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It is also thought that the history of Cain and Abel is an allegory of the followers of Crishna to justify their sacrifice of the yajna or lamb "in opposition to the Buddhist offering of bread and wine, or water, made by Cain and practiced by Melchizedek."
The Bombay text reads karmayajna which, of course, is correct. By karmayajna is meant that sacrifice which is performed with the aid of actual offerings of flowers and herbs and animals and libations of ghee, meat, etc. These are opposed to mental sacrifices or manasa yajna. It is curious to see that the Burdwan translator adheres to the vicious reading and misunderstands the meaning.
BHUTA YAJNA thus reinforces man's readiness to succor the weak, as he in turn is comforted by countless solicitudes of higher unseen beings. Man is also under bond for rejuvenating gifts of nature, prodigal in earth, sea, and sky. The evolutionary barrier of incommunicability among nature, animals, man, and astral angels is thus overcome by offices of silent love.
In the early afternoon I fulfilled a neighborly NRI YAJNA by a visit to Gandhi's ashram for little girls. Mr. Wright accompanied me on the ten-minute drive. Laughing, Mr. Wright and I climbed aboard the car and sped back to MAGANVADI amidst sheets of driving silver. Such tropical intensity and splash!
Sankara connects Adhyayana with Veda and Yajna. This seems to be right explanation. Ata urddham is 'after this, or 'hereafter on high' as Mr. Davies renders it. Although the limitation "for fruit" does not occur in the text, yet, it is evident, it should be understood. Krishna does not recommend the total abandonment of actions, but abandonment for their fruit. Mr.
The other two daily YAJNAS are PITRI and NRI. PITRI YAJNA is an offering of oblations to ancestors, as a symbol of man's acknowledgment of his debt to the past, essence of whose wisdom illumines humanity today. NRI YAJNA is an offering of food to strangers or the poor, symbol of the present responsibilities of man, his duties to contemporaries.
Three daily rituals are enjoined on the orthodox Hindu. One is BHUTA YAJNA, an offering of food to the animal kingdom. This ceremony symbolizes man's realization of his obligations to less evolved forms of creation, instinctively tied to bodily identifications which also corrode human life, but lacking in that quality of liberating reason which is peculiar to humanity.
It can hardly be doubted that the ancestors of the Indians and Iranians once practised almost identical forms of religion and had even a common ritual. The chief features of the fire cult and of the Soma or Haoma sacrifice appear in both. The sacrifice is called Yajña in the Veda, Yasna in the Avesta: the Hotri priest is Zaotar, Atharvan is Athravan, Mitra is Mithra.
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