The Ashwamedh Yagya, an ancient Vedic ritual extensively documented in Indian epics and Vedic texts, holds significant historical importance. This ritual, detailed in texts such as the Rig Veda and Yajur Veda, is also elaborated upon in the Mahabharata’s Ashwamedha Parva. Despite its ancient prominence, the frequency and depth of the Ashwamedh Yagya declined over time after the Gupta dynasty. Archaeological evidence, including inscriptions and rock edicts, provides substantial insights into the practice of the Ashwamedh Yagya. The Gupta dynasty's inscriptions, particularly those issued by rulers like Samudragupta and Chandragupta II, provide critical genealogical and historical data regarding the Ashwamedh Yagya. These inscriptions mention the performance of the ritual and highlight its significance during their reigns. Samudragupta, in particular, revived the Ashwamedh Yagya and issued commemorative Ashwamedha coins, which serve as crucial historical artifacts. These coins depict the ritual’s elements and were used to honor the Ashwamedh Yagya, showcasing the advanced metallurgical technology of the Gupta period. Furthermore, archaeological discoveries, including inscriptions and rock edicts, illuminate the extensive practice of Ashwamedh Yagya among the Gupta rulers to build the nation and culture against foreign attackers of the time. Overall, the Ashwamedh Yagya's practice and its documentation through archaeological findings, inscriptions, and coins reveal its extensive significance in ancient Indian history, particularly within the Gupta dynasty, for reviving Vedic culture through Ashwamedh Yagya. \\

In Indian culture, Yagya holds a significant place and is considered the backbone of Vedic culture. Yagya is not just a religious ritual but a method of profound contemplation, philosophy, and practice. Considering the complexities of traditional Yagyas, Yug Rishi Pt. Shriram Sharma Acharyaji introduced the concept of Deep Yagya, which is simple and accessible. Deep Yagya requires less time, space, and money, and is capable of including all sections of society. Its aim is to bring about moral, intellectual, and social reform in society. Through the use of a lamp and incense sticks, this Yagya symbolizes a deep spiritual and psychological transformation. Through it, the reconstruction of individuals, families, and society is possible, paving the way for the welfare of all humanity.

From November 7-10, 1992, the first Ashwamedh Yagya under the Dev Sanskriti Digvijay Campaign of the All World Gayatri Pariwar was held in Jaipur, Rajasthan. During that period, the entire November 1992 issue of Akhand Jyoti magazine was dedicated to the 'Ashwamedh Yagya.' This special edition is a book in itself, which clarifies misconceptions from the medieval period based on scriptures and reveals the true purpose and objectives of the Ashwamedh Yagya. An article from this special edition, "An Unprecedented Effort After Two Thousand Years," is being reprinted here. The rise of divinity in humans and the reconstruction of the nation is the core objective of Vedic culture, Indian culture, and Dev culture. This process is accomplished through a successful Ashwamedh. To realize the dream of Pt. Shriram Sharma Acharya, the founder of the All World Gayatri Pariwar, of the rise of divinity in humans, the founder of the Gayatri Pariwar, Mata Bhagwati Devi Sharma, under her guidance, initiated the Dev Sanskriti Digvijay Ashwamedhik Campaign and resolved to conduct 108 Ashwamedh Mahayagyas. Under this campaign, 47 Ashwamedhs have been completed so far. According to historian Bronske, the Ashwamedh ritual was not a political conquest campaign but a cultural conquest campaign. The purpose of these great Yagyas was to awaken faith in national deities and life values, to teach ways of living. These efforts for cultural unity made the nation strong, capable, and steadfast at the political, geographical, and emotional levels. The Shatapatha Brahmana considers the nation and Ashwamedh to be inseparable. In Indian history, many kings conducted Ashwamedh Yagyas to fulfill the above objectives. Along with the accounts of legendary kings like Rajarshi and the famous devotee Ambarish, Prithu, and others, Lord Rama, Lord Krishna, King Yudhishthira, and Janamejaya also conducted Ashwamedh Yagyas. After Janamejaya conducted the Ashwamedh, the tradition of Ashwamedh became disorganized. The consequences of this disorganization appeared as political disintegration, decline in prosperity, and deterioration of life values in the nation. Understanding the seriousness of the situation, General Pushyamitra conducted the Ashwamedh ritual in 185 BC to reorganize the nation's strength. After Pushyamitra, India's strong position continued until Agnimitra and Vasumitra. Later, in the course of time, the links were scattered, which were reorganized through the Ashwamedh effort by Emperor Chandragupta I's son and the second emperor of the Gupta dynasty, Samudragupta. The subsequent Ashwamedhs conducted by later kings were mere symbolic acts. They lacked cultural splendor, emotional breadth, and the ability to impart life wisdom to the masses. The current series of Ashwamedh Mahayagyas by the Gayatri Pariwar can be considered the first real and successful effort since Emperor Samudragupta. Through these Mahayagyas, not only will the historical events of ancient India be repeated, but their positive results will also manifest as the rise of Satyug (Golden Age), prosperity, expansion of knowledge and science, the emergence of a world nation, and the widespread realization of the idea of Vasudhaiva Kutumbakam (the world is one family).

Yagya is a recognized and ancient Vedic worship practice in India and is considered the father of Indian culture. Therefore, the concept of Yagya has been beautifully and sweetly expressed in both Vedic literature and Laukik Sanskrit literature. In ancient times, ordinary Yagyas played an important role in internal refinement and self-purification, while Mahayagyas were conducted to purify social life. However, when the need arose for the complete reconstruction of the nation and the environment, the tradition of Ashwamedh Yagya began on a global scale. Ashwamedh is a grand spiritual experiment that enhances the happiness, peace, and prosperity of the nation. According to Pt. Shriram Sharma Acharya, "'Ashwa' symbolizes the large-scale evils in society, and 'Medha' signifies the eradication of all evils and flaws from their roots. Ashwamedh Yagya is associated with the Gayatri mantra for ecological balance and the purification of the spiritual environment." According to the Taittiriya Brahmana, Ashwamedh Yagya also aids in nation-building.

In the current era, due to the increase in industrialization and energy usage, numerous adverse problems such as air pollution, water pollution, temperature rise, ozone layer depletion, and atmospheric imbalance are visible on a global scale. On the individual and social fronts, we observe a lack of humanity, immorality, depression, anxiety, anger, and other discrepancies. At the root of these adversities are human narrow-mindedness and insensitivity. Therefore, awakening the wisdom of the age and engaging it in new creation appears to be a significant need of the present era. In ancient Indian knowledge tradition and culture, various methods have been described for this purpose - one of the most important being the Ashwamedh Yagya. In this context, the current research paper provides a detailed description of the first Ashwamedh Mahayagya conducted by the Gayatri Pariwar in Jaipur, highlighting its various teachings and understanding their relevance in the present time. To realize the Dev Sanskriti Digvijay campaign initiated by the founder of All World Gayatri Pariwar, Pandit Shriram Sharma Acharya, after his physical departure, the founder of the Gayatri Pariwar, Mata Bhagwati Devi Sharma, launched the Dev Sanskriti Digvijay Ashwamedhik campaign following her Himalayan journey. The pre-preparation (Pra-Yaj) for organizing the Ashwamedh Yagya includes the formation of a large number of dedicated practitioners to support and participate in the event, the collection of water and soil from various sanctified pilgrimage sites, and raising awareness about the Yagya and inviting people to it. This was also done for the Ashwamedh Mahayagya in Jaipur. During the organization of the Ashwamedh Yagya (Yaj), various programs were conducted such as Yagya, rituals, discussion forums, etc., in which millions of people participated - thus imparting the knowledge of Dev Sanskriti to the masses. After the organization of the Ashwamedh Yagya (Anuyaj), a systematic plan was made, and the energy generated in this Yagya was channeled for the construction of individuals, society, and the nation. The first Ashwamedh Mahayagya conducted by the Gayatri Pariwar in Jaipur in November 1992 was executed as a powerful means to address various individual and global problems of the present time. Aiming at the emergence of divinity in humans and the reconstruction of the nation, this journey has conducted 47 Ashwamedh Yagyas by 2024.

Yagya holds great significance in Indian culture as a powerful form of communication deeply rooted in Vedic philosophy. Unlike Western views on communication, the Indian perspective emphasizes introspection, leading to self-awareness, freedom, and truth. Yagya is not just a ritualistic practice but symbolizes the pursuit of inner clarity and comprehension, aiming to connect with one’s inner self and ultimate truth. Both Yagya and communication share the core essence of building connections and fostering understanding. Throughout history, Yagya has been a profound means of communication in India, imparting knowledge, promoting unity, and conveying timeless life lessons for positive transformation. It serves as a conduit to transmit wisdom and guidance to rulers and the public, fostering open dialogue and mutual understanding, even in contemporary times with Yagya-based movements continuing to spread positive values and promote personal and societal growth.

In the current era, the escalation of immoral behavior in the world can be attributed to health challenges and limited mental acuity. Individuals often engage in egregious transgressions without a moment's reflection. For contemporary humanity, personal happiness has become the essence of life. Nevertheless, it is imperative for individuals to comprehend that their ultimate self-interest is intertwined with the welfare of society. The one who orchestrates the well-being of others finds their own tribulations diminished. The conceptual framework of the creation cycle as expounded in the Bhagavad Gita enlightens us about the necessity for humans to contribute by diligently executing their duties. To refrain from immoral conduct and foster mutual welfare, it is imperative for us to incorporate the principles of the creation cycle into our lives.
 वर्तमान समय में स्वास्थ्य एवं संकीर्ण मानसिकता के कारण संसार में पापाचरण बढ़ता जा रहा है। घनिष्ठ अपराधों को करने से पहले कोई भी एक क्षण के लिए भी नहीं विचार करता। वर्तमान मनुष्य के लिए मात्र अपना सुख ही जीवन का सार बन गया है। परंतु मनुष्य को यह समझने की आवश्यकता है कि लोकहित में ही उसका परम स्वार्थ निहित है। जो दूसरों के सुखों की व्यवस्था करता है उसके कष्ट स्वयं ही नष्ट हो जाते हैं। श्रीमद्भगवद्गीता में वर्णित सृष्टि-चक्र की अवधारणा से हमें यह ज्ञात होता है कि लोक कल्याण के लिए मनुष्यों को उसमें अपना योगदान देने की आवश्यकता है जिसके लिए उसे अपने कर्तव्य-कर्मों का निर्वाह करना होगा। पापाचरण से बचने के लिए एवं परस्पर कल्याण के लिए हमें सृष्टि-चक्र के सिद्धांतों को अपने जीवन में उतारने की आवश्यकता है।

Background: Yagya is recognized as one of the most valuable outcomes of Indian knowledge systems (IKS). It was a significant element of the Vedic period and remained an integral part of the everyday lives of kings, rishis, learners, villagers, & others who practised this tradition with entire commitment and to the best of their abilities. Problem: Yagya, as a concept and practice, is an appropriate and meaningful case study for a wide range of disciplines, and it is being investigated in a variety of domains including- management, medicine, environmental science, mathematics, and many more. However, its reflection from design perspective, which places a strong emphasis on attributes like creative thinking, problem solving, etc. remains unexplored. Methods: The study's takeaways are derived from a review of the content from various mediums available on 'Yagya,' specifically Vangamaya 25 - 'Yagya ka Gyan Vigyan,' authored by Pt. Sriram Sharma Acharya. Results: The paper discusses Yagya and its association with various disciplines with a focus on attributes relevant to design. Yagya, when viewed from this lens, appears to depict some of the critical design attributes including- creative & problem-solving mindset, need-based & purpose-driven solutions, multi-sensory experience, and scalability, that are vital to (product) design. Conclusion: The practise of Yagya reflects many critical product-design attributes. The evidence presented in the paper emphasises the importance of studying ancient knowledge traditions and highlights the need to incorporate them into current educational curriculum to familiarise learners with ancient India’s rich and refined knowledge systems.

Yagya holds a central place within Indian culture, and its meticulous execution is delineated in scriptures, characterized by attentiveness and devotion. The term Samidh or Samidha refers to wood utilized in Yagya rituals. The Buddhist and Zoroastrian cultures also recognize the samidhā as firewood and use them in fire rituals. Scriptures have clear instructions on the size of samidhā and categorize them as per the requirements of the traditions. Samidhā's role in Yagya encompasses its spiritual and philosophical significance, wood types, quality, and usage. This paper reviews its meaning in the broader context of Yagya, discussing its spiritual, scriptural, material, ayurvedic, and astrological aspect. Drawing from Vedic texts, Puranas, and epics like Ramayana and Mahabharata, the article highlights samidhā's symbolic connection to divine energy and cosmic balance. Specific samidhā types, such as Durva grass and Chandan, are explored for their ritual and medicinal applications. The astrological relevance of samidhā usage is discussed, suggesting its influence on energy equilibrium. The research underscores the holistic wisdom of Samidha embedded in ancient Vedic traditions and the potential to revive this knowledge for promoting well-being and spiritual harmony.

This perspective study delves into Agni within the context of Ayurvedic philosophy. The paper explores Agni's portrayal in Vedic and Ayurvedic texts, examining its perspective in processes such as metabolism and digestion, for which the study encompasses Agni's representation in Vedas, Upanishads, Nyaya Darshan, and specific terminologies and key Ayurvedic texts. The analysis reveals the intricate relationship between Agni and concepts like Pitta dosha, digestion, and bodily development.