The aksharadevatas of gayatri mantra

There are akshara devatas for each akshara of gayatri mantra as follows

1 - Agni
2 - Ashvins
3 - Soma
4 - Vishnu
5 - Savita
6 - Pusha
7 - Marut
8 - Brihaspati
9 - Mitra
10 - Varuna
11 - Indra
12 - Visvedeva
13 - Vasus
14 - Rudras
15 - Adityas
16 - Aditi
17 - Vayu
18 - Bhumi
19 - Antariksham
20 - Dyou (svarga)
21 to 24 - Digdevatas

The five sutras of atharva veda

1. Koushika grihya sutra - naarating the applications of the samhita mantras.

2. Vaitana srouta sutra - application of atharva veda mantras is yajna.

3.Nakshatra kalpa - Worship of nakshatras, nirrutikarma and thirty mahasanthis.

4. Angirasa kalpa - related to abhichar

5. Santhikalpa - Various santhis, rajyabhisheka etc.

Ashtadashavidyah ( 18 branches of knowledge)

Rigveda, Yajurveda, Samaveda, Atharvaveda, Shiksha, Vyakaranam, Chandas, Niruktam, Jyotisham,Kalpam. Meemamsa, Nyayam,Puranam,Dharmasastram, Ayurvedam, Dhanurveda, Gandharvavedam, Arthasastram

Renunciation - continues III

Ref : Mahabharata.Santiparva.XII

Here Nakula says

The gods set up their sacrificial fire in Visakha-yupa. They themselves are dependent on the results of their action. The pitrus who support the faithful and the infidel alike with rains are engaged in action. Know them to be atheists who reject the ordinance of the vedas - action.

Renunciation - continued II

Ref : Mahabharata.Santiparva.X

Bhima's comments on renunciation

People who are bereft of prosperity alone have propagated the wrong idea of renunciation in the guise of the vedas.It is not correct for a kshatriya to renounce worldly life.Renunciation is a life of hypocrisy and one who can support himself should never get misled into it.Such people are actually falling from their duty. Only such people who shy away from their duties and do not want to serve gods and rishis, feed sons, grandsons,dependents and guests alone escape into a life of solitude.If success in spiritual life was to come from renunciation, the the mountains and trees would have long back achieved it. One devoid of action can not be succesful.

If those who are concerned about filling their own stomach were to become succesful then animals and creatures of water would have achieved success. Every creature is emplyed in act suitable to its nature and that is how the world moves on.

Action alone can lead to success.

Renunciation - continued

Ref : Mahabharata.Santiparva.XI

Conversation between Sakra and ascetics.

A group of brahmana youth out of ignorance took to forest life thinking it to be a virtue. They had abandoned their wealth and family to become ascetics. Indra out of mercy for them assumed the form a golden bird (Sakra) and advises them.

Sakra - The most difficult act is to be live by the remnants of sacrifice (hutashesha). The lives of those who offer to Gods and live by what remains is only worthy of praise and that is the highest virtue that can be achieved. You surviving on refuse are deeply stuck in a mire.

Of words mantras are the highest. The mantras control and regulate the life of brahmanas from birth to death. That is the vedic way of life. One should live in this world considering his soul as a particular God and he shall achieve success consistent with the nature of that deity. The life of the grihastha is sacred and superior and it is the field (kshetra) for success. This is the path of the rishis and enjoined by the srutis. This itself is the path of Gods and Brahma. The austerest of penances are study of vedas, worship of Gods and pitrus and service of preceptors. The highest virtue is to bear the load of domestic life. Asceticism is achieved by leading a domestic life and not by abandoning it. The householder shares with the guests and his kinsmen what remains of the sacrifice. Everything depends on him. He observes his own duties, adheres to vows, is truthful in speech, is respected and he alone achieves heaven.

Hearing these words, the ascetics abandoned the religion of renunciation saying there is nothing in it.

Meaning of the word "rasah" in veda

In vedic cures, the term "rasah" is often used to mean some dravya which is to be energized with mantra and given for consumtion to the patient.

Dadhi ghritam madhoodakamiti rasah.

The rasas are curd, ghee, honey and water.

These are substances which can abosrb and retain the mantras so that when consumed they get trasferred and absorbed into the body.

Why multiple ahutis are offered in havan ?

In havans such as mrutyunjaya havan multiple ahutis often in thousands are offered. Even in mantropasana the mantra is chanted not just once, but in hundreds or thousands. The principle behind this is " karmabhooyastvat phalabhooyastvam" - the more the karma the more the result.

Anumantranam and abhimantranam

In vedic and mantrik cures, dravyas such as water, ghee, herbs etc. are energized with mantras and given to the patient. There are two methods of doing this.

1. Anumantranam - Doing the chanting thinking about the meaning/purpose of the mantra.

2. Abhimantranam - the above + the dravya being energized is also looked at.

Why perform nyasa before doing japa/pooja

Devo bhootvaa devam yajet

Become God and then worship God.

Nyasa ia the technique by which the divininty is invoked onto one's own body. In more elaborate rituals even praana pratishtaa of the deity is done on one's own body.

Classification of diseases into two types.

1. Aahaarajanyaha - arising from food due to wrong food habits or contamination.Examples are complications arising oput of obesity,cholesterol, ulcer, acidity etc. Various contagious diseases and infections also fall into this category. They should be treated with medicines. The cause is purely material by nature and may not reflect in the horoscope.

2. Anyajanmapapa nimittaha - Those arising out of sins from past lives. They should be treated with vaidik karmas such as japa, havan and daanam.

Renunciation ??????

Can you stop even a single cell out of the trillions in your body from working even for a moment ? and there comes the call for renunciation of action or if it doesn't work renunciation of the the fruits of action.

Renunciation - an excuse for lethargy and laziness.

Fate ????

Neither Veda nor astrology subscribes to the concept of fatalism.

The chief concept of Veda is yajna - action with a goal. If everything is predestined then where is the scope for a goal and need of action to achieve it. It will simply come and fall on your lap.

Astrology prescribes choosing an auspcious muhurta for performing important events. It says that what arises out of the event - good or bad depends on the auspiciousness of the time of performance.

If everything is predetermined and future events can not be influenced then where is the scope for choosing an auspicious muhurta ?

Two types of devatas in yajna

In yajna, two types of devatas take part and visit the yajamana's place. They are Somapas (Hutada) and Asomapas (Ahutada). Somapas are devatas like jala, vayu and surya who directly consume the dravya such as somarasa offered in agni.The second class of devatas are the brahmajnani brahmanas who consume what is not offered in agni (ahutada).

The somapa devatas are propitiated by ahutis and the asomapa devatas (in human form as learned brahmanas) are propitiated by providing suitable dakshina. Pleased by these offerings both types of devatas confer wealth and strength on the yajamana. The brahmanas who conduct the yajna are accorded equal status as that of the devatas.

source - gopatha brahmanam

Adversities and their end

Adverse periods in one's life can trigger problems, but these problems do not necessarily get solved at the end of such period. The solution is dependent on the action taken.

A person may get cancer when he is running the period of a malefic as per his horoscope. It's a trigger. But, he is not naturally cured of it at the end of such period. The cure depends on treatment given and divine blessings etc.

It is not correct to believe that problems will get solved by themselves at the end of adverse periods. Problems get solved on the basis of action taken. Of course, circumstances turn favorable when good period comes, but that alone need not bring in a solution.

Don't wait under the hope that once the bad period goes everything will be fine. It may not happen. Once infected, an antibiotic is required for cure.

The wife as mother

There is a popular vedic ashirvada mantra " Sumangaleeriyam vadhoorimam ............".

In the last stanza it says "dashaasyaam putranadhehi patimekadasham kridhi"

It means bless this woman with ten sons and let the husband be like her eleventh son. The wife transforms herself into a mother even to her husband. She looks after her husband like her own child. The mother supreme.

Science speaks vedanta

From the book "The Biology of Belief" by Bruce.H.Lipton PhD,  a renowned cell biologist.

" The universe is one indivisible dynamic whole in which energy and matter are so deeply entangled it is impossible to consider them as independent elements."

Learning procedure of Krishna Yajurveda.

The procedure described below is what is generally followed in the Veda pathasalas.

Vedadhyayana involves first of all learning the texts by heart (kanthastheekaranam).

1. Aksharabhyasa - learning of the grantha script.

2. In the first stage, the sub texts are learned by heart. They are -

Taittiriya brahmanam - elaborating the procedure of yajnas etc.

Aranyakam, Kathakam and Upanishad - the spiritual texts mostly dealing in adhyatma.

This stage takes about two and a half years.

3. In the next stage which make take about two years, the brahmachari learns by heart the taittiriya samhita comprising of 2198 panchasatis ( blocks of 50 words each). They are the mantras in prose form.

4. In the next stage called pada patha the entire samhita is split word by word and learned.

5. In the next stage called krama patha, the brahmachari learns to combine the words and how svara and pada sandhis are formed. The first word of the mantra is joined to the second, second to the third etc.

1+2, 2+3, 3+4, 4+5.

6. The next stage is called jata patha the sequence is

1,2,2,1,1,2

2,3,3,2,2,3

3,4,4,3,3,4

...........

7.The final stage is ghana patha in which the sequence is

1,2,2,1,1,2,3,3,2,1,1,2,3

2,3,3,2,2,3,4,4,3,2,2,3,4

On completion of this stage the student receives the title called ghanapati which is highly respected.

Then the student moves onto learn the nuances of pronunciation and svaras through lakshnas and becomes a salakshana ghanapati. It can take upto ten years to reach this stage.

8. Further to this one can move onto specialise in

Shadangas - the six organs of the vedas

Bhashyam - meaning and commentary

Pryogas - srautha and gruhya prayogas.

To become a karmakandi purohit who does the regular household paurohitya all the above are not required. Proficiency in the relevant  mantras ( may be about 1% of the whole) and a few months of training under an able acharya are sufficient.

In the video below Mrityunjaya mantra is chanted in Samhita - Pada - Krama - Jata - Ghana formats.

The four vedas

Rigveda
Contains mainly mantras in praise of various vedic deities and prayers to them.

It is divided in two ways.

8 ashtakas comprising of 64 adhyayas

OR

10 mandalas comprising of 85 anuvakas

In total there are 1028 suktams made up of 10552 mantras. A suktam is a collection of mantras on a particular subject.

Originally there were 21 branches of this veda, but now only to ie:- Bhashkala and Sakala are existing.

The sub texts of this veda are

Brahmanas ( procedural instructions) - Kaushitaki, Sangrayana and Aithareya

Aranyakas - Kaushitaki and Aithareya

Upanishads - Kaushitaki and Aithareya

Gruhya sutra - Asvalayana

Yajurveda

There are two schools of yajurveda. The shukla yajurveda and the krishna yajurveda. The main difference is that in shukla yajurveda we find mantras alone whereas krishna yajurveda is a mix of mantras and the relevant brahmana bhaga also.

Yajurveda consists mainly of procedural mantras used in yajnas and it is in prose.

The shukla yajurveda has got two main branches as of today.

1. Vajasaneyi madhyandiniya mainly found in north india 2. Kanva mostly found in Tamil Nadu.

Vajasaneyi samhita consists of 303 anuvakas made up of 1975 kandikas classifiec into 40 chapters. Kanva samhita againa has got 40 chapters divided into 328 anuvakas comprising of 2086 kandikas.

The krishna yajurveda is made up of 7 kandas divided into 44 prasnas. There are 651 anuvakas made up of 2198 panchashatis (group of fifty words).

Sub texts of shukla yajurveda

Brahmanam - Shatapatha brahmanam

Upanishad - Isha and Brihadaranyaka

Sub texts of krishna yajurveda

Brahmanam - Taittiriya brahmanam

Aranyaka - Taittiriya aranyaka

Upanishad - Taittiriya, Katha and Maitrayani

Gruhya sutra - Apastamba, Bodhayana

Samaveda

Samaveda consists of songs. Of the 1875 verses of samaveda, 1800 are from rigveda.

It consists of two parts

Purvarchika consisting of 6 chapters with 650 mantras and

Uttararchika consisting of 21 chapters with 1225 mantras.

The main branches are kauthuma and ranayaniya.

Atharva veda

Atharva veda comprises of mantras used for all worldly purposes such as healing, penances, fulfillment of wishes etc and also adhyatma.

The main branches are Saunaka and Paippalada.

Saunaka samhita consists of 5977 mantras arranged into 730 suktams in 20 chapters.

Sub texts of atharva veda

Brahmanam - Gopatha

Upanishad - Mundaka, Mandukaya.

Are the passengers part of the bus?

Of course, when it jumps off the bridge and plunges down the river, they all drown together.

There are millions of micro organisms existing in our body each with life of its own. Some helpful, some harmful. Does the "self" include all of them or is minus all of them? A bacterium in the human stomach - does it identify itself as an individual prana or part of the whole called the human?

Why to prostrate before learned brahmins

The mantra goes - " yavateervai devataastaa sarvaa veda vidi brahmane vasnti tasmaat brahmanebhyo veda vidbhyo dive dive namskuryaannaasleelam keertayedeta eva devataa preenati"

All devatas reside within the brahmin who knows the Veda. So, by prostrating before the brahmin the devatas become happy.

The devatas exist in the form of mantras. By chanting the mantra their presence is sought. Mantras are stored in the Vedavit brahmin. Therefore the devatas also reside within him.

Kari Naal / Agni nakshatra

Kari Naal

Kari Naal is generally considered to be inauspicious in Tamil Nadu. Tamil panchangams mark kari naal. If the panchangam shows it as a kari naal auspicious functions are avoided on that day.

Certain days of the solar month are considered as kari naal. It is as follows.

Mesha - 6th and 15th
Rishabha - 7th ,16th and 17th
Mithuna - 1st and 6th
Karkataka - 2nd ,10th and 20th
Simha - 2nd ,9th and 28th
Kanya -16th and 29th
Tula - 6th and 20th
Vrischika - 1st ,10th and 17th
Dhanu -6th ,9th and 11th
Makara -1st, 2nd, 3rd, 11th, and 17th
Kumbha-15th ,16th and 17th
Meena -6th, 15th and 19th

Kari naal is only a deshachara (local practice). There is no reference in any of the classical texts.

Death on a kari naal is considered to be inauspicious and special remedies are performed in such cases. It must have started like this and later on must have got modified to the present state by indiscriminate observation.

Agninakshatra

Similar is the case with agninakshatra. When surya traverses krittika nakshatra (agni nakshatra) some people consider it to be inauspicious. Sastra says " Mrit Daru Shila karmani varjayet" meaning avoid activities related to soil/mud, timber and stone. Only construction related activities need to be avoided ( may be due to the extreme heat ).

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It's all in the mind

All you have to know is what you are, how you exist.

You don't have to believe anything.

Just understand your mind; how it works,how attachment and desire arise, how ignorance arises, and where emotions come from.

It is sufficient to know the nature of all that; that alone can bring you happiness and peace.

Thus, your life can change completely; everything turns upside down.

What you once interpreted as horrible can become beautiful.

Your Mind is Your Religion ( Budha)

Uparagasanthi

Uparaga (eclipse) santhi

 

This is the remedy to be performed if a solar or lunar eclipse falls on one’s janmarasi to ward off the evils of serious illnesses and untimely death.

 

Procedure

 

1.    Anujna form brahmins

2.    Ganesha pooja

3.    Appointment of acharya and ritviks

4.    A pratima of sarpa made of gold weighing one or half nishka ( 1 nishka = 4 g) should be placed on top of a heap of gingelly seeds in case of solar eclipse and a heap of rice in case of a lunar eclipse after purifying with panchagavya.

5.    Pranapratishta should be performed on the pratima and woshipped with shodashopachara.

6.    A kalasha made of brass  should be placed on top paddy weighing  five dronas ( 1 drona = 16 kg). Four more kalashas should be placed in the four directions.

7.    The five types of soil called panchamrith ( 1. from the path of elephant 2. from the path of horse. 3. from the battleground 4. from the place where cattle is reared 5. from the gate of the king’s palace.) should be deposited in the kalashas. The skin from the bark and the tender leaves of the five trees oudumbara, vata, ashvatha, plaksha and amra called  panchatvak and panchapallava respectively  should be deposited in the kalashas. The nine gemstones should be deposited. Then kalashas should also be deposited with gorochan, sankha, padma, sphatika, chandana, ivory, flowers, usheera and guggulu.

8.    Varuna should first be invoked onto the kalashas and worshipped with shodashopachara.

9.    The other deities should be invoked using the following mantras.

 

Indra

rÉÉåxÉÉæ uÉeÉëkÉUÉå SåuÉ AÉÌSirÉÉlÉÉÇ mÉëpÉÑqÉïiÉÈ | xÉWûxÉëlÉrÉlÉxxÉÔrÉïaÉëWûmÉÏQûÉÇ urÉmÉÉåWûiÉÑ ||

 

Agni

qÉÑZÉÇ rÉxxÉuÉïSåuÉÉlÉÉÇ xÉmiÉÉÍcÉïUÍqÉiɱÑìÌiÉÈ | xÉÔrÉÉåïmÉUÉaÉxÉÇpÉÔiÉÉqÉÎalÉÈ mÉÏQûÉÇ urÉmÉÉåWûiÉÑ ||

Yama

rÉÈ MüqÉïxÉɤÉÏ sÉÉåMüÉlÉÉÇ rÉqÉÉå qÉÌWûwÉuÉÉWûlÉÈ | cÉlSìxÉÔrÉÉåïmÉUÉaÉÉåijÉÉÇ aÉëWûmÉÏQûÉÇ urÉmÉÉåWûiÉÑ ||

Nirruti

U¤ÉÉåaÉhÉÉÍkÉmÉxxÉɤÉéiÉç mÉëVûrÉÉÌlÉsÉxÉͳÉpÉÈ | MüUÉVûÉå ÌlÉU×ÌiÉxxÉÔrÉïaÉëWûmÉÏQûÉÇ urÉmÉÉåWûiÉÑ ||

Varuna

lÉÉaÉmÉÉzÉkÉUÉå  SåuÉÉå ÌlÉirÉÇ qÉMüUuÉÉWûlÉÈ | xÉÍsÉsÉÉÍkÉmÉÌiÉxxÉÔrÉïaÉëWûmÉÏQûÉÇ urÉmÉÉåWûiÉÑ ||

Vayu

mÉëÉhÉÃmÉÉÌWûsÉÉåMüÉlÉÉÇ uÉÉrÉÑÈ M×üwhÉqÉ×aÉÌmÉërÉÈ | xÉÔrÉÉåïmÉUÉaÉxÉÇpÉÔiÉÉÇ aÉëWûmÉÏQûÉÇ urÉmÉÉåWûiÉÑ ||

 

Kubera

rÉÉåÅxÉÉæ ÌlÉÍkÉmÉÌiÉSåïuÉÈ ZÉ…ûzÉÔsÉkÉUÉå ZÉUÈ | xÉÔrÉÉåïmÉUÉaÉxÉÇpÉÔiÉÇ MüsÉÑwÉÇ qÉå urÉmÉÉåWûiÉÑ ||

Ishana

rÉÉåÅxÉÉæ zÉÔsÉkÉUÉå ÂSìzzÉÇMüUÉå uÉ×wÉuÉÉWûlÉÈ | xÉÔrÉÉåïmÉUÉaÉeÉÇ SÉåwÉÇ ÌuÉlÉÉzÉrÉiÉÑ xÉuÉïSÉ ||

 

In case of lunar eclipse use the following mantras

 

Indra

rÉÉåÅxÉÉæ  uÉeÉëkÉUÉå SåuÉ AÉÌSirÉÉlÉÉÇ mÉëpÉÑqÉïiÉÈ  | xÉWûxÉëlÉrÉlɶÉlSìaÉëWûmÉÏQûÉÇ urÉmÉÉåWûiÉÑ || 

Agni

qÉÑZÉÇ rÉxxÉuÉïSåuÉÉlÉÉÇ xÉmiÉÉÍcÉïUÍqÉiɱÑìÌiÉÈ | cÉlSìÉåmÉUÉaÉxÉÇpÉÔiÉÉqÉÎalÉÈ mÉÏQûÉÇ urÉmÉÉåWûiÉÑ ||

Yama

rÉÈ MüqÉïxÉɤÉÏ sÉÉåMüÉlÉÉÇ rÉqÉÉå qÉÌWûwÉuÉÉWûlÉÈ | cÉlSìxÉÔrÉÉåïmÉUÉaÉÉåijÉÉÇ aÉëWûmÉÏQûÉÇ urÉmÉÉåWûiÉÑ ||

Nirruti

U¤ÉÉåaÉhÉÉÍkÉmÉxxÉɤÉéiÉç mÉëVûrÉÉÌlÉsÉxÉͳÉpÉÈ | MüUÉVûÉå ÌlÉU×ÌiɶÉlSìaÉëWûmÉÏQûÉÇ urÉmÉÉåWûiÉÑ ||

Varuna

lÉÉaÉmÉÉzÉkÉUÉå  SåuÉÉå ÌlÉirÉÇ qÉMüUuÉÉWûlÉÈ | xÉÍsÉsÉÉÍkÉmÉÌiɶÉlSìaÉëWûmÉÏQûÉÇ urÉmÉÉåWûiÉÑ ||

Vayu

mÉëÉhÉÃmÉÉÌWûsÉÉåMüÉlÉÉÇ uÉÉrÉÑÈ M×üwhÉqÉ×aÉÌmÉërÉÈ | cÉlSìÉåmÉUaÉxÉÇpÉÔiÉÉÇ aÉëWûmÉÏQûÉÇ urÉmÉÉåWûiÉÑ ||

 

Kubera

rÉÉåÅxÉÉæ ÌlÉÍkÉmÉÌiÉSåïuÉÈ ZÉ…ûzÉÔsÉkÉUÉå ZÉUÈ | cÉlSìÉåmÉUÉaÉxÉÇpÉÔiÉÇ MüsÉÑwÉÇ qÉå urÉmÉÉåWûiÉÑ ||

Ishana

rÉÉåÅxÉÉæ zÉÔsÉkÉUÉå ÂSìzzÉÇMüUÉå uÉ×wÉuÉÉWûlÉÈ | cÉlSìÉåmÉUÉaÉeÉÇ SÉåwÉÇ ÌuÉlÉÉzÉrÉiÉÑ xÉuÉïSÉ ||

 

 

10.                     The above mantras should be written on a metal strip made of gold, silver or copper and tied around the head of the yajamana.

11.                     The yajamana with anjalimudra should pray to the dikpalas as follows taking flowers and akshata in hand

 

§ÉæsÉÉåYrÉå rÉÉÌlÉ pÉÔiÉÉÌlÉ cÉUÉÍhÉ xjÉÉuÉUÉÍhÉ cÉ | oÉë¼åzÉÌuÉwhÉÑrÉÑ£üÉÌlÉ iÉÉlrÉÉrÉÉliÉÑ WûUiuÉbÉqÉç ||

12.                     This should be followed by shodashopachara pooja of the invoked dikpalas.

13.                     The brahmanas should chant  the following mantras.

 

Rudram, Chamakam, Purushasuktam, Shreesuktam, Bhusuktam, Varunasuktam, Ghritasuktam, Aghamarshanasuktam, Namobrahmane and Pranava.

14.  In case of Solar eclipse havan with 108 ahutis of samit, annam and ghee should be perfoprmed with the mantra AÉ xÉirÉålÉ ........  and in case of lunar eclipse with the mantra xÉÉåqÉÉå kÉålÉÑqÉç ……

 

108 ahutis should also be given with ghee with the mantra lÉqÉÉå AxiÉÑ xÉmÉåïprÉÈ and 108 ahutis with gingelly seeds with the vyahrutis.

15. Abhisheka should be performed  on the yajamana with the water from the kalashas at the end of the pooja chanting the navagraha mantras.

16. The sarpa pratima, kalashas and everythingelse used in the pooja should be given in daanam to the brahmanas. The band metal band tied around the head should be given in daanam to the acharya.

 

16. Ashirvada to  be received from the brahmanas after providng suitable dakshina and bhojanam.

 

 

                           

Facing north or east - scientific evidence

A paper by S.Subramanyam, P.V.Sankernarayan and T.M.Srinivasan called "Effect of magnetic micropulsations on the biological systems - a bioenvironmental study" that appeared in Int.J.Biometeor.1985.vol 29 says -

their study showed decisive changes in the electrophysiology, neurochemistry and biochemistry when oriented to north or east. The north orientation appeared to induce inhibition of brain electrical activity and asscociated neurochemical and biochemical changes whereas the east orientation showed a response of calm blissful alertness.

http://resources.metapress.com/pdf-preview.axd?code=3288m43473051v6j&size=largest

agnidhyanam

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Maya the illusion

Even if it is all an illusion, there still is a director executing his storyline like in a movie.

Behaviour

Behaviour is muscular contraction

Essentials of vedic yajnas

Yajna is offering something to the gods with the help of mantras.

What is offered is less important. It could be purodasha the cake,ajyam the ghee, charu the cooked grains, pashu the animal, the somajuice, milk etc.

Yajna, yaga and ishti are synonyms.

The three varnas, brhmanas, kshatriyas and vaisyas can perform yajnas. Sometimes bahuyajamana yajnas are jointly performed by brahmanas and kshatriyas.

Sudras can not perform yajna. A married woman can participate in yajna. A sudra woman even if married to a brahmana can not participate in yajna. Cripples, eunuchs and people ignorant of Veda can not perform yajna. There are occasions where exemptions are given to some classes of sudras to be present during the yajna such as rathakara (charioteer).

The yajna is essentially performed by one who has finished his study of Veda and is married. If a brahmachari is performing a certain yajna which is allowed for him, then sacred fire is not used, purodasha is cooked on earth and not in jars and also ahutis of tongue etc. from the animal is offered in water and not in fire.

The yajna called darsapoornmasu performed on all new moon and full moon days is prescribed by Rigveda and Yajurveda. The daily agnihotra is prescribed by Yajurveda. Agnishtoma is prescribed by all Vedas.

Rigveda and Samaveda mantras are chanted aloud. Yajurveda mantras are murmured except when they are questions, replies, selecting,dialogues and commands. If the particular Yajurveda mantra is also present in Rigveda or Samaveda then it is chanted aloud.

Samidheni mantras used while lighting the agni are chanted at a volume neither high nor low.

The darsapurnamasa requires four priests, chaturmasya requires five, pasu bandha or animal sacrifice six and agnishtoma sixteen.

The Hota priest is a Rigvedi, the udgata a Samavedi, the adhvaryu a Yajurvedi and the brahma(supervisor) should know all four Vedas. Even though yajnas can be performed for kshatriyas and vaisyas, the priests have to brahmanas in all cases.

The ceremony for laying of fire for sacrifices for the first time is called agnyadhana. There are three fires, garhapatya the grandfather, dakshinagni the son and aahavaniya the grandson. The agnyadhana is done for the brahmana in spring, kshatriya in summer and vaisya in winter.

When the term "juhoti" is used it is the adhvaryu who offers the oblation.

The spoon used thus is called "juhu" also sruk. If the sruk is employed elsewhere a sruva can be used in its place.

The offering is made in the aahavaniya agni.

The vessels are preserved form agnyadhana for a lifetime and burnt with the sacrificer at his death. They are to be purified at the time of each yajna.

Veda consists of mantra bhaga and brahmana bhaga. The brahmana bhaga consists of precepts, explanations and traditions.

Many of the restrictions imposed while learning and practicing Vedas cease when offering sacrifices.

Sacrificial acts are accompanied by mantras. If it is said that plants are to be cut with 14 verses, then with each verse one plant is to be cut. If it said that one has to sprinkle three times, the mantra is said only once and sprinkling done thrice. In acts involving repetitions such as pounding the mantra is chanted only once. If a mantra is to be said if one wakes up in the night, it is to be said only once and not every time one wakes up. Similarly for crossing of the river, downpour etc. In case of bad omen that repeats the mantra has to be chanted again only if some time has elapsed after the first.

One sacrificial act may be accompanied by more than one mantra.The beginning of the act and the end of the chanting of the mantra should coincide.

In case of aghaara and dhaara the beginning of the act and the mantra coincide.

In the instruction as to which mantra is to be chanted for the act if one pada is mentioned it is for one mantra, if more than a pada is mentioned it is for three mantras and if an imperfect pada of the initial mantra is quoted it is for the whole hymn.

Hotra mantras are mantras chanted by the hota and yaajamana mantras are mantras chanted by the yajamana.

If it is said that one should sacrifice with rice and barley it means with rice after rice harvest and with barley after barley harvest and not both together.

Similarly if more than one number is mentioned for the same purpose ,for example dakshina it means any of them and not everything together.

But in buying of soma, redemption and initiation if more than one is mentioned that means aggregation.

After offering anything to Rudra, Rakshas, Nirrti, Pitrus or after cutting, breaking or throwing anything or after rubbing the body, one should touch water for purification.

All priestly acts take place on the northern part of the sacrificial ground.

The priest should never turn his back to agni nor to the sacrificial ground.

All utensils such as ladles should be held towards the agni (their tip and top facing the agni).

The yajamana and his wife should sit inside of the priests. The priests should sit sideways according to seniority.

After a sacrificial utensil such as ladle is sanctified with mantra it should not be tossed around.

Sacrificial act meant for devas should be performed facing north or east and with the yajnopavita over the left shoulder and under the right hand.

Sacrificial act for the pitrus should be performed facing south and with the yajnopavita over the right shoulder and under the left hand.

The purnamasi or full moon day should be observed as a day of abstinence.

If a person does not sacrifice with soma, the principal acts for him in Amavasya are ashta kapala for agni and ekadasa or dvadasa kapala for Indraagnee. In case of one who sacrifices with soma samnayya or mixture of milk and curd takes the place of purodasha as the second principal act meaning the Aindragna offering is omitted. Even if he is not a somayaji, the aindragna is omitted if samnayya is included.

Pindapitru yajna is a pradhana act and not auxillary to amavasya.A principal act has a name of its own such as vaisvadeva, vajapeya etc.and it has reference specific to place, time or person.

Darvi homa is done with the ladle sitting and with svahakara. For each ahuti ajyam is taken seperately. In darvi homa idhma is not used except in agnihotra where two samits are given.

While juhoti is done sitting, yajati is done standing.In darvi homa one sits west of the agni either bending or not bending the right knee.

The darvi homas are - Asruta (it is a sraavaya homa), pratysruta (when offered with sroushat), Anuvakya (when deity is invited), Yajya (accompanying the sacrifice), Upastarana (spreading for thehomadravya) and abhigharana (sprinkling of the homa dravya).

In ahutis the pouring out is done when the vashatkara is pronounced or at the end of it.

Svaha, Svadha, Vashat, Vaushat and Sraushat are the five sacrificial injunctions. Vashat us uttered by the hota.

When soma is offered it is poured out with upayama griheetosi.

When bricks are put together to make the vedi, the act starts with the starting of the hymn and ends with the end of the hymn.

When the purodasha is divided into pieces "vyavartadhvam" is used and for the last two pieces "vyavatetham".

Each piece is of the breadth of a thumb and a ladle full of the same size in case of samnayya which is liquid. When there are more number of charus and purodashas they are marked for each deity with "idam" (eg:- idam agneh). This applies for division as well.

Kapala is the jar used for cooking. When it is placed in fire for cooking the verse dhrishtarasi... or dhruvosi ( male gender charu being male) is pronounced.

Cleaning of the grains etc. takes place after the kapala is put on fire.

The plant in the field is called sasya, the grain with the husk is called dhanya, the grain without the husk is called tandula and the roasted or cooked grains is called anna.

The process of cooking is called adhisrapana and the verse is used gharmosi.

The samidhenis or verses used in kindling the agni are fifteen in number in darsapurnamasa and seventeen in number in wishful ishtis and pasubandha.

The darsapurnamasa is the prakriti or nor for all ishtis. All other ishtis are vikriti or modifications of darsapurnamasa. A sacrifice which is a vikriti can become prakriti for another sacrifice.

It is also the norm for agnishomiya pasu or animal sacrifice and also savaniya.

Savaniya is the norm for aikadasianas and aikadasinas are the norms for pasuganas.

Vaisvadeva is the norm for Varunapraghasa sakamedaha and sira.

Vaisvadevika ekakapala is the norm for all ekakapalas. Ekakapala is undivided.

Vaisvadevi amiksha is the norm for all amikshas.

Vikara (modificaion) is perceived for similarity with the prakriti (norm). Charu is perceived as a vikara or purodasha, honey and water as that of ajyam and amiksha as that of samnayya.

Offerings to a single deity is considered to be a vikara of agneya, two two deities as that of agnishomeeya and multiple deities as that of aindragna.

If there is sameness of deity and offering in prakriti and vikriti , then offering prevails. If there is contradiction in substance and method of preparation, then substance prevails. If there is contradiction

regarding substance then purpose prevails.

In the vikriti there are sometimes modification of mantras depending on the sense. But in the prakriti no such modification exists.

When what is prescribed is not available then something most similar is taken. If something very much like is not available then something a little like can be taken provided it is not a forbidden item. The

substitute should be looked upon as the substituted If vrihi is substituted by nivara it should be looked upon as vrihi only and as and when vrihi becomes available that should be used.

If the measure of the dravya is insufficient manage with whatever is available.

The yajamana, agni, devata, mantra, the act and any prohibition can not be substituted.

The prakriti stops when there is a corollary, prohibition or a loss of meaning.

Agnishtoma is the prakriti of ekaha sacrifices.Dvadashaha is the prakriti of the aharganas.Gavamayana is the prakriti of Samvatsarikas.

In agnishtoma, ukthya, shodasina and atiratra which are soma sacrifices, uttara vedi is also present.

The yajamana wishes the object of his sacrifice at the beginning. If there is wish associated with any special part if the sacrifice, then the particular wish should be made at the beginning of the special part.

One should perform the agnihotra etc. as holy duty and not with any special wish.

The brahmana should offer agnihotra at the the beginning and end of the day, the darsapurnamasa at the end of each half month, the agrayana as and when the old grains are consumed and the new grains are taken, the chaturmasya at the end of the three seasons,

pasubandha or animal sacrifice at the solstices and soma yaga at the end of the year.

A brahmana will not eat new grains without performing the agrayana or will not eat meat without performing the pasubandha.

If there are fewer mantras than the number of acts, then the acts are divided between the mantras. If there are more mantras than the number of acts then let each act be performed with one mantra leaving others as optional.

-based on Apastamba yajna paribhasha