18 Pañca Mahāyajñas

CHAPTER XVIII

PAÑCA MAHĀYAJÑAS

Pañca Mahājajñas :-(the five daily great observances or sacrifices).

From early Vedic times five daily observances called mahāyajñas were presoribed. The Sat. Br. (XI. 5. 6. I.) 1864 says ’there are only five mahāyajñas, they are like great sacrificial sessions, viz. the sacrifice to beings, the sacrifice to men, the sacrifice to the Fathers, the sacrifice to the gods, the sacrifice to brahman (Veda)’. These are then briefly defined. In the Tsi.

Ar. II. 10 we read these five mahāyajinas indeed are spread out continuously, viz. devayajña, pitryajña, bbūtayajña, manusy& yajña, brahmayajña. That is fulblled as devayajña when one

makes an offering in fire, even if it be a mere fuel-stick; when one offers svadha (sraddha repast) to the fathers, even if it be mere water, that becomes pitryajña; when & man offers a bali (a ball of food) to the beings it becomes bhutayajna, when he gives food to brāhmaṇas that becomes manuṣyayajña. When one studies svādhyāya even if it be a single ;k or yajus formula or a sūman, it becoines brahmayajña’. 1665

The Asv. gr. (III 1. 1-4) speaks of the five mahayajnas and defines them in practically the same words as the Tai. Ār. IL 10 and enjoins that those yajñas must be performed every. day. Narayara on Asv. gr. III. 1.2 expressly asserts that the

  1. पञ्चैव महायज्ञाः । तान्येव महासत्राणि भूतयज्ञो महण्ययज्ञः पितृयज्ञो देवयज्ञो महायज्ञ इति। शतपथ बा.X[. 5. 6. 1. These words are quoted by विश्वरूप on पा. I. 101. The शतपथ proceeds to define these ‘अहरहभूतेभ्यो पलिं हरेत् । सय भूपयज्ञ समामोत्यहरहर्दयादोदपात्रासथैतं मनुष्य यज्ञं समामोत्यहरहा स्वधा कुर्यादोदपावास धेत पितृयज्ञसमामोत्यहरहः स्वाहाकुर्यादा काष्ठात्तथैतं देवयज्ञ समामोति ॥ अथ बहायज्ञः। स्वाध्यायो वै ब्रह्मयज्ञ।

  2. परवा एते महायज्ञाः सतति प्रतायन्ते सतति सतिष्ठन्ते देवयज्ञः पितृपज्ञो भूतयज्ञो मनुष्ययज्ञो ब्रह्मयज्ञ इति । यदनौ जुहोत्यपि समिधं तदेषज्ञः संतिष्ठते । यत् पितृभ्यः स्वधा करोत्यप्यपस्तापितृयज्ञः सतिष्ठते । यतेभ्यो पालि हरति त भूतयज्ञः सति इते। पद माह्मणेभ्यो ददाति तन्मनुज्ययज्ञः सतिष्ठते । यरस्वाध्यायमधीयात कामप्यूचं यजु: साम वा तर ब्रह्मयज्ञः संतिष्ठवे ॥ते. प्रा. II. 10.

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basis of the five yajñas is the Tai. Ar. 1066 The Ap. Dh. S. (1. 4. 12, 13-15 and I 4. 13. 1 ) names and explains them simi 18rly and states that they are called (in the Tai. Ar, II. 10 ) * great yajñas’ and ‘great sacrifioial sessions’ by way of lauda tion. The word’ yajña ’ applied to these five daily duties is figurative and the adjective’ great’ is applied only for belaud ing 1867 them. Gaut. V.8 and VIII. 17, Baud. Dh, S. II. 6.1-8, Gobbilasmpti II. 26 and numerous smrti texts speak of the same five yajñas. Gaut. VIII. 17 inoludes them among sarskāras as stated above (p. 193 ).

It will be noticed from the description of the five yajñas given below that they are distinguished from the solemn srauta saorifices in two respects. In these five the chief agent is the householder bimself, he does not need the help and ministration of a professional priest, while in the srauta sacrifices the priests occupy the most prominent place and the householder is more or less a passive spectator or agent in the hands of the priests who direct everything. In the second place, in the five yajñas the central point is the discharge of duties to the Creator, to the ancient sages, to the Manes, and to the whole universe with myriads of creatures of various grades of intelligence. In the srauta sacrifices the main-spring of action is the desire to secure Heaven or some object such as prosperity, a son &c. Therefore the institution of the five sacrifices is morally and spiritually more progressive and more ennobling than that of the frauta sacrifices.

The sentiments that prompted the performance of these five observances appear to have been as follows: Every man could not afford to celebrate the solemn srauta rites prescribed in the Brābmaṇas and Srauta sūtras. But every one could offer a fuel-stiok to fire that was deemed to be the mouth of the

  1. srora: TA TT: sit 7469: f ait uit 175479 ffati *. T. III. 1. 1-2; if after

ā ETA Atror on 97149. T. III. 1. 3. The 471. #1. I. part 1 p. 11 also notes that the five yajñas are prescribed in the Tai, Ar, and draws therefrom the sweeping generalization that all smsti rules were known to sruti.

  1. WEITT :19 ETANT RETreffa Área: 1 347** भूसपलिमध्येभ्यो यथाशक्ति वानम् । देवेभ्यः स्वाहाकार आकाष्ठापितृभ्यः स्वधाकार

regerar f are fati T4. 4. &. I. 4. 12. 13-1. 4. 13. 1. Vide Baud. Dh. S. II. 6.1-8 for very similar words,

H. D. 88

698

great Gods 1868 of Heaven and thus show his reverence and devotion to them. Similarly everyone could show his reverence for and gratitude to the great sages that had bequeathed a glorious heritage of sacred literature by repeating at least one verse and one could propitiate his deceased ancestors by offering in loving memory and filial devotion a mere handful or vessel-ful of water (which costs nothing). The whole world human and non-human is one creation and there must be a spirit of live and let live or give and take. Therefore one must offer what one can afford to a guest and also have something for all beings (including even such shunned animals as dogs, crows and insects). These feelings of devotion, gratitude, reverence, loving memory, kindliness and tolerance seem to have been the springs that prompted the Aryans of old to emphasize the importance of the five daily yajñas and to have led sutra writers like Gautama and legislators like Manu (IL. 28) to look upon them as saṇskāras, 88 ennobling the soul by freeing it from mere selfishness and elevating the body to become a fit vehicle for higher things. 1069 Later on it appears that other purposes came to be attributed to the institution of the five daily yajñas. According to Manu III. 68-71, Viṣṇu Dh. 8. 59. 19-20, Saṅkha V. 1-2, Harita, Matsyapurīna 52. 15-16 and others every householder causes injury or death to sentient beings every day in five places, viz. the hearth, the grinding mill, broomstick, winnowing basket and similar household gear, mortar and pestle, and water-jar. The five daily yajñas were dovised by the great søges as atonements for the sins arising from these five sources of injury to life. These five are : brah mayajña which oonsists in the study and teaching of the Veda, pitryajña which consists of tarpana, daivayajña which consists in offerings made into fire, bhūtayajña which is offering obla tions to beings and manuṣyayajña which consists in honouring guests. He who performs these daily according to his means is never tainted by the sin of the injuries arising from the five places mentioned above. Manu (III. 73–74) further 1070 saya that former søges had a different nomenclature for the five

  1. AB singute re eut for y o

. II. 1. 18; अमे विश्वे असतासो अनुह आसा देवा हविरदत्याहुतम् । . II. 1. 14.

  1. ponarea adevaraverat gets i gran oportet nito Por care Hu: 8 AW II. 28.

  2. **. . I. 1. 2–3 supports he’ TT1974: I TEHT SAN ETA अनंनो महुवा मामणभोजने प्राणि हुता।"

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yajñas i. e. ahuta, huta, prahuta, brāhmya-huta and prūsita, which were the same respectively as japs (or brahmayajña ), homa (devayajña), bhūtayajña, manusyayajña and pitstarpaṇa (pitryajña). In the Atharvayeda VI. 71. % four out of these seem to be alluded to ‘what came to me as huta or ahuta or given by pitṛs and assented to by men’. 1871 Huta and prahuta in the sense of homa to gods and bali to bhūtas ocour in Br. Up. I. 5.2. But in some gļhyasūtras different meanings are attached to these very words e. g. Sān. gr. I. 5 and Par. gf. I. 4 say that there are four pākayajñas viz. buta, ahuta, prahuta and prāśita and San. gṛ. I. 10.7 1072 explains that they are respectively the same as agnihotra ( or daivayajña), bali (bhūtayajña), pits yajña and brāhmya-buta (or mānuṣyayajba ). The Hārlta. dharma-sutra has a very interesting passage on this point. ‘We shall now explain the sūnās (places of injury) which are so called because they kill moving and immovable sentient beings. They are five. The first (sūnā) is caused by actions like sudden entrance in water, plunging into water, whirling water, splashing it in various directions, taking water without straining it through a piece of cloth and driving vehicles; the second by walking about in the dark or &way from the beaten path or in quick jerks or by treading upon insects &c.; the third by striking ( a tree with an axe &o.), by pluoking flowers &c., by tying with a rope &o., by crushing (in & mortar), by splitting (wood &c.); the fourth by cutting crops, by rubbing or grinding; and the fifth by ignition of fire-wood ), heating (of water ), by roasting, frying and cooking. These five injuries that lead to Hell are committed every day by people. Brahma carins get rid of the first three by attending on fire and on their teacher and by the study of the Veda ; householders and forest hermits purify themselves from these five by performing the five yajñas; ascetios get rid of the first two injuries by sacred knowledge and contemplation, but the injury caused by crushing uncooked seeds under the teeth cannot be removed by any of these ‘. 1073 Although in the Ap. Dh. S. end others the five yajñas are enumerated in the order of bhūta-yajña, manusya-yajña,

  1. पम्मा हुतमहसमाजगाम दर्स पितृभिरनुमतं मनुण्यैः। यस्माम्मे मन उदिष costaregat Santa Il spurday VI. 71. 2.

  2. aastast at af ATTI 15a: fogatore ansat turot l t. y. I. 10.7. Vide ft. I. I. 1. 1-11 for & somewhat difforont terminology

  3. Vido Appendix under note 1673.

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(Ch. XVIII

devayajña, pitsyajña and svādhyāya, still the proper order from the point of view of the times of performance is first brahmayajña (japa &o.), then devayajña, then bhūtayajña, then pitȚyajia, and lastly manusyayajña. 1074 Therefore they will be dealt with in the same order bere. But some matters have first to be noted. Various views were entertained about the time and nature of brahmayajña 1075 and pitsyajña. According to Gobhila-smrti II. 28-29 quoted above (n. 1663), japa prescribed in samdbyā adoration may be looked upon as brahmayajña, that the latter may be performed before tarpans and after the morning homa or after vaiśvadeva. Nārāyana on Aśv. gr. III. 2. 1 says that brahmayajña may be performed before or after vaisvadeva. Aocording to the Snānasūtra of Katyāyana, brahmayajāe precedes tarpana and Asv. gļ. as stated above (p. 695 ) appears to regard tarpaña as part of it. Manu III. 82 ( Viṣṇu Dh. S. 67. 23-25) enjoins upon a man the performance of daily śrāddha with food or water or with milk, roots and fruits and thus to propi tiate and please the Manes of his deceased ancestors; while Manu ( III. 70 and 283 ) says that tarpana ( done after bath ) constitutes pitsyajña. Therefore Gobhila says that śrāddha, tarpana and the bali offered to pitrs constitute pitryajña and even when one of them is gone through, the performance of pitryajña is effected and it is not necessary to perform all three. 1078 In the bali-harana ( described below ) the remnants of bali are offered to pitṛs ( Aśv. gr. I. 2. 11, Manu III. 91 ).

Brahma-yajña. Probably the earliest description of this is to be found in the Sat. Br. XI.5.6.3-8. That Brāhmaṇa, after stating that brahmayajma is one’s own daily study of the Veda, compares several elements required in the ordinary sacrifice to certain elements of brahmayajña, viz. the juhū spoon, upabhrt, dhruva, Bruve, avabhrtha (the solemn bath at the end of a sacrifice ) and heaven are said to be represented by the speech, the mind, the eye, mental power, truth and the conclusion (that

  1. ATTETāmatam gyventi in au sta fagyi #FET TA I STC ON 19. 9. . I. 4. 13. 1.

  2. reraste sparruan mo na partea standa TET HTETITUT grant wall art andorra arra RTTET I quoted in mag. ( *) R. 368.

  3. foga: FOTEL Patterelami M EER II. 28; भाई नित्यनादम् । एतेन त्रयाणां पितृयज्ञस्वादसंभवे एकेनापि कृतेन पितृयज्ञनिष्पत्तेः पित पज्ञाकरणमसता प्रत्यवायः परिहतो भवति। आहिकमकाश p. 391.

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are present in brahmayajña ). 1077 Then it says that whoever studies day by day his Vedic lessons gains an imperishable world which is thrice or imore of the world that one may secure by making a gift to priests of the whole earth replete with wealth. Then 4-7 compare șk, yajus, sāman and Atharvangiras (Atharvaveda ) texts respectively to offerings to gods of milk, ghee, soma and fat and it is stated that the gods being delighted and satisfied with these, bestow on the man who per forms brahmayajña affluence and seourity, life-breath, seed, his whole self and all auspicious blessings and streams of ghee and honey flow for his departed pitrs. The Sat. Br. XI. 5. 6. 8 enumerates other works that may be recited in brahmayajña, the recital of which is like honey offerings to gods who being delighted and gratified bestow on the reciter the boons stated above, the works being Anuśāsanas ( Vedāngas ), vidyās ( such 88 sarps and devajana vidya mentioned in Chandogya VII. 1. 1), vākovākya ( theological discourses called brahmodya, as in Vaj. S. 23. 9-12 and 45-62 ), Itihāgapurana (traditional history and legends ), Gāthās, Nārāśaṁsis (i, e. stanzas in praise of heroes ). 1878 The Tai. Ār. (II. 10-13) has a more lengthy passage on brahmayajña ; Tai. Ār. II. 10 is almost 1878 the same as Sat. Br. except in two respeots, viz. in the Tai. Ār. Athar Vāngirasaḥ are said to be honey offerings and brāhmana texts, itihāsas, purāṇas, kalpas ( works on srauta ritual) and Gātha Nārāsamsis are said to be fat offerings and the rewards, bestowed by the gods when delighted by the brahmayajña, are long life, brilliance, lustre, prosperity, glory, spiritual eminence and food. Tai. Ār. II. 11 describes how and where brahmayajña is to be performed’ one who desires to offer brahmayajña should repair to a place so far away to the east, north or north-east of his village that the thatoh covering houses is not visible and when the sun rises ho should wear his sacred thread (in the upavita form ) under his right arm, should sit down (on a pure spot ), should wash both his hands with water, should sip water thrice, should wipe his hand twice with water, should

  1. Juhu, upabhṛt, dbruvi and bruva aro sacrificial ladles and will be described later under srauta sacrifices,

  2. According to the Tai. Br. II. 7. 5 FETT TĦ: ‘, vido FTTETTHET 16. 11 where many lists of Tin hymns ooour, Rs. I. 126 being one hymn of that kind. XX, 127. 1 has the word nie end * V. 18.5, is amigt.

  3. Vide Appondix under poto 1679.

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once sprinkle his lips with water, and touch his head, eyes, nostrils, ears and heart; he should spread out & large seat of darbhas, should be seated facing the east with his legs crossed over each other (the left foot being underneath and the right foot on the left thigh ) and then should repeat his Veda ; ( it is Baid that) the darbhas are indeed the flavour (or sweetness ) of waters and herbs; he (by sitting on darbhas) makes his Veda full of sweetness. Placing his left hand on the right knee with the palm turned up and covering it with the right hand the palm of which is turned down and placing pavitras (blades of darbha) bet ween both hands, he should begin with the syllable ‘om’ which is & yajus, which is the representative of the three Vedas, which is all speech, and is the highest syllable; this has been declared by a rk ( Rg, I. 164. 39 is quoted ). He recites the syllables bhūḥ, bhuvah, syaḥ; he thereby (by repeating the vyābṛtis ) employs the thres Vedas. This is the truth ( quintessence) of speech; he thereby has employed the truth of speech. Then he recites thrice the Gāyatri verse, which is addressed to Savitr, by its feet separately, then by half of it, then the whole verse without stopping. The sun is the creator of glory, be secures glory itself; then he begins ( the next day ) the repetition of the Vedic texts from that point which he had noted ( the previous day ). 1880 Tai. Ar. II. 12 states that if a man is unable to go out of the village he may perform brahmyajña by revolving in his mind in the village itself the Veda by day or even by night; or if he cannot seat himself, then he may perform the brahma yajña even standing or lying down, since the principal matter is the recitation of the Veda ( time and place being quite subordinate). Tai. Ār. II. 13 says that he should conolude the brahmayajña by repeating thrice the verse Adoration to Brahma ( Veda or Prajāpati), to Agni, to the Earth, to herbs, to speech, to the Lord of speech (Bphaspati), I offer adoration to

  1. The idea is that one is not to begin to recite Vedic texts at random. When a man has recited a portion of any Veda one day, ho should note where he stopped and continuo his recitation next day from that point. The Ap. Dh. 8. 1. 3. 11. 19 also prescribes that one should go every day to the water-side before taking his morning meal and recito in & puro place a portion of the Veda in succession (i. .. one day he should begia where he stopped the previous day and so on) Vide Xóv. gr. III. 4. 6 whero tbo Tai. Ar. allowing rooitation of the Vode even while standing or lying down is quoted.

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the great Vlonu’. 1181 Then he should sip water and return home; thereafter whatever he gives becomes the fee of the Bacrifice ( i. e. of brahmayajña ).

The procedure of svadbyāya ( or brahmayajña) in Asv. gr. III. 2. 2-III. 3. 4 is practically in the same words as in the Tai. Ār. quoted above. One or two points may be noted. The Asv. gr. 1688 prescribes that one should recite gazing at the horizon or one may close one’s eyes or one may look in such a way that one feels that one can concentrate one’s mind. According to the Asv. gr. the shortest brahmayajña would be : om bhūr bhu vaḥ svaḥ; the Gāyatri verse repeated thrice; then at least one Ik verse and then the verse ’namo brahmane’ (quoted above) repeated thrice. The Ahnikaprakasa p. 329 says that one who knows only a portion of the Veda should recite as brahmayajna the Puruṣasūkta ( Rg. X. 90) and other hymns and one who knows only the Gayatri should repeat ‘om’ as brahmayajña every day. 1883 Aśv. gs. (III. 3. 1) mentions the following works for svādhyāya, Rgveda, Yajurveda, Sameveda, Atharvan. girasaḥ, Brāhmaṇas, Kalpas, Gatbas Nārāśamsis, Itihāsas, and Purāṇas. But it adds that one may recite only as much as one feels that one can afford to do with a concentrated mind.

The Sān. gr. I. 4 prescribes several hymns and verses of the Rgveda for reciting in brahmayajaa. Others following different Vedas and Sakhas differ as to the content of the brahmayajña. Vide Abnika-prakāśa pp. 328-336 for brahmayajña according to Kātyāy&pa and according to the followers of Sāmaveda. Yāj. I. 101 prescribes that as time and ability allow one may include in brahmayajña the Vedas together with the Atharva veda, Itihasa and philosophical texts.

Brahmayajña is very rarely performed every day (except by the most orthodox vaidikas and śāstris ) in modern times and a fixed formula of brahmayajña has been decided upon, which is recited once a year in Srāvana by most brāhmaṇas in the Deccan. The formula for students of the Rgveda is as follows:

  1. At watot FANART A: gura sitafitq; int sted HT arrara Mat found at ATA a. 316. II. 13. This occurs in a*. T. III. 3.4 where महते is read tor Jहते.

  2. FTTYPE am Tangan at… Atala 1877. T. III. 3.4 on which Narayans observes ‘स यापकालमेकाममनसा आस्मानं मन्येत वाषकालमेवाधीपीत न यशाप्पश्येतण्या इति नियमः । सर्वथा समादितमनसेवाश्येतन्य

_1683. एकदेशाग्यापिना पुरुषवक्तादिपाठेन साविधीमात्राण्याविना प्रणयपाठेन नित्य Waar: Im

p. 329.

vede the paraute, Nitroeder ; the first tine Nyasula cita

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History of Dharmaśāstra (Ch. XVIII

After reciting ‘om bhūr bhuvaḥ svah’ and the sacred Gayatri, he recites Rg. 1.1.1-9, then the first sentence of the Ait. Br., the first sentences of the five sections of the Ait. Ār.; the first sentences of the Black and White Yajurveda, of the Samaveda, of the Atharva veda; the first sentences of the Nighantu and the six Vedangas viz. Aśv. śrauta, Nirukta, Chandas, Nighapṭu, Jyotiṇa, Sikṣa, Pāṇini’s grammar in order; the first ‘pada’ of Yāj. I. 1 and of the Mahabharata (I.1.1), the first sūtra of the Nyāya, Pūrvainimaṁsā and Uttaramlmārsā; then a benedictory formula (stacchamyor… catuṣpade’) and lastly the verse’ namo brahmaṇe’ is repeated thrice.1084 After this brahmayajña, tarpaṇa of devas, sages and pitsa follows.

The Dharmasindhu (III. pūrvārdha p. 299 ) says that brahmayojña is to be performed once either after morning homa or after midday saṁdhyā or after Vaisvadeva, but those who study the Asvaldyanasūtra should perform it only after midday sandhyā. After ācamana and prānāyāma one should make the samnkalpa ( $riparameśvaraprItyartham brabmayajñam kariṣye tadangataya devarsy&cārya-tarpaṇam kariṣye) and if one’s father is dead one should add in the samkalpa ( pitstarpapam ca kariṣye ). It then sets out how it is to be performed by various people, such as those who have studied all vedas or one veda or only a portion or when one has no time. It says that the followers of the Taittiriya sakbā repeat the wordsvidyud-asi vidya me pāpmānam-ṣtat satyan-upaimi’ at the commence ment and the words ‘vrstirasi ypsoa me pāpmānan-stāt satyam. upāgim’ at the end. If a man is unable to repeat brahmayajña sitting he may do it even when lying down.

The Dharmasindhu notes that according to the followers of the Tahririya gakha and of the Vājasaneya Samhita tarpana is not a part of brahmayajña and so tarpans hay be performed by them either before brahmayajña or even some time after brahmayajña.

  1. After Rg. I. 1. 1-9 the following are repeated wibrary it frau: T: 184 HETER POT QHTH i sure: #Tutor Perifer मपन्विदा। महावतस्य पंचविंशति सानिधेन्या वोर्जे त्वा । अम आपाहि वीतये।शनो ईवीरभिष्टये । अथैतस्य समाग्नापस्य । समाम्नाय: समाम्मातःमयरसतजभनलगसंमितम् । गौ ग्मा। संवत्सरमपम् । अथ शिक्षा प्रवक्ष्यामि । वद्धिरादेचू । योगीम्बर याज्ञवल्क्यम् । नारायण नमस्कस्य । अथातो धर्म पाख्यास्यामः । अथातो धर्मजिज्ञासा अथातो मध जिज्ञासातच्योराणीमहे । गात पशाय गाई पशपतये । देवी स्वस्तिरस्तमा स्वस्तिर्मा हपेन्या । जर्ष जिगात भेषजम् । शं नो भस्त द्विपदेशपापदे । नमो भाणे (बि), Vide Appendix undor note 1684.लाल बहादुर शास्त्री राष्ट्रीय प्रशासन अकादमी, पुस्तकालय Lal Bahadur Shastri National Academy of Administration, Library

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