History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v2.c35.20
History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v2.c35.20
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*Brahma-yajña.* Probably the earliest description of this is to be found in the Śat. Br. XI. 5. 6. 3-8. That Brāhmaṇa, after stating that brahmayajña is one's own daily study of the Veda, compares several elements required in the ordinary sacrifice to certain elements of brahmayajña, viz. the juhū spoon, upabhṛt, dhruvā, sruva, avabhṛtha (the solemn bath at the end of a sacrifice) and heaven are said to be represented by the speech, the mind, the eye, mental power, truth and the conclusion (that are present in brahmayajña ).¹⁶⁷⁷ Then it says that 'whoever studies day by day his Vedic lessons gains an imperishable world which is thrice or more of the world that one may secure by making a gift to priests of the whole earth replete with wealth. Then 4-7 compare ṛk, yajus, sāman and Atharvāṅgiras (Atharvaveda) texts respectively to offerings to gods of milk, ghee, soma and fat and it is stated that the gods being delighted and satisfied with these, bestow on the man who performs brahmayajña affluence and security, life-breath, seed, his whole self and all auspicious blessings and streams of ghee and honey flow for his departed pitṛs. The Śat. Br. XI. 5. 6. 8 enumerates other works that may be recited in brahmayajña, the recital of which is like honey offerings to gods who being delighted and gratified bestow on the reciter the boons stated above, the works being Anuśāsanas (Vedāṅgas), vidyās (such as sarpa and devajana vidyā mentioned in Chāndogya VII. 1.
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1), vākovākya (theological discourses called brahmodya, as in Vāj. S. 23. 9-12 and 45-62), Itihāsapurāṇa (traditional history and legends), Gāthās, Nārāśaṁsīs (i. e. stanzas in praise of heroes).¹⁶⁷⁸ The Tai. Ār. (II. 10-13) has a more lengthy passage on brahmayajña; Tai. Ār. II. 10 is almost¹⁶⁷⁹ the same as Śat. Br. except in two respects, viz. in the Tai. Ār. Atharvāṅgirasaḥ are said to be honey offerings and brāhmaṇa texts, itihāsas, purāṇas, kalpas (works on śrauta ritual) and Gāthā Nārāśaṁsīs are said to be fat offerings and the rewards, bestowed by the gods when delighted by the brahmayajña, are long life, brilliance, lustre, prosperity, glory, spiritual eminence and food. Tai. Ār. II. 11 describes how and where brahmayajña is to be performed 'one who desires to offer brahmayajña should repair to a place so far away to the east, north or north-east of his village that the thatch covering houses is not visible and when the sun rises he should wear his sacred thread (in the upavīta form) under his right arm, should sit down (on a pure spot), should wash both his hands with water, should sip water thrice, should wipe his hand twice with water, should once sprinkle his lips with water, and touch his head, eyes, nostrils, ears and heart; he should spread out a large seat of darbhas, should be seated facing the east with his legs crossed over each other (the left foot being underneath and the right foot on the left thigh) and then should repeat his Veda;
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(it is said that) the darbhas are indeed the flavour (or sweetness) of waters and herbs; he (by sitting on darbhas) makes his Veda full of sweetness. Placing his left hand on the right knee with the palm turned up and covering it with the right hand the palm of which is turned down and placing *pavitras* (blades of darbha) between both hands, he should begin with the syllable 'om' which is a yajus, which is the representative of the three Vedas, which is all speech, and is the highest syllable; this has been declared by a ṛk (Rg. I. 164. 39 is quoted). He recites the syllables bhūḥ, bhuvaḥ, svaḥ; he thereby (by repeating the vyāhṛtis) employs the three Vedas. This is the truth (quintessence) of speech; he thereby has employed the truth of speech. Then he recites thrice the Gāyatrī verse, which is addressed to Savitṛ, by its feet separately, then by half of it, then the whole verse without stopping. The sun is the creator of glory, he secures glory itself; then he begins (the next day) the repetition of the Vedic texts from that point which he had noted (the previous day)'.¹⁶⁸⁰ Tai. Ār. II. 12 states that if a man is unable to go out of the village he may perform brahmayajña by revolving in his mind in the village itself the Veda by day or even by night; or if he cannot seat himself, then he may perform the brahmayajña even standing or lying down, since the principal matter is the recitation of the Veda (time and place being quite subordinate). Tai. Ār. II.
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13 says that he should conclude the brahmayajña by repeating thrice the verse 'Adoration to Brahma (Veda or Prajāpati), to Agni, to the Earth, to herbs, to speech, to the Lord of speech (Bṛhaspati), I offer adoration to the great Viṣṇu'.¹⁶⁸¹ Then he should sip water and return home; thereafter whatever he gives becomes the fee of the sacrifice (i. e. of brahmayajña).