Symbology in Yajna

Satsang by Swami Satyananda

The Vedas are the original source of information about yajna. Vedic worship of fire is extremely detailed and complicated with many layers of symbol and meaning. There are many aspects to a yajna. For example, the timing is important astrologically and the geometry is very important and exacting. There are hundreds of little details in the preparations, the offerings, the decorations and the performance, as well as the proper clean-up and handling of everything involved, including the ashes. Through rituals of purification, consecration and invocation, the entire yajnashala becomes the symbolic representation of the universe. Even the pillars are worshipped as the energy that supports the universe. The demons, the negative aspects, also have a place in the divine creation, so they too are worshipped and offered food to their liking.

Various symbols and actions are used in a yajna to redirect our senses and heighten our sattwic emotions. The beginning of the ceremony is an invocation of surrender and light is offered to the divine. The lamp is waved in a series of Om patterns, balancing all aspects of nature and symbolizing the knowledge of God. A bell is rung, representing the inner sound. The water offered represents the divine nectar of immortality. The sounding of the conch is Om, the primordial sound.

Agni is invoked with the lighting of the physical fire. The wood (samidha or samit) is fed to the fire, representing qualities that are not necessary or appropriate. The fire is nourished by the ghee, which symbolizes mental clarity, abundance and spiritual wealth. The herbs offered represent the bliss released in all actions. The fire is made conscious with mantra and the offerings are made to the ishta devata in the fire. Each of the mantras chanted is a name of God. The different aspects of God are called upon with reverence and offerings are made.

At the dosing of the yajna, thanks are given for all of the many things that were sacrificed in order to make the sankalpa of the ritual. Mantras are chanted to ask forgiveness for any errors made. All are given blessings for their part in this most ancient ritual of worshipping the divine. At the end of the ceremony the light is presented to all and may be taken to fill the heart and mind. This is followed by silent prayer to guru and mother earth and the arati is joyfully sung to the lord of the universe.

Invocation mantras at a yajna are often chanted to the accompaniment of various hand gestures called mudras and nyasa. These actions have a subtle effect on the energy vibration, both internally and externally, enhancing the effect of the mantras. Mudras are performed at various stages, at the time of invocation and with specific offerings. There are different mudras relevant to each deity. Nyasa refers to the placing of the fingers and palm of the hand on various parts of the body while chanting certain mantras. The purpose is to prepare the physical body for the reception, or awakening, of the divine presence of the deity.

The act of offering is called ahuti or oblation. With each offering, the word swaha (I offer) is uttered. Swaha is also the name of the wife of Agni. To honour his wife is to honour him in the highest way. All ritual offerings into the sacred fire are offered with this mantra; swa means 'oneself' and ha means 'to offer'. The implication is the offering of oneself for the sake of others; the oblations are meant as substitutes for oneself. One is reborn through the act of sacrifice, the old being is burnt up and a new, divine being emerges, consecrated to altruism. Thus yajna is truly a transforming rite of passage ritual.

The fire represents God or truth. The sacrificial food, the samagri (mixture of seeds, plants, resins, grains, etc.) is offered into the fire. The mixture respresents our worldly samskaras such as attachment, greed, violence, etc. that bind us to our lower nature and trap us in egocentric thoughts and desires. We offer the seeds of all future actions into this fire of self-knowledge to be completely consumed. The worship of fire purifies the fire element in the body and also purifies the consciousness by amplifying the mantras. Our many senses and their objects are collectively offered in the fires of self-control (tapas) and purification. The senses are offered in the yoga of self-control, the higher meaning of yajna. The fire of yajna purifies negativity; thus ego, jealousy, hatred, vices, ignorance, superstition and other ignoble aspects of the self are offered.

Symbolically, we are offering our very lives into the fire of purification and sacrifice. While a specific number of people will actually offer the samagri, each of us can participate equally in the ritual by the degree of our sankalpa, awareness and surrender. The offerings are substances that sustain life and always the best quality available is offered. Many of the items are natural antiseptics and aromatics. As they burn, the subsequent vapours pervade the atmosphere, destroying pollutants and purifying the environment for many kilometres around. The vibrations of the mantras enhance the beneficial effect of these vapours. This ritual not only benefits the external environment, the participants of yajna also benefit as purification takes place in each individual's internal environment as the vapours and mantras permeate the physical, mental, emotional and spiritual entity. The outer form of any ritual has an inner corresponding ritual. In yajna, Agni is the divine spark within the human being, the spirit or soul. The ghee or clarified butter that is offered to Agni is symbolic of the mind. The annam, the sacrificial food, symbolizes the physical body which is the transformed state of annam. Once the divine spark of Agni is invoked, the latent energies or divine powers hidden within man awake to share the fruits of the sacrifice and assist the individual's purification, transformation and spiritual awakening.

Yajna links us with the devatas, the illumined, hidden cosmic forces. The deities are not only forces of nature, but also forces or energies that exist in the physical body and help the individual's spiritual development. Through yajna we contact the devatas within. We prepare for this worship by bathing and wearing clean clothes. The mantras induce waves of energy in the subtle body that purify the subtle elements of the body, mind and environment, thereby awakening the latent divine energies. With the help of sound, form, rhythm, gestures, flowers, light, incense and offerings, the mind is carried away from its material preoccupations toward a world of divine beauty.

According to the Rig Vedic mystics, a human being performs an action only through assistance from the devatas. The contribution of the human to each action is minimal. The great vedic rishis obtained inspiration from superior planes and their main contribution is in transcribing the revealed verses in appropriate metres or rhythms. Yajna is not a mere rule or ritual, it is any activity that recognizes the collaboration between the deva and the human. A rishi is conscious of the divine hand in the performance of all activities and conscious of the role of the devata, especially of Agni, so that they request him to perform the yajna on their behalf.

The spirit of yajna is love, sacrifice and service. Yajna is a gift from the creator and a way to honour the creator. It is a symbol of life and all the processes of life. It is a symbol of creation and a method to honour creation. It is the esoteric science of life. The true meaning, value and spirit of yajna is the unity of God and humanity. This is what our life is all about - unity with the divine.