Fire and Sacrifice
by
T.N. Dhar 'Kundan'
Fire
is one of the five main elements, in fact an
important element at that, so much so that the
Greek philosopher Heraclitas (540 B.C. to 490
B.C.) considered this as the main substance. The
Vedas have given it immense importance; The Rg.
Veda starts with the mantra addressed to
the sacred fire, ‘Agnimeele purohitam
ratnadatamam – I bow to thee O, Fire!, the
benevolent one and the giver of wealth.’ Science
also has identified various forms of fire. The
lightening is one of the forms of the fire. There
is forest fire. Even the water has fire in it
which is converted into hydro-electricity.
There is fire within human body that
digests all that we consume. Lust and passion are
fire too and these activate our senses violently.
Our ancestors, sages as they were, had identified
various forms of fire as ‘Davaagni’, ‘Vadvaagni’,
‘Jatharaagni’ etc.
Every
form of fire demands sacrifice in the shape of an
oblation. Trees are oblation to the forest fire
and food is an oblation to the fire in the tummy.
This oblation, our sages have taught us, is to be
given as a sacrifice. By doing so, we practise
detached action, which in turn frees us from all
types of bondages. While offering an oblation we
say ‘Agnaye swaha
- this is an offering for the sacred
fire’ and then hasten to add, ‘Idam agnaye,
idam na mama
- this belongs to fire and this is not
mine.’ In the words of the poet we say, ‘Tera
tujh ko sonpte kya laagata hai more – I hand
over to you what is already yours and in doing so
I lose nothing.’ This gives us a mental attitude
of detached action. Naturally, therefore, we reap
neither good fruit for good deeds nor bad fruit
for bad actions and our position is ‘Padma-patram-iva
ambasa – lotus pod in the water, unscathed
and unaffected. This is also in line with what is
stated in Ishavasya Upanishad, ‘Tena
tyekhtena bhunjithah
-
one should enjoy everything in a detached
way.’
Shrimad
Bhagvad Gita has described a variety of fires and
their respective items of oblations. There are our
senses of hearing, seeing, smelling etc. These are
given as oblation in the fire of restraint. These
senses in their turn form a fire in which sense
objects are offered as oblations. Self-control is
another form of fire kindled by knowledge. In this
fire we offer all the actions of our senses and
the functions of the life-giving breath as
oblation. When oblation is offered into the sacred
fire it is termed as ‘yajna’ or
sacrificial fire. The act is differently termed as
‘yajna’, or ‘homa’ or ‘havana’.
The oblation is called ‘aahuti’, the
sacrificial fire is known as ‘hutavaha’ and
one who makes the offering is called ‘hota’.
The nomenclature for the fire is significant
in as much as it means ‘the carrier of
the oblations’. The question is ‘where
does it carry the oblations and the offerings’.
The answer given by our scriptures is simple, that
it carries these offerings to the gods ‘devatas’,
to whom these substances belong. There is a
variety of these sacrifices which we offer, the
wealth, austerity, self-study, knowledge, extreme
vows and self-denial and even yoga whereby the
individual soul or ‘jeevaatma’ gets
merged with the universal soul ‘paramaatma’.
There
is yet another type of sacrificial fire going on
continuously without any break or let up in our
lives. The inhaled air is offered as oblation into
the fire of exhaled air and the exhaled air is
offered into the fire of inhaled air. This
sacrificial fire is kept kindled by those who are
engaged in the regulation of the life-energy or
life-essence called ‘Prana’, by the
exercise called ‘pranayama’. The
knowledgeable who have mastered this technique
treat the breath as fire as well as an oblation
and are constantly engaged in this ‘yajna-karma’.
This destroys all their sins because this
world, according to Shri Gita, is for those who
perform these sacrifices and not for others. They
partake of the remains of these offerings and then
get merged with the Absolute Brahman.
These
all different types of yajnas emanate from actions
and deeds and the realization of this fact
liberates the knower. Although all the sacrifices
are important yet they vary in the relative
importance. Offering knowledge is naturally
superior to any other offering of wealth etc. In
fact all our actions are aimed at gaining
knowledge or awareness. Once the awareness is
attained we know the self and we know the Supreme,
we know the creator, the creation and the
relationship between the two. If the philosophy of
dualism appeals to us we see the creator as a
great painter or a sculptor and the creation as
the paintings and sculptures drawn and carved by
Him. If, on the other hand non-dualism convinces
us, we see the creator as a ‘Nataraja’, the
great dancer and the creation as His dance or
sport called ‘Leela’. This magnificent
spectacle enthralls us, bewilders us and leaves us
awe-stricken where we say, ‘Vasudevah
sarvam-iti
- everything here verily is Vasudeva
only.’
Shri
Gita has gone still further in describing this
monistic phenomenon apparent from the character of
the cosmos. It says, ‘Brahmaarpanam brahma
havi brahmaagnau brahmana hutam, brahmaiva tena
gantavyam brahma-karma samadhina – the
oblation is for Brahma, the oblation in itself is
Brahma, Brahma only offers these into the fire,
which also is Brahma. One who sees Brahma alone in
this action attains Brahma.’ This shloka
describes the entire cosmos and its various
functions as fires of different types. Even at
mundane level we see the fires of different nature
and different types in existence. When we feel
hungry, the hunger erupts as fire and we satisfy
it by giving food as oblation. When we are
thirsty, the thirst burns as fire and the water
that we drink to quench the thirst becomes an
oblation. The passion, the lust, the zest, the
vigour and similar other feelings and emotions
form different types of fire and are satisfied by
different types of offerings. This act goes on
incessantly, constantly and continuously and we
get engaged in sacrificial fires and offerings,
knowingly or unknowingly.
But
fire is a good servant and a bad master. If we
control it, regulate it, our life will remain on
the track of righteousness, piety and purity. If,
on the other hand, we allow it to overpower us,
the journey of our life will go astray. It is,
therefore, essential to understand each type of
fire, identify it and select the right form of
oblation for it to be satisfied. Take the case of
desires, a very strong fire. This can be given an
oblation of the desired object but that will
satisfy it temporarily and then it will get
rekindled in a big way. But, if we use contentment
as an oblation the fire will subside permanently.
Similarly the fire of hatred, malice, ill-will,
enmity and jealousy needs an oblation of love,
compassion, kindness, sympathy and goodwill so
that the fire does not over power us.
Shri
Gita talks of yet another type of fire. ‘Kama
esha krodha esha rajoguna samudbhava – The
desire and the anger emanate from the attribute of
passion’. We get into an unending syndrome of
desires and lust. If these are satisfied the
satiation is momentary or temporary. Again the
fire erupts and makes us restless with redoubled
lust and craving. If these are not satisfied or
are partially satisfied we lose temper, get into a
rage and the fire of anger overpowers us. Here
again the oblation has to be changed to enjoyment
with a detached mind, action without an eye on the
fruit of it and a poised attitude towards the
pairs of opposites, like success and failure,
happiness and grief, gain and loss.
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