As a little girl, I would often stare with
wonder at the four-armed Gods stationed majestically on our home altar. My
mother would light the lamp every day at sunset and spend a few minutes in
silent prayer. She would urge me to do the same but would not force me to do anything
I did not want to. After she had
completed her prayers, I would ask her the same question almost every day: “Amma why don’t you ask me to pray, the way
you do?” She would smile and give me the
same reply “Child, everyone must find their own path. Forcing someone to do something is not our
way. You must learn to celebrate your
life and find the tools by which you could do that.” I did not understand what she meant but could
sense that she was saying something very profound and hoped that one day I
would understand it.
Years later, I realized that my mother had
been reiterating the fundamental Hindu belief, that life is a “Soma Festival”
or a “the drink of the Gods”, and even the Gods want to sip the wonders of
human life, as only humans can attain the ultimate bliss of becoming Brahman.
In
several literary tomes human life is described as a Yagna. Human life is treated as the “ahuthi” or
offering in the fire of existence.
Dharmic (ethical living), yogic discipline, ceiling on desire, and
control of the senses are regarded as outcomes of the yagna. This leads to a state of bliss or Brahman
which, in turn, results in the celebration of human life.
It is
up to every Hindu must make his /her own life a yagna from which he/ she can
emerge into an intoxicating, enjoyable, celebratory state of bliss or
Brahman.
Of
course, this understanding generated further questions and I set out on the
quest to understand how I could make my own life a celebration.
After
delving into the volumes of literature available to the earnest seeker, I had a
gleam of understanding.
I understood that every Hindu has four duties
and five responsibilities. A meticulous
execution of these duties and responsibilities will result in the celebration
of that life.
The four duties are Dharma (ethical living),
Artha (rightful efforts to gather wealth), Kama (rightful desires) and Moksha
(efforts to attain liberation). The five
responsibilities are: Bramha yagna (efforts to realize Brahman), Deva Yagna
(efforts to preserve the natural elements), Pitr Yagna (efforts to keep the
lineage pure by truthfulness and dutifulness), Bhuta yagna (efforts to protect
all living things) and Athiti Yagna (efforts to serve the community and
personal guests).
Let us look at the four duties first.
Dharma (Ethical Living)
The first of these is Dharma. Dharma is the recognition of the eternal and
inherent nature of reality and the cosmic law that governs behavior and social
order. The behavior must be in
accordance with “Rta” or order and custom of the day. It emphasizes that a Hindu must always adopt
the “right way of living” within the given framework of society into which he/
she is born. It is one of the four “Purusharthas” or mandatory qualities of a
true Hindu.
Artha (rightful efforts at gathering wealth)
Every Hindu must provide for the self, the
family and for the community by earning sufficient wealth and collecting
material goods. The right economic
activity performed righteously is the way to go. In other words, economic activity must be
performed in a Dharmic way, keeping in my mind the five yagnas that must be
performed every day, without attachment to the fruits of action.
Kama (rightful desires)
Dharmic desires are acceptable, so long as
there is a ‘ceiling on desire’ and the desire does not in any way interfere
with the performance of the five yagnas.
Moksha (Liberation)
Moksha is the goal of a Hindu life. Moksha means release from the cycle of birth
and death. The practice of the five
yagnas or pancha yagnas unfailingly over a lifetime, leads to a deep
understanding of the soul and detachment from worldly pursuits. This in turn leads to the understanding of
Brahman or the supreme reality.
Now
let us briefly study the responsibilities—the Pancha Mahayagnas.
Brahma yagna:
The
purpose of human life is to realize Brahman or attain Moksha. To this end it is the responsibility of the
individual to spend time studying the extant literature (Vedas, Upanishads,
Puranas and other texts of the ilk) to garner knowledge about Brahman. If the
person is lucky, he may acquire a guru who can teach him/her the ropes. The individual must also discipline oneself
mentally and physically through yoga, pranayama, and meditation. This may include the several daily “Vedic”
rituals that are prescribed to discipline the mind and body.
Deva yagna
This yagna is performed when the individual
reveres and respects the elements of nature.
A few Vedic rituals are prescribed as part of the Deva yagna such as the
Agnihotra. However, any effort made to preserve nature and protect the elements
may be regarded as the performance of this yagna. Associating with like-minded people (Satsang)
is also Deva Yagna. It promotes purity of thought and love for nature.
Pitr yagna
Pitr Yagna is the service of ancestors
and an effort to carry forward the name and fame of the lineage. It is a celebration of their lives on earth
and the gifts they imparted to their descendants. The yagna demands that the lineage should
maintain its purity by integrating thought, word and action; espousing truthfulness
and trustworthiness as the cornerstone of life. This yagna is divided into two parts. Service
of the ancestors through Tarpan (offering food and water rituals) and feeding
of “Brahmans” (later corrupted as Brahmins) or those who are pure or
self-realized souls around you.
Bhuta yagna
This yagna is sometimes called the Vaishwadeva
Yagna. Sweetened food is to be offered
to the fire in the kitchen to spread the aroma and purify the air. After that food is to be offered to animals
and birds and to the needy, disabled, and helpless. It is a celebration of life in whatever form
it exists.
Athiti yagna
Athiti yagna is the service given to
unexpected guests. Historically, this practice was instituted to take care of
the wandering sanyasis who would come and preach to householders and bless
them. Today, we could interpret it as a service to our well-wishers and friends
and those who visit us at our homes.
The above four duties and five
responsibilities were integrated into a framework that spanned the entire
lifetime of a Hindu.
Stages of Hindu Life, the four duties and five
responsibilities
The Hindu way of life also demands that every
practitioner must recognize that there are four distinct stages in human
life. Each stage of life must be lived
to the fullest within the framework of Dharma (ethical living), Artha (material
wealth), Kama (desires) and Moksha (liberation) and must facilitate the
performance of the Pancha Mahayagnas or five yagnas—Bramha yagna (efforts to
realize Brahman), Deva Yagna (efforts to preserve the natural elements), Pitr
Yagna (efforts to keep the lineage pure), Bhuta yagna (efforts to protect all
living things) and Athiti Yagna (efforts to serve the community and personal
guests).
The first stage is childhood and youth. This stage of life must be devoted to intense
study, acquiring self-discipline (mental and physical), learning to serve
others selflessly and to getting oneself ready to step into the next stage of
life. The student must understand
Dharmic or ethical living and distinguish between right and wrong. Artha or material possessions must be
minimal, and desires must be confined to the service of the Guru and others in
the community. The goal of Moksha should
never be forgotten. This stage is called Brahmacharya ashrama.
The next stage is Grihasta ashrama or
householder. This stage of life must
be devoted to acquiring material wealth and building personal and social
relationships. It is all about
satisfying one’s innate desires and enjoying the pleasures of family and
community life within the ambit of Dharma.
While Artha is the primary goal and Kama is the secondary goal, the
Hindu must learn to set the “ceiling on desire” and perform action
dispassionately without attachment to the fruits of action. Moksha, the final goal, must always remain
in focus.
When the aging body with a disciplined soul yearns
for release from worldly duties, the Hindu must enter the next stage of life--the
Vanaprastha Ashrama. He/ She must
retire from active community and family life and gradually wean the self away
from all attachment—personal and material--and direct all energies on the
realization of the Brahman or Moksha.
Artha (material wealth) and Kama(desires) are minimized to subsistence
levels and Moksha is the focus.
The Sanyas Ashrama is the final stage
of life wherein the individual lives his life focused upon moksha or
liberation. The five duties and responsibilities continue. Ethical living takes on new meanings as the
Sanyas observes the laws of nature and spends his time entirely focused upon
Brahman. Artha (material wealth) is minimized to survival levels and Kama is
almost non-existent.
In conclusion,
the tapestry of Hindu life intricately weaves together the four duties and five
responsibilities, guiding individuals through the stages of existence. From the
innocent curiosity of childhood to the profound introspection of Sanyas Ashrama,
the path of a Hindu unfolds within the framework of Dharma, Artha, Kama, and
Moksha. Embracing the Pancha Mahayagnas ensures a holistic approach to
existence, fostering a harmonious relationship with oneself, society, and the
cosmos. As we navigate the cycles of life, may we find solace and purpose in
the wisdom passed down through generations, realizing that the celebration of
life lies not just in personal pursuits but in the selfless service to others,
the preservation of nature, and the pursuit of spiritual enlightenment. Through
understanding, commitment, and the pursuit of one's unique path, every Hindu
can transform their life into a joyous and meaningful celebration, resonating
with the eternal rhythms of the universe.