#6B8E23 Dr. R. Nagaswamy Declaring the Sacred day Hinduism, be it Saivism, Vaishnavism , Sāktism or Smārta rituals, is rooted in Vedic sacrifice which means offering simply melted butter with dried twigs of trees like papal or palāsa trees in a specially prepared Vedic fire altar to the accompaniment of Vedic hymns called mantras. These hymns are generally addressed to nature’s forces that are given a mental imagery (or what we may call verbal Imagery). As these are mental imagery they are called Man-tras i.e of the mind (the word mana and mind are synonymns). Such offerings are called called Homa, Yajna, Karma, kratu and so on. All Hindu worship, including domestic and public rituals, are accompanied by homas. The temple rituals in which the worships is offered to a sculpture or painting or metal images, also include daily offerings in fire for it is belived that it is Agni who carries the offerings to the Devas. There are some common hymns and some specific hymns depending upon the nature of prayers and their fulfillment. These hymns are collected from the vast body of Vedic literature and compiled into texts by the sages for use in rituals. They are of remote antiquity of not less than 3500 years of unbroken continuity. These are prescribed in what are called Kalpa sūtras, Grhya sūtras and the like. The term “kalpa” means to create as in the term “kalpana”. An imagery is created by this process for the purpose of the offerings and is a highly creative image that remains so long as the ritual lasts. A careful study of these rituals do show that the elaborate temple imagery and worship developed to very great heights. A study of Vedic homa is required for a proper study of temple art and culture. There is also another important, but misconceived notion about the term “Dvija”. Dvija means “twice born’ which is generally rendered as Brahmin and Hinduism itself is called Brahminism. It is a wrong perception, for the word Dvija denotes Brahmana, Kshatirya, and Vaisya castes, who learned the Vedas and performed Vedic sacrifices. Some mixed castes also followed the same Vedic rituals. Even the Sudras, the fourth varnas though did not learn the Vedas, they performed the same rituals by Brahmanas who officiated them. Similar is the case of women also who performed Vedic rites through officiating Brahmins. Thus over nearly 90% of the Indian Society were deeply involved in Vedic rituals and used Sanskrit in religious matters that there was no conflict among different sections of the society that speaks of the popularity of Vedic and Sankritic concepts among all. The Homa rituals can be understood in three parts.1) Purificatory rites, 2) the specific offerings required by the desired prayers and 3) The Chants of fruition. The first and the last ones are common to all while the second specifically chosen is dependent on the prayer. For example one may be a prayer for a child, or the health of the child or prosperity, marriage etc. I give below the English version the rituals of the first part. The English renderings are not exact translations of the mantras but, never the less close renderings to understand the content and feeling of the poems expressed. I give below the meaning and also notes. Any Hindu ritual is begun with a “purifying act” called “Proclamation of sacred day” called in Sanskrit “Punyāha vācanam” It consists of purifying waters, invoking deities and sacred chants and at the end of it sprinkling the sacred water on the performer and all assembled, the material used and the place generally the whole house. A pot full of pure filtered cold water is kept on a spread of grains and rice over a cleaned and decorated space. A bunch of mango leaves are placed inside the mouth of the pot and coconut is placed over it along with a bunch of darbha grass. The pot and the coconut are decorated with sandal paste, turmeric powder and saffron powder and flowers and even new cloth. Varuna, the Lord of Waters is invoked in this water pot for according to Vedas “Waters are the abodes of all Gods”. (Apo vai sarvā devatās). The deities are invoked in the waters. According to popular concept the tips of the darbha grass catches the vibrations of the sound of Vedic chants and carry them to the waters. So the Waters now represent the divine powers. At the end of the chanting the sanctified water is sprinkled with the darbha grass, and the mango leaves on the performer, and on all assembled, As not all men are learned in the Veidc mantras and also the mode and sequence, Pundits well versed in Vedas are invited to officiate as priests and guide the ritual