यज्ञशिष्टाशिन: सन्तो मुच्यन्ते सर्वकिल्बिषै: |
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् || 13||
yajña-śhiṣhṭāśhinaḥ santo muchyante sarva-kilbiṣhaiḥ
bhuñjate te tvaghaṁ pāpā ye pachantyātma-kāraṇāt
yajña-śhiṣhṭa—of remnants of food offered in sacrifice; aśhinaḥ—eaters; santaḥ—saintly persons; muchyante—are released; sarva—all kinds of; kilbiṣhaiḥ—from sins; bhuñjate—enjoy; te—they; tu—but; agham—sins; pāpāḥ—sinners; ye—who; pachanti—cook (food); ātma-kāraṇāt—for their own sake
Translation:
The righteous who offer food to the Gods in sacrifice and eat the remnants are freed from all sins. But those who cook food to satisfy their own needs, are sinners and verily eat sin.
Commentary:
To cherish the Gods by offering food to them in sacrifice or to offer food to fellow mortals – the poor and hungry-and then to eat the remnants is an act of righteousness capable of destroying all sins. Not one or two sins, but all the horrible sins of man are cleansed by this act of divine or human offering. We understand from this what a powerful antidote yajna is to destroy all types of accumulated sins. Divine offering, compassionate relief given to suffering fellow-beings,-this is the best remedy to kill all sins. So it is said in the Esavasyopanishad –
“From what you have, give something as a sacrifice to the Gods or other fellow beings, and eat the remaining portion.”
The selfish who cooks and eats all to satisfy his own bodily needs is indeed eating not food, but sin! Such men accumulate sin They eat and digest sin and they become living embodiments Of sin. So it is clear that sacrifice leads to the highest good and selfishness leads to the worst sin and suffering. Such food not offered to the Gods or fellow beings is poison, though it is the richest and the most relishing. And that food sacrificed to Gods and offered to fellow beings is nectar though it is simple boiled rice and water.
According to Vedic traditions, man commits five kinds of sin each day by the use of (1) the broomstick, (2) the waterpot (3) the mortar and pestle, (4) the grinding stone, and (5) the oven. To eliminate these sins, the Pancha maha yajnas are prescribed. They are (1) Deva Yajna (2) Brahma Yajna (3) Pitri Yajna, (4) Nri Yajna and (5) Bhuta Yajna. The Vedic tradition has prescribed many types of yajnas to eliminate the sins committed in the course of innumerable births. The generalisation is that all sins would be cleared by sacrifice. All acts performed as worship of God or service to fellow beings not simply a man but animals, birds, and all lesser manifestations of life create a sinless state of purity that enables man to realise the spiritual aim.
NĀBHĀGA GETS Ātma-jñāna
There is a hidden story in the Bhagavata at the beginning portion of the Ambarisha-charitra. The great devotee Ambarisha was the son of Nābhāga, a Vedic scholar and a seer of mantras. Once, he participated in a yajña uninvited and did great service for the brahmins. He taught them sacred hymns that propitiated the devas. After the yajña, the yajñaśiṣṭa—whatever remained after the yajña—was offered to him. Just as he was about to receive it, a divine being appeared and told him, “All these belong to me.” Nābhāga, though extremely poor and having little else to feed his family, prostrated to that being and started to leave. Pleased with him, the divine being revealed himself as Siva and bestowed on him not only prosperity but also Ātma-jñāna. Thus purified by yajña, he attained Self-knowledge directly from Lord Siva. This knowledge of immortality is yajñaśiṣṭa-amṛta. In that blessed lineage was born the devotee Ambarisha.
Behind the advent of mighty spiritual souls lies the sacrifice of their ancestors. “Such sacrifice purifies not only the person but also the entire lineage for twenty-one generations,” says Lord Narasimha to Prahlada. (Source: Srimad Bhagavad Gita – Elixir of Eternal Wisdom | Vol 1)
NARMADA-PARIKRAMA
About one hundred and fifty years ago, there were no lodges or hotels in India. One could sleep peacefully on the verandah of any home without being mistaken for a thief. Not just that, people would kindly offer food and refuse to accept any money for it. In those days, food was not sold; selling food was considered a pāpa. Food was given heartfully to any needy person. This practice continues even today in some places. Those who do Narmada Parikrama experience this heartful hospitality and devotion from the poor villagers who provide them with food and stay.
Describing his experience of Narmada Parikrama, a sādhu once told me, “For me, the entire parikrama was an unbelievable contact with hearts. All of them were poor and simple villagers, but what large-heartedness! One night, I reached a small hut which had only one room. They had very little to eat—only boiled potatoes—which they gave me. Even though I refused to take it, they said, ‘A sādhu must not go from here without eating.’ And they made me sleep inside the hut while they all slept outside. Though I told them, ‘I am a sannyāsi. I can sleep anywhere,’ they said, ‘No, Maharaj! Leopards may come at night. We are used to it and know how to handle it. But nothing untoward should happen to you.’ This was their attitude. Ha! The power of dharma I found there is to be seen to be believed.”
Many such heart-warming stories are heard from the monks who wander in the Himalayan villages too. Those who cook only for the sake of taste and waste food are terrible sinners. This we will know only when we see the poor and experience their large-heartedness.
When action is done as yajña, the action and whatever comes out of the action become purified. The performer himself is purified, and as a result, the door to spiritual life opens wide. (Source: Srimad Bhagavad Gita – Elixir of Eternal Wisdom | Vol 1)
Question: How does yajna help man?
Answer: By yajna, man is released from all sins.
Question: What is the effect of neglecting yajna?
Answer: The man who eats food without offering it to the Gods, verily eats sin.