YAGNA

 YAGNA

Reflections on Hinduism: Y A G N A

The term "Yagna" is commonly interpreted as a religious rite. Aswamedha yaga, Puthrakameshti yaga, Maha yaga, are some of the yagas which are performed for certain specific purpose.

 In ancient times - rather during treta yuga when yagas were popular animal- sacrifice was in vogue. In the later perioid Saiva siddhantins and Buddhists proclaimed that animal sacrifice in yagna is detestable and that one should approach God with a loving mind and compassion to living beings.

 In the Daksha Yaga, the story goes that animals - cows, goats etc; were sacrificed and ultimately when Daksha was beheaded, Lord Shive placed a goat head on his neck as a reminder to everyone that man also would reap the same fate as that of the sacrificed innocent -animal..

The concept of Yagna was revalued during dwapara yuga and this can be seen in many slokas in the Bhagavad Geetha. Yagna is an epithet for Lord Vishnu.

In Vishnu Sahasranamam it is said "Yagno yagna pathiryagna yagnango yagna vahana".

Again it is said "Yagnabrith, yagnakrith yagnee, yagnabukh, yagna sadhana".

In Lalitha Sahasranamam, Devi is praised "Mahayaga kriya radhyayai namah"

Maha yaga is one performed with 64 devi roopams like Brahmi etc.

Another interpretation is that Mahayagm is one in which 'aham' buddhy is sacrified in chitagni - jeevatma merging with chit sakthy.

Devi is again praised as 'yagna roopayai namah' 'yagna karthrai namah''yagna swaroopnyai' etc.

In Purusha suktha it is said "yagnena yagnamayajanta devah' - the gods worshipped yagna through yagna."

thani dharmani prathamanyasam - those processes become the primary dharma of mankind".

 In Sree Rudram, in the chamaka portion there is mention about yagna

." Ayur yagnena kalpantham, prano yagnena kalpantham, vak yagnena kalpantham, Atma yagnena kalpantham, yagno yagnena kalpantham" etc.

After expressing gratitude for what all prosperity one is blessed with, there is a prayer "may my prana, vak , atma etc., be strengthened enabling me to perform yagna. The brahmin class is expected to perform five yagas every dayy; bootha yagna, manushya yagna, pitru yagna, deva yagna and brahma yagna. 


Philosophically, yagna is equated with tyaga. In the Yoga Vasishta it is said "yavat sarva na sum thyaktham thavathatma na labhyathe"Atma cannot be realised until and unless everything is sacrificed".

Again in the Aparokshanabhoodhy there is a sloka

"thyaga prapancha roopasya chithatmatvat lokanath thyago hi mahatham poojya"

Relinquishment of the world appearance by experiencing Pure Brahman permeating all the manifested things, is adored.

As in Purusha suktham, Purusha is the first manifestation of unmanifested Brahman. This first expression as Purusha is known as primary creation. Then Purusha manifested Himself as "Virat". He also manifested as five elements,

Then Purusha let Himself be sacrificed by devas (powers inherent in Purusha) to bring out the secondary creation.

From His mind emerged moon, out of eyes emerged sun, Indra and Agni emanated from face and mouth etc.

 Thus from Purushottama, Akshara Purusha and from Akshara purusha , kshara purusha appeared.

Here the emphasis is the sacrifice of Akshara Purusha to bring out Viswam - the kshara purusha. 

Yagna is essentially "offering the individual good for the universal good. Purusha sets the example of sacrificing Himself to bring out Prakrithy as detailed above.

 In Bhagavad Geetha, Yagna has been revalued to suit the practical application of the same. "By performing work for yagn alone, the entire karma melts away." "The oblation is Brahman, the clarified butter is Brahman; it is offered in the fire of Brahman. Unto Brahman he goes who cognizes Brahman alone in his action."

"Some offer hearing and other senses as sacrifice in the fire of restraint; others offer as sacrifice the breath; some others offer wealth as sacrifice; all these yagnas are born of karma.

Gnana yagna is superior to 'dravya'sacrifice . All karmas culminate in knowledge.

Krishnadeclares that He is Aadhiyagna in this body. While describing the steps for self realisation, dhanam, dharmam, swadhyaya, tapas and yagnam are emphasised. Action should be performed free from attachment, for the sake of sacrifice. The supreme power is always present in sacrifice.


There is an episode in Srimad Bhagavatham connected with yagna. Sri Krishna's friends approached the priests in a yagna salai and requested the priests for food to appease their hunger. The priests refused to give and they proceeded with the yagna they were performing. As instructed by Sri Krishna, the children then approached the wives of the priests and mentioned about the arrival of Sri Krishna. Soon on hearing the news, they rushed to the place where Sri Krishna was, and offered all kinds of food which were meant for yagna. Alas the spirit of yagna was forgotten by the priests when they denied food to the starving children. 


The very functioning of the world we live in is in the form of Yagna. In prakrithy as well as in the individual, karmas true meaning is sacrifice.

 The very sacrifice of virginhood on the part of a woman makes her a mother; a seed cannot come out as tree without sacrificing itself;

the clouds sacrifice their contents as rain. Every sacrifice in its true meaning bring in a new aspect for the society as a whole. When karma is performed with tyaga buddhy, it not only benefits the mankind around but benefits the doer as well.

For e.g. a muscian brings happiness to the people around by his singing and at the same time he also derives happiness in that performance. Such karmas come under the definition of yagna.

A spouse sacrificing the needs and pleasures for the happiness of the other partner, a mother sacrificng her needs and pleasures for the happiness of her children, a social worker sacrifficing his needs for the welfare of the society.

In all these exmples happiness pervades both the sacrificer and the receipient. In that happiness God's expression is explicit without dissipation like selfish motive or egoistic pleasure.


To sum up any karma one performs without a selfish motive becomes a dharma as well as yagna, since such karma extends to the expanded Self.