1

Fire Sacrifices

by Jagannatha Tirtha das

Since the days of our forebears fire has been a medium to reach the "gods".
.

In various cultures all over the world the Fire Ritual has enabled man to focus
his attention by the performance of ritualistic ceremonials to approach and make
requests of God.
...
In many people who perform these rituals, even for the first time get a distinct
feeling thast they have indeed performed them before, that it is natural to the
soul and pleasing.
.
These rituals ancient as they are, are not designed to artifially take one back
into the past. Instead what is happening is a linking of the present to an
eternal realm through symbolic gesture and intent. In other words the ritual is
a mere vehicle to carry our message or desire to the Supreme Lord the rightful
proprioter of all sacrifice. In this way the intent is more important than the
ritual itself.
.
In India today the Diwali festival - Festival of Light is celebrated with great
pomp throughout the length and breadth of the country. On the Darkmoon night (
Amavasya ) in the wintery month of Kartik (October-november - northern
hemisphere) everyone comes together to celebrate a multitude of local tradition
( gauna ), national New Year's Festivities, and religious devotion of when Lord
Rama returned from Lankha to Ayodhya to end the khandhas of the classic
Ramayana. All the people were so pleased to see Rama return from exile, that on
this dark-moon night everyone welcomed Him with burning torches and lamps out of
devotion. So to this day the residents of Bharat at home or away honour this
rite.
.
(Diwali Festival 10th October. 1968, p.549., Letter from Srila Prabhupada to
Hamsadutta dasa written from Seattle., Vol 1.) "Diwali ceremony can be observed
in the temple by illuminating 100's of candles, indifferent parts of the temple,
and offering a special Prasad to the Deity. This ceremony was observed by the
inhabitants of Ayodhya, the Kingdom of Lord Ramachandra, while Lord Ramachandra
was out of His Kingdom due to His 14 years banishment by the order of His
father. His younger step-brother Bharat, took charge f the Kingdom and the day
on which Lord Ramachandra took back the charge again from Hisbrother, and seated
on the throne, this is observed as Diwali, and Deepabali. Deepabali means the
same thing - Deepa means candles, and bali means numerous. When numerous candles
are lighted it is called Deepabali. In India, this Deepavali function is
celebrated in a special auspicious occassion. This Deepabali function can be
observed on 21st October 1968, and Prasad can be distributed on 22nd October,
during daytime, which is known as Govardhan Puja and Annakuta Ceremony. In
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India, in all Vaishnava temples, this ceremony is observed and 100's of people
are given prasadam according to the capacity of the temple. So I understand that
last year the Deepabali ceremony was held in the temple, and there was
collection of $130.00. So you can do the needful."
Today similar devotion is experienced in every home, and temple at that time of
year.

The Fire Sacrifice or Yajna ( Homan ) is yet another symbolic medium through
which men of devotion and purpose make their expresionism felt, and direct their
devotions to God.

.
Homa or offering of oblations into fire is characterisitc of the vedic rituals.
It is the vedic method of worshipping Vishnu. The Lord is worshipped by
offering ghee, grains, flowers, spices and fruits into fire, which acts as the
mouth or consuming agent which carries the offering to Vishnu. The offering is
accompanied by Vedic mantras which address the Lord in a specific form and carry
a specific request.
..
A Fire Yajna by HH Jayapataka Swami in Brisbane, Australia
The main difference between a sanga or gathering and a ritual is the fact that
rituals follow a set methodology to attain a set goal, and goes beyond a sharing
of ideas or activity. Rites create a sacred space where the place becomes a
catalyst to invoke personal transformations, by invoking the presence of the
Lord. Furthermore a sacred ritual follows a set series of steps that
distinguises it from other gathering. Usually the steps are coming down from
guru to disciple with sometimes an added flavour of local traditions. Following
the method of the previous sadhakas/adherants in an approved line of teaching
and practice enables one to activate the energy of the Yajnapati safely.
.
After examining many different schools of ritualists (Vedic - smarta,
Pancharatrik, Vaman, Tantrik, Pagan - Druid, Wiccan, Christian, Maori, etc.)
I've concluded that the methodology is very much the same or similar, even
though practices or aims may be slightly different. Another thing I noted was
that within the structures of the system, there was/is a great deal of
flexibility to allow for self expression and creative personal visualisation.
.
Such rituals are powerful because they involve the totality of your being. Prior
to the ritual so many things/items have to be procured to offer. During the
ritual you not only operate with your conscious mind by accepting the
organisation presentation of the ceremonial, the declaration/sankalpam, but it
also determines one's intent, and carries that deep into the core of one's being
past the discriminative mind into the realm some call the sub-conscious which is
linked with its Lord Paramatma - the Supersoul.
.
The way one thinks and acts in a ritual such as we are presenting imprints deep
into the Atma to create habitual paterns much like autoresponse mechanisms.
Through association and memory (which is likened to an extension of the
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association) one repeatedly imprints on one until one becomes of fixed

conclusion that the practices work. After such conviction is fixed one can
easily discriminate between matter and spirit and take the benefit and
benediction of the spirit.
.
These repartitions then become habitual, the practices of which become known as
behaviour, that establish/re-establish our character. Therefore such rituals are
not only fruit giving, but thereputic in all regards, when practiced properly.
.
The sub-conscious being may or may not know what all of the symbology means,
even though I generally take time to make the yajuman as comfortable with it all
as possible. For symbology is empowered with subtle communicative images that
external bodily felt experiences and emotions often do not pick up on.
.
Srila Baladev Vidyabhushana confirms this in his Govinda Bhasya as follows:
"As for the various fruitive results, such as the attainment of rain, a son, or
residing in a celestial material planet, that are offered to the followers of
the karma-kanda rituals in the Vedas. These benefits are offered to attract the
minds of ordinary men. When ordinary men see that these material benefits are
actually attained by performing Vedic rituals, they become attracted to study
the Vedas. By studying the Vedas they become able to discriminate between what
is temporary and what is eternal. In this way they gradually become averse to
the temporary things of this world and they come to hanker after Brahman. In
this way it may be understood that all the parts of the Vedas describe the
Supreme Personality of Godhead.
Vedic rituals bring material benefits as a result only when the performer of
the ritual is filled with material desire. If the performer is materially
desireless, then he does not gain a material result, but rather the result he
obtains is purification of the heart and the manifestation of spiritual
knowledge. Therefore the meaning of the verse 'tam etam vedanuvacanena brahman
vividisanti', 'brahmanas study the Veda to understand the Supreme Personality of
Godhead'(Brhad Aranyaka Upanishad 4:4:22.) is that in the Vedic rituals when one
is required to worship a particular deva, one does so as a limb or
representative of the Supreme Personality of Godhead, and thus by worshipping
them one is actually worshiping the Supreme Lord, the result being that one
gradually becomes pure in heart and awake with spiritual knowledge."(Baladev
Vidyabhushana. Govinda Bhasya commentary on Vedanta Sutra 1:4:4. Adhkarana sutra
4.)
.
Personaly i'm more inclined toward the rhyme and intent of the presentation of
the meanings of the mantras than just repitition of endless Vedic mantras or
incantations. My purpose is to capture the emotion behind the ceremony, the
intent - that which we are philosophically transforning into a symbolic
practice.
.
No matter how powerful the mantra, if one doesn't either understand it, or
recites it without attention, one will not gain the full benefit of the
excersise. The mantra may still get through if it is understood through clear
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explaination.
.
The exception to this rule is the great mantra for deliverance, the Hare Krsna
maha mantra. Therefore we follow the instructions of the great spiritual
teachers and practioners of yore and include this mantra in the beginning,
middle and end of the ceremonies. But even with this mantra it is highly
recommended that one chant it like a baby crying for its mother - with
desperation and great attention to receive it. Thus knowing that the process or
the mantra is the only solace for the achievement of your goal.
.
Let us look at some of the functionary symbology through implements used in our
rites of passage.
.
Mandapa - Shala - House:
This is the place where the fire pit should be situated and where the ceremonies
will take place. It should be free of impurities and cleansed with cow dung and
water, covered with a canopy; and decorated with leaves of auspicious trees (
such as mango ), with banana trunks, garlands, water pots in the eight
directions, flags, and designs on the floor. It represents to focal point, the
home, the temple, etc.
.
The Kunda - Sacrificial Hearth:
The fire is generally established in a square pit measuring one hasta and one
musti on each side. The pit may be surrounded by one or three stepped walls.
It should be situated in a place which is free from hair, bones or any impure
item. If a kunda cannot be constructed one can perform the homa on an area of
sand of the same dimensions (sthandila). The kund or pith (pit) is also
sometimes refered to as the Vedi - altar.
According to the kind of sacrifice that one is performing the shape of the
sthandila (area of the vedi) may differ:
.
SQUARE ALL PURPOSES.
5 - SIDED FOR CONTROLLING YAKSAS AND WANTEN WOMEN.
6 - SIDED IMMOBILIZING AN ENEMY - ISTAMBHAN.
7 - SIDED TO CREATE DELLUSION - UCHCHATAN.
8 - SIDED FOR KILLING - MARAN.
9 - SIDED CAUSING DIFFERENCES IN A PARTY - VIDWESHAN.
10 - SIDED WORSHIPPING THE FORE FATHERS.
11 - SIDED TO APPROACH BRAHMA OR THE DEVAS.
12 - SIDED TO ATTAIN THE DARSHAN OF SRI HARI.
.
LOTUS FOR NOURISHMENT ( CHID IN THE WOMB ETC.).
HEART TO OBTAIN A VIRGIN - MOHAN / VASHI KARAN.
TRIANGULAR TO LAY UP TREASURE AND KILLING.
SEMI CIRCLE RUINATION OF AN ENEMY - UCHCHATAN.
ROUND TO ATTAIN PEACE - SHANTI.
.
KARMANAS - Activities mentioned in the Vedic literatures.
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.
1/. SHANTI - PERFORMED WITHOUT DESIRE FOR FRUITIVE GAINS.
THAT FREE ONE FROM FEAR, ILLUSION, WORLDLY TROUBLE, DISEASE.
2/. ISTAMBHAN - STOPS THE MOVEMENTS OF AN ENEMY, OR ANY OBJECTS,
PARALYZING, ETC.
3/. MOHAN - MESMERISM / HYPNOTISM, USED TO ATTRACT A WOMAN , ANIMAL,ETC.
4/. UCHCHATAN - CREATES UNCERTAINTY, DOUBT, FEAR, DELLUSION, IN A PARTY.
5/. VASHI KARAN - MANTRA USED TO CONTROL SOMEONE.
6/. AKARSHAN - MANTRAS TO ATTRACT SOMEONE LIVING AT DISTANT PLACES.
7/. JRAMBHAN - TO CHANGE SOMEONES BEHAVIOURAL PATTERNS.
8/. MARAN - TO BRING ABOUT THE DEATH OF ANOTHER.
9/. VIDWESHAN - CREATES ANGER, HATRED, FIGHTING, JEALOUSY, DISAGEEMENTS,
AN
OR AGRESSION IN TWO PARTIES.
10/. PUSHTI - TO INCREASE ONES OWN, OR ANOTHERS WEALTH, NAME, FAME,
GOODWILL, SOCIAL STATUS, OR POWER, PAUSTIKA.
11/. RASAYAN -TO MAKE POTIONS, AND MEDICINES IN THE TANTRIC METHODOLOGY.
12/. KAVACHAS - THE MAKING OF MYSTIC SHEILDS AND ARMOUR. SOMETIMES MADE
OF COMBINATIONS OF METALS, SILKEN THREADS, AND OTHER ITEMS.
13/. INDERJAL- TO DEAL WITH CORRUPT PRACTICES BY WORSHIPPING LORD INDRA.
14/. PATT - YANTRAS THAT ARE WRITTEN ON CLOTH AND ARE THEN WORN AT A
PRESCRIBED TIME TO ACHEIVE A SAID PURPOSE.
15/. LAPEN - VARIOUS KINDS OF TILAKS THAT ARE WORN TO GAIN SOMETHING.
16/. ANJAN - SPECIAL CORRILIUM PLACED ON THE EYES, AFTER PURIFYING THEM.
17/. PICHCHHAK- THIS IS THE PROCESS OF EXORCISM FOR VARIOUS PURPOSES.
THIS INCLUDES DISEASES. SOME OF THE METHODS INCLUDE GIVING A PUFF,
BLOWING ON A VICTIM, SPRINKLING WATER, TO PUT ASH ON THE BODY.
18/. FIXING NAILS - TO PROTECT FROM BEING TEASED BY PREETS.
.
DIRECTIONS OF KUNDAS.
NORTH - GENERAL
NORTH EAST - FOR PERFECTION (SIDDHI).
EAST - FOR RESTRAINING ENEMIES.
SOUTH - PEACE.
SOUTH WEST - DESTRUCTION OF ENEMIES, AND FOR MAGIC.
WEST - REMOVAL OF OBSTACLES, AND PREVENTION OF UNTIMELY DEATH.
.
TANTRIC.
EAST SHANTI - NAME AND FAME.
SOUTH EAST SHANTI - PEACE AND PROSPERITY.
SOUTH MARAN - DEATH.
SOUTH WEST UCHCHATAN KARMA - CAUSING TO FIGHT.
WEST PUSHTI - WEALTH.
NORTH WEST ISTAMBAN - PARALYZING.
NORTH SHANTI - SPIRITUAL GROWTH.
NORTH EAST MOHAN - ATTRACTION.
Measurement:
The measurements of the kunda and other items of the sacrifice are determined by
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the body of the performer of the sacrifice, or the person on whose behalf a
priest is performing the sacrifice (the yajamana). The following are some
common measurement terms:
.
hasta: the length from the elbow to the tip of the middle finger
aratni: distance from the elbow to the tip of the little finger
pradesa: distance from the tip of the thumb to tip of the outstreched forefinger

angula: breadth of the base of the thumb

musti: size of the fist.
.
In more matriarchial circles it is identified that the form of the kund, vedi,
or sthandila is actually like a female entity laying on her back, and she
receives the offering seated in her mid region (womb) through the entrance or
yoni. Thus generally there is the mark of, or symbol of yoni placed in front of
the offering hotri/priest through which he (the sadhaka) approaches the the
shaktiman (object of focus or worship - Vishnu) through the shakti (energy).
.
Wood:
One should use wood from trees such as mango, banyan, vilva, sami, palasa,
balkula, pippal, and champaka. One should not use wet wood, wood produced in a
dirty place or wood contaminated by impure items, wood eaten by worms, wood with
sour sap or with thorns. The wood should be cut to the size of the kunda and to
pradesa lengths (the span of a man's tip of thumb to tip of longest finger -
about eight inches).
.
DRAVYA and the EFFECT sought. There are numerous dravyas that are offered into
the fire. Some are mentioned here, some are more symbolic than tantric and are
not. For example bananas are often offered into the fire, which are said to
represent sacrifice of one's self. The skin representing our skin, the inside
representing us, the soul. Also as they are a valued food and usually available
in quantity they also represent wealth. Red flowers such as the Hibiscus are a
symbolic representation or substitute for flesh, which is never offered into the
fire. Other things are mentioned below:
.
AROMATICS HEALTH
CURDS STRENGTH
MILK PURITY OR A SON
DURVA LONGEVITY
LOTUS STALKS LONGEVITY
GHEE HEALTHY OFFSPRING
WHITE LOTUSES SPIRITUAL WEALTH
RED LOTUSES MATERIAL PROSPERITY
LOTUS+BILVA TWIGS KNOWLEDGE
COW DUNG INCREASE IN COWS
PUFFED RICE ALL DESIRES
LEMON FLOWERS GOLD
SESAME SEEDS PEACE AND POPULARITY
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LOTUS SEEDS WEALTH

AMALAKA+GUGGULAM HEALTH
BARLEY FULFILLMENT OF SENSUAL DESIRES
.
Amount of dravyas:--
All fruits and flowers are offered unbroken.
Sesame seeds are offered between the two middle fingers and the thumb, mrga
mudra.
Payasam, milk, curds, the measure of an oyster shell.
Cooked rice - caru, half a mouth full.
Raw grains, one handfull.
Lala and sali, the amount on the tips of fingers.
Roots and tubers, cut into thirds.
Guggulam, pieces the size of a plum.
Durva, pradesh lenghts (4 - 8 inches ), and pinjalis, two pieces bound by a
third.
Source of Fire:
The fire used in the kunda may come from a brahmana's house, or may be generated
by striking stones or by using the arani. The fire may be placed on a bell
metal or an pure plate; small pieces of wood and camphor should be added and the
fire should then be placed in the kunda.
.
Limbs of the Fire:
While the fire itself is said to represent Vishnu, through His priestly
ambassador Agni. It is said the wood is/are the ears of the fire; the smoke
is/are the nostrils; the meager flames are the eyes; the coals are His head; the
full flames are His tongue. Therefore shastra highly recommends that one should
make offerings to the tongue of the fire. That means one should offer oblations
into a fully blazing fire.
.
Names of the Fire:
During the kusandika rites for different samskaras different forms of the Lord
are called into the fire:
.
vivaha: yojaka
caturthi homa: sikhi
pumsavana: candra
simantonnayana: mangala
sosyanti homa: mangala
nama karana: parthiva
pausti karma; balada
anna prasana: suci
cuda karana: satya
upanayanama: samudbhava
samavartana: tejah
dhrti homa: dhrti
udicya karma: vidhu
.
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There are also sacrifies and specific fires for garbhadhana and jata karma but
homa for these rites are not described in Sat Kriya Sara Dipika.
.
Mantras - incantations:
In vaidika ceremonies, and in daily activities of the followers of the vedas,
every act is sanctified by a vedic mantra, which is found in vedic hymns or the
ceremonial manuals attached to them. Some of the mantras have a direct meaning
with a direct significance for the actions in the samskaras, while others are
selected simply on the basis of a word in the mantra which corresponds to the
object or action in question, in which case the meaning in the original oontext
may be altered to fit the situation.
.
Families traditionally perform the samskaras and pujas according to one of the
vedas: rg, yajur or sama, their Veda saka. The general procedures of the
samskasras are similar but the mantras differ with whatever veda is adopted.
The Sat Kriya Sara Dipika follows the mantras used in the Gobhila Grhya Sutra,
which belongs to the sama veda. The adhivasa mantras belong to the yajur veda
however. Genrally whatever mantras are to be used will be announced prior to
their use, i.e. Purusha sukta - Krishna yajurved.
.
When uttering any vedic mantra, as a rule one should first identify it by the
rshi who preserved it, by the chandah (metre), by the deity being invoked in
the mantra, and by the present function of the mantra. The purpose of this
system is to guarantee that one understands the meaning, function, heritage and
correct intonation of the mantra. As this would have doubled the length of
this compilation these words have been omitted in the present edition. The
meanings of the important mantras have been given however.
With some mantras they have been locked - sealed by the rishi and thus need to
have samput performed to unlock them first prior to use. Once one has unlocked
then it may require further recitation of the mantra to perfect its chanting
prior to use.
.
Yajumana:
In the case of the wedding, the groom; in the case of other samskaras concerning
the wife, the husband: and in the case of those concerning the child, the
father, should perform the rites. However if he is unable to do this, he may
invite a vaishnava brahmana priest or purohit (like our humble selves) to
perform or guide the rites on his behalf. The father or husband is then called
the yajumana (beneficiary or sponsor). In a larger or instiutional environment
he may be called the pratiprathastri - or one who requires the services
performed.
.
Kusandika and Udicya Karma:
Kusandika rites are the preparatory activities and Udicya Karma includes all of
the concluding activities of the homa. As they are the same for all samskara
homas (except for the name of the fire) they are writeen out once only.
Danam - the giving of sacrificial charity:
After the ceremony is finished according to Vedic ritual the brahamans must be
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satisfied by gifts and prasadam.

.
"In all the different occasions of samskaras, especially during the time of
birth, marriage and death, wealth is distributed to the brahmanas because the
brahmanas give the highest quality of service in regard to the prime necessity
of human kind."(Srimad Bhagavatam 1:12:14.)
.
"According to the Vedic system, after the sacrificial ceremony the brahmanas are
invited to eat the remnants of the offered food. When the brahmanas eat the
food, it is to be considered directly eaten by the Supreme Lord. Thus no one can
be compared to qualified brahmanas."( Srimad Bhagavatam 5:5:23.)

These fire ceremonies are also performed in the Christian tradion amongst the
older sects and cults:
Holding torches and candles in their hands and with voices and feelings of
devotion, together we raise a symbol to the living Christian God-the Holy
Trinity, the Father (God) and the Son (guru - spritual preceptor) and the Holy
Spirit (Paramatman - the Supersoul or Cosmic Force), - as He appeared at the
moment of the Baptism of Jesus Christ, as He has been determined by the Church
in the Creed, as He is accepted by every believing Christian, as the living God,
the God Who harkens to the faithful's voices, the God Whom we beseech to accept
us in communion, Whom we hope to have as our Companion, Who is our Comforter,
Who is the Alpha and Omega of our Faith. To Him,love (and for some fear and
reverance), we dedicate each day.
.
"We hold torches as those brethren and martyrs of the early Christian centuries,
a great many, of whom
became torches themselves rather than deny Christ. We hold candles, and our
hearts burn as the hearts of
those two blessed persons who walked with the risen Christ to Emmaus. Yes, it is
the 'Feast of Lights',
the lights which illuminate our conscience and our Christian way of life."(Rev.
George Mastrantonis. THE FEAST OF EPIPHANY: THE FEAST OF LIGHTS© 1990-1996 Greek
Orthodox Archdiocese of America )

Similarly the ancient Druids (a word originating from the term Dravids -
meaning/infering their coming from South India) in what later became known as
Pagan rituals used fire, fire altars, etc., as a medium to propitiate God.
.
If you have ever lit a candle for a prayer or wish, be it in a church or the
privacy of your home, you will be aware of the magic and wonder of candle
burning, lamp burning, and sacrifice through the medium of fire is so special.
Once the candle/ghee or camphor lamp is lit an immediate sense of peace, hope
and comfort is experienced. Its bright light awakens one's "inner light" and the
darkness of our problems and doubts is less menacing, if only for a few moments.
Even the candle lit only for decorative purposes, such as evening dinner, exerts
a comforting, romantic feeling.
 10

.
swa prakaso maha tejah sarvatas timirapahah
sa bahyabhyantar jyotir dipo 'yam pratigrhyatam
.
Understanding that the flame does have such tejas - power, that shines forth in
all directions to purify us, we offer that best of flames to You.
Thus praying we offer lamps to the Lord of all sacrifice with the following
prayer.
esha dipa (lamps) om yajnesvaraya yajna sambhavaya yajna pataye govindaya namo
namah samarpayami
The origins of such candle burning are lost in the mists of antiquity. There are
records of the practice in every ancient civilisation. Before candles themselves
were "invented" primitive or aboriginal, indigenous men lit fires for
protection, comfort and warmth. Formerly flames were offered in Indian temples
that were made of kusha grass soaked in ghee (clarified butter). The controlled
flame is a pleasing, soothing sight, be it primitive man's bonfires or the small
flames of a modern gas appliance. Controlled fire strikes a deep cord within us
because the fire element itself has always symbolised warm emotional,
brightness, newness, joy. If a simple flame can wield such a potent
psychological/magical effect on us on an unconscious level, think what it could
do for us when we consciously control its effects as in these rites. Consciously
controlled it is not only soothing and inspiring, but something much greater.
This we shall presently see.
.
Such reverance is given to the flame in the sanskrit language of India, that the
following caution is added:
.
dattva dipo na hartavyas tena karmavijanata

nirvapanam ca dipasya himsanam ca

vigarhitam
yah kuryad dhimsanam tena karmana
puspiteksanah
dipaharta bhaved andhah kano nirvana krd
bhavet
"After having offered a lamp to the deity one should not take it away,
should not extinguish it, nor let it die from lack of ghee. One who lets the
ghee exhaust itself will be afflicted with eye disease, one who takes away a
lamp will become blind and one who extinghuishes the lamp will become blind in
one eye."( Visnu Dharmottara )
Such is the emphasis on its sacridity, and purificatory potency, that it not be
wasted or neglected.
Such rituals even in this age are for everyone:
From time immemorial priests, saints, occultists and soothsayers, have burnt
candles and lamps to make wishes come true. Burning candles for this purpose is
a cornerstone of practice in both religious establishments such as the Catholic,
Greek and Russian churches, and the "dis-established" religions of witchcraft
and paganism. Ironically, Roman Catholics and Pagan/Witchcraft/Tantrik religious
 11

practices in general originate from the same sources. Ironically much of what
they criticise their opponent for they themselves do in similar ritualistic
symbology. This, in fact, is one of the major points of criticism by opponents
of both Catholicism and Witchcraft. Whilst most Roman Catholics throw their
hands up in horror at even the remotest suggestion that their church is founded
on "Paganism", "anti-Catholics"(i.e. Protestant extremists) can point, quite
rightly, to a long list of similar belies and practices of Roman Catholicism to
those of Paganism/Witchcraft. All of which is extremely odd and paradoxical
indeed when one considers the Catholic Church's notorious history of the
persecution and butchery of witches !
.
However, we are not here to become involved in a theological debate, and we
imply no criticism of Catholicism for perpetuating religious ideas that are
basically Pagan in concept. We wish merely to convey the thought that candle
burning itself is a universal spiritual practice. This is because we Vaidiks
celebrate the older fact that both have their origins and influences from our
much older Vaidik culture, in the Vaidik World Heritage.
Because this outline is written for everyone who is a Jiva soul (and that's all
of us), and being sympathetic to occult philosophies should not make the reader
alienated from its instruction and purpose. Those of traditional religious
persuasion (be you Hindu, Christian Buddhist or Moslem, etc.) are not being
asked to compromise their beliefs. Enrich their beliefs perhaps yes, but not to
compromise them.
.
Critics of Christian churches that endorse candle burning, and the use of fire
say that the pagan peoples of the ancient world also did the same thing:
paganism and sorcery go hand in hand, these critics say, and are therefore "of
the Devil". Anything that steps outside of these critics rigid interpretation is
under "the sway of Satan". Hence the rather strange and quite widespread belief
that innocuous practices such as fortune telling, reading the stars, are
considered "evil". Of course, the Catholic church doesn't endorse fortune
telling or astrology, but its many ritualistic practices and beliefs in a
hierarchy of saints and angels, resembles closely the paganistic religious
structure of the pre-Christian era.
.
In this day since the stamping out of the Wtchcraft act many activites that were
formerly used prior to Christianity, and by many of the Christian monks and
priests before they threw out the baby with the bath water in a quest to control
through the church, are now coming back. I have personally seen Nuns who
practice Astrology, as did Saint Augustine, and incorporate their science into
their lifestyle and beliefs, making them more wholistic than ever. Alchemists
too are again accepted, and many naturpaths and Reiki healers have adopted
functionary healing practices from them.
.
Modern day Hinduism like Paganism and Witchcraft, on the other hand, are
undesirably closely linked and are often one and the same thing. The deities and
rituals of modern day witchcraft are very close in kind to the religious cults
that preceded Christianity. Thus bringing the truth home, that Christianity is
 12

but one way, in the the many mansions of our Father's house, but one path to
approach the Lord, although we all accept that, there is only one way, and one
light - God. Yet depending on where He appeared and at what time and place He
gave slightly different instructions for the residents thereof, knowing their
psychophysio make up
.
The fact is that the desire to burn "candles" to fulfil wishes is a universal
need that crosses all religious barriers, not counting extremist sects, of
course. Candle and lamp burning is magic in its simplest form. Light a candle
and make a wish and you will see for yourself.
..
In this web-page I trust that you will discover the private and personal joy of
expressing wishes in this way. Whatever your problem or desire, or if you have
no desire, you will find immediate consolation when you light a candle and offer
it to the Lord.
.
The Modus Operandi Of Candle Burning and Lamp Offering.
Whilst candle burning exerts an undeniable psychological effect, its magical
effect is often much greater. By the term "magical" we mean the occurrence of
phenomena and events that have no "rational" or "logical" explanation.
Candles/flames when burnt on a regular basis and with a definite objective in
mind, become not only instruments of psychological and emotional comfort, but
also powerful aids to near magical manifestation.
.
We are speaking here of magical manifestations on a practical, mundane level;
not the magical phenomena of spirit appearances, etc. Rather we are referring to
the solution of insoluble problems, the attainment of ambitious goals, the
fulfilment of wishes - all of which is "magical" if materialisation of these
things cannot be achieved in the normal course of personal endeavour and
application.
.
To achieve such magical answers to personal wishes and problems it is necessary
for one to adhere to certain essential requirements, sadhana. A haphazard
programme of "burning the occasional candle" with no real objective in mind will
not achieve much. Candle / lamp burning should be a serious and calculated
business.
.
The modus operandi of successful candle burning is based on three fundamental
precepts:
(i) The candle burner should know exactly and precisely what he wants to achieve
in the offering.
(ii) The candle, being pure in nature, purified by mantra, and thus impressed by
the devotee's desire, becomes a receptacle of the attainment of that desire.
(iii) The gradual conversion of the candle / flame into the element of fire is
symbolically an alchemical transference from matter to spirit.
.
The sadhaka's desire, in effect, is transmitted from his or her own
consciousness into or toward the Supreme consciousness (Supreme spirit,
 13

Universal consciousness, God) via the medium of the candle. Much in the same way
that the mouse or keyboard on a computer allows us access to the database found
on the hidden hard drive.
.
The mood in which it is offered, the devotion with which everything is prepared
is felt and appreciated by the Supreme sentient being, and thus reciprical
effects are returned. The candle, flame, lame or fire is therefore your link
through ritualisitc performance (tantra) with the Universal Lord Who is the
source of all knowledge, all satisfaction, happiness and all "miracles" that we
seek.
.
We shall now proceed to see how to use this transcendentally scientific
"alchemical process" to its best effect.
.
But first you need to contact me so that we can see what it is that you would
like to do. After all we cannot begin something as powerful as this with no, or
only vague directive in mind.
.
Your mind should also be firmly fixed on the purpose for which you want to
perform sacrifice, if your mind is on something else the chances of obtaining
success from your endeavours are considerably reduced. Furthermore such
inattentiveness is paramount to offensiveness, and thus if one intends to
perform sacrifice as it is strongly suggested we do, then we need to do it
properly, with attention.
..
yajïärthät karmaëo ’nyatra
loko ’yaà karma-bandhanaù
tad-arthaà karma kaunteya
mukta-saìgaù samäcara
"Activity or work(s) done as a sacrifice for Viñëu has to be performed,
otherwise work causes bondage in this material world. Therefore, O son of Kunté,
perform your prescribed duties for His satisfaction, and in that way you will
always remain free from bondage."(Bhagavad Gita 3:9.)
.
saha-yajïäù prajäù såñövä
puroväca prajäpatiù
anena prasaviñyadhvam
eña vo ’stv iñöa-käma-dhuk
.
'In the beginning of creation, the Lord of all creatures sent forth generations
of men and demigods (departmental administrative heads of universal affairs -
devas), along with sacrifices for Viñëu, and blessed them by saying, “Be thou
happy by this yajïa [sacrifice] because its performance will bestow upon you
everything desirable for living happily and achieving liberation.” '(Bhagavad
Gita 3:10.)
.
Prayers to the Lord of yajna / sacrific is also advised:
.
 14

yajna vidha maha vidya

guhya vidya ca sobhane
atma vidya ca devi tvam
vimukti phala dayani
.
"You are the knowledge of sacrifice, the worship of the universal form, and the
occult sciences, O beauteous one. You are the knowledge of Brahman, O goddess,
and the bestower of the fruit of liberation."(Vishnu Puran VII.9.120.)
.
There is a taratamya of heirachial establishment that is structured around the
service of the Lord, and our interaction with Him. His ambassadors, and
representatives await our approach. Recognising that fact we address them
accordingly and invite them to be the mediums or functionary priests:
RK VEDA -- HARI OM
AGNI MILE PUROHITAM
YAJNASYA DEVAM RITVIJAM
HOTARAN RATNADATAMAN HARIH OM
.
"I invoke Agni as the domestic priest, God of sacrifice, ministrant, invoker,
best bestower of all treasures." (Rk Veda invocation)
.
YAJUR VEDA -- HARI OM
ISE TWORJE TWA VAYA VASTAM
PAYA VASTA DEVO VAH SAVITA
PAPAYATU SRESTHATAMAYA KARMANE
HARIH OM
.
"For food are thee, for strength thee, ye are the winds, let the God Savitar
(the fire of the Sun) impel you to the most excellent offerings." (Vajasaneyi
samhita opening verse)
.
SAMA VEDA -- HARI OM
OM AGNAI AYAHI VOI TOI AYAA
TOIAYA GRINANHO VYADATOIAYA TOIYA
NI HO HA TA SA SAI BAA HO VA HI SHI
HARIH OM
.
"Oh Agni, come to the banquet, after being extolled, come to the gift of
offerings, sit down invoker of Vishnu, take your seat on this standila hearth."
(Gramageyagana 'Ganapat' 1-1-3., Rk 6-16-10.)
.
ARTHAVA VEDA -- HARI OM
SANNO DEVI RABHISTASYA
APO BHAVANTU PITAYE
SAYOR ABHIS SRAVANTU NAH HARIH OM
.
"All sacrificial performances also are meant for the satisfaction of Lord Viñëu.
The Vedas enjoin: yajïo vai viñëuù. In other words, the same purpose is served
 15

whether one performs prescribed yajïas or directly serves Lord Viñëu. Kåñëa
consciousness is therefore performance of yajïa as it is prescribed in this
verse. The varëäçrama institution also aims at satisfying Lord Viñëu.
Varëäçramäcäravatä puruñeëa paraù pumän/ viñëur ärädhyate (Viñëu Puräëa 3.8.8).
Therefore one has to work for the satisfaction of Viñëu. Any other work
done in this material world will be a cause of bondage, for both good and evil
work have their reactions, and any reaction binds the
performer".(A.C.Bhaktivedanta Swami Prabhupada. Bhagavad Gita 3:9. purport.)

So let us prepare for this union by making ourselves ready:

.
1. abhigamana (approaching the temple, or pure place where the worship is to
take place):
This includes the preparatory activities such as cleaning oneself physically by
bath, wearing fresh cloth, ornamenting oneself with spiritual markings of
tilaka, taptah mudras and tulasi beads, cleaning the temple (shala, area),
removing used (or unclean items) articles and cleaning them, and decorating the
temple.
.
2. upadana (gathering articles):
This includes gathering suitable lamps of pure nature (camphor, ghee, bees wax
candles, etc.) flowers, Tulasi, suitable fruits, preparing cooked foods, and
selecting the proper utensils for the worship.
.
3. yoga (attaining spiritual identity):
This includes cleansing the body of material conception and assuming a spiritual
body fit for service to the Lord, by means of mantra/incantation, bhuta
suddhi/spiritual affirmations, dhyana and manasa puja (worship through
concentration, visualisation, and execution of the ritual within the mind).
.
4. ijya (worship):
This refers to the external worship, or offering of upacaras/articles of worship
(the candle/flame) such as asana/seat, padyam/footwash, snana/bath, etc.
.
5. svadhyaya (recitation of scripture):
This includes all of the processes of cultivation, such as reading scripture,
reciting prayers, incantation, hearing and chanting the names and glories of the
Lord etc. This can also include making the event a social or community gathering
thus surcharging the entire vacinity into a spiritualised area, outpost of
Vaikuntha.
.
From this analysis one can understand that arcana does not consist of simply
offering external articles to the murti of the Lord, but involves preparatory
and supplementary activities, all of which are also necessary for attainment of
successful worship. If one offers articles to the murti without being
spiritually qualified, then the worship is useless and offensive, and will not
favor the development of devotion, the goal. These activities of the five angas
are the cause of spiritual qualification for one on the level of sadhana, and
 16

must therefore be practiced on a daily basis along with the external worship of
the deity (ijya).
.
B. Sat Suddhi (six types of purity):
The preparatory activities for external worship are means of creating purity or
suddhi in all aspects relating to the Deity/Object of worship/the Lord - God:
place, articles, self, mind, mantra,and murti. These are known as sat suddhi
(six purities). All the preparatory elements of puja/ritual may fall under one
of these headings. The purification takes place in two stages, physical and
spiritual.
.
1. Sthana suddhi (purity of place):
Place is a necessity for worship. If that place is impure, then the worship
will be ineffective. Thus, before the puja proper, care is taken that the
place is cleansed physically, then decorated with auspicious elements and
ritually purified with mantra. Place refers not only to the earth, but to the
atmosphere around one and the heavens above. These must also be purified.
.
2. Dravya suddhi (purity of articles):
All of the articles to be offered must be physically pure according to
scriptural standards. When physical purity is attained, the articles are then
spiritualized with mantra and mudra.
.
3. Atma suddhi (personal purity of body):
One cannot approach the Lord with the material body. Therefore we strongly
suggest that our original form, that is uncontaminated by such things as harming
others (animal slaughter, and the eating of their bodies), intoxication of any
sort (thus it clouds to consciousness that we intend to use in this ritual), by
agitating expectational pursuits that make us lusty or greedy for material
things (such as gambling, and mundane time wasting sports, etc.), it is also
recommended that sex be avoided, due to it's powerful effect of distracing the
mind, as well as the weakening effects it has on the body, partially due to the
transmission of bodily fluids. The physical body of the worshipper is purified
first through bathing, wearing fresh cloth and tilaka etc, and then attains
finer purification through the mental process of bhuta suddhi (ritual breaking
down of one's anatomy and rebuilding it in a spiritual manner). It is further
spiritualized by nyasa and mantra water (wearing of mystic sheilds and armour).
.
4. Citta Suddhi (purity of mind):
The mind is the most important element or tool in regards to the worshipper. If
this is impure, then all other forms of purification become insignificant.
All the other types of purification are actually assistants to purification of
mind. This purification is enhanced by pranayama (breath control), and final
spiritualization occurs by dhyana and manasa puja (concentrated meditation on
the interactive reciprication of the worshipper with the object of worship -
God).
.
5. Mantra suddhi (purity of mantra):
 17

The mantra given by the guru or mentor with which one worships the Deity is
important in pancaratrik, tantrik or even pagan rites, for sound is the most
powerful method of associating with the Lord. Mantra must be given by a bona
fide guru if one wishes to discover its full potency. If the mantra is covered
by impurity, or if one commits offense, then its effect will be less. One
should be careful therefore not to commit offense, and pronounce the mantras
properly.
.
6. Murti Suddhi (purity of the murti or Object of worship):
The form of the Lord one must be physically cleansed by water and cloth, and by
mantra before worshipping, so the articles of worship need to be pure by nature,
and cleansed by ritual cleansing.
When these six suddhis (purificatory elements) are perfected, one can offer the
external articles (the candles, flames, or worship into the fire, or reneder
service to the icon) of worship and attain success. The worship may be divided
as follows:
1. basic physical purification of place, articles and body, before the puja
proper;
2. subtle purification of these elements and spiritualization of body and mind
as the first step in worship,
called purvanga karmani;
3. preliminary worship, such as guru puja, honouring our mentors;
4. worship of the murti/Lord in the mind;
5. worship using the external articles;
6. concluding activities to enforce the idea of full surrender to the Lord
before us as the Deity;
7. activities of the day which are favorable for the development of devotion to
the Lord, ie all types of devotional service.
Most occultists feel that the burning of incense with candles is a must. This is
based on the old belief that the fumes of incense going up into the air act as a
"message carrier of one's petition or desire" to the gods. The aroma of incense
is also a good aid to concentration and gives an added "lift" to the vibration
and tone of the ritual. However, we do not believe that incense is indispensible
to occult work, certainly not to these kind of rituals. It is worth bearing in
mind that the smoke from incense, and especially smoke from fires/yajnas inddors
leads to inevitable rapid staining of the ceiling a point which may deter the
house-proud reader. For those who wish to try incense it is first necessary to
purchase a censer (for cholding the incense). For the adventurous, you can make
your own holder by taking a clean recepticle/bowl and place some uncooked rice
in it.
.
There are a wide range of incenses available, in cone and stick shape and our
advice about about choice is simply to buy that which appeals to you. Most
incenses are either Indian or Chinese origin. The former is usually preferable
to the latter as the Chinese usually tends to be too sweet and over scented.
Specially prepared incense for ritual work are available from occult supply
houses. These are said to be more potent because they are made specifically with
the occult/witchcraft and ritualism in mind. We think their importance is
 18

exaggerated and purchasing some can be risky because some of the occult supply
houses are invariably unreliable, are here today and gone tommorrow, and slow to
deliver. "Ordinary" incense itself can be purchased at almost any department
store.
.
I would recommend the incense that is being advertised at the following link by
my friend Buddhi or by another friend Giriroop'. These both stock a good quality
incense and sell them for a reasonable price.
The really important thing in candle burning/arati, and fire sacrifices is the
magical act of transfering your desire from your consciousness to the Supreme
Consciousness via the offering of the rite. The candle acts as a "medium"
between your will and its fulfilemnt, carried by the priest/sadhaka/yajuman as a
connecting link between your lesser consciousness and Greater Consciousness.
That you understand this and treat the matter sincerely and with faith is what
truly counts; all the other matters are details to help you on your way, but do
not constitute the difference between success and failure. So long as you
believe that the ritual will do the job for you, you will succeed. Having the
right coloured candles, and speaking the spells/mantras/incantations correctly,
on the correct days/during the proper muhurtha, will not work for you if your
belief and understanding is lacking.
.
"As for the various fruitive results, such as the attainment of rain, a son, or
residing in a celestial material planet, that are offered to the followers of
the karma-kanda rituals in the Vedas. These benefits are offered to attract the
minds of ordinary men. When ordinary men see that these material benefits are
actually attained by performing Vedic rituals, they become attracted to study
the Vedas. By studying the Vedas they become able to discriminate between what
is temporary and what is eternal. In this way they gradually become averse to
the temporary things of this world and they come to hanker after Brahman. In
this way it may be understood that all the parts of the Vedas describe the
Supreme Personality of Godhead.
.
Vedic rituals bring material benefits as a result only when the performer of
the ritual is filled with material desire. If the performer is materially
desireless, then he does not gain a material result, but rather the result he
obtains is purification of the heart and the manifestation of spiritual
knowledge. Therefore the meaning of the verse 'tam etam vedanuvacanena brahman
vividisanti', 'brahmanas study the Veda to understand the Supreme Personality of
Godhead'(Brhad Aranyaka Upanishad 4:4:22.) is that in the Vedic rituals when one
is required to worship a particular deva, one does so as a limb or
representative of the Supreme Personality of Godhead, and thus by worshipping
them one is actually worshiping the Supreme Lord, the result being that one
gradually becomes pure in heart and awake with spiritual knowledge."(Baladev
Vidyabhushana. Govinda Bhasya commentary on Vedanta Sutra 1:4:4. Adhkarana sutra
4.)
.
Most people accept that it is necessary to abstain from food, especially
non-vegetarian foods, and grains and/or sex before performing an occult ritual.
 19

This is generally the case in the execution of what is called "High Magic", and
it is certainly recommended to maintain our focus. It is not advisable,
however, to do a ritual soon after a heavy meal or immediately after sex. In
fact in the scriptures there are rules/guidlines which forbid such activities,
for neither the mind, nor the body will be at peace or union, being still
engulfed in their prior activites, and the results thereof.
The wearing of special apparel such as robes (Dhoti, Vesthi, etc) and so on, is
also not required. Some suggest that your normal clothing is perfectly in order
providing it is not tight fitting. Tight garments hinder psychic flow. However,
I would suggest that it is nice if you can have some special clothing that are
of a light colour (invoking and symbolising purity, spirituality - such as
white, yellow, lilac/light purple).
Finally, we should remind you that these rituals should not be performed for fun
or amusement. It should only be performed for real needs and desires. Doing a
ritual "just for kicks" or "just to see what happens" will prove totally
fruitless. Those who treat these rites irreverently, or any form of spiritual or
occult operation, will gain nothing at best. The subject should be approached
seriously and with a real spirit of belief. Do not speak the spells/mantras like
a zombie: say the words with feeling, emotion and drama. Strong emotions gives
irresistible power to the ritual. Candle burning, and the performance of fire
yajnas works. Try it and see.

And finally at the junction we call of our sojourn from body to body that we
call death, when all that is left is the body to dispose of, again those who yet
survive turn their attention to purifying fire.
When a person is nearing death it is recommended that the person give a gift of
a decorated cow (vaitarani) to a brahmana to ensure his safe passage over the
river of death. If a cow is unavailable he should give an equivalent sum of
money. Gifts of iron pots, salt, land, grain, ghee and laddu are also
recommended. Mahabharata recommends that Visnu Sahasra Nama be recited at this
time. It is customary that the dying person should hear the names of the Lord.
The legitimate claimant to the last rites may whisper the karna mantra starting
with "ayusah" in his ear (a vedic mantra). Lamps may also be lit. Some people
place Tulasi prasadam and caranamrta or Ganga water in the person's mouth.
When it is confirmed that the soul has passed from the body, the body may be
shaved (optional), bathed and clothed in clean, preferably new cloth or silk,
and placed on a mat on the floor. According to some traditions, new cloth
should be obtained, washed, and while still wet placed on the body. If the
deceased is an old man, he should be clothed in white; middle aged men wear red,
and young men and women wear colored cloth. Widows wear white, black or blue.
The face may remain uncovered at this time while family members pay their last
respects. Tilak should be applied.
Then a frame made of udumbara wood, (Ficus Glomerata), a cot or carriage should
be supplied to carry the body. The body should be placed upon it, with the face
covered. The eyes should be closed, limbs straightened, and the big toes and
thumbs should be tied together with string. The body should pass out of the
house feet first.
Since cremation should not take place after dark, if the person dies during the
 20

daylight hours, preparations should be hastily made so that the burning will
take place before sunset. Otherwise the body should be taken after sunrise the
next day. The body should be burned before decomposition sets in.
One man sprinkling water, followed by a man with a pot of fire should lead the
procession. The body should be follow next, and neither the fire nor the body
should be dropped along the way. No one should walk between the fire and the
body, or walk along side the body. Behind the body the family should follow,
the elders first, women and children last. The bearers of the body should be
bathed, shoeless and without upper cloth on their bodies. The members of the
procession should also be without upper cloth, and hair should be unbound.
The place for cremation should be a clean place, on a river bank, a mountain or
a forest.
When the procession arrives at the site, they should take bath, they should
bathe the body and place it upon kusa with the head facing south. Ghee should
be smeared over the body, and again it should be bathed, while saying the
prescribed sacred prayers of antyesti kriyah.
Praying:
vayur anilam amrtam / athedam bhasmanatam sariram
om krato smara krtam smara / krato smara krtam smara
.
"Let this temporary body be burnt to ashes, and let the air of life be merged
with the totality of air. Now, O my Lord, please remember all my sacrifices, and
because You are the ultimate Beneficiary, please remember all that I have done
for You."(Sri Isha Upanishad 17.)
.
agne naya supatharaye asman / visvani deva vayunani vidvan
yuyodhy asmaj juhuranam eno / bhuyistham te nama uktim vidhema
.
" O my Lord, powerful as the fire, Omnipotent One, now I do offer You all
obeisances, falling at Your feet on the ground. O my Lord, please lead me on the
right path to reach You, and, as You know all of what I have done in the past,
please make me free from the reactions to my past sins, so that there will be no
hinderance to my progress."( Sri Isha Upanishad 18.)
.
om agnir nah sarma yacchatu
.
"May fire give us shelter and happiness."
...Krishnarpanamastu...
Vamadevgam

Here's an Excellent Time Placement and Astrological Tool that shows all aspects
of the Panchangam, and casts Astrological charts, a necessity for the Pandit and
the layman alike:
http://members.aol.com/rgopalan/panchang.html
21