The central aim of this article is to explain and clarify the role of the Vedic ritual (Yajna) in achieving the objectives of Yogic devotionalism. It is submitted that the Vedic Yajna is not a blind ritual without any benefits for the human condition, on the contrary, it will be argued that the liturgical aspects of the Vedic Yajna contributes to Yogic devotionalism which elevates human wellness towards a qualitative way of life. As a starting point it must be clarified that the notion of Yajna shares the same etymological root to that of Yoga. Both these concepts are derived from the same Sanskrit root word “yuj” which means to “join, unite, relate” etc. While Yoga is seen as a process to produce union between the individual soul and the Supreme Soul, the process of Yajna also serves as a means to achieve this objective. The Yajur Veda, one of the authoritative texts of Hindu wisdom, states “We all should perform agreeable yajnas, for the attainment of God, for noble acts, for the acquisition of fine virtues and for material and spiritual advancement. With the aid of yajnas purify all substances and human beings” (1.13). It is quite transpicuous that the ancient wisdom of the Hindu inferred the practical benefits and spiritual purpose underpinning the Vedic Yajna. It is presumed that the attainment of God through the performance of the Vedic Yajna is achieved by attaining the objectives of Yogic devotionalism.
The human condition is perceived to have several levels of reality viz. the body reality (which refers to the physical body and the senses); the vital breath reality (refers to the movement of vital air within the body); the mind reality (which refers to the thoughts, emotions, desires, ideas etc); the intellect reality (refers to the capacity to discriminate, make choices, reflect etc); the bliss reality (refers to a condition of total happiness and fulfillment) and the soul reality (refers to the seat of pure consciousness and life force within an individual). Rooted in this human substance are various energy points called “cakras” which are located along the spinal cord of an individual. There are six cakras in total viz. Muladhara, Svadhisthana, Manipuraka, Anahata, Visuddha, Ajna-cakra. This perception of the human existence suggests that a human being is not just a material entity or not simply a “human machine” as Newton and Descartes would propose. From a Hindu perspective, a human being is both material and divine in substance and it is this conception that defines the Hindu notion of human dignity. Furthermore, this conception insinuates that the human existence does not merely conform to an earthly material objective but it also enjoins a spiritual destiny.
Yogic devotionalism aims to focus on the mind as the centre of material and spiritual transformation of the individual. Due to the contact of the mind with the material plane of existence through the senses, the sense perceptions impact pugnaciously on the stability of the mind. The stability of the mind is a natural condition of the mind and is produced through its conscious association with the inner self (the soul). Due to the contact of the senses with the qualitative natures of matter (viz. sattva, rajas and tamas), it is the fickleness of these natures of matter that renders the mind fickle. The objective of Yogic devotionalism is to bring the mind to its natural state of stillness and to free it from the mental dispositions caused as a result of contact with material nature. The instability of the mind is the root cause of disharmony in the human condition and it is this disorientation that is the basis of pain, misery and the seat of human afflictions. Bringing the mind under direct control is a sure way of achieving harmony and equipoise in the human condition. The notion of devotionalism suggests a fixation of love towards an attractive reality viz. Deity. So Yogic devotionalism is when the mind is fixed in Deity to achieve the objective of stillness and equipoise.
The Vedic Yajna with its liturgical elements of outward and inward purification, concentration, Vedic chanting etc is the genuine means to achieve the objective of Yogic devotionalism. The starting point for the performer of the Yajna is to take guidance from the Vedas and in this regard the Yajur Veda directs that the performer of the Yajna must realize its significance (1.19). The significance of the Yajna is embedded in the wisdom of the Vedas. It is impossible for the performer of the Yajna to realize the real significance of the Yajna while performing the Yajna itself. Therefore Hindu practice suggests that Yajamanas (performers of the Yajna) be constantly seated at the feet of a teacher of the Vedas so that a systematic understanding of the wisdom of the Vedas is unfolded. This systematic understanding serves as the foundation for the realization of the significance of the Yajna. It is unequivocal that the performer of the Yajna cannot make the performance of the Yajna an event, it is part of the process to realize the objectives of Yogic devotionalism.
It must be clarified that outward purification refers to moral and ethical attitude and physical purity and health of the body. The moral and ethical disposition of the individual is guided by the laws of Dharma unfolded in the Vedic scriptures. These laws of Dharma are essentially laws of life which govern an attitudinal disposition towards oneself, others and the world. It is a pre-requisite that a performer of the Yajna understands this dharma under the guidance of a teacher and makes every effort to fulfill this dharma through a path of duty. The correct laws of life contribute to a state of mind that is in harmony with the Cosmic essence because these laws of life have being realized through contemplation on the Cosmic essence. By the strict adherence to the path of duty initiated by a teacher of the Vedas, the performer of the Yajna will be able to consciously reverse the state of the mind from its attachments to the fickle realities of material nature to the constant pulse of the soul. The central aim of this Sadhana of duty is to transcend the web of deceit that the mind is enmeshed in and which ensnares the whole of the human condition. Together with this is the physical purity and health of the body. The performer of the Yajna is urged to follow a satvic path of asana (physical fitness) and bhojam (nutrition). Both these routes are inextricably connected to producing a state of mind that is in harmony with all realities of the human condition. A detailed analysis of these two routes will follow in subsequent articles. It can be surmised that outward purification of the Yajamana is not merely touching the different parts of the body with water but is symbolically connected to a detailed process of producing moral and ethical attitude with a physically healthy body which would contribute to the stillness of the mind.
Vedic chanting has many dimensions to it but for the purposes of this article I will briefly focus on pasyanti (spiritual vibration). When a Vedic hymn is chanted constantly without any consideration for its meaning, this form of chant is called pasyanti. Practitioners of Vedic chants will confess that the pasyanti chant produces both an inward and outward spiritual vibration. Inwardly, because vital air is fused with divine sound, it is believed to serve as spiritual energy for the illumination of the cakras. Once the cakras are illuminated the Shakti kundalini is opened and a surge of spiritual energy is released and is transmitted towards the brain. Through this process all realities of the human condition is illuminated and the human being is said to be in a state of Sahajanand (Bliss). For the performer of the yajna to derieve maximum benefit from the Yajna, he/she must strive to become a chanter of Vedic hymns. Through constant and meditative lisening to the Vedic chant during the performance of a Yajna, the lisener will also be able to illuminate his/her existence.
So it can be consummated that Vedic Yajnas are not just blind rituals, their liturgical components serve as means to achieve Yogic devotionalism which contributes to a still and harmonious mind. This state of mind removes all stress and other mental afflictions which is a chief contributor to misery.
Brother Haridas Archarya
