SomaYajña – A Brief Introduction

INTRODUCTION

In Sanātana Hindu Dharma, the Soma Yajña (or Soma Yagya) represents a distinguished and intricate category of Vedic yajñas, embodying diverse cosmological, philosophical, and socio-religious dimensions. They have been an integral and inalienable component of Hindu Dharma since its very inception.

SomaYajñas are consecrated to the enrichment, comprehensive well-being, enlightenment, yajamāna, the nation, and its inhabitants. The Supreme God Bhagavān Śrī Hari and various devatās are invoked and offered their ritualistic share, in return bestowing affluence, prosperity, strength, and spiritual merit upon the yajamāna and the whole community.

There exists a multitude of SomaYajñas, each distinguished by its unique set of procedures, hymns, protocols, outcomes, and significance, with the Agniṣṭoma serving as the foundational archetype for all Soma Sacrifices. The seven primary SomaYajñas: Agniṣṭoma, Atyagniṣṭoma, Ukthya, Ṣoḍaśī, Vājapeya, Atirātra, and Aptoryāma, are collectively designated as Soma-Saṃsthā.

SomaYajñas are classified into three categories based on the duration of the main sutyā days: Ekaha, Ahina, and Satra. A yajña performed in a single day, encompassing three savanas, is termed 'Ekāha'. An 'Ahina' yajña involves sutyā days lasting more than one but not exceeding twelve. Lastly, a 'Satra' yajña features sutyā days extending from more than twelve days up to a thousand years.

bhagavad svarūpa of somayajña

All four Vedas declare “यज्ञो वै विष्णुः” hailing SomaYajña as Bhagavān’s own form. The Aitareya Brāhmaṇa of the ṚgVeda states “विष्णुर्वै यज्ञः”; and, the Śatapatha Brāhmaṇa further explains it with “यो वै विष्णुः स यज्ञः” and “स यः स विष्णुर्यज्ञ सः” clarifying that yajña is God Viṣṇu himself.

All four Vedas declare “यज्ञो वै विष्णुः” hailing SomaYajña as Bhagavān's own form. The Aitareya Brāhmaṇa of the ṚgVeda states “विष्णुर्वै यज्ञः”; and, the Śatapatha Brāhmaṇa further explains it with “यो वै विष्णुः स यज्ञः” and “स यः स विष्णुर्यज्ञ सः” clarifying that yajña is God Viṣṇu himself.

Jagadguru Śrī Vallabhācārya jī Mahāprabhu, further elucidating the śruti “यज्ञो वै विष्णुः”, explains in Subodhini jī 3.29.38, "यज्ञाधिष्ठात्री देवता विष्णुः 'यज्ञो वै विष्णुः' इति श्रुतेः" that Bhagavān Viṣṇu is indeed the presiding Deity of all yajñas.

The Gopatha Brāhmaṇa of Atharva Veda also says “विष्णुर्यज्ञो देवताश्चैव यज्ञं”, affirming that God Viṣṇu is both the yajña itself and the yajña's presiding deity. Bhagavān Śrī Kṛṣṇa declares in the Bhagavad Gītā 8.4 “अधियज्ञोऽहमेवात्र देहे देहभृतां वर॥” and again in Bhagavad Gītā 9.24 “अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च” unequivocally implying that He alone is the sole enjoyer, master, and presiding deity of all yajñas.

Bhagavān Śrī Kṛṣṇa furthermore explained in Bhagavad Gītā 9.16 that he himself is the kratu, the sacrifice itself, the offering to the ancestors, the juice of the herbs, the Vedic mantra, the clarified butter, the sacrificial fire, and the very act of offering itself. Vallabhācārya jī Mahāprabhu concludes in his Bhāgavata MahāPuraṇa commentary, Subodhini jī 2.10.24-25, “यज्ञो देवता स्वयमिति विष्णुः … अतः स्वयमेव यज्ञः स्वयमेव हव्यं।”, that Bhagavān Viṣṇu himself is also the sacrificial-offerings in the yajña.

Jagadguru Śrī Vallabhācārya jī Mahāprabhu in his treatise ŚāstrārthaPrakaraṇa ś. 11 states "यज्ञ रूपो हरिः पूर्वकाण्डे ब्रह्म तनुः परे। अवतारी हरीः कृष्णः श्रीभागवत ईर्यते॥" meaning that Śrī Hari is in the form of yajña in the Karma-kāṇḍa (the ritualistic section of the Vedas), in the form of Brahma in the jñāna-kāṇḍa (the knowledge section of the Vedas), and He incarnates as Śrī Kṛṣṇa, as explained in the Śrīmad Bhāgavatam.

In essence, the SomaYajñas are not just rituals; they are the self-embodiment of the Bhagavān Śrī Hari, representing a profound connection between the ceremonies and the divine reality, as emphasised throughout Vedic scriptures.

The Public Spectacle of the SomaYajñas

During the Vedic period, the SomaYajñas transcended the private domain of individual patronage and evolved into a truly public spectacle, attracting participants and observers from every stratum of society.

Beyond mere observation, participation took many forms, transforming the town into an epicenter of a religious fair where the practical application of ritualistic, theological, spiritual and philosophical aspects of the Vedas is on full display. This transformation allowed the entire community to witness and partake in the rituals, fostering a deeper understanding and connection to the Vedic traditions.

Far from being an esoteric ritual confined to the sacrificial fire and chanting priests, it unfolded as a grand, multi-day festival that involved kings, nobles, priests, craftsmen, traders, and peasants alike.

As preparations began, often months in advance, the whole city became infused with excitement. Artisans created new yajña-pātras, carpenters and bricklayers erected temporary huts and residences, including the yajña-shālā. The performer appoints a working team that procures everything required for the performance of the yajña.

Travelling bards and singers would perform hymns extolling the deities. In many regions, neighbouring villages would send delegations bearing tribute, such as dairy products, ghee, and specially woven textiles, as a gesture of solidarity and to secure a share in the ritual's spiritual merit. Guests of honour such as local chieftains, the Sovereign King, allied kings and the emperors arrive in their grand imperial procession atop decorated elephants or horses, their banners fluttering in the breeze, to witness and endorse the yajña.

In this way, the public aspect of the SomaYajñas is far more than a spectator sport – it is indeed a civilizational nexus where political power, economic exchange, and social cohesion converge. The very fact that artisans, merchants, pilgrims, and rulers all invested their time and resources underscored the yajña's role as a unifying force.

yajña induced rAIN

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