Who is Skanda/Kumara/Karthikeya?

Om Saravana Bhava!!!

On the auspicious occasion of Thaipoosam (month of Thai and Star of the day Poosam) I would like to share the essence of the divinity called Skanda or Saravanan.

The itihasic origin of Skanda and its technical significance are highly philosophical and greatly relevant. Skanda is a favourite divinity specially adored in South India.

Before I dive deep in the story I would like to remind you that as mentioned in my previous blogs http://essenceofhinduism.blogspot.in/ Puranas and Itihasas are not history or mythology but technical commentaries of the Vedas. The so called scholars, pseudo pundits and modern interpreters, writers have reduced Puranas and Itihasa into meaningless mythologies and absurd Indian histories.

The Puranic and Itihasic story goes like this:

Once upon a time Siva and Parvati began to enjoy together for pretty long Yugas. The Devas began to fear that a child born of the conjunction of Siva and Parvati would be destructive of all the Lokas. They therefore sent a message through Agni praying to avert the calamity. Accordingly Agni proceeded to the spot, praised the Lord and submitted the prayer of the Devas. The Lord was highly pleased and an abortion occurred which was delivered to Agni. Agni delivered it to Ganga and she dropped the same at the foot of Himavan in a Saravanam or a forest of reeds. The whole forest immediately became golden. The heat of the molten gold removed all alloys from it which became silver, copper, zinc and lead. The child was called Jata-roopa or gold. Gold itself took that name from that day.

ydSya ingRt< tSmaÄÝja<bUndà-mœ, kaÂn< xr[I< àaÝ< ihr{ymml< zu-mœ,

taè< ka:[aRys< cEv tEú{yadeva_yjayt, ml< tSya-vÄÇ ÇpusIskmev c,

sv¡ pvRtsÚÏ< saEv[Rm-vÖnmœ, jatêpimit Oyat< tdaà-&it ra"v,

yÇ jatae mhateja> kaitRkeyae=i¶s<-v>.

The Devas brought down Kritikas consisting of six stars to give milk to the child and the child appeared before them with six faces. In one day it destroyed all the Asuras and was crowned by the Devas as their Senapati or commander-in-chief of their armies known as Deva-senapati. The child was also called Kartikeya because he was suckled by the Kritikas.

Now let us make some enquiries and analyse the Puranic story philosophically.

This Itihasa has given rise to many a quixotic representation owing to the simple ignorance of the subject. It is totally condemned as obscene mythology by Western scholars. For the last several years , modern local intellectuals tried to explain it ( still explaining) astronomically in apish imitation of the Western method of interpreting Eastern subjects wherever the names of heavenly bodies are introduced in an Itihasa as in the present case.

There are however five parents for the six-faced child, namely, Siva, Parvati, Agni, Ganga and Kritikas. What does all these mean?

The extremely wise and learned authors of our sacred texts could not have written in such excellent style such nonsense as everything technically is now foolishly made out. Whatever is not understood could not be disposed of as mythology.  To an ordinary layman, then all science is mythology.

The itihasic narration must surely have some highly philosophical import. Otherwise the Moorti of Skanda will not be so ardently adored.

It is sheer mythology to the Western philosophers and thoughtless  Puranic story to our own Pseudo Pundits, many of our own writers and authors. The Western criticisms from an alien religionist is excusable, but what do you say about the attitude of our own smart alecks?  How many of the Pseudos’ have ever attempted to study and understand the sacred literature? If not, how they condemn the whole of the 18 Puranas and 18 Upa-Puranas in by a contemptuous use of the term Puranic?

Whatever they do not know is Puranic. Most of them up to date do not know the meaning of the word Purana. Puranic is the adjective of that word and they use it as abuse without understanding its meaning. This seems to be the level of Sanskrit study in India.

So let us continue our enquiry on Skanda?

1.    Who is this Skanda according to itihasic narration?

2.    Where are we to seek information from?

3.    Suppose we need to know what a square is, where are we to enquire for its meaning?

Why make guesses astronomically or medically? Surely everyone knows that the science of geometry should be looked into for the significance of a square.

Similarly the religious literature should be referred to for the technical significance of Skanda. None can deny this fact.

4.    Why should absurd explanations be volunteered without proper reference to authoritative texts?

5.  Why such a persistent aversion for the sacred texts on the part of our modern orthodoxies and Pundits? 

    

     They want all at once to offer what they falsely style “traditional interpretations”. Some of our own popular authors have also reduced our Puranas and Itihasa into meaningless mythologies and absurd Indian histories.

6

.       Are there any written texts for such interpretations? None.

    Then how do they know that a hundred years ago the thoughtless interpretation now offered was prevailing?

Neither this self-imposed orthodoxy nor the uncivilized have ever studied the subject. When questioned they suddenly and indifferently give out some nonsense which comes uppermost in their mouth. This is the traditional procedure of these deceptive and selfish wiseacres.

Who or what is Skanda is clearly explained in Skandopanishad whose authority no Hindu dare deny. Let me reproduce the texts found in the skandoupanishad.

n inj< injvÑait ANt>kr[ivj&<-[atœ , ANt>kr[nazen s<ivNmaÇiSwtae hir>,

s<ivNmaÇiSwtíah< Ajae=iSm ikmt> prmœ, ic¾fana< tu yae Ôòa sae=Cyutae }aniv¢h>,

s @v Jyaeit;a< Jyaeit> s @v prmeñr>, s @v ih pr<äü tdœäüah< n s<zy>.

“It is the up-rising of the internal organs that veils the truth, and when that is destroyed, I become real Hari or Mahadeva who perceives the difference between the spiritual and the material. Parameswara the light of lights is verily the Parabrahman. I am doubtless that Parabrahman myself.”

Skanda here represents the knowledge that Aham or the individual Jiva is not different from the almighty Iswara Himself. Where is astronomy or medicine here? Let me again reproduce another Sanskrit sloka from the Chhandogyopanishad.

AaharzuÏaE sÅvzuiÏ> sÅvzuÏaE Øuva Sm&it> Sm&itl<-e svR¢NwIna< ivàmae]> tSmE m&idtk;ay

tms> par< dzRyit -gvanœ snTk…marSt< SkNd #Tyac]te t< SkNd #Tyac]te.

“Purity of food produces purity of mind which produces strength of memory. By memory all bondages are loosened. The divine Sanat-kumara displays to the soul thus purified the bright region beyond the confusion of ignorance. This Sanat-kumara is known as Skanda.” Sage Sanat-kumara who teaches Gnana to the devotee who is strictly Satwic in his food is called Skanda.

The flesh and meat eater, the drunkard and the butcher of a Dikshit and similar dignitaries have no claim for Skanda. Will the religious authorities of the temples dedicated to Skanda proclaim this fact at least when flesh-eaters and drunkards frequent these temples for worship?

The idea that temple authorities must be religious people has for some time now been forgotten. Some of the modern Dharmakartas themselves are meat eaters. Let us leave that question aside for the present. Let people understand that there is something religious in Vigraha-Aradhanam. As mentioned earlier, many of our Pseudo Pundits and popular authors have reduced everything to human history. To them Skanda is a great man in India with six heads on his shoulders and seated over a large peacock with a Danda or big stick in his hand. He has married two Kurava girls named Valli and Devayani. His Sishya is sage Agastya a dwarfish man of South India spelt as Akatiya in Bowddha Tamil meaning ‘lead inside’. The Akatiya wrote a number of medical works and also book on Yoga in Bowddha Tamil.

The indirect object of spreading these so-called traditional interpretations is no other than the condemnation of all the sacred literature Hindus own in the Sanskrit language, and all this is the intentional mischief of the anti-Hindu brigades. Let all the misguided advocates of Budha Tamil be assured once for all here that sage Agastya is no human being. He is situated in the sky above the Dakshina-Dic or Semushi.

A reproduced text from Skandoupanishad of the above meaning is as follows:

AgSTyae di][amazamaiïTy n-is iSwt>.

The boasted devotees in South India of the Buddhistic ‘Chanmukom’ and Muruga are non-vegetarians. There are several pseudo-vedantins among them. What the Buddhists wrote about five or six centuries ago in the false names of some Chithars, Pulavars, Masthan Sahibs in the mutilated alphabet are their authorities for pseudo-vedantism which in plain language means the plea for complete immoral habits. Their admired Sannyasins are credited with the power of eating dozens of living sheep and of drinking hundreds of brandy bottles in a single moment. There is no mystery in this affair. This became and continues to be a peculiar asset for the ignorant anti-Hindus. All is anti-Hinduism, anti-Sanskritism and particularly anti-Brahmanism.

The Muruga is a caricatured metathesis of Kumara and Chanmukom is a metathesis of Shanmukhom in Sanskrit.  But they plead that the Bowddha Tamil which is but the original Dravida language mutilated by the mischievous Buddhists five or six centuries ago is much older than chamukritom meaning Samskritam.

Where is the holy Skanda moorti whose very essence is purity of food (AaharzuiÏ>) and where is the non-vegetarian Buddhists who talk of Chanmukom, Murugan and Kandan along with his pseudo-vedantism of Bowddha Pulavars and Chithars?  Anti-Hinduism with a vengeance.

These advocates of Buddhistic distortions of the Dravida language and of Hinduism are enemies in disguise.

Who is ultimately responsible for this, many of our own, the blessed pseudo Pundits? Why blame anybody else? He is the originator of Buddhism and the editor of the three alien faiths (Jewish, Islam, Christian).

What is the knowledge level of the pseudos’ of the divine Kumara noticed above? He knows by intuition that Kumara is the son of god, because his original prototype (ancestors) taught this to the authors of the Christian Bible. That the son of God is the ill-borrowed Kumara.  Kumara defined thus in his own words.

ydaeTpÚStdEvah< k…mar #it ivïut>, tSmatœ snTk…mar< me namEtTkiwt< mune.

“Kumara represents the pure Jivatma in each individual. It is known by other names such as Soma-kala, Kshetragna etc.”……………..Skandoupanishad

yae=saE ]eÇ}s<}ae vE dehe=iSmnœ pué;> pr>, s @v saemae mNtVyae deihna< jIvs<}k>.

The essence of Skanda: (the answers)

As the issue of Siva and Parvati, Kumara and Skanda denote a lesser form of Jivatma and is directly connected with the Jiva-kala at a particular stage of yogic development in man. Agni and Ganga as additional parents have their own technical significance.

Agni refers to Gnana as noticed in my earlier blogs. Ganga yogically refers to the Sushumna-naadi lying between Ida and Pingala. The six Kritikas or stars as shining entities refer to the six mental Adharas of the Yogi. The Danda in the hand of Skanda denotes the spinal column through which the Sushumna-naadi is said to extend from the Mooladhara to the Brahma-rendhra. The peacock over which Skanda rides is the illusion of cosmos known as Prakriti which he has subdued. His golden form refers to the subtle Akasa showing that His Moorti is extremely subtle. The remaining four subtle elements are represented by silver, copper, zinc and lead which are described as the dross of gold in the narrative. We have enough of technical information now. Their application to our Vigraha-Aradhanam has alone to be ascertained here.

The Danda in the hand, the peacock as the vehicle and the six heads are the chief technical symbols which point to the peculiarity of the Moorti. It represents the highest stage of yogic development which a purified Jiva denoted by Kumara could attain. Itihasic (read technical commentaries) narration of the origin of Skanda of course furnishes all the necessary information pertaining to the gradual progress in yogic work.

First of all we should begin with a Saguna meditation i.e., of Siva combined with His Sakti named Parvati. This will produce Vignana symbolized by Agni. This Vignana must be utilized for yogic meditations. Ganga and Saravanam represents the Saravanam known to the Yogis. The golden form of the divinity denotes the highly subtle idea of the Maha-Akasa among the five Maha Bhootas which we reckoned as five Tatwams. The Danda denotes the spinal column in which the six Adharas from Mooladhara upwards symbolized by Kritikas are stationed. Riding over the peacock symbolizes the region far above this mundane illusory world.

Worship of Moorthis (wrongly interpreted as Idols)

In Hinduism hundreds of Moortis are provided for Vigraha-Aradhanam in the interest of lower intellects of various capacities. They are in fact pictorial representations of religious (Dharmic) matters Itihasically narrated in the literature. Their selection for worship must be left to the wise discretion of the devotees themselves. The divinity invoked for Aradhanam in all the Vigrahas being one and the same, namely, the Jiva-kala, there is no chance of being misled. But if highly philosophical Tatwams are associated with the Moortis there would be difficulties in conceiving them. Herein lies the choice of the Ishta-Devatas or Moortis which would suit one’s own capacities and inclinations. There is no further secret about them. The composition of Moortis is specially intended to furnish specific lessons in religious matters along with the practice of Aradhanam.

Some terminologies used in the essay:

1.       Metathesis

(“Metathesis (/məˈtæθəsɪs/; from Greek μετάθεσις, from μετατίθημι "I put in a different order"; Latin: trānspositiō) is the rearranging of sounds or syllables in a word or of words in a sentence. Most commonly, it refers to the switching of two or more contiguous sounds, known as adjacent metathesis[1] or local metathesis:[2]”)

2.       Skanda                             Jivatma ( the soul)

3.       Yogic                                Development ( religious/Dharmic development)

4.       Agni                                 Gnana Agni refers to the supreme being

5.       Kritikas                            Six mental Adharas of a Yogi

6.       Danda                               Spinal column through which the Sushumna naadi is said to extend

                                           from the mooladhara to the Brahma- rendra

7.       Peacock                            Illusion of the Cosmos

8.       Parvati                              Prakriti ( cosmos)

9.       Golden form of Skanda    Refers to the subtle elements ( Tanmatras) Akasha/Space

10.   Worship of Skanda            Represents the highest stage of yogic development which a purified                                                       Jiva could attain

11.   Kumara                              Purified Jiva ( cleansed soul)

12.   Dandayudhapaani              Danda-yudha-Paani- Paani refers to the hand that holds the Danda

13.   Valli & Devayani               The two consorts of Skanda refers to the Ida & Pingala Naadi

A little detail on the Nadis:

Valli (Ida) and Devayani (Pingala) are the Nadis (nerves) in the human body.

Ida is associated with lunar energy. The word Ida means "comfort" in Sanskrit. Ida has a moonlike nature and feminine energy with a cooling effect. It courses from the left testicle to the left nostril and corresponds to the Ganges River.

Pingala is associated with solar energy. The word Pingala means "tawny" in Sanskrit. Pingala has a sun like nature and masculine energy. Its temperature is heating and courses from the right testicle to the right nostril. It corresponds to the river Yamuna.

The Ida and Pingala Nadis are often seen as referring to the two hemispheres of the brain. Pingala is the extroverted, solar naadi, and corresponds to left hemisphere. Ida is the introverted, lunar naadi, and refers to the right hemisphere of the brain. Ida naadi controls all the mental processes while Pingala naadi controls all the vital processes.

Gana or Sushumna, which interpenetrates the cerebrospinal axis, and in swara yoga is associated with both nostrils being open and free to the passage of air. The lunar channel Ida is pale in colour and located on the left side. It is associated with feminine attributes, the moon and an open left nostril. The solar channel Pingala is red in colour and located on the right side. It is associated with masculine attributes, the light of the sun, and an open right nostril.

Sushumna connects the base chakra to the crown chakra. It is very important in Yoga and Tantra in general. In Raja Yoga or Yoga of Patanjali, when the mind is quietened through Yama, Niyama, Asana and Pranayama the important state of Pratyahara begins. A person entering this state never complains of Dispersion of Mind. This is characterized by observing the movements/jerks in sushumna in the subtle body. Sushumna makes the way for the ascent of Kundalini.

In the space outside the Meru, the right apart from the body placed on the left and the right, are the two Nadis, Sasi and Mihira. The Naadi Sushumna, whose substance is the threefold Gunas, is in the middle. She is the form of Moon, Sun, and Fire even water also; her body, a string of blooming Dhatura flowers, extends from the middle of the Kanda to the Head, and the Vajra inside Her extends, shining, from the Medhra to the Head.

Sources

1.       Skandopanishad

2.       Chandogya Upanishad

3.       Prasna Upanishad

4.       Varaha Upanishad &

5.       The Bible

HariOm

HV Nath

What is the significance of 'Shraddham' ( Shradh Ceremony ) or Paying Libations to the departed soul or deceased ancestors?

What exactly is the Shraddha Ceremony (Shraddha ceremony) or Paying Libations to the departed soul or deceased ancestors?

For long it has been understood (mis understood) that the Shraddha ceremony is performed to appease and pay libations to the deceased ancestors). The entire ritual including receiving the Vedic Brahmins who chant the Vedas symbolically representing the deceased ancestors and consisting of the Homa’s ( sacrificial fire) where cooked rice, and few pieces of a curry ( often the most liked dish of the dead ancestors).

We were also told that in whatever form the deceased ancestors have been reborn after their death in their current life the rice and vegetables and the mantras would reach them. Six balls of cooked rice is made, placed in the kusha grasses ( six balls each of them meant for the deceased ancestors of three generations upward with their respective spouses). Finally these are mixed and placed it outside the balcony or on the terrace so that these can be eaten by any of the many crows which fly past.  They are symbolically accepted as our ancestors who come in the form of crows to accept the food.

If you take the above in the literal form then you will have several questions and doubts cropping up in your mind because most people chant these mantras assisted by the Pundits without knowing or even bothering to find the technical essence of these mantras. Many people perform these ceremonies out of compulsion or for the fear or consequences of not doing it while some performers take the short cut (without the fire homa sacrifice and just offering couple of raw bananas and rice to the pundits along with Dakshina (remuneration) because of lack of time or perhaps lack of commitment to perform their Dharmic rituals (as they had never knew the essence of these)

While some (so called) smart guys do not invite the pundits to help perform the ceremonies and just donate some money to the temple/ feed the poor. They believe that rather than paying the fleecing pundits it would be better to donate the same money to the temple or feed the poor.

Upon enquiry to many pundits they inform that these ceremonies are to be performed as prescribed in the saastra. But what is and how specifically is prescribed are not clear to many of them.

When my Parents passed away more than a decade ago I too commenced performing these ceremonies twice a year. While doubts did occur in my mind I never had a courage to find out from the pundits the suitable explanations to these mantras as well as the practice till one day I evinced courage and started enquiry

And fortunately with the help of a Guru who facilitated me in finding out the real reasons and apply ‘Tarka’ I started research on the Shraddha ceremony. And lo and behold the answers were crystal clear found in the Vedas (of which Puranas, Itihasa and Gita are part), the following explanations are found in the Gita, Vedic mantras. Those who want to find the true explanations can find them.

Shraddha ceremony is one of the most important ceremonies to be performed by every Hindu at least twice a year (in olden days these were performed every day). Similarly the ‘monthly tharpanams’. There is no excuse for not doing this or not finding time.

So let’s find out what truly is the Shraddha ceremony and demystify some limited beliefs.

 “The Satwic-minded people are endowed with the nature of my Satwic and divine Maya; and they worship me knowing that I am the primeval cause of all the subtle elements. Some of them worship me by the practice of Gnana, either by meditating upon me as the primeval one, or by meditating upon my various glories displayed through Satwic Maya. I am myself in fact the Kratu and Yegna, the different forms of worship performed by relinquishment of material desires. The materials offered to me in worshipping me, such as ghee and food, the Mantra or the religious hymns and the fire used on the occasion, all pertain to me. I am virtually the mother, father and grandfather of the Jagat, and the dispenser of justice. I represent the Om and the three Vedas. I am verily the object worth knowing.

Those who understand the three Vedas worship my form representing the Vasus, Rudras etc by Yegnas technically known as Somapana. Thereby they obtain the divine happiness of Indra, free from the trammels of Avidya, and after long enjoyment in the Swarga-Loka return to the mortal region, without securing final emancipation. But, I protect and develop the Yoga of those who solely meditate upon me, by their steadiness in Yoga. Those who worship the Devas, Pitris or Bhootas reach them respectively, and those who worship me come to me.”

………………..Bhagwad Gita

                The above descriptions of worship refer to the Dyvi-prakriti or what is technically known as the divine Satwic Maya as opposed to Avidya. The working of this Maya comprises the divine evolutions or glories of the Paramatma (Supreme Being) specified alike in all our religious texts, and explained in the previous Adhyaya as stationed in the Paramartha body of man and as exclusively meant for the use of the Yogis, and to none else.

Yegnas and Karmas relates only to the Dharmic acts which secure the effect of relinquishing material desires, and not of adding to them. The Kratus and Yegnas here noticed thus represent the means of involving spiritually away from the side of matter, with the object of perceiving the divine evolutions of the Satwic Maya constituting the glories of the Paramatma.

The Devas, Pitris and Bhootas as well as the Swarga-Loka denote certain specific glories of Paramatma. The Yegna by Somapana also allude to some relevant process connected with Yoga. I am compelled to say in this connection that neither our venerable Pundits of the modern times favoured us with any definite ideas of the above important details nor have we made enquiries so that they can respond to us.

The Bhootas are ordinarily explained as representing the devils, and the Pitris as deceased ancestors. Such explanations are surely insufficient for our present purpose, as no sane person would be prepared to work hard to secure the object of going after death to the region of the devils and the deceased ancestors. The Swarga-Loka of the Devas may not perhaps be so very repulsive, as Apsaras (fair & Pretty Damsels) are expected to be found there in abundance. But what is this Swarga-Loka like and how is it attainable by drinking the Soma juice? All these points demand serious consideration and careful enquiry. We are however sure to be duped and disappointed, if we still depend upon the current interpretations.

We must fall back upon the literature itself which is fortunately found to be never wanting in explanations and explicitness. The Devas have been recently noticed as referring to Satwic mind and intellect. The Pitris similarly represent the Tanmatras or subtle elements, the original material causes or fathers of all created objects, referring to the glories of Paramatma (Supreme Being). The Bhootas represent the pure gross elements as utilized for the meditation of the divine beings.

The Soma here refers to the pure Chith-aakaasa, the support of the Devas, meditated upon by the Yogi, representing technically the Kshetragna or the individual soul in its original purity.

                “Brahma concentrated his mind and brought out the Tanmatras which originated from his body in smoky colour. He said that they shall be the Pitris or fathers of all the Grihamedhins and prescribed a path for them named Dakshinayana.

The subtle elements are known as Tanmatras because they remain pure and unmixed and called Avisheshas.  The gross elements being perceptible are known as Viseshas.

The Pitris when worshipped, undoubtedly grant the boon of knowledge. They please the Soma by their Yoga which is their real strength. Soma represents the ocean of Akasa which is the basis for all the elements and the Devas and the support of the universe. This is the real fact. Soma is the individual soul known as Kshetragna residing in the body.”………….Bhagavatham.

                The above explanations supported by internal evidence are sufficient to prove beyond doubt the present deplorable deterioration in the correct knowledge and devotional practice of our ancient and sacred religion. The high standard of philosophic thought and study as well as the religious purity required to handle the sacred Bhagavad-Gita, are indifferently set at naught, by thoughtlessly reducing its contents to the level of Aesop’s Fables and Arabian Nights’ stories. Every important word, expression and idea is contaminated by the prevailing unphilosophical interpretation. The Swarga-Loka which is ever misinterpreted as the pleasant region of free women provided for the enjoyment of those highly religious sacrifices of sheep and drinkers of spirituous stuffs, is beautifully explained in the Vishnu-Purana.

In any house hold, when the house holder or the chief performer of the ceremonial rites passes away then his son who now becomes the householder is required to perform these ceremonies. In case the house holder does not have any sons then the daughter need not perform these as she becomes the wife of another house holder who continues to perform these homas.

Women’s role in Shraddha ceremony.

Since every homa/yegna begins with the lighting of the sacrificial fire (called the Gnanagni which again refers to the Supreme Being) only the wife of the householder has the right to light the first fire. The first sacrifice to be performed is called the ‘Aupasana homa’ followed by Prayaschittha homa (atoning for the sins committed by the ten Indriyas).  This tradition actually begins right during the ceremonies performed during any Hindu marriage. Therefore only the women has the right to light the fire. Ideally this is required to be performed every day till the lives of the house holder or as long as his wife is alive.

The libations offered by Parashurama to the Pitris after killing the Kshatriyas 21 times with the blood in the five pools, also refer to the same fact, as the term Pitris has been already explained in the preceding paragraph as referring to the Tanmatras or subtle elements, the original source, Pitris or fathers of all material objects.

Some more misinterpretation/literal interpretations:

1)      Gaya Shraddha.

Many Hindus believe that if you visit Gaya (in Uttar Pradesh- near Varanasi) and perform Shraddha ceremony then it is equal to performing the ceremony a thousand times and that you need not perform Shraddha again. Let us know the correct explanation of Gaya.

"Gaya" means Prana and that which saves human's Prana or life is therefore called "Gayatri". 

It distinctly means that if one wishes to save himself he must take to the practice of Gayatri Mantra.  

The famous Gaya in Uttar Pradesh simply takes its name from its definitions of Gaya like the names of temples and holy baths which represent only ‘bowma theerthas’ instituted for the common folk which should not be mistaken for the idea conveyed by the technical terms used in the literature. There is no history or geography as mis interpreted by the so called scholars.

2)      Yegnas (or Havan)          

The destruction of the accumulated Vasanas and the relinquishment of desires by a Dharmic process prescribed in the Vedas is called Yegnas.

The seven fold samit or fuel used for the yegna is a concretised representation of the objects of the five senses of man, of his Manas and his Buddhi.

Similarly the tenfold ‘havis’ used for sacrifice are intended to represent the objects of the five Gnana Indriyas and the five karma Indriyas.

The involutionary process called yegna and karmas refers to the relinquishment of worldly desires and it leads man gradually to the divine evolutions such as the subtle elements and the higher tatwas.

There are no Yegnas commonly performed by Brahmanas where birds or animals are butchered.

‘Mriga Pakshi for sacrifice refer to the beastly passions and the Indriyas of man which should always be devoured by the Brahmana (this has been wrongly interpreted as killing of birds or animals and few pieces of its flesh is eaten by the priest or the brahmanas sic)

Unless the material desires pertaining to the five gross elements basically described as Pancha Nakhas are swallowed up, the brahma Kshetram can never be perceived.

About the Shraddha ‘homa’ (fire sacrifice). There are still many who mistakenly believe that the Pitris are Bhootas and ghosts of our deceased ancestors can be appeased only be offering them animal meat ( over the last 50/100 years this has been replaced by vegetables symbolising meat).

The process of destruction of the "beastly desires" is referred as "Yegnas" (or sacrifice) and not sacrificing a beast or a dumb animal at the Yegnas (sic) as grossly misinterpreted by many.    

“Every performance in the name of religion accompanied by Himsa is declared Adharma.” Several anti-Hindus for a long time questioned this fundamental principle of Hinduism by various mean methods. The performance of Yegna with animal sacrifice by a few illiterate miscreants has been gloriously pointed out as a proof for the non-existence of Ahimsa in Hinduism. Such criticisms could be easily retorted if only one is similarly inclined without a sense of self-respect.

That all the religious (read Dharmic) Yegnas refer only to the sacrifice of human passions and evil desires is proclaimed in every nook and corner of our sacred literature. Such malicious criticisms therefore could never affect any sensible and religious Hindu. It is now too late to practise deception by such despicable means. The anti-Hindu carrion-eater who is smarting under his moral turpitude only makes his position worse by his attempt to advocate cruelty and immorality. 

We are not sure how and why Hindus became meat eaters. It is believed that post the intrusion by invaders and more so post the east India company’s mission to break India to pieces and rule many Hindus were converted as meat eaters purely as anti-Hindu agitations as well as cooking up stories of meat having been used or used for the Yegnas and Homas.

3)      Some Mantras misinterpreted:

(Jamboodweepe bharathavarshe bharatha kande meroho, dakshine parshve) is the Vedic mantra chanted often during performance of any ceremony in any Hindu house hold. Let us look at the technical essence of this mantra.

We have here four distinct terms to be explained, each separately and all the four together in order to obtain any satisfactory or convincing interpretation whatever may be the style adopted.

The spinal column with the sushumna naadi inside is named by yogis as Meru, on account of their using certain plexus or nervous centres in it for religious (read Dharmic) meditation.

The Ida and Pingala Nadis are said to be on either side of this Meru.

Neither Meru is a hill nor is mountain situated in any earthly globe.

Dakshina Dic baaga!!!!

The term Dakshina or south of Meru requires explanation here.

Dakshina refers to the karma kanda in general, referring to the right side which is considered stronger than the left which represents learning or studying the Vedas whose first part being the karma kanda.

Dakshina also means intellect and intellectual energy.

Jambudweepa denotes the spheres of devotion and Bharata varsha represents the specific process of devotional (Dharmic) work provided in our religion (again dharma) by which man could save himself from being drowned in the saline ocean of grief.

Northern boundary himadri is the cold region where the mind may rest cool and enjoy the bliss of freedom from the burning worry and pain of samsara.

Beyond Himadri is the seat of para Loka or seat of Gnana. Uttara means passing beyond…

4)      Samvatsara

That in which everything exists or lives has been all long technically called a Samvatsara…..Mahaupanishad.

5)      Sruthi   

Sruti furnishes "theoretical knowledge" of the Brahma Vidya     

6)    Smruthi

Smruthi furnishes the "practical knowledge" of the Brahma Vidya. Smruthi means memory. Man has now lost the memory of the existence of his own self through ignorance. The means provided to drive that memory is "Smriti" as it teaches how to secure Atma Gnana   

“Sruti explains Dharma and Smriti furnishes rules for practising Dharma.”

7)      Srouthasmarth 

The religion of the Hindu is known as Srouthasmartha means Sruti and Smruthi going hand in hand

To summarise:

1)      The Devas Pitris and Bhootas as well as the Swarga Loga refers to the glories of the Paramatma seated within you.  Bhootas are not devils, Pitris are not our deceased ancestors.

2)      Yegnas and Karmas relates only to the Dharmic acts which secure the effect of relinquishing material desires, and not of adding to them.

3)      The Devas, Pitris and Bhootas as well as the Swarga-Loka denote certain specific glories of Paramatma.

4)      The Pitris similarly represent the Tanmatras or subtle elements, the original material causes or fathers of all created objects, referring to the glories of Paramatma (Supreme Being).

5)      The Bhootas represent the pure gross elements as utilized for the meditation of the divine beings.

6)      "Gaya" means Prana and that which saves human's Prana or life is therefore called "Gayatri". Gaya Shraddha has not nothing to do with the place called Gaya!!! 

7)      The tenfold ‘havis’ used for sacrifice are intended to represent the objects of the five Gnana Indriyas and the five karma Indriyas

8)      ‘Mriga Pakshi for sacrifice refer to the sacrifice of beastly passions and the Indriyas of man

9)      Jambudweepa denotes the spheres of devotion and Bharata varsha represents the specific process of devotional (Dharmic) work provided in our religion (again dharma) by which man could save himself from being drowned in the saline ocean of grief.

10)   That in which everything exists or lives has been all long technically called a Samvatsara

11) Shraddha ceremony need to be performed by every hindu house holder and after his period his sons and descendents to continue.... 

1Sources:

1)      The Gita

2)      Maha- Upanishad

3)      Skanda Purana

4)      Taitreya Upanishad

5)      Bhagavatham

6)      Vishnu Purana

 HariOm

HV Nath