Changes

It is then that Uma begins to ask Sankara various questions about the meaning of his forms and that of the various aspects of dharma. In the course of this dialogue between the divine husband and wife, Uma also seeks to know the dharma of asramas, of the way a man ought to lead his life at different stages during a lifetime. And, Sankara begins his answer to Uma's queries with the unequivocal assertion that of the four asramas the grhasthasrama is indeed the foremost:  

It is then that Uma begins to ask Sankara various questions about the meaning of his forms and that of the various aspects of dharma. In the course of this dialogue between the divine husband and wife, Uma also seeks to know the dharma of asramas, of the way a man ought to lead his life at different stages during a lifetime. And, Sankara begins his answer to Uma's queries with the unequivocal assertion that of the four asramas the grhasthasrama is indeed the foremost:  

grhasthah pravarstesam grhasthyam dharmamasritah (Maha anusasana 141, p. 5922).

'''grhasthah pravarstesam grhasthyam dharmamasritah''' (Maha anusasana 141, p. 5922).

Sankara then briefly describes the discipline of the four asramas, but his heart seems to be in describing the grhathasramadharma for Uma. Dealing with vanaprasthasrama, the discipline of the forest-dweller, and the sannyasasrama, the discipline of the renouncer, in just six and a half verses, Sankara soon returns to a very detailed description of the grhasthasrama. And the core of the discipline of grhastha that Sankara describes is in looking after and generously providing for the sustenance of all, and especially of the guests who arrive at the door of the householder. This opportunity to look after and sustain others is what makes the grhasthasrama so great that, as Sankara says, the severest austerities of vanaprasthasrama cannot measure up to even the one-sixteenth part of the merit acquired by properly fulfilled grhasthasrama:  

Sankara then briefly describes the discipline of the four asramas, but his heart seems to be in describing the grhathasramadharma for Uma. Dealing with vanaprasthasrama, the discipline of the forest-dweller, and the sannyasasrama, the discipline of the renouncer, in just six and a half verses, Sankara soon returns to a very detailed description of the grhasthasrama. And the core of the discipline of grhastha that Sankara describes is in looking after and generously providing for the sustenance of all, and especially of the guests who arrive at the door of the householder. This opportunity to look after and sustain others is what makes the grhasthasrama so great that, as Sankara says, the severest austerities of vanaprasthasrama cannot measure up to even the one-sixteenth part of the merit acquired by properly fulfilled grhasthasrama:  

   

   

Yagya of the grihasthas

'''Yagya of the grihasthas'''

Sankara of course also describes in detail the various observances and fasts that a grhastha is expected to undertake, and even the rules of personal hygiene and social practice that he is expected to scrupulously follow. But he reverts again and again to the sustenance that flows from the grhastha in all directions, and concludes by an expansive listing of the diverse people and other living beings who keep looking up to the grhastha for their livelihood. Thus, says Sankara:3  

Sankara of course also describes in detail the various observances and fasts that a grhastha is expected to undertake, and even the rules of personal hygiene and social practice that he is expected to scrupulously follow. But he reverts again and again to the sustenance that flows from the grhastha in all directions, and concludes by an expansive listing of the diverse people and other living beings who keep looking up to the grhastha for their livelihood. Thus, says Sankara:3  

yathd mdtaramdsritya sarve jivanti jantavah  

'''yathd mdtaramdsritya sarve jivanti jantavah  

tathd grhasramam prdpya sarve jivanti casramah  

tathd grhasramam prdpya sarve jivanti casramah'''

Just as all living beings live under the protection of their mothers, so do all the asramas derive sustenance from the grhasthasrama. And further,  

Just as all living beings live under the protection of their mothers, so do all the asramas derive sustenance from the grhasthasrama. And further,  

rdjdnah sarvapdsandah sarve rangopajivinah  

'''rdjdnah sarvapdsandah sarve rangopajivinah  

vyalagrahasca dambhasca cord rdjabhatastathd  

vyalagrahasca dambhasca cord rdjabhatastathd  

savidydh sarvas'ilajndh sarve vai vicikitsakdh  

savidydh sarvas'ilajndh sarve vai vicikitsakdh  

durddhvdnam prapanndsca ksinapathyodand narah  

durddhvdnam prapanndsca ksinapathyodand narah  

ete cdnye ca bahavah tarkayanti grhasramam  

ete cdnye ca bahavah tarkayanti grhasramam'''

Kings, impostors, artists and acrobats, snake-charmers, cheats, thieves and officers of the king: all of them look up to the grhastha for their sustenance; so do the scholars, the wise, and the sceptics; so do the men on the road, who have travelled a great deal and have exhausted the victuals they carried for the journey; and, so do many others.  

Kings, impostors, artists and acrobats, snake-charmers, cheats, thieves and officers of the king: all of them look up to the grhastha for their sustenance; so do the scholars, the wise, and the sceptics; so do the men on the road, who have travelled a great deal and have exhausted the victuals they carried for the journey; and, so do many others.  

3 Maha anusasana 141, p. 5924.  

3 Maha anusasana 141, p. 5924.  

   

   

 

'''marjara musikah svanah sukaraica sukastatha  

marjara musikah svanah sukaraica sukastatha  

kapotaka karkatakah sansrpanisevanah  

kapotaka karkatakah sansrpanisevanah  

aranyavasinascanye sangha ye mrgapaksinam  

aranyavasinascanye sangha ye mrgapaksinam  

grhe ksetre bile caiva sataso 'tha sahasrasah  

grhe ksetre bile caiva sataso 'tha sahasrasah  

grhasthena krtam karma sarvaistairiha bhujyate  

grhasthena krtam karma sarvaistairiha bhujyate  

Cats, mice, dogs, pigs, parrots, pigeons, crows, reptiles of all kinds, the bevies of birds and herds of animals that live in the forest, and also the hundreds and thousands of moving and unmoving creatures of diverse kinds that live in the house, the field or the burrow, all of them, O devi, live off what the grhastha earns through his karma, his actions. The merit of the one whose labours sustain so much of life on earth is of course great. It is no wonder that Sankara tells Uma:  

Cats, mice, dogs, pigs, parrots, pigeons, crows, reptiles of all kinds, the bevies of birds and herds of animals that live in the forest, and also the hundreds and thousands of moving and unmoving creatures of diverse kinds that live in the house, the field or the burrow, all of them, O devi, live off what the grhastha earns through his karma, his actions. The merit of the one whose labours sustain so much of life on earth is of course great. It is no wonder that Sankara tells Uma:  

'''The five great Yagyas of Grihasthas (Pancaiva mahayajnah)

'''The five great Yagyas of Grihasthas (Pancaiva mahayajnah)'''

'''

The responsibility of the grhastha to provide for the sustenance of  the daily routine of life around him is celebrated in the Indian classical texts as the pancamahayajna. These are the five great yagyasthat a grhastha is expected to perform everyday. In fact, it is the performance of the pancamahayajna that defines a grhastha: one who does not undertake these yajhas everyday probably does not even qualify to be called by the name of a grhastha, a householder. And, as we shall see, through the performance of the pahcamahayajna, the householder shares his daily victuals with the representatives of different aspects of creation, and thus seems to remind himself afresh everyday of his responsibility towards all creation and re-dedicate himself to the sustenance of at least as much of creation as falls within his reach.  

The responsibility of the grhastha to provide for the sustenance of  the daily routine of life around him is celebrated in the Indian classical texts as the pancamahayajna. These are the five great yagyasthat a grhastha is expected to perform everyday. In fact, it is the performance of the pancamahayajna that defines a grhastha: one who does not undertake these yajhas everyday probably does not even qualify to be called by the name of a grhastha, a householder. And, as we shall see, through the performance of the pahcamahayajna, the householder shares his daily victuals with the representatives of different aspects of creation, and thus seems to remind himself afresh everyday of his responsibility towards all creation and re-dedicate himself to the sustenance of at least as much of creation as falls within his reach.  

pancaiva mahayajnah. tanyeva mahasatrani bhutayajno  

'''pancaiva mahayajnah. tanyeva mahasatrani bhutayajno  

manusyayajnah pitryajno devayajno brahmayajna 'iti.  

manusyayajnah pitryajno devayajno brahmayajna 'iti.  

svdha kuryyada kasthattathaitam devayajnam samdpnoti.  

svdha kuryyada kasthattathaitam devayajnam samdpnoti.  

atha brahmayajnah. svddhyayo vai brahmayajiiah (Satapatha 11.3.8.1-3, vol. 4 part 2 pp. 157-8).  

atha brahmayajnah. svddhyayo vai brahmayajiiah''' (Satapatha 11.3.8.1-3, vol. 4 part 2 pp. 157-8).  

Only five are the mahayajnas. These alone are the mahasatras. And these are: yajna for the bhutas, all created beings; yajna for manusyas, the human beings; yajha for pitrs, the ancestors; yajna for devas, the gods residing in various aspects of creation; and yajna for Brahman, the font of all knowledge. Take out shares for the bhutas everyday. That constitutes bhutayajha. Give away food everyday till the pot is exhausted.  

Only five are the mahayajnas. These alone are the mahasatras. And these are: yajna for the bhutas, all created beings; yajna for manusyas, the human beings; yajha for pitrs, the ancestors; yajna for devas, the gods residing in various aspects of creation; and yajna for Brahman, the font of all knowledge. Take out shares for the bhutas everyday. That constitutes bhutayajha. Give away food everyday till the pot is exhausted. That constitutes manusyayajha. Give away food for the sake of the ancestors' everyday till the pot is exhausted. That constitutes pitryagya. Give into the fire till the wood is all consumed. That constitutes devayajna. Here follows the description of brahmayajna: svadhyaya, reverential and careful study of the branch of knowledge assigned for oneself, is indeed brahmayajna.  

That constitutes manusyayajha. Give away food for the sake of the ancestors' everyday till the pot is exhausted. That constitutes pitryagya. Give into the fire till the wood is all consumed. That constitutes devayajna. Here follows the description of brahmayajna: svadhyaya, reverential and careful study of the branch of knowledge assigned for oneself, is indeed brahmayajna.  

Sayanacarya, the highly respected fourteenth century commentator of the Vedas, explaining the various definitional phrases of the Satapatha prescription says that bhutayajha, etc., are called paficamahayajna, the five great yagyas, because these are to be undertaken always by everyone:  

Sayanacarya, the highly respected fourteenth century commentator of the Vedas, explaining the various definitional phrases of the Satapatha prescription says that bhutayajha, etc., are called paficamahayajna, the five great yagyas, because these are to be undertaken always by everyone:  

bhutayajnadayo vaksyamanah 'pancaiva mahayajnah' sarvada sarvairanustheyatvdt (Sayanacarya on Satapatha 11.3.8.2, vol.4 part 2 p. 157)  

'''bhutayajnadayo vaksyamanah 'pancaiva mahayajnah' sarvada sarvairanustheyatvdt''' (Sayanacarya on Satapatha 11.3.8.2, vol.4 part 2 p. 157)  

And these five are also the mahasatras, the great sessions, because these are performed everyday till the end of one's life, by the grhastha himself, without looking for a priest to conduct them: mahamti niscalani satrani 'mahasatrdni' yavajfivamanustheyatvadrtviganapeksatvacca (Sayanacarya on Satapatha 11.3.8.1, vol.4 part 2 p. 157).

And these five are also the mahasatras, the great sessions, because these are performed everyday till the end of one's life, by the grhastha himself, without looking for a priest to conduct them: mahamti niscalani satrani 'mahasatrdni' yavajfivamanustheyatvadrtviganapeksatvacca (Sayanacarya on Satapatha 11.3.8.1, vol.4 part 2 p. 157).

Sayanacarya also explains that bhutayajna involves taking out a portion of food, with the resolve that it reach the bhutas, and keeping it aside for them. Devayajha involves offering of food to the fire, for the sake of different devas, with their ritual invocation. Pitryajha involves the giving away of food till the pot is empty, while ceremonially invoking the ancestors with the resolve that the food being given away may propitiate them. And manusyayajna involves the giving away of food till the pot is empty, without any invocation, and with the resolve that mankind as a whole may achieve satiation. Brahmayajha, Sayanacarya says, involves reverential and careful study, adhyayana, of one's own branch of knowledge, of the knowledge assigned as one's proper domain: svasakhadhyayanam brahmayajna ityarthah.6 And such study is a yajha because it propitiates the devas, pitrs and rsis — the gods, the ancestors and the seers.  

Sayanacarya also explains that bhutayajna involves taking out a portion of food, with the resolve that it reach the bhutas, and keeping it aside for them. Devayajha involves offering of food to the fire, for the sake of different devas, with their ritual invocation. Pitryajha involves the giving away of food till the pot is empty, while ceremonially invoking the ancestors with the resolve that the food being given away may propitiate them. And manusyayajna involves the giving away of food till the pot is empty, without any invocation, and with the resolve that mankind as a whole may achieve satiation. Brahmayajha, Sayanacarya says, involves reverential and careful study, adhyayana, of one's own branch of knowledge, of the knowledge assigned as one's proper domain: svasakhadhyayanam brahmayajna ityarthah.6 And such study is a yajha because it propitiates the devas, pitrs and rsis — the gods, the ancestors and the seers.  

Rnam ha vai jay ate yo'sti  

'''Rnam ha vai jay ate yo'sti'''

This unqualified insistence of the vedas on the daily undertaking of an observance, that emphasizes human responsibility towards the sustenance of all, is of course related to the Indian understanding of human life as a gift that is constituted of and is sustained by all aspects of creation. Man is thus born in and lives in rna, debt, to all creation, and it therefore becomes his duty to recognize this debt and undertake to repay it everyday. Explaining the principle, the Satapathabrahmana says:   

This unqualified insistence of the vedas on the daily undertaking of an observance, that emphasizes human responsibility towards the sustenance of all, is of course related to the Indian understanding of human life as a gift that is constituted of and is sustained by all aspects of creation. Man is thus born in and lives in rna, debt, to all creation, and it therefore becomes his duty to recognize this debt and undertake to repay it everyday. Explaining the principle, the Satapathabrahmana says:   

8 Sayanacarya on Satapatha 11.3.8.3, vol.4 part 2 p. 158.  

8 Sayanacarya on Satapatha 11.3.8.3, vol.4 part 2 p. 158.  

rnam ha vai jayate yo'sti. sa jayamana 'eva devebhya  

'''rnam ha vai jayate yo'sti. sa jayamana 'eva devebhya  

'rsibhyah pitrbhyo manusyebhyah.  

'rsibhyah pitrbhyo manusyebhyah.  

dMati sa ya 'etani sarvvani karoti sa krtakarma tasya  

dMati sa ya 'etani sarvvani karoti sa krtakarma tasya  

sdrvvamaptam sarvvam jitam?  

sdrvvamaptam sarvvam jitam?  

 

Whosoever is, is born in rna. In being born, he is in rna to the devas, rsis, pitrs and manusyas. He performs yagya, because he is born in rna to the devas. It is because of the rna that he does this for them; it is because of the rna that he performs yajfia for the devas and offers homa to them.  

Whosoever is, is born in rna. In being born, he is in rna to the devas, rsis, pitrs and manusyas. He performs yagya, because he is born in rna to the devas. It is because of the rna that he does this for them; it is because of the rna that he performs yajfia for the devas and offers homa to them.  

it is because of this that he offers hospitality and food to others. He, who does all this, fulfils all his obligations; for him all is attained and all is conquered.  

it is because of this that he offers hospitality and food to others. He, who does all this, fulfils all his obligations; for him all is attained and all is conquered.  

Pahcamahayajha, thus, is not an observance that is undertaken for the sake of earning merit or virtue. It is merely a matter of accepting and endeavouring to repay debts that are incurred by the fact of being born and living in the world. It is merely being humanly responsible.

Pancamahayajha, thus, is not an observance that is undertaken for the sake of earning merit or virtue. It is merely a matter of accepting and endeavouring to repay debts that are incurred by the fact of being born and living in the world. It is merely being humanly responsible.