[Pramāṇa](https://indike.org/pramana/) › [Studies](https://indike.org/pramana/ins) › [Polity, law and society](https://indike.org/pramana/ins.polity) › [History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India)](https://indike.org/pramana/ins.polity.kane-1930) › v2.c35 # History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v2.c35: Chapter XVIII. Pañca Mahāyajñas History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v2.c35 - **Language:** English ## Contents - [v2.c35.10](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.10) — 5 parts - [v2.c35.20](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.20) — 4 parts ### Chapter XVIII. Pañca Mahāyajñas ### [v2.c35.2](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.2) \*Pañca Mahāyajñas\*:—(the five daily great observances or sacrifices). ### [v2.c35.3](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.3) From early Vedic times five daily observances called \*mahāyajñas\* were prescribed. The Śat. Br. (XI 5. 6. 1.)¹⁶⁶⁴ says '\*there are only\* five mahāyajñas, they are like great sacrificial sessions, viz. the sacrifice to beings, the sacrifice to men, the sacrifice to the Fathers, the sacrifice to the gods, the sacrifice to \*brahman\* (Veda)'. These are then briefly defined. In the Tai. Ār. II. 10 we read '\*these\* five mahāyajñas indeed are spread out continuously, viz. devayajña, pitṛyajña, bhūtayajña, manuṣyayajña, brahmayajña. That is fulfilled as devayajña when one makes an offering in fire, even if it be a mere fuel-stick; when one offers svadhā (śrāddha repast) to the fathers, even if it be mere water, that becomes pitṛyajña; when a man offers a \*bali\* (a ball of food) to the beings it becomes bhūtayajña, when he gives food to brāhmaṇas that becomes manuṣyayajña. When one studies svādhyāya even if it be a single \*ṛk\* or \*yajus\* formula or a \*sāman\*, it becomes brahmayajña'.¹⁶⁶⁵ ### [v2.c35.4](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.4) ¹⁶⁶⁴ पञ्चैव महायज्ञाः। तान्येव महासत्राणि भूतयज्ञो मनुष्ययज्ञः पितृयज्ञो देवयज्ञो ब्रह्मयज्ञ इति। शतपथ ब्रा. XI. 5. 6. 1. These words are quoted by विश्वरूप on या. I. 101. The शतपथ proceeds to define these 'अहरहर्भूतेभ्यो बलिं हरेत् । तथैतं भूतयज्ञं समाप्नोत्यहरहर्दद्यादोदपात्रात्तथैतं मनुष्ययज्ञं समाप्नोत्यहरहः स्वधा कुर्यादोदपात्रात्तथैतं पितृयज्ञ समाप्नोत्यहरहः स्वाहाकुर्यादा काष्ठात्तथैतं देवयज्ञं समाप्नोति ॥ अथ ब्रह्मयज्ञः । स्वाध्यायो वै ब्रह्मयज्ञः ।.' ### [v2.c35.5](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.5) ¹⁶⁶⁵ पञ्च वा एते महायज्ञाः सतत प्रतायन्ते सन्तति संतिष्ठन्ते देवयज्ञः पितृयज्ञो भूतयज्ञो मनुष्ययज्ञो ब्रह्मयज्ञ इति । यदग्नौ जुहोत्यपि समिधं तद्देवयज्ञः संतिष्ठते । यत् पितृभ्यः स्वधा करोत्यप्यपस्तात्पितृयज्ञः संतिष्ठते । यद्भूतेभ्यो बलिं हरति तद् भूतयज्ञः संतिष्ठते । यद् ब्राह्मणेभ्योऽन्नं ददाति तन्मनुष्ययज्ञः संतिष्ठते । यत्स्वाध्यायमधीयीतैकामप्यृचं यजुः साम वा तद् ब्रह्मयज्ञः संतिष्ठते ॥ तै. आ. II 10. ### [v2.c35.6](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.6) The Āśv. gṛ. (III 1. 1-4) speaks of the five mahāyajñas and defines them in practically the same words as the Tai. Ār. II. 10 and enjoins that those yajñas must be performed everyday. Nārāyaṇa on Āśv. gṛ. III. 1. 2 expressly asserts that the basis of the five yajñas is the Tai. Ār.¹⁰⁶⁶ The Āp. Dh. S. (I. 4. 12. 13-15 and I 4. 13. 1) names and explains them similarly and states that they are called (in the Tai. Ār. II. 10) 'great yajñas' and 'great sacrificial sessions' by way of laudation. The word 'yajña' applied to these five daily duties is figurative and the adjective 'great' is applied only for belauding¹⁰⁶⁷ them. Gaut. V. 8 and VIII. 17, Baud. Dh. S. II. 6. 1-8, Gobhilasmṛti II. 26 and numerous smṛti texts speak of the same five yajñas. Gaut. VIII. 17 includes them among \*saṁskāras\* as stated above (p. 193). ### [v2.c35.7](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.7) ¹⁰⁶⁶ अथातः पञ्च यज्ञाः । देवयज्ञो भूतयज्ञः पितृयज्ञो ब्रह्मयज्ञो मनुष्ययज्ञ इति । आश्व. गृ. III. 1. 1-2; पञ्चयज्ञानां हि तैत्तिरीयारण्यकं मूलं पञ्च वा एते महायज्ञा इत्यादि । नारायण on आश्व. गृ. III. 1. 3. The परा. मा. I. part 1 p. 11 also notes that the five yajñas are prescribed in the Tai. Ār. and draws therefrom the sweeping generalization that all smṛti rules were known to śruti. ### [v2.c35.8](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.8) ¹⁰⁶⁷ अथ ब्राह्मणेक्ता विधयः । तेषां महायज्ञा महासत्राणीति च संस्तुतिः । अहरह-र्भूतबलिर्मनुष्येभ्यो यथाशक्ति दानम् । देवेभ्यः स्वाहाकार आ काष्ठात्पितृभ्यः स्वधाकार ओदंपात्रादृषिभ्यः स्वाध्याय इति। आप. ध. सू. I. 4. 12. 13-I. 4. 13. 1. Vide Baud. Dh. S. II. 6. 1-8 for very similar words. ### [v2.c35.9](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.9) It will be noticed from the description of the five yajñas given below that they are distinguished from the solemn śrauta sacrifices in two respects. In these five the chief agent is the householder himself, he does not need the help and ministration of a professional priest, while in the śrauta sacrifices the priests occupy the most prominent place and the householder is more or less a passive spectator or agent in the hands of the priests who direct everything. In the second place, in the five yajñas the central point is the discharge of duties to the Creator, to the ancient sages, to the Manes, and to the whole universe with myriads of creatures of various grades of intelligence. In the śrauta sacrifices the main-spring of action is the desire to secure Heaven or some object such as prosperity, a son &c. Therefore the institution of the five sacrifices is morally and spiritually more progressive and more ennobling than that of the śrauta sacrifices. ### [v2.c35.10.1](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.10.1) The sentiments that prompted the performance of these five observances appear to have been as follows: Every man could not afford to celebrate the solemn śrauta rites prescribed in the Brāhmaṇas and Śrauta sūtras. But every one could offer a fuel-stick to fire that was deemed to be the mouth of the great Gods¹⁶⁶⁸ of Heaven and thus show his reverence and devotion to them. Similarly everyone could show his reverence for and gratitude to the great sages that had bequeathed a glorious heritage of sacred literature by repeating at least one verse and one could propitiate his deceased ancestors by offering in loving memory and filial devotion a mere handful or vessel-ful of water (which costs nothing). The whole world human and non-human is one creation and there must be a spirit of live and let live or give and take. Therefore one must offer what one can afford to a guest and also have something for all beings (including even such shunned animals as dogs, crows and insects). These feelings of devotion, gratitude, reverence, loving memory, kindliness and tolerance seem to have been the springs that prompted the Aryans of old to emphasize the importance of the five daily yajñas and to have led sūtra writers like Gautama and legislators like Manu (II. ### [v2.c35.10.2](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.10.2) 28) to look upon them as saṁskāras, as ennobling the soul by freeing it from mere selfishness and elevating the body to become a fit vehicle for higher things.¹⁶⁶⁹ Later on it appears that other purposes came to be attributed to the institution of the five daily yajñas. According to Manu III. 68-71, Viṣṇu Dh. S. 59. 19-20, Śaṅkha V. 1-2, Hārīta, Matsyapurāṇa 52. 15-16 and others every householder causes injury or death to sentient beings every day in five places, viz. the hearth, the grinding mill, broomstick, winnowing basket and similar household gear, mortar and pestle, and water-jar. The five daily yajñas were devised by the great sages as atonements for the sins arising from these five sources of injury to life. These five are: brahmayajña which consists in the study and teaching of the Veda, pitṛyajña which consists of \*tarpaṇa\*, daivayajña which consists in offerings made into fire, bhūtayajña which is offering oblations to beings and manuṣyayajña which consists in honouring guests. He who performs these daily according to his means is never tainted by the sin of the injuries arising from the five places mentioned above. Manu (III. 73-74) further¹⁶⁷⁰ says that former sages had a different nomenclature for the five yajñas i. e. \*ahuta\*, \*huta\*, \*prahuta\*, \*brāhmya-huta\* and \*prāśita\*, which were the same respectively as japa (or brahmayajña), homa (devayajña), bhūtayajña, manuṣyayajña and pitṛtarpaṇa (pitṛyajña). In the Atharvaveda VI. 71. ### [v2.c35.10.3](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.10.3) 2 four out of these seem to be alluded to 'what came to me as huta or ahuta or given by pitṛs and assented to by men'.¹⁶⁷¹ Huta and prahuta in the sense of \*homa\* to gods and \*bali\* to bhūtas occur in Bṛ. Up. I. 5.2. But in some gṛhyasūtras different meanings are attached to these very words e. g. Śāṅ. gṛ. I. 5 and Pār. gṛ. I. 4 say that there are four pākayajñas viz. huta, ahuta, prahuta and prāśita and Śāṅ. gṛ. I. 10. 7¹⁶⁷² explains that they are respectively the same as agnihotra (or daivayajña), bali (bhūtayajña), pitṛ-yajña and brāhmya-huta (or mānuṣyayajña). The Hārīta-dharma-sūtra has a very interesting passage on this point. 'We shall now explain the \*sūnās\* (places of injury) which are so called because they kill moving and immovable sentient beings. They are five. The first (\*sūnā\*) is caused by actions like sudden entrance in water, plunging into water, whirling water, splashing it in various directions, taking water without straining it through a piece of cloth and driving vehicles; the second by walking about in the dark or away from the beaten path or in quick jerks or by treading upon insects &c.; the third by striking (a tree with an axe &c.), by plucking flowers &c., by tying with a rope &c., by crushing (in a mortar), by splitting (wood &c.); the fourth by cutting crops, by rubbing or grinding; and the fifth by ignition (of fire-wood), heating (of water), by roasting, frying and cooking. ### [v2.c35.10.4](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.10.4) These five injuries that lead to Hell are committed every day by people. Brahmacārins get rid of the first three by attending on fire and on their teacher and by the study of the Veda; householders and forest hermits purify themselves from these five by performing the five yajñas; ascetics get rid of the first two injuries by sacred knowledge and contemplation, but the injury caused by crushing cooked seeds under the teeth cannot be removed by any of these'.¹⁶⁷³ Although in the Āp. Dh. S. and others the five yajñas are enumerated in the order of bhūta-yajña, manuṣya-yajña, devayajña, pitṛyajña and svādhyāya, still the proper order from the point of view of the times of performance is first brahmayajña (japa &c.), then devayajña, then bhūtayajña, then pitṛyajña, and lastly manuṣyayajña.¹⁶⁷⁴ Therefore they will be dealt with in the same order here. But some matters have first to be noted. Various views were entertained about the time and nature of brahmayajña¹⁶⁷⁵ and pitṛyajña. According to Gobhila-smṛti II. 28-29 quoted above (n. 1663), \*japa\* prescribed in saṁdhyā adoration may be looked upon as brahmayajña, that the latter may be performed before tarpaṇa and after the morning homa or after vaiśvadeva. Nārāyaṇa on Āśv. gṛ. III. 2. 1 says that brahmayajña may be performed before or after vaiśvadeva. According to the Snānasūtra of Kātyāyana, brahmayajña precedes tarpaṇa and Āśv. gṛ. as stated above (p. 695) appears to regard tarpaṇa as part of it. Manu III. 82 (Viṣṇu Dh. S. 67. ### [v2.c35.10.5](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.10.5) 23-25) enjoins upon a man the performance of daily śrāddha with food or water or with milk, roots and fruits and thus to propitiate and please the Manes of his deceased ancestors; while Manu (III. 70 and 283) says that tarpaṇa (done after bath) constitutes pitṛyajña. Therefore Gobhila says that śrāddha, tarpaṇa and the \*bali\* offered to pitṛs constitute pitṛyajña and even when one of them is gone through, the performance of pitṛyajña is effected and it is not necessary to perform all three.¹⁶⁷⁶ In the bali-haraṇa (described below) the remnants of bali are offered to pitṛs (Āśv. gṛ. I. 2. 11, Manu III. 91). ### [v2.c35.11](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.11) ¹⁶⁶⁸ त्वामग्ने आदित्यास आस्यं त्वां जिह्वां शुचयश्चक्रिरे कवे। ऋ. II. 1. 13; त्वे अग्ने विश्वे अमृतासो अद्रुह आसा देवा हविरदन्त्याहुतम्। ऋ. II. 1. 14. ### [v2.c35.12](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.12) ¹⁶⁶⁹ स्वाध्यायेन व्रतैर्होमैस्त्रैविद्येनेज्यया सुतैः। महायज्ञैश्च यज्ञैश्च ब्राह्मीयं क्रियते तनुः॥ मनु II. 28. ### [v2.c35.13](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.13) ¹⁶⁷⁰ आश्व. गृ. I. 1. 2-3 supports मनु 'त्रयः पाकयज्ञाः। हुता अग्नौ हूयमाना अनग्नौ प्रहुता ब्राह्मणभोजने ब्रह्मणि हुताः।' ### [v2.c35.14](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.14) ¹⁶⁷¹ यन्मा हुतमहुतमाजगाम दत्तं पितृभिरनुमतं मनुष्यैः। यस्मान्मे मन उद्विव रारजत्यग्निष्टद्धोता सुहुतं कृणोतु ॥ अथर्ववेद VI. 71. 2. ### [v2.c35.15](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.15) ¹⁶⁷² हुतोऽग्निहोत्रहोमेण अहुतो बलिकर्मणा। प्रहुतः पितृकर्मणा प्राशितो ब्राह्मणे हुतः॥ शां. गृ. I. 10. 7. Vide बौ. गृ. I. 1. 1-11 for a somewhat different terminology. ### [v2.c35.16](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.16) ¹⁶⁷³ Vide Appendix under note 1673. ### [v2.c35.17](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.17) ¹⁶⁷⁴ न चायमुपदेशक्रमोऽनुष्ठान उपयुज्यते । अनुष्ठानं तु ब्रह्मयज्ञो देवयज्ञो भूतयज्ञः पितृयज्ञो मनुष्ययज्ञ इति । हरदत्त on आप. ध. सू. I. 4. 13. 1. ### [v2.c35.18](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.18) ¹⁶⁷⁵ कालादर्शे । प्रातर्मध्यन्दिनं वापि ब्रह्मयज्ञो विधीयते। प्रातर्यदि तदा प्राहुराहुत्याः परतो भवेत् ॥ मध्याह्ने चेत् तर्पणात् प्राग्वैश्वदेात्परत्र वा । quoted in स्मृतिमु. (आह्निक) p. 368. ### [v2.c35.19](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.19) ¹⁶⁷⁶ श्राद्धं वा पितृयज्ञः स्यात् पित्रोर्बलिरथापि वा । गोभिलस्मृति II. 28; श्राद्धं नित्यश्राद्धम् । एतेन त्रयाणां पितृयज्ञत्वादसंभवे एकेनापि कृतेन पितृयज्ञनिष्पत्तेः पितृयज्ञाकरणप्रसक्तः प्रत्यवायः परिहृतो भवति। आह्निकप्रकाश p. 391. ### [v2.c35.20.1](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.20.1) \*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. ### [v2.c35.20.2](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.20.2) 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; ### [v2.c35.20.3](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.20.3) (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. ### [v2.c35.20.4](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.20.4) 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). ### [v2.c35.21](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.21) ¹⁶⁷⁷ Juhū, upabhṛt, dhruvā and sruva are sacrificial ladles and will be described later under śrauta sacrifices. ### [v2.c35.22](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.22) ¹⁶⁷⁸ According to the Tai. Br. II. 7. 5 'मनुष्या वै नराशंसः'; vide शांखायनश्रौत 16. 11 where many lists of नाराशंस hymns occur, Ṛg. I. 125 being one hymn of that kind. अथर्व XX. 127. 1 has the word नराशंस and ऋ V. 18. 5. is नाराशंसी. ### [v2.c35.23](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.23) ¹⁶⁷⁹ Vide Appendix under note 1679. ### [v2.c35.24](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.24) ¹⁶⁸⁰ The idea is that one is not to begin to recite Vedic texts at random. When a man has recited a portion of any Veda one day, he should note where he stopped and continue his recitation next day from that point. The Āp. Dh. S. I. 3. 11. 19 also prescribes that one should go every day to the water-side before taking his morning meal and recite in a pure place a portion of the Veda in succession (i. e. one day he should begin where he stopped the previous day and so on). Vide Aśv. gṛ. III. 4. 6 where the Tai. Ār. allowing recitation of the Veda even while standing or lying down is quoted. ### [v2.c35.25](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.25) ¹⁶⁸¹ नमो ब्रह्मणे नमोस्त्वग्नये नमः पृथिव्यै नम ओषधीभ्यः। नमो वाचे नमो वाचस्पतये नमो विष्णवे बृहते करोमि॥ तै. आ. II. 13. This occurs in आश्व. गृ. III. 3. 4 where महते is read for बृहते. ### [v2.c35.26](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.26) The procedure of svādhyāya (or brahmayajña) in Āśv. gṛ. III. 2. 2-III. 3. 4 is practically in the same words as in the Tai. Ār. quoted above. One or two points may be noted. The Āśv. gṛ.¹⁶⁸² prescribes that one should recite gazing at the horizon or one may close one's eyes or one may look in such a way that one feels that one can concentrate one's mind. According to the Āśv. gṛ. the shortest brahmayajña would be: om bhūr bhuvaḥ svaḥ; the Gāyatrī verse repeated thrice; then at least one ṛk verse and then the verse 'namo brahmaṇe' (quoted above) repeated thrice. The Āhnikaprakāśa p. 329 says that one who knows only a portion of the Veda should recite as brahmayajña the Puruṣasūkta (Ṛg. X. 90) and other hymns and one who knows only the Gāyatrī should repeat 'om' as brahmayajña every day.¹⁶⁸³ Āśv. gṛ. (III. 3. 1) mentions the following works for svādhyāya, Ṛgveda, Yajurveda, Sāmaveda, Atharvāṅgirasaḥ, Brāhmaṇas, Kalpas, Gāthās Nārāśaṁsīs, Itihāsas, and Purāṇas. But it adds that one may recite only as much as one feels that one can afford to do with a concentrated mind. ### [v2.c35.27](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.27) ¹⁶⁸² स यावन्मन्येत तावदधीत्यैतया परिदधाति। नमो ब्रह्मणे...करोमीति। आश्व. गृ. III. 3. 4 on which Nārāyaṇa observes 'स यावत्कालमेकाग्रमनसा आत्मानं मन्येत तावत्कालमेवाधीयीत न वृथाप्यध्येतव्या इति नियमः। सर्वथा समाहितमनसैवाध्येतव्यं नेयत्तानियम इत्यर्थः।'. ### [v2.c35.28](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.28) ¹⁶⁸³ एकदेशाध्यायिना पुरुषसूक्तादिपाठेन सावित्रीमात्राध्यायिना प्रणवपाठेन नित्यं ब्रह्मयज्ञः कर्तव्यः। आह्निकप्रकाश p. 329. ### [v2.c35.29](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.29) The Śāṅ. gṛ. I. 4 prescribes several hymns and verses of the Ṛgveda for reciting in brahmayajña. Others following different Vedas and Śākhās differ as to the content of the brahmayajña. Vide Āhnika-prakāśa pp. 328-336 for brahmayajña according to Kātyāyana and according to the followers of Sāmaveda. Yāj. I. 101 prescribes that as time and ability allow one may include in brahmayajña the Vedas together with the Atharvaveda, Itihāsa and philosophical texts. ### [v2.c35.30](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.30) Brahmayajña is very rarely performed every day (except by the most orthodox \*vaidikas\* and \*śāstrīs\*) in modern times and a fixed formula of brahmayajña has been decided upon, which is recited once a year in Śrāvaṇa by most brāhmaṇas in the Deccan. The formula for students of the Ṛgveda is as follows: ### [v2.c35.31](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.31) After reciting ‘om bhūr bhuvaḥ svaḥ’ and the sacred Gāyatrī, he recites Ṛg. I. 1. 1–9, then the first sentence of the Ait. Br., the first sentences of the five sections of the Ait. Ār.; the first sentences of the Black and White Yajurveda, of the Sāmaveda, of the Atharvaveda; the first sentences of the Nighaṇṭu and the six Vedāṅgas viz. Āśv. śrauta, Nirukta, Chandas, Nighaṇṭu, Jyotiṣa, Śikṣā, Pāṇini’s grammar in order; the first ‘pāda’ of Yāj. I. 1 and of the Mahābhārata (I.1.1), the first sūtra of the Nyāya, Pūrvamīmāṁsā and Uttaramīmāṁsā; then a benedictory formula (‘tacchamyōr... catuṣpade’) and lastly the verse ‘namo brahmaṇe’ is repeated thrice.¹⁶⁸⁴ After this brahmayajña, tarpaṇa of devas, sages and pitṛs follows. ### [v2.c35.32](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.32) ¹⁶⁸⁴ After Ṛg. I. 1. 1–9 the following are repeated अग्निवै देवानामधमो विष्णुः परमः । अथ महाव्रतम् । एष पन्था एतत्कर्म । अथातः संहिताया उपनिषद् । विदा मघवन्विदा। महाव्रतस्य पंचविंशतिं सामिधेन्यः। इषे त्वोर्जे त्वा । अग्न आयाहि वीतये। शं नो देवीरभिष्टये । अथैतस्य समाम्नायस्य । समाम्नायः समाम्नातः । मयरसतजभनलगसंमितम् । गौः ग्मा । पञ्चसंवत्सरमयम् । अथ शिक्षां प्रवक्ष्यामि । वृद्धिरादैच् । योगीश्वरं याज्ञवल्क्यम् । नारायणं नमस्कृत्य । अथातो धर्म व्याख्यास्यामः । अथातो धर्मजिज्ञासा । अथातो ब्रह्मजिज्ञासा । तच्छंयोरावृणीमहे । गातुं यज्ञाय गातुं यज्ञपतये । दैवी स्वस्तिरस्तु नः । स्वस्तिर्मानुषेभ्यः । ऊर्ध्वं जिगातु भेषजम् । शं नो अस्तु द्विपदे शं चतुष्पदे । नमो ब्रह्मणे० ( त्रिः ). Vide Appendix under note 1684. ### [v2.c35.33](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.33) The Dharmasindhu (III. pūrvārdha p. 299) says that brahmayajña is to be performed once either after morning homa or after midday saṁdhyā or after Vaiśvadeva, but those who study the Āśvalāyanasūtra should perform it only after midday saṁdhyā. After ācamana and prāṇāyāma one should make the saṁkalpa (śrīparameśvaraprītyartham brahmayajñaṁ kariṣye tadaṅgatayā devarṣyācārya-tarpaṇaṁ kariṣye) and if one’s father is dead one should add in the saṁkalpa (pitṛtarpaṇaṁ ca kariṣye). It then sets out how it is to be performed by various people, such as those who have studied all vedas or one veda or only a portion or when one has no time. It says that the followers of the Taittirīya śākhā repeat the words ‘vidyud-asi vidya me pāpmānam-ṛtāt satyam-upaimi’ at the commencement and the words ‘vṛṣṭirasi vṛśca me pāpmānam-ṛtāt satyamupāgām’ at the end. If a man is unable to repeat brahmayajña sitting he may do it even when lying down. ### [v2.c35.34](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.34) The Dharmasindhu notes that according to the followers of the Taittirīya śākhā and of the Vājasaneya Saṁhitā tarpaṇa is not a part of brahmayajña and so tarpaṇa may be performed by them either before brahmayajña or even some time after brahmayajña. ### [v2.c35.35](https://indike.org/pramana/ins.polity.kane-1930.v2.c35.35) This image is completely blank and contains no text to transcribe. ## Linked texts (17) - [Āpastambadharmasūtra](https://indike.org/pramana/in.vedanga.kalpa.dharma.apastamba.1.4.13.1) — Āpastamba, Sanskrit - [Yājñavalkyasmṛti](https://indike.org/pramana/in.niti.dharma.yajnavalkya.1.101) — Yājñavalkya, Sanskrit - [Ṛgvedasaṃhitā](https://indike.org/pramana/in.veda.samhita.rg.2.1.13) — Sanskrit - [Śāṅkhāyanagṛhyasūtra](https://indike.org/pramana/in.vedanga.kalpa.grhya.sankhayana.1.10.7) — Śāṅkhāyana, Sanskrit - [Atharvavedasaṃhitā](https://indike.org/pramana/in.veda.samhita.atharva.6.71.2) — Atharvan & Aṅgiras, Sanskrit - [Śatapathabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.satapatha.11.5.6.1) — Yājñavalkya & Śāṇḍilya (Vedic teacher), Sanskrit - [Mānava Dharmaśāstra](https://indike.org/pramana/in.niti.dharma.manu.2.28) — Manu & Bhṛgu, Sanskrit - [Taittirīyabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.taittiriya.2.7.5) — Sanskrit - [Gautamadharmasūtra](https://indike.org/pramana/in.vedanga.kalpa.dharma.gautama.5.8) — Gautama (dharmasūtrakāra), Sanskrit - [Mahābhārata](https://indike.org/pramana/in.lit.mahabharata.vyasa.1.1.1) — Vyāsa, Sanskrit - [Baudhāyanagṛhyasūtra](https://indike.org/pramana/in.vedanga.kalpa.grhya.baudhayana) — Baudhāyana, Sanskrit - [Baudhāyanadharmasūtra](https://indike.org/pramana/in.vedanga.kalpa.dharma.baudhayana) — Baudhāyana, Sanskrit - [Āśvalāyanagṛhyasūtra](https://indike.org/pramana/in.vedanga.kalpa.grhya.asvalayana) — Āśvalāyana, Sanskrit - [Karmapradīpa](https://indike.org/pramana/in.vedanga.misc.parisista.karmapradipa) — Kātyāyana (Vājasaneyi sūtrakāra), Sanskrit - [Taittirīyāraṇyaka](https://indike.org/pramana/in.veda.aranyaka.taittiriya) — Sanskrit - [Āhnikaprakāśa](https://indike.org/pramana/in.niti.dharma.acara.ahnika.ahnikaprakasa) — Mitramiśra, Sanskrit - [Smṛtimuktāphala](https://indike.org/pramana/in.niti.dharma.nibandha.mahanibandha.smrtimuktaphala) — Vaidyanātha Dīkṣita 1575, Sanskrit --- Source: [https://indike.org/pramana/ins.polity.kane-1930.v2.c35](https://indike.org/pramana/ins.polity.kane-1930.v2.c35) · Pramāṇa