddess Parvati Anshan: Hunger. It also denotes voluntary fasting. In this book, Anshan is the capital of the kingdom of Elam Apsara: Celestial maidens from the court of the Lord of the Heavens – Indra; akin to Zeus/Jupiter Arya: Sir Ashwamedh yagna: Literally, the Horse sacrifice. In ancient times, an ambitious ruler, who wished to expand his territories and display his military prowess, would release a sacrificial horse to roam freely through the length and breadth of any kingdom in India. If any king stopped/captured the horse, the ruler’s army would declare war against the challenger, defeat the king and annexe that territory. If an opposing king did not stop the horse, the kingdom would become a vassal of the former Asura: Demon Ayuralay: Hospital Ayurvedic: Derived from Ayurved, an ancient Indian form of medicine Ayushman bhav: May you have a long life Baba: Father Bhang: Traditional intoxicant in India; milk mixed with marijuana Bhiksha: Alms or donations Bhojan graham: Dining room Brahmacharya: The vow of celibacy Brahmastra: Literally, the weapon of Brahma; spoken of in ancient Hindu scriptures. Many experts claim that the description of a Brahmastra and its effects are eerily similar to that of a nuclear weapon. I have assumed this to be true in the context of my book Branga: The ancient name for modern West Bengal, Assam and Bangladesh. Term coined from the conjoint of the two rivers of this land: Brahmaputra and Ganga Brangaridai: Literally, the heart of Branga. The capital of the kingdom of Branga Chandravanshi: Descendants of the moon Chaturanga: Ancient Indian game that evolved into the modern game of chess Chillum: Clay pipe, usually used to smoke marijuana Choti: Braid Construction of Devagiri royal court platform: The description in the book of the court platform is a possible explanation for the mysterious multiple-column buildings made of baked brick discovered at Indus Valley sites, usually next to the public baths, which many historians suppose could have been granaries Dada: Elder brother

The most holy “teertha”, began Sanaka, is the confluence of the rivers Ganga and Yamuna, called Sangam. Here the daughter of Lord Sun, Yamuna, meets the holy river, Ganga, that emerges from the foot-nails of Lord Vishnu. Hence their confluence in Prayag has great importance. Anyone who bathes in that confluence attains perpetual good health, prosperity, lives to a ripe old age and his sins redeemed. Even the gods and the sages are fond of the waters of this sacred confluence. Since both are the holiest of the rivers, their confluence, naturally, is the holiest spot upon this world. “In fact, the Ganga is so sacred that even if one just thinks of her, all the pains are relieved and all sins are pardoned. Brahma himself had performed many a yagna there. You can take bath at all the teerthas if you so desire, but the Punya (merit) that you acquire is only a sixteenth of the Punya you may acquire from touching a few drops of this holy river. A person who anoints his head with the mud taken from the bank of the Ganga becomes like Shiva himself. In fact the three objects most sacred to Vishnu are: the Ganga, the Tulsi (basil) bush and the dust from the feet of a devotee of Vishnu.