The Paurnami Yajna or the Full Moon Yajna is gradually growing in popularity as people are becoming more aware and familiar with Vedic knowledge. The primary source of authority for such a Yajna, amongst others, is the Atharva Veda and the Mundaka Upanishad which is attached to the Atharva Veda. It is undeniable that the Vedas are a primary source of Spiritual authority which guides the spiritual conduct and practices of all Hindus. Therefore, the practice of the Paurnami Yajna is authoritative because it is rooted in the injunctions of the Vedas. Notwithstanding the fact that many of the spiritual ritual practices of the Vedas are lost, it is undeniable that some of the Yajna practices have survived in one form or the other and its survival was largely due to the relevance and significance it embodied in the spiritual life of the devotee. This article will venture to explore the significance of the Paurnami Yajna.
The Mundaka Upanishad states:-
Yas agni-hotram adarsham apaurna masam
Acatur masyam ana-grayanam atithi varjitam ca
Ahutam avaishva devam avidhina hutam
Asapta mams tasya lokan hinasti
Translated this verse means:-
“If a person’s Agnihotra sacrifice is not accompanied by the new moon and full moon sacrifices, by the four months of autumnal season’s sacrifices, by the sacrifice of offering first fruits at harvest time or if it is unattended by guests or is without offering or performed without the worship of Visvadeva or not performed strictly according to the rules laid down in the Vedas, then such Karma destroys his worlds till the seventh.” (Translation by Swami Chinmayananda)
In analyzing this sloka it is important that a detailed word by word interpretation is attempted so that the full meaning can be established and clarified. The notion of yas used in this verse may mean “a person” who performs the Paurnami Yajna or “those” who perform this Yajna. This idea suggests that the Paurnami Yajna is performed by any person irrespective of caste, creed, sect or organizational affiliation and therefore such persons are required in terms of the Vedas to understand the significance and purpose of the Yajna. The notion of yas does not limit the performance of the Paurnami Yajna to any select person or group of persons but advocates that all who identify with its purpose and significance must perform it. Because the Paurnami Yajna is sourced in the Vedas, it becomes a spiritual duty for every person who accepts the Vedas as Divine wisdom to practice it. The Bhagavad Gita confirms that those that fulfill their scriptural duties will gain Bliss. This means that the practice of the Paurnami Yajna is not a blind ritual but is integral to a spiritual scheme that leads to the ultimate spiritual goal of Ananda (Divine Bliss). Surely the Vedic seers, who were experts of spiritual wisdom and practice, would not have suggested such a Yajna if it was considered insignificant.
The next idea of this mantra (verse) is agni-hotra which refers to the Yoga of the Fire sacrifice, commonly referred to as yajna, hawen, yaagam, homam. The concept of yajna is derived from the same root word as yoga and for that reason is integral to the yoga process and it would be incorrect to presume that the agni-hotra is a mechanical ritual. The procedures and rules of agni-hotra contribute to producing yogic outcomes in an individual. According to this authoritative text the agni-hotra is connected to the Paurnami Yajna. This means that when the Paurnami is observed the fire sacrifice is an integral part of it and cannot be left out. In addition to this, the Yajur Veda states that the fire sacrifice is performed (i) for Divine communion with God (ii) for the expression of dignified acts (iii) for the enhancement of the intrinsic worth of the person and (iv) for the spiritual evolution of a person (1.13). The outcomes specified in this sloka clearly indicate that the performance of the fire sacrifice is essential to the integrated development of the human personality and therefore is absolutely relevant.
The terms darsam, paurna-masam, catur-masam, nagrayanam refer to the different periods of the fire sacrifice viz. during the new moon, full moon, autumnal seasons and during the first fruits at harvest. This evidence points out very vividly that our ancient ancestors were very systematic and organized within the time-space frame. There is also confirmation in this mantra that the Fire sacrifice must be performed during the full moon. It would seem that the cyclic performance of the fire sacrifice and the strict adherence to it instills a high level of self discipline which is very beneficial for producing an awakened intellect and Divine consciousness. A world renowned Hindu scholar, Karan Singh stated that “the minute details built into the faire sacrifice were not created in a causal or arbitrary manner. They emerged as a result of careful and meticulous experimentation by many generations of sages over several centuries”. Therefore the performance of the fire sacrifice during the full moon is essential to produce the desired outcomes that it was structured for.
The notion of atithi varjitam in this mantra refers to the presence of guests for the Paurnami Yajna. Within the pancha-yajna system (5 great sacrifices) atithi yajna or the invitation of guests and rendering service to guests is a vital component of the Yajna itself. The Taitirriya Upanishad states atithi deva bhavo which literary translates that “one’s guest is a god”. Shankara, the great advaitic seer, translates the conception of atithi varjitam as service rendered to the guests in terms of Hindu hospitality. In accordance with the authority of this mantra the non-invitation of guests for the Paurnami Yajna will impact negatively on the spiritual benefits of this Yajna. Furthermore, the concept ahutam avaishva-devam refers to the worship of the Supreme Lord of the Universe. The Paurnami Yajna is incomplete if worship is not rendered to the Supreme Lord. The Vaisnava’s in particular render special worship to Sriman Narayana during the Paurnami. Worship to the Divine has many spiritual and material benefits for the devotees and the period of Paurnami is considered very auspicious for such worship. Devotees observe fast and participate directly in the archana (worship), Bhajanam (chanting of the Lord’s name), Sevanam (rendering service to the guests), bhojanam (serving meals to the poor) and these acts are considered to be worship of the Divine. Swami Chinmayananda translates this concept of avaishva-devam to include the feeding of birds and animals. Finally, the concept avidhina hutam refers to performing the Paurnami Yajna according to scriptural injunctions. The term vidhi is derived from avidhina which refers to rules of worship. Performing the yajna according to one’s whim and fancy impacts negatively on the results and in fact it destroys (hinasti) the benefits of the Yajna. Therefore, it is incumbent that the performer of the Yajna must understand its significance, purpose and its construct to undertake such a sadhana. According to the Varaha Purana the worship of the ancestors and the observance of the Sri Satyanarayana vrat are integral to the Paurnami Yajna
It is obvious that the Paurnami Yajna is structured on the wisdom of the ancient scriptures and has been designed for the best interest of the devotee. Being based on Yogic outcomes the Paurnami Yajna is not a blind ritual and must be performed with immense sincerity. The following of proper rules in its performance is integral to the success of this yajna. Failure to perform this Yajna results in the destruction of civilized values and the erosion of dharma in society.
Brother Haridas Archarya
