Respected Sir,
Valmiki was a Sudra only. No where it is told he was some other caste/varna.
Regarding Veda Vysa, he was the son of sage Parasara. Irrespective of mother
normally parentage is attributed to father. So Vedavyasa is a Brahmin. This is
my conclusion.Gopalakrishnan
Gopalakrishnan
On Wednesday, 31 January, 2024 at 01:32:04 am IST, Rajaram Krishnamurthy
<[email protected]> wrote:
So Narayanasamy does not fo it but will pretend as brahmin calling even vyasa
and valmiki as shudra; so narayanasamy is also a shudra Thank you da pancha
parariye
On Mon, 29 Jan 2024 at 22:29, Narayanaswamy Iyer <[email protected]> wrote:
Dear folks
As usual, loud-mouth brahma-drohi broadcasts through his foghorn what a
gruhasthan should and should not do. Everything shamelessly copy-pasted at
length without understanding or even thinking. Just hot air from a factory
chimney.
My question is:-- Does he practise what he preaches? Does he do daily the
prescribed panchya-yajnyams? Did his father?
Would-be pseudo-physician, cure thyself first.
S Narayanaswamy Iyer
On Tue, Jan 30, 2024 at 11:14 AM Rajaram Krishnamurthy <[email protected]>
wrote:
1The concept of hospitality can be traced in almost allthe sophisticated
civilizations developed in the world In the Indian context,hospitality
(Atithi-saparyā) is an exalted practice, for which the inceptioncan be drawn
from Vedic period itself. Even though the contemporary notion ofguest and guest
reception in India has got much modified from the Vedic times,we still follow
the spirit of ideas, inscribed in the Vedic literature, such as“atithidevo
bhava”.
mātṛdevo bhava | pitṛdevo bhava | ācāryadevo bhava |atithidevo bhava |
Taittirīyopaniṣad, 1.11.2
One who arrives without disclosing his personal detailslike name, family status
etc. at an unexpected point of time, is an atithiaccording to Indian tradition.
yasya na jñāyate nāma na ca gotraṃ na ca sthitiḥ |
akasmāt gṛhamāyāti so'tithiḥ procyate budhaiḥ ||Śabdakalpadruma, part.1, p.26
In recent timespeople consider a person as a guest, who visits in particular
ocassions likefestivity, celebration etc. While Yamasaṃhitā says that, one who
arrives not insuch particular occasions like festivity, celebration etc. is an
atithi, othersare known as abhyāgatas.
tithiparvotsavāḥ sarve tyaktā yena mahātmanā |
so'tithiḥ sarvabhūtānāṃ śeṣānabhyāgatān viduḥ || Yamasaṃhitā(Quoted in
Amarakośa, p.527)
Relatives living inthe same village were not taken as atithi. In general a
person is considered asa guest, if he is not from the same village, stays for a
night and a learnedman. There are many other conditions to be met so as to be
labeled as anatithi, which will be discussed later.
2 Amarakośaenumerates āveśika, āgantu, atithi, gṛhāgata, prāghūrṇika,
prāghuṇaka, are thesynonyms of atithi. Kutapa, sāṅgatika, anuvraj are the other
dictionarymeanings of atithi. Śabdakalpadruma explains the meaning of word
“atithi” as“atati sātatyena gacchati na tiṣṭhati[6] |” From this we can
understand themeaning of the same as, “One who comes and leaves after receiving
food, withoutstay”. The word Āgantu means, “the new visitor, whose kula, śīla
etc. areunknown”. (ajñātakulaśīlādirnavāgataḥ puruṣaḥ |) He should be treated
well,fearing the consequences (āgataṃ tu bhayaṃ vīkṣya pratikuryāt yathocitam).
Āveśikais one who reaches unexpectedly or hurrily (āveśaṃ saṃrambhaṃ prāptaḥ
|).Meaning of the word “goghna” is given as “the person for whom, a cow
isslaughtered” (gauḥ hanyate asmai |) The word “praghūrṇa” is used in the
sensethat “one who wanders” (praghūrṇayati, bhramati iti). Vācaspatya has
this:'atati gacchati na tiṣṭhati (at+ithin) | adhva yogena āgantuke gṛhāgate |'
(Themeaning conveyed is not different). Amarakośa has a similar etymology
3 There are manypractices associated with atithi-saparyā. Among them extending
warm welcome,offering seat, food etc., which are prevalent even today, can be
seen in Vedicperiod. There are many references regarding the merits of
appeasing atithis inYajurveda. Brāhmaṇas such as Aitareya Brāhmaṇa, Taittirīya
Brāhmaṇa and KauṣītakiBrāhmaṇa mention atithi-saparyā as a part of rituals.
They discuss aboutSomayāga. Ātithyeṣṭi is a rite which is performed in all
Somayāgas. In Somasacrifices, Soma creeper is brought to the sacrificial hall
with all customaryrites of receiving an atithi. The ritualistic reception of
Soma resemblesreception of renowned atithis. This sacrificial rite is called
Ātithyeṣṭi.Here, we can see that atithi-saparyā assumes a ritualistic
nature.Upniṣadic andPurāṇic stories often reflect the importance of atithis.
The story of Naciketasin Kaṭḥopaniṣad, reception of Gautama by King Pravahaṇa
Jaivāli in Bṛhadāraṇyakopaniṣadetc. show the importance given to atithi in
Upaniṣadic period. Rāmāyaṇa andMahābhārata, too give much importance to
atithisaparyā. Lot of references areavailable about atithi-saparyā in both
these Epics. Śāntiparvan of Mahābhāratadivides a person’s karman into three,
nityakarman, naimittikakarman andkāmyakarman. Atithi-saparyā is considered as
nityakarman eschewing which, willbring in sin. Receiving an atithi properly is
depicted as a primary duty inMahābhārata. There are several instances where
proper reception of atithi leadsto bestowing boons and improper receptions
giving way to curses and ensuingadversities. There are beautiful descriptions
of atithi-saparyā in VālmīkiRāmāyaṇa also. Purāṇas with their notable stories
like Bali’s reception ofVāmana, Nārada’s visit to Kṛṣṇa’s house etc. narrates
the custom of atithi-saparyā.Classical Sanskrit Literature also has vast
reference to atithi-saparyā. Indianculture is very close to nature, so poets
and writers often ascribe humanfeatures to nature. Poets fancy that mountains,
rivers, trees, birds, animalsetc. do welcome their atithis. Even natural
objects are portrayed as performingtheir duties.
4 Atithi-saparyāin the Upaniṣads Chapter 2 - Ātithyeṣṭi
Upaniṣadicand Purāṇic stories often reflect the importance of atithis.
Story of Naciketasin Kaṭhopaniṣad is an important one in this context
Taittirīyopaniṣad states that one of theexhortations of the teacher to the
pupil (snātaka) returning home is “atithidevo bhava’. ie. mātṛdevo bhava |
pitṛdevo bhava | ācāryadevo bhava |atithidevo bhava |
(Taittirīyopaniṣad,1.11.2) After the completion of Vedicstudies, teacher
advices the student-“Be one to whom a mother is as God, Be oneto whom a father
is as God, Be one to whom a teacher is as God, Be one to whoma guest is as
God”. In Bṛhadāraṇyakopaniṣad, there is the story ofGautama.‘Śvetaketu the
grandson of Āruṇi learned everything from his fatherGautama. When he went to
the palace of King Pravahaṇa Jaivāli, the King testedhis knowledge by asking
certain philosophical questions. But Śvetaketu finds itdifficult to answer them
all. Anguished Śvetaketu returns to his father anddescribes the whole story to
him. Gautama replies that he taught whatever wasknown and he admits that he
also didn”t know the answers for the kings questions.He decides to visit the
king. When he reaches there the king receives him in arespectful manner.
Gautama actually went there seeking answer for the questionsraised by the king.
Even than he was given a warm welcome by the king”. TheChāndogyopaniṣad as well
as Bṛhadāraṇyakopaniṣad narrates the story of five Vedic householders viz.
Prācīnaśāla sonof Upamanyu, Satyayajña son of Pauluṣa, Indradyumna son of
Bhāllavi, Jana sonof Śarkkarākṣa, Budila son of Āśvatarāśva. They went to king
Aśvapati (son ofKekaya) along with Uddālaka. Aśvapati welcomes them with due
respect and asksthem stay there for a few days and participate in his yāga.
Here the king isrequesting the atithi to stay back. This is a new practice as
the host isexpected to provide necessary thing like food, water, shelter etc.
to theneedy, when they are asked for. Here instead, the host requests the
guests tostay back. And also, it may be noted that, learned men are going to
meet a kingin search of knowledge which is not usual to happen. In the
Bṛhadāraṇyakopaniṣadand Chāndogyopaniṣad wise men are approaching kings in
search of knowledge andthis is contrary to the normal practice. Usually kings
approach learned men inpursuit of knowledge. There are the samples of practices
regardingatithi-saparyā in Upaniṣads. Many references are available in
Upaniṣads relatedto this matter. The common nature of atithi-saparyā in
Upaniṣads is not onlyproviding basic needs or requirements of atithi, but also
comforting him to themaximum, according to the capability of the host.In the
Vedic literature, muchemphasis has been placed on atithi and atithiyajña (guest
and guest reception).One of the most notable of these is the ritual ātithyeṣṭi
in Somayāga.
5 The concept ofDharma is not static. Hence rituals also got transformed in
course of time. Thechief Dharma of Brahmin is penance. In Tretāyuga, it was
knowledge of the self.During Dvāparayuga, it was yajña and in Kaliyuga it is
charity. Though the observanceslike tapas, jñāna, yajña and dāna etc. are
practiced in all yugas, it is seenthat each of these were given importance
during particular periods. Inrespective yuga the respective observance treated
as the most beneficial one.Kaliyuga gave importance to dāna, because during
this period. The duties ofbrāhmaṇa, kṣatriya, vaiśya and śūdra are discussed in
Dharmasāstraliterature.Vedic teachings, vedic study, performing yāga,
performing andaccepting dāna are the duties of Brāhmaṇas. Protection of the
subjects, dāna,yajña, Vedic learning are considered as the Dharmas of kṣatriyas
and protectionof cows, dāna, yajña, study of Veda, trade and commerce are the
Vaiśyadharmas.Only one Dharma to śūdras that is, to serve the other three
varṇas. The primarysources of “Dharma” are the Dharmasūtras. Dharmasūtras are a
class ofliterature forming part of Kalpasūtras. Kalpasūtras in turn are one of
the sixVedāṅgas appended to Vedas. The Dharmasūtras are ancient texts which
might havetaken shape, in general, before Common Era. Almost all Dharmas which
are to befollowed by a person has already been there in Vedas. A person who
observesDharma that is mentioned in Smṛtis and Śruti- s is extoled by
Dharmaśāstra, tobecome famous in the earthly world and to enjoy heavenly bliss
in the otherworld. Śruti texts are the Vedas and Smṛtis are the
Dharmaśāstras.Vedas and theDharmaśāstra works of Manu etc. are considered as
the basic sources of Dharma.
vedaḥ smṛtiḥ sadācāraḥ svasya ca priyamātmanaḥ |
etaccaturvidhaṃ prāhuḥ sākṣāddharmasya lakṣaṇam || Manusmṛti,2.12
6 All theseunless done we are not following te virtual dharma at all:
ṛtaṃ casvādhyāyapravacane ca | satyaṃ ca svādhyāyapravacane ca |
tapaścasvādhyāyapravacane ca | damaśca svādhyāyapravacane ca |
śamaścasvādhyāyapravacane ca | agnayaśca svādhyāyapravacane ca | agnihotraṃ
casvādhyāyapravacane ca | atithayaśca svādhyāyapravacane ca | mānuṣaṃ
casvādhyāyapravacane ca | prajā ca svādhyāyapravacane ca |
prajanaścasvādhyāyapravacane ca | prajātiśca svādhyāyapravacane ca | satyamiti
satyavacārāthītaraḥ | tapa iti taponityaḥ pauruśiṣṭiḥ | svādhyāyapravacane
eveti nākomaudgalyaḥ | taddhitapastaddhitapaḥ || Taittirīya Upaniṣad,
Śikṣāvalli,9.1
Gautama Dharmasūtra is considered as the oldestDharmasūtra. Baudhāyana
Dharmasūtra, Āpastaṃba Dharmasūtra, VasiṣṭhaDharmasūtra, Hārīta Dharmasūtra,
Hiraṇyakeśi Dharmasūtra, ŚaṅkhalikhitaDharmasūtra, Vaikhānasa Dharmasūtra,
Viṣṇu Dharmasūtra are the other majorDharmasūtras. Other Dharmasūtra authors
are, Atri, Uśanas, Kaṇva, Kaśyapa,Gārgya, Cyavana, Jātūkarṇya, Devala,
Paiṭhīnasi, Bṛhaspati, Bharadvāja andSumantu.
1. Gautama Dharmasūtra The Gautama Dharmasūtra is believed to be the earliest
among theavailable Dharmasūtras. In the Vedic literature, Gautama, as a
personal name,is of very frequent occurrence. But, the name is also found to
signify a schoolof the Sāmaveda. It is however, certain that the work was
composed by afollower or followers of the Sāmaveda. The name of Gautama, as a
teacher, ismentioned in the Lāṭyāyana Śrautasūtra and Drāhyāyaṇa Śrautasūtra
bothbelonging to the Sāmaveda. Kumārila, the commentator of the Pūrvamīmāṃsa
sūtra,says that Gautama’s work used to be studied by the followers of the
Sāmaveda.Gautama Dharmasūtra is divided in to three praśnas and each praśnas
divided into several chapters (1-9, 2-9, 3-10). Total 28 chapters in Gautama
Dharmasūtra
2. Baudhāyana Dharmasūtra The Baudhāyana Dharmasūtra belongs to the Kṛṣṇa
Yajurveda. It is dividedinto four praśnas. This Dharmasūtra is regarded as the
part of theBaudhāyanakalpa ascribed to Baudhāyana. The style and language of
the fourthpraśna is differ from the preceding three praśnas. The fourth praśna
mainlyconsists of verses. It is the supplementary portion of the Baudhāyana
Śrautaand Gṛhya sūtras. The author of the Baudhāyana Gṛhya and Dharmasūtra is
knownas Baudhāyana and, as such, might be a descent of Kāṇva Baudhāyana.
Thecommentator Govindasvāmin explains Baudhāyana Dharmasūtra (1-3-13) as
KāṇvāyaṇaAll the sūtras appear to be very loose in structure, and several
subjects aretreated without any logical connection. It is full of
interpolations also. Thechapter dealing with Tarpaṇa is one of the significant
chapters of the work
3. Āpastaṃba Dharmasūtra The Āpastaṃba Dharmasūtra belongs to the Taittirīya
recension of the KṛṣṇaYajurveda. It forms the supplementary section of the
Āpastamba Śrautasūtra andthe Āpastamba Gṛhyasūtra. This Dharmasūtra contains
two Praśnas and each of thetwo praśnas is divided into eleven paṭalas. There
being 32 and 29 kaṇḍikas inthe two Praśnas respectively. Gṛhya and Dharmasūtras
of Āpastamba are closelyrelated to each other. Āpastaṃba Dharmasūtra is written
in a more concise andcompact style. It contains a large number of linguistic
peculiarities. Āpastambaquotes several authors and works on dharma, besides the
vedic texts and theVedāṅgas. Kaṇva, Kauśika, Kautsa, Vārṣyāyani, Śvetaketu,
Hārīta etc. arementioned. This Dharmasūtra stands in a peculiar relation to the
Pūrvamīmāṃsa.It is the only extant Dharmasūtra that contains many of the
technical terms anddoctrines of the Mīmāṃsā.
4. Vasiṣṭha Dharmasūtra The Vasiṣṭha Dharmasūtra belongs to the Ṛgveda. It
has 32 chapters. Itresembles the Gautama Dharmasūtra in style and possesses
many sūtras similar tothose of Gautama and Baudhāyana. The Vasiṣṭha Dharmasūtra
is not a part of aKalpasūtra. Vasiṣṭha allows niyoga (levirate) and the
remarriage ofchild-widows. He mentions only six forms of marriage. These are
brāhma, daiva,ārṣa, gāndharva, kṣātra and mānuṣa. In many places his views are
different fromthose of Gautama, Baudhāyana etc. We do not know whether or not a
Gṛhyasūtra ora Śrautasūtra of Vasiṣṭha ever existed.
5. Vaikhānasa Dharmasūtra The Vaikhānasa Dharmasūtra is divided into three
praśnas each praśnabeing sub divided in to khaṇḍas. The Vaikhānasa Dharmasūtra
by Vaikhānasa is anauthority on the duties of Vānaprasthas. Manu, Gautama,
Baudhāyana and Vasiṣṭhamention Vaikhānasa. Divisions of Brahmacāriṃs, Gṛhasthas
and Sannyāsiṃs arementioned in this Dharmasūtra.
6. Viṣṇu Dharmasūtra Viṣṇu Dharmasūtra is related to the Kaṭha recension of
Yajurveda. Itinclude 100 chapters and written in prose and verse style.Verses
likeBhagavadgīta, Manusmṛti and Yājñavalkyasmṛti are quoted in this
Dharmasūtra.Duties of King and punishment are comparatively explain in detail.
Providesspecial importance to Vāsudevārādhana. Names of seven days in a week,
PlanetJupiter, observance of Sati system are discussed in this Dharmasūtra.
Viṣṇu 7. Hārīta Dharmasūtra Hārīta Dharmasūtra is related to the
Maitrāyaṇirecension of Kṛṣṇa Yajurveda. It has 30 chapters, written in prose
and versestyle. It is related to Kāśmīri language. Eight types of marriages are
narratedin it. Replaced Ārṣa and prājāpatya with kṣātra and mānuṣa respectively.
8. Hiraṇyakeśi Dharmasūtra Hiraṇyakeśi Dharmasūtra belongs to theTaittirīya
recension of Kṛṣṇa Yajurveda. It is the part of Kalpasūtras. 26 and27th
chapters of Kalpasūtra is Hiraṇyakeśi Dharmasūtra. It is divided intoPraśnas.
First praśna have 31 paṭalas and second praśna have 20 paṭalasrespectively.
9. Auśanasa Dharmasūtra Auśanasa Dharmasūtra is written in prose and verse
style. It is dividedin to seven chapters. Ācāra, vyavahāra and prāyaścitta
mentioned. Kauṭilyaquoted plenty of situations to his great work Arthaśāstra.
7 The concept ofYajña - Pañcamahāyajñas
In the Vedas, we get several explicit references tohonouring an atithi in the
form of a ritualistic act. However these ritualisticpractices transformed
social customs during the period of Dharmasūtras and Smṛtis.One should notice
that the ritualistic aspect of atithi-saparyā has never beensidelined in the
later phases of Indian culture. The varṇāśrama systemprevailed in this period
reflects the four stages of life. They areBrahmacarya, Gārhasthya, Vānaprastha
and Sannyāsa. This social order is reflectedin Dharmasūtras and Smṛtis as well.
It is very oftenhighlighted in the Dharmaśāstra literature that a gṛhastha has
a prominent rolein the scheme of varṇāśrama He is to, not even protect, but to
help flourishall the sections of society. This responsibility is reflected in
the followingpassage of Manusmṛti,
yasmāttrayo'pyāśramiṇo jñānenānnena cānvahan |
gṛhasthenaiva dhāryante tasmājjyeṣṭhāśramo gṛhī || Manusmṛti,3.78
Just how every living organism depended on Vāyu (the airwe breathe) all the
other orders (Brahmacārī, Vānaprastha, Sannyāsin) dependson the gṛhastha.[2]
The term yajña is derived from the root “yaj” to meansacrificing something for
the sake of gods. The concept of yajña is acomplicated one having different
agnis, yāgas, priests and mantras. Mantras arerecited differently based on the
context. Often it is recited with incantation.Yāgas can be divided into
two—Nityayāgas and Kāmyayāgas. The former areobligatory and the latter are
optional. There are several Kāmyayāgas prescribedfor different desires. The
same is also performed for getting rain fall, cows,wealth, empire etc. A number
of yāgas and their results are described in theBrāhmaṇa texts. These explain
not only how to live happily in this world alonebut also explains how one is
benifitted out of it in the next world. They teachone how to attain worldly and
heavenly comforts; yāgas satisfying these two areconsidered as great yāgas.The
concept of yajña and the parts of yajñas likedevatas, agni, ṛtvik’s, dakṣiṇa
are mentioned in Ṛgveda. The details ofSomayāga, agnyādhāna, haviryajña,
cāturmāsya, avabhṛtha, dīkṣa, śastraśaṃsana,nivida, udgrābha, grāvagrābha and
also the names of Ṛtvik’s like Hotṛ, Potṛ, Neṣṭṛ,Agnīndhra, Adhvaryu, Brahman,
Udgātṛ are mentioned in Ṛgveda.
According to Chāndogyopaniṣad, Dharma has three skandhas;yajña, adhyayana and
dāna. It is said into the Kātyāyana Śrautasūtra that yajñais the dravyadāna of
deities. In Śatapatha Brāhmaṇa, yajña is said to be thegreatest deed in this
world. There are two main types of yajñas, Śrautayajñasand Smārtayajñas.
Srautayajñas are mentioned in the Vedas. There are fourteentypes of
Śrautayajñas. Of these, seven are haviryajñas and seven are
somayajñas.Smārtayajñas are the yajñas described in the Gṛhyasūtras and Smṛtis.
There areseven Smārtayajñas, also known as pākayajñas. Thus, there are total
oftwenty-one yajñas The pākayajñas are done in the gṛhyāgni and śrautayajñas
aredone in the śrautāgni. Lot of yajñas like mānasayajña, japayajña,
dhyānayajñaetc. are practiced nowadays. Manusmṛti and other Dharmaśāstra texts
points outthat a householder should practice pañcamahāyajñas in order to escape
from evileffects.
8 Pañcamahāyajñasare the systematic practices that are keenly observed by
the people of theperiod of Dharmaśāstras. Out of all Smṛtis we can see that
Manusmṛti narratesthis concept in a comprehensive and intelligible manner. The
five daily greatobservances or sacrifices are called Mahāyajñas.These are:
Brahmayajña,
Devayajña,
Pitṛyajña,
Bhūtayajña and
Nṛyajña.[Cf. Manusmṛti, 3.70]—
adhyāpanaṃ brahmayajñaḥ pitṛyajñastu tarpaṇam |
homo daivo balirbhauto nṛyajño'tithipūjanam ||
These five are to be performed daily by a householderaccording to from all
types of afflictions (hiṃsā).
Detailed description of Pañcamahāyajñas are found in theBrāhmaṇas, Gṛhyasūtras,
Dharmasūtras, Dharmaśāstras etc. The earliestdescription of Pañcamahāyajñas is
found in the Śatapathabrāhmaṇa. The practiceof performing
Pañcamahāyajñasattained wide popularity during the period of Dharmaśāstra
literature. Manusays that, gṛhastha should daily perform Pañcamahāyajñas for
the expiation fromfive sūnādoṣas. Fire place, grindstone, broom, mortar and
pestle, waterpot are the five hiṃsāsthānas which are sure to get involved in
afflictingother beings, for a householder One who does Pañcamahāyajñas daily,
is sure toget rid of these evil effects. Pañcamahāyajñas are also known as
ahuta, huta,prahuta, brāhmyahuta and prāśita.
Brahmayajña is known as ahuta, devayajña is known as huta,bhūtayajña is known
as prahuta, manuṣyayajña is known as brāhmyahuta and pitṛyajñais also known as
prāśita. Pañcamahāyajñas are discussed in the third chapter ofManusmṛti. These
are further explained in the fourth chapter also. One who does not give food
todeities, atithis, servants, pitṛṃs and himself he is as good as dead, though
hebreathes. Yājñavalkyasmṛti also says that, Pañcamahāyajñas are the daily
offerings of a gṛhastha.According to Yājñavalkyasmṛti, Balikarman is
bhūtayajña, svadhā is pitṛyajña,homa is devayajña, svādhyāya is brahmayajña and
atithisatkāra is manuṣyayajña. The householder should daily offer food for
pitṛs and humanbeings. If not food, at least watershould be offered.
Śaṅkhasmṛti also says that, Devayajña, bhūtayajña, pitṛyajña,brahmayajña and
manuṣyayajña are the five great sacrifices. Homa offerings togods is devayajña,
bali offered to bhūtas is bhūtayajña, piṇḍa offered toancestors is pitṛyajña,
ritualistic study of Veda is brahmayajña and receivingatithis is manuṣyayajña
or nṛyajña. The order of pañcamahāyajñas are differentin Kātyāyanasmṛti from
that of other smṛtis. In Kātyāyanasmṛti the order of pañcamahāyajñas is
asfollows: devayajña, bhūtayajña, pitṛyajña, brahmayajña and
manuṣyayajñaCharacteristics of these five are same as in Manusmṛti.
Kātyāyanasmṛti, pointsout that while offering food to pitṛs one has to recite
the mantra “manuṣyebhyaidaṃ”. It is evident that atithi-saparyā is the
fundamental duty of a gṛhasthaaccording to all Dharmaśāstras and Dharmasūtras.
9 1.Brahmayajña Recitation of Vedic textsor svādhyāya is known as
Brahmayajña. Gṛhyasūtras, Brāhmaṇa texts and Āraṇyakasdescribe in detail about
brahmayajña. The earliest description of this is to befound in the
Śatapathabrāhmaṇa. Brahmayajña is one’s own daily ritualisticstudy of the Veda.
Baudhāyana Gṛhyasūtra says, “sit in the west part of theGārhapatya and
āhavanīya fire and do three prāṇāyāṃ and utter the Sāvitrīmantra ten times.
Then recite first mantra of any other Veda or differentmantras and also
Kūṣmāṇḍa mantra’. Āśvalāyana Gṛhyasūtra(3, 2-3) says one who do brahmayajña,
should move towards the north or eastportion of out of the village. Then he has
to recite sāvitri, Ṛk, Yajus, Sāma,Adharva mantras, Brāhmaṇas, Kalpa, nārāśaṃsi
gātha, Epics and also Purāṇas.
2. Devayajña Householder offers cooked food (food or atleast a fuel
stick) in the morning and evening in accompaniment of the sacredmantra, svāhā
to agni for different deities. This act is known as devayajña.Manu also looks
upon homa as devayajña. The devatas to whom homa or devayajñawas offered are
different according to different Gṛhya or Dharma sūtras.Āśvalāyana Gṛhyasūtra
(1.2.2) says that “these are the deities of the agnihotra(ie. Sūrya or Agni and
Prajāpati), Soma, Vanaspati, Agni and Soma, Indra andAgni, heaven and earth,
Dhanvantari, Indra, the Viśve Devas, Brahman”.According to Gautama Gṛhyasūtra
they are Agni, Dhanvantari, Viśve Devas,Prajāpati, Agni Sviṣṭakṛt. Though there
is little unanimity among the gṛhyasūtraswith regard to the names of all such
gods. The names of the following gods aregenerally mentioned in most of the
gṛhyasūtras. They are Agni, Soma, Prajāpati,Dhanvantari, Indra, Viśvedevas,
Agni sviṣṭakṛt, Anumati and Brahman.
3. Pitṛyajña Pitṛyajña is the offering given to themanes, at the least
offering tarpaṇa (water offering). After the Vaiśvadeva,remnant food is placed
facing south with the words “svadhā to the pitṛs”. Thisis performed for
propitiating manes. A householder should perform the śrāddhaeveryday to please
the ancestors. Defining the pitṛyajña, Manu says that pitṛyajñais tarpaṇa and
Yājñavalkya says that food and water should be offered to thepitṛn s and men
every day. It shows that pitṛyajña includes the offering ofboth food and water
to the pitṛs.
4. Bhūtayajña The offering of bali to the bhūtas iscalled Bhūtayajña or
Baliharaṇa. In this yajña food items and water are offeredin various places
outside the fire. There are numerous differences of minutedetails among the
gṛhyasūtras with regard to the description of bhūtyajña. Thebali is offered to
all the gods, all directions, waters, pestle, trees etc.Then it is offered to
all the creatures and the remains in the southerlydirections for the pitṛs.
Then the rest part of bali is gently placed on theground for dogs, caṇḍālas,
patients, crows and insects.
5. Nṛyajña Nṛyajña or Manuṣyayajña is the fifth oneof the
pañcamahāyajñas. Manu states that Nṛyajña or Manuṣyayajña consists of honouring
atithis. In theoldest hymns of the Ṛgveda fire is described as an atithi in the
house of onewho performs the sacrifice. The sixth hymn of the ninth book of
Atharvaveda isan eulogy of hospitality in which the various stages in the
reception andfeeding of an atithi are metaphorically represented as the various
actionsperformed in a sacrifice Anatithi is to be honoured by receiving him
from outside, offering him water towash his feet, by giving him a seat, by
lighting a lamp before him, by givingfood and lodging, by personal attendance
on him, by offering him a bed and byaccompanying him some distance when he
departs.[23] All these shows thesignificance of Nṛyajña in pañcamahāyajñas.
Along with these, there is also aceremony called madhuparka which is associated
with the reception of atithis.
10 Hence the life of grahastan is tough and as aBrahmana. The conclusions
are not far reachable K Rajaram IRS 30 1 24
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