Concept of Yajña

-Arun Kumar Upadhyay, M.Sc., AIFC

B-9, CB-9, Cantonment Road, Cuttack-753001
+91-671-2304172/2304433, (M) +91-
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Email arunupadhyay30@yahoo.in
(Summary)
Yajña is not merely a procedure of worship or offerings in fire with mantras. It has
been defined as the science of creation or production. This article describes and
classifies the universal concept of production, creation and maintenance at various
levels-cosmic, physical and internal. Basic foundation is the summary given in Gītā,
chapter 3, verses 9-16 and chapter 4, verses 23-33. Yajña is complete universe as a
form of Brahma and that aspect is being explained here. Procedures and rituals are
not explained here which are mostly symbolic.
1.Introduction-Various sects have described yajña as offerings in fire or
procedures of worship by using certain mantras. Sectarian explanations tend to
forget the basic meaning and are more concerned with highlighting their own sect
and glorify that path. It surprising that an aspect of Brahma (Vişņu) has been called
Yajña-Puruşa, which encompasses the whole universe, still nobody has viewed it as
such. This has resulted in following misconceptions-
(1) Yajña is offer of grains, ghee etc in fire, by reciting some mantras-It is universal
aspect of production, creation and maintenance. All human activities involve Yajña-
agriculture, education, statecraft, eating, breathing, commerce described as 13
types of Yajña in Gītā, chapter 4, verses 23-33.
(2)Yajña was done by Ŗşis only-Even Asuras were doing it and they won because
they were more sincere than devas.
(3) Yajña was done in Vedic period- There is confusion that Vedic period started
sometime in past estimated as 50000 years to 1500 BC and it ended long back in
history. But Vedas in form of world and its description in words-both are eternal and
are not creation of a single man. Yajña also has been created since beginning by
Creator (Prajāpati) as per Gītā (3/10).
(4) Yajña is special type of work in addition to normal works of livelihood-All works
are to be done as a Yajña whose cycle needs to be maintained. To preserve it, we
may consume only the residue.
2. Many streams of Vedānta-Brahma is one and its unity in various terms and
descriptions in Vedas is shown by Brahma-sūtra, called Vedānta-darśana. But it is
surprising that there are 8 varieties of Vedānta-darśana. Though Brahma is one,
created Universe has variety and no single theory can fully describe it. There is
duality in creation called variously as- (1) Ātmā-Jīva (Adam-eve), (2) Creator-created
(Khudā-Khudāi), (3) Puruşa-Prakŗti, or Aja-Ajā (detached and active aspects of
creator, (4) Sañchara-Pratisañchara (forward and backward processes etc. Due to
dual destiny (Niyati), it is called Dvi-niyati or Duniyā. These are observed in 3
worlds-(1) Internal (within human body-Ādhyātmika, (2) Physical-as seen on earth-
Ādhibhautika and (3) cosmic-Ādhidaivika. Thus, a total of 6 views (=2x3) are taken,
giving rise to 6 Darśana (philosophy) and 6 Darśa-vāk (visible word or script). This is
also due to 10 dimensions of universe called 10 Mahā-vidyā, out of which 5 are
needed for description of mechanical world of physics-giving 5 basic units of
measurements. 5 aspects of Chetanā (consciousness), which do chayana (ordering)
give 5 more dimensions from 6 to 10. Still, we expect that at least Vedānta should
have only one version. But, universe is created by 3 Guņas of Prakŗti, whose
combination can be of 23 = 8 types. Thus, visible universe has 8 fold theories of
unity. Creator has been explained by Advaita of 2 types-one is without any
attributes, whose actions and forms are beyond perception. By combination of same
source, different varieties are formed. The special feature is called Viśeşa and the
philosophy which explains transformation by different combination of same atoms is
called Vaiśeşika. For example, same gold can be shaped into various types of
ornaments. Same wheat is used for bread, chapati, paratha etc. Viśeşa aspect was
explained by Rāmānuja and Nir-viśeşa was explained by Śankara. Both have been
made clear by Śukadeva in his comment after Gajendra-mokśa, in Bhāgavata-
purāņa (8/3). Gajendra (Elephant king) had prayed Nir-viśeşa aspect, so no aspect
with visible form (Deha-abhimānī = having body awareness) came, thinking that he
was not being prayed. Finally, Nārāyaņa (living in the original water = nāra of
universe) had to come on Garuɖa. Here, it appears, that Śukadeva is supporting
formed aspects described by Rāmānuja, but Garuɖa has been called Chhando-maya
(In form of Chhandas, various measures of world).
एववं गजजेन्द्रममुपवररर्णित रनिरवर्णिशजेषवं ब्रहह्मादययो रवरवध रलिङ्ग रभिधह्मारभिमह्मानिह्मानाः।
निनैतजे यदयोपसससृपमुरनिर्णिरखिलिह्मात्मकत्वह्मात्ततह्मारखिलिह्मामरमययो हरररह्मारवरह्माससीतत् ॥
तवं तद्वदह्मात्तर्णिममुपलिभ्य जगरन्निवह्मासनाः स्तयोतवं रनिशम्य रदरवजनैनाः सह सवंस्तमुवरदनाः।
छन्दयोमयजेनि गरुड़जेनि सममुह्यमह्मानिश्चकह्मायमुधयो ऽभ्यगमदह्माशमु यतयो गजजेन्द्रनाः ॥
(शसीमदह्मागवत पमुरह्मार ८/३/३३-३४)
5 Mā-chhandas indicate 5 basic measures in physics. But there are many Vayah-
chhandas. Vayana means weaving and vayas is bird also. This means 19 types of
Vayah-chhandas in Yajurveda chapter 14 and many other types elsewhere.
Yajurveda Vājasaneyī Samhitā, Chapter 14, verses 9-10 list 19 Vayah-chhandas.
Verses 18-19 list 5 Mā-chhandas and their links-(1) Mā chhanda-Pŗīthvī (earth =
compact structure), (2) Pramā-Antarikśa (intermediate between earth and vacant
space), (3) Pratimā-Dyau (vacant space), (4) Asrīvi =Link, (5) Samā =space. A total
of 24 chhandas are listed there, including Mana chhanda. Mana (mind) is one of the
9 dravya (object) which is 1 of 6 padārtha (entity) in Vaiśeşika Darśana, where
atoms of mana also are defined. 40 chhandas are in chapter 15 verses 4-5. Vayah
chhandas are explained in Śatapatha Brāhmaņa (2/3/4/21, 8/5/2/6, 3/3/3/3).
Maitrāyaņī Samhitā chapter 39 which explains meaning of various chhandas.
3. Brahma, Karma, Yajña-These are indicated in Gītā, chapter 8 along with 3
world spaces-inner, physical, cosmic called Ādhyātmika, Ādhibhautika, Ādhidaivika.
Brahma is the whole world-It has minute and visible motions at all points.
Karma is visible motion of objects relative to each other. All forces do not result in
desired motion or action-that is called Akarma. All acts or karma are not useful.
Any action which produces desired object or result is called yajña, which occurs in
cycles. It has existed since creation by Prajāpati. At any world level, it maintains the
existence, so Vişņu has been called Yajña-Puruśa, as world order is maintained by
that aspect of Brahma. Some part of the product is used by yajña process itself to
continue the action, so we should consume only the residue, so that yajña cycle or
world order does not stop.
सहयजह्मानाः प्रजह्मानाः ससृष्टह्मा पमुरयो वह्माच प्रजह्मापरतनाः ।
अनिजेनि प्रसरवष्यध्वमजेष वयोऽरस्त्वष्टकह्मामधमुकत् ॥१०॥ (गसीतह्मा, अध्यह्माय ३)
यजरशष्टह्मारशनिनाः सन्तयो ममुच्यन्तजे सवर्णिरकरलल्बिषनैनाः ॥१३॥
एववं प्रवरतर्णितवं चकवं निह्मानिमुवतर्णियतसीह यनाः । अघह्मायमुरररन्द्रयह्मारह्मामयो मयोघवं पह्मारर्णि स जसीवरत ॥१६॥
Prajāpati had created yajña along with creation of Prajā (beings) itself and directed
them at start-you produce by it and let it satisfy all your desires. (10) Those who eat
only the remains of yajña are freed of all sins. (13) The cycle of yajña needs to be
continued, non-follower of the dictum leads useless life only for satisfying his
organs. (16)
4. Cycle of Yajña-Its 7 parts are defined in Gītā (3/14-15)-
अन्निह्मादवरन्त भिभूतह्मारनि पजर्णिन्यह्मादन्नि सम्भिवनाः । यजह्मादवरत पजर्णिन्ययो यजनाः कमर्णिसममुदवनाः ॥१४॥
कमर्णि ब्रहयोदववं रवरद्धि ब्रहह्माक्षरसममुदवमत् । तस्मह्मात्सवर्णिगतवं ब्रह रनित्यवं यजजे प्ररतरष्ठितमत् ॥१५॥
Chain of creations is-(1) Akśara, (2) Brahma, (3) Karma, (4) Yajña, (5) Parjanya, (6)
Anna, (7) Bhūta-which is same as Akśara (1).
Here, Brahma is not the ultimate creator. Rather, it is inert matter, called
Brahmā in Purāņas. Brahmākśara = Brahmā + Akśara as well as (Brahma +
Akśara). The Great Being is called Puruşa, which means man at individual level. The
whole world is a great man. Universal or individual aspects are seen at 4 levels-(1)
The outer form is always decaying, so it is called Kśara. (2) Creative or functional
identity is called Akśara. That is hidden, so it is called Kūţastha. Kūţa also means
hill-top, which is named as identity of a hill. (3) Avyaya is link of change due to
surroundings. Total remains the same, so it is not spent or avyaya. (4) Parātpara is
same for all objects-there is no distinction at any level. (see Gītā, 15/16-18)
Akśara at grand level started material creation by its desire. At individual level
also, a conscious being is needed for action. Firstly, it arranges matter and then
does work-called Karma. That involves some movement. The process of creation of
desired object is called Yajña. It creates unnecessary things also. That creation is in
an enclosed space-called Parjanya = pari + janya. Pari =surrounding, janya
=creative. In agriculture, most important is rains, so parjanya =rain also. Parjanya
creates Anna which means food. This is term for agriculture. In other Yajñas, anna
means any desired goods or services-as stated in modern economics. Finally, all
beings are created or maintained by consuming that Anna, and is able to engage in
another Yajña, as Akśara.
5. Cosmic Yajña-(A) Order-Its sequence is given in Taittirīya upanişad (2/1)-
तस्मह्माद्वह्मा एतस्मह्मादह्मात्मनि आकह्माशनाः सम्भिभूतनाः । आकह्माशह्माद्वह्मायनाःमु । वह्माययोररगनाः । अगजेरह्मापनाः । अद्भ्यनाः पसृररवसी । पसृररव्यह्मा ओषधयनाः । ओषधसीभ्ययोऽन्निमत् । अन्निह्मात्पमुरुषनाः ।
Sequence of creation is-(1) Ātmā = Original conscious being. It had mind living in
vacuum-called Śvo-vasīyasa-mana, (2) Ākāśa = vacant space, (3) Vāyu = motion,
(4) Āp = uniform spread of matter, (5) Pŗthivī = compact (= pŗthu) structure, (6)
Oşadhi = Plants. Normally, these are divided into 2 classes. Oşadhi is annual plant
which dies after fruit. Others are vanaspati. Here both are included. (7) Anna =
Food. In general, it means anything which is consumed for existence. (8) Puruşa,
which is same as (1), but a local form.
The 7 stages of yajña cycle are called 7-fold sāma in Chhāndogya upanişad, chapter
2, parts 8-10. Sāma is of 3 types-(1) of Vāk = space, (2) of Āditya = initial form of
world (ādi = start), (3) of eternity beyond death. Parts 2-7 state 5-fold sāma of 6
types-(1) Loka = structures of space, (2) Lower worlds = Micro structures of 7 levels
starting with cell, atom, nucleus, (3) Varşā = rains. In general, it means any
radiation or outflow. The source is called Vŗşā = male. Receiving field is called Yoşā
= female. (4) Jala = Uniform spread of matter at various levels. In universe it is
Rasa or Ānanda. In galaxy, it is Āp. In solar system it is Mara. (5) Ŗtu = seasons.
Parallel to 6 seasons on earth surface, there are 6 Vaşaţkāras (Vāk + şaţ) or zones
in solar system having varying levels of energy. In all cosmic structures, different
levels of energy create objects and are called-Ŗtu-pitara. Pitara means Pitā + mātā
= father and mother. (6) Paśu = animal. It is derived from Paśya = to see. Whatever
is seen is called paśu = which is consumed in any process of creation. Creator is
Kaśyapa, i.e. reverse of paśyaka. (7) Prāŋa = energy. For each creation some energy
is needed.
(B) Prāŋa - Prāŋa is stated of 7 types in Muŋɖaka upanişad (2/1/8) from 7 types of
tongues of Agni (Agri = first created). Thus, the first yajña farming is called agri-
culture. Prāŋa of 5 types is stated in Śvetāśvatara upanişad (1/5) etc. Out of 7
prāŋas-2 are beyond perception-(1) Paro-rajā is beyond rajas = lokas or places of
creation, (2) Ŗşi is asat-prāŋa or invisible as it is smallest level of creation of string
(rassi) 10-35 meters, called primordial string in string theories of physics. Tongues
are of 7 types for consuming (lelāyamānā) and 7 types for radiating (archi) in
Muŋɖaka (1/2/4) and (2/1/8). Thus, total is of 14 types as stated in Svasti-pāţha
(agni-jihvā manavah, manu = 14).
(C) Reverse Tree-Visible levels of world are 5 corresponding to 5 chakras (nerve-
junctions for control of each level of body) in central nerve of back-bone. 2 source
levels are invisible, corresponding to Sahasrāra and Ājñā chakras in brain. Their
sequence is called reverse tree in Gītā (15/1), where source is called root and up
and creation types are called branches downwards. End products are leaves. Cosmic
tree and human tree as its image-
No. Cosmic tree Element Human Tree
1. Abstract source rasa- Vindu ( invisible 4th level of ॐ) Sahasrāra (top of
head)
(Sahasra-balśā =1000 possibilities)
2. Śvo-vasīyasa-mana ॐ of 3 parts A+U+M Ājñā -2 parts of brain and
link
(The desire which created world, mixture of matter and energy). (Behind eyebrow
center)
3. Universe = Idam (This) Ākāśa (space) = almost vacant. Viśuddhi in neck.
(¼ of total rasa, 1011 galaxies, Svayambhū =self created)
4. Galaxy of 1011 stars, Vāyu =start of motion Anāhata (heart
region)
(Parameşţhī =largest brick, Brahmāŋɖa =1 egg of Brahma) (center of blood and
air circulation)
5. Solar system Teja (radiation energy) Maŋipūra (navel
region)
(Saura maŋɖala is ātmā =soul of world as source of energy) (Center of digestion
and energy)
6. Sphere of moon orbit Ap (water, cool spread of matter) Svādhişţhāna (base
of backbone)
Chāndra maŋɖala is creating plant life. (Discharge of mala,
procreation)
7. Earth=Bhū maŋɖala Agni (agri =first created, base=pada or foot) Mūlādhāra
(seat center)
Compact or dense base of world. Center of physical
body.
(D) Letters-All the visible stages 3-7 are called Agni in general. Last 3 stages-sun-
moon-earth have visible effect on us and are called 3 eyes of Śiva. 5 visible stages
of world are indicated by 5 basic vowels-A, I, U, Ŗ, Ļ. Thus, Śiva is expressed as U+
Ŗ +Ļ = Hulhuli (continuous chanting of these sounds) or Holi. Corresponding 5
chakras of back-bone are indicated by 5 internal letters called Bīja =seed of
chakras-h, y, v, r, l. These are in sequence of Māheśvara-sūtra which is basis of
Sanskrit grammar of Pāŋini. Last letters in each sūtra are markers.
अइऊरत् । ऋलिसृकत् ।.....हयवरटत् । लिरत् ।
These sūtras are also described as sequence of creation in Nandikeśvara-Kāśikā.
(E) Āditya-3 Ādityas or initial forms of world are-Aryamā, Varuŋa, Mitra in 3 dhāma
or spaces of Universe, galaxy and solar system, called upper, middle and lower
dhāma. They are now visible in intermediate regions (antarikśa) between 3 dhāma
as sky and last base earth. Uniform source all over is Parama-dhāma. Parallel to
that, there are 4 dhāma on earth. There are 3 earths, defined by zones lighted by
sun and moon in Vişŋu purāŋa (2/7/3-4)-(1) Earth planet lighted by both sun-moon.
(2) Earth of solar system which is exclusive zone lighted by sun. Zones formed
around earth by motion of planets up to Uranus are named as Dvīpa (continents)
and oceans as named on earth surface. Loka (lighted part) of 50 crore yojana
diameter and. Aloka (dark) zone of double size-are 2 steps of Vişņu-third step is up
to end of solar system. (3) Galaxy is the largest earth, last limit of visibility of sun as
a point, called Kāśyapī. The central rotating disc is called a river-ākāśa-gangā. Sky
for these 3 earths are-solar system, galaxy and universe.
(F) Lokas-4 spheres and 3 intermediate spaces are 7 lokas-Bhū (Earth), Bhuvar
(planetary system of sun), Svar (solar system of 1575 million sun diameters, or 230
of earth size), Mahar (sphere of width of spiral arm of galaxy near sun = 2 40 earth
size), Janah (Galaxy). It is Parārdha = half of 1017yojana as in Kaţha upanişad
(1/3/1) etc. = 97000 light years. Yojana here is 1/20 circumference of earth), Tapah
(visible universe of 864 billion light years diameter), Satya (Infinite universe which is
same = satya in all directions, places and times).
(G) Varāha-Uniform spread is water, compact structure is earth-in between is
mixed called Varāha or cloud. On earth, it means boar which is an animal of land
and water both. Creative intermediate form of universe was vague forms of galactic
clouds-that is Ādi-Varāha (initial). Creation process or Yajña started with formation of
galaxies-that is called Yajña-Varāha. Formation of solar system started with radiation
of light, which is white, so its formative shape was Śveta-Varāha. Earth was created
by scattered rocks spread near its orbit in zone of 10 sun-diameters as per Vāyu
purāŋa (6/12). It contains earth of 1/109 sun diameters, thus it is a mere dot on
white teeth of that boar called Bhū-Varāha, that may be lighted zone called Gojā
(born of go = sun rays). All life forms on earth are maintained by atmosphere of
width of 1/24 radius of earth, that is adjacent or Emūşa-Varāha. Cycles of creation
and destruction of each level of world is maintained in time cycles of Brahmā,
Vişŋu, Śiva, Śakti.
Yajna of last Emūşa-Varāha is maintenance of our atmospheres, i.e. avoiding
pollution of gases, heat etc.
6. Yajñas in Gītā-Gītā (4/23-30) describe 13 types of yajñas. Worship by yajña has
been called Bhāva yajña in Gītā (3/11). These are-
(1) Brahma-yajña-That is basic attitude of considering everything as Brahma. That is
indicated by example of tree in many ways- (a) Brahma is unattached, un-involved
observer like a static tree. (b) Brahma is the creator like creation of life forms by a
tree. (c) Brahma is the material for creation like wood of tree is made into furniture.
(d) Brahma is chain of creation like parts of tree-root = source, branch = many
directions of creation, leaf = end structure, which decays. (e) Brahma is forest, i.e.
collection of various chains of creation and also the place for that. (f) All chains of
action and reaction.
यस्मह्मातत् परवं निह्मापरमरस्त रकरञ्चिदत् यस्मह्मान्निह्मारसीययो नि ज्यह्माययोऽरस्त करश्चतत् ।
वसृक्ष इव स्तब्धयो रदरव रतष्ठित्यजेकस्तजेनिजेदवं पभूरर्णं पमुरुषजेर सवर्णिमत् ॥ (श्वजेतह्माश्वतरउपरनिषदत्, ३/९)
=There in none other beyond Him. There is neither smaller nor greater than Him.
That one complete Puruşa oversees whole world in space, standing like a static tree.
अरह्मातयो ब्रहरजजह्मासह्मा ।१/१/१। जन्मद्यस्ययतनाः ।१/१/२। (ब्रहसभूत)
=The knowledge starts with enquiry about Brahma. That is from which this (world)
is born etc. (grows, decays and merges in it after death)
रकवं रस्वद्वनिवं क उ स वसृक्ष आस(ससीद)त् यतयो द्यह्मावह्मा पसृररवसी रनिष्टतक्षमुनाः ।
मनिसीरषरयो मनिसह्मा पसृच्छतजेद मु ततत् यदध्यरतष्ठिदत् भिमुवनिह्मारनि धह्मारयनित् ॥
(ऋकत् , १०/८१/४, तनैरत्तरसीय सवंरहतह्मा ५/६/१/२०, तनैरत्तरसीय ब्रह्माहर २/८/९/२०)
= (Question)-What was that forest and the tree out of which sky and earth were
formed. Thinkers questioned within mind as to who held this world.
ब्रह वनिवं ब्रह स वसृक्ष आससीदत् यतयो द्यह्मावह्मा पसृररवसी रनिष्टतक्षमुनाः ।
मनिसीरषरयो मनिसह्मा रवब्रवसीरम वयो ब्रहह्माध्यरतष्ठिदत् भिमुवनिह्मारनि धह्मारयनित् ॥
(तनैरत्तरसीय सवंरहतह्मा ५/६/१/२१, तनैरत्तरसीय ब्रह्माहर २/८/९/२१)
= (Answer)-Brahma was the forest and Brahma was that tree from whose cutting
sky and earth were formed. Thinkers reasoned within mind that it was Brahma only
which held all the worlds.
रकवं रस्वदह्माससीदरधष्ठिह्मानिमह्मारम्भिरवं कतमरत्स्वतत् करह्माससीतत्।
यतयो भिभूरमवं जनियनित् रवश्वकमह्मार्णि रव द्यह्माममौरर्णोनित् मरहनिह्मा रवश्वचक्षह्मानाः॥ (ऋकत् , १०/८१/२)
= What was the foundation, starting point, and source matter from which the
creator (Viśvakarmā) created earth and set them in space.
ऊध्वर्णि मभूलिमधनाः शह्माखिमश्वत्रवं प्रह्माहहरव्ययवं ।
छन्दह्मावंरस यस्य परह्मार्णिरनि यस्तवं वजेद स वजेदरवतत् ॥ (गसीतह्मा, १५/१)
=The eternal tree has roots upwards and branches downwards. All structures
enclosed in a boundary (Chhanda) are its leaves (transient products). Knower of this
(reverse) tree only knows Vedas.
ब्रहह्मापर्णिरवं ब्रह हरवब्रर्णिहह्मागमौ ब्रह्मरह्मा हह तमत् । ब्रह्मनैव तजेनि गन्तव्यवं ब्रहकमर्णिसमह्मारधनिह्मा॥ (गसीतह्मा, ४/२४)
This verse of Gītā is recited at start of food, though its meaning is much general-
Brahma is all offering process and material. That is consumed by Brahma by fire in
form of Brahma. That reaches Brahma only by unity of Brahma and all actions.
For creation of world, Puruşa (Brahma) itself is used as material also, so it has been
called Paśu (Puruşa-sūkta, Ŗk 10/90/9). Puruşa-medha is also called Sarva-medha.
Creation needs calm or steady state, that is termed as Rātri (night). 10 cycles of
day-night are needed for complete creation called Daśa-rātra. See-Śatapatha
Brāhmaņa (12/1/3/20), Gopatha Brāhmaņa pūrva (5/7),Taittirīya Brāhmaņa
(2/3/1/11), Tāņɖya Mahā-Brāhmaņa (4/8/6). Man as image of world is produced in 10
cycles of moon in about 273 days. Pitar body is of moon, it is created in 10
revolution of earth. Atharva-veda, chapter 18 is only for rites of Pitars.
(2) Daiva-yajña-Deva is the creative energy or Prāŋa. Non-productive in called
Asura. Jagat (dynamic world) has been created by Devas only, not from Asuras.
Rasa has the root Prāŋa Ŗşi, which creates Pitar Prāŋa. That is proto-type giving
Deva and Dānava (Asura) both. Only Deva creates Jagat.
ऋरषभ्यनाः रपतरयो जह्मातह्मानाः रपतसृभ्ययो दजेव दह्मानिवह्मानाः ।
दजेवजेभ्यस्तमु जगत्सवर्णं चरवं स्रह्माण्वनिमुपभूवर्णिशनाः॥ (मनिमु स्मसृरत ३/२०१)
As Devas create us, we have to maintain them. By caring for each-other, deva and
men-both groups will achieve ultimate good
दजेवह्मान्भिह्मावयतह्मानिजेनि तजे दजेवह्मा भिह्मावयन्तमु वनाः । परस्परवं भिह्मावयन्तनाः शजेयवं परमवह्माप्स्यर ॥ (गसीतह्मा ३/११)
Good is of 2 types-śreya (which gives lasting good and fame) and preya (pleasant).
A thoughtful man discriminates and selects śreya while dull men care only for
sensory needs.
शजेयश्च प्रजेयश्च मनिमुष्यमजेतस्तमौ सम्परसीत्य रवरवनिरक्ति धसीरनाः ।
शजेययोरह धसीरयोऽरभि प्रजेयसयो वसृरसीतजे प्रजेययो मन्दयो ययोगक्षजेमह्मादत् वसृरसीतजे॥ (कठयोपरनिषदत् १/२/२)
The people who try creative work are Devas, while Asuras do not try to produce, but
loot others and destroy. Ultimate Creator Deva is only the Brahma. Creative energy
of 33 regions of solar system (3 within earth and 30 outside-each double of previous
starting with earth) are 33 Devas. In each zone, there are 3 types of Asuras which
are forms of ‘water’ of galaxy ruled by Varuŋa-(1) Vŗtra -This encloses body in a
vŗtta = circle. This restricts contact with others, preventing creation. (2) Namuchi
-This is like foam which is opaque boundary between water, air and some mud. (3)
Bala-This bends (Balana) or obstructs motion-that is definition of force in Newton’s
laws of motion also. Thus there are 33x3 = 99 Asuras. Devas being one fourth, the
created world in only one out of 4 parts of Puruşa (Puruşa-sūkta, 3, 4). 33 Devas are
in 3 groups-8 Vasus which are forms of agni = compact matter/energy. 11 Rudras
which are form of Vāyu =motion, and 12 Ādityas, called Ravi =field of sun’s
radiation. At 2 junctions of the 3 groups, there are 2 Aśvins (formed by Aśva =
driving energy of sunrays). Beyond solar system Devas are called Viśvedeva.
Outside galaxy are Vairāja-devas.
There are physical and internal forms of these Devas. Solar system is indicated by
chakra at navel region, controlling digestion. There are 30 dhāmas of solar system
beyond earth. By creation, original source Rasa or Ānanda is depleted. It is
minimum on earth-which is densest in solar system, It increases by 100 times in
successive dhāmas as per Taittirīya upanişad (2/8). Whole solar system is floating in
ocean of galaxy which is mostly ethyl alcohol (Ŗk 1/154/4,5)- it is also called Vāruņī
or soma. Thus, medicines are dissolved in alcohol and diluted 100 times at each
step giving 1 power. 30 power is related to most deceases related to digestive
system. Parallel to 33 dhāmas, there are 33 joints in back-bone. Solar system is
separated in dense zones like curd (dadhi), so it is Dadhīchi zone. Orbit of solid
planets is called ocean of dadhi n Bhāgavata purāņa, part 5. Inner space of solar
system is filled with glucose (madhu) and outer zone is with fat (ghrita) molecules.
Thus, dadhi, madhu, ghrita are offered in fire in yajña rituals.
(3) Brahmāgni-yajña-That is chain of yajñas, i.e. product of one yajña is used for
next yajña. Within man, physical body (kśara) is under control of Akśara, i.e.
intellect and personality. That is consumed by Avyaya -i.e. surrounding of family,
society, house etc. Finally all is consumed by Parātpara-or the Universe. That is
sacrifice of self in Kurān by 4-footed Bakar-each part is consumed by next level. In
society, man is used or consumed by family, family by village, village by district and
state. Product of basic yajña agriculture is grains, which is used by next yajñas of
trade, food-processing industries. Crust of earth is an ocean of soil, its churning
gives minerals-called samudra-manthana. Product of that yajña is used for next
yajña of metal and then machines etc. That is called offer yajña of in next yajña.
ब्रहह्मागवपरजे यजवं यजजेनिनैवयोपजमुह्वरत । (गसीतह्मा ४/२५)
यजजेनि यजमयजन्त दजेवह्मास्तह्मारनि धमह्मार्णिरर प्ररमह्मान्यह्मासनित् ।
तजे ह निह्माकवं मरहमह्मानिनाः सचन्त यत पभूवर्वे सह्माध्यह्मानाः सरन्त दजेवह्मानाः ॥ (पमुरुष-सभूक्ति, यजमुवर्वेद ३१/१६)
Before Devas, it was period of Sādhyas (before 29102 BC) who worshipped yajña by
yajña only and reached the top. It was maintaining chain of yajña. But one chain
should not obstruct the others. That grand co-ordination was arrived at by Brahmā,
one of the Sādhyas.
(4) Sanyama-yajña-In all actions, we are diverted from main path due to desires of
senses. Withdrawal from unnecessary and irrelevant acts is called Pratyāhāra.
Concentration on main object is Dhāraŋā, and its continuation is Dhyāna. Their
joining with Samādhi = equanimity is called Sanyama in Pātñjala Yoga-sūtra (2/54,
3/1-4). Chapter 3 describes 52 types of sanyama for 52 achievements called
Vibhūti. All the sense organs are merged into fire of sanyama for working in co-
ordination. That is related to the next yajña.
(5) Indriya-yajña-All sense organs are withdrawn from their senses of 5 types-śabda
(sound), sparśa (touch-by tvachā), rūpa (form), rasa (taste), gandha (smell).
(6) Prāņa-karma-yajña-There are 5 prāņa and 5 upa- prāņa –related to functions of
organs of body. By knowledge of their functions, they are consumed by fire of self-
control (Ātma-sanyama-yoga). We maintain co-ordination among organs and their
prāņa for their optimum use
(7) Dravya-yajña-This is investment of dravya (materials and money) for production
and earning more dravya. Some part of earning is used to maintain cycle of
production or tread, remaining (ucchişţa) is consumed.
(8) Tapo-yajña-Tapa means labour, expenditure of energy for desired work. As every
energy finally becomes heat, tāpa (=by tapa) means heat. Original zone in space is
Tapah-loka, whose radiation reaches other parts. No light comes to us from beyond
that zone. For us, nothing beyond that exists-it is called visible universe. In nation,
collection and use of energy sources is tapa. By that tapa, Asuras had defeated
Devas. For individual, regular hard work increases physical and mental capacity.
(9) Yoga-yajña-Yoga means adding, it is co-ordination between two things. At
physical level, it is co-ordination of breath and motion. It has 8 stages described in
works of Yoga-(1) Yama, (2) Niyama, (3) Āsana, (4) Prāņāyāma, (5) Pratyāhāra, (6)
Dhāraņā, (7) Dhyāna, (8) Samādhi.
(10) Svādhyāya-yajña-It is improvement and maintenance of mental strength by
regular study and thinking.
(11) Jñāna-yajña-This is of society. Treasure of knowledge is passed on to next
generation by chain of guru (teacher) and śişya (disciple), to keep it perpetually and
improve it.
(12) Prāņāyāma-yajña-As control of breadth, it is fourth stage of yoga. Here, the
process is used to improve health and capacity of body with minimum resources
and effort. We control input of energy (prāņa) and its output (apāna). At physical
level, intake of food is to be done at regular times as per need only-not for taste
only. Sense of taste is to check quality of food. Essence of food is to be spent at
regular intervals for profession and exercise. It is to be done at breathing, mental
levels also.
(13) Prāņa-yajña-That is ascent of prāņa at 7 levels starting with food. As per
Bŗhadāraņyaka upanişad (1/5/1) we take 7 types of food-(1) Mana or jñāna
(knowledge), (2) Prāņa (energy), (3) Pŗthivī (solid), (4) Jala (liquid), (5) Teja (light),
(6) Vāyu (breath), (7) Ākāśa (space). Vaiśeşika philosophy adds Kāla (time) and
Ātmā (soul) to count 9 dravyas.
Chhāndogya upanişad (6/5/1) tells that Anna is digested in 3 parts-solid waste is
expelled, medium is used for nourishing body and finer part becomes mind.
Āyurveda indicates digestion at 7 levels-(1) Rasa (liquid)-It nourishes body, mala
(useless) is expelled from body. (2) Asŗk (solid particles in liquid)-Blood-Its mala is
pitta (bile). (3) Mānsa (muscles, flesh, skin)-This fills and covers. Its mala is wax of
ear etc. (4) Meda (fat) It lubricates body. Its mala is sweating. (5) Asthi (bones)-It is
frame of body. Its mala is nail and hairs. (6) Majjā (inner marrow of bones, nerves
and brain)-It fills. Secretion of glands is excreta. (7) Śukra (Raja, Vīrya =seminal
fluids of woman, man)-It gives Ojas (shine, inner strength). These combine in womb
to produce child.
7. Yajña and time-Sūrya Siddhānta (1/10) defines 2 types of time-Nitya Kāla
(eternal time) decays objects and is also called death. Janya (creative time) is time
of yajña cycle which measures time. Time is perception of change. Perception part
of Brahma is Śiva, so it is also called Mahā-kāla and in form of yajña. Change is of 3
types-(1) Irreversible change -what has been done cannot be reversed. A man can
become old, old can never become young. That is called Thermodynamic arrow of
time-a system always moves from order to disorder. (2) Some changes are in cyclic
order. All our cycles match natural time-cycles-day-night, month, year. Its measure
is janya kāla. Measurable time is used in equations of physics. This is different for
observers in mechanics, but same in electromagnetic theory-where speed of light is
same for all observers. But we are using same concept in both equations. This
contradiction has not been resolved so far, so Kāla is called most difficult in all
calculations. (3) There is no change for a system as a whole due to 5 types of
conservation laws in classical and quantum physics. That is called Akśaya-kāla.That
is source (mukha) and upholder (Dhātā) of world. Kāla word has been used in Gītā
only at 3 places-they are as per 3 meanings indicated above-
कह्मालियोऽरस्म लियोक क्षयकसृ त्प्रवसृद्धियो । (गसीतह्मा ११/३२)
कह्मालिनाः कलियतह्मामहमत् । (गसीतह्मा १०/३०)
अहमजेवह्माक्षयनाः कह्मालियो धह्मातह्माहवं रवश्वतयोममुखिनाः (गसीतह्मा १०/३३)
3 times are related to 3 types of Puruşa
Puruşa - Kśara Akśara, Avyaya
Kāla - Nitya Janya Akśaya
All our cyclic works of production are related to natural time cycles-
(1) Axial rotation of earth-That is day-night circle. Daily routine is called Agnihotra as
earth itself is called Agni-
यरह्मारगगभिह्मार्णि पसृररवसी यरह्मा द्यमौररन्द्रजेर गरभिर्णिरसी (ल्बिसृहदह्मारण्यक उपरनिषदत् ६/४/२२)
There are 2 natural fire cycles in a day-digestion within human body-that is by fire of
stomach. Cooking of food by fire of hearth is also called digestion.
Corresponding to 5 stages (parva) of world from Svāyambhuva (Universe) to Pŗthivī
(earth), 5 daily rituals are prescribed in Rudra-yāmala-tantra. That is followed as 5
Namāja in Islam each day. There are 4 junction points of day or year for 4 quadrants
of circle. In day, these are-morning/evening-junctions of day and night,
noon/midnight-junctions of up and down motion of sun. One Namaj is for whole day.
As we sleep at midnight, that is substituted by pre-sleep Namaj. For whole day, that
is done just after awakening. In day time, there are only 3 Sandhyā-morning, noon
and evening. Daily acts involve 5 Mahā-yajñas indicated in Śatapatha Brāhmaņa
(11/5/6/1-3) etc.-(1) Deva-yajña, (2) Bhūta-yajña, (3) Manuşya-yajña, (4) Pitŗ-yajña,
(5) Brahma-yajña. That can be taken as images of 5 stages of universe-Brahma is
whole universe, galaxy is Pitar seen at night time with moon, Devas are Prāņa of
solar system-zones, Plant and thereby animal life is maintained by moon, and finally
man lives on earth. These are explained as removal of 5 types of sins in daily acts-
by killings with hearth, grinder, broom, water-pot and knife. But it is actually
repaying loans from 3 sources-Deva, Ŗşi and Pitar. Two loans are in day-today
dependence on men (manuşya) and other plant animals (Bhūta). Deva-yajña is
paying loans to energy of surroundings. Brahma-yajña is to repay loan of Ŗşi by
continuing chain of knowledge-that is self study and teaching. Pitar yajña is paying
loan of different forms of pitars or production sources-Deva, Ŗşi Ŗtu (season) and
human parents and our source of soul in space (moon, Saturn = yama-loka).
(2) Month- That is cycle of phases of moon formed by differential motion of moon
relative to sun. Its 2 parts are called Darśa-pūrņa-māsa, i.e. from Darśa (start of
visibility-new moon) to Pūrņa (full moon) and from Pūrņa to Darśa-each in about 15
days. In general, it indicates any cycle of micro or mega size which can be viewed in
2 halves. Time is measured by cycle of yajña, so month is called-Māsa (=measured).
Combination of these cycles tallying with seasons is named reverse-Samā (year).
More specifically, samā means equalized year of 12 months each equal to 30 days.
Moon revolution is linked to cycle of menses in young women. Moon creates
fluctuation in field of mind which is an image of galaxy-both have same number of
particles-1011. So mind is said to born from moon-
चन्द्रमह्मा मनिसयो जह्मातनाः (पमुरुषसभूक्ति, यजमुवर्वेद ३१/१२).
All worship is done by Mana (mind) or mastişka (brain), so its place is called
mandira (temple) or maszid (mosque). All our festivals and fasting are linked to
lunar cycle-usually on 11th day of fortnight-its later part joining 12th is more proper,
followed in Vaişņava ekādaśī or Idd.
(3) Year-That is cycle of earth round sun. Cycle of seasons is slightly shorter by
about 50 second motion as earth axis is rotating in reverse direction in cycle of
26000 years. In Taittirīya Brāhmaņa (3/1/1/11-12), Devī-bhāgavata purāņa
(9/12/47)-that has been called grand Rāsa in space from Kŗttikā star, so Kārttika
Pūrņimā is called Rāsa-Pūrņimā.
Samvatsara has been called yajña in 2 senses-(1) We move (sara) in tune with year
(sam-vat), so it is called samvatsara. Annual days are called Samavasaraņa in Jain
tradition. All agriculture, trade, education and industry is in annual cycle. It is
apparent motion of sun around earth. Seasonal cycle is motion of sun from 24 0
degree north to 240 south. (2) Samvatsara is energy field of sun in space divided
into 6 zones called Vaşaţkāras (zones of 3, 9, 15, 21, 27, 33 ahargaņas, measured
with earth as standard in powers of 2, n ahargaņa = earth radius x 2 n-3).
Correspondingly, there are 6 seasons in1 year.
Different levels of sun energy and its aspects are called animals of 5 kinds-
Vaiśvānara (man as image of world), Aśva (Driving force), Gau (place of creation-
that receives energy and uses it), Avi (motion of light in straight line like a Ram), Aja
(Avyaya puruşa-chain of transformation). Similarly, year is divided into various parts
whose actions are termed as Paśu-bandhas (tying of animals). All the seasonal acts
related to Sankrānti (entry of sun in signs of zodiac), festivals linked with farming
come under it.
8. Important Yajñas of state-(1) Aśvamedha-In space, it is action driven by sun
rays. A part of that is seen on earth as trade winds which are also called Aśva
(horse). The place where winds are mild (Bhadra) is called Bhadrāśva-Varşa, north of
Yama-koţi-pattana, 900 east of Ujjain-i.e. Korea-Japan region. In a country, it is
shown as free movement of horse in epics. It means that transport and
communication should not be blocked, which is duty of a king. Within human body,
it is free flow of prāņa, i.e. air, blood and nervous system. For birth of son to king
Daśaratha, a yajña was done. It was Putra-kāmeşţi (= with desire of son), but has
been called in Vālmīki Rāmāyaņa. At that time Daśaratha, was 67 years. When
Rāma had gone with Viśvāmitra, he was 15 years and Daśaratha was 60000 years
or day-nights = 82 years. Mother Kauśalyā also was about 60 years of age. At this
age, rejuvenation was needed for child birth, which has been called Aśvamedha
here.
(2) Rājasūya-Raja = loka. In space, they are created by matter and energy radiated
by sun-like stars. On earth, a country is maintained by a king called Rājā (king) in 2
senses-it maintains rajas =earth, or he is popular among people (ranjana). For
maintaining people and country, revenue needs to be collected and it is put back to
them for defense, communication, education, trade etc. That had been called Koşa
in Indian political thought and surplus revenue in Economics. But western political
theories do not consider it an element of state, even by Marx who is concerned only
with wealth. That incompleteness is reason of failure of these theories.
(3) Vājapeya-Rāja-soma maintains lokas (men and world). Vāja-soma strengthens.
Vājasaneyī yajurveda was meant for those yajñas. For inner body, it is regular
exercise for strengthening body which is done by athletes. Improving mental
strength also may be included in that. In a country, it means increase of financial,
industry and military power.
(4) Chayana-That is selection of proper person for proper job. Each group and region
may also be given their specialized jobs. Mineral region only will do mining industry,
coastal regions do shipping and plain irrigated areas can do farming etc. Each man
can do his job as per his branch of specialization and degree of efficiency.
(5) Śīrşa-King has to become head and controller. Sovereignty has been defined of 8
types in Vedas-(A) Rāja- (1) Bhoja (maintaining a part of country or feeding it. (2)
Mahābhoja- Managing whole country, (B) Samrāţ- (3) Chakravartī or Sārvabhauma-
Ruling whole world, (4) Other having influence on a group of countries (C) Svarāţ-(5)
Indra-Head of a federation, (6) Mahendra-More powerful in military terms. (D) Virāţ-
(7) Brahmā-Having moral authority over all groups, (8) Vişņu-