Yajnas and Yagas

Many persons entertain wrong notions about Yajnas and Yagas. Is it possible to offer rational explanations to the objections often raised by them?

If we are interested in living happily in this world, there must be the spirit of mutual co-operation amongst us. To help others when we are helped by them, nay, to serve the society to the extent possible, should be our motto.
According to the Hindu concept, `world` does not mean only the human beings. It includes the animal kingdom as also vegetation and other aspects of nature. There are sentient beings who control these aspects and powers of nature. They are called `Devatas` or deities. The Yajnas and Yagas are the rites by which these deities are propitiated. The Shastras or holy scriptures are the basic authority for this concept. Pleased by these rites, these deities grant us rain, food, health, wealth and progeny, and protect us from evil. Thus, when human beings and the deities appease and please one another, the whole world feels satisfied. This is the basic idea behind the system of Vedic sacrifices.
Lighting the fire according to the directions given in the holy books, inviting the deities into that fire through appropriate Mantras or chants and offering oblations to them for the fulfillment of one`s desires this is the essence of the prescribed process of such sacrifices.
The wrong notions about and objections against these sacrificial rites can be summarized briefly as follows: (1) The oblations offered into the sacrificial fire will not have any effect on the forces of nature even as the striking of an electric pole will not result in the falling of coconuts from their trees in the garden. (2) Since animals are sacrificed in these Yajnas, violence to life is involved. Could it not be that these
Yajnas have been invented to satisfy the gross desire to eat meat? (3) Is it not the height of foolishness to offer milk, curds, ghee or cloth to the sacrificial fire and thus destroy them? Would it not be better to offer them to the poor and the needy?
An attempt may now be made to meet these objections thus:
(1) Though the oblations are offered in the sacrificial fire, it is God, the Supreme Ruler of the universe, that receives them. Since He is omniscient and omnipotent, fulfilling the desires and aspirations of those performing the Yajnas is in no way difficult for Him. After all, is not nature subservient to Him?
(2) There are several kinds of Yajnas, out of which those requiring the immolation of animals are only a small percentage. Again, scriptures permit meat being eaten as food. Hence, the allegation that Yajnas are an alibi for meat-eating is untenable. As regards violence to life, it has been accepted as inevitable even in day-to-day life when we strive to eke out a living. Hence the society can certainly afford to accept such violence to life involved in these religious rites which are after all, generally performed for the good of the whole society. However, as a result of the reform movements initiated by Buddha, Mahavira, Sankara and others, immolation of animals in sacrifices ceased long back. Now, icons of flour are used symbolically in such Yajnas in place of animals.
(3) This is a question of sentiments and faith. Beliefs of this type exist in all religions. Their basis is the respective scripture. It is not wisdom to evaluate acts of devotion and faith in terms of worldly goods. Even the wisest of savants like Sankara did not disapprove of them. Moreover, the votaries who offer these articles to the sacrificial fire, do it out of their own personal resources and not from public or government funds. It is customary, even compulsory, to offer gifts of food, cloth and money to the needy people during such religious occasions.Lord Sri Krishna has expanded the concept of Yajna to such dimensions that there is almost unlimited scope to practice it in our daily life. Gifts of money by the affluent,
knowledge by the wise or power by the saintly are in no way inferior to the sacrifices done in the fire. All can perform such a sacrifice by giving to others what they have, thus fulfilling their social obligations.
Regards,

Tirumalanath

tirumalanath.neelaiagari@gmail.com

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