SANATAN YADNYA PARAMPARA _ Roots of Social, Science & Education System

Greetings, friends –

As part of this effort, we aim to bring you thrilling and sensitive topics from Sanatan Vedic tradition. 

Index

1. Presentation Concept
2. 3 Stories
3. Concept of the Subject Matter
4. Subject of Discussion
5. Subject Elaboration
6. Concluding Reflections

1. Presentation Concept

It will feature three stories:

·        Story 1

·        Story 2

·        Story 3

Why stories? 

Because storytelling—known as ākhyāna—is the very foundation of Vedic literature. Through stories, even the most profound subjects can be easily conveyed to the minds and hearts of the people.

Why three? 

Because the number 3 holds special significance in Sanatan Dharma—like the Trimurti (three deities), the three realms, and the three dimensions of time.

From these three stories, we will extract the core concept—the “crux out of stories.” This will help us define the subject of discussion—the key aspects we want to focus on.

Then, in the subject elaboration, we’ll explore those aspects in depth to arrive at a meaningful conclusion.

So let’s begin. 

2: 3 Stories

Story 1: Shunahshepa Akhyana

This story is found in the Rigvedic Aitareya Brahmana, Book 7, 

and is known as the Shunahshepa Akhyana.

Long ago, in the Treta Yuga, there lived a truthful and righteous king named Harishchandra, renowned for his unwavering commitment to his word. He had no son. Sage Narada once told him, “Until a man sees the face of his son while alive, he is not free from his debts.” So Harishchandra prayed to Lord Varuna: “If I am blessed with a son, I will offer him to you in a yajna.”

Time passed, and the king was blessed with a son named Rohit. Varuna then reminded Harishchandra of his vow: “The time has come to fulfill your promise. Offer your son to me in the yajna.” Harishchandra was deeply distressed. The thought of sacrificing his son was unbearable. He kept postponing the yajna with excuses—“I’ll perform it when his teeth come in,” then “when they fall and grow again,” and finally “when he becomes a full-fledged Kshatriya.” Varuna considered this a breach of promise and afflicted the king with dropsy.

Eventually, when Rohit matured and became a warrior, Harishchandra could no longer delay. He resolved to perform the yajna and offer Rohit. Rohit, aware of his fate, ventured into the forest seeking a way to save his life. He wandered for a year without success. When his spirit began to falter, Lord Indra appeared and encouraged him with the words: “Charaveti, Charaveti”—Keep walking, keep walking; one day you will succeed. This continued for six years, with Indra appearing each year to uplift Rohit’s morale.

Finally, Rohit met a poor but greedy Brahmin named Ajigarta, who had three sons: Shunahpuccha, Shunahshepa, and Shunolangula. Driven by greed, Ajigarta agreed to give his middle son Shunahshepa to Rohit in exchange for a hundred cows.

The yajna was arranged. Shunahshepa was bound and placed near the sacrificial fire. Shockingly, his own father Ajigarta tied him up and was ready to sacrifice him for wealth. Shunahshepa, terrified and hopeless, cried out to the gods with tearful eyes.

Spontaneously, verses from Rigveda Mandala 1, Suktas 24 to 30 flowed from his lips. In them, he:

·        Prayed to Indra for protection

·        Pleaded with Agni to accept the offering and save him

·        Most fervently, begged Varuna for compassion

His innocence and sincerity resonated through the mantras. The gods heard his prayers:

·        Varuna’s heart melted, and Shunahshepa was freed

·        Harishchandra was cured of his illness

·        Sage Vishwamitra adopted Shunahshepa and declared him his son

Thus, the boy who stood at the edge of death was saved by his truthfulness, devotion, and the power of Vedic mantras.

Friends, it was the strength of the Rigvedic mantras that rescued Shunahshepa from the jaws of death.

So here, we lock the keyword Rigveda and move on to the next story.

Story 2: Nachiketa’s Journey to Yamaloka 

                    This story comes from the Katha Upanishad,

                     Branch of Krishna Yajurveda.

 Long ago, Sage Vajashravas organized a grand yajna. The rule was to donate one’s most cherished and valuable possessions. However, Vajashravas was offering old, barren, and weak cows—because he had no healthy ones left.

 His teenage son Nachiketa was present. A righteous and truth-seeking boy, Nachiketa realized that his father’s donation was unrighteous. Such offerings would bring neither fame nor merit. He thought, “I too am his possession. If he must give something dear, he could give me. Whom will he offer me to?”

 After pondering deeply, Nachiketa asked his father directly: “Father, to whom will you give me?”

Vajashravas ignored him twice. But when Nachiketa asked a third time

—“Pitaram tat kasmai māṁ dāsyasīti?”

—his father, angered, replied: “I give you to Death.”

 Nachiketa accepted his father’s words as truth. He thought, “My father has given me to Yama, the god of death. I must go to Yamaloka.” So he journeyed to Yama’s abode. But Yama was not home. Nachiketa waited at the doorstep for three days and nights without food or water. 

When Yama returned and learned that a young Brahmachari had waited without sustenance, he was deeply remorseful. He said, “Child, you have spent three nights at my door as a guest, and I failed to honor you. As penance, I grant you three boons. Ask, and they shall be fulfilled.”

 The Three Boons

1.        First boon: Nachiketa asked, “My father is angry. When I return, may he be calm and accept me lovingly.”
Yama replied, “So shall it be.”

2.        Second boon: Nachiketa said, “Teach me the fire ritual (Agni Vidya) that leads to heaven.”
Yama taught him the fire ritual and said, “This yajna is the gateway to heaven.” This knowledge came to be known as Nachiketa Agni Vidya.

3.        Third boon: Nachiketa asked solemnly, “What happens after death? Some say the soul exists, others say it doesn’t. Please resolve this mystery for me.”

Yama’s Test

Yama became serious. He said, “Child, this is a profound question. Even the gods have not fully understood it. Ask for another boon, but not this.”

Nachiketa stood firm.

Yama tested him further: “I will give you long life, wealth, chariots, horses, celestial maidens, pleasures—everything. Just don’t ask this question.”

Nachiketa replied resolutely: “O Yama, all these are fleeting. Wealth, beauty, life—all are subject to death. When death is inevitable, what use are these? I seek only the truth of the soul.” 

The Teaching of the Soul

Yama was pleased and said, “Blessed are you, Nachiketa! You have rejected the perishable and chosen the immortal truth. Listen, The soul is neither born nor does it die. It is eternal, timeless, and indestructible.
The body perishes, but the soul does not. One who knows the soul transcends death.”

 He quoted:

“Na jāyate mriyate vā vipaścin,
Nāyaṁ kutaścinna babhūva kaścit.
Ajo nityaḥ śāśvato’yaṁ purāṇo
Na hanyate hanyamāne śarīre.”
(Katha Upanishad 2.18)

 Two Forms of Knowledge

Nachiketa learned two profound teachings from Yama:

1.        Agni Vidya – Ritual knowledge for attaining heaven

2.        Brahma Vidya – Knowledge of the soul’s true nature

Agni Vidya refers to the path of yajna and ritual (karma-kanda) leading to heavenly realms.
And this is the essence of Yajurveda—the science of ritual and action.

So friends, here we lock the keyword Yajurveda and move on to the next story.

 

Story 3: King Janashruti and Sage Raikva

 This story is from the Chandogya Upanishad,

which belongs to the Samaveda tradition.

  Janashruti’s Charity and Fame

In the land of Videha, King Janashruti Pingala was known for his generosity and righteousness.
His charity and hospitality were so renowned that people would say:

“There is no donor like Janashruti.”

 The Conversation of Swans

One night, while resting atop his palace, Janashruti overheard two swans (royal swans) conversing in the sky.

One swan said:

“Janashruti’s fame for charity is immense—his radiance is like fire.”

The other swan laughed and replied:

“Don’t be so proud! Janashruti’s fame is great, but he is not equal to Sage Raikva.
Just as a cart’s wheel is useless without the bull, so is Janashruti incomplete without Raikva’s wisdom.”  

The King’s Restlessness

Janashruti heard this conversation and became deeply disturbed and curious.
He thought:

“Who is this Raikva? If my fame is incomplete, I must seek knowledge from him.”

 The Search for Sage Raikva

The king ordered his servants:

“Find the sage named Raikva.”

After much searching, they discovered that Raikva did not live in a palace, but beneath a broken-down bullock cart.
He was a great ascetic, detached from worldly pleasures, and a knower of Brahman.

 The King’s Surrender

Janashruti went to Raikva and sat humbly at his feet.
He said:

“O revered one! Please grant me self-knowledge. Tell me the secret of Sāma.”

 Raikva first tested the king.

He said:

“Your wealth and charity are fleeting.
True Sāmagāna and true yajna are the experience of the soul.”

 The Secret of Sāma

Raikva explained to Janashruti:

·        Sāma means harmony

·        It is not just melody, but the rhythm of the entire cosmos

·        Sāma exists in fire, in the sun, in the wind, in water

·        The entire universe is Sāma

·        One who understands this harmony understands Brahman 

The collection of such harmonious mantras is what constitutes the Samaveda.

So friends, here we lock the keyword Samaveda and move on to the next step.

 

3. Concept of the Subject Matter

Friends, the three words we locked at the end of each story—

Rigveda,

Yajurveda

Samaveda

are the foundational pillars upon which the Sanatan Yajna tradition was built.

Since these three Vedas were primarily used in the performance of yajnas, they are collectively known as the Vedatrayi (the triad of Vedas).

What About the Atharvaveda?

This raises the question: what is the role or significance of the Atharvaveda, the fourth Veda?

Friends, while Atharvaveda is indeed the fourth Veda, it does not contribute directly to the yajna rituals. Instead, it offers unique knowledge that addresses various aspects of human life—such as healing, protection from enemies, agricultural science, and social sciences. If the Vedatrayi is considered theoretical science, then Atharvaveda is applied science. We’ll explore this further in upcoming videos.

Global Curiosity About the Vedas

Every Sanatani aspires to understand what lies within the Vedas. In fact, not just Sanatanis—people across the world are researching the profound mysteries of Vedic knowledge.

When Thomas Edison invented the gramophone disc, the first publicly recorded voice was that of Max Müller, who chose to record the very first hymn of the Rigveda, dedicated to Agni:

“Agnimīḷe purohitaṃ yajñasya devam ṛtvijam hotāraṃ ratnadhātamam”

The Complexity of Vedic Study

Rigveda, Yajurveda, and Samaveda may sound like three simple words, but as soon as one begins to study them, their depth and complexity become evident. Each Veda is not a single book that can be casually read. Understanding them requires a foundational grasp of Vedic literature—such as the Vedic language, historical context, and the correct method of chanting mantras.

Prerequisites: The Six Vedangas

Before studying the Vedas, one must first study the Six Vedangas:

1.        Shiksha – For correct pronunciation of mantras

2.        Vyakarana – For understanding Vedic words and grammar

3.        Chhanda – For rhythm and meter of Vedic hymns

4.        Nirukta – For understanding the meanings of Vedic words

5.        Jyotisha – For timekeeping and astrology in Vedic rituals

6.        Kalpa – For understanding ritual procedures

Kalpa is so vast that it is further divided into four parts:

1.        Shrauta Sutras – For public rituals

2.        Dharma Sutras – For social and moral codes

3.        Grihya Sutras – For domestic rituals

4.        Shulba Sutras – For altar and home construction techniques

Each Vedanga has been authored by multiple sages. For example, in Shiksha, we have Paniniya Shiksha, Yajnavalkya Shiksha, and so on. Many scholars have also written commentaries on these texts.

Vedic Branches and Survival

After understanding the Vedangas, we come to the branches (shakhas) of each Veda. Broadly:

·        Rigveda had 21 branches

·        Yajurveda had 101 branches

·        Samaveda had 1001 branches

·        Atharvaveda had 9 branches

Of these, the known surviving branches are:

·        Rigveda – 5

·        Yajurveda – 6

·        Samaveda – 3

·        Atharvaveda – 2

Among these, only the following are fully preserved with all associated texts:

·        Rigveda – Shakala Shakha

·        Shukla Yajurveda – Madhyandina and Kanva Shakhas

·        Krishna Yajurveda – Taittiriya Shakha

·        Samaveda – Jaiminiya Shakha

·        Atharvaveda – Shaunaka Shakha

 Structure of Vedic Literature

Over time, much of our Vedic literature was lost to history and foreign invasions. Yet, even the surviving texts are so vast that reading them today is a challenge for the common person.

Although only five branches are fully available, each includes:

·        Samhita – The core Vedic hymns

·        Brahmana – Ritual explanations

·        Aranyaka – Forest treatises for contemplation

·        Upanishad – Philosophical teachings

These four components align with the four stages of life in the Vedic ashram system:

·        Samhita – Studied during Brahmacharya (student life)

·        Brahmana – During Grihastha (householder life)

·        Aranyaka – During Vanaprastha (retired life)

·        Upanishad – During Sannyasa (renounced life)

Two Divisions of Vedic Texts

These four types of texts are broadly divided into:

1.        Karma Kanda – Ritualistic section (Samhita and Brahmana)

2.        Jnana or Bhakti Kanda – Philosophical/devotional section (Aranyaka and Upanishad)

The Overwhelming Vastness

When one sees the vastness of Vedic literature, it’s easy to feel overwhelmed—what to read, in what order, and how to understand it all? Many give up after a few attempts, feeling lost.

Through this article, I aim to ease that difficulty and offer a path forward.
I hope it proves helpful.

Friends, let’s now move to the next phase, where we’ll attempt to simplify this further.

4. Subject of Discussion

Friends, to truly understand the Vedas, we must first understand the process of yajna, because the Vedas were primarily used in the performance of yajnas.
Only after grasping the yajna system can we comprehend which Vedic knowledge was applied where.

Types of Yajnas in Sanatan Dharma

1.        Śrauta Yajna – Uses only Vedic mantras as prescribed in the Śruti texts

2.        Smārta Yajna – Uses a combination of Vedic, Puranic, and Tantric mantras

The Aitareya Brahmana and Aitareya Aranyaka describe five types of yajnas:

·        Agnihotra

·        Darśa-Pūrṇamāsa

·        Cāturmāsya

·        Paśu

·        Soma

“Sa eṣa yajñaḥ pañcavidhaḥ.
Agnihotraṁ darśapūrṇamāsau cāturmāsyāni paśuḥ somaḥ.”
(Aitareya Brahmana 2.3, Aitareya Aranyaka 2.3.3)

The Gautama Dharmasutras (8.19–21) classify yajnas into three groups:

·        Seven Pākayajñas – Pārvaṇa, Aṣṭakā, Māsi Śrāddha, Śravaṇā, Āśvayujī, and Caitrī

·        Seven Haviryajñas – Agnyādheya, Agnihotra, Darśa-Pūrṇamāsa, Āgrayaṇa, Cāturmāsya, Nirūḍha-Paśubandha, and Sautrāmaṇi

·        Seven Somayajñas – Agniṣṭoma, Atyagniṣṭoma, Ukthya, Ṣoḍaśī, Vājapeya, Atirātra, and Āptoryāma

Since we are focusing on understanding the Vedas, we will concentrate on Śrauta Yajnas.

 Reconstructing the Yajna Process in Vedic Times

Let’s imagine ourselves in the Vedic era—at least 7000 years ago—where resources and human systems were vastly different from today.Suppose you are planning a yajna in that time. What questions might arise in your mind?

1.        Who is the Yajamāna (sponsor)? Who is organizing the yajna?

2.        Who cannot be a yajamāna?

3.        What is the purpose of the yajna?

4.        Which deity is the yajna dedicated to?

5.        What type of yajna is to be performed?

6.        When should it be performed (muhūrta)?

7.        Where should it be performed (site selection)?

8.        What resources are needed (yajna pavilion, bullock carts, etc.)?

9.        What will the yajna altar look like? What are its dimensions? Who will build it?

10.    What materials are needed (ghee, barley, soma juice, puroḍāśa, etc.)?

11.    What is the method for preparing these materials? Who will do it?

12.    What tools are required?

13.    What mantras will be chanted?

14.    When will each mantra be chanted?

15.    Who will chant the mantras?

16.    What will be the pronunciation, rhythm, and tone of the mantras?

17.    What is prohibited during the yajna process?

 Friends, to answer all these questions, the Vedic texts were composed.

In the next phase, we’ll explore which texts answer which questions—giving us insight into the structure of Vedic literature.

5. Subject Elaboration

"Yajñena yajñamayajanta devās tani dharmāṇi prathamān yāsan
Te ha nākaṁ mahimānaḥ sacanta yatra pūrve sādhyaḥ santi devāḥ"

                                                          (Shukla Yajurveda 31.16)

“By yajna, the gods worshipped the Supreme Being.
From that yajna emerged the primordial laws and dharmas.
By the power of those dharmas, the gods attained the heavenly realm,
where the ancient Sādhyas already resided.”

This mantra describes how the gods worshipped Prajapati through yajna, and how the practice of yajna gave rise to the earliest and most fundamental principles of dharma. Through this dharmic path, the gods attained greatness and reached the heavenly realms.

The Structure of a Yajna: The Ṛtvij Mandala

Apart from the yajamāna (sponsor) and yajamāna’s wife, the entire execution of a yajna depends on a well-organized group of Ṛtvij-s (Vedic priests).

For example, in a Somayāga, there are 16 Ṛtvij-s, divided into four groups of four, each representing a Vedic tradition:

(A) Ṛigvedic – Hotṛ Group

These priests are experts in the Ṛigveda.
The chief Ṛtvij is called the Hotṛ, who recites Ṛigvedic mantras.

His assistants include:

·        Maitrāvaruṇa – Recites mantras addressed to Mitra and Varuṇa

·        Acāvāka / Accāvāka – Invokes the deities

·        Grāvastut – Offers praises during the pressing of Soma with stones

Seating in the Yajna Mandapa (East – Mantra and Invocation Zone):

1.        Hotṛ – Directly facing the yajamāna, east-facing

2.        Maitrāvaruṇa – To the right of Hotṛ

3.        Acāvāka – To the left of Hotṛ

4.        Grāvastut – Southeast corner of the altar

(B) Yajurvedic – Adhvaryu Group

These priests are experts in the Yajurveda.
The chief Ṛtvij is the Adhvaryu, who performs the physical rituals using Yajurvedic mantras.

His assistants include:

·        Pratiprasthātā – Operates at the altar and fire pit

·        Nestṛ – Arranges offerings and supervises the altar

·        Unmantra / Paśujña – Purifies the sacrificial animal with mantras

Seating (South – Ritual and Action Zone):

5.        Adhvaryu – Near the altar on the southern side

6.        Pratiprasthātā – Close to Adhvaryu

7.        Nestṛ – Southwest corner, managing materials like grains and ghee

8.        Unmantra / Paśujña – South side, away from altar during animal sacrifice

(C) Sāmavedic – Udgātṛ Group

These priests are experts in the Sāmaveda.
The chief Ṛtvij is the Udgātṛ, who sings the Sāma hymns.

His assistants include:

·        Pratihartṛ – Supports Udgātṛ and sings response tones

·        Prastotṛ – Initiates the chant with introductory notes

·        Subdraṣṭṛ / Upadraṣṭṛ – Oversees the purity of the chant

Seating (West – Chant and Praise Zone):

9.        Udgātṛ – Western side, for Sāma singing

10.    Pratihartṛ – To the right of Udgātṛ

11.    Prastotṛ – To the left of Udgātṛ

12.    Subdraṣṭṛ / Upadraṣṭṛ – Southwest corner, as observer

(D) Sarvavedic – Brahmā Group

These priests are masters of all Vedas.
The chief Ṛtvij is the Brahmā, who supervises the entire yajna and ensures its purity.

His assistants include:

·        Brāhmaṇācchaṁsin – Offers blessings and praises

·        Potṛ – Recites mantras to remove ritual errors

·        Agnidhra / Agnidh – Maintains the sacred fire and altar

Seating (North – Supervision and Correction Zone):

13.    Brahmā – North of the yajamāna, chief overseer

14.    Brāhmaṇācchaṁsin – Near Brahmā

15.    Potṛ – Close to Brahmā, for purification

16.    Agnidhra – Northeast corner, near the fire

This detailed structure shows how each Vedic tradition contributes to the yajna, and how the ritual space is divided by function and direction.

QUESTION 1 : Who is the Yajamāna (sponsor)? Who is organizing the yajna?

 Where is answer : Yajurveda and Brahmana Texts

The Yajamāna is the person who performs the Yajña (sacrificial ritual) and bears its expenses.

According to Shatapatha Brahmana 1.1.4.14:
"Patnī yajamānasya adhiṣṭhātrī bhavati."
This means: The wife becomes the co-initiator (adhiṣṭhātrī) of the Yajamāna.

QUESTION 2 : Who cannot be a yajamāna?
           

Where is answer : Yajurveda and Brahmana Text

A person who is a renunciate (sannyāsī), in the vānaprastha stage of life, burdened with debt, engaged in impure conduct, disrespectful toward scriptural procedures, or one who performs Yajña merely for show or out of greed .

According to Shatapatha Brāhmaṇa 1.1.1.5:

"Anadhvaryur na yajeta."

👉 One who does not know how to properly conduct the ritual , cannot be a Yajamāna (sacrificial patron).

In essence, only a person who is ritually pure, scripturally respectful, and properly trained is eligible to be a Yajamāna.

 

QUESTION 3 : What is the purpose of the yajna?

Where is answer : Yajurveda and Brahmana Text

 Purpose or Motivation of Yajña (Sacrifice) as Described in the Scriptures

1.        Yajurveda 1.5

"Idam Agnaye, Idam Indrāya."

👉 The purpose of Yajña is to please the deities.

When the gods are satisfied, they bestow rain, wealth, strength, and prosperity upon the devotee.

2.        Shatapatha Brāhmaṇa 2.2.2.6

"Kāmyena karmaṇā svargakāmo yajeta."

👉 The purpose of Yajña can also be the attainment of heaven. A person desiring heaven may perform Yajña as a wish-fulfilling ritual.

          _In the Vedas, Yajña (sacrifice) is primarily offered to the deities

 _ The Rigveda mentions 33 deities:

(8 Vasus, 11 Rudras, 12 Ādityas, along with 2 Ashwini Kumaras)

Each deity has their own specific Yajña or Havan mantra

Examples:

_Agni – The principal deity of Yajña, referred to as the “mouth of the sacrifice.”

(Rigveda 1.1.1 – “Agniṁ īḷe purohitam”)

_Indra – Worshipped for strength and victory.

_Varuṇa – Associated with Ṛta (cosmic order/truth) and water.

_Sūrya / Āditya – Invoked for light, longevity, and health.

_Soma – Symbolizes immortality and bliss.

 

QUESTION 4. Which deity is the yajna dedicated to?

Where is answer : Rigveda, Brahmana Texts, Nirukta

"Nityaṁ vai Agnihotraṁ, kāmyaṁ tu anyat."
👉 Agnihotra is to be performed daily as a regular duty, while other Yajñas are optional and performed based on specific desires or intentions.

Shatapatha Brāhmaṇa 11.5.6.1
"Darśapūrṇamāsau Prajāpatiḥ prajāḥ sasarja."
👉 The Darśa-Pūrṇamāsa Yajña (performed on Amāvasyā and Pūrṇimā) is considered a nitya karma (regular obligatory ritual).

 

QUESTION 5 : What type of yajna is to be performed?

Where is answer : Yajurveda and Brahmana Texts

2. Aitareya Brāhmaṇa 8.15
"Indrāya Somayāgaḥ, Rudrāya Paśuyāgaḥ."
👉 The Somayajña is offered to Indra.
👉 The Paśuyajña is offered to Rudra.
👉 The Brahmana texts emphasize that specific Yajñas should be performed to seek the blessings of specific deities.

QUESTION 6: When should it be performed (muhūrta)?

 Where is answer : Brahmana Texts, Vedanga Jyotisha, Dharmashastra

 • Shatapatha Brāhmaṇa 2.1.2.13

"Nityaṁ vai Agnihotram"

👉 Agnihotra, being a nitya yajña (daily obligatory ritual), is performed every morning and evening.

1.     Morning / After Sunrise – Agnihotra and Gṛhya Yajñas

2.     Evening / Before Sunset – Evening Agnihotra 

• Taittirīya Brāhmaṇa 3.2.2.1

"Amāvāsyāyāṁ Darśa Yajñaḥ, Paurṇamāsyāṁ Paurṇamāsaḥ"

👉 On Amāvasyā (new moon) and Pūrṇimā (full moon), the Darśa-Pūrṇamāsa Yajña is prescribed.

👉 Chāturmāsya Yajñas are performed at the beginning of each season.

👉 Paśu (animal) and Soma Yajñas are conducted as per specific auspicious timings (muḥūrta) and ritual needs.

 

QUESTION 7 :Where should it be performed (site selection)?

Where is answer : (Brāhmaṇa Texts, Gṛhya Sūtras, Śrauta Sūtras, Śulba Sūtras)

1. Taittirīya Brāhmaṇa 2.1.2
"Śuddhe deśe same bhūmau yajñaḥ sādhyāḥ."
👉 A Yajña should be performed only on clean, level, and defect-free land.

2. Gṛhya Sūtra (Āpastamba Gṛhya Sūtra 1.1.1)

·        The land should be even, not elevated or too hard.
·        There should be a water source nearby (like a river, lake, or well).
·        The land should have been previously trodden by cows or oxen (a sign of fertility).
·        The site must be free from thorns, stones, bones, and filth.

QUESTION 8 : What resources are needed (yajna pavilion, bullock carts, etc.)?

Where is answer : (Brāhmaṇa Texts, Śrauta Sūtras, Śulba Sūtras)

In Vedic Yajñas, the primary resources required included:

·        Bullock carts and bulls for transportation and ritual use

·        Wooden logs for constructing the Yajña Mandapa (sacrificial pavilion)

·        Tree branches used in the framework of the Mandapa

·        Ropes made from creepers (latā) and fibrous plants (vākā) to bind the wooden structures

These materials were selected with ritual purity and natural harmony in mind, as prescribed in the Śrauta and Śulba traditions.

 

QUESTION 9 : What will the yajna altar look like? What are its dimensions? Who will build it?

Where is answer : (Yajurveda, Brāhmaṇa Texts, Śulba Śāstra,

According to the type of Yajña, the design of the Yajña Vedi (sacrificial altar) also varies. These include:

·        Square-shaped (vargākāra)

·        Circular (vṛttākāra)

·        Semi-circular (ardha-candrākāra)

·        Triangular (trikoṇīya)

·        Bird-shaped (pakṣī-ākāra) and others

The Brāhmaṇa texts and Śulba Śāstra describe these altar designs in great detail.

It is believed that from these ritual geometries, the branches of mathematics such as geometry and trigonometry originated.

 

QUESTION 10   What materials are needed (ghee, barley, soma juice, puroḍāśa, etc.)

Where is answer : Brāhmaṇa Texts, Śrauta Sūtras)

 In Vedic-era Yajñas, the primary offerings included:

·        Milk, curd (yogurt), ghee (clarified butter)

·        Barley (yava), sesame seeds (tila), and rice (tandula)

In addition, during the Somayāga, Soma juice was offered as an oblation.

This Soma juice was prepared by crushing the stalks of a special plant, and mixing its extract with milk, curd, and other sacred ingredients.

 

 QUESTION 11 What is the method for preparing these materials? Who will do it?

 Where is answer : (Brāhmaṇa Texts, Śrauta Sūtras, Gṛhya Sūtras)

 In Vedic Yajñas, the primary ingredients used included:

·        Barley (yava)

·        Rice (tandula)

·        Ghee (clarified butter)

These were used to prepare ritual offerings such as Puroḍāśa (sacrificial cakes), which required specific procedures and methods as prescribed in the scriptures.

Similarly, the preparation of Soma juice involved a distinct ritual process, where the stalks of the Soma plant were crushed and mixed with sacred substances like milk and curd.

During the preparation of these offerings, specific Vedic mantras were recited to sanctify the process and invoke divine presence.

 

QUESTION 12 What tools are required?

Where is answer : (Brāhmaṇa Texts, Śrauta Sūtras, Gṛhya Sūtras, Śulba  Śāstra )

In Vedic Yajñas, specific types of ritual utensils were used for offering oblations and storing sacred substances.

·        The Śruk was a specially crafted wooden ladle used to pour offerings into the fire.

·        The Ājya-pātra was the vessel used to hold ghee or clarified butter, one of the primary offerings.

·        In addition to these, many other ritual implements were employed during the Yajña process, each with a defined purpose and scriptural specification.

These tools were not only functional but also symbolically significant, crafted and handled according to precise ritual guidelines.

 

QUESTION 13 What mantras will be chanted?

     Where is answer : (Ṛgveda Saṁhitā)

 In the Ṛgveda, mantras dedicated to each deity were recited by designated priestly groups during Yajñas (sacrificial rituals).

·        Each deity in the Ṛgveda has their own Sūkta (hymn).

·        A Sūkta is a collection of mantras composed in praise of a particular deity.

These hymns form the core of Vedic ritual chanting and are structured with deep poetic and spiritual significance.

 

 QUESTION 14:  When will each mantra be chanted?

 Where is answer : (Brāhmaṇa Texts, Yajurved,  Śrauta Sūtras)

 In the Yajña ritual process, every action was accompanied by specific mantras:

·        While grinding barley for offerings, designated mantras were recited.

·        During Somayāga, when Soma creepers were crushed and extracted, special mantras were chanted.

·        While offering oblations (āhuti), there was a prescribed order of invoking deities—starting with Agni, the fire god.

·        Depending on the type of Yajña, other deities were invoked accordingly, and their associated mantras were recited.

The Hotṛ group of priests ensured that each mantra was chanted at the correct moment, maintaining the sanctity and precision of the ritual.

    QUESTION 15:  Who will chant the mantras?

    Where is answer : (Yajurveda, Brāhmaṇa Texts)

In a Yajña, the responsibility of chanting mantras lies with the Hotṛ group of priests.

As previously noted, the Hotā (chief chanter) is assisted by three key associates:

·        Maitrāvaruṇa

·        Acchāvāka

·        Grāvastut

Each of these priests has a specific role in the recitation and ritual chanting, ensuring that the mantras are delivered accurately and at the correct stages of the Yajña.

 

QUESTION 16 What will be the pronunciation, rhythm, and tone of the mantras?

     Where is answer : Vedāṅga Śikṣā, Prātiśākhya Texts, Sāmaveda

According to Vedic tradition, the benefit of a mantra is realized only when it is pronounced in a specific and precise manner.
Hence, the intonation (svara), rhythm (tāla), and melody (laya) of mantra recitation are of utmost importance.

To preserve and teach this precision, various Śikṣā texts and Prātiśākhya treatises were composed.
The entire Sāmaveda is fundamentally focused on this aspect—the musical and metrical chanting of mantras.

QUESTION 17 What is prohibited during the yajna process?

           Where is answer : (Brāhmaṇa Texts, Dharmasūtras, Gṛhya Sūtras)

 Violence and Intoxication

👉 A person who consumes alcohol should not participate in a Yajña.

👉 An unqualified (anadhvaryu) or unauthorized individual should not perform a Yajña.

These scriptural guidelines emphasize purity of conduct and ritual eligibility for those involved in Vedic sacrifices.

 
6. Concluding Reflections

Friends, we have seen how the intricate framework of the yajna tradition is woven into the Vedic scriptures. Yajna is referred to as Agni Vidya—a sacred science for attaining heavenly realms. But this is only one dimension of yajna: the spiritual aspect.

Yajna also encompasses:

·        Social aspect

·        Scientific aspect

·        Educational aspect

 Rigveda 1.93.7 says:

“Yajño vai viśvasya bhuvanasya nābhiḥ”
👉 Yajna is the navel (center) of the entire universe.

Meaning: The purpose of yajna is not personal gain, but the nourishment and sustenance of the entire cosmos.

Social Impact

In the Vedic era, yajna tradition gave birth to social organization.
It taught humanity how to come together and execute complex rituals with harmony and coordination.

Scientific Dimensions

Yajna contributes to:

·        Purification of the environment

·        Harnessing fire

·        Selection of food and herbs

·        Cloud formation and rainfall

Educational Foundations

The most profound educational contribution of yajna is in mathematics.
Yajurveda is considered the origin of mathematical thought, as the construction of yajna altars required precise calculations.

Questions like:

·        What should be the shape, length, width, and depth of the altar?

·        How many bricks are needed?

·        What should be their dimensions?

…led to the development of geometry.
This laid the foundation for architecture, trigonometry, and counting systems.

Management and Coordination

We saw how 16 Ṛtvij-s, through mutual coordination and division of responsibilities, executed a complex yajna seamlessly.
This sowed the seeds of management and administrative systems in human civilization.

Environmental Sensitivity

The Sanatan Vedic yajna tradition is a unique example of gratitude toward nature and sensitivity to the environment.
But sadly, this extraordinary tradition is fading in today’s world.
If this continues, future generations may be deprived of it.

Call to Action

It is essential to take steps to preserve and revive the yajna tradition.

With this, I conclude this blog.
I hope you enjoyed it.
Don’t forget to like, share it with those close to you.

Namaskār,

Dharmaraj Lokhande

Founder & Director

ParamamSutram Arts Pvt. Ltd.

1234 Bhakti Niwas, Umroli,

Panvel, Navi Mumbai - 410206

Maharashtra, Bharat (India)