Vedic Wellness Practices for Cardiological Ailments: A Textual Survey on Vrata, Japa, Yajña, and Pūjā

Dr. N. Sridhar
Associate Professor
Division of Yoga Spirituality|
Swami Vivekananda Yoga Anusandhana Samsthana

Ms. Menuka Devi Thapa M
M.Sc. Yoga and Vedic Therapy
Swami Vivekananda Yoga Anusandhana Samsthana

Abstract

This study surveys Vedic and Ayurvedic textual traditions addressing cardiological ailments through Daivavyapāśraya Cikitsā practices such as Japa, Yajña, and Pūjā. Drawing on sources including Atharvaveda, Virasimhavalokanam, Madanamahārṇavam, and Dharmaśāstra literature, it highlights the ethical aetiology of Hṛdroga, linking disease to karmic consequences like Parahṛdayapīḍā. Prescriptions such as Prājāpatya Vrata, Udyannadya Sūkta recitation, Tilājya and Kūṣmāṇḍa Homa, and ritual fasting are examined as therapeutic modalities. The analysis underscores the holistic framework wherein cardiac health is influenced by spiritual discipline, moral purification, and sacred sound, offering insights into integrative approaches to cardiovascular wellbeing.

Keywords

Cardiology, Ayurveda, Daivavyapāśraya Cikitsā, Japa, Yajña, Pūjā, Atharvaveda, Vedic therapy and wellness, holistic health, spiritual therapeutics

Introduction

The Indian knowledge tradition has always viewed health through a holistic lens, integrating physical, mental, social, ethical, and spiritual dimensions of human existence. Unlike reductionist approaches that regard disease as a dysfunction of a specific organ or physiological system, the Vedic worldview perceives the human being as an integrated manifestation of body, mind, senses, life-force, and consciousness functioning in harmony with cosmic principles. Health, therefore, is not merely the absence of disease but a state of dynamic equilibrium between the individual and the universal order.

Āyurveda, regarded as the Upaveda of Atharvaveda, represents one of the most comprehensive expressions of this holistic understanding. The term Āyurveda is derived from the words Āyu (life) and Veda (knowledge), signifying the science of life. According to Ācārya Caraka, life is the conjunction of Śarīra (body), Indriya (senses), Sattva (mind), and Ātman (soul). Health is achieved when these dimensions remain in a state of harmony, whereas disease arises when this balance is disturbed.

Classical Ayurvedic literature describes health as Dhātu Sāmya, a condition in which Doṣa, Dhātu, Mala, Agni, Indriya, Manas, and Ātman function in equilibrium. This understanding extends far beyond the physical body and acknowledges the profound influence of mental, emotional, moral, and spiritual factors on health and disease. Consequently, Ayurveda proposes a multidimensional therapeutic framework capable of addressing disturbances at all levels of human existence.

To restore health and establish equilibrium, Ācārya Caraka describes three principal modes of treatment known as Trividha Cikitsā:

1. Daivavyapāśraya Cikitsā
2. Yuktivyapāśraya Cikitsā
3. Sattvāvajaya Cikitsā

Among these, Daivavyapāśraya Cikitsā occupies a unique position. It is mentioned first among the three categories of treatment, and according to Cakrapāṇi, this precedence is due to its Āśukāritva (rapid effectiveness) and its ability to act through mechanisms that transcend ordinary sensory perception and rational explanation.

The word Cikitsā itself is derived from the Sanskrit root kit vyādhipratikāre, meaning the removal or alleviation of disease. Various synonyms such as Vyādhihara, Pathya, Sādhana, Auṣadha, Prāyaścitta, Praśamana, Prakṛti Sthāpana, and Hita are used in Ayurvedic literature to indicate the broad scope of therapeutic interventions. Cikitsā therefore encompasses every measure that contributes to the restoration of health and the removal of disease.

Among the three forms of treatment, Yuktivyapāśraya Cikitsā is the most commonly discussed in contemporary Ayurvedic practice. Its effects can be understood through observable principles such as Rasa, Guṇa, Vīrya, Vipāka, and Prabhāva. It includes dietary regulation, medicines, Pañcakarma procedures, and lifestyle modifications. Sattvāvajaya Cikitsā focuses on the regulation and strengthening of the mind through psychological and behavioral interventions.

Daivavyapāśraya Cikitsā, however, operates within a different epistemological framework. The term Daiva has multiple meanings in Ayurvedic literature. It may refer to Deva (divine forces), Adṛṣṭa (unseen influences), fate, destiny, or the consequences of actions performed in previous births. The term Vyapāśraya means refuge, dependence, or reliance. Thus, Daivavyapāśraya Cikitsā refers to therapeutic measures that depend upon subtle, unseen, spiritual, or karmic influences that cannot be fully explained through ordinary causal reasoning.

The concept of Daiva occupies a central position in Ayurvedic thought. In the discussion of Daiva-Puruṣakāra Siddhānta, Ācārya Caraka explains that human experience is shaped by the combined influence of Daiva and Puruṣakāra. Daiva represents the accumulated effects of previous actions, while Puruṣakāra denotes present effort. Disease is therefore not viewed solely as a biological phenomenon but may also involve influences arising from factors beyond immediate perception.

This understanding forms the philosophical basis of Daivavyapāśraya Cikitsā. Unlike Yuktivyapāśraya therapies whose actions can be explained through direct cause-and-effect relationships, Daivavyapāśraya therapies are believed to act through Devaprabhāva or special influence. Their effects are described as Acintya, meaning beyond ordinary intellectual comprehension. Classical commentators explain that these therapies operate in domains that cannot be fully understood through sensory observation or logical inference alone.

Ayurvedic literature describes numerous procedures under Daivavyapāśraya Cikitsā, including:

1. Chanting of Mantra
2. Wearing of Maṇi (precious gems)
3. Maṅgalakarma (auspicious rites)
4. Bali (religious sacrifice)
5. Upahāra (oblations)
6. Homa (offering ghee to fire)
7. Niyama (vow)
8. Prāyaścitta (atonement)
9. Upavāsa (fasting)
10. Svastyāyana (auspicious hymns)
11. Praṇipāta (paying obeisance)
12. Gamana (pilgrimage)
13. Other procedures such as Śāntikarma, Praśamana, Atithi Pūjana, Bandha, Āveśana etc.

These practices collectively represent a sophisticated system of spiritual therapeutics aimed at restoring harmony at subtle levels of existence. We will be particularly taking up the Japa (chanting of mantra), the Yajña/Homa (offering ghee to fire) and the Pūjā Vidhi for this particular survey.

The roots of these practices can be traced to the Vedic tradition, particularly Atharvaveda, which contains extensive references to healing rituals, sacred chants, protective measures, and spiritual interventions. Atharvaveda and Kauśika Sūtra represent some of the earliest textual sources describing therapeutic applications of mantra and ritual for the prevention and management of disease. The Atharvan seers recognized that disturbances affecting human health could originate not only from physical causes but also from psychological, environmental, and subtle influences.

Among the various components of Daivavyapāśraya Cikitsā, Mantra occupies a prominent position. Mantras are considered energy-bearing sound structures that influence consciousness through sacred vibrations. Classical texts describe the use of Garuḍa Mantra in snakebite management, Mṛtyuñjaya Mantra for protection and healing, Gāyatrī Mantra for purification and mental well-being, and numerous other mantras in specific disease conditions. The therapeutic significance of mantra extends beyond ritualistic recitation and is deeply rooted in the Vedic understanding of Śabda as a fundamental principle of creation.

Similarly, Homa or Yajña represents another important therapeutic modality. Fire rituals are described in classical literature as means of purification, protection, healing, and restoration of harmony. Through the offering of medicinal substances into consecrated fire accompanied by mantra recitation, Yajña is believed to influence both the individual and the surrounding environment. References to Dhanvantari Homa, Putreṣṭi Yajña, and disease-specific homas are found throughout traditional literature.

Niyama, Upavāsa, Prāyaścitta, pilgrimage, devotional practices, and ethical observances further enrich the framework of Daivavyapāśraya Cikitsā by emphasizing personal discipline, purification, self-regulation, and spiritual transformation. These practices collectively acknowledge the profound role of consciousness, behavior, intention, and spiritual orientation in maintaining health.

The relevance of these concepts becomes particularly significant when examining the Ayurvedic understanding of Hṛdaya. Hṛdaya occupies a position of exceptional importance in Ayurvedic physiology and pathology. It is described as the seat of Prāṇa, Ojas, Cetanā, and Manas. Traditional texts identify Hṛdaya as one of the vital Marmas and the central support of life itself. Because Hṛdaya serves as the locus of consciousness and psychological functioning, disturbances affecting the mind and subtle dimensions of existence are considered capable of influencing cardiac health.

This perspective differs significantly from purely anatomical interpretations of the heart. In Ayurveda, Hṛdaya is simultaneously a physiological, psychological, and spiritual center. Emotions, mental states, stress, grief, fear, and disturbances of consciousness are understood to exert direct effects upon Hṛdaya. Consequently, therapeutic measures directed toward mental and spiritual wellbeing assume particular importance in the maintenance of cardiovascular health.

Methodology

The research was be carried out in three structured phases:

Phase I: A comprehensive study of the texts like Rgveda, Yajurveda, Atharvaveda, Rgvidhanam, Madanamaharnavam and Virasimhavalokanam was undertaken, along with authoritative traditional commentaries. Japa of relevant sūktas and mantras, Yajnas, and pujas related to cardiac ailments was systematically analyzed and compiled.

Phase II: The compiled and thematically categorized Sanskrit textual material was translated into English, ensuring fidelity to the original meanings, philosophical intent, and therapeutic context.

Phase III: The translated material was mapped with wellness practices and principles.

Prājāpatya Vrata for Hṛdroga (Cardiological Issues)

The present chapter examines the prescription of Prājāpatya Vrata in connection with Hṛdroga (cardiological ailments) as documented in two classical Sanskrit texts, namely the Vīrasiṃhāvalokanam and the Madanamahārṇavam. These textual references situate the aetiology of Hṛdroga within the philosophical framework of Karmavipāka the fruition of past actions and prescribe a structured expiatory observance as a remedial measure. The analysis proceeds through a close reading of the primary textual evidence, an examination of the Prājāpatya Vrata as defined in Dharmaśāstra literature, and a discussion of its relevance to holistic cardiological wellbeing in both traditional and contemporary contexts.

Textual Evidence for the Prescription of Prājāpatya Vrata for Hṛdroga

Vīrasiṃhāvalokanam

The Vīrasiṃhāvalokanam presents a distinctive aetiological perspective on Hṛdroga by associating its onset with the principle of Karmavipāka. The text explicitly identifies a specific form of unethical conduct as the karmic antecedent of the disease and prescribes an expiatory Vrata as the appropriate remedial response. The relevant passage states:

अथ हृद्रोगस्य कर्मविपाकप्रकारमाह तत्प्रतीकारं च । यथोक्तम् ।

परहृदयपीडाकरो हृद्रोगी च जायते ।

तस्य प्रायश्वित्तमेकं प्राजापत्यं कुर्यात् ।

Atha hṛdrogasya karmavipākaprakāramāha tatpratīkāraṃ ca. yathoktam.

parahṛdayapīḍākaro hṛdrogī ca jāyate.

tasya prāyaścittamekaṃ prājāpatyaṃ kuryāt.[1]

This passage articulates two central propositions. First, it identifies the act of Parahṛdayapīḍā causing anguish or suffering to the hearts of others as the karmic cause underlying the manifestation of Hṛdroga. The term Parahṛdayapīḍākaraḥ extends beyond physical injury to encompass emotional, psychological, and moral harm inflicted upon another person. Second, it prescribes Prājāpatya Prāyaścitta as the singular remedial observance, thereby directing the afflicted individual towards moral reflection and structured atonement as integral dimensions of recovery.

This approach reflects the traditional Indian medical-philosophical synthesis, wherein disease is understood not merely as a physiological disturbance but as a manifestation of disharmony across physical, mental, moral, and karmic dimensions of existence.

Madanamahārṇavam

The Madanamahārṇavam corroborates the foregoing prescription by quoting from the Śātātapīya Smṛti a recognized authority within the Dharmaśāstra corpus. The relevant passage, cited under the heading of Hṛdayavraṇahara (that which heals the wound of the heart), reads:

अथ हृदयव्रणहरं शातातपप्रोक्ते –

तत्पापस्य विशुद्ध्यर्थं प्राजापत्यद्वयं चरेत् ।

atha hṛdayavraṇaharaṃ śātātapaprokte –

tatpāpasya viśuddhyarthaṃ prājāpatyadvayaṃ caret.[2]

This reference is significant in two respects. First, it reinforces the aetiological framework introduced in the Vīrasiṃhāvalokanam by affirming that the karmic basis of Hṛdroga necessitates spiritual purification. Second, it specifies the performance of two Prājāpatya Vratas, indicating a graduated prescription responsive to the severity of the karmic transgression. The explicit invocation of the Śātātapīya Smṛti as the source authority lends the prescription doctrinal weight within the Dharmaśāstra tradition.

The Prājāpatya Vrata: Definition, Sources, and Structure

The Prājāpatya Vrata is among the most authoritative expiatory observances codified in the Sanātana Dharma tradition. Its nomenclature derives from Prajāpati the cosmic Lord of Progeny and presiding creator-deity and its foundational premise is that disciplined regulation of body, breath, and mind constitutes the most efficacious vehicle for ritual purification (Śuddhi), moral atonement (Prāyaścitta), and the renewal of one’s commitment to Dharma. The Vrata is defined and elaborated upon in the Āpastamba-Gṛhyasūtra and its commentarial tradition, and is sanctioned by multiple Smṛti and Purāṇic sources.

Smṛti Sources

The Manusmṛti constitutes the locus classicus for the Prājāpatya as a form of Kṛcchra penance. The following verse enjoins the observance:

संवत्सरस्यैकमपि चरेत् कृच्छ्रं द्विजोत्तमः ।

अज्ञातभुक्तशुद्ध्यर्थं ज्ञातस्य तु विशेषतः ॥

Saṃvatsarasyaikamapi caret kṛcchraṃ dvijottamaḥ |

ajñātabhuktaśuddhyarthaṃ jñātasya tu viśeṣataḥ ||[3]

Medhātithi’s commentary on this verse clarifies that where no specific variety of Kṛcchra is prescribed, the Prājāpatya Kṛcchra is to be understood as the default form. The Yājñavalkya Smṛti and the Viṣṇu Smṛti similarly prescribe Prājāpatya Kṛcchra for a range of moral transgressions. The Manusmṛti further specifies that certain offences, such as theft, require both legal restitution and the performance of Prājāpatya Vrata as a three-day fasting discipline, thereby distinguishing its legal and spiritual dimensions.

Purāṇa Sources

The Agni Purāṇa (175.2–3) provides a broader philosophical definition of Vrata, declaring that the rules codified in the Śāstras are themselves designated as Vrata, and that these same rules constitute Tapa (austerity). The text further identifies Dama (control of the senses) and Śama (control of the mind) as essential constituents of any Vrata. Within this framework, the Prājāpatya Vrata embodies Niyama (regulated conduct) directed towards Prajāpati and simultaneously functions in a threefold capacity:

1. Prāyaścitta atonement and expiation for violations of Dharma;
2. Tapas voluntary austerity undertaken for spiritual purification;
3. Śuddhi ritual and moral cleansing of the Ātman.

Structure and Phases of the Prājāpatya Kṛcchra

The complete form of the Prājāpatya Kṛcchra constitutes a twelve-day discipline structured into four successive phases. According to Manusmṛti (11.212–214), and confirmed by the Apastamba Smṛti as preserved in the Satsaṅgi Jīvan tradition, the practitioner observes progressively intensifying dietary restriction culminating in total fast. Table 3.1 below presents this structure:

Table 1: The Four Phases of Prājāpatya Kṛcchra

Phase	Duration	Observance
I	Days 1–3	Prātaḥkāla-bhojana: Food taken only in the morning
II	Days 4–6	Sāyaṃkāla-bhojana: Food taken only in the evening
III	Days 7–9	Ayācita-bhojana: Only food obtained unsolicited (without asking)
IV	Days 10–12	Upavāsa: Complete fast

Throughout all twelve days, the practitioner is required to observe Brahmacarya (celibacy), bathe thrice daily, sleep on the ground, abstain from harsh or divisive speech, and devote time to Japa, Dhyāna, and the recitation of the Gāyatrī Mantra. These behavioural prescriptions indicate that the Vrata is conceived as a total reformation of conduct physical, verbal, and mental rather than a purely ritualistic performance.

Analysis and Interpretation

Ethical Aetiology and the Doctrine of Karmavipāka

The references examined above situate Hṛdroga within a broader philosophical understanding of health and disease that extends well beyond purely physical or humoral frameworks. The doctrine of Karmavipāka posits that past actions particularly those that violate ethical norms governing one’s relations with others may manifest as physiological disturbances in the present life. The specific act identified in the Vīrasiṃhāvalokanam, namely Parahṛdayapīḍā, is not merely a physical harm but encompasses the full spectrum of suffering that one individual may inflict upon another: emotional injury, psychological distress, and moral harm.

This aetiological framework implies that disease, understood in the traditional context, is never a purely somatic phenomenon. It is simultaneously a physiological state, a karmic consequence, and a moral indicator. The prescription of Prāyaścitta, rather than pharmacological intervention alone, reflects this multidimensional conception of illness and recovery.

Textual Evidence for Japa Practices for Cardiological Issues

The classical Āyurvedic and Vedic literary corpus records a range of non-pharmacological interventions for the management of Hṛdroga (cardiac ailments), among which the practice of japa the repetitive, meditative recitation of sacred hymns or divine names occupies a prominent position. The present section undertakes a systematic review of the relevant primary textual sources, namely the Virasimhavalokanam, the Kaniṣṭha Ṛgvidhānam, and the Atharvaveda, with the aim of examining the nature, scope, and therapeutic rationale of japa-based prescriptions for cardiac disease.

Virasimhavalokanam

The Virasimhavalokanam, in its Hṛdrogādhikāra (chapter on cardiac diseases), prescribes the practice of japa as a principal therapeutic modality in the management of Hṛdroga. Notably, the text recommends sacred recitation rather than medicinal formulations, reflecting the integrative approach characteristic of classical Āyurvedic scholarship. The relevant passage reads:

उद्यन्नद्येति सूक्तं जपेत् ।

udyannadyeti sūktaṃ japet.

सहस्रनामस्तोत्रं जपेत् । नामत्रयं वा जपेत् ।

sahasranāmastotraṃ japet. nāmatrayaṃ vā japet.[4]

This verse is significant in that it prescribes three distinct yet hierarchically ordered forms of sacred recitation for the cardiac patient, thereby accommodating varying levels of practitioner capacity:

1. Udyannadyeti Sūkta The Sūkta commencing with the phrase “Udyann adya”, identified as the 50th Sūkta of the 1st Maṇḍala of the Ṛgveda. Its mantra-draṣṭā (seer) is Ṛṣi Praskaṇva, the son of Mahārṣi Kaṇva, and it comprises thirteen mantras. The hymn is addressed to Sūrya (Āditya), the solar deity traditionally venerated as the presiding source of vitality, illumination, and health.
2. Sahasranāma Stotra A devotional hymn comprising one thousand names of a deity, such as the Lalitā Sahasranāma or the Viṣṇu Sahasranāma. Such recitations occupy a central place within the Bhakti tradition and are regarded as a means of cultivating mental concentration, devotional orientation, and psychophysiological equilibrium.
3. Nāmatraya Japa An abbreviated form of sacred name recitation, prescribed for practitioners who are unable to perform a complete Sahasranāma. The inclusion of this option reflects a pragmatic flexibility within the classical prescriptive tradition.

This tri-tiered prescriptive structure demonstrates an acknowledgment, within the classical tradition, of varying degrees of patient capacity and circumstance. The graduated nature of the recommendation from the elaborate Sūkta recitation to the abbreviated Nāmatraya suggests that the therapeutic intent is preserved across all three forms, with japa itself constituting the operative therapeutic principle.

Kaniṣṭha Ṛgvidhānam

The Kaniṣṭha Ṛgvidhānam (1.99) corroborates and elaborates upon the prescription found in the Virasimhavalokanam, making a specific therapeutic claim regarding the daily recitation of the same Sūkta:

उदित्युद्यन्तमादित्यमुपतिष्ठतेद्दिने दिने ।

हृद्रोगनाशनं ह्येतत्परमारोग्यवर्धनम् ।।

udityudyantamādityamupatiṣṭhateddine dine.

hṛdroganāśanaṃ hyetatparamārogyavardhanam.[5]

This passage unambiguously identifies the Sūkta in question as the 50th Sūkta of the 1st Maṇḍala of the Ṛgveda, composed by Ṛṣi Praskaṇva and comprising thirteen mantras. The prescription of sunrise (udyantam Āditya) as the designated time for recitation is significant, situating the therapeutic act within the broader framework of dinacharya (daily regimen) and aligning it with the natural rhythms of solar activity, which Āyurveda recognises as influential upon physiological processes.

Additionally, the Kaniṣṭha Ṛgvidhānam prescribes the recitation of the 4th and 5th mantras of the 48th Sūkta of the 8th Maṇḍala of the Ṛgveda, to be performed while placing the hand upon the cardiac region (hṛdayasparśa) following meals. The introduction of physical contact as an integral component of the healing ritual is noteworthy, as it implies an understanding of the relationship between directed intention, sacred sound vibration, and the targeted anatomical structure a conceptual framework that parallels later developments in prāṇic and mantra therapy traditions.[6]

Atharvaveda

The Atharvaveda contains numerous Sūktas dedicated to the treatment of various pathological conditions, including those of cardiac origin. Unlike the pharmacological interventions documented in the Caraka Saṃhitā or the Suśruta Saṃhitā, the therapeutic prescriptions of the Atharvaveda are predominantly ritualistic and mantra-based, reflecting the Vedic understanding of disease as arising from cosmological imbalances addressable through sacred utterance. Three principal references pertaining to cardiac conditions are identified:

Rakta-nivartana Sūktam (AV 1.17.3)

The 3rd mantra of the Rakta-nivartana Sūktam (Atharvaveda, 1st Kāṇḍa, 17th Sūkta) addresses the integrity of the principal (dhamanī) and peripheral (hirā) vessels of the heart, particularly in cases of traumatic injury:

शतस्य धमनीनां सहस्रस्य हिराणाम् ।

अस्थुरिन्मध्यमा इमाः साकमन्ता अरंसत ।।

śatasya dhamanīnāṃ sahasrasya hirāṇām .

asthurinmadhyamā imāḥ sākamantā araṃsata ..[7]

This mantra is traditionally employed to arrest haemorrhage and restore the structural integrity of the vascular system following cardiac trauma. The terminological differentiation between dhamanī and hirā is of considerable anatomical interest, as it reflects an early taxonomic awareness of the hierarchical organisation of cardiac vasculature within the Vedic medical corpus, anticipating the more systematic classifications found in later classical Āyurvedic texts.[8]

Harimā Roga (Green Jaundice) Leading to Cardiac Issues

The Atharvaveda also prescribes a specific mantra for the management of a secondary cardiac condition arising as a complication of harimā, a form of jaundice characterised by greenish discolouration and associated with compromised cardiac function (hṛddyota):

अनु सूर्यमुदयतां हृद्द्योतो हरिमा च ते ।

गो रोहितस्य वर्णेन तेन त्वा परि दध्मसि ।।

anu sūryamudayatāṃ hṛddyoto harimā ca te.

go rohitasya varṇena tena tvā pari dadhmasi.

This verse prescribes the symbolic transfer of the cardiac manifestation and the jaundice of the patient to the rising sun, employing the reddish hue (rohita varṇa) of cattle as a ritual intermediary. The recitation is embedded within a cosmological and colour-based therapeutic framework, wherein the solar body serves as the locus of purification and the restoration of healthy physiological colouration. The association of solar radiance with the resolution of harimā is consonant with the broader Vedic understanding of Sūrya as the source of ārogya (health) and tejas (vital radiance).[9]

General Cardiac Issues

The 24th Sūkta of the 6th Kāṇḍa of the Atharvaveda is dedicated specifically to the treatment of cardiac conditions. Comprising three mantras, this Sūkta constitutes one of the more focused textual units within the Atharvaveda pertaining to Hṛdroga.

Textual Evidence for Yajna Practices for Cardiological Issues

Vīrasiṃhāvalokanam

The Vīrasiṃhāvalokanam, in its Hṛdrogādhikāra (section on diseases of the heart), prescribes specific ritual observances as an integral component of the remedial protocol for Hṛdroga. The relevant passage reads as follows:

उद्यन्नद्येति सूक्तं जपेत् ।

तिलाज्येन च जुहुयात् ।

कूष्माण्डहोमं च कुर्यात् ।

udyannadyeti sūktaṃ japet |

tilājyena ca juhuyāt |

kūṣmāṇḍahomaṃ ca kuryāt ||[10]

This passage prescribes two distinct yajñas within the management of Hṛdroga:

• Tilājya Homa, performed in conjunction with the recitation of the Udyannadya Sūkta (Ṛgveda 1.50), and
  • Kūṣmāṇḍa Homa. Both practices occupy positions of recognised significance within the Vedic ritual tradition and reflect the classical integration of spiritual observances with physical health and wellbeing.

Description of the Prescribed Yajñas

Tilājya Homa with the Udyannadya Sūkta

The first instruction, tilājyena ca juhuyāt, prescribes the offering of oblations into the consecrated fire using a mixture of tila (sesame seeds) and ājya (clarified butter or ghee), accompanied by the recitation of the Udyannadya Sūkta (Ṛgveda 1.50). In the Vedic ritual tradition, sesame is widely regarded as a sacred substance associated with purification and auspiciousness. Ghee (ājya) holds a foundational role in Vedic sacrificial practice, being considered the primary fuel that nourishes the sacrificial fire, Agni. The term juhuyāt specifically denotes the act of making formal ritual oblations into the consecrated fire while the prescribed mantras are being recited.

The Udyannadya Sūkta (Ṛgveda 1.50) is a hymn addressed to the Sun deity (Sūrya), invoking solar radiance, vitality, and the removal of disease. Its association with the Tilājya Homa in the context of Hṛdroga is significant, as the hymn is traditionally understood to invoke ārogya (health) and āyuṣya (longevity), qualities directly pertinent to cardiological wellbeing.

Kūṣmāṇḍa Homa

The second instruction, kūṣmāṇḍahomaṃ ca kuryāt, prescribes the performance of the Kūṣmāṇḍa Homa. The term kūṣmāṇḍa refers in common usage to the ash gourd (Benincasa hispida); however, in the context of Vedic and Gṛhya ritual literature, it also designates a specific class of sacrificial rites described in the Gṛhyasūtra and Dharmaśāstra traditions.

Traditionally, Kūṣmāṇḍa Homa has been performed for śānti (pacification of afflictions), āyuṣya (promotion of longevity), vighna-nivṛtti (removal of obstacles), and the restoration of general wellbeing. The specific recommendation of this homa within the management of Hṛdroga suggests that the classical compilers regarded it as an important traditional observance intended to promote recovery, auspiciousness, and the restoration of cardiac health.

Yajña with Atharvaveda, Kāṇḍa 6, Sūkta 24

A further significant tradition of ritual observance for cardiac health is attested in the Atharvaveda, wherein the 6^th kāṇḍa, 24^th sūkta, is associated with the performance of a dedicated yajña employing three prescribed ritual substances: kṣīra (milk), caru (boiled rice), and ājya (clarified butter or ghee). This sūkta belongs to the Atharvaveda’s substantial corpus of healing sūkta and is directed towards the protection and strengthening of the heart (hṛdaya), positioning it as one of the earliest documented textual references to ritual intervention for cardiological wellbeing in the Vedic tradition.

Each of the three sacrificial materials carries specific symbolic and therapeutic significance within the Vedic ritual framework. Kṣīra (milk) is regarded as a substance of nourishment, vitality, and sattva, associated with the promotion of ojas the subtle essence of vitality considered central to cardiac and immunological strength in classical Indian thought. Caru (boiled rice) represents the offering of sustenance and the earth element, symbolising grounding, stability, and the restoration of bodily equilibrium. Ājya (ghee), as in the Tilājya Homa, serves as the primary sacrificial offering that nourishes and amplifies the sacred fire, Agni, and is considered the most auspicious of the havis (oblatory materials) in Vedic ritual practice.

The combined use of these three substances milk, boiled rice, and ghee in a single ritual offering reflects a deliberate selection of materials that are collectively associated with nourishment (puṣṭi), vitality (bala), and the pacification of vāta and pitta doṣas, both of which are implicated in the classical aetiology of Hṛdroga. The performance of this yajña with the recitation of the Atharvaveda 6.24 sūkta thus constitutes an integrated ritual-therapeutic observance, wherein the mantric vibration of the hymn and the transformative action of Agni upon the offered substances are understood to act in concert for the protection and restoration of cardiac function.

Within the broader Atharvavedic healing tradition, such rituals are not viewed as supplementary to physical treatment but as an independent and efficacious mode of intervention operating at the subtle (sūkṣma) level of the individual. The prescription of this yajña for cardiac health thus represents an important point of convergence between the Atharvavedic healing tradition and the broader classical understanding of Hṛdroga management documented in texts such as the Vīrasiṃhāvalokanam.

Textual Evidences of Pūjā Practices for Cardiological Issues

Vīrasiṃhāvalokanam

Śani Pūjā

अथ चतुर्थस्थानस्थि तस्य शनिजनितहृद्रोगोपशान्तये पूर्वोक्तमेव शनिप्रीतये जपहोमादि विधानं विदध्यात् । तेनोपशान्तिर्भवति ।

Atha caturthasthānasthi tasya śanijanitahṛdrogopaśāntaye pūrvoktameva śaniprītaye japahomādi vidhānaṃ vidadhyāt. Tenopaśāntirbhavati.[11]

If Hṛdroga has arisen due to the influence of Śani occupying the fourth house, one should perform the previously described rites such as Japa, Homa, and other observances intended to propitiate Lord Śani. By doing so, the disease becomes pacified.

The Vīrasiṃhāvalokanam specifically recommends the worship of Śani (Saturn) in cases where Hṛdroga is considered to have arisen due to Śani’s placement in the fourth house. Rather than prescribing an entirely new ritual, the text instructs the practitioner to perform the previously described methods (pūrvoktameva), which include Japa, Homa, and other ritual observances dedicated to the propitiation of Śani.

This reference reflects the traditional understanding that planetary influences (Graha) may contribute to disease manifestation and that appropriate spiritual observances may be undertaken to reduce their adverse effects. The recommendation forms part of the broader Vedic approach in which health is understood through physical, psychological, ethical, and cosmological dimensions.

Traditional Method of Śani Pūjā

Although the present verse does not describe the detailed procedure, traditional Śani worship generally consists of:

• Saṅkalpa (statement of intention)
• Invocation of Lord Śani
• Offering black sesame (tila)
• Offering sesame oil
• Lighting a sesame oil lamp
• Recitation of Śani mantras or Śani Stotra
• Performance of Homa where prescribed
• Prayer for removal of suffering and wellbeing
• Dānam associated with Śani (where applicable)

The expression “japahomādi vidhānam” indicates that mantra recitation and homa form important components of the prescribed observance.

Discussion

Contemporary Perspectives on Karmavipāka

Although the doctrine of Karmavipāka belongs to the metaphysical and philosophical framework of traditional Indian thought and is not directly measurable by contemporary biomedical methods, modern scientific research has independently established significant associations between psychosocial factors, ethical conduct, emotional wellbeing, and cardiovascular health. These convergences, while not constituting a validation of Karmavipāka as a doctrinal claim, provide a meaningful contemporary context for understanding the holistic approach reflected in the classical literature.

Large-scale epidemiological research, including the INTERHEART study, has identified psychosocial stress as one of the most significant global risk factors for acute myocardial infarction (Rosengren et al., 2004). Behavioural cardiology has further recognised chronic emotional stress, hostility, anxiety, and depression as significant contributors to cardiovascular morbidity and mortality (Rozanski et al., 2005). These findings resonate with the classical formulation wherein Parahṛdayapīḍā the infliction of emotional, psychological, and moral suffering upon others is identified as the karmic antecedent of Hṛdroga. Both traditions, despite operating within fundamentally different epistemological frameworks, converge in recognising the intimate relationship between interpersonal conduct, emotional states, and cardiac pathology.

Additionally, emerging research in positive psychology and psychocardiology suggests that compassion, forgiveness, and prosocial behaviour are associated with improved cardiovascular outcomes, reduced inflammatory markers, and enhanced autonomic cardiac regulation (Boehm and Kubzansky, 2012; Lawler et al., 2003). These findings offer a contemporary analogue to the classical prescription of Prāyaścitta, wherein the cultivation of repentance, moral accountability, and ethical renewal is understood to restore individual and relational harmony conditions that, from both traditional and modern perspectives, appear to be conducive to cardiological wellbeing.

It is to be emphasised that these convergences are presented here as illustrative of the coherence and contemporary relevance of the traditional holistic framework, and not as evidence for the metaphysical claims of Karmavipāka within a biomedical paradigm.

The present chapter has examined two classical Sanskrit sources the Vīrasiṃhāvalokanam and the Madanamahārṇavam that prescribe Prājāpatya Vrata as a remedial observance for Hṛdroga, grounding the prescription in the doctrine of Karmavipāka. The analysis has demonstrated that these texts embed cardiological health within a comprehensive philosophical framework wherein physical disease, ethical conduct, and spiritual wellbeing are understood as fundamentally interconnected dimensions of human existence. The Prājāpatya Vrata, as defined in the Smṛti and Purāṇic literature and structured as a twelve-day discipline of progressive dietary restraint, behavioural regulation, and contemplative practice, functions simultaneously as an instrument of Prāyaścitta, Tapas, and Śuddhi.

Far from representing a merely superstitious association between ritual and disease, these references articulate a sophisticated holistic model of health in which inner moral purification, behavioural transformation, and spiritual reorientation are understood as indispensable dimensions of healing. The contemporary scientific literature on psychosocial risk factors in cardiovascular disease and the protective role of positive emotional states lends contextual coherence to this traditional framework, inviting interdisciplinary reflection on the multidimensional determinants of cardiological wellbeing.

Prāyaścitta as a Therapeutic Modality

The recommendation of Prājāpatya Vrata as a remedial measure for Hṛdroga indicates that healing was conceptualised within the classical tradition as a process simultaneously encompassing physical care, moral reflection, self-discipline, and spiritual purification. The twelve-day structure of the Vrata is designed to systematically attenuate physical indulgence while intensifying contemplative engagement, culminating in total fast and complete withdrawal from external stimulation. This progressive withdrawal may be understood as a structured process of inner cleansing wherein the practitioner confronts, acknowledges, and atones for past transgressions.

The ancillary requirements of the Vrata Brahmacarya, restraint of speech, Japa, and Dhyāna further underscore its function as a total behavioural reformation rather than a circumscribed ritual act. The observance thus serves as an instrument of conscious ethical and psychological transformation, emphasising personal responsibility and moral accountability as fundamental dimensions of wellbeing.

Contemporary Scientific Perspective on Japa

Although the specific Hṛdroga Sūktas identified in the present study have not yet been scientifically evaluated, contemporary research on mantra chanting has demonstrated measurable effects on cardiovascular physiology. 

Inbaraj et al. (2022) reported that five minutes of OM chanting significantly increased parasympathetic activity and improved heart rate variability (HRV), indicating enhanced autonomic regulation. 

Similarly, Hotho et al. (2022) observed improved synchronization between breathing, heart rhythm, and blood pressure during slow OM chanting. 

These findings suggest that mantra chanting may positively influence cardiovascular function. However, these studies investigated general mantra practices rather than the specific Vedic Sūktas documented in this survey, highlighting an important area for future research.

Contemporary Scientific Perspective of Yajña

Although the specific Tilājya Homa and Kūṣmāṇḍa Homa described in the Vīrasiṃhāvalokanam have not been directly evaluated in the context of cardiological conditions through controlled clinical studies, contemporary research has begun to explore certain physiological and environmental effects associated with yajña practices more broadly.

Experimental investigations have reported that the combustion of selected medicinal herbs and ritual substances used in yajña may reduce airborne microbial counts and exert a measurable influence on indoor air quality (Nautiyal et al., 2007). Such findings suggest the presence of bioactive properties in certain ritual materials that may have implications for environmental health.

Additionally, participation in ritual practices involving mantra recitation, focused attentional states, and regulated breathing patterns has been reported to contribute to physiological relaxation and stress reduction factors of established relevance to cardiovascular health outcomes (Levine et al., 2017). Psychophysiological research on related contemplative and ritual practices further supports the plausibility of stress-mediated benefits.

However, it is essential to note that these preliminary findings must not be interpreted as direct scientific validation of the specific yajñas prescribed for Hṛdroga in the classical text. They provide partial, exploratory perspectives on individual components of yajña practice and highlight the necessity for rigorous, protocol-driven future research evaluating these traditional observances in relation to cardiological health within contemporary scientific frameworks.

Contemporary Significance of Pūjā

The reference demonstrates that the management of Hṛdroga described in the Vīrasiṃhāvalokanam extends beyond physical treatment and incorporates spiritual observances where disease is understood to be associated with planetary influences. The recommendation of Śani Pūjā emphasizes the role of devotion, disciplined practice, and ritual observance as supportive measures within the traditional framework of healing.

Conclusion

The present study has undertaken a systematic compilation, classification, and academic contextualization of Vedic wellness practices related to cardiological ailments (Hṛdroga) from classical Sanskrit literature. By exploring the textual frameworks of Daivavyapāśraya Cikitsā across three distinct modalities, Vrata (ethical and behavioral disciplines), Japa (contemplative sound vibrations), and Yajña (transformative ritual oblations) this study establishes a structured, single-point reference resource designed to bridge traditional esoteric knowledge with contemporary health science.

Principal Findings

The investigation yielded critical textual insights into the multidimensional aetiology and management of Hṛdroga as preserved in the Vedic, Smṛti, Purāṇic, and classical Āyurvedic streams:

• Ethical Aetiology & Vrata: Analysis of the Vīrasiṃhāvalokanam and the Madanamahārṇavam revealed an intrinsic link between interpersonal ethics and cardiac health through the doctrine of Karmavipāka. The texts explicitly conceptualize Parahṛdayapīḍā (inflicting emotional or psychological trauma on others) as a primary non-somatic antecedent to Hṛdroga. The prescribed remedy, the twelve-day Prājāpatya Kṛcchra Vrata, serves as a highly structured therapeutic mechanism of behavioral modification, sensory restraint (Dama), and mental pacification (Śama).
• Acoustic & Intentional Modalities (Japa): The study documented a tri-tiered hierarchy of sacred recitations in the Vīrasiṃhāvalokanam and Kaniṣṭha Ṛgvidhānam, prioritizing the Udyannadya Sūkta (Ṛgveda 1.50) chanted at sunrise, alongside Sahasranāma Stotra and Nāmatraya. Furthermore, the integration of Hṛdayasparśa (localized physical contact over the cardiac region) during specific Ṛgvedic recitations indicates a traditional understanding of directing psychophysical attention to target anatomical structures.
• Biomaterial & Sacrificial Interventions (Yajña): Textual evidence from the Vīrasiṃhāvalokanam and the Atharvaveda (Kāṇḍa 6, Sūkta 24) establishes that Yajña was utilized as a targeted therapeutic protocol. The specific combination of Dravyas—such as Tila (sesame), Ājya (ghee), Kṣīra (milk), and Caru (boiled rice)—reveals a deliberate selection of substances traditionally recognized for their nourishment (Puṣṭi), balancing of Vāta and Pitta doṣas, and amplification of Ojas (the subtle essence protecting cardiac integrity).

Academic and Practical Contributions

This study addresses several critical gaps in the existing literature of Indian Knowledge Systems (IKS) and integrative medicine:

1. Resolution of Scattered Knowledge: By extracting and synthesizing references from diverse texts (Ṛgveda, Atharvaveda, Ṛgvidhānam, Madanamahārṇavam, and Vīrasiṃhāvalokanam), this work constructs a unified analytical framework where these practices can be studied systematically rather than as isolated household customs.
2. Methodological Rigor in Daivavyapāśraya: The study explicitly addresses past research limitations by documenting the precise Mantras, their associated Svara (phonetic/intonational integrity), anatomical touchpoints (Hṛdayasparśa), and disease-specific contexts that are frequently omitted in standard contemporary literature.
3. Contemporary Epistemological Bridging: By contextualizing Parahṛdayapīḍā alongside modern psychocardiology (such as the INTERHEART study’s focus on chronic emotional stress, hostility, and autonomic dysregulation), this study establishes a conceptual convergence. It demonstrates that while the metaphysical framework of Karmavipāka and modern biomedicine operate on different epistemological planes, they arrive at a shared realization: interpersonal conduct, emotional states, and cardiac pathology are profoundly interconnected.

Limitations of the Study

While this research provides a rigorous textual foundation, certain limitations must be acknowledged:

• The scope of this research remains strictly philological, hermeneutic, and conceptual. It does not include empirical clinical trials or real-time physiological testing of the compiled modules.
• The contemporary scientific parallels cited (e.g., OM chanting, heart rate variability, indoor air sanitization via combustion) serve as indirect, exploratory validations of general modalities rather than direct empirical proof of the specific Hṛdroga Sūktas or Kūṣmāṇḍa Homas detailed herein.

In conclusion, this study demonstrates that the Vedic approach to cardiological health represents a sophisticated, non-invasive, and deeply holistic model of wellness. By treating the human being as an integrated somatic, psychological, ethical, and spiritual entity, Daivavyapāśraya Cikitsā offers valuable conceptual tools to modern preventative cardiology, inviting a profound re-examination of the multidimensional determinants of cardiovascular health.

Glance of Vedic Wellness Practices for Cardiac Ailments

Vedic Wellness Practice	Details of the Practice	Reference
Vrata	The Prājāpatya vrata suggested ad Prāyaścitta.	Virasimhavalokanam
Japa	Any one Sahasranāma	Virasimhavalokanam
	उद्यन्नद्येति सूक्तजपः (Udyannadyeti Sūkta)with sesame seeds & ghee	Virasimhavalokanam
	ṛgveda 8th maṇḍala 48th sūkta, 4th & 5th Mantras – touch the heart after having meals & chant these two mantras.	Kaniṣṭha-ṛgvidhānam
	Daily Japa of Sūktam starting with उदु त्यम् (Udutyam….) (ṛgveda 1st maṇḍala, 50th sūkta) at sunrise	Kaniṣṭha-ṛgvidhānam 1.99
	शतस्य धमनीनाम् (śatasya dhamanīnām) (Atharvaveda 1st kāṇḍa, 17th sūkta, 3rd Mantra)	Atharvaveda 1st kāṇḍa, 17th sūkta, 3rd Mantra
	अनु सूर्यमुदयताम् (anu sūryamudayatām) (Atharvaveda 1st kāṇḍa, 22nd sūkta,1st Mantra) (japa for green jaundice leading to heart issues ))	Atharvaveda 1st kāṇḍa, 22nd sūkta,1st Mantra
	Atharvaveda 6th kāṇḍa, 24th sūkta	Atharvaveda 6th kāṇḍa, 24th sūkta
Yajña	Yajña with उद्यन्नद्येति सूक्तम् (Udyannadyeti Sūkta) – performed with sesame and ghee.	Virasimhavalokanam
	Kūṣmāṇḍa Homa	Virasimhavalokanam
	Yajña with Atharvaveda 6th kāṇḍa, 24th sūkta – performed with milk, boiled rice & ghee	Sāyaṇa Bhāṣyam, Atharvaveda 6th kāṇḍa, 24th sūkta
Pūjā	Śani Pūjā	Vīrasiṃhāvalokanam, Hṛdrogādhikāra

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[1] Vīrasiṃhāvalokanam, Hṛdrogādhikāra

[2] Madanamahārṇavam, Hṛdayavraṇahara

[3] Manusmṛti 5.21

[4] Virasimhavalokanam, Hrdrogadhikara

[5] Kaniṣṭha Ṛgvidhānam 1.99

[6] Sridhar, N. (2025). Vedic Wellness Series – 5. Yoga Sudha, XLI (12).

[7] Atharvaveda, 1.17.3

[8] Sridhar, N. (2025). Haemostatic applications and vascular regulation: A study on Rudhira-srāva-nivartana Sūkta of Atharvaveda. Hitaya, 24, Article 7.

[9] Sridhar, N. (2026). Atharvaveda Sūkta 1.22 and the concept of hyperbiliverdinemia: A textual study in dialogue with modern biomedicine. International Journal on Eternal Wisdom and Contemporary Science, 3(1), 243–252.

[10] Vīrasiṃhāvalokanam, Hṛdrogādhikāra

[11] Vīrasiṃhāvalokanam, Hṛdrogādhikāra