Medicinal Effects & Therapy for Eyes

The technique of yagya for the treatment of physical and mental diseases does not comprise only of the decomposition and transformation into vapor phase and release of medicinal phytochemicals from the herbal medicinal preparation; medicinal samidhas (wood pieces) and healthy nutritional substances offered in the fire of yagya are also processed to help in inducing increased vigor and immunity

Yagyopathy or yagya-therapy incorporates pulmonary drug-administration by inhalation and infusion through skin pores during yagya (agnihotra, homam) conducted with selected herbal (plant medicinal) preparations that are offered in fire along with chanting of specific Vedic hymns (mantras). The types and quantities of herbs used in the preparation of the material (havan samagri) for oblation in the fire of yagya, the type of medicinal woods used in the fire, the selection of mantras to be chanted during the herbal-oblations, the timings of yagya etc are specific for specific effects. Typically, the material (clay or metal) and design of the agni-kuñDa (fire-pit) is also chosen as per the Vedic scriptural prescriptions for desired effects.

The medicinal firewood (samidha) used in yagya are cellulose-rich and have less calorific value, the arrangement of selected firewood to control the air-supply and temperature variation are also optimized so that the fire breaks up molecule-to-molecule bonds of the sacrificed substances causing them to sublimate or vaporize, rather than triggering their independent combustion process[1].

The technique of yagya for the treatment of physical and mental diseases does not comprise only of the decomposition and transformation into vapor phase and release of medicinal phytochemicals from the herbal medicinal preparation; medicinal samidhas (wood pieces) and healthy nutritional substances offered in the fire of yagya are also processed to help inducing increased vigor and immunity[2].

The medicinal and nourishing output of the yagya are naturally inhaled through the nose (via deep breathing) and mouth (via rhythmic chanting of mantras). Moreover, because of being spread in the surrounding air the vaporized substances also enter the body through the skin pores. Doing yagya in the early morning (few hours around the sunrise time) at a neat place is most effective as the atmosphere is relatively clear and air is fresh (free of pollutants). If yagya is performed regularly at the same place, after several days the surrounding environments would become purer and remain so almost the entire day. Still, early morning time gives the best effects in terms of cleanliness of our skin (soon after bathing), metabolic state of our body, best impact of sunlight, etc.

People have a common belief that the smoke produced during this fire-ritual kills the bacteria so the effect of yagya is nothing but what could be achieved by burning the wood or dry cow dung. However, scientific experiments[1, 4] conducted to study the effects of – (a) proper yagya, (b) burning wood or cow dung, (c) control (no treatment) upon samples of same bacterial culture, incubated in identical conditions, show significant difference. The effect of yagya was found consistent and remarkably better (about 75% bacterial growth reduction, on an average) better than the controls while that of (b) was inconsistent; on some samples, it showed slight reduction (at the most 15%) as compared to the controls.

- The words of Pt. Shri Ram Sharma Acharya

The Meaning of Yagya

In its gross form,

Spiritual implications of these are: devap¿jan – recognition, respect, consecration (in the individual self) and expansion of the divine virtue; sangatikaraña – coherent conjunction (of the thoughts and deeds) with the divine disciplines; dana – donation, sacrifice of one’s talents and resources for divine causes and noble purposes.

In terms of psychology the above meanings correspond respectively to the positive attitude of attitude of excellence, respect, cooperation and altruist service. In behavioral sense, honoring the elders is equivalent to devapujan; constructive collaboration and amity with colleagues and fellows of same age-groups is sangatikaraña and generous help for the progress of the youngsters and the downtrodden is dana.

All efforts of selfless service, constructive contributions in noble missions and cooperation of virtuous personalities are 

The rituals of deva-ahvahana (invocation), devapujan (worship) and ahutis in the physical process of Yagya, also involve the above aspects of Yagya.

Invocation and worship of divine powers is performed by collective chanting of specific vedic mantras in specific rhythm. Yagya is performed collectively right from the initial preparation to sacrificing the ahutis and arati. This is the best example of cooperation.

The altruist effect of

More importantly, these account for the fact that – we should donate our resources, wealth, and potentials for expanded effects rather than storing them for selfish motives and luxuries. The feeling of “idam na mam” (this is not mine) is indeed the root of happy progress of any society. It teaches that all the materialistic resources, power and honor available to one are directly or indirectly earned with the help of the society; the talents, education, sagacity, etc too are also not attainable without thy grace. These should therefore be applied constructively for the betterment of the society, of all beings.

The central theme of

In

- The Words of Pt. Shri Ram Sharma Acharya

essence Yagya means – virtuous actions inspired by altruist objectives. Vision, courage and sentiment of keeping the least for self-joy and sharing the maximum possible for the welfare of the society as a whole is the core of performing Yagya and adopting its philosophy in human life.Yagya that should be well understood and adopted by all of us could be summarized as – voluntary renunciation of self-centered, possessive and greedy tendencies and adoption of a wider attitude; observance of the sadhana of divine love and altruism. The teaching of Yagya signifies that true progress and happiness of the individual self lies in that of the society.Yagya is most prominent as also implied in the chanting of “idam na mam”after each ahuti. The havan samagri sacrifised (as ahutis) in yagyagni sublimates and expands in open space energized by the sonic power of the mantras and enshowers multiple benefits in terms of purification of environment, soothing medicinal effects of the herbs and psychological strengthening. Some special ahutis of dry fruits, homemade sweets and/or fresh grains also cause positive effects of vigorous health. Yagya. Sincere endeavors of divine worship, self-refinement andvirtuous development are also glorious Yagyas in human life.Yagya is a spiritual experiment of sacrificing and sublimating the havansamagri in the yagyagni with chanting of vedic mantras. This is only the physical process or ritual of Yagya, which has scientific importance and beneficial effects. This agni-Yagya when performed at small scale is also known as havan, homam or agnihotra. However, the meaning of Yagya is not confined to this sacrificial fire-process. It has much wider and deeper meaning. Linguistically, the word Yagya is derived from the Sanskrit verb yaj, which means – devapujan (worshiping divinity), sangatikaraña (harmonious association) and dana (charity).

 The Foundation of Vedic Culture – Yagya

The foundation of the vedic culture emanates from the philosophy and science of

 It was a common belief and an observed fact in the Vedic Indian society that  Yagya  is essential for refinement of human life from that of a  shudra (one which is driven by animal instincts) to a Brahmin’s (sagacious, altruist), to a great personality of divine glory.  Yagyas were pivotal in the all-round progress, prosperity and happiness in that Age. This was indeed natural, as the philosophy and science of  Yagya and the different modes of performing Yagyas  – were discovered and developed by the  rishis  based on their in-depth understanding and research of the human self, the intricacies of the social system and the mysteries of Nature.

In the vacillating tides of time we lost and forgot the originality,  urpose, relevance and importance of  Yagya  in our life. It won’t be an exaggeration or mistake (delusion) to  onclude that this negligence and aberration has been a major cause of our fallen and miserable state today.

Nevertheless, there is a hope, as we somehow remember 

The Vedic mode of  vivaha samskara  (wedding ceremony) takes place in the presence of the sacred flames of  yagyagni. As the  elting heat of the fire welds and binds two metal pieces, the pious glow and spiritual warmth of the  yagyagni 

The funeral process (

The significance of 

Holi, which is celebrated these days as a color-festival with a fuming of some dry leaves and wood-rubbish, was originally a festival of Yagya to celebrate the harvesting of new crop everyyear. Feast full of new grains is supposed to be sacrifised in the holi-Yagya as a mark of expressing gratitude to thy grace. The spirit of purifying the grain before using it in foodpreparation is also associated with this Yagya.

 Yagya or homam (havan) is also carried out with the religious functions like – Satya Narayan Katha, Bhagvat Katha, Ramayan Parayan, etc. Specific Yagyas (or havans ) are also invariably linked with the vedic as well as the tantrika sadhana-anuÌÚhanas. Gayatri Sdhana is regarded incomplete without  Yagya. The number of ³hutis offered in the havans or Yagyas  organized with Gayatri AnuÌÚhana or MahapuraÌcarañas should at least equal the tenth or hundredth fraction of the number of japas – completed everyday in these sadhanas. Worshiping of different manifestations of thee is also supposed to be adept if rendered with specific kinds of Yagyas, asdescribed in the Holy Scriptures. The kindling of dhupa, dipaka, agarbatti etc during daily upasana are symbols of Yagya, where the incense-sticks are made up of havan samagri and the ghee or oil is sacrifised in the kuñdÃa of the dipaka. The prominence of  tirthas – places of pilgrimage, is also associated with Yagya since the Vedic Age. The places where grand Yagyas were organized and conducted by the rishis, became tirthas and are still revered as holy destinations of pilgrimage in India. “Prayaga” in Allahabad is known as  tirtharaja – the crown of all tirthas. The word “yaga” here is derived from Yagya. The word “prayaga” implies large number of Yagyas. The Dashashwamedha Ghata of Kashi -Varanasi is said to be the place where Lord Ram had performed tens of grand Yagyas of the “Ashwamedha” kind. Similarly, the names of the tirthas like Kurukshetra, Rameshwaram, Naimishyaranya, etc are also based on those of some historic Yagyas .Because of the prominence of Yagya, the Land of Vedic Culture – Bharat (India) is referred as karmbhumi – the glorious soil of noble deeds. The Brahm Puran mentions that – “The yatis of Bharat endeavor tapa-sadhanas, perform havans and generously offer charities (for altruist service). Saintly people pay devotion to thy anifestation, Yagya in the Jambudwipa  (the Indian subcontinent). Because of the noble culture of  Yagya, God Yagya PuruÌa  resides in the Jambudwipa . Bharat is the country of divine prestige in this land. While the other places could be the yogabhumi, only this pre-eminent land of Yagya – Bharat, is revered also as karmabhumi. Devotion of the limitless thy expansion in the form of  yagyagni is indeed a unique bequest of our ancestor rishis

The brilliance and purity of 

agni (fire) is found as the best symbol for thy-worship. The first mantra of Riga Veda – the most ancient scripture of knowledge on the earth, quotes – “Agnimide Purohitam” – signifying agni as the sacred idol of God. This is what is referred in different religious and spiritual scriptures as the Brahmteja, Divine Flame, Sacred Glow, Divine Light,Latent Light, etc. The vedic hymn “Agne Nay Supatha Raye” prays to this omnipotent, supreme power to enlighten and ennoble us to follow the right eous path. The same is inspired in the segment “Dhiyo Yonah Prachodayat” of the great Gayatri Mantra. Yagya in the thread ceremony (upanayan  samskara ) is self-evident as the sacred thread – which is donned to symbolize the initiation of enlightened life is called “yagyopavita”. This thread is always worn in the auspicious vicinity of yagyagni. Yagya  – as havan  or agnihotra, is also supposed to be performed with the devotional programs of katha- kirtana , religious celebrations and the occasions of special festivals, although what we now find in the Indian society is largely a deformed and superficial custom. Pouring some  ghee  and putting a little bit of sweets, cloves, dry fruits, etc on a piece of ember is what symbolizes daily agnihotra in most houses.daha samskara) is also a Yagya . The last  dites – in whatever shabby form we find them today are somewhat related to those of a  Yagya. The kapala-kriya marks the  parñahuti (completion) of this rite and also of the Yagya of the life of the deceased. The shape of the funeral pyre is a kind of  Yagya-kuñda in which the last remains are sacrificed to yagyagni, which transforms the constituents of the body into the basic elements and returns them in the original form to Nature.Yagya  as a holy custom and occasionally perform it – in some form at least, as a symbolic ritual. Although lifeless and deformed, the ‘corpse’ or the feeble and hazy image of this ancient tradition is still with us. Even this way, it is an integral part of our religious customs. All the important ceremonies – including the ïodas samskaras since birth till death, are conducted with some Yagya (or havan ) in a minimal form at least. Yagya. Yagya is the perennial symbol of this divine culture. No other topic is discussed so extensively in the Vedas as those pertaining to Yagya. The vedic religion is principally based on Yagya . The philosophy of Yagya appears to be the life of Indology. Talking of the vedic age automatically flashes in our memory, the images of the great  rishi-munis performing agnihotra-Yagya . Not only the  rishi-munis , but also the  ommon men, the rich and the poor, the kings and the citizens, in those days all had deep faith and respect for  Yagya  and they used to sincerely participate and lend whole hearted support in different kinds of  Yagyas. The saints and sadhus  used to spend at least one-third of their lives in conducting  Yagyas .