Hindu Ritual Vol 2

8/10/2019 Hindu Ritual Vol 2

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The Vedic Background ...... 3

Yajna - Symbol & Rite ..... 4

Agni Fire ... 7

The fire hearths ... 9

Agni-manthana Kindling the sacred fire .. 10

Samidhas, Offerings & Soma .. 10

The Five Great Sacrifices ... 11

The Officiating Priests ... 12

Types of Vedic Sacrifices ..

Grihya Sacrifices Domestic Rituals .. 14

rauta Sacrifices Community Rituals ... 14

The 7 Havir & 7 Soma Yajas ... 15

Rriya Yajas National Rituals ... 16

Primary and Secondary Yajas ... 16

Yajyudhas Implements of Sacrifice .. 18

Yga l Sacrificial Pavillion .. 23

Dakia The Sacrificial fee 25


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Definition of "Veda"

The word 'Veda' (cognate with 'video' in Latin, 'Vede' in old Slavic and 'Wessen' in German) is

derived variously from the roots, 'vid' meaning 'to know', and 'vidl' - 'to obtain'. The obtainmentreferred to is the pursuit and fulfilment of the three values in life, righteousness (dharma), materialwell-being (artha)and enjoyment of sensual pleasures (kma), together known as the 'trivarga'orthe three objectives of human aspiration (pururtha). To this group of three was later added'Liberation' (moka), which in effect was the other polarity of the group of three, and hence wasdescribed as 'apa-varga'("outside the group").

Definition of "Dharma"

Dharma (from the root dh,which means 'to support', 'to prop up') is the individual and collectiveconduct that is regarded by common consensus as ideal and imperative.

It provides direction to our actions, framework for the values we must adopt and nurture, and goalsto be achieved within the limits set by the society. This is what is meant by the Prva-Mimmsadefinition of dharma as 'codan-lakartha'; and by the explanation that it contributes to socialwelfare as well as Liberation ('yatobhyudaya-nihreyasa-siddhi).

Thus the Vedic tradition aims at instructing the people about the proper conduct (dharma).

ta The Universal Law

ta(cognate with Greek 'arti', Latin 'artus', and German 'Recht'and the English 'right') signifiesthe eternal and immutable, universal and existential order and law, which needs to be reflected ineach individual life as well as in the community.

Violation of 'ta' is termed enas, anta, durita and is often translated as sin. ta is theunderlying foundation of life, for leading a life in conformity with 'ta' would be the way toovercome suffering and rebirth.

The 'ta'as the 'right' way of life was accomplished by yaja.

The yaja was the way to purify and harmonise not only the individual but the environment as well,it includes prayers and purifications, consecrations and empowerments.

The yaja as the 'ta' in action was a human responsibility: it was meant to unfold the spiritualpotential in the human being and also to secure prosperity and welfare.

The Vedic tradition (the Mahyna) was from early times approached by some in terms of:

karma-kha the way of life that ensures prosperity and welfare

jna-kha the wisdom that liberates.

1Adapted from Principles of Yaja Vidhi by Prof. S.K. Ramachandra Rao.


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Terms

'yaja', derived from the root 'yaja' and has several closely related meanings: adoration,worship, prayer, praise, offering, presentation, oblation, consecration and sacrifice.

'yga' means nothing more than a sacrificial rite where offerings are made ('ijyate havir dyateatra').

Synonymous expressions emphasising the aspectof offering are:

sava, makha, ii, savana and homa;

Expressions emphasising invocation of the gods('ijyante devata atra')

hava, and havana;

'adhvara'means a sacrifice, where violence is avoided(a-dhvara, his-karma).

'Yaja'2

is a word which evokes many images, and is rich in symbolic associations. It suggests therole of divinity not only in human affairs but in the very creation of the world. It is an expedientinvented by the gods themselves for projecting all things and beings in the world, and adopted byhuman beings for securing their wealth and welfare. It is a sacred 'rite' inherent in all creation, andnatural to man.

And it is not merely a rite; it is also an attitude, aresolve, a device, an initiation, an instrument and an act.It involves the whole being of the person who isengaged in the act, and transforms his psycho-physicalform into a vehicle of divinity.

Yaja also connotes three acts:

yajana oblation, offering, givingycana requesting, receivingyujana creating harmony and balance rectification of ta.

All sacrifices have three aspects:

! uddea (intention or direction), viz. the god for whom the sacrifice is meant;

! tyga (what is given up); viz. the offerings or the havis; and

! prakepa(the prescribed spot or particular fire where the offerings are delivered).

!The Purpose of Yaja

In Ka-Yajur Veda-Sahita (chapter 18;1;2 and 6) there is a detailed account of the variousbenefits that result from the performance of a sacrifice (yajena kalpantm). Among such benefitsare abundance of food (vja), wealth (prasava), efficiency in work (prayati), mental acuity (dhiti),enlightenment (jyoti), physical vigour (ojas), longevity (dirghyu), health (anmaya), tranquility(arma), fearlessness (abhaya), friendship (anamitram), and sound sleep (sukham ayanam). Thesacrificer prays that his life may become fulfilled by the sacrifice that he performs (ibid 9, 21 'ayur

yajena kalpatam').

"Yaja as a rite is defined as offering oblations in the name of gods ('devatoddeena havis-tyaga')while specific

mantras are being recited (samantraka-dravya-tyga). Jaiminiya-stra (4;2;;27) explains that it is an act which is

of the nature of giving up of articles for the sake of pleasing the gods (devatoddeyaka-dravya-tyga-rpa-kriy'). The important sequence in a yaja is the offering of oblations into the fire ('havi-prakeptmaka vypra).


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The ostensible goal of the yaja is the attainment of 'svarga' (heavens, bliss), by means of theunprecedented meritorious potency (aprva - 'never-before') that is acquired through theperformance of the yaja.

In the injunction mdarapramsbhysvarga-kmo yajeta

Bhaa-Kumrila's commentary Tup-k(6,1,1) explains that svargais that which an individual

likes most ardently ('ekasya prtisvarga-abda-vcy').It does not, however, refer to the thingsthat cause happiness or liking (prtimad-dravya) but to beatitude itself.

The Symbolism

We read in Rig-Veda (10, 90, 16, the celebrated Purua-skta) that the gods (viz. the beings of light dev) who were first created performed a sacrifice (through their will and contemplation) andworshipped the sacrifice itself (viz. Viu in the form of yaja). They offered the Supreme Beinghimself as an oblation and thus performed the first of the sacrifices ('yat puruena havia deva

yajam atanvata').

The sacrifice was for them an instrument as well as their objective(yajena yajam ayajanta

devah'); and out of this primordial sacrifice, the first principles of life were formed ('tni dharmniprathamnysan).

atapatha-Brhmaa (11:1:8:3) has a related imagery; the gods offered sacrifice to secure thefavour of Prajpati, the creator; and Prajpati, pleased with their devotion offered himself as asacrifice to them. This is how Prajpati became the yaja, creating a model of himself.

The concept of sacrifice is based upon self-sacrifice; giving oneself up, but for purposes of moreeffective re-generation. We have in the same text another account (3;9;4;23) explaining thesignificance of yaja;

They (the priests) kill during the sequence of crushing (abhiava), and create again duringthe subsequent sequence. While it is being destroyed, it is born again, and this is yaja.

There is a story in Klika-Pura (chapter 30), which describes the creation of the world from thebody of Viu as Yaja-varha (the primeval boar symbolising sacrifice). After the earth wasrecovered from the depths of the waters by Varha incarnation of Viu, the gigantic body of thedivine rescuer had to be disposed of. iva assumed the form of arabha and undertook to strike at it,cutting it into pieces. Yaja emerged from the body of the Bh-varha. As soon as Siva tore thebody of Varha, the gods Brahma, Viu, Siva and others with all their attendants, carried the body(which had fallen into the waters) into the sky, and there Viu cut the body into pieces by hisdiscus. From the joints of the organs of the body, separate yajas flashed forth.

Jyotiomaemerged from the joint between the eyebrows and the snout, Agniomafrom the jointbetween the jaws and the ears; Vrtyaoma from the meeting place between the eyes andeyebrows; Paunarbhavaoma from the spot where the snout meets the lips; Vddhaoma and

Brhaomafrom the root of the tongue;Atirtrafrom under the tongue; the five great yajas of thehouseholder (paca-mah-yaja) from the neck-joint; Avamedha, Mah-medha, Purua-medhaand all other sacrifices which involve violence from the foot-joints;Rjasya, Kria, Vjapeyaandthe Graha-yajas from the hind parts; Pratiarga-yaja,Dna-rddhaand Svitri-yajafromthe joints in the area of the heart; Pryacitta-yajafrom the joints in the penis region; Rkasa-satra, Sarpa-satra, Go-medha and all the abhicrika (infernal) rites from the hooves of the feet;

Mayei, Parameiand all other annual and occasional yajas from the tail-joint; and so on. In all,one thousand and eight yajas- were thus produced.


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Not only the different yajas, but the various vessels and implements, articles of oblation andstructural details were also produced from the dismembered carcass of Varha; the ladle known assrukfrom the snout, another variety of ladle known as sruvafrom the nostrils, Prgvasafrom theneck region, the sacrificial stake (ypa) from the tusks, the kua-grassfrom the hair, the Puroa-cakefrom the brain, Karufrom the two eyes, andyaja-ketufrom the hoof.

The middle portion of the animal's body became thesacrificial altar (vedi); the back of Varha changedinto the shed for the performance of sacrifice(yajlaya); the penis got converted into the fire-pit(kua); and from the heart of Varha issued forth the

yaja('htpadmd yaja eva ca').

The story continues to narrate that on the sameoccasion, three associates of Varha were also killed:Suvtta, Kaaka and Ghora. Brahma the Creatorproduced the fire known as Dakingnifrom the body

of Suvtta, Viu, the Preserver the fire calledGrhapatygni from Kaaka's body, and Siva theDestroyer the fire havanygni from the body ofGhora. These three fires fill the entire universe (etaistribhi jagat vyptam); all the worlds come out ofthem (trimlam sakalam jagat); and where the threefires are tended, all the gods abide ('yatra trayam etatnityam, tianti samasta devats tatra'). An importantdetail of the legend is that the sacrifice was an act ofself-immolation on the part of Viu, who is the

creator as well as the preserver.After the Goddess Earth (Bhdev) was recovered from the clutches of the demons of the waters,Varha in his beastly nature began copulating with her, thus causing untold harm to all creation.Viu thereupon resolved to give up this incarnation ('varham kyam tyaktum icchmi'). As apreparation for winding up the Varha incarnation, Viu engaged himself in deep contemplation,as a result of which the radiance and might of Varha began to be withdrawn in slow measure.

Viu had thus to prevail over one of his own incarnations and invite Siva the destroyer to smite hisown body (as Varha incarnation). Further, he dismembered his own body into fragments by hisown discus, as a result of which act of primal sacrifice the other sacrifices which human beings

perform came into being. This account of how Varha's body was transformed into a yaja ('yaja-varhasya arram yajatm agt') has been introduced by the claim that all the gods abide inyaja, that all things in the world are founded upon yaja, and that it is by yaja that the firmamentis borne and the people are preserved.

It also describes the yaja which was created by Prajpati or the creator ('prajpatir yajamatanuta', 18, 3, 41) as the first to come into existence and as continuing for all time ('sa yaja

prathamo bhuto bhavyo ajyata', 13, 2, 55),and as the source for all things in the universe.

The entire earth was the sacrificial altar, and the directions were the boundary sticks ('urvr sanparidhayo vedir bhmir akalpayat', 13, 1).The priest who sacrifices must think of the earth itself as

the first faggot that is put into the fire, the heavens as the second faggot, and the mid-regions as thethird; with these faggots, girdle, toil and austerity he sustains the worlds (9, 5, 4).


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The yaja that the human beings are required to perform is the re-enactment of the cosmic creationand regeneration by self-sacrifice and dismemberment of ones own constitution. It assumes theform of a rite which is highly symbolic. While yaja is described as a method of worshipping thegods, yaja is itself regarded as a god in Yajur Veda (16;1;31); it eliminates all sins and purifies theperformer of the yaja; it bestows on him strength, vigour and agility by sanctifying the food that heeats and the water that he drinks (ibid, 1, 20); it causes health, happiness and wealth.

All types of yaja involve the installation, invocation, and worship of Agni, the fire god. Therelevance of Agni is based on the assumption of his being the leader of all the gods ('agnir vaidevnm mukham'), the fore-runner ('agranir bhavati', Nirukta, 7;14;4) and the first divinity toarrive in sacrifices('agram yajeu prayate').

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The very first mantra in Rig-Veda is in adoration of Agni,who is described as 'the god of the sacrifice' ('yajasyadevam') and as one who readily secures the welfare of all ofus ('puro-hitam'). All the gods come to the place of sacrificeonly in the form of Agni; hence the saying that Agni is all thegods ('agnis sarva devat').

Agni was brought from the high heavens to the earth, and heis hidden in the earth; he is the inner controller of all things;and indeed he becomes the visible god when the sacred fire(yjakgni) is set up on the sacrificial platform (vedi). Agniwas one of the high gods of the Vedic pantheon along withVaruna and Indra.

In the sacrifice, it is said that the Agni kindles the Agni (Rig-Veda;1;12;6, 'agningnis samiddhyate'), which issymbolically enacted in kindling the havanya-fire from thegrhapatya-fire.

Agni is all-pervading and ever present; he has three principal forms, according to Rig-Veda (1, 95,3, 'trni jnpari-bhuaty asya'):

! baavnala the fire in the centre of the earth,! ditya the Sun in space! vidyutagni lightning in the atmospheric-region.

The Ten Forms of Agni

There are 10 forms of Agni 5 natural and 5 ritual.

1. Agni as the common earthly fire (laukika agni).

2. Indra (or Vayu) the power of the lightning the source of conflagrations andforest fires (dvgni)

3. Srya as the celestial fire (divya-agni)

4. Vaivnara the inner power of digestion which makes it possible for all

living things to ingest and digest food. It is the support of life.


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5. The fire of total destruction Agns most fearful formand remains hidden under the sea ever ready to destroy theplanet. bava-agnior vava (to dive). It lies dormantin the mouth of a volcano.

6. Brahma-agni fire-of-the-immensity. This fire is bornwhen the churning of the fire-sticks (arai) occurs.

7. prajpatya-agni fire-of-the-lord-of-progeny. This fire isgiven to the brahmacri when he is invested with thesacred thread and has to offer daily samidha-dnam.

8. The fire of total destruction Agns most fearful formand remains hidden under the sea ever ready to destroy theplanet. bava-agnior vava (to dive). It lies dormantin the mouth of a volcano.

9. Brahma-agni fire-of-the-immensity. This fire is bornwhen the churning of the fire-sticks (arai) occurs.

10.prajpatya-agni fire-of-the-lord-of-progeny. This fire is given to thebrahmacri when he is invested with the sacred thread and has to offer dailysamidha-dnam

11.grhapatya-agni fire-of-the-housholder. This is the fire which is kindledat the time of marriage and brought home to be worshipped every day forthe rest of ones life.

12.daki-agni fire-of-the-ancestors. This is the fire into which offerings

are made to the ancestors and rituals of excorcism (abhicra-yaja) areperformed.

13.kravyda-agni fire-of-the-cremation. Is lit when the body is cremated it should always be respected but avoided.

The Five types of Vedic fires paca mahgni

1. grhapatya; established in the west of the yga-la.

2. daksingni [anvhrya-pacana] established in the south

3. agndhrya (optional)

4. vasathya; established in the north.

5. havanya; established in the east.

The grhapatya is to kept alive always by the agnihotrin, and the others are kindled by transferencewhen the occasion arises.


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The Fire Hearths (Kuas)

Kuas come in various shapes and sizes depending on the ritual that is being performed.

In some temples a designated sacrificial hall (yga-l) is built in which a permanent brick kuais constructed. For domestic use usually a copper moveable kua is in vogue. If a copper kua is

unavailable one may use a sthaila which is a sand altar constructed either in the courtyard orhome one may use a board or a metal tray upon which sand has been spread.

In most large scale Vedic Yajas three brick kuas arerequired:

1. The first one (in the west) for the grhapatya-firewhich is established by the friction of the fire-sticks from the avattha or ami trees:

2.

the second one (in the east) for the havaniya-fire,which is kindled from the grhapatya-fire;

3. the third one (in the south) for the dakingni,which is also kindled from the grhapatya- fire(according to Sankhayna-stra).

According to the prescription of the ulba-stra , the kua for the grhapatya-fire must becircular in shape, the vahanya square, and the dakingni half-moon shaped (ardha-

chandra, or of the form of the bow, dhanurkti) or of the shape of a winnow-basket (rpa).

1. The grhapatya 2. The havanya- 3. The dakingni

Round Square Half-circle/or shurpa

The domestic fire Sun (srya) wind-god (Vyu cosmic life force) or Moon(Soma)

human beings The gods The manes (pit) and elementals


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Agni-manthana The Kindling of the

sacred Fire

The fire for the Vedic sacrificial purpose is best

produced by churning (agni-manthana) usingthe fire sticks (arai) made from trees like amiand avattha. (Taittiriya Brhmaa, 1;1;9;1 )

One arai is placed above the other, andchurned by using a rope (rasan). The lowerarai (dhra-arai) is called Urva (a nymph)and the stick which is on top (uttara-arai) iscalled Purravas (Indra).

Samidhas Faggots

Among the trees that are permitted for the purpose of providing faggots (samidha) for kindling andmaintaining the fire are khadira, pala, avattha, nygrodha, ami and mra (mango). But in practiceany wood from local trees can be used.

Offerings

According to the substances offered, sacrifices are sometimes divided into vegetable and animalsacrifices.

Vegetable Substances Animal Substances

tala raw rice paya(kra) milk

pini flour dadhi (sarpi) yoghurtphalkara husk jyam Ghee (goats)

puroa cakes ghtam Ghee (cows)

odana cooked rice amik curds

yavg rice gruel vap omentum

pthuk rice boiled and pressed tvaca skin

lj popped rice msam flesh

dhn parched barley lohitam blood

caru Boiled rice/barley vjinam whey

Soma

Soma, the juice of which is one of the principle things offered inmany yajas is a creeper (valli), the precise identity of which isuncertain; it is usually taken to be Sarcostemma viminale orintermedium, and its Vedic description is that it is dark in colour(symalbha), leafless (nipatra), milky (kri) fleshy on surface(msula) and sour to taste.

It as a twisting semi-shrub with a series of leafless shoots which contain an acidulous milky juice.It symbolises the nectar in the moon (celestial moon, in contradistinction to the terrestrial moon,


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which provides youth, health and strength. It is also described as the 'dew of the dawn ' ('Somamoves at the head of the dawns').

It is an hallucinogen, which is said to inspire the sages tocompose hymns and provide stimulation generally. But theVedic references regard it as a god in its own right, and asthe monarch (rja).

Preparation of soma during the sacrifice is an elaborateritual. The sequence begins with the initial act of procuringthe soma-creepers from the vendors who bring it frommountains and forests known as soma-vikrayaa. Thisis followed by the ceremonial bringing of soma to the yga-la (soma-praayana). The juice is then extracted fromthe plant with elaborate rituals and chants and then offeredinto the sacred fire, the remainder is drunk by the priests,first by the hotri and then by the others. It is usual for

puroa cakes and caru to be offered as oblation along withsoma. In some sacrifices, another intoxicating drink calledsura is used.

It is usual for most sacrifices to involve the offering asoblation and subsequent partaking by the priests of the

puroa cakes (puroa-bhakaa) and soma-juice (soma-pna), and the ceremonial sacrifice ofan animal (pavlambhana). Such public sacrifices became in due course less popular and fell intodesuetude, giving way to the domestic sacrifices which were much simpler, being little more than asimple fire-sacrifice (Agni-hotra).

The Five Great Sacrifices

There are five daily 'great' sacrifices (paca-mah-yaja) prescribed for a householder;

1. brahma-yaja(studying and teaching the Scriptures),

2. pitr-yaja(libations for the manes),

3. deva-yaja (fire-ritual or agni-hotra),

4. bhta-yaja(feeding animals and birds, caring for the environment) and

5. manuya-yaja(honouring the guests and visitors).

The concept of yaja was widened in scope, and the sacrificial ritualof the Vedic times survived in the form of a 'homa' or 'havan' thatthe householder performed as a part of the daily deva-yaja.Nowadays very few householders continue with this practice.

Very few of the elaborate and expensive sacrifices prescribed inYajur Veda were performed even in the medieval period; and evenfewer still are performed in our day.


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The Officiating Priests

Specialists of the three (and later four) VedicSahitas function as officiating priests,called tviksbecause they propitiate the godsceremonially (tau yajati) and they are chosen

by the sponsors the sacrifice (yajamna). Thepriests are paid in cash or kind (dakina) atthe end; they are in this sense, and in thissense alone, hired. But their decision on allmajor and minor details are supreme and

unquestioned. They act independently,although each one of them has his tradition-bound role to play and co-operates withothers, so that the ritual progresses in the

prescribed manner. The conduct of a sacrificeis compared in Rig-Veda (2, 5, 4) to thenatural growth of tree with branchesappearing one after another according to apre-ordained order ('vaya ivnurohate').

The four classes of priests (tviks):

1. The adhvaryu is the chief priest who is directly responsible for the conduct of the sacrifice('adhvaram yunakti'). He belongs to the Yajur Veda and attends to all details of the sacrifice. He is

the priest who actually offers oblations in the fire. He prompts the hotand the udgtto recite orchant their portions by means of the praia mantras,

His assistants are known asprati-prastht, neand unnet.

2. The hot (the "invoker") who chants hymns (called atras) from the Rig-Vedic Sahitassuitable to the occasion (likeprtar-anuvka, yjy-puronuvkyaetc.), when called upon to do soby the chief priest, adhvaryu.

He has three assistant priests known as maitra-varua, acchvkaand grvastut.

These priests are required only to recite the necessary mantras, which should accompany the acts ofthe chief priest, adhvaryu; they do not offer oblations into the fire themselves.

3. The udgt (the priest who raises his voice and sings) is a specialist in Sma-Veda, whosefunction is to chant the Sman hymns (called Stotras) during the sacrifice when gods have to beinvoked. There can be no sacrifice without the singing of Sma hymns ('ayajo vea yo-asma').

His assistants areprastot, prati-hartand subrahmaya.

4. The fourth priest is known as Brahm, and his role is as the master of ceremonies. Some (e.g.atapatha-Brhmaa 11;5;5;8) hold that he must be well versed in all the three Vedas, and ensurethat everything is done correctly. Others view him as a specialist in Atharva-Veda.

While the others perform the sacrifice in actuality; he performs the sacrifice mentally. Hisresponsibility is to see that no commissions, omissions or errors occur in the chanting (mantra) or inthe performance of rituals (tantra). He corrects the mistakes whenever they are made and suggeststhe rites of expiation (pryacitta) immediately.

His assistants are: agnt (or agndra whose job is to tend the sacrificial fire and keep themcontinually burning), pot (who attends to the errors and to their rectification) and

Brhmacchasi(who takes care of the sacrificial vessels & implements).

Ritvig-varaa (The selection of the priests)

Qualifications;

The priests should be selected according to the degree to which they possess the followingqualifications:


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1. Learning the priests should be tested for their learning.3

2. Eloquence the priest should be able to explain the ritual and direct the proceedings in alucid manner.

3. Youth Some of the yajas are extremely taxing and so a younger healthy priest ispreferred to an old one.

4. Good conduct the better a priest is in personal good conduct and adherence to theDharma the more preferred he is.

Disqualification;

1. Deformed or deficient limbs

2. Chronic illness

pastamba lays down that pious Brhmaas who are descendants of respected sages and who areknowledgeable with regard to the sacrifice must be chosen. Further, they must be experts in theirrespective Vedas, and must be able to recite or sing the hymns clearly and correctly; their voice

must be pleasant and vigorous. They must neither be youngsters nor very old. They must be freefrom physical defects and diseases.

Four or sixteen such tviks are selected. And the yajamna in the soma-yga sends a messenger(called soma-pravka) to bring them to the place of sacrifice, and as soon as they arrive they arehonoured with madhuparka(a mixture of honey, yoghurt and ghee). The yajamna should mentallychant a hymn in which the hotis identified with Agni (Fire god), the adhvaryuwith ditya (Sungod), the udgtwith Parjanya (Rain god) and the brahmwith Candrama Moon god), before herecites the mantra beginning with 'asau-mnuah'.

agnirme hot'dityo me'dhvaryucandramme brhmparjanyo ma udgt||

The Yajamna The Host of the Yaja

In Vedic times only those who had undergone the rite of initiation (upanayana) and werehouseholders (i.e. married) were entitled to commission yajas. This meant members of the threevaras Brahmins, Katriyas and Vaiyas only but we find in practice it was mainly katriyas ofthe ruling class and wealthy merchants who actually commissioned them because of the financialcost involved. Some of the texts mention the giving away of 100 cows which in modern termswould amount to about $100,000 in fees alone!

Nowadays every one and any one can commission a yaja to be performed. But all ghya yajasrequire the yajam

na to be married.

If the yajamna has undergone the sacrament of upanayana and has some knowledge of Sanskritthen he will be required to repeat the mantras after the priests, otherwise at the beginning of theyaja the yajamna gives the power of attorney to the chief priest who does the entire ritual on hisbehalf.

The wife of the yajamna (yajamna-patn) always sits to his right during the yaja and for theblessings stands to his left.

#The yajamna should not choose a priest who is unlearned in the Veda nor one who haggles about his fee. pastambha Smti ii;5;10;8


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There are a number of variations in the classification of Vedic Yajas by the various authorities.The Vedic sacrifices can be classified into three broad types according to those performed by the individualfor himself, community sacrifices involving all members of a particular community and those of nationalimport affecting the whole nation.

1. Grihya Sacrifices Domestic Rituals.

These are quite simple and involve oblations of boiled rice (caru) offered into the household fire(ghygni) hence also calledpka-yajas(sacrifices of cooked food)

According to Apastamba-Paribha-stra the 7 varieties of ghya-yajas are;

! aupsana-homa daily offerings into the domestic fires

! vaivadeva daily offerings of cooked rice to various deities.

!prvana monthly offerings

! aaka Performed for the ancestors in the Ka paka aami and navami inthe month of Magha.

! msi-rddha This is the prototype (prakti) for all the other rddhas for themanes performed every month on amvsya (new moon).

! sarpa-bali This is the sthli-pka ceremony in the month of rvana(July/August) performed after sunset. Also called sarpa-bali. It is continuedevery night until the primof Agrahyaa (Dec/Jan). Removes the curse ofinfertility.

!

na-bali Performed for Rudra on the purimof Caitra at the cross-roads atnight.

Other texts (like Gautama-Dharma-stra, 1;8;10) mention aaka, prvana, msi-rddha, rvani,grahya, caitrand avayuji as the seven sasths(or kinds) of this yaja.

The darvi-homas are minor varieties where the offerings are made with mantras ending with'svh', without employing the invocations and eulogies of gods (known as yjyapuronuvkya)

2. rauta Sacrifices Community Rituals

The rauta-yajas are of two major kinds: havir-yajasand soma-yajasIn havir-yajasthe oblations are clarified butter (jya), boiled preparations of rice, barley or wheat(caru), the faggots of selected trees (samidha) etc.,

In the soma-yajas the oblation is the soma-juice, which is also drunk later by the yajamna andthe tviks.

Also included in this category are:

(a)pitru yaja; funeral sacrifices (b) bhaspati-sava; consecration of a purohita.


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The 7 Havir-Yajas

The seven Vedic sacrifices which are made by the householder; these are mentioned in the weddingceremony during the sapta padi rite and are as follows:

!Agni-dhna Agnydheya (ihi) The rite of setting up the sacrificial program for thefirst time after marriage. Lasts for 2 days. Day 1 is called Upasad preliminaries

performed. Day 2 the main ritual. There are 4 priests, 3 fires and agni-manthana. First thegrhapatya agni is lit and from this the havanya is lit and the grhapatya. Offerings ofghee and caru are made.

!Agni-hotra Twice daily rite in which fresh milk is offered. The milk is heated and thenallowed to cool. Morning offerings are made to Srya and Prajpati, evening offerings toAgni and Prajpati.

!Dara-pramsa(New and Full Moon rites) performed over 2 days, requires 4 priests.Preliminaries performed on the Full or New Moon day (upavasatha) and the main rite on the

pratipada. Offerings to the pitris are done only on Amavsya. Following the Purnima

offerings are made to Agni & Indra and Agni. Following Amavsya offerings are made toAgni, Prajapati, Agni-Soma, and Indra.

! grayaa. This is the celebration of the first harvest of the season. The first grains areoffered into the sacred fire and thereafter used by the householder.

! Caturmasya These are four-monthly sacrifices each marking the advent of a particularseason and performed on the full-moon days. In the spring the Vaivadevais performed, inthe rainy season the varuna-praghsais done, in the autumn the kamedha.

!Nirha pau bandha These are four-monthly sacrifices each marking the advent of aparticular season and performed on the full-moon days. In the spring the Vaivadeva is

performed, in the rainy season the varuna-praghsais done, in the autumn the kamedha.! Sautrmai a particular sacrifice in honor of Indra which is described in the Yajur Veda.

It is said that by performing this yaja, one obtains a place in the heavenly realms. Althoughdrinking wine is forbidden for brahmanas, this yaja involves the acceptance of wine in amanner that does not result in a brahmanas downfall.

The 7 Soma yajas

Also known asKratu. These are ygas in which Soma is offered and a sacrificial post Ypa isinstalled. They are of seven types and all include:

a. pressing and offering Somab. animal sacrificec. chanting of smans

! agnioma Lasts for five days and is performed annually in the spring. The others are allvariant forms of the same sacrifice, there are 12 sastras and 12 stotras. This is the prakti forall the other soma yajas.

!Atayagnioma 13 soma libations, 13 sastras and 13 stotras additional victim for Indra

! Uktya 15 storas, 15 sastras one victim of Indra and one for Agni

! oain modification of uktya extra sastra and stotra added in the evening libation ofsoma to Indra


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! vjapeya lasts for 17 days, 17 stotras & sastras and 17 animal sacrifices, 17 cups ofSoma. There is a chariot race the distance of which is fixed by 17 successive arrow shots, 17drummers, 17 bags of salt tied to the ypa.

!Atirtra performed over 24 hours; 29 stotras and sastras

! ptoryma modification of atirtra 33 sastras and stotras

3. Riya Sacrifices National rituals

There are sacrifices which only the ruling princes (rjanyas or katriyas) may perform;-

! ava-medha performed by an emperor to attain absolution of his sinsand achieve sovereignty,

! rja-sya performed by the ruler to assert his superiority in the realm,

! sarva-medha performed by one who is the sole monarch or eka-r,and who gives away in gift all his accumulated wealth,

!purua-medha involving symbolic human sacrifice (there is noevidence that actual human sacrifice was ever performed as a part ofVedic sacrifices.)

! aindra-mahbhisheka for obtaining special energy and extraordinaryqualities and

! vjapeya which is meant to confer upon the performer superiorstrength and divinity.

The last mentioned sacrifice is permitted for Brhmaas also.

ghya yajas rauta yajas rriya

pka-yajas Havir-yajas Soma-yajasAupsana-homa Agni-hotram Agniomah rjasya

Vaiva-devam dara-pramsau Atyagniomah avamedha

Prvanam grayaam Ukthyah rjasya

Aak Ctumasyni oa sarva-medha

Msi-rddham Nira-pau-bandha Vjapeya purua-medha

Sarpabali Sautrma Atirtra aindra-mahbhiekanabali Pia-pitri-yaja ptoryma vjapeya

Primary (prakti) and Secondary (vikti) ygas

Another method of classifying sacrifices is to divide them into primary (prakti-yga) andsecondary (vikti-yga). The 'prototype' or 'model' sacrifices in each of the groupsmentioned above, gives rise to derived and elaborated or adapted forms.

In a prakti-yga(basic prototype) all the agas (parts) are clearly described.

In vikti-yga only the special agas (viegas) for specific rituals are mentioned,leaving the other details to be borrowed from the prakti-ygaon the principle of extended

application (atidea).


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Agnioma, for instance, is the 'primary 'or 'model' sacrifice for all soma-ygas. It is an'ekha'(lasting for one day). In this sacrifice the udgtand his three associate priests sing inall twelve 'Stotras'(viz. the Sman chants); after each Strotrasinging, the hotand his threeassociates recite a astra-mantra (viz. the ks). The oblations are offered three times:morning (prtas-savana), with the chanting of the bahipavamna-stotra, at noon(madhyndina-savana) with the four prastha-Stotras and the arbha-pavamna-stator and in

the evening (trtya-savana), when the agnioma-Sma is chanted. The last Sma gives thesacrifice its name.

Thus a total of twelve Stotras will be chanted during the three savanas. If, in addition to theabove twelve, three uktha-Stotras (as also the astra-mantras) are chanted the sacrificebecomes a 'derived one' (vikti), known as Ukthya. And when another stotra-mantra is addedto the ukthya. the sacrifice which isalso a 'derived one' will be known as 'oas'(ie. havingsixteen stotra-astras) In another 'derived' sacrifice called 'ati-rtra', these sixteen stotra-stras will be supplemented with an additional twelve stotra-stras, thus totalling 28(according to the Aitareya recension, however, the total would be 30) The sacrifice is called'ati-rtra'because the rituals are continued throughout the night.

With agnioma as the prototype, we have ukthya, atyagni-oma, oai, vjapeya, atirtraand ptorymaas 'derived' or alternate forms (vikti). Among them atyagnioma, vjapeyaand ptorymahave not been performed for a long time. Some other sacrifices which arewell-known are ava-medha, rja-sya, pauarka, mah-vrata, sarvatomukha, brhaspati-sava, abhijitand girasa.

1. Yga offering of suitable substances to the Devas lasting three or more days.

2. Homa simple offering of oblations. These are classified as of two kinds;

tihad [yajati]4 which is performed standing and accompanied by theexclamation of 'vasa' and

upavia [juhoti] performed in a seated posture accompanied by theexclamation of 'svh'.

4The verbyajati he offers and thejuhoti which means the same thing in English refer to the twodifferent types of offering either standing or sitting.


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YYYAAAJJJYYYUUUDDDHHHAAAImplements of Sacrifice

The vessels or utensils and implements used in a yaja are collectively called 'yajyudha'(lit. 'theweapons used in yaja') and are mostly made from wood.

There is a story in Aitareya- Brhmaa (34, 1) that explains

In the beginning Prajpati created yaja, and consequently brahma (the priestly functions or spiritualsovereignty) and katra(the temporal sovereignty) came into being. (Owing to some reason), the yaja fledfrom them, but they pursued the yaja, with their own weapons. Now what were the weapons of brhma (orthe priests) ? The utensils and implements used in the yaja. And the weapons of katra (or the princes)were horses, chariots, armours, arrows and bows.

When the katra pursued the yaja with its weapons of warfare, the yaja ran faster, being scared, and thekatra had to return without catching up with the yaja. But the brhma pursuing it was successful: itreached the yaja and prevented its further flight. Yaja, however, looked at the 'weapons' that the brahmacarried, and recognised them as its own 'weapons'; it consented to stay with the brhma.

This is how the yaja has settled down with the priestly class. The princelings approached the priests anddesired also to possess yaja for their own benefit. The priests thereupon counselled them to put aside theirweapons of warfare and approach the yaja as priests with its own 'weapons' (viz. the yajyudha) Theprincelings accordingly cast aside their weapons of warfare and assumed the form of priests, carrying thepriestly weapons and obtained the yaja.

1.Kapla

Small thin clay saucers round in shape on which thepuroacakes are baked for offering.

Puroa is prepared by taking four fist-fulls of paddy which are cleaned in a wicker basket(nirvpa), it is then pounded (avaghta), husked, and ground; it mixed with water and laid flat onthe kapla in the shape of a tortoise (viz circular in shape). The kaplais placed on the fire, and the

puroais baked.

The baked puroa is stored in a container called 'a'. While making oblations, clarified butter(jya) is poured on the cakes.

Different gods are presented with puroa.-offerings separately on kaplas. Texts prescribe thenumber of kaplas for each god: Varua, for example, is eligible for one kapla, the Avins twokaplas, Viu three, Agni eight, Agna-vaiava (Agni and Viu together) eleven, and Agna-omiya (Agni and Soma together) also eleven.

2. rpa

Flat winnowing basket square in shape with two corners onone side rounded off, for holding the grains. This is used forcleaning the grains before they are ground and powdered.

3. KjinaThe black antelope's hide used for the sacrificer to sit upon,and for the mortar (ulkhala) and pestle (musala) forpounding grain to be placed on. It also figures during theconsecration (dk) of the sacrificer in soma-yga.


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4. Ulkhala & 5. Musala

A wooden mortar and pestle used for pounding the grains orcrushing soma shoots

6. Dad & 7. Upala

Dad is a large stone slab (paah) on which areplaced the soma-creepers, to be crushed or ground(peartha) with the help of upala. It is alsocalled a grva.

The upalaalso called adri, it is a smaller elongated mill-stone resting on the dad; it is used forcrushing or grinding the soma-creeper, placed on the dad. These two are used in the soma-rituals,

and also for pounding the grains for the puroa-cakes.

8. Sphya

A wooden sword used for cutting the darbha-grass to therequired size, for marking the lines in the sacrificial groundand for stirring the boiled oblations, removing the surface soilviz. removing the upper layer of mud, digging the earth andmarking the area of the altar.

9. amyA wooden peg or, stick or staff, shaped like a mace.It is a measuring device, used along with sphya.

LADLES

The most common ladles used in yaja for oblating liquids are sruk and sruva.

Sruk

Sruk is a long ladle, a bhu (36 agulas), an aratni (24agulas) or a pradea (12 agulas) in length, made ofa sacrificial wood. It has a bowl or depression(pukara) on top of it at one end with a beak (Shapedlike elephant's lips or swan's beak) for the liquid to bepoured out (prasecana); the tail portion of the ladle (orhandle) will be in the form of crow's tail (vyasa-

puchha).

The Sruk represents the female principle or Prakti.


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Sruva

Sruva is a smaller ladle used for offering liquids. It is anaratni (24 agulas) in length, and the bowl (pukara) is asmall one, its diameter being not more than the tip of thethumb of the sacrificer's hand.

The Sruva represents purua or the male principle.

Vasordhr

A variety of ladle (which means 'the flow of wealth') used in Agni-chyana and is meant forcontinuous and uninterrupted offering of melted clarified butter (jya) into the fire for a specificduration (represented by the chanting of the mantras).

VESSELSPrata

The Prata is a wooden vessel in which consecrated water iskept. While making puroas, water from this vessel is mixedwith the flour. The vessel is also meant to store soma-juice. Thevessel is square in shape.

Proka

The Prokais the vessel has a depression shaped like a lotus-leaf (padma-patrkrti) or lotus-bud (kamalmukulkrti). It holdsthe holy water, used for consecrating (prokaam, aspertion)the articles and the oblations. Into the water are dropped thedarbha blades (Saccharum cylindricum) to make the water holy.

Droa-Kalaa

This is a large vessel made of strong and hard wood like vraa or vikankata for storing the soma-juice; it is a trough (droa), square or circular in shape, with a handle (daa-yuta). It mayalternately be shaped like a boat (naukkara).

Dapavitra

The device to strain the soma-juice. It is a fringed strainer, made from a piece of cotton cloth towhich in the centre is attached or woven a round piece of woollen cloth. This is placed on thedroa-kalaa and Soma-juice is poured into it; the strained soma-juice collects in the droa-kalaa.

Grahas

The nine wooden cups which contain the soma-juice are made in various shapes, but generally,

they resemble the form of a hour-glass, a span high, but narrow in the middle.


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Camasas

These are the soma-offering cups. Ten of these cups arementioned, one for each of the priests who offer soma-juiceas oblation. Their shapes differ so that the cup meant for the

priest is easily identified. They are generally square in shapeand have handles.

Sthli

Various kinds of clay bowls. Agnihotra-sthli which holdsthe fresh milk (go-dohana) is prescribed to be made by thehand of the sacrificer or one of the officiating priests. jya-sthli is for holding the ghee; likewise there are caru-sthli,dhruva-sthli and grayaa-sthli.

apha

The tongs (two of them, aphau) are also made of udumbara wood and are shaped like claws; theyare long in shape and meant only to hold the mahvra vessel.

Arais

The fire that is used in the sacrifice must be produced by friction ofsticks of the avattha tree (Ficus religiosa) which has grown in closeassociation with the ami tree (Prosopis spicigera or Mimosa suma).Both these trees are invested with great spiritual significance; amiespecially is regarded as the 'mother of fire'. The tree called araika

(Premna spinosa) is also mentioned as suitable for this purpose. Theexpression 'arai' suggests the process of producing fire by 'turninground' (or by 'fitting one stick into another', viz. the stick-and-groovemethod). The fire may be produced by friction or contrition, by rubbing one stick over another, orby a simple apparatus such as the fire-drill. All references are to two arai's which are described asthe two mothers of Agni, who is 'dvimtr' ("having two mothers", Rig- Veda, 1;31; 2); thesymbolism is of the two births of Agni, who is 'dvi-janma' ('born twice'), one in the heavens and theother on earth. The lower arai signifies the female aspect, while the upper one is male. Thekindling of fire is thus an act of procreation.

Miscellaneous Implements

Upavea

The stick, which is used to stir the fire shaped like an extended palm (hastkti)

Dhvitra

The fan used to fan the fire. It consists of a stick of bamboo to which is fastened a piece of blackantelope's hide.

Mekaa

This is a rice-stirring spatula also used for offering oblations to the manes. It is either made ofsacrificial wood or metal.


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sandi

A high throne upon which the Soma creepers are stacked in the yga-la after purchase (soma-vikraya). Soma, the philosophical concept as well as the actual creeper, play an important role inyaja. Soma is regarded as 'rja' the monarch and is thus installed upon the throne. During thecoronation ritual, the earthly ruler imitates Indra, the lord of the celestial beings and is seated upon

a wooden throne called sandiand is duly consecrated. The sandi used for the soma-creepers isthus called rjsandi. It is placed at the southern side of the havanya kua. It is made ofudumbara wood (ficus glomerata), the four legs of the seat as high as the sacrificer's navel ( 'nabhi-daghnah pdni) and the portion above being an aratni (viz. 24 agulas) high (aratni-matraniirni'). The seat is prepared by muja-grass ropes (Saccharum sara). It is covered by blackantelope's skin (kjina). A slightly taller sandi, known as samr-sandi, is placed to the eastor north of rjsandi; and on this are kept the mahvr pots, the upayamani ladle and otherarticles.

Krca

"Krca" strictly means a bunch of kua-grass (Poa cynosuroides). But the krca used in a sacrificialritual is a small elongated plate made of kua-grass made in the shape of a tortoise (kurma), ordolphin (makara). It is kept on the western side of the havanya hearth; and the sacrificial ladles(sruca) when not used are placed upon it.

Ypa

In sacrifices where animals are killed, theypa(sacrificial stake) is used. It is a pillar carved out ofkhadira wood (Acacia catechu), bilva wood (Aegle marmelos), pala (Butea frondosa), avatthawood (Ficus religiosa), udumbara wood (Ficus glomerata) or kramuka wood (Areca faubel). Theheight of the ypa varies according to the yaja.

The base of the yupa is one aratni in height and is buried underground; this part may also beequipped with an iron ring called ypa-kaaka. The ypa may either be cylindrical in shape orsquare or it may be octagonal. The ypa is so called because the sacrificial animal is fastened to it.One top of the ypa is a detachable mount made of wood or prepared out of wheat flour called'cala'. The ypa represents the Axis Mundi or centre of the universe.

Sruk Sruva

Upavea Sphya


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YYYGGGAAA---LLLTTThhheeeSSSaaacccrrriiifffiiiccciiiaaalllPPPaaavvviiilllllliiiooonnn

The yaja is where all the gods reside; the pavilion in which the yaja is conducted represents theempire of Indra and the golden throne of Agni, the pleasure-grove of Soma and the place of rest forVaruna. It is the nave of the earth.

The altar on which the sacrifice is conducted is known as the 'vedi'. It is consecrated ground, whereritualistic cleaning, digging and other details of construction are carried out.

The Vedic yga-las are laid out differently according to each yaja. One of the basic designs isthat of the Dara-pramsa. The only yajas which are not done in a pavillion with a roof coveringare those done for the dead cremations and associated ceremonies.

Modern Yga-ls are usually quite simple and are based upon the Tantric model rather than theVedic one. Most gamic temples in India have a dedicated yga-l, and temporary ones areconstructed as per the requirement of the ceremony.


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gamic yga-lfor a mah-yaja

DDDAAAKKKIIIAAAHHHOOONNNOOORRRAAARRRIIIUUUMMM

(Sacrificial Fee)

Dakina is said to be the wife of Yaja the two can never be separated and so a yaja without thegiving of Dakia is fruitless.

Giving Dakshina to the priests is an act of generosity (dna) which is integral to all religiousceremonies. Through giving dakina one is supporting the priests who in turn are the upholders andthe teachers of the Dharma. It is upon the householders that the priests and the monks depend fortheir livelihood and ability to continue their work of teaching and promoting the values of SantanaDharma. Householders should express their heartfelt love of the Dharma and appreciation of thework of the priests and gurus through giving generously according to their financial means.

1. Now they injure the yaja, whenever they perform it; actually when they press out the Somathey injure it; when they suffocate the victim they kill it; and with the mortar and the pestlethey injure the grain offering (when they pound it).

2. Having been injured in this way the yaja was no longer vigorous. By means of dakinasit isinvigorated; hence the name dakinais derived from the root dakay to invigorate. Whateverfailing there may be in yaja, that is invigorated by gifts to the officiating priests. Then onlydoes the yaja become successful; for this reason the yajamn must make gifts to the priests.

3. Now at the havir yaja indeed the fee is 6 or 12 cows, but no Soma sacrifice should havedakinas of less than a hundred (cows).

4. Now truly there are two kinds of gods. The devas are the heavenly gods, and the learnedbrhmaas are the earthly gods. And the sacrifice to the gods is twofold, oblations being theyaja to the devas and the dakina is the yaja to the earthly gods (Bhsura), the brhmaasversed in sacred lore. These two kinds of gods when gratified convey the yajamna to theheavenly world.


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5. It is indeed to the officiating priests that the dakina belongs; for they prepare for theyajamna another identity; the yaja becomes his identity in the other world. Considering thepriests to have regenerated him (in a spiritual sense) the yajamna should give gifts to theofficiating but not to the non-officiating priests.

6. Now there are four kinds of dakina to the priests; gold (money), cows, cloth and horses.

atapatha brhmaa; iv kha 3 adhyya 4 brhmaa

Dakia however little it may be should always be given to the brhmins and the devotees duringthe performance of yajas, because any religious activity that is performed without sacrificial feesbecomes fruitless and vain. Therefore a yajamna should give according to his means with faith anddevotion because dakina is a segment of the yaja. (Pancartra - Pdma Samhita 11;267 - 269.)

Hindu Ritual Vol 2

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Transcript of Hindu Ritual Vol 2