Information on Yagnas( Sri T.P.Sreeraman, my esteemed father wrote this in 2004)
I.SOAMA YAAGAS
i.Historic perspective:
Yajnas are probably the most ancient and still surviving forms of organized God worship. They have the unbroken history of several millenniums. Bhagavad Geetha Ch.3 Slokha 10 states that Yajnas and mankind were created simultaneously. (SAHA YAJNAh PRAJAAH SRUSTHWAA). Rig Veda starts with the Manthra worshipping Agni, as the priest of the Yajna, the deity worshipped by yajna, the performer of the Yajna and the dispenser of the fruits of the Yajna:
AGNIMEELE PUROHITAM YAGNASYA DEVAMRUTVIJAM
HOATHARAM RATHNADHAATAMAM (Rig Veda 1. 1. 1)
Yajur Veda starts with the Manthra, which enshrines the words
SHRESHTATHAMAAYA KARMANE (for the noblest of activities)
(Thaithireeya Samhitha 1. 1. 1)
Thaithireeya Brahmana 3. 1. 2. 4. interprets “Sreshta Thamaaya Karmane” and proclaims “Yajno hi Sreshtathamam Karma”. Yajna is the noblest activity. In the first Manthra of Saama Veda, Agni is invoked to come and receive the offering to him in the Yajna and convey the offerings made to other deities.
AGNA AAYAAHI VEETHAYE GRUNAA NOAHAVYA DAATHAYE
NI HOATHA SATHSI BARHISHI (Saama Veda 1. 1.)
Thus the very first Manthras of the Vedas refer to yajna. A large chunk of Vedas (Samhithas and Brahmanas) is associated with Yajna as Manthras to be utilized, as instructions, rules of procedures, as interpretations of the import of Manthras and significance of rituals and as commandments, precepts, declaration of the fruits of the performance.
Ithihaasas and Puranas are replete with descriptions of Yajnas and the benefits they bring. Not only in Vedic and Sanskrit literature, but there are laudatory references to Yajnas in ancient Tamil works like Chilappathikaram, Purananooru, Pathithuppathu etc. (Agni – part 2, Page 232 – Asian Humanities Press, Berkely California, U.S.A. - 1983)
The renowned archeologist Dr. T. N. Ramachandran has, in an article published in the souvenir of Sankara and Saanmatha Conference, referred to the great bath in Mohenjo Daro, which is presumed to have been constructed for the Avabhrutha bath of royal sacrificers. He further states that on a few seals at Mohenjo Daro and Harappa are depicted the square and circular fires. From one circular fire, issue Agni in anthromorphic form within an aureole of papal twigs, while the Yajamana is in the fore ground performing the sacrifice to the accompaniment of songs sung by seven reciters (hoathars).
It is a matter of surprise that the institution of Yajna has withstood the test of time and come down to us almost in its pristine form.
ii.Recent Times:
Yajnas and allied rituals have been extensively performed in peninsular India, Maharashtra, Andhra, Karnataka, Tamil Nadu and Kerala. A number of Yajnas are performed every year even now. Not only that, besides the seven Samstha Yagas, Agnishtoma, Atmyagnishtoma, Ukthya, Shoadasi, Vaajapeya, Athiraathra and Apthoaryama, other Yajnas like Bruhaspathi Sawa, Sarvathoamukha, and Aheena Krathus like Poundareeka are also being performed. Even the Sathra Yagas like Gavaamayanam are reported to have been performed in Maharashtra in recent times.
No doubt, the number of performances must have decreased in recent years. The monumental book ‘AGNI’ (Asian Humanities Press, Berkeley, California, U.S.A. - 1983) has in part II given a fairly long list of performances in 20th century up to the 1970s.
iii.The Kerala Scenario:
Kerala has the unique record though legendary of one person performing 99 Soama Yaagas. According to legend, Melathoal Agni Hoathri performed 99 Yajnas. There was support from the royal houses for the performance of Soama Yaaga. Moreover many of the performers had some where with all to finance the performance. It is understood that performance of Yajnas used to take place every year and that even a number of Yajnas were performed in some years.
The abolition of rule by Maharajas and later the Land Reform Legislation changed the situation substantially. There were no performances for a considerable period of time.
An international committee under the inspiration of Professors from California University, Berkeley, U.S.A and Helsinki University, Finland with financial support from great organizations like Smithsonian Institution and Rock Foundation, U.S.A organized the performance of Athiraathra Soama Yaaga with Agni Chayana at Paanjaal, Thrissur Dt., in 1975. Dr. Frits Staal of California University and Dr. Asko Parpola, from Helsinki University, Finland were in the forefront. Veteran Sroutha Achaaryas C. V. Soamayaajipat, Erkkara Raman Nampoothiri, Mamunna Ittiravi Nampoothiri, Nellikkat Neelakantan Akkithiripat etc., were there to take care of the ritualistic part of the Yajna. This was a turning point. The entire proceedings were documented in 35mm film and two volumes of books, titled ‘AGNI’ giving comprehensive details of the Yajna were produced.
In 1984, Agnishtoma Soama Yaaga was performed at Thiruvananthapuram. This again was organized by a committee of lovers of Veda.
In 1990, Sroutha Sasthra Parishad, Thrissur organized performance of Athiraathra Soama Yaaga with Agni Chayana at Kuntur, Thrissur district. Among the old veterans Nellikkat Neelakantan Akkithiripat and Kavapranarath Narayanan Soamayajipat were there. The Yajamana, Sri Puthillath Ravi Soamayajipad (now Akkithiripad) is an eminent Vedic and Srouthic scholar. The acharyas were Sri Thalikkat Vaidikas, Neelakantan Nampoothiri and his brother Kesavan Nampoothiri, who were supported by Cherumukku Vaidikans, Vasudevan Akkithiripat, Neelakantan Akkithiripat, Krishnan Nampoothiri and Karapramarath Sankaranarayanan Soamayajipat, all of whom were well versed in Sroutha. Kaliyath Swamiyaar, Head of Natuvil Matam, another expert in Sroutha was also present.
Along with the performance of the Yajna, the following programmes were also organized.
1.Scientific study and evaluation of the effects of the yajna on man, nature, animals, and plants.
2.An elaborate Vedic exhibition.
3.Documentation of the proceedings of the Yajna on audio-video cassettes.
4.Ratha yaathras to carry the message of the Yajna to the common people.
A beginning was made in scientific evaluation. It proved its utility and possibilities. But much headway could not be achieved due to non-availability of eminent scientists and equipments.
Lakhs of people came for Yaga darsana. The total outlay of the yajna was financed by the small contributions of thousands of people. These performances received extensive media attention and support.
In 2003, Agnishtoama Soama Yaaga was performed at Thrissur under the aegis of Thrissur Brahmaswom Matam.
iv.Revival Of A Lost Tradition
Only two varieties of Soama Yaagas are being performed by Nampoothiris in Kerala. Agnishtoama and Athiraathra with Maha-Agni Chayana. But there is evidence to establish that Apthoaryama was also being performed in Kerala in earlier days.
The great Vedic scholar and Sroutha maestro, Erkkara Raman Nampoothiri has stated in his book “Srouthakarma Vivekam” on Page 176 (Anandi Books, Kunnamkulam) that more than 200 years ago, Kaimukku Vaidikan, an eminent expert in Veda and Sroutha, has written a palm leaf Grantha in Sanskrit titled “Prayogavruthi”. Erkkara further states that the details of the Yajnas now in vogue viz. Agnishtoma and Athiraathra, as well as those, which were being, performed in earlier days i.e. Shoadasi, Apthoaryama, Soothramani etc. are given in the Grantha “Prayogavruthi”. In his book “Ekaaha –Aheena - Sathramgal”, (Preethi Books, Thrissur) through pages 133 to 143, Erkkara quotes extensively from “Prayogavruthi” portions pertaining to the procedures of Apthoaryama. It is thus certain that Apthoaryama was being performed in Kerala in earlier days. Therefore the proposal to organize the performance of Apthoaryama is an attempt to revive a lost tradition.
Another interesting historic factor also comes to fore in this endeavour. According to tradition, ancient Kerala extended from Goakarnam to Kanyakumari. This was divided into 64 Gramams (villages). 32 Gramams out of old Kerala are now in Karnataka and 32 are in the present Kerala. The Smaranika of the Soama Yaaga 2003 published by the Thrissur Brahmaswom Matam gives the list of all the 64 Gramams in ancient Kerala on page 20.
Goakarnam is the northern most among the Gramams in ancient Kerala. The Yaajnikaas for the proposed Apthoaryama are mainly from Goakarnam region and from the western areas of Karnataka. The fact that they belong to an area, which was a part of ancient Kerala, is very significant in this Apthoaryama Yajna.
v.Fire Worship
There are many Manthras in Veda addressed to God in the form of Agni, the primordial form of energy. For the common man, fire is the manifestation of energy. In Vedic society and in Vedic way of life, Fire worship was a lifelong ritualistic activity.
The Brahmacharin starts his fire worship from the day of Upanayanam at the tender age of 7 years. He uses the fire kindled as and when required. He performs Hoama in the morning and evening, by offering on the fire twigs of specific trees (Plasa, Aswataa etc.). This is called Samidaadhamam. The fire becomes consecrated once the ritual is started and deconsecrated once the ritual is complete. This Agni is called ‘Loukika Agni’. The Brahmacharin continues to perform Samidaadhaana till he becomes a householder.
vi.Oupaasanam – Gruhyaagni
As a part of the marriage ritual, the fire for worship is consecrated and ‘Oupasanaagni’ or ‘Gruhyaagni’ is established. This fire has to be preserved and Hoama performed in it in the mornings and evenings every day. This Hoama is called Oupasana Hoama. The offering materials are grains, usually rice. On the days following the New Moon and Full Moon, an additional Hoama called ‘Sthaleepaaka’ has to be performed. The offering material is rice cooked in the ritual fire. If ‘Oupaasanaagni’ is extinguished or if the performance of Oupasana is discontinued, expiatory rituals (Praayaschitha) have to be performed and ‘Oupaasanaagni’ reestablished. The rituals performed in this fire are called Gruhya rituals. When either the householder or his wife expires, the performance of Oupasana stops.
vii.Sroutha Agni
The next stage of development is the establishment of the three ritual fires required for the performance of Sroutha rituals – that is Yajnas and Ishtis. For this, a special ritual called Agni Aadhaana has to be performed. This is a ritual taking at least a full ritual day. The presence of a horse as a symbol of energy is necessary.
The divine presence of Agni is transferred from Oupaasana to the Arani – a wooden implement used to create fire by friction. Fire produced by the friction is used to kindle the fibers and twigs kept ready and the fire thus kindled is established in the three fire altars Gaarhapathya (Circular shaped), Aahavaneeya (Square shaped) and Dakshinaagni (Semi circular shaped). These fires have to be preserved and Hoama performed every day in the morning and in the evening. This is called Agnihotra. On the days following new moon and full moon, an additional Hoama, called Ishti has also to be performed in the morning. Ishti is a Vedic ritual taking only three to four hours. It is in a sense, the prototype of Yajnas.
The Agni established by Agni Aadhaana is called Sroutha Agni and the rituals performed in it are called Sroutha rituals.
If this fire is extinguished or if the daily Agnihoathra is discontinued, expiatory rituals have to be performed and a repetition of Agni Aadhaana (Punaraadhaana) has to be done to establish Sroutha Agni. Worship of Sroutha Agni continues till the householder or his wife expires.
viii.Darsa And Poornamasa Isthi
The main offering materials of Ishtis are cow’s milk and milk products like curd, ghee, (clarified butter), mixtures of any of these two items and Puroadaasam, the ritual cake prepared by roasting rice flour, then mixing it with required quantity of water and baking it on a number of potsherds, placed inside the Agnikunda.
ix.Soamayaga
The next step in the ritualistic life of a Grihastha, who has already established the three ritual fires – Sroutha Agni – is the performance of Soama Yaaga. In a sense, performance of Soama Yaaga is a fulfillment for a person pursuing the Vedic way of life.
The commentator of Aapasthamba Sroutha Soothras, Sudarsana Acharya states that sacraments like marriage are performed to make a person eligible to perform Soama Yaaga. (Yajneshwadhikarishya maana deha samskaaraarthani Karmaani [Aapaatstamba Gruhyasoothra 1. 1. 1].)
Soama Yaagas are elaborate, comprehensive and complex rituals. They encompass performance of hundreds of ritual activities and the utilisation of thousands of Veda Manthras drawn from Rig Veda, Yajur Veda and Saama Veda. In Soama Yaagas like Apthoaryama, Manthras from Atharva Veda are also utilized. The main offering material in Soama Yaagas is the juice extracted from Soama Creeper. According to Veda, the celestial plant Soama was brought from Swarga to earth by Gayathri, taking the form of a bird. Subsequently, it passed on to the possession of Gandharvas at Mujavan in upper Himalayas. The Yajamana is supposed to buy it from a person – a symbolic representation of the Gandharvas, who agrees to sell it for a price. To make the performer eligible to offer the Soama Aahutis, there are many preliminary rituals lasting for several days.
Each offering of Soama into the ritual fire is proceeded by chanting of Saama Veda hymns called Sthuthi or Sthoathra and recitation of Rig Vedic hymns called Sasthras.
There are seven important Soama Yaagas called Saptha Soama Samsthas.
Soama Yaagas No. of Sthuthis, Sasthras
and Soama Ahuthis (offerings)
1. Agnishtoma 12
2. Athyagnishtoama 13
3. Ukthya 15
4. Shoadasi 16
5. Vaajapeya 17
6. Athiraathra 29
7. Apthoaryama 33
Agnishtoama is the first and the basic Soama Yaaga. It is the norm for all Soama Yaagas. Only after performing the Agnishtoama, a person can perform any other Soama .
For the 29th Soama Aahuthi in Athiraathra and Apthoaryama, one thousand Rig Veda Manthras are to be recited. This is called Aaswina Sasthram. The Shoadasi Sthoathra (Saama Vedic hymns), which has to be utilized in Athyagnishtoama, Shoadasi, Vaajepeya, Athiraathra and Apthoaryama Yajnas has to be chanted when the sun is half set. The Aaswina Sasthra in Athiraathra and Apthoaryama is to be recited in the early hours of the morning and the last hymn of it just after sunrise.
x.Agnishtoama
The main rituals in Agnishtoma are Sankalpa, Ruthwik Varana, Setting up the ritual fires, initiation of the Yajamana and his wife (Deeksha), the Ishti connected with this, Praayaneeya Ishti, purchase of Soama and the Asthithya (Guest) Ishti for Soama.
The morning and evening Pravargyas and Upadads on the Upasad days, the carrying forward of the ritual fire and Soama creeper to the new main altar and Havirdhana, Agneeshoameeya Yagam and then the activities of the main (Suthya) day.
The main activities on the Suthya day are the offering of Soama Juice and associated rituals. The finishing part consists of the Udayaneeya Ishti and the Avabhruta Ishti in water, in the lake or river and the Avabhrutha bath. The fire from the fire altars is invoked on the Arani and the Yajamana and Pathni return home and set the fires in the Agnihotra Sala by producing fire by churning the Arani.
xi.Apthoaryama
Apthoaryama is the seventh and the largest among the seven Samstha Yajnas. It is a gigantic ritual spreading over ten to twelve days. The ritualistic activities of this Yajna continue uninterrupted around the clock on the last two days. Apthoaryama encompasses all the excellence, specialties, versatility, embellishments, intricacies and complexities of Vedic ritualism.
The six Prushta Saama ns – Rathantharam, Bruhat, Vairoopam, Vairaajam, Saakwaram and Raivatham, and Rig Vedic hymns like Kunthapam, Valkhilyam, Vrushaakapi find utilization in this Yajna. Another special feature is that there is utilization of Atharva Veda Sookthas in this Yaaga.
With Mahaagni Chayana (Garuda Chayana) the magnitude and potency of this yajna increases substantially.
xii.Garuda Chayana
This Yajna has another important component namely Mahaagni Chayana or Garuda Chayana. The main altar is constructed with one thousand burnt clay bricks of different shapes and dimensions. They are piled in five layers one over the other. Each layer consists of 200 bricks. The main altar assumes the shape of an eagle with outstretched wings and has a grand appearance. Each brick or group of bricks has to be laid reciting a Manthra from Krishna Yajur Veda. These Manthras are in the third Kanda of Thaithireeya Samhitha. 14 Prasnas out of a total of 44 Prasnas in Thaithireeya Samhitha are utilized for consecration of the bricks in this altar.
The glorious Sri Rudra and Chamaka Manthras are assigned in Veda for performing oblations on this altar.
II.RITUALS IN APTHOARYAMA AND GARUDA CHAYANA
1.Ganesha Pooja
All rituals are started with Ganesha Pooja. Ganesha, the favourite deity of all, will remove all obstacles and ensure auspicious fulfillment of the ritual.
2.Ishta Devathaa Pooja
We worship our family deities (Kula Devatha), village deities (Grama Paradevatha) and our guardian deities, before commencing any endeavour.
3.Sraddha Aahawaanam (Invocation of Sraddha)
Sraddha is absolute faith in almighty God and in Scriptures. For a person proposing to perform a ritual, perfect faith in God and in the scriptures, which prescribe and guide the proceedings of the ritual, are absolutely essential. Sraddha is conceived as a deity and invoked.
4.Aakoothyaavedanam
Aakoothi is firm belief that the performance of this ritual will produce certain specific beneficial results. The motive force of the ritual is this belief.
5.Samkalpam
Samkalpam is the declaration of the objective. Whenever we undertake any endeavour, declaration of the objectives is essential to fix ad focus our mind on it.
In the case of companies and other registered organizations, the declaration of objects and adherence to them are statutory. In the case of projects, declaration of objectives is important.
Vedic rituals start with Samkalpam. Rituals or austerities have to be conceived in mind, expressed in words in the form of Manthras and physically performed. That is to say fixation of mind and will power is essential. For example, due to non-availability of food caused by Harthal, one is forced to go without food on an Ekadhasi day; it will not become religious fasting. Only when one abstains from food applying will power, it becomes fasting.
In the Maha Samkalpam, details of the place where the ritual is performed, the year, day etc. according to religious calendar are mentioned and a solemn affirmation is made that such and such ritual is going to be performed.
6.Punyaaha Vaachanam
Punyaaha Vaachanam literally means declaring the day as auspicious. The auspicious time – Subha Muhoortham – for the ritual might have been fixed meticulously. But there is every chance of human errors creeping in the calculation as well as adherence to the time so fixed. Therefore a request is made to elders and Vedic scholars present to declare the time of the performance as auspicious. They bless so.
There is another component in this ritual. Water is kept in a Kalasam. After invoking the presiding deity of water – Varuna – Pooja is performed. This is followed by recitation of Veda Manthras to sanctify the water in the Kalasam. The water so sanctified is sprinkled o the Yajamana and his spouse and on all the persons and materials being used and the place of performance of the ritual. This ritual is also performed at the commencement of all major events.
7.Nandee Sraaddham
This is worship of one’s deceased ancestors on the father’s side and mother’s side in their divine and auspicious form. (NANDEE SOABHANAA DEVATHAAH). All major rituals are to be started only after seeking the blessings of ancestors.
i.Historic perspective:
Yajnas are probably the most ancient and still surviving forms of organized God worship. They have the unbroken history of several millenniums. Bhagavad Geetha Ch.3 Slokha 10 states that Yajnas and mankind were created simultaneously. (SAHA YAJNAh PRAJAAH SRUSTHWAA). Rig Veda starts with the Manthra worshipping Agni, as the priest of the Yajna, the deity worshipped by yajna, the performer of the Yajna and the dispenser of the fruits of the Yajna:
AGNIMEELE PUROHITAM YAGNASYA DEVAMRUTVIJAM
HOATHARAM RATHNADHAATAMAM (Rig Veda 1. 1. 1)
Yajur Veda starts with the Manthra, which enshrines the words
SHRESHTATHAMAAYA KARMANE (for the noblest of activities)
(Thaithireeya Samhitha 1. 1. 1)
Thaithireeya Brahmana 3. 1. 2. 4. interprets “Sreshta Thamaaya Karmane” and proclaims “Yajno hi Sreshtathamam Karma”. Yajna is the noblest activity. In the first Manthra of Saama Veda, Agni is invoked to come and receive the offering to him in the Yajna and convey the offerings made to other deities.
AGNA AAYAAHI VEETHAYE GRUNAA NOAHAVYA DAATHAYE
NI HOATHA SATHSI BARHISHI (Saama Veda 1. 1.)
Thus the very first Manthras of the Vedas refer to yajna. A large chunk of Vedas (Samhithas and Brahmanas) is associated with Yajna as Manthras to be utilized, as instructions, rules of procedures, as interpretations of the import of Manthras and significance of rituals and as commandments, precepts, declaration of the fruits of the performance.
Ithihaasas and Puranas are replete with descriptions of Yajnas and the benefits they bring. Not only in Vedic and Sanskrit literature, but there are laudatory references to Yajnas in ancient Tamil works like Chilappathikaram, Purananooru, Pathithuppathu etc. (Agni – part 2, Page 232 – Asian Humanities Press, Berkely California, U.S.A. - 1983)
The renowned archeologist Dr. T. N. Ramachandran has, in an article published in the souvenir of Sankara and Saanmatha Conference, referred to the great bath in Mohenjo Daro, which is presumed to have been constructed for the Avabhrutha bath of royal sacrificers. He further states that on a few seals at Mohenjo Daro and Harappa are depicted the square and circular fires. From one circular fire, issue Agni in anthromorphic form within an aureole of papal twigs, while the Yajamana is in the fore ground performing the sacrifice to the accompaniment of songs sung by seven reciters (hoathars).
It is a matter of surprise that the institution of Yajna has withstood the test of time and come down to us almost in its pristine form.
ii.Recent Times:
Yajnas and allied rituals have been extensively performed in peninsular India, Maharashtra, Andhra, Karnataka, Tamil Nadu and Kerala. A number of Yajnas are performed every year even now. Not only that, besides the seven Samstha Yagas, Agnishtoma, Atmyagnishtoma, Ukthya, Shoadasi, Vaajapeya, Athiraathra and Apthoaryama, other Yajnas like Bruhaspathi Sawa, Sarvathoamukha, and Aheena Krathus like Poundareeka are also being performed. Even the Sathra Yagas like Gavaamayanam are reported to have been performed in Maharashtra in recent times.
No doubt, the number of performances must have decreased in recent years. The monumental book ‘AGNI’ (Asian Humanities Press, Berkeley, California, U.S.A. - 1983) has in part II given a fairly long list of performances in 20th century up to the 1970s.
iii.The Kerala Scenario:
Kerala has the unique record though legendary of one person performing 99 Soama Yaagas. According to legend, Melathoal Agni Hoathri performed 99 Yajnas. There was support from the royal houses for the performance of Soama Yaaga. Moreover many of the performers had some where with all to finance the performance. It is understood that performance of Yajnas used to take place every year and that even a number of Yajnas were performed in some years.
The abolition of rule by Maharajas and later the Land Reform Legislation changed the situation substantially. There were no performances for a considerable period of time.
An international committee under the inspiration of Professors from California University, Berkeley, U.S.A and Helsinki University, Finland with financial support from great organizations like Smithsonian Institution and Rock Foundation, U.S.A organized the performance of Athiraathra Soama Yaaga with Agni Chayana at Paanjaal, Thrissur Dt., in 1975. Dr. Frits Staal of California University and Dr. Asko Parpola, from Helsinki University, Finland were in the forefront. Veteran Sroutha Achaaryas C. V. Soamayaajipat, Erkkara Raman Nampoothiri, Mamunna Ittiravi Nampoothiri, Nellikkat Neelakantan Akkithiripat etc., were there to take care of the ritualistic part of the Yajna. This was a turning point. The entire proceedings were documented in 35mm film and two volumes of books, titled ‘AGNI’ giving comprehensive details of the Yajna were produced.
In 1984, Agnishtoma Soama Yaaga was performed at Thiruvananthapuram. This again was organized by a committee of lovers of Veda.
In 1990, Sroutha Sasthra Parishad, Thrissur organized performance of Athiraathra Soama Yaaga with Agni Chayana at Kuntur, Thrissur district. Among the old veterans Nellikkat Neelakantan Akkithiripat and Kavapranarath Narayanan Soamayajipat were there. The Yajamana, Sri Puthillath Ravi Soamayajipad (now Akkithiripad) is an eminent Vedic and Srouthic scholar. The acharyas were Sri Thalikkat Vaidikas, Neelakantan Nampoothiri and his brother Kesavan Nampoothiri, who were supported by Cherumukku Vaidikans, Vasudevan Akkithiripat, Neelakantan Akkithiripat, Krishnan Nampoothiri and Karapramarath Sankaranarayanan Soamayajipat, all of whom were well versed in Sroutha. Kaliyath Swamiyaar, Head of Natuvil Matam, another expert in Sroutha was also present.
Along with the performance of the Yajna, the following programmes were also organized.
1.Scientific study and evaluation of the effects of the yajna on man, nature, animals, and plants.
2.An elaborate Vedic exhibition.
3.Documentation of the proceedings of the Yajna on audio-video cassettes.
4.Ratha yaathras to carry the message of the Yajna to the common people.
A beginning was made in scientific evaluation. It proved its utility and possibilities. But much headway could not be achieved due to non-availability of eminent scientists and equipments.
Lakhs of people came for Yaga darsana. The total outlay of the yajna was financed by the small contributions of thousands of people. These performances received extensive media attention and support.
In 2003, Agnishtoama Soama Yaaga was performed at Thrissur under the aegis of Thrissur Brahmaswom Matam.
iv.Revival Of A Lost Tradition
Only two varieties of Soama Yaagas are being performed by Nampoothiris in Kerala. Agnishtoama and Athiraathra with Maha-Agni Chayana. But there is evidence to establish that Apthoaryama was also being performed in Kerala in earlier days.
The great Vedic scholar and Sroutha maestro, Erkkara Raman Nampoothiri has stated in his book “Srouthakarma Vivekam” on Page 176 (Anandi Books, Kunnamkulam) that more than 200 years ago, Kaimukku Vaidikan, an eminent expert in Veda and Sroutha, has written a palm leaf Grantha in Sanskrit titled “Prayogavruthi”. Erkkara further states that the details of the Yajnas now in vogue viz. Agnishtoma and Athiraathra, as well as those, which were being, performed in earlier days i.e. Shoadasi, Apthoaryama, Soothramani etc. are given in the Grantha “Prayogavruthi”. In his book “Ekaaha –Aheena - Sathramgal”, (Preethi Books, Thrissur) through pages 133 to 143, Erkkara quotes extensively from “Prayogavruthi” portions pertaining to the procedures of Apthoaryama. It is thus certain that Apthoaryama was being performed in Kerala in earlier days. Therefore the proposal to organize the performance of Apthoaryama is an attempt to revive a lost tradition.
Another interesting historic factor also comes to fore in this endeavour. According to tradition, ancient Kerala extended from Goakarnam to Kanyakumari. This was divided into 64 Gramams (villages). 32 Gramams out of old Kerala are now in Karnataka and 32 are in the present Kerala. The Smaranika of the Soama Yaaga 2003 published by the Thrissur Brahmaswom Matam gives the list of all the 64 Gramams in ancient Kerala on page 20.
Goakarnam is the northern most among the Gramams in ancient Kerala. The Yaajnikaas for the proposed Apthoaryama are mainly from Goakarnam region and from the western areas of Karnataka. The fact that they belong to an area, which was a part of ancient Kerala, is very significant in this Apthoaryama Yajna.
v.Fire Worship
There are many Manthras in Veda addressed to God in the form of Agni, the primordial form of energy. For the common man, fire is the manifestation of energy. In Vedic society and in Vedic way of life, Fire worship was a lifelong ritualistic activity.
The Brahmacharin starts his fire worship from the day of Upanayanam at the tender age of 7 years. He uses the fire kindled as and when required. He performs Hoama in the morning and evening, by offering on the fire twigs of specific trees (Plasa, Aswataa etc.). This is called Samidaadhamam. The fire becomes consecrated once the ritual is started and deconsecrated once the ritual is complete. This Agni is called ‘Loukika Agni’. The Brahmacharin continues to perform Samidaadhaana till he becomes a householder.
vi.Oupaasanam – Gruhyaagni
As a part of the marriage ritual, the fire for worship is consecrated and ‘Oupasanaagni’ or ‘Gruhyaagni’ is established. This fire has to be preserved and Hoama performed in it in the mornings and evenings every day. This Hoama is called Oupasana Hoama. The offering materials are grains, usually rice. On the days following the New Moon and Full Moon, an additional Hoama called ‘Sthaleepaaka’ has to be performed. The offering material is rice cooked in the ritual fire. If ‘Oupaasanaagni’ is extinguished or if the performance of Oupasana is discontinued, expiatory rituals (Praayaschitha) have to be performed and ‘Oupaasanaagni’ reestablished. The rituals performed in this fire are called Gruhya rituals. When either the householder or his wife expires, the performance of Oupasana stops.
vii.Sroutha Agni
The next stage of development is the establishment of the three ritual fires required for the performance of Sroutha rituals – that is Yajnas and Ishtis. For this, a special ritual called Agni Aadhaana has to be performed. This is a ritual taking at least a full ritual day. The presence of a horse as a symbol of energy is necessary.
The divine presence of Agni is transferred from Oupaasana to the Arani – a wooden implement used to create fire by friction. Fire produced by the friction is used to kindle the fibers and twigs kept ready and the fire thus kindled is established in the three fire altars Gaarhapathya (Circular shaped), Aahavaneeya (Square shaped) and Dakshinaagni (Semi circular shaped). These fires have to be preserved and Hoama performed every day in the morning and in the evening. This is called Agnihotra. On the days following new moon and full moon, an additional Hoama, called Ishti has also to be performed in the morning. Ishti is a Vedic ritual taking only three to four hours. It is in a sense, the prototype of Yajnas.
The Agni established by Agni Aadhaana is called Sroutha Agni and the rituals performed in it are called Sroutha rituals.
If this fire is extinguished or if the daily Agnihoathra is discontinued, expiatory rituals have to be performed and a repetition of Agni Aadhaana (Punaraadhaana) has to be done to establish Sroutha Agni. Worship of Sroutha Agni continues till the householder or his wife expires.
viii.Darsa And Poornamasa Isthi
The main offering materials of Ishtis are cow’s milk and milk products like curd, ghee, (clarified butter), mixtures of any of these two items and Puroadaasam, the ritual cake prepared by roasting rice flour, then mixing it with required quantity of water and baking it on a number of potsherds, placed inside the Agnikunda.
ix.Soamayaga
The next step in the ritualistic life of a Grihastha, who has already established the three ritual fires – Sroutha Agni – is the performance of Soama Yaaga. In a sense, performance of Soama Yaaga is a fulfillment for a person pursuing the Vedic way of life.
The commentator of Aapasthamba Sroutha Soothras, Sudarsana Acharya states that sacraments like marriage are performed to make a person eligible to perform Soama Yaaga. (Yajneshwadhikarishya maana deha samskaaraarthani Karmaani [Aapaatstamba Gruhyasoothra 1. 1. 1].)
Soama Yaagas are elaborate, comprehensive and complex rituals. They encompass performance of hundreds of ritual activities and the utilisation of thousands of Veda Manthras drawn from Rig Veda, Yajur Veda and Saama Veda. In Soama Yaagas like Apthoaryama, Manthras from Atharva Veda are also utilized. The main offering material in Soama Yaagas is the juice extracted from Soama Creeper. According to Veda, the celestial plant Soama was brought from Swarga to earth by Gayathri, taking the form of a bird. Subsequently, it passed on to the possession of Gandharvas at Mujavan in upper Himalayas. The Yajamana is supposed to buy it from a person – a symbolic representation of the Gandharvas, who agrees to sell it for a price. To make the performer eligible to offer the Soama Aahutis, there are many preliminary rituals lasting for several days.
Each offering of Soama into the ritual fire is proceeded by chanting of Saama Veda hymns called Sthuthi or Sthoathra and recitation of Rig Vedic hymns called Sasthras.
There are seven important Soama Yaagas called Saptha Soama Samsthas.
Soama Yaagas No. of Sthuthis, Sasthras
and Soama Ahuthis (offerings)
1. Agnishtoma 12
2. Athyagnishtoama 13
3. Ukthya 15
4. Shoadasi 16
5. Vaajapeya 17
6. Athiraathra 29
7. Apthoaryama 33
Agnishtoama is the first and the basic Soama Yaaga. It is the norm for all Soama Yaagas. Only after performing the Agnishtoama, a person can perform any other Soama .
For the 29th Soama Aahuthi in Athiraathra and Apthoaryama, one thousand Rig Veda Manthras are to be recited. This is called Aaswina Sasthram. The Shoadasi Sthoathra (Saama Vedic hymns), which has to be utilized in Athyagnishtoama, Shoadasi, Vaajepeya, Athiraathra and Apthoaryama Yajnas has to be chanted when the sun is half set. The Aaswina Sasthra in Athiraathra and Apthoaryama is to be recited in the early hours of the morning and the last hymn of it just after sunrise.
x.Agnishtoama
The main rituals in Agnishtoma are Sankalpa, Ruthwik Varana, Setting up the ritual fires, initiation of the Yajamana and his wife (Deeksha), the Ishti connected with this, Praayaneeya Ishti, purchase of Soama and the Asthithya (Guest) Ishti for Soama.
The morning and evening Pravargyas and Upadads on the Upasad days, the carrying forward of the ritual fire and Soama creeper to the new main altar and Havirdhana, Agneeshoameeya Yagam and then the activities of the main (Suthya) day.
The main activities on the Suthya day are the offering of Soama Juice and associated rituals. The finishing part consists of the Udayaneeya Ishti and the Avabhruta Ishti in water, in the lake or river and the Avabhrutha bath. The fire from the fire altars is invoked on the Arani and the Yajamana and Pathni return home and set the fires in the Agnihotra Sala by producing fire by churning the Arani.
xi.Apthoaryama
Apthoaryama is the seventh and the largest among the seven Samstha Yajnas. It is a gigantic ritual spreading over ten to twelve days. The ritualistic activities of this Yajna continue uninterrupted around the clock on the last two days. Apthoaryama encompasses all the excellence, specialties, versatility, embellishments, intricacies and complexities of Vedic ritualism.
The six Prushta Saama ns – Rathantharam, Bruhat, Vairoopam, Vairaajam, Saakwaram and Raivatham, and Rig Vedic hymns like Kunthapam, Valkhilyam, Vrushaakapi find utilization in this Yajna. Another special feature is that there is utilization of Atharva Veda Sookthas in this Yaaga.
With Mahaagni Chayana (Garuda Chayana) the magnitude and potency of this yajna increases substantially.
xii.Garuda Chayana
This Yajna has another important component namely Mahaagni Chayana or Garuda Chayana. The main altar is constructed with one thousand burnt clay bricks of different shapes and dimensions. They are piled in five layers one over the other. Each layer consists of 200 bricks. The main altar assumes the shape of an eagle with outstretched wings and has a grand appearance. Each brick or group of bricks has to be laid reciting a Manthra from Krishna Yajur Veda. These Manthras are in the third Kanda of Thaithireeya Samhitha. 14 Prasnas out of a total of 44 Prasnas in Thaithireeya Samhitha are utilized for consecration of the bricks in this altar.
The glorious Sri Rudra and Chamaka Manthras are assigned in Veda for performing oblations on this altar.
II.RITUALS IN APTHOARYAMA AND GARUDA CHAYANA
1.Ganesha Pooja
All rituals are started with Ganesha Pooja. Ganesha, the favourite deity of all, will remove all obstacles and ensure auspicious fulfillment of the ritual.
2.Ishta Devathaa Pooja
We worship our family deities (Kula Devatha), village deities (Grama Paradevatha) and our guardian deities, before commencing any endeavour.
3.Sraddha Aahawaanam (Invocation of Sraddha)
Sraddha is absolute faith in almighty God and in Scriptures. For a person proposing to perform a ritual, perfect faith in God and in the scriptures, which prescribe and guide the proceedings of the ritual, are absolutely essential. Sraddha is conceived as a deity and invoked.
4.Aakoothyaavedanam
Aakoothi is firm belief that the performance of this ritual will produce certain specific beneficial results. The motive force of the ritual is this belief.
5.Samkalpam
Samkalpam is the declaration of the objective. Whenever we undertake any endeavour, declaration of the objectives is essential to fix ad focus our mind on it.
In the case of companies and other registered organizations, the declaration of objects and adherence to them are statutory. In the case of projects, declaration of objectives is important.
Vedic rituals start with Samkalpam. Rituals or austerities have to be conceived in mind, expressed in words in the form of Manthras and physically performed. That is to say fixation of mind and will power is essential. For example, due to non-availability of food caused by Harthal, one is forced to go without food on an Ekadhasi day; it will not become religious fasting. Only when one abstains from food applying will power, it becomes fasting.
In the Maha Samkalpam, details of the place where the ritual is performed, the year, day etc. according to religious calendar are mentioned and a solemn affirmation is made that such and such ritual is going to be performed.
6.Punyaaha Vaachanam
Punyaaha Vaachanam literally means declaring the day as auspicious. The auspicious time – Subha Muhoortham – for the ritual might have been fixed meticulously. But there is every chance of human errors creeping in the calculation as well as adherence to the time so fixed. Therefore a request is made to elders and Vedic scholars present to declare the time of the performance as auspicious. They bless so.
There is another component in this ritual. Water is kept in a Kalasam. After invoking the presiding deity of water – Varuna – Pooja is performed. This is followed by recitation of Veda Manthras to sanctify the water in the Kalasam. The water so sanctified is sprinkled o the Yajamana and his spouse and on all the persons and materials being used and the place of performance of the ritual. This ritual is also performed at the commencement of all major events.
7.Nandee Sraaddham
This is worship of one’s deceased ancestors on the father’s side and mother’s side in their divine and auspicious form. (NANDEE SOABHANAA DEVATHAAH). All major rituals are to be started only after seeking the blessings of ancestors.