Interdisciplinary Journal of Yagya Research

The Revolutionary Vision of Deep Yagya (Lamp Sacrifice) and Its Era-Transforming Potential

Sukhnandan Singh — 2024-05-22

In Indian culture, Yagya holds a significant place and is considered the backbone of Vedic culture. Yagya is not just a religious ritual but a method of profound contemplation, philosophy, and practice. Considering the complexities of traditional Yagyas, Yug Rishi Pt. Shriram Sharma Acharyaji introduced the concept of Deep Yagya, which is simple and accessible. Deep Yagya requires less time, space, and money, and is capable of including all sections of society. Its aim is to bring about moral, intellectual, and social reform in society. Through the use of a lamp and incense sticks, this Yagya symbolizes a deep spiritual and psychological transformation. Through it, the reconstruction of individuals, families, and society is possible, paving the way for the welfare of all humanity.

Ashwamedha Yagya: Gupta Dynasty

Mamta Saxena — 2024-05-22

The Ashwamedh Yagya, an ancient Vedic ritual extensively documented in Indian epics and Vedic texts, holds significant historical importance. This ritual, detailed in texts such as the Rig Veda and Yajur Veda, is also elaborated upon in the Mahabharata’s Ashwamedha Parva. Despite its ancient prominence, the frequency and depth of the Ashwamedh Yagya declined over time after the Gupta dynasty. Archaeological evidence, including inscriptions and rock edicts, provides substantial insights into the practice of the Ashwamedh Yagya.

The Gupta dynasty's inscriptions, particularly those issued by rulers like Samudragupta and Chandragupta II, provide critical genealogical and historical data regarding the Ashwamedh Yagya. These inscriptions mention the performance of the ritual and highlight its significance during their reigns. Samudragupta, in particular, revived the Ashwamedh Yagya and issued commemorative Ashwamedha coins, which serve as crucial historical artifacts. These coins depict the ritual’s elements and were used to honor the Ashwamedh Yagya, showcasing the advanced metallurgical technology of the Gupta period. Furthermore, archaeological discoveries, including inscriptions and rock edicts, illuminate the extensive practice of Ashwamedh Yagya among the Gupta rulers to build the nation and culture against foreign attackers of the time.

Overall, the Ashwamedh Yagya's practice and its documentation through archaeological findings, inscriptions, and coins reveal its extensive significance in ancient Indian history, particularly within the Gupta dynasty, for reviving Vedic culture through Ashwamedh Yagya. \\

A Study of the First Ashwamedh Mahayagya in Jaipur, Rajasthan (November 7-10, 1992) Under the Dev Sanskriti Digvijay Campaign of All World Gayatri Pariwar

Sorabh Shrivastava — 2024-05-21

In the current era, due to the increase in industrialization and energy usage, numerous adverse problems such as air pollution, water pollution, temperature rise, ozone layer depletion, and atmospheric imbalance are visible on a global scale. On the individual and social fronts, we observe a lack of humanity, immorality, depression, anxiety, anger, and other discrepancies. At the root of these adversities are human narrow-mindedness and insensitivity. Therefore, awakening the wisdom of the age and engaging it in new creation appears to be a significant need of the present era. In ancient Indian knowledge tradition and culture, various methods have been described for this purpose - one of the most important being the Ashwamedh Yagya. In this context, the current research paper provides a detailed description of the first Ashwamedh Mahayagya conducted by the Gayatri Pariwar in Jaipur, highlighting its various teachings and understanding their relevance in the present time.

To realize the Dev Sanskriti Digvijay campaign initiated by the founder of All World Gayatri Pariwar, Pandit Shriram Sharma Acharya, after his physical departure, the founder of the Gayatri Pariwar, Mata Bhagwati Devi Sharma, launched the Dev Sanskriti Digvijay Ashwamedhik campaign following her Himalayan journey. The pre-preparation (Pra-Yaj) for organizing the Ashwamedh Yagya includes the formation of a large number of dedicated practitioners to support and participate in the event, the collection of water and soil from various sanctified pilgrimage sites, and raising awareness about the Yagya and inviting people to it. This was also done for the Ashwamedh Mahayagya in Jaipur. During the organization of the Ashwamedh Yagya (Yaj), various programs were conducted such as Yagya, rituals, discussion forums, etc., in which millions of people participated - thus imparting the knowledge of Dev Sanskriti to the masses. After the organization of the Ashwamedh Yagya (Anuyaj), a systematic plan was made, and the energy generated in this Yagya was channeled for the construction of individuals, society, and the nation. The first Ashwamedh Mahayagya conducted by the Gayatri Pariwar in Jaipur in November 1992 was executed as a powerful means to address various individual and global problems of the present time. Aiming at the emergence of divinity in humans and the reconstruction of the nation, this journey has conducted 47 Ashwamedh Yagyas by 2024.

Ashwamedh Yagya: In the Context of Laukik Sanskrit Literature

Sangeeta Kumari — 2024-05-21

Yagya is a recognized and ancient Vedic worship practice in India and is considered the father of Indian culture. Therefore, the concept of Yagya has been beautifully and sweetly expressed in both Vedic literature and Laukik Sanskrit literature.

In ancient times, ordinary Yagyas played an important role in internal refinement and self-purification, while Mahayagyas were conducted to purify social life. However, when the need arose for the complete reconstruction of the nation and the environment, the tradition of Ashwamedh Yagya began on a global scale.

Ashwamedh is a grand spiritual experiment that enhances the happiness, peace, and prosperity of the nation. According to Pt. Shriram Sharma Acharya, "'Ashwa' symbolizes the large-scale evils in society, and 'Medha' signifies the eradication of all evils and flaws from their roots. Ashwamedh Yagya is associated with the Gayatri mantra for ecological balance and the purification of the spiritual environment." According to the Taittiriya Brahmana, Ashwamedh Yagya also aids in nation-building.

An Unprecedented Effort After Two Thousand Years

Mata Bhagvati Devi (Editor) Sharma — 2024-05-21

From November 7-10, 1992, the first Ashwamedh Yagya under the Dev Sanskriti Digvijay Campaign of the All World Gayatri Pariwar was held in Jaipur, Rajasthan. During that period, the entire November 1992 issue of Akhand Jyoti magazine was dedicated to the 'Ashwamedh Yagya.' This special edition is a book in itself, which clarifies misconceptions from the medieval period based on scriptures and reveals the true purpose and objectives of the Ashwamedh Yagya. An article from this special edition, "An Unprecedented Effort After Two Thousand Years," is being reprinted here.

The rise of divinity in humans and the reconstruction of the nation is the core objective of Vedic culture, Indian culture, and Dev culture. This process is accomplished through a successful Ashwamedh. To realize the dream of Pt. Shriram Sharma Acharya, the founder of the All World Gayatri Pariwar, of the rise of divinity in humans, the founder of the Gayatri Pariwar, Mata Bhagwati Devi Sharma, under her guidance, initiated the Dev Sanskriti Digvijay Ashwamedhik Campaign and resolved to conduct 108 Ashwamedh Mahayagyas. Under this campaign, 47 Ashwamedhs have been completed so far.

According to historian Bronske, the Ashwamedh ritual was not a political conquest campaign but a cultural conquest campaign. The purpose of these great Yagyas was to awaken faith in national deities and life values, to teach ways of living. These efforts for cultural unity made the nation strong, capable, and steadfast at the political, geographical, and emotional levels. The Shatapatha Brahmana considers the nation and Ashwamedh to be inseparable.

In Indian history, many kings conducted Ashwamedh Yagyas to fulfill the above objectives. Along with the accounts of legendary kings like Rajarshi and the famous devotee Ambarish, Prithu, and others, Lord Rama, Lord Krishna, King Yudhishthira, and Janamejaya also conducted Ashwamedh Yagyas. After Janamejaya conducted the Ashwamedh, the tradition of Ashwamedh became disorganized. The consequences of this disorganization appeared as political disintegration, decline in prosperity, and deterioration of life values in the nation.

Understanding the seriousness of the situation, General Pushyamitra conducted the Ashwamedh ritual in 185 BC to reorganize the nation's strength. After Pushyamitra, India's strong position continued until Agnimitra and Vasumitra. Later, in the course of time, the links were scattered, which were reorganized through the Ashwamedh effort by Emperor Chandragupta I's son and the second emperor of the Gupta dynasty, Samudragupta. The subsequent Ashwamedhs conducted by later kings were mere symbolic acts. They lacked cultural splendor, emotional breadth, and the ability to impart life wisdom to the masses.

The current series of Ashwamedh Mahayagyas by the Gayatri Pariwar can be considered the first real and successful effort since Emperor Samudragupta. Through these Mahayagyas, not only will the historical events of ancient India be repeated, but their positive results will also manifest as the rise of Satyug (Golden Age), prosperity, expansion of knowledge and science, the emergence of a world nation, and the widespread realization of the idea of Vasudhaiva Kutumbakam (the world is one family).

Editorial : Vol 7 Issue 1

Editor — 2024-05-21

The Interdisciplinary Journal of Yagya Research (IJYR), published by Dev Sanskriti Vishwavidyalaya in Haridwar, India, serves as a vital platform for the dissemination and exchange of scholarly studies in the interdisciplinary fields related to Yagya research. Our mission is to advance scientific understanding through rigorous exploration and documentation of Yagya practices. Since its inception, IJYR has published six volumes, each significantly contributing to this niche but essential field. We are pleased to announce the release of Volume 7, Issue 1, marking another milestone in our academic journey.

The current issue focuses on the Ashwamedha Yagya, a historically and culturally significant ritual. Scholars have explored various facets of the Ashwamedha Yagya, including its historical context, ritualistic importance, and multifaceted societal impacts. This issue offers readers an in-depth understanding of the practice's relevance and implications.

The first research article by Sukhnand Singh and Deepak Kumar examines the accessibility and significance of Deep Yagya, as conceptualized by Rishi Pt. Shriram Sharma Acharyaji. The authors found that Deep Yagya requires less time, space, and resources, making it more feasible for all sections of society to participate. Their investigation reveals that the aim of Deep Yagya is to foster moral, intellectual, and social reform within the community. Through the symbolic use of lamps and incense sticks, this Yagya represents profound spiritual and psychological transformation, promoting the welfare of humanity.

In the second paper, Mamta Saxena reviews the archaeological evidence of Ashwamedha Yagya conducted by the Gupta dynasty through their coins and inscriptions. The investigation reveals that the Gupta dynasty performed more than three Ashwamedha Yagyas, with King Samudragupta conducting the first two and his descendants the subsequent ones.

The third paper by Sourabh Mishra investigates the first Ashwamedha Yagya conducted by Akhil Vishwa Gayatri Pariwar at Jaipur in 1992, after a 2000-year hiatus. Various programs, such as rituals, ceremonies, and symposiums, were conducted during the Yagya, imparting divine culture to millions of participants. A systematic plan was created to channel the energy generated by the Yagya towards individual, societal, and national development.

Sangeeta Kumari presents the fourth paper, examining the significance of the Ashwamedha Yagya within societal literature and cultural values. The author discovered that while ordinary Yagyas played a significant role in self-purification, Mahayagyas aimed to purify societal life. The Ashwamedha Yagya tradition commenced at a global level to address the necessity for the complete regeneration of the nation and the environment.

Finally, the issue includes a reprint of an article originally published in Akhand Jyoti in 1992, introduced during the Ashwamedha Yagya. This article highlights the importance of the Ashwamedha Yagya for Indian culture, sustainable environmental development, and its historical context, enriching the understanding of its value and significance.

We heartily congratulate and thank the reviewers and all the contributors. We invite scholars, practitioners, and enthusiasts to engage with the insights presented in this issue, fostering a deeper appreciation and knowledge of Yagya practices. We look forward to continuing our mission of promoting interdisciplinary research and contributing to the furtherance of science through the study of Yagya. We also thank all the readers and seek your feedback to make the journal a more effective vehicle in the field of Indigenous knowledge. Enjoy reading and enrich yourself.