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Is there no use of ritual sacrifices. . . .

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10/13/2019 2:01:18 PM
Posted: 2 years ago
Shri PVNM Sharma asked:
Is there no use of ritual sacrifices involving the burning of ghee in the fire?

Swami replied:

There are three types of fire and they are: (1) Laukikagni or bhautikagni, Which is the fire produced by burning sticks, (2) Vaidyutagni, Which is the fire produced through electricity and (3) Devatagni, Which is the fire of hunger in the stomach. This hunger-fire has been called Vaishvanara in the Gita. In any ritual-sacrifice (yajna), The first two types of fire are only instrumental in cooking food and they are known as yajna sadhanam. The instrumental fire is only meant to cook the food and not burn it. The third type of fire, Which is the hunger-fire, Lies in the stomach of a deserving hungry person. The cooked food is to be fed to that person. In other words, The food is to be burnt in it. This third type of fire is known as yajnaupasya.

The hota is the priest, Who, Nowadays, Pours ghee in to the physical fire, Due to the misunderstanding of the true concept of yajna. Havaniya is the fire into which the ghee is poured and burnt. Havih or Havyam is thought to be the ghee that is fed to the fire, Which is a misunderstanding. Actually, Havih does not mean the ghee itself, But it means the cooked food, Which has been fried in plenty of ghee. Thus, Food cooked in plenty of ghee has been called ghee itself. It is a figure of speech (lakshanavritti), Whereby the possessor of an item is addressed as the item itself. For instance, You can call out to an apple-seller as "O apples! ". In this case, The food contains ghee and is the possessor of the ghee, Which is referred to as ghee itself. How funny would it be if a doctor advises a patient to avoid oil and patient replies that he never drinks oil directly! When the doctor says that the patient should avoid oil, He means that the patient should avoid oily food or food that has been fried in a lot of oil. The doctor obviously knows that no one drinks oil directly! Thus, In the context of the ritual-sacrifice, Ghee does not mean pure ghee, But food containing plenty of ghee.

Similarly, The fire in the context of the sacrifice does not mean the physical or electrical fire, Which is used to cook the food. Fire means the hunger-fire that lies in the stomach of the priest or the Sadguru. So, The sacrifice is not pouring pure ghee into the physical or electrical fire, As per the common misunderstanding. The real meaning of yaj"a is to offer food containing plenty of ghee to the hungry priest, In the beginning, Before we have the food ourselves. Food containing plenty of ghee is rich food or the best food, Which alone should be offered to the priest. The priest is called agni, Which means fire. Agni comes from the word agri, Which means "the first" or "the beginning" (Agram nayati iti agni). Agni, Thus means the priest, Who is given the first place (agri or agni), By offering food to him, Before all others.

The first hymn of the Rug Veda (Agnimile. . . ) says that the priest (ritvik) is the hota, Who offers the ghee-containing food into the fire (agni), Which is himself. It means, The hota or the person offering the food himself is the havaniya or agni. This fire (agni) to which the food is offered, Is called havaniya. As per the misunderstood procedure of the present-day, Where the priest pours ghee into the physical fire, The hota is different from the havaniya. But the the first hymn of the first Veda (Rug Veda) says that the hota and the havaniya are one and the same. So, It is clear that the present-day practice is wrong. Not only is this wrong practice the result of a misinterpretation of the Veda, But it is also causing pollution and stopping the rains due to global warming. If the priest is the Sadguru, And if you offer Him the best food cooked in plenty of ghee, There will be good rains. This is because, When Sadguru, The Divine Priest, Is pleased, All deities including the Rain-god are pleased. The Sadguru contains all the deities in His body as told in the Veda (Yavatirvai. . . ).

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