[Advaita-l] (no subject)

[Dr. Yadu Moharir]

Namaste Bhaskar Parabhiji:

Could you please explain the following why everything is classified under the term yaj~na? 

When the term appears in Veda including some grammatical 
thoughts.  Identifying the references is just one part and determine 
their corresponding application is another.

Chamaka 10 tells us that all activities are "yaj~na"



aayuryaGYena
kalpataaM . praaNo yaGYena kalpataamapaano yaGYena kalpataaM . vyaano yaGYena kalpataaM chakshuryaGYena kalpataa

shrotraM yaGYena kalpataaM mano yaGYena kalpataaM vaagyaGYena kalpataamaatmaa yaGYena kalpataaM

yaGYo yaGYena kalpataam.h  .. 10..




yaj~na as per nirukta 3.19

yaj~naH kasmaat | prakhyaata.m  yajatirkarma iti nairuktaaH |
yaacno bhavati iti vaa | bahu kR^iShNaajina iti aupamanyavaH | yajuu.mShi ena nayanti iti.vaa

Here
 I have a question to the scholars.  All is clear to me except for the 
comment of "Aupamanya's statement is the above? Could I possibly 
interpret the term "kR^iShanajina" as black deer-skin? In one does that 
then that would mean presence of many Sages (R^iShi) who were sitting on
 the deerskin as an aasana as they were gracing the yaj~na ceremony !?  
Just like a modern day conference.

Personally, what I am trying 
to understand why those specific "yaj~na" may have been suggested to be 
performed in a specific manner.  As all of us know  all text has 
"devataa, R^iShi, chhanda" but no one seems to know the "viniyoga" 
(upayuktataa) which does appear in various BrahmaNaa's. To determine 
this
 "utility", I believe scholars with  expertise in this may be able to 
contribute a lot.  I am compiling various smaidhaa's that were used in 
various brahmaNa grangtha and find a profound and direct relationship 
with the medicinal properties mentioned by Charaka and ShushR^itaa and 
VagbhaTTa. 

Also, appreciate any elaboration of the vi~naanam yaj~nam tanut karmaaNi taute pi ca ||  (tai. upa 2.5.5.1)

Any one having any specific information about 
documentation of "viniyoga" please contact me off-list as the discussion
 may be beyond the scope of this list.

Best regards,

Dr. Yadu

--- On Fri, 3/18/11, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:

From: Bhaskar YR <bhaskar.yr at in.abb.com>
Subject: Re: [Advaita-l] (no subject)
To: "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
Date: Friday, March 18, 2011, 1:46 AM

praNAms
Hare Krishna

So,till one obtains Jnana he should continue pouring ghee and other things 
meant 
for others  into the fire.!

>  If one wishes to acquire adrushta phala (like lOkAntara, janmAntara 
phala-s)& loukika phala through devata-s, one has to observe these rituals 
to pacify the devata. 


Who said one should perform "Yagna'or homa for knowledge to descend?

>  I think there is some confusion here, nobody said for realizing Atma 
svarUpa, hOma / yagna is necessary!! But veda vihita karma is necessary 
for chitta shuddhi.

Infact,the Upanishads are full of criticism on the "yaga'and the 'Yagna"or 
the homa.
The Mundaka Upanishath criticises the Yaga and yagna,saying:
"Plavahyete adhradah yagnarupah..."

>  IMO, it is in the context that karma is not a direct means to Atma 
jnAna.  And it is not intended to say veda vihita karma-s are absolutely 
useless.

Even Sri krishna in the Bhagawadgita says,"Brahmaarpanam Brahma havih..."

>  I am afraid this quote is not relevant here!! OTOH, it says whatever 
you do, do with brahma bhAva..It is not an outright rejection of 'karma' 
itself.  For kAmya karma some rituals have been recommended in veda-s. 
putra kAmeshti, sAngrahaNyeshti, jyOtishtOma are some of the examples. 
Most of the brAhmaNa maNtra-s suggests various rituals for the various 
kAmya karma. Having said this I should also add that these karma should 
ultimately lead us to karma-yOga, nishkAma karma, through which chitta 
shuddhi and then the aspirant would become eligible to persue jnAna mArga. 
 na karmaNAmanAraMbhAnaishkarmyaM purushOshnute..says geetAchArya in 
geeta.

Hari Hari Hari Bol!!!
bhaskar
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