In 1975, the Agnichayana, a
4000-year-old ritual, the longest and the oldest surviving ritual of mankind,
was performed at Panjal in Kerala, India. The 12- day ritual was performed by
Namboothiri Brahmins of Kerala. Long considered extinct and never witnessed by
outsiders, the ceremonies require the participation of seventeen priests,
preceded by several months of preparation and rehearsals.
This performance was instigated by the
Indologist Dr. Frits Staal of the University of California and by Mr. Robert
Gardner, with support from several international agencies.
The two Vedic Scholars primarily
responsible for the 1975 performance were Brahmasree Muttathukattu Mammunnu
Itti Ravi (undisputed master of the Jaiminiya Samaveda) and Brahmasree
Cherumukku Vaidikan Vallabhan Somayajipad or CV (occupies a central position in
the ritual realm of the Rgveda and Yajurveda).
The ritual is the basic feature of the
civilization and religions of India, so it is difficult to find out the extent
of its influence on Hinduism, Jainism and Buddhism which are the religions
originated in India. Ritual activity is physical activity and is therefore
primarily related to the body unlike thinking or believing, which are mainly
connected with the mind. Ritual affiliation is therefore determined by birth,
and not by choice or preference.
Most
of the Vedic rituals were primarily dedicated to Agni (fire- as God) and Soma.
Agni was considerd as a God, divine messenger and intermediary .The offerings,
primarily of clarified butter (ghee) were poured into Sacrificial fires
installed on altars, and Agni transmitted them to the gods. Special libations
were made of juice extracted from the stacks of the soma plant. Remnants of the
offerings were consumed by the celebrants. The Ceremonies were accompanied by
recitations from the Rgveda and chants from the Samaveda. It is belived that
pressed juices unaccompanied by sacred hymns have no effect. The celebrations
required the execution of multifarious activities distributed among priests
from different Vedas, who officiated on behalf of, and for the benefit of a
ritual patron, the Yajamana
One
of the most elaborate of these Ceremonies was called Agnicayana, the
"piling of Agni", or, simply, Agni. This ritual originated around
1000 BC. During its performance, a large altar in the shape of a bird,
dedicated to Agni and itself also called Agni, was piled from more than a thousand
bricks.
The Vedas are perhaps the oldest written
text on our planet today. They date back to the beginning of Indian
civilization and are the earliest literary records of the whole Aryan race.
They are supposed to have been passed through oral tradition for over 10,000
years. They came to us in written form between 4-6,000 years ago.
The
word 'Veda' is evolved from the element 'Vid' which means 'knowing'. One can
absorb the knowledge only by knowing it properly. In other words one can say,
knowing is synonymous to the word knowledge. Basically the meaning of the Veda
is knowledge.
Vedas
are also known as 'Shruti' the word 'Shruti'is evolved from the element 'Shru'
which means 'hearing'. It is said that the Gods dictated the Vedas and the
Sages 'heard them' and wrote them.
There
are 4 Vedas - Rgveda, Yajurveda, Samveda and Atharvaveda.
RGVEDA
Rgveda
means the Veda of Adoration and mostly contains verses adoring or adulating
deities. But it also dealt with other subjects, like the procedure of wedding,
the folly of gambling. About two-thirds of Rgveda is about the gods Agni (Fire)
and Indra (Ruler of the gods). Other Rgvedic gods include Rudra, the two
Ashvins,Savitar and Surya, Varuna, the Maruts and the Ribhus. There are
references to a divine creeper, the Soma, whose juice was an energizer. Some
animals like horses, some rivers, and even some implements (like mortar and
pestle) were deified. Rgveda contains a sense of intimate communion between
Nature and the Rishis or visionaries.
According
to some, the concerns of Rgveda are those of simple, nomadic, pastoral Aryans.
According to others, the people in the times of the Rgveda had a settled home,
definite mode of life, developed social customs, political organizations, and
even arts and amusements. Rgveda is the oldest, largest and most important of
the Vedas, containing 10thousand verses forming 1017 poems in 20 groups.
YAJURVEDA
Yajurveda
is the Veda of yajana or worship. It refers to acts of worship such as
oblations made into Agni or Fire. It has two branches, Krishna or Black and
Shukla or White. While both contain mantras or incantations to be chanted at
rituals, Black Yajurveda also has many explanations. The recensions of Black
Yajurveda are Taittirya, Katthaka, Maitrayani and Kapishtthala. Those of White
Yajurveda are Madhyanadina and Kanva. The literary value of Yajurveda is mostly
for its prose, which consists of short terse sentences full of meaning and
cadence.
SAMVEDA
Samveda
consists of a selection of poetry mainly from the Rgveda, and some original
matter. It has two parts, Purva-Archika (First Adoratona) and Uttar-Archika
(Later Adoration), containing verses addressed to the three gods Agni (Fire),
Indra (King of Gods) and Soma (Energizing Herb). The verses are not to be
chanted anyhow, but to be sung in specifically indicated melodies using the
seven svaras or notes. Such songs are called Samagana and in this sense Samveda
is really a book of hymns.
ATHARVAVEDA
Atharvaveda
means the Veda of the Wise and the Old. It is associated with the name of the
ancient poet Atharvan (The Wise Old One). It is also called Atharva-Angirasa,
being associated with the name of another rishi, Angiras. Although later in
age, the Atharvaveda reveals a more primitive culture than the Rgveda. The
custom is to enumerate Yajurveda and Samveda after the Rgveda, and mention
Atharvaveda last. Atharvaveda contains about 6 thousand verses forming 731
poems and a small portion in prose. About one seventh of the Atharvaveda text
is common to the Rgveda.
Atharvaveda
contains first class poetry coming from visionary poets, much of it being
glorification of the curative powers of herbs and waters. Many poems relate to
diseases like cough and jaundice, to male and female demons that cause
diseases, to sweet-smelling herbs and magic amulets, which drive diseases away.
There are poems relating to sins and their atonement, errors in performing
rituals and their expiatory acts, political and philosophical issues, and a wonderful
hymn to Prithvi or Mother Earth.
Each
veda is organized into four sections:
1. SAMHITA:
This
is the section containing the hymns to the various elements and deities.
2. BRAHMANA:
The
Brahmanas are collections of prose that describe various ritualistic details.
3. ARANYAKA:
These
are the "forest texts" which deal with philosophical concerns
4. UPANISHAD:
The
upanishads contain the highest form of philosophical introspection.
Vedic ritual is not only likely to be the
oldest surviving ritual of mankind but also provides the best source of
material for a theory of ritual. Vedic ritual is not primitive but It is
sophisticated and already the product of a long development. It is the largest;
most elaborate and best documented among the ritual of man.
The sacrificial fire is
central to all vedic ritual. It is usually lit inside a fire altar made of
bricks and/or mud to exacting specifications. The construction of fire altars
involved a high level of geometrical and mathematical knowledge.Yajnas of
increasing levels of complexity have an increasing number of fire altars.
The word "yajna"
is a noun derived from the sanskrit verb root "yaj", which is usually
translated as "to sacrifice". The basis of yajna is the pouring of
food offerings or oblations into Agni, the sacrificial fire. The mythological
explanation set forth by the post-vedic literature is that Agni receives the
oblations poured into him, and carries them to the celestials for whom the
oblations are intended.
Yajnas may be broadly classified into
domestic [grhya] and public [shrauta ie "of the shruti (veda)"]. The
shrauta sacrifices may themselves be classified into Soma sacrifices [soma
yajna] and non-Soma sacrifices [haviryajna]. The Soma sacrifices are special in
that they involve the purchase, extraction and consumption of the ancient
hallucinogen, Soma. The different yajnas and their classification is given
below: There are numerous sacrifices other than those listed. However this list
is quite representative of all yajnas because the others are either variations
of the above, or are highly specialized (and therefore, rare) sacrifices (eg.
Rajasuya; Ashvamedha).
DOMESTIC
SACRIFICES (Graha yagna)
Ashtaka
Parvana
Shraddha
SravaNi
Agrahayani
Chaitre
Ashvayaji
PUBLIC
SACRIFICES [Shrauta Yajna]
1. HAVIR YAJNA
Agnyadheya
Agnihotra
Darshapaurnamasya
Chaturmasya
Agrayaneshti
Niruudha pashubandha
Sautramani
2. SOMA
YAJNA
Agnishtoma
Atyagnishtoma
Ukthya
Shodashi
Atirathra
Aptoryama
Agnichayana
Vajapeya
“Man is unborn as long as he has not yet
established the fire, he is born only when establishes the fire”
Fire
The mastery over fire was a
break through in the history of man during the Old Stone Age. Man took a long
time to overcome his fear of fire, but he eventually tamed and then
domesticated it! almost every one of the early mechanical achievements of man,
even weaving and tailoring , had already been anticipated by specialized species
of animals ,birds or even insects. But not the use of fire. Every other animal
is scared of it. At first, primitive man to warm the body on cold nights and to
frighten animals must have used it. Cooking may have come later, after the
campfire had become an established custom.
The tool-using and fire-using
animal was well on the way to a scientific humanity
Agni- Fire
as God
“Fire marks the origin of civilization, and ritual fire the
beginning of religion ”
Connections between fire, a
bird, and immortality is found all over the world, but they take very different
forms. Vedic Indians believed that was brought from heaven by a bird of pray
(sye.na), who also brought Soma, the elixir of immortality, down to
earth.
AGNI, FIRE, is the central
feature of the Vedic world. Fire is the focus of a deep layered, many-faceted
imagery. About 200 of the 1028 hymens of Rgveda are addressed to Agni.
‘Agni is brilliant, golden,
has flaming air and beard, three or seven tongues, his face is light, his eyes
shine, he has sharp teeth, he makes a cracking noise, and leaves a black trail
behind. He is fond of clarified butter, but he also eats wood and devours the
forest in fact he eats everything. He is in particular a destroyer of demons
and a slayer of enemies’.
‘Though old, Agni is also
ageless and permanently young. Himself fertile, he is the son and manifestation
of victorious strength. He gives long life .He is born from
The Cosmic Man
The Agnichayana is connected
with a hymn of the Rgveda, the purushasukta or “Hymn of the Cosmic Man”. The
Purushasukta is attributed to Seer called Narayana, and consists of sixteen
verses.
Purusha is a combination of
characteristics derived from Agni, surya (the sun) and Vishnu several specific
features of the Aagnichayana refer to Purusha The most important is the
goldenpurusa (hiramnmaya Purusha) who is buried under the first layer with the
singing Purusa-saman (from Aranyagana section of Samaveda).
The India of a cosmic
sacrifice in which a primeval person creates the world through his own
sacrifice and dismemberment (according to Brahmanas). Here Prajapathi takes the
place of Purusa. Prajapathi is released as the lord of ‘Creatures ‘, creator
god of sacrifice and of sacrifice itself (in the Vedas).
Prajapathi created the gods
who subsequently put him together again through sacrifice. Agni is born first,
from prajapathi’s mouth. But since Agni, the ungrateful child, turned him with
wide-open mouth, when Prajapathi reflected "if there is no other food here
but myself, surely he would never eat me “. Prajapathi, terrified could only
save himself by reproducing himself and saves himself from Agni .The idea of a
god sacrificing himself is preserved in the ritual; the sacrificer or Yajamana,
is some times identified with the sacrificial victim. The idea of self
–sacrifice is the basic to the Prajapathi cosmology and to the cyclical
conquest of death through rebirth, which characterize the ‘srutha ritual’ in
general and Agnichayana particular.
The five heads buried under
the altar are of a man, a horse, a bull, a ram and a he-goat (In 1975
performance, all were symbolic only).
The Natural worship in
Agnichayana
The Vedic religion is
primarily based on Natural worship.
Numerous examples for the proof can be taken from Agnichayana. The hymens for
worshipping Indra (god of thunder), god of ocean, mother earth, Agni (fire as
god) in various occasion are recited by the participants during the ritual.
Modern Hinduism is originated from the natural worship of Vedic religions
In
Kerala, far away from the original home of Vedic civilization, a few families
among the isolated and orthodox community of Namboothiri (Nampoothiri or
Nampoothiry or Nambudiri, Brahmins with Malayalam as their mother tongue)
Brahmin have maintained their vedic tradition and continue to perform two Vedic
rituals: the Agnistoma, which lasts six days, and the Agnichayana or Agni,
which lasts twelve days.The Namboothiri performances are not artificial or
scholarly re-constructions of, nor are they the results of recent revivals. The
tradition is authentic and alive. They perform rituals as they have learned
them from their preceptors. It is their tradition.
During the last hundred
years, the Agnicayana has performed seventeen times, during the last fifty
years, five times. After a gap of almost twenty years, it was celebrated again
in 1975 and 1990.
Eligibility
Agnichayana
is an optional (kamya) rite .A namboohiri is eligible to perform the Agni, only
if he has already performed the Agnistoma.The Agnistoma can only be performed
by a brahmin whose ancestors have performed it before him . He should belong to
the family which is entitled to do Yaagam .He has performed a shorter ritual by
name "Aadhaanam". He is married and his wife is alive. If his father or elder brother are
alive, they should have performed it before him.
Time
The season for performing Agni is
Vasantham (The Spring).The yajamana should start the ritual on or after new
moon with intetion of completing the cermonies before full moon (Agni at Panjal was from Apr 12 th 1975 onwards).
Place
The Soma rituals are never
performed near cremeation grounds, in temples, or on temple grounds.( In 1975 a
paddy field in Panjal was selected)
The construction of the
Yagasala , ritual enclosure, requires precise measurement .The measurements are
derived from the size of Yajamana. So the yagasala become ‘his own’
The ritual enclosure
consists of two main areas
Ø The Prachinavamsa or Old hall
Ø The Mahavedi or Great Altar space
The prachinavamsa
1. Domestic altar (garhapathya) is a squre shaped altar, with two
concentric circles inside.
2. The offerng altar(old)-ahavaniya.
3. The southern altar (dakshinagni)-:
Inside there is a rectangle to the north and a semi circle to the south.
4. Vedi: Immediately west of the offering
altar is the vedi. It has the shape of an hourglass. The corners are determined
by measurement , but the curve by rule of thumb.
5. Utkara: made from clay in the shape of a turtle.
6. Uchchistakhara: a small square made
against the northern wall , with a
drainage (for washing some utensils).
The
Mahavedi
1. sadas (hall of recitation ): this having two doors on opposite
sides.
2. Agnidhriya shed : this is square shaped.
3. Marjaliya shed : this is also square shaped.
4. A gosala south of patnisala.
5. Abavaniya or offering altar : Built in shape of bird
6. Soma hall.
In side the mahavedi , the new offering
Altar will be built to the east ,in the agniksethra or field of agni.
To the west there are two special sheds:
Ø The
Sadas or hall of recitation.
Ø The
Havirdhana ( simply Soma hall ) or Hall for preparing Soma oblations.
The old Hall, The hall of Recitation and
the soma hall together
called Sala or Enclosure, which is having roofs and supported by 41-pole,of which
22 poles are for Old Hall.
The performance of a Yaga requires the
participation of individuals learned in the Vedas for example Adhvayu ,usally lerned in
Yajurveda and Udgata in Samaveda. The hymns from each of the Vedas are applied
in different aspects of the Yaga. The number of officials required in a Yaga
depends upon its complexity. The complex rituals require the participation of a
large number of officials, each having a different expertise.
· YAJAMANA: The Yajamana is the
individual on whose behalf the Yaga is conducted. Traditionally, the Yajamana
is a male, and cannot perform the Yaga in the absence of his wife, the
yajamana-patni.
· ADHVARYU : The adhvaryu is usually learned in
the Yajurveda and is therefore an expert in ritual. The adhvaryu is the central
official in the conduction of the Yaga.
· HOTA: The hota is a Rgvedin,
and is necessary for the chanting of the invocatory hymns, which are primarily
from the RgVeda.
·
· UDGATA : The udgata is an expert Samavedin,
who sings the saman chants that are part of the soma sacrifices.
· BRAHMA : The brahman is the overseer of the
sacrifice. Although supposed to be affiliated to the Atharvaveda, the brahman
is often an adherent of one of the three other Vedas. This substitution is
unavoidable given the few Atharva vedis remaining in India.
The more complex yagas
require a complete battery of 12 more experts to assist the above 4. These are
listed below according to their vedic affiliation:
1. RG VEDA :
· maitravaruna
· acchavaka
· gravastut
2. YAJUR VEDA :
· pratiprasthata
· neshaa
· unneta
3. SAMA VEDA :
· prastota
· pratiharta
· subrahmanya
4. ATHARVA VEDA :
· brahmanacchamsin
· Agnidhra
· Pota
In the Agnichayana at Panjal, in 1975 was according to Samaveda
tradition and the following personalities were the priests.
Yajamana
Yajamnapatni
Brahman
Udgata
Prastota
Prathihartha
Subramanya
Hota
Brchmanacchamsin
Maitravaruna
Pota
Nesta
Acchavaka
Agnidhara or Agnidh
Gravastut
Adhvarya
Pratiprasthata
Unneta
Sadasya
|
Cherumukku Vaidikan Nilakanthan
Akkithiripad
Parvathi,Mrs
Muthedam Sankara Naryanan Namboothiri
Muttathukkattu M .Itti Ravi Namboothiri
Tottam Narayanan Namboothiri
Nellikattu Vasudevan Namboothiri
Thottam Aryan Namboothiri
Narana Mangalathu .N . Namboothiri
Tekkeparampathu Narayanan Namboothiri
C.V. Sridharan Namboothiri
C.V. Vallabhan Namboothiri
C.V Vasudevan Namboothiri
Tekku Cherumukku Parameswaran
Namboothiri
Kunnam Padmanabhan
Namboothiri
Murtiedam Sankaran Namboothiri
C.V krishnan Namboothiri
Kavapra Marath S.N Namboothiri
Kavapra Marath Nilakanthan
Namboothiri
Erkkara Raman Namboothiri
|
The rituals are basically
related to body. These have nothing to do for the benefit of mind (?).The Vedic
ritual is the oldest surviving ritual of mankind, it is not primitive but sophisticated
and is the product of a long development.
Seventeen priests are required for performing
the ‘Agni’. The course of time is 12 days.
First day
The Yajamana and his priests
enter into the ritual enclosure carrying three sacred fires in pots. The ‘Ukha
pot’, the main ritual vessel is prepared from clay. An animal sacrifice (In
1975 it was symbolically) is performed for Vayu. The five chief priests
(adhvaryu, brahman, hota, udgata, and sadasya) are officially selected. Fire is
produced by friction. An isti is performed and is followed by the consecration
of (diksa) of the Yajamana (a turban is tied around his head, he is protected
by a golden breast plate, he is given a staff and he closes his fists and
deprived of speaking (except for recitations), from bathing etc. The Yajamana
picks up the Ukha pot, which is filled with fire, and takes three steps with
it.
Second day
The mahavira pot, main ritual
vessel of the pravargya, is prepared from clay.
Third day
A sacrificial pole is made.
To the east of the old enclosure , in which the three altars have already been
made, the measurements of the mahavedi and of the bird-shaped offering altar
are laid out.
Fourth day
The new domestic altar
replaces the old offering altar one. The adhvaryu consecrates each brick. The
fire from Ukha pot is added to the installed fire An introductory isti is performed .The ‘purchased’
Soma stalks are measured ,
transport in Somacart on the bullock skin. King soma is installed on a throne
and an isti is performed in honor of him .Except Yajamana and chanters,
sprinkle Soma. The Indra , god’s etc is invited to attend the forth -coming
Soma pressing . The first pavargya and Upasad are performed. The seeds are sown
in the plowed ground and buried
several items like tortoise, the Ukha pot, The hiranmaya Purusha etc...The
construction of bird shaped altar started with a stone at the center. All
bricks are consecrated by
adhvryu. The Pravargya and Upsad performed.
Fifth day to Seventh
day
After the morning pravargya
and Upasa , the second, third, fourth layer of the altar is laid on respective
days. The evening Pravargya
and Upsad follows.
Eighth day
After the morning Pravargya
and Upasad ,the fifth layer is laid with svayamatranna in the center. The
Yajamana wishes the bricks to turn into cows. Offerings are made to Rudra. The
udgata chants around the bird, and a man pours continuous stream of water
around the bird, three times. The evening Pravargya and Upsad follows.
Ninth day
After the morning and evening
Pravargya and Upasad , The implements used in the pravargya are putdown on the
new altar in the shape of a man .The agni from new domestic altar is installed
on the new offering altar. Long continuos oblation of ghee is made
followed by other oblation and offerings. The hall of recitation is made .The
animal sacrifice is performed.
Tenth to Twelfth
day
The ceremonies from tenth day
will continue throughout out the next two days and nights. The tenth day is
known as sutya. Pressing of soma begins after the hota’s morning recital and
Soma oblations are offered. Some priests including Yajamana crawl in snake like
procession on to altar for
offering. In the north of altar the three chant bahispavamana-stothra. Numerous
rites are performed simultaneously .Fires are installed in hearths in the
recital hall also. Eleven animals are sacrificed( 1975
,only symbolic).Except Acchavaka Soma juice in the sadas. and hota recites sastra recitation. .Like
this four Soma sequence are performed. Soma offering is made into the offering
fire.
During the pressing on the mid day, gravastut recites Rgveda
verses with blind folded cloth in which Soma was wrapped. .The Yajamana is
anointed .
The remaining 14 Soma sequences continue through eleventh day
,night upto the dawn of
twelfth day. On the twelfth day unnetha priest make two Soma offering for Indra
Ancestral rites are performed. The Yajamana and Yajamanapathni take
avabhratha bath followed by a concluding isti is performed and final goat is
sacrificed(1975 ,only symbolic). The Yajamana installs three fires on his home
after returning to the home .He perform morning and evening Agnihothra for the
rest of his life!