All World
Gayatri Pariwar

In a praise of God (Yajna PuruÌa) it has been said: “Tvameka® SHarañya®" (you are the one and only Refuge for us), “Tvameka® Varenya®" (you are the one and only Choice for us). 

In the worship of Yajna, 'Swaha' is the mode of dedication and ‘Swadha’ is the mode of selection or adoption. There are three   interpretations of 'Swaha'-

(1) Su-suÌÚhu ah – su - ah; meaning - Good saying.

(2) Sva-vak-ah-iti - A sentence said with one's own voice or with one's assent.

(3) Sva-ahuta® - havirjuhoti va - To offer an oblation of havi (materials of yajna) or that of one's talents. 

The word 'Swaha' is uttered with every offering in the Yajna. The one who conducts Yajna keeps the emotions of the yajaks in accordance with the above rules, but the Yajna can not be said to be complete by this alone. The Yajna will be considered complete only when 'Swadha' is also utilized along with that. 

'Swadha' has also been interpreted in three ways - (1) to take a definite righteous path, (2) the act of eating cheerfully (3) the oblation offered to the manes (departed souls of ancestors) 

'Swadha nama¡' is extensively used in the obsequial rites in the honor of the deceased ancestors. This simply means that the manes should receive the offering cheerfully and get satisfied.

The scriptures advise that in the Yajna, Yajna–Bhagavana must get satisfied, all the invited gods must be satisfied and all the participating-specialists in the Yajna must also be satisfied. Without this, Yajna is not considered complete. This is called the usage of 'Swadha' in Yajna. 

In this context, Yajna -Bali (sacrifice in Yajna) and Devadkshiña are offered. In the context of Bali, it has already been explained earlier that its meaning cannot pertain to killing or any violence. The ritual of offering the   eatables/cereals, etc reverentially is called Bali. This¬ has been explained by giving the examples of Devabali, Gaubali, Kakabali, etc and Bali Vaishva Yajna. So in the Yajna, Yajna Purusha and all the invited gods are offered food to their satisfaction; this is called Bali. The Divine powers are also satisfied by expressing thankfulness to them on the completion of work. 

It is clearly written in the Yajna MimanÌa ¬ -

There are three kinds of Bali- Tantrika, Smartta, and Vaidika. Vaidika Bali is given by cooked 'maÌa’, that is cooked rice with horsebean.  For a cruel deity, the Bali should be given by Sindur (vermilion) and cooked rice with 'vataka' (vada). 

It is clear that the gods like only pure satvika eatables in their food. It must be mentioned here that satisfying the gods by offering food is also symbolic. In fact, all the eatables, or other things for that matter, have been given by them, so they do not really need them. However, by symbolically offering a portion of whatever is given to us, we express our thankfulness and gratitude to them. The offered articles are not used by the devotees but they are distributed with a spirit of benevolence. This act and spirit of benevolence and sharing definitely pleases the gods. 

A provision of Devadakshiña has been kept to please and satisfy the gods. The latter are pleased only when they see that the shraddha (faith) of the person, who is invoking them, is genuine. In the genuine shraddha, along with the respect, there is also a tendency to fo1low the revered deity. 

SHrimad Bhagvadgita says - Yoyacchraddha sa eva sa¡ - that is, one becomes according to the shraddha he has acquired. The true evidence of shraddha is provided by moulding oneself analogous to the revered. The gods can actually be pleased or satisfied only by providing the evidence of the truth of one’s shraddha. Thus, one should cultivate such resolves/virtues, which bring out the divinity within oneself. 

There are two ways to bring out the divinity: (1) reduce the evil tendencies and (2) increase the divine tendencies, in one's life style. 

Normally, every sensible person wants to get rid of disorders/perversions from within and he also wants to adopt the good tendencies. But today, there is so much pressure of evil tendencies that a normal person cannot resist it. Therefore, it is more fruitful to take a solemn vow of self- refinement, self-evolution and self- development under the protection of divine powers in the atmosphere of Yajna. 

The experiment of Ashvamedha is done to re-establish the divine culture in public life. With the same objective, the cooperation of divine powers and the —Ìis is sought. With their powers they create the favorable circumstances to shower the boons. But the question arises. Whom to give? Why to give? They will give for the well-defined genuine altruistic purposes and they will give to the deserving and dependable persons. The selfless motive of the Yajna is announced right at the beginning of the Yajna; the participating devotees perform Yajna with the same motive.

Now the question of reliability or authenticity arises, which is, of course, a personal matter. All the children- all the students - become eager to earn the prize. They also try to take the parents or the teacher into confidence. On such occasions, performance alone (and not the words) is considered as a touchstone. It is said - demonstrate and deserve.

In the context of Devadakshiña, too, the proof of one’s reliability is to be given to the divine powers. Determined vows, though small, are taken to move forward in the direction of divinity. The addictions, bad habits like laziness, rebuking others, etc are given up. Similarly, vows are taken to develop new virtues within oneself. Regular upasana (worship), regular study of sacred literature, and regularly spending of a portion of one's time, money and talents for the benefit of this world, are such injections which may be  compared with the mine of gems. The genuine declaration of resolves to follow these virtues comes under Devadakshiña. 

The process of Anuyaja starts after the completion of Yajna. In this process, the energy generated through Yajna is properly utilized. The Yajnas of Gayatri Mission are being performed with the aim of uprising of the divine culture and the unification of the RaÌtra. In this context, to inculcate in oneself the attributes of the divine culture and to inspire others to adopt the same may also be called such efforts which come under the category of Devadakshiña. 

The Ashvamedhas are going to generate immensely potent energy. The   persons who come forward for the determined application of this energy will get name, fame, health, prosperity, and good fortune, almost everything. Through these persons, this energy will get such gigantic tasks completed, which would otherwise seem impossible. 

As the energy of Yajna pervades in all directions, the sacrificial sentiments will grow in the minds of the public. The spiritually infused thoughts will be generated and the deeds pertaining to the spirit of Yajna shall be performed. This dedicated labour of determined people (the oath takers) will produce such a strong hurricane that it will disperse all the dark clouds of destruction. The rays of bright future will then be clearly visible.

It is hoped that in this experiment of bestowing name,¬ fame, good fortune on humanity, persons of refined sensitivity and commitment to deeper and higher values will associate themselves with this divinely guided Mission and earn the credit of contributing their mite towards the fulfillment of the historic event of ushering in of the Golden Era.