Yajnarthat-karmano-nyatra lokoyam karmabandhanah;
Tadartham karma kaunteya muktasangah samachara.

This world is bound by action other than those performed for the sake of Yajna (sacrifice), O Kaunteya, perform action for that sake free from attachment. – Bhagavad Gita Ch: III Vs-9

The present paper attempts to discuss the nature and role of Yajna - the Vedic sacrifice in Vedic literature and its evolution in time. The practices of the Yajna will be discussed along with their purpose in the present days and the symbolism of Yajna will be addressed along with their relevance to the modern world.  

Introduction 

The word "yajna" is a noun derived from the Sanskrit verb root "yaj", which is translated as "to sacrifice". The basis of yajna is the pouring of food offerings or oblations into Agni, the sacrificial fire. The mythological explanation set forth by the Vedic literature is that Agni receives the oblations poured into him, and carries them to the celestials for whom the oblations are intended. In this role, Agni is analogous to Hermes, the Greek messenger of the gods. The sacrificial fire is central to all Vedic ritual. It is usually lit inside a fire altar made of bricks and/or mud to exacting specifications. The construction of fire altars involved a high level of geometrical and mathematical knowledge.

During the early Vedic period there were five great kinds of sacrifices namely brahmayajna, devayajna, pitriyajna, manushyayajna and bhutayajna as sacrifices to Brahman (the Supreme Reality), to devas, to ancestors, to human beings and to all living creatures respectively. They divided into two by the manners of performing sacrifice, either the shrauta rite that was done by Vedic priests according to shruti (i.e. sacred literature of Divine Revelation) rules or grihya (Domestic) rite performed by a householder in many cases assisted by his wife. However, the shrauta rite is much elaborated, its aims extending far beyond the purpose of a household. Thus, the Yajnas may be broadly classified into domestic [grhya] and public [shrauta]. The shrauta sacrifices may themselves be classified into Soma sacrifices [soma yajna] and non-Soma sacrifices [haviryajna]. The Soma sacrifices are special in that they involve the purchase, extraction and consumption of the ancient hallucinogen, Soma. The different Yajnas and their classification is given below: 

The Yajnas*

*There are numerous sacrifices other than those listed above. However this list is quite representative of all Yajnas because the others are either variations of the above, or are highly specialized sacrifices such as Rajasuya, Ashvamedha).

The Officials in a Yajna 

The conduction of a yajna requires the participation of individuals learned in the Vedas. The hymns from each of the Vedas are applied in different aspects of the yajna. Hence, the Brahmans responsible for the conduction of the yajna have to specialize in their respective roles, depending on their Vedic affiliation. The number of officials required in a yajna depends upon its complexity. The daily domestic sacrifice may be performed by a brahmana on his own behalf. However, the complex shrauta Yajnas require the participation of a large number of officials, each having a different expertise. 

Some of these positions of specialization are described below: 
 

• YAJAMANA : The yajamAna is the individual on whose behalf the yajna is conducted. Traditionally, the yajamAna is a male, and cannot perform the yajna in the absence of his wife, the yajamAna-patni.
• ADHVARYU : The adhvaryu is usually learned in the Yajurveda and is therefore an expert in ritual. The adhvaryu is the central official in the conduction of the yajna.
• HOTA : The hotA is a Rigvedin, and is necessary for the chanting of the invocatory hymns, which are primarily from the Rig veda. 
• UDGATA : The udgAtA is an expert Samavedin, who sings the saman chants that are part of the soma sacrifices.
• BRAHMA : The brahman is the overseer of the sacrifice. Although supposed to be affiliated to the Atharvaveda, the brahman is often an adherent of one of the three other vedas. This substitution is unavoidable given the few Atharva vedis remaining in India. 

Evolution of Yajna

The scriptures suggest the ways of performing Yajna was different according to the goal in mind of the sacrificer. The sacrifice could be to directed to different devas – the cosmic powers personified as demi-gods. The aims of the yajna have to be compatible with what was in their powers. The important development of the yajna is the gradual internalisation of the ritual. The ancients regarded the earth as mother, as she feeds us, provides shelter and material for our basic requirements of living. Her benevolence has been bestowed upon us, as with least effort the produces were abundant. The extra produce that was left out is offered back to the plants by burning them in the sacred fire and helping the vegetation in as much as it generated carbon dioxide, the aerial food of the plant kingdom.

The visionary masters could foresee the natural resources will be depleted and degraded rapidly on a global scale. The global environmental problems could make our continued existence on the planet questionable in near future. The world would require more oxygen and ozone not carbon dioxide. In such a scenario, conduct Yajnas in the style of the yore would be just what would be adding fuel to the fire. Therefore, the masters had subjctified the concept of yajna and simplified the procedure.  

The Symbolism of Yajna

Yajna for National Unity

Social science and the study of psychology show that when people come together, when the eyes and hands meet, there is a conduciveness created for the union of the hearts. There is a very good opportunity for a mutual exchange of feelings and ideas, people tend to come together in the same level of thought frequency. Thus brings about fellow feeling and unity. Yajnas have been the opportunities in India to bring people together in the olden days. 
Today people come together in exhibitions, clubs, and political gathering. The gatherings gain the unifying power when the meeting is in a spiritual mood – moods were the mind is concentrated in something higher. There mere meeting of the physical bodies, often foster negative results rather than the positive ones. The Yajnas provides opportunities to all classes of people to come together thereby practically realise the national unity. 

Yajna for Spiritual Evolution

The sap of India is spirituality. The Indian mind is always directed towards spiritual evolution of one self. Dropping of the selfishness marks the evolution. Selfishness is a constant thinking of one’s own welfare, sometimes even at the cost of others. When the mind is concentrating on a higher Ideal that is covering the cross section of the society, there is no feeding of it to the base thoughts of selfishness. Slowly the selfishness drops. Thus the evolution is.

Conclusion 

Yajna signifies actions dedicated to a high ideal and performed with a spirit of service and sacrifice. The sacrificial activity may be directed towards a limited Ideal or an absolute Ideal.  People invest their multifold activities for the achievement of either terrestrial goals or the transcendental goal. Either case the performer of yajna, attains their respective goal through performance of Yajna. Therefore Krishna in the Bhagavad Gita asks, “This world is not for the non-sacrificer, how then the other, O Kurusattama?”(Ch-IV Vs-31). PrajApati, the creator having created humanity together with Yajna declaring, “By this you may propagate, let this be the KAmadhenu, milch-cow of your desired objects.”(Ch-III Vs-10) The Yajna activities have the ability to satisfy all desires. Perform Yajna activity. Peace and prosperity will prevail in the society.

The word "yajna" is derived from the Sanskrit verb root "yaj", means "to sacrifice". The basis of yajna is the pouring of food offerings or oblations into Agni, the sacrificial fire. The mythological explanation set forth by the Vedic literature is that Agni receives the oblations poured into him, and carries them to the celestials for whom the oblations are intended. In this role, Agni is analogous to Hermes, the Greek messenger of the gods. 
The important development of the Yajna is the gradual internalisation of the ritual. The ancients regarded the earth as mother, as she feeds us, provides shelter and material for our basic requirements of living. Her benevolence has been bestowed upon us, as with least effort the produces were abundant. The extra produce that was left out is offered back to the plants by burning them in the sacred fire and helping the vegetation in as much as it generated carbon dioxide, the aerial food of the plant kingdom.

The visionary masters could foresee the natural resources will be depleted and degraded rapidly on a global scale. The global environmental problems could make our continued existence on the planet questionable in near future. The world would require more oxygen and ozone not carbon dioxide. In such a scenario, to conduct Yajnas in the style of the yore would be just what would be adding fuel to the fire. Therefore, the masters had subjctified the concept of yajna and simplified the procedure.

Social science and the study of psychology show that when people come together, when the eyes and hands meet, there is a conduciveness created for the union of the hearts. There is a very good opportunity for a mutual exchange of feelings and ideas, people tend to come together in the same level of thought frequency. Thus brings about fellow feeling and unity. Yajnas have been the opportunities in India to bring people together in the olden days. 
Today people come together in exhibitions, clubs, and political gathering. The gatherings gain the unifying power when the meeting is in a spiritual mood – moods were the mind is concentrated in something higher. There mere meeting of the physical bodies, often foster negative results rather than the positive ones. The Yajnas provides opportunities to all classes of people to come together thereby practically realise the national unity.

The sap of India is spirituality. The Indian mind is always directed towards spiritual evolution of one self. Dropping of the selfishness marks the evolution. Selfishness is a constant thinking of one’s own welfare, sometimes even at the cost of others. When the mind is concentrating on a higher Ideal that is covering the cross section of the society, there is no feeding of it to the base thoughts of selfishness. Slowly the selfishness drops. Thus the evolution is.
Yajna signifies actions dedicated to a high ideal and performed with a spirit of service and sacrifice. The sacrificial activity may be directed towards a limited Ideal or an absolute Ideal.  People invest their multifold activities for the achievement of either terrestrial goals or the transcendental goal. Either case the performer of yajna, attains their respective goal through performance of Yajna. Therefore Krishna in the Bhagavad Gita asks, “This world is not for the non-sacrificer, how then the other, O Kurusattama?”(Ch-IV Vs-31). PrajApati, the creator having created humanity together with Yajna declaring, “By this you may propagate, let this be the KAmadhenu, milch-cow of your desired objects.”(Ch-III Vs-10) The Yajna activities have the ability to satisfy all desires. Perform Yajna activity. Peace and prosperity will prevail in the society.