Yaja

The root "yaj" means "'to worship, honour, adore, etc by means of oblations in sacred fire accompanied by proper vedic mantras'". All types of worship cannot be said to be yaja. Only that type of worship is recognized as yaja which follows the rules laid down by Vedic and Kalpa-sutra texts. Therefore, Yaja should be defined as worship, without idols, of Vedic (and now also Puranic) deities with specific Vedic mantras and oblations offered into sacred fire at proper time either as a part of duty or as a means to obtain something from gods without being stuck with fruits of karma so that spiritual knowledge and salvation is not impeded by worldly karmas. Relatively purer souls take recourse to incessant Japa-yaja which does not seem to follow this karmakndiya definition, but in fact there is no essential difference, the difference is outward : in replacement of physical fire altar with real Agnideva in body, and of physical oblations with mental oblation, and a host of complicated mantras being replaced with a single mantra which should be chanted 24-hours a day till death.

Contents

1 Ideological Basis of the Institution of Yaja 2 Antiquity of Yajna 3 Yaja and Vedic Texts o 3.1 Yaja and Vedas o 3.2 Yaja and Vedngas o 3.3 Yaja and Mimns 4 Two Basic Types of Yaja 5 Types and Tools of Karmakndiya Yajas o 5.1 Nitya-karma and Kmya-karma o 5.2 Yajurvedic Yajas o 5.3 Priests of Yaja o 5.4 Types of Agni and their Roles in Yajas o 5.5 Two Paths of Yaja (mana and vk), and the Role of Brahm o 5.6 Other Yajas o 5.7 Yaja and Its Deities 6 Pancha Mahayajas : Yaja in Daily Life 7 Jna-yaja o 7.1 Japa-yaja : Real Yaja in the Body 8 Evolution of Temple-worship and Modern Yajas o 8.1 Modern Situation 9 Final Spiritual Message of Yajurveda and Yaja

Ideological Basis of the Institution of Yaja

According to Vedic tradition, yaja was instituted by God for the benefit of mankind so that man could perform various karmas according to karmakndas, otherwise fruits of karmas stick to the performer of karma and cause rebirths. Thus, performing right karma in proper manner so that the ultimate purpose of human life is not lost, which is attainment of immortality by means of santana (eternal) spiritual knowledge. This is the main ideological basis of the institution of yaja. Hence, yaja links right Karma to right Jna, both yajic karma and divine Jna being based on Bhakti which is the meaning of most famous of all Vedic mantras, Gyatri ("...inspire into us such a meditative intellect which remains fixed on Thee"). According to Brahmasutra, one who has got Vairgya (nonattachment) is free to take resort to sanysa irrespective of his/her age, ie is under no obligation to perform karmas and yajas of a householder. Hence, the ultimate purpose of Yajas is not to remain immersed in Karmas but to evolve towards real Jna. Otherwise, people could perform Karmas without Yaja and remain oblivious of spiritual Jna. Leading mortals towards spiritual Jna was the main purpose behind the institution of Yaja, and that is why the word Veda implies "Jna" and not Karma. But this Jana could not be attained directly, men needed to perform Karma for living in this world. To make both these ends of Jna and Karma meet, Yaja was instituted.

Antiquity of Yajna
Some people say ritualistic Yaja with oblations in fire is a later development. But the Greek comedy 'The Birds' written by most famous Greek comedian Aristophanes (written around ~420-400 BC) explicitly says that the ancestors of Greeks offered oblations into fire whose smoke went to Heavens and nourished their gods. This drama insults those gods time and again, and Greeks relished such dramas in open theatres watched by 25000 spectators at a time. Hence, Greeks of ~400 BC were against the religion of their own ancestors. This original religion of Greeks was same as the Yaja-based religion of Vedic peoples which is clear from the reference to ritualistic yaja.

Zoroastrian Yasna is linguistically cognate with Vedic 'yaja', but in yasna offerings are made into water instead of into fire (cf. Drower, 1944:78; Boyce, 1975:147-191). Zoroastrians worshipped fire too. Evidence of Aristophanes shows fire-cult was the original cult of common ancestors of Indo-Iranians and Europeans. These evidences suggest Yaja is a very old pre-historic institution of the time when Indo-Europeans had not separated.

Yaja and Vedic Texts

Yaja and Vedas
Vedas are intrinsically related to yaja and in this strictly ritualistic context Yajurveda is the most important Veda, because the oblations offered to deities are given with special Yajurvedic mantras known as yjushi, although Gita (Gt) extols Smaveda as the best of all Vedas whose meaning is explained in Brahmasutra of Bdaryana : a brahma-jni is transported to Brahmaloka on the verses of Smaveda. Mantras from other Vedas, esp Rgveda and Smaveda are also needed in yaja but only for secondary purposes. Yajurveda ("the Veda of Yajus", Yajus is a class of mantra for offering oblations in a Yaja") is the main Veda defining different types of Yaja and their mantras. It is believed that there was only one Veda originally, which Veda Vysa divided, because with the regression of Kla from Satyuga to inferior yugas it became increasingly difficult for a single priest to memorize all these three yajic Vedas (the very name Veda Vysa means one who divided/organized the Veda). Brhamana texts are believed to be part of Vedas and not composed by mortals. They are primarily concerned with rules and results of Karmakndic Yajas. Many portions of Brhamana texts are known as ranyakas and Upanishadas and deal with Jnaknda.

Yaja and Vedngas

Besides vedas, six Vedngas are crucial to proper understanding and performance of Yajas: 1. Shiksh : the science of correct pronunciation of mantras. For Yajurveda, its own Prtishkhya is the detailed Shiksh text, and Yjavalkya-Shiksh is the shortcut for beginners. 2. Chhanda : knowledge of metres 3. Vykarana : grammar, esp the special Vedic rules 4. Nirukta : explanation of difficult Vedic words 5. Jyotisha : for fixing the proper time for Yajas 6. Kalpa : a collection of Sutra texts which teach details of yjic ceremonies.

Yaja and Mimns

Although Mimns do not fall under either Veda or Vednga, and are enumerated under shat-darshana of Vedicpuranic tradition, they are exclusively related to the nature and results of yajas related to both Karmaknda and Janaknda. Purva Mimns, also called Karma Mimns, deals extensively with the philosophy of Karmakndic yaja, with a view to determine how to achieve Dharma by means of Yajic Karmaknda. Jaimini gave the Purva Mimns darshana with 12 chapters. It is primarily an inquiry into the Brhmana portion of the Veda. It deals with various yajas, their purposes and methods. It has a four chapter supplement called sankarsha kanda, by Jaimini. It is also called Madhyama Mimamsa, Madhyama Kanda, Devata Kanda and Upasana Kanda. It deals with purpose of mantras, the nature and essence of devatas, purpose of worshipping devatas. Uttara Mimns by Bdaryana, also known as Brahmasutra, deals with Jnaknda portion of Vedas and Brhmanas. di Shankara's greatest work is a commentary of this text.

Two Basic Types of Yaja

The methods and varieties of Yaja have evolved during ages. There are two main types of yaja related to karmaknda and jnaknda, the latter known as Brahma-yaja. Last chapter of Yajurveda is the main basis of Brahmayaja, although mantras of Brahmayaja are dispersed throughout the YV, including the sacrificial chapters. In this class similar portions from other Vedas and Vedic texts like Brhmanas have been put to form the category of texts known as Upanishadas, which literally means "to sit near a guru (for learning the secret Brahmavidy)".The purpose of both these types of yaja is described in the last chapter of YV, which is more famous as Ishopanishada. Yajas related to kmya-karma fall under karmaknda and help the performer to fulfill worldly aims without being tarnished with sin. Hence, such yajas help in getting over the obstacle of death, while the jna-yaja helps in attaining true immortality, by means of giving relief from the chain of death and rebirth in this world (cf. YV, chapter 40).

Types and Tools of Karmakndiya Yajas

Nitya-karma and Kmya-karma

There are two chief types of karmas : nitya-karma and kmya-karma. Nityakarma includes 19 vedic rituals which are not to be performed daily but only on certain occassions, besides two daily yajic rituals Agnihotra and Aupasana to be performed twice daily at dawn and dusk, which have been replaced with sandhy-vandana and pach maha-yaja by most of the persons now-a-days who perform them, and even these persons are in a minority. Nityakarma is theoretically compulsory for the twice born. Amont 21 nityakarma yajas, first seven are known as pka-yajas (cooked sacrifice), while next seven are havir-yajas (burnt oblation) and remaining seven are somayajas. Kmya-yajas are optional, numbering around 400. Complex yajas need to be performed once in a lifetime. Putrakmeshti (for getting sons), Rjasuya (royal consecration), Ashvamedha, etc are kmya yajas which are optional. Satra-yaja takes 12 years and is for universal good. Nityakarmas can be divided into (1) daily duties and (2) those duties which occur at certain specific occassions such as shrddha and are categorized as naimittika karma.

Yajurvedic Yajas
We can understand original significance of yajic karmaknda only in its wider context. Yaja fulfilled the wishes but absolved the fruits of karmas. But these wishes ought to be according to dharma and not blindly selfish. Literal meaning of the term "Veda" is 'spiritual and eternal Knowledge', and Yajurveda provides the karmakndic rituals of worship which ultimately lead to such a jnnakndic Knowledge. Chapterwise, Yajurveda describes following principal yajas : 1.-2. : Darsha-paurnamsa Yaja (New and Full Moon yaja) 3. : Agnihotra (Agni-upasthna, Chturmsya, etc) 4.-8. : Somayaja, which included Agnishtoma, Agnisomiya-Pashuyaja,upnshugra,dityagraha) 9. : Vjapeya and Rjasuya 10. : Rjasuya, Sautrmani 11.-18. : Construction of altars and hearths, especially the Agnichayana and chiti mantras,Rudri,Vasordhara 19.-21. : Sautrmani : Indra-abhisheka 22.-25. : Ashvamedha 26.-29. : Supplementary formulas for various rituals 30.-31. : Purushamedha, Purushasukta 32.-34. : Sarvamedha, Brahmayaja, Shiva-samkalpa 35. : Pitramedha 36.-39. : Pravargya 40. : Isha Upanishad (Jana-knda of YV)

Priests of Yaja
A Vedic or shrauta yaja is typically performed by a yajurvedic priest known as Adhvaryu (literally, one who cannot commit violence), with many other priests such as the Hot, Udgat (singer of verses from Smaveda), Rtvija (reciter of Rgveda) with a dozen helpers for reciting or singing Vedic verses.

Types of Agni and their Roles in Yajas

Sutra literature, known as Kalpa, define rules and methods of Vedic rites, and are therefore deemed as one of the six Vedngas. Shrauta Sutras describe the types of Agni. Three basic types of Agni are Grhapatya, Dkshingni and

havaniya, collectively called the Tretgni or Shrautgni, which is used for performing 14 of the 21 compulsory nityakarma yajas. Grhapatya Agni is round and is placed to the west of altar. Fire from Grhapatya Agni is used to ignite other two Agnis. Dkshingni is semi-circular and is placed to the south of altar which is direction of pitrloka and is primarily used for offerings to ancestors. havaniya is square and is placed to the east, and as its name indicates is the main Agni used for most of Shrauta yajas, whose performer is called Shrotin or Shrotiya, like the Namboodiris of Kerala or Shrotiyas of Mithila.The last 3 haviryajas and all the 7 somayajas are performed in a yajashl dedicated to this purpose. Aupasana is a compulsory rite performed twice a day at home, but not a part of nityakarma, and can be performed by all four varnas. Aupasana-Agni is ignited at a groom's wedding from his father's Aupasana-Agni, and then divided into two in a yaja known as Agnydhna : one part becomes Grhygni and the other Srautgni, both of which are to be preserved throughout the life of that person, and funeral rites of that person are done with his his own Agni ,after which his Agni is extinguished. The Grhygni or Aupasangni is used in the Pka-yajas like Ekgni Knda of the pastambha Sutra according to rules described in Grhyasutras, and is generally kept in the centre or north of hall where sacred fires are kept. Oldest reference to Upasada or Aupasana ceremony can be found in Yajurveda (TS,vi,2-4) and Maitryani Samhut (iii,8,1), VS (xxvii,2,4), AV (ii,6,2; iii,12,16; vii,82,3),Shatapatha Brhamana (v,4,5,17), Chhndogya Upanishada. Vahni Purna clearly defines Upasada as a distinct Agni, different from the tretgni. In VS(xix,14) and TS, SBr, KatySrS,etc, Upasad is described as a yaja ceremony preceding Sutya (pressing of the Soma) and forms part of other yajas as well, like Jyotishtoma. Upasada is different from Upashada yaja, the latter is for removing impediment to get children (according to Syana on TndyaBr,xix,3,1), but is a derivation from Upasada. Aupasana and Aupasada are derivatives of Upasada.

Two Paths of Yaja (mana and vk), and the Role of Brahm
Vedic mantras are believed to be capable of fulfilling wishes, but it is also said that for this to happen the priests should be pure of heart and accomplished in the use of Veda. Some foolish pandits used to say that Vedic mantras have no meaning at all and they are only meant to be recited at yajas. But Chhndogya Upanishada (iv,16th khanda) clearly says that a yaja has two paths through which it purifies the world : mind(man) and voice (vk), and the priest Brahm is entitled to practise mauna (silence) so that yaja takes its one path of mind, while all other priests are entitled to use voice, ie recitation of mantras, to enable the yaja to take a recourse to its other path. di Shankar explains the reference to mana (mind) here as ("manashcha yath-bhootrtha-jna") "cognizance of real nature of things". If the priest Brahm is not competent enough to know the real nature of things according to the topics of recited mantras, the yaja will be fruitless. In order to make the Brahm concentrate on this facet, a rule was made that Brahm had to maintain mauna-vrata during a yaja. If the Brahm fails to meditate properly over the meaning of a particular recited mantra, that mantra will not bear fruit. Hence, the Brahm had to be the most learned of all Vedic priests. Now-a-days, few Vedic priests pay attention to this fact that Brahm must be an expert of meaning of Vedas. Such a Brahm will be able to distribute the benefits of yaja to the minds of others (telepathically).

Other Yajas
There are a lot of individual yajas, like Jyotishtoma yaja for lifting the performer to heavens, Pitrlokayaja for obtaining the world of ancestors, Panchgni yaja for attaining Brahmaloka as described in Chhndogya Upanishada, Gomedha (cf. Rmyana-vii,25,8; Varha Purna-xvi), etc. The institution of yaja is associated to various types of vratas without which wishes of the performer cannot be fulfilled. Jyotishtoma is a particular class of Soma yaja consisting of seven subdivisions : Agnishtoma, Ukthya, Atirtra, Shodasin, Atyagnishtoma, Vjapeya and Aptoryma (cf, TS.vii).

Yaja and Its Deities

The principal act in a Yaja is offering of oblations for gods into sacrificial divine fire "Agni". Etymologically, Agni means one who moves tortuously (to all lokas for distributing oblations). There can be no yaja without Agni. That is why Rgveda starts with a praise of Agni as a purohita as well as a deva : the real purohita of all yajas is Agni because mortals do not know where gods reside and cannot send oblations to gods without the help of Agni. Another important Vedic deity worshipped in yajas was Indra, whose etymological meaning is debated by grammarians, while upanishada gives a fine meaning : one who perceives from inside (idam dr), ie the God residing within all hearts. Hence, Indra and Agni were most frequently worshipped, slightly less than half of Rgvedic hymns are addressed to these two deities. According to Rgvedic dictum 'ekam sat vipr bahudh vadanti", all gods are different manifestations of one supreme God, and it is useless to evaluate gods on the basis of number of hymns dedicated to them. Vedic religion is sometimes misinterpreted as polytheistic or even henotheistic by some commentators who are accustomed to one God not capable of diverse manifestations. Vedic religion is strictly monotheistic, believing in one God appearing variously.

Pancha Mahayajas : Yaja in Daily Life

All above types of yajas come under two basic types : Deva-yaja (yajic worship of gods) and Pitr-yaja (yajic honouring of pitrs), to which three more types are added to constitute the famous Pancha Mahayajas (Taittiriya Aranyaka 2.10)) : Bhuta-yaja (offering food to all creatures), Atithiyaja or Manushyayaja (feeding guests), Brahma-yaja or Rishi-yaja (studying Vedic and related texts of rishis). A Grhastha is supposed to do these five yajas every day. Man has four debts, to gods, pitris, rishis and fellow-men. These are called deva rna, rishi rna, pitru rna and manushya rna. By performinging the above yajas, man repays those debts and becomes able to fulfill his purposes in life. By praying to gods and offering oblations to them, and through sacrifices one clears his debts to gods. This is called deva yaja. By gaining Vedic knowledge, by teaching, sharing and passing it on to subsequent generations one clears his debts towards the seers. This is called rishi yaja. By offering oblations to pitris, and by continuing the race by begetting progeny, raising them properly, by getting good name for the lineage, one clears his debts towards the pitris. This is called pitr yaja. By showing compassion towards fellow men, by treating the guests well, by helping those in need, by excusing those by which one has been wronged, by doing actions that are beneficial to men, one clears his debts towards his fellow men. This is called manushya yaja. Bhta yajna is showing compassion towards living beings in general. This includes abstaining from inflicting violence and killing, living as a part of nature without harming it.

Jna-yaja
Gita (Gt) extols Japa-yaja as the highest form of yaja. It does not mean any type of Japa is superior to great yajic ceremonies. di Shankara wrote that a yaja is performed in one's own body, which is related to ma-yaja, a yaja leading to tma-jna. Gita says all food should be offered as oblation (havi) to the vedic god Vaishvnara. It means only havishynna can be taken as food, which excludes salt, oils, spices and many other things like tomato. All vedic priests are expected to take such a food during a vedic yaja. There are some individuals who perform such a yaja daily as a part of lifelong routine, avoiding food after sunset. The idea of yaja in body suggests a supernatural kunda in body. The concept of kundalini is also related to some mysterious force in a mysterious kunda. But for the common folks, yaja in body is difficult, which made Jna-yaja unpopular.

Japa-yaja : Real Yaja in the Body

Opening of dharma-shls, anthlaya, etc is now called Dravyayaja, ie yaja performed by dint of moneypower, by some persons, but all good acts are not yaja. Ancient wisdom regarded all yajas requiring material wealth as Dravyayaja which was inferior to the real yaja done in the body where the greatest of all yjic fires resides : Vaishvnara. Feeding on havishynna once a day only in daytime after noon, nightlong shavsana performing yoganidra, strict brahmacharya, adherence to all rules of dharma like yama-niyama, nityakarmas or at least sandhyvandana three times a day for grihasthas and four times a day for sanysis, dna to sanysis and to needy persons, etc, when all these are practised for a sufficient length of time, then the capacity to perform the real yaja in body is awakened and realized in practice, by means of which the real havi is offered to Lord Vaishvnara during at least 18 prnymas per sitting, as a result of which the kundalini starts rising up from the kunda of Vaishvnara and the perfomer becomes an urdhva-ret, ie soars upwards the kundali towards salvation from sins of present and past lives. This real yaja is a rarity now, but there are sadhus who perform it. Grihasthas have forgotten and forsaken this yaja which Gita and di Shankar called the real Yaja. When this real yaja in body starts, an automatic and uninterrupted Japa-yaja commences, not ceasing even during night, which is eulogised as the highest form of yaja in Gita as well as in Manusmriti (ii,85). If this practice becomes so deeply entrenched in mind as not to be forgotten by the Jva after death, the verses of Smveda are sent by God to assist such a Jva to reach Brahmaloka (according to Brahmasutra), where the Jva ceases to be a Jva by getting rid of Krana-sharra (consisting of 13 Karanas, 3 antah-karanas : buddhi, mana, ahamkra ; and 10 bhya-karanas : five krmic and five sensory indriyas or karanas) and becomes pure tm, which is essentially indistinguishable from Paramtm. Such an emancipated soul is allowed to choose from one among four possible eternal or santana states of immortality according to Brahmasutra. Attainment of such an eternal or santana state is the goal of Santana Dharma, which is stated in the last verse of Yajurveda(see below) and is the ultimate goal of the very concept of Yaja.

Evolution of Temple-worship and Modern Yajas

In dravya-yaja, only priests and yajamna were expected to remain pure as long as yaja lasts, hence they were more popular than Jna-yaja. Later, instead of invoking deities in the body of priests to take havi, mrtis (not idols) were used because it became difficult to find pure vedic priests. It gave rise to temple worship in post Vedic age, an agamic practice. The word "mandira" is not mentioned in Vedas, YV says " There is no counterpart ("pratim" in text) of Him whose glory verily is great " (Griffith's translation of YV, ch-32, verse 3). Modern temple rites are mixtures of gamic and Vedic rites. Mrti-pj means worship of the non-physical supernatural deity whose prna-pratishth has been done in that mrti. In this sense Hinduism avoids idolatry and is therefore a continuance of Vedic abhorrence of idolatry.

Modern Situation
Few people performs the daily Agnihotra yaja, but a large number of people perform or try to perform sandhyvandana which is based on Vedic mantras and pach maha-yajas. Usually, there will be one or more sacred fires in the centre of the offering ground and oblations are offered into the fire consisting of of ghee, milk, grains, soma. The duration of a yaja depends on the type; ranging from a few minutes to 12 years (as in satrayaja). Some yajas are private and even secret (esp the yaja in body which Gita emphasized and Adi Shankar said to be real yaja, but whose methods are never publicized), others are great public functions. Although the frequency and significance of yaja has vastly diminished, Hindu society is still mainly based upon yaja, because vedic marriage and upanayana are essentially yajas performed with vedic mantras and havana. In upanayana, brahmins and certain other castes receive yajopaveeta (yajic or sacred cord) which symbolizes the right to study the Vedas and perform yajas and other vedic rites. Majority of 16 samskras are not performed by most Hindus at present, but overwhelming majority of Hindus still prefer vedic marriage to legal marriage in court. Now-a-days, every now and then we hear of Yajas being held, which follow ancient rules and use ancient mantras, but deities have changed. Instead of Indra or Agni, now we find Rudra and Goddess Chandi to be most popular deities for whom Yajas are performed. Another amusing fact is that most of these largescale Yajas are organized by sadhus, who take the assisstance of grihasthas. In ancient era, such Yajas for common good were held by kings. Today, there are many vedic schools producing hundreds of vedic priests annually in states like Rajasthan, Tamil Nadu, Uttar Pradesh, Madhya Pradesh, etc. They undertake regular Svdhyya.

Final Spiritual Message of Yajurveda and Yaja

Real religion is self awakening towards supreme Consciousness, which is most beautifully expressed in the last mantra of White Yajurveda :

"Hiranyamayena ptrena satyasya apihitam mukham, yah asau ditye purushah sah asau aham. Om kham Brahma."
[ The mouth of truth is covered with Golden Lid (of deceptively attractive My or the Indrajla of indriyas or sensory world , hence remove it, O Lord, I am coming to you because) I am the same Purusha which resides in ditya. kash is Brahma. ] Etymologically, kash means "towards (spiritual) light. This mantra reminds one of the etymological meaning of "re-ligion" : re-union with one's lost Source. The real spiritual message of Yajas and Vedas teaches the Jva to become united with Brahma by means of selfpurification, which is not possible by killing other Jvas or being intoxicated by wine during Yaja (Soma did not cause intoxication, but helped in attaining mystic ecstasy). This is the message of di Shankara which the mainstream Hindus accepted after a nationwide campaign, and therefore Hinduism survived in spite of a millennium of foreign rule, while other ancient cultures were obliterated with single big attacks. The cement which binds and holds India through ages despite its social diversity and political anarchy is its cultural sublimity rooted in the Vedas ; India is a land purified with innumerable Yajas and therefore imperishable.

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