All World
Gayatri Pariwar

The description of the first yajna is found in 90th S¿kta (hymn) of 10th Mandal of —gveda and the 31st chapter of yajurveda. Being the deity of the first yajna, in the form of yajna, the Lord (Supreme Being) has also been called Yajna PuruÌa. Hymn 1 to 16 in the 31st chapter of yajurveda describe this sacrament and hence these hymns are called PuruÌa- Sukta.

In the first yajna, the same Yajna - PuruÌa (Parmatma) played the role of Yajnakarta (performer of yajna), yajnagni (oblatory fire), yajnahavi (articles for oblation), etc. That is why, it has been said – ‘Yajnen yajnam ayajant deva¡' - (Yajurveda-31/16) - that is - the Gods performed the yajna of yajna with yajna. 

Scriptures describe the creation of this world as follows. The Supreme Being saw that all the souls were inactive, so in order to make them active, He himself entered in them as vitality. Because of all-pervading nature of this power, this Absolute Being of vitality was called Ashva. This Supreme Being entered in each and every thing in the form of an oblation with the spirit of yajna. That is why this act was called 'medha'. This was the first Ashvamedha. The same spirit has been expressed in Yajurveda (31/15) as follows –

‘Deva yadyajna® tanvana abadhnan puruÌa® pashu®’ ı

That is - The yajna that was being expanded by Dev (the Supreme Being) bound Yajna PuruÌa himself in the form of ‘pashu’.

One of the meanings of ‘pashu’ is 'observer'. The Supreme Being is observing everyone. He envisioned the world and, in order to make it active, bound himself in the form of vitality with each and every element. The same vitality pervaded everywhere. Hence, according to 'Ashu Vyapnoti', He was called Ashva. As the oblation became one with oblatory fire, so also this vital energy / consciousness became one with all the elements of this world. This sacrificial action was called Medha. This act of transmitting the vitality to the world was called the first Ashvamedha performed by Prajapati.

If ‘medha’ is interpreted as a verb, it is - (me+dha) - held, or possessed by me. The Super-consciousness is pervading everywhere in the form of Ashva. When it is held by some material or a living being, that action is called 'medha'. The ‘medha’ power that is permeating the living beings may be called the manifestation of the same divine medhic process. Thus, this process of Ashvamedha became the sacrificial means for the manifestation of this world.

It has been said in PuruÌa S¿kta that this world is being managed by the Grace of the same Yajna PuruÌa –

That is - whatsoever has happened till now and whatsoever is going to happen in future, that is all due to the same PuruÌa. It is this PuruÌa who is the controller of immortality and it accompanies other doers.

This vitality radiating process of yajna was expanded further. Thus in the second step, Sun, Moon, etc, which can retain and radiate the divine consciousness, were born -

-Yajurveda        (31/12).

The Sun and the Moon were born from the eyes and the mind respectively of that Yajna PuruÌa.

Tasmadyajnat sarvahuta—ca¡ samani jajnire ı

-Yajurveda (31/7)

It was due to the same sarvahut yajna that —gveda, samaveda, etc were created. Thus the chain of creation kept on progressing further. The nature came into existence in the third step-  

That is - when the gods started yajna with the havi (articles for oblation) of that PuruÌa, the roles for the supply of ghee (milk fat), samidha (fuel) and haviÌyanna (grains for oblation) were played by spring, summer and winter seasons respectively in that yajna. As a result, ecological yajna, the creation and nourishment of living beings started on earth.

The fourth step is continuously going on earth –

That is - The PuruÌa, who had (performed) three steps in the urdhvaloka (upper cosmos) had one step here (on earth). This (process of yajna) is pervading all those who eat food (that is, animals, birds, etc) and those who do not (i.e. trees, vegetables, etc).

It is clear that the vital consciousness is continuously flowing in the nature. Its 'medha' is continuously going on in every element and every corner of this world. The latter is dependent only on this Ashvamedha, which is being performed in form of the cycle of the continuous flow of divine energy.

Savita has been considered as the prime source of vitality. It may be that the role of Savita is performed by some other celestial body in the Heaven and in the cosmos, but, on earth, the role of Savita is being played by 'Sun’, indeed. It is the Sun that is running the Ashvamedha of nature – 

                                                                                                                                       - SHatapatha (13/3/3/3)

That is - It is this Âditya (Sun) that is supreme; the same is Ashvamedha.

The fact that the Sun is sustaining life on earth, has been mentioned clearly in many scriptures– 

That is - certainly, Âditya (the Sun) as it shines bestows new consciousness to all (living beings); that is why it has been called the source of Praña (vitality).  

In hymn 1/19 of Aitareya Brahmaña, the above assumption has been supported by saying "Praño vai savita" (Savita is vitality, indeed).

Elsewhere it has been said -

Âdityo havai prana¡                      

      - PrashnopaniÌad   (1/5). 

That is - Âditya (the Sun) is certainly Praña.

In hymn 1/8 of PrashnopaniÌad, this fact has been clarified further -

That is - There is only one life-giver in this world and that is Sun. In terms of the vitality, there is no parallel in this world. The Praña that bestows life to the entire world emanates from the Sun and provides heat, light and energy to the entire universe and also completes the cycle of seasons.

As the Sun is radiating energy to this world, it has been called 'So ashvamedha¡’ - (the same is Ashvamedha). Further, there is also a provision of 'Savita Sadhana’ (worship of the Sun) and offering oblations to Savita in Ashvamedha yajna. In this context, the hymns of SHatapatha Brahmana are quoted as follows.

"Now the oblation is offered to Savita- To Savita-PraSavita. Savita inspires. Hence Oh Savita! Inspire me in this yajna please".

-(13/4/2/9)

"Now the second oblation is offered to Savita- Asavita. Savita is Asavita. Hence Oh Savita! Inspire me in this yajna please".

- (13/4/2/12)

"Now the third oblation is offered to Savita- which reveals truth. This Savita is 'Satya – prasava’ (revelator of truth). Please inspire me by the power of Satya-prasava, in this yajna." 

It becomes clear from the abovementioned discussion that Ashvamedha has been essentially a process of expansion and progressive activation of Praña. Only Sun is the source of vital energy in this universe. Hence, in the Ashvamedha yajnas performed for the benefit of RaÌtra, the worship of Savita and offering of oblations to him are given top-priority.

Savita and Gayatri

It is well known that the deity of Gayatrº Mahamantra is Savita. It is the Gayatrº Sadhana that has been prescribed by scriptures for specific invocation of the power of Savita. If the Sun is considered Praña, then Gayatrº is divine Praña Vidya (the science of awakening the vital energy) which protects ' Praña.’ According to the scriptures, Gayatrº and Savita complement each other.

This is called Gayatrº because it protects ‘gaya’, which means Praña (vitality). It protects Prañas. The Savitrº that is imparted by Âcarya is nothing but the same Gayatrº. It protects the Praña of that person who is initiated into this Vidya (knowledge). 

There is a famous prayer of Gayatrº Vidya in Atharvaveda -. ‘Stuta maya varda, Vedamata pracodayantam........... ’ (19/71/1). Herein it has been said to inspire towards righteousness. Savita has also been called Prasavita- one who inspires - procreator. The adjectives used for Savita and Gayatrº are synonymous.

In the same mantra (hymn) of Atharvaveda, Gayatri has been hailed as the bestower of Brahmavarcas (divine splendour). SHatapatha Brahmaña has called Sun too as Brahmavarcas -

- This Sun moves alone. It is 'Brahmavarcas.’

From the above evidences, it becomes clear that Prajapati performed Ashvamedha primarily as a process of infusing Praña. The Sun radiates Praña to the world and Gayatrº, too, is ' Praña Vidya’.

Similarly, in different hymns of 13th section of SHatapatha Brahmaña (whose reference has already been given earlier), Ashvamedha and Sun, both have been called   Brahmavarcas. Gayatrº Mahavidya also bestows Brahmavarcas.

This is the reason, why it is essential to give special importance to the worship of Sun and Gayatrº, when the Ashvamedha yajna is performed for the unification and upliftment of the RaÌtra. In the present series of Ashvamedha, the masses are being inspired to worship Gayatrº, according to their capacity, through the door-to-door contact across the country. As a consequence of these Ashvamedha yajnas, being performed as part of Dev Sanskriti Digvijay Abhiyan, crores of people are taking up Gayatrº Sadhana, in order to prepare the background for the descent of divine consciousness.