The aim of this article is to explain the nature of Self Consecration through the process of the Yajna. Self consecration, in this context, is understood as the transformation of oneself from the lower natures of material existence towards the highest Divine Reality. It is suggested that the Vedic Yajna can serve as an aid towards such a transformation. Firstly, Hindu saints and sages have concluded, through years of self mastery and spiritual experience, that there is an inward necessity in the human existence to transform towards a higher spiritual consciousness. It is consummated by observers and practioners of Hindu Dharma that this transformation towards a higher spiritual consciousness or the Ultimate Divine Reality is the central goal of Hindu spirituality. It can be claimed that the Vedic Yajna will assume immense significance within Hindu practice if its role in this process of Self Consecration can be demonstrated.
It must be confirmed that the concept “Yajna” literally alludes to a linking or joining of one reality to another. In this case it can be presupposed that one level of reality refers to the “lower material self” and the other is “the higher spiritual self”. It can be conscientiously asserted that through the practice of the Vedic Yajna, both these realities are brought into a culture of spiritual relationship. It is further substantiated that through the process of the Yajna the spiritual transformation or self consecration of the lower material nature takes place. The Yajamana (the performer of the Yajna) engages in the process of the Yajna with his whole self viz. soul, mind, senses, heart, will and body. Because all of these constituents of the human existence are immersed in the qualitative natures of material living viz. sattva, rajas and tamas it requires or is in need of purification. The Yajur Veda declares that the “Yajna acts as a purifier” (1.2). This means that the Yajamana must aim to purify all these constituencies during the process of the Yajna. It is admissibly inferred that through the pressures of outward circumstances and the demand of the inward self that the Yajamana is faced with the choice of either delighting in the material life or aiming towards slow spiritual illumination of his existence. It can be argued that the Vedic Yajna serves as a new spiritual force in consecrating the Yajamana towards God.
It is denoted that the act of “sankalpa” or spiritual resolution which is taken during the process of the Yajna aids the Yajamana to concentrate his divided will and hesitating mind on the One Spiritual Reality ie. God, thereby bringing about a unified single mindedness in him. It is emphasized that through the act of “sankalpa” the Yajamana consolidates all his mental and physical difficulties and hesitations and makes the goal of the Yajna, which is self consecration, as his mind’s leading preoccupation. Through the actual sankalpa the Yajamana brings his lower material circumstances under control and starts to turn the mind towards the spiritual inner Being. It is also propitiated that the period of observing fast for the Yajna is a long period of mental preparation which generates sufficient discipline to attain the goals of the “sankalpa”. The content of the “sankalpa”, which can be profoundly persuaded, generates intellectual interest in the capacity of the mind and creates a forcible attraction on the upward effort of the mind. The daily taking of the “sankalpa” during the performance of the agnihotra and the Vedic Yajna is a regular pursuit of the mind towards the unforsakable ideal of attaining the highest spiritual consciousness. It is critical to note that the content of the sankalpa produces a self dedication towards the universal self and stands as a mental force against the powers that oppose progress towards this universal self. Therefore it can be testified that the act of “sankalpa” contributes to the process of self consecration.
It is further asserted that once the complex mass of mental habits is brought into a resolute direction to seek the Divine, the Yajamana becomes a conscious servant of the Divine Brahman. The Divine Brahman is the universal self and the ultimate object of the higher spiritual consciousness. It can be submitted that self consecration through the Vedic Yajna is an upward effort of the human condition towards the Divine Brahman. It is enduringly contended that the sacred fire of the Yajna is the gross symbol of the Divine Brahman and serves as the centre of the Yajamana’s spiritual vision of the Divine. During Vedic chanting, the Yajamana evolves an exalted spiritual consciousness to see the sacred fire as the symbol of the Divine. It is prudently held that this new centre of spiritual vision regenerates the senses and the mind to perceive the spiritual essence of the gross physical fire. Furthermore, the Vedic chants produces an elevated spiritual consciousness in the Yajamana’s mind which compels his lower being and its allegiance to the lower material plane to transform the thought pulse of the mind from its gross fibre to a spiritual fibre in which the Yajamana can witness the Divine Brahman in the physical fire. It is intimated that through this process all the desires and material associations of the lower mind is consecrated into a superhuman nature. To the Yajamana the sacred fire of the Yajna becomes the Divine manifestation of the Brahman and serves as the means of communion with the Divine. Through divine association with the sacred fire, the Yajamana experiences a transcendent greatness within him and expresses a higher spiritualized life outwardly. The process of performing the Yajna through spiritual association with the sacred fire expands the narrow self of the Yajamana and transforms all his petty desires and impulses into spiritual desires and impulses. The surface orientation of all the constituents of the human existence (viz. heart, will, mind, senses etc) is now transformed and made a fit vehicle for the spiritual experience of the Divine.
It is plausibly signified that Vedic chanting is an aid to enrich our spiritual realization and generate an emotional force within the Yajamana. Vedic mantras are rooted in both an intellectual and aesthetic orientation and therefore must not be misunderstood as crude and undeveloped in its presentation during a Vedic ritual. It is strongly advocated that Vedic chanting is also integral to the studying and comprehending of the meaning and purpose of the Vedic mantras under the guidance of teachers of the Vedas. These mantras are connected to the formulations of dharma (right action) and when properly understood it aids the Yajamana in the removal of ignorance and presents him with a compendious understanding of his self depth and vastness. It can be predicated that the content of Vedic mantras creates a greater awareness of our inward existence and serves as a streaming mass of positive thought. While the content of the Vedic mantras aim to remove superficial ignorance in the Yajamana. Vedic mantras, since they have been realized from the depths of one’s existence, are said to be close to our spiritual thoughts and feelings. Therefore when Vedic mantras are recited during the Vedic Yajna it inspires the thoughts and feelings of the Yajamana and intensifies the activity of the Yajamana’s heart. It is firmly professed that the Vedic mantras during chanting generate a Godward passion of the heart and construct a concrete spiritual experience within the Yajamana. During the chants the mind is concentrated in love of God and the entire human nature is absorbed in the streaming energy of the universe through Divine sound. So it can be surmised that Vedic chanting, which is an essential component of the Vedic Yajna, is integrant to the process of self consecration.
It can be concluded that the Vedic Yajna is a genuine means towards self consecration which is the basis of spiritual transformation for the realization of the Divine Brahman. The Yajna, through this spiritual transformation, removes the upheavals of our mind and creates a Divine centre within us filled with faith and inspiration. The Yajna also produces true inward harmony and reduces all outward material demands to a minimum. Therefore, it is incumbent that the sadhaka of the Yajna does not give up the performance of the Vedic Yajna.
It must be confirmed that the concept “Yajna” literally alludes to a linking or joining of one reality to another. In this case it can be presupposed that one level of reality refers to the “lower material self” and the other is “the higher spiritual self”. It can be conscientiously asserted that through the practice of the Vedic Yajna, both these realities are brought into a culture of spiritual relationship. It is further substantiated that through the process of the Yajna the spiritual transformation or self consecration of the lower material nature takes place. The Yajamana (the performer of the Yajna) engages in the process of the Yajna with his whole self viz. soul, mind, senses, heart, will and body. Because all of these constituents of the human existence are immersed in the qualitative natures of material living viz. sattva, rajas and tamas it requires or is in need of purification. The Yajur Veda declares that the “Yajna acts as a purifier” (1.2). This means that the Yajamana must aim to purify all these constituencies during the process of the Yajna. It is admissibly inferred that through the pressures of outward circumstances and the demand of the inward self that the Yajamana is faced with the choice of either delighting in the material life or aiming towards slow spiritual illumination of his existence. It can be argued that the Vedic Yajna serves as a new spiritual force in consecrating the Yajamana towards God.
It is denoted that the act of “sankalpa” or spiritual resolution which is taken during the process of the Yajna aids the Yajamana to concentrate his divided will and hesitating mind on the One Spiritual Reality ie. God, thereby bringing about a unified single mindedness in him. It is emphasized that through the act of “sankalpa” the Yajamana consolidates all his mental and physical difficulties and hesitations and makes the goal of the Yajna, which is self consecration, as his mind’s leading preoccupation. Through the actual sankalpa the Yajamana brings his lower material circumstances under control and starts to turn the mind towards the spiritual inner Being. It is also propitiated that the period of observing fast for the Yajna is a long period of mental preparation which generates sufficient discipline to attain the goals of the “sankalpa”. The content of the “sankalpa”, which can be profoundly persuaded, generates intellectual interest in the capacity of the mind and creates a forcible attraction on the upward effort of the mind. The daily taking of the “sankalpa” during the performance of the agnihotra and the Vedic Yajna is a regular pursuit of the mind towards the unforsakable ideal of attaining the highest spiritual consciousness. It is critical to note that the content of the sankalpa produces a self dedication towards the universal self and stands as a mental force against the powers that oppose progress towards this universal self. Therefore it can be testified that the act of “sankalpa” contributes to the process of self consecration.
It is further asserted that once the complex mass of mental habits is brought into a resolute direction to seek the Divine, the Yajamana becomes a conscious servant of the Divine Brahman. The Divine Brahman is the universal self and the ultimate object of the higher spiritual consciousness. It can be submitted that self consecration through the Vedic Yajna is an upward effort of the human condition towards the Divine Brahman. It is enduringly contended that the sacred fire of the Yajna is the gross symbol of the Divine Brahman and serves as the centre of the Yajamana’s spiritual vision of the Divine. During Vedic chanting, the Yajamana evolves an exalted spiritual consciousness to see the sacred fire as the symbol of the Divine. It is prudently held that this new centre of spiritual vision regenerates the senses and the mind to perceive the spiritual essence of the gross physical fire. Furthermore, the Vedic chants produces an elevated spiritual consciousness in the Yajamana’s mind which compels his lower being and its allegiance to the lower material plane to transform the thought pulse of the mind from its gross fibre to a spiritual fibre in which the Yajamana can witness the Divine Brahman in the physical fire. It is intimated that through this process all the desires and material associations of the lower mind is consecrated into a superhuman nature. To the Yajamana the sacred fire of the Yajna becomes the Divine manifestation of the Brahman and serves as the means of communion with the Divine. Through divine association with the sacred fire, the Yajamana experiences a transcendent greatness within him and expresses a higher spiritualized life outwardly. The process of performing the Yajna through spiritual association with the sacred fire expands the narrow self of the Yajamana and transforms all his petty desires and impulses into spiritual desires and impulses. The surface orientation of all the constituents of the human existence (viz. heart, will, mind, senses etc) is now transformed and made a fit vehicle for the spiritual experience of the Divine.
It is plausibly signified that Vedic chanting is an aid to enrich our spiritual realization and generate an emotional force within the Yajamana. Vedic mantras are rooted in both an intellectual and aesthetic orientation and therefore must not be misunderstood as crude and undeveloped in its presentation during a Vedic ritual. It is strongly advocated that Vedic chanting is also integral to the studying and comprehending of the meaning and purpose of the Vedic mantras under the guidance of teachers of the Vedas. These mantras are connected to the formulations of dharma (right action) and when properly understood it aids the Yajamana in the removal of ignorance and presents him with a compendious understanding of his self depth and vastness. It can be predicated that the content of Vedic mantras creates a greater awareness of our inward existence and serves as a streaming mass of positive thought. While the content of the Vedic mantras aim to remove superficial ignorance in the Yajamana. Vedic mantras, since they have been realized from the depths of one’s existence, are said to be close to our spiritual thoughts and feelings. Therefore when Vedic mantras are recited during the Vedic Yajna it inspires the thoughts and feelings of the Yajamana and intensifies the activity of the Yajamana’s heart. It is firmly professed that the Vedic mantras during chanting generate a Godward passion of the heart and construct a concrete spiritual experience within the Yajamana. During the chants the mind is concentrated in love of God and the entire human nature is absorbed in the streaming energy of the universe through Divine sound. So it can be surmised that Vedic chanting, which is an essential component of the Vedic Yajna, is integrant to the process of self consecration.
It can be concluded that the Vedic Yajna is a genuine means towards self consecration which is the basis of spiritual transformation for the realization of the Divine Brahman. The Yajna, through this spiritual transformation, removes the upheavals of our mind and creates a Divine centre within us filled with faith and inspiration. The Yajna also produces true inward harmony and reduces all outward material demands to a minimum. Therefore, it is incumbent that the sadhaka of the Yajna does not give up the performance of the Vedic Yajna.
