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This is the prayer for the dissolution of the individual prana into the infinite prana.  Agni is prayed to as the chief priest of the sacrifice and the divine witness of all actions done by the individual, when the body is being being reduced to ashes. He is the principle intelligence which guides all thoughts and actions, a path to Universal Knowledge. Agni at the first step is like guide with a torch that illuminates the path of the soul.  

This is the prayer for the dissolution of the individual prana into the infinite prana.  Agni is prayed to as the chief priest of the sacrifice and the divine witness of all actions done by the individual, when the body is being being reduced to ashes. He is the principle intelligence which guides all thoughts and actions, a path to Universal Knowledge. Agni at the first step is like guide with a torch that illuminates the path of the soul.  

=== Kenopanishad ===

=== Kenopanishad ===

Agni reveals his identity as the heat energy and the ever-burning flame of the conscious force in matter, that makes up the entire world. Agni in an attempt to know what makes up Brahma is sent to Yaksha swaroopa Brahma himself who tests his abilities. <blockquote>तेऽग्निमब्रुवन् जातवेद एतद्विजानीहि किमेतद्यक्षमिति तथेति ॥ ३॥ (Kena. Upan. 3.3)</blockquote><blockquote>te'gnimabruvan jātaveda etadvijānīhi kimetadyakṣamiti tatheti ॥ 3॥ (Kena. Upan. 3.3)</blockquote>Summary: Upon seeing the illuminated form of the Yaksha (Brahman) all the celestial beings were amazed, so they chose the illumine form of devatas, Agni to approach Him. Here Agni is also considered as अग्रणीः or one who leads or takes everyone forward. <blockquote>तदभ्यद्रवत्तमभ्यवदत् कोऽसीत्यग्निर्वा अहमस्मीत्यब्रवीज्जातवेदा वा अहमस्मीति ॥ ४॥ (Kena. Upan. 3.4)</blockquote><blockquote>tadabhyadravattamabhyavadat ko'sītyagnirvā ahamasmītyabravījjātavedā vā ahamasmīti ॥ 4॥ (Kena. Upan. 3.4)</blockquote>Summary : With great pride Agni announces "अहम अग्निः अस्मि, इति". I am that Agni that illumines the visible objects. Every shape and form of any particular object is visible form of me, जातवेदाः Jatavedas!<blockquote>तस्मिंस्त्वयि किं वीर्यमित्यपीदं सर्वं दहेयं यदिदं पृथिव्यामिति ॥५॥ (Kena. Upan. 3.5)</blockquote><blockquote>tasmiṁstvayi kiṁ vīryamityapīdaṁ sarvaṁ daheyaṁ yadidaṁ pr̥thivyāmiti ॥5॥ (Kena. Upan. 3.5)</blockquote>Summary : Hearing the conceited words of Agni, Yaksha questions him about his valour and capability. Agni replies saying - I can burn and destroy all the things on earth.  

Agni reveals his identity as the heat energy and the ever-burning flame of the conscious force in matter, that makes up the entire world. Agni in an attempt to know what makes up Brahma is sent to Yaksha swaroopa Brahma himself who tests his abilities. <blockquote>तेऽग्निमब्रुवन् जातवेद एतद्विजानीहि किमेतद्यक्षमिति तथेति ॥ ३॥ (Kena. Upan. 3.3)</blockquote><blockquote>te'gnimabruvan jātaveda etadvijānīhi kimetadyakṣamiti tatheti ॥ 3॥ (Kena. Upan. 3.3)</blockquote>Summary: Upon seeing the illuminated form of the Yaksha (Brahman) all the celestial beings were amazed, so they chose the illumine form of devatas, Agni to approach Him. Here Agni is also considered as अग्रणीः or one who leads or takes everyone forward. <blockquote>तदभ्यद्रवत्तमभ्यवदत् कोऽसीत्यग्निर्वा अहमस्मीत्यब्रवीज्जातवेदा वा अहमस्मीति ॥ ४॥ (Kena. Upan. 3.4)</blockquote><blockquote>tadabhyadravattamabhyavadat ko'sītyagnirvā ahamasmītyabravījjātavedā vā ahamasmīti ॥ 4॥ (Kena. Upan. 3.4)</blockquote>Summary : With great pride Agni announces "अहम अग्निः अस्मि, इति". I am that Agni that illumines the visible objects. Every shape and form of any particular object is visible form of me, जातवेदाः Jatavedas!<blockquote>तस्मिंस्त्वयि किं वीर्यमित्यपीदं सर्वं दहेयं यदिदं पृथिव्यामिति ॥५॥ (Kena. Upan. 3.5)</blockquote><blockquote>tasmiṁstvayi kiṁ vīryamityapīdaṁ sarvaṁ daheyaṁ yadidaṁ pr̥thivyāmiti ॥5॥ (Kena. Upan. 3.5)</blockquote>Summary : Hearing the conceited words of Agni, Yaksha questions him about his valour and capability. Agni replies saying - I can burn and destroy all the things on earth.<blockquote>तस्मै तृणं निदधावेतद्दहेति तदुपप्रेयाय सर्वजवेन तन्न शशाक दग्धुम् । स तत एव

 

निववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति ॥ ६॥ (Kena. Upan. 3.6)</blockquote><blockquote>tasmai tr̥ṇaṁ nidadhāvetaddaheti tadupapreyāya sarvajavena tanna śaśāka dagdhum । sa tata eva<br>

तस्मै तृणं निदधावेतद्दहेति तदुपप्रेयाय सर्वजवेन तन्न शशाक दग्धुम् । स तत एव

nivavr̥te naitadaśakaṁ vijñātuṁ yadetadyakṣamiti ॥ 6॥ (Kena. Upan. 3.6)</blockquote>Summary : Destroying the pride of Agni, Yaksha questions him if he can destroy the blade of grass placed before him which he could not destroy with his full force. Agreeing his inadequacy, Agni returns to the devatas claiming ignorance of the Brahman. Then he learns about the Parabrahma tattva.

निववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति ॥ ६॥ (Kena. Upan. 3.6)

 

Summary : Destroying the pride of Agni, Yaksha questions him if he can destroy the blade of grass placed before him which he could not destroy with his full force. Agreeing his inadequacy, Agni returns to the devatas claiming ignorance of the Brahman. Then he learns about the Parabrahma tattva.

Kenopanishad expounds brahmavidya based on the principles that Jivatma and Paramatma are different and Brahman has to be realized by sadhana.  

Kenopanishad expounds brahmavidya based on the principles that Jivatma and Paramatma are different and Brahman has to be realized by sadhana.  

=== Katha Upanishad ===

=== Katha Upanishad ===

Kathopanishad given by कठमहर्षिः Katha maharshi is about the dialogue between Yama and Nachiketa, where the esoteric significance is about spiritual practice of the mankind. Nachiketa is given away to Yama (Mrityu devata or god of death) by his father Uddalaka as part of charity during a yagna. Nachiketa reaches Yamapuri and is informed that Yamadevata is not available so he fasts and keeps vigil at the gates awaiting the return of Yama. Seeing him Yama grants three boons to Nachiketa. As the second boon Nachiketa asks Yama as follows  

Kathopanishad given by कठमहर्षिः Katha maharshi is about the dialogue between Yama and Nachiketa, where the esoteric significance is about spiritual practice of the mankind. Nachiketa is given away to Yama (Mrityu devata or god of death) by his father Uddalaka as part of charity during a yagna. Nachiketa reaches Yamapuri and is informed that Yamadevata is not available so he fasts and keeps vigil at the gates awaiting the return of Yama. Seeing him Yama grants three boons to Nachiketa. As the second boon Nachiketa asks Yama as follows <blockquote>स त्वमग्निं स्वर्ग्यमध्येषि मृत्यो, प्रब्रूहि त्वं श्रद्दधानाय मह्यम् । स्वर्गलोका अमृतत्वं भजन्त एतद् द्वितीयेन वृणे वरेण ॥ १३॥ (Kath. Upan. 1.1.13)</blockquote><blockquote>sa tvamagniṁ svargyamadhyeṣi mr̥tyo, prabrūhi tvaṁ śraddadhānāya mahyam । svargalokā amr̥tatvaṁ bhajanta etad dvitīyena vr̥ṇe vareṇa ॥ 13॥ (Kath. Upan. 1.1.13)</blockquote>Meaning : "Oh Mrityu, you know very well that Agni (sacred fire) is the means of attainment of heaven. Explain to me as I have asked you earnestly, by which the liberated souls attain immortality. This is the second boon I choose." <blockquote>प्र ते ब्रवीमि तदु मे निबोध स्वर्ग्यमग्निं नचिकेतः प्रजानन् । अनन्तलोकाप्तिमथो प्रतिष्ठां विद्धि त्वमेतं निहितं गुहायाम् ॥ १४॥ (Kath. Upan. 1.1.14)</blockquote><blockquote>pra te bravīmi tadu me nibodha svargyamagniṁ naciketaḥ prajānan । anantalokāptimatho pratiṣṭhāṁ viddhi tvametaṁ nihitaṁ guhāyām ॥ 14॥ (Kath. Upan. 1.1.14)</blockquote>Yama replies " O Nachiketa! I know about the sacred fire and I shall explain it to you. Know that Agni is the means to attain all worlds and in it lies the greatness of the people performing vedic rites."<blockquote>लोकादिमग्निं तमुवाच तस्मै या इष्टका यावतीर्वा यथा वा । स चापि तत्प्रत्यवदद्यथोक्तं अथास्य मृत्युः पुनरेवाह तुष्टः ॥ १५॥ (Kath. Upan. 1.1.15)</blockquote><blockquote>lokādimagniṁ tamuvāca tasmai yā iṣṭakā yāvatīrvā yathā vā । sa cāpi tatpratyavadadyathoktaṁ athāsya mr̥tyuḥ punarevāha tuṣṭaḥ ॥ 15॥ (Kath. Upan. 1.1.15)</blockquote>Yama expounds to Nachiketa the secrets of Agni that leads to heaven and the number and mode of setting of fire bricks required to build the altar.   

 

स त्वमग्निं स्वर्ग्यमध्येषि मृत्यो, प्रब्रूहि त्वं श्रद्दधानाय मह्यम् । स्वर्गलोका अमृतत्वं भजन्त एतद् द्वितीयेन वृणे वरेण ॥ १३॥ (Kath. Upan. 1.1.13)  

 

Meaning : "Oh Mrityu, you know very well that Agni (sacred fire) is the means of attainment of heaven. Explain to me as I have asked you earnestly, by which the liberated souls attain immortality. This is the second boon I choose."  

 

प्र ते ब्रवीमि तदु मे निबोध स्वर्ग्यमग्निं नचिकेतः प्रजानन् । अनन्तलोकाप्तिमथो प्रतिष्ठां विद्धि त्वमेतं निहितं गुहायाम् ॥ १४॥ (Kath. Upan. 1.1.14)  

 

Yama replies " O Nachiketa! I know about the sacred fire and I shall explain it to you. Know that Agni is the means to attain all worlds and in it lies the greatness of the people performing vedic rites."  

 

लोकादिमग्निं तमुवाच तस्मै या इष्टका यावतीर्वा यथा वा ।

स चापि तत्प्रत्यवदद्यथोक्तं अथास्य मृत्युः पुनरेवाह तुष्टः ॥ १५॥ (Kath. Upan. 1.1.15)  

 

Yama expounds to Nachiketa the secrets of Agni that leads to heaven and the number and mode of setting of fire bricks required to build the altar.   

=== Kaushitaki Upanishad ===

=== Kaushitaki Upanishad ===

Kaushitaki Upanishad associated with the Rig Veda describes the role of Agni in the transit of soul in Devayana marga.  

Kaushitaki Upanishad associated with the Rig Veda describes the role of Agni in the transit of soul in Devayana marga. <blockquote>स एतं देवयानं पन्थानमापद्याग्निलोकमागच्छतिस वायुलोकं स आदित्यलोकं (Kaus. Upan. 1.3)</blockquote><blockquote>sa etaṁ devayānaṁ panthānamāpadyāgnilokamāgacchatisa vāyulokaṁ sa ādityalokaṁ (Kaus. Upan. 1.3)</blockquote>

=== Chandogya Upanishad ===

=== Chandogya Upanishad ===

Chandogya upanishad (Chap 5 and 6) describes ''[[Panchagni Vidya (पञ्चाग्नि विद्या)|Panchagnividya]]'', the meditation on the five fires (symbolic). Panchagnividya, however, is not actually fires in the physical sense, or an outward sacrificial activity, nor a penance or tapas but deals with the knowledge or meditation to know the inner meaning of the common phenomenon of birth and death.  

Chandogya upanishad (Chap 5 and 6) describes ''[[Panchagni Vidya (पञ्चाग्नि विद्या)|Panchagnividya]]'', the meditation on the five fires (symbolic). Panchagnividya, however, is not actually fires in the physical sense, or an outward sacrificial activity, nor a penance or tapas but deals with the knowledge or meditation to know the inner meaning of the common phenomenon of birth and death.  

It is a method of meditation wherein evolution and the cycle of samsara-chakra is understood such that a householder frees himself from the bondage of the samsara-chakra. This all inclusiveness and comprehension of various aspects of the world and their relationship to the Universe is the secret of the meditation that is Panchagnividya. It explains the interconnectivity of everything that exists, with creation as a kind of sacrifice. Each manifestation, the microcosm, is a manifestation of ''Prakrti'', the macrocosm.

It is a method of meditation wherein evolution and the cycle of samsara-chakra is understood such that a householder frees himself from the bondage of the samsara-chakra. This all inclusiveness and comprehension of various aspects of the world and their relationship to the Universe is the secret of the meditation that is Panchagnividya. It explains the interconnectivity of everything that exists, with creation as a kind of sacrifice. Each manifestation, the microcosm, is a manifestation of ''Prakrti'', the macrocosm.

The Dialogue of the Three Fires with Upakosala, the student of Satyakama Jabali, reveals Agni's knowledge of the Brahman. Upakosala was sitting sorrowfully and quietly in the yagnashala after Satyakama Jabali left without teaching him the science of brahmavidya.   

The Dialogue of the Three Fires with Upakosala, the student of Satyakama Jabali, reveals Agni's knowledge of the Brahman. Upakosala was sitting sorrowfully and quietly in the yagnashala after Satyakama Jabali left without teaching him the science of brahmavidya.  <blockquote>अथ हाग्नय: समूदिरे, तप्तो ब्रह्मचारी कुशलं न: पर्यचारीद्धन्तास्मै प्रब्रवामेति तस्मै होचु: ॥ ४ ॥ (Chan. Upan. 4.10.4)</blockquote><blockquote>atha hāgnaya: samūdire, tapto brahmacārī kuśalaṁ na: paryacārīddhantāsmai prabravāmeti tasmai hocu: ॥ 4 ॥ (Chan. Upan. 4.10.4)</blockquote>Meaning: The 3 fires then said among themselves: "this brahmachari has performed his penances and has tended us (fires) very well. let us teach him (about Brahman). " So saying they talk about breath and akasha and their being connected with brahman. Each fire (garhapatya, ahvaneeya and daakshina) explain to him about his own particular philosophy.  <blockquote>अथ हैनं गार्हपत्योऽनु शशास  पृथिव्यग्निरन्नमादित्य इति य । एष आदित्ये पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ॥ १ ॥ (Chan. Upan. 4.11.1)</blockquote><blockquote>atha hainaṁ gārhapatyo'nu śaśāsa  pr̥thivyagnirannamāditya iti ya । eṣa āditye puruṣo dr̥śyate so'hamasmi sa evāhamasmīti ॥ 1 ॥ (Chan. Upan. 4.11.1)</blockquote>Meaning : The gaarhapatya fire taught him " the earth, fire, food and sun - these are my four forms (bodies). And the person seen in the sun (personification) that I am, that I am indeed!". One who understands and meditates upon it, becomes invincible and lives a complete life.   

 

अथ हाग्नय: समूदिरे, तप्तो ब्रह्मचारी कुशलं न: पर्यचारीद्धन्तास्मै प्रब्रवामेति तस्मै होचु: ॥ ४ ॥ (Chan. Upan. 4.10.4)

 

Meaning: The 3 fires then said among themselves: "this brahmachari has performed his penances and has tended us (fires) very well. let us teach him (about Brahman). " So saying they talk about breath and akasha and their being connected with brahman. Each fire (garhapatya, ahvaneeya and daakshina) explain to him about his own particular philosophy.   

 

अथ हैनं गार्हपत्योऽनु शशास  पृथिव्यग्निरन्नमादित्य इति य । एष आदित्ये पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ॥ १ ॥ (Chan. Upan. 4.11.1)

 

Meaning : The gaarhapatya fire taught him " the earth, fire, food and sun - these are my four forms (bodies). And the person seen in the sun (personification) that I am, that I am indeed!". One who understands and meditates upon it, becomes invincible and lives a complete life.   

The vyahiritis to be performed if the sacrificial fires are injured are mentioned very beautifully in this Upanishad.   

The vyahiritis to be performed if the sacrificial fires are injured are mentioned very beautifully in this Upanishad.   

=== Mundaka Upanishad ===

=== Mundaka Upanishad ===

Mundakopanishad (1.2.1-5) describes the role of Agni in Karmakanda before a householder rises up in the Jnanamarga.  The procedure to light the Agnihotra and the consequences of not conducting the Agnihotra is explained in detail in this Mundaka.   

Mundakopanishad (1.2.1-5) describes the role of Agni in Karmakanda before a householder rises up in the Jnanamarga.  The procedure to light the Agnihotra and the consequences of not conducting the Agnihotra is explained in detail in this Mundaka.  <blockquote>यदा लेलायते हृार्चि: समिद्धे हव्यवाहने | तदाज्यभागावन्तरेणाहुती: प्रतिपादयेत् || (Mund. Upan. 1.2.2)</blockquote><blockquote>yadā lelāyate hr̥ārci: samiddhe havyavāhane | adājyabhāgāvantareṇāhutī: pratipādayet || (Mund. Upan. 1.2.2)</blockquote>Meaning : When the flames of the bearer of the sacrificial offerings (fire) are bright and high, let the offerings (of sacrificial ghee) be given, with faith, between the two (tongues) flares of the fire.<blockquote>यस्याग्निहोत्रमदर्शमपौर्णमासमचातुर्मास्यमनाग्रयणमतिथिवर्जितं च | अहुतमवैश्वदेवमविधिना हुतमाससप्तमां स्तस्य लोकान्हिनस्ति || (Mund. Upan. 1.2.3)</blockquote><blockquote>yasyāgnihotramadarśamapaurṇamāsamacāturmāsyamanāgrayaṇamatithivarjitaṁ ca | ahutamavaiśvadevamavidhinā hutamāsasaptamāṁ stasya lokānhinasti || (Mund. Upan. 1.2.3)</blockquote>One (householder) whose Agnihotra is devoid of the Darsa, Paurnamaasa Chaaturmasya (four autumnal observances) sacrifices, is not attended by the Atithi (uninvited guest), is without Vaisvedeva (offerings to the animals and birds) or is not performed without proper procedures or not performed at all (that Agnihotra) will destroy the seven worlds (of the householder).<blockquote>काली कराली च मनोजवा च सुलोहिता या च सुधूम्रवर्णा | स्फुलिङ्गिनीं विश्वरुची च देवी लेलायमाना इति सप्त जिह्वा: || (Mund. Upan. 1.2.4)</blockquote><blockquote>kālī karālī ca manojavā ca sulohitā yā ca sudhūmravarṇā | sphuliṅginīṁ viśvarucī ca devī lelāyamānā iti sapta jihvā: || (Mund. Upan. 1.2.4)</blockquote>Meaning : That Agni, devours with his seven tongues or flames namely Kālī (black), Karālī (terrible),Manojava (speedy as the mind), Sulohita (very red), Sudhumravarna (coloured like thick smoke'), Sphulingini (emitting sparks) and Vishwaruchi (having the fuel as the Sun)

 

यदा लेलायते हृार्चि: समिद्धे हव्यवाहने |

 

तदाज्यभागावन्तरेणाहुती: प्रतिपादयेत् || (Mund. Upan. 1.2.2)

Meaning : When the flames of the bearer of the sacrificial offerings (fire) are bright and high, let the offerings (of sacrificial ghee) be given, with faith, between the two (tongues) flares of the fire.

agnisūkta - 9 madhucchandā vaiśvāmitraḥ r̥ṣiḥ । agniḥ devatā।  gāyatrī chandaḥ। prathamaṁ maṇḍalam। (Rig. Veda. 1.1.1 to 9)<blockquote>अग्निमीळे पुरोहितं यज्ञस्य देवमृत्विजम् । होतारं रत्नधातमम् ॥१</blockquote><blockquote>agnimīḻe purohitaṁ yajñasya devamr̥tvijam । hotāraṁ ratnadhātamam ॥1</blockquote><blockquote>अग्निः पूर्वेभिर्ऋषिभिरीड्यो नूतनैरुत । स देवाँ एह वक्षति ॥२</blockquote><blockquote>agniḥ pūrvebhirr̥ṣibhirīḍyo nūtanairuta । sa devām̐ eha vakṣati ॥2</blockquote><blockquote>अग्निना रयिमश्नवत् पोषमेव दिवेदिवे । यशसं वीरवत्तमम् ॥३</blockquote><blockquote>agninā rayimaśnavat poṣameva divedive । yaśasaṁ vīravattamam ॥3</blockquote><blockquote>अग्ने यं यज्ञमध्वरं विश्वत: परिभूरसि । स इद् देवेषु गच्छति ॥४</blockquote><blockquote>agne yaṁ yajñamadhvaraṁ viśvata: paribhūrasi । sa id deveṣu gacchati ॥4</blockquote><blockquote>अग्निर्होता कविक्रतुः सत्यश्चित्रश्रवस्तमः । देवो देवेभिरा गमत् ॥५</blockquote><blockquote>agnirhotā kavikratuḥ satyaścitraśravastamaḥ । devo devebhirā gamat ॥5</blockquote><blockquote>यदङ्ग दाशुषे त्वमग्ने भद्रं करिष्यसि । तवेत् तत् सत्यमङ्गिरः ॥६</blockquote><blockquote>yadaṅga dāśuṣe tvamagne bhadraṁ kariṣyasi । tavet tat satyamaṅgiraḥ ॥6 </blockquote><blockquote>उप त्वाग्ने दिवेदिवे दोषावस्तर्धिया वयम् । नमो भरन्त एमसि ॥७</blockquote><blockquote>upa tvāgne divedive doṣāvastardhiyā vayam । namo bharanta emasi ॥7</blockquote><blockquote>राजन्तमध्वराणां गोपामृतस्य दीदिविम् । वर्धमानं स्वे दमे ॥८</blockquote><blockquote>rājantamadhvarāṇāṁ gopāmr̥tasya dīdivim । vardhamānaṁ sve dame ॥8</blockquote><blockquote>स न: पितेव सूनवे ऽग्ने सूपायनो भव । सचस्वा नः स्वस्तये ॥९ </blockquote><blockquote>sa na: piteva sūnave 'gne sūpāyano bhava । sacasvā naḥ svastaye ॥9 </blockquote>Summary : Agni, the chosen one as the minister of yagnas (sacrifice), is worthy to be praised for he brings along other deities with him (He is the bearer of sacrificial offerings from the Yajamani or the Performer of the Yagna). Agni bestows his worshiper with boundless riches and wealth. Indeed greatly revered is Agni, the dispeller of darkness.

 

 

अहुतमवैश्वदेवमविधिना हुतमाससप्तमां स्तस्य लोकान्हिनस्ति || (Mund. Upan. 1.2.3)

 

One (householder) whose Agnihotra is devoid of the Darsa, Paurnamaasa Chaaturmasya (four autumnal observances) sacrifices, is not attended by the Atithi (uninvited guest), is without Vaisvedeva (offerings to the animals and birds) or is not performed without proper procedures or not performed at all (that Agnihotra) will destroy the seven worlds (of the householder).

 

 

 

== Mantras/Verses and Meanings ==

अग्निसूक्त - ९ मधुच्छन्दा वैश्वामित्रः ऋषिः । अग्निः देवता।  गायत्री छन्दः। प्रथमं मण्डलम्।<blockquote>"अ॒ग्निमी॑ळे पु॒रोहि॑तं य॒ज्ञस्य॑ दे॒वमृ॒त्विज॑म् । होता॑रं रत्न॒धात॑मम् ॥१"</blockquote><blockquote>"अ॒ग्निः पूर्वे॑भि॒र्ऋषि॑भि॒रीड्यो॒ नूत॑नैरु॒त । स दे॒वाँ एह व॑क्षति ॥२"</blockquote><blockquote>"अ॒ग्निना॑ र॒यिम॑श्नव॒त् पोष॑मे॒व दि॒वेदि॑वे । य॒शसं॑ वी॒रव॑त्तमम् ॥३"</blockquote><blockquote>"अग्ने॒ यं य॒ज्ञम॑ध्व॒रं वि॒श्वत॑: परि॒भूरसि॑ । स इद् दे॒वेषु॑ गच्छति ॥४"</blockquote><blockquote>"अ॒ग्निर्होता॑ क॒विक्र॑तुः स॒त्यश्चि॒त्रश्र॑वस्तमः । दे॒वो दे॒वेभि॒रा ग॑मत् ॥५"</blockquote><blockquote>"यद॒ङ्ग दा॒शुषे॒ त्वमग्ने॑ भ॒द्रं क॑रि॒ष्यसि॑ । तवेत् तत् स॒त्यम॑ङ्गिरः ॥६"</blockquote><blockquote>"उप॑ त्वाग्ने दि॒वेदि॑वे॒ दोषा॑वस्तर्धि॒या व॒यम् । नमो॒ भर॑न्त॒ एम॑सि ॥७"</blockquote><blockquote>"राज॑न्तमध्व॒राणां॑ गो॒पामृ॒तस्य॒ दीदि॑विम् । वर्ध॑मानं॒ स्वे दमे॑ ॥८"</blockquote><blockquote>"स न॑: पि॒तेव॑ सू॒नवे ऽग्ने॑ सूपाय॒नो भ॑व । सच॑स्वा नः स्व॒स्तये॑ ॥९ (Rig. Veda. 1.1.1)</blockquote>Summary : Agni, the chosen one as the minister of yagnas (sacrifice), is worthy to be praised for he brings along other deities with him (He is the bearer of sacrificial offerings from the Yajamani or the Performer of the Yagna). Agni bestows his worshiper with boundless riches and wealth. Indeed greatly revered is Agni, the dispeller of darkness.

== References ==

== References ==

# http://ignca.nic.in/Vedic_portal_rigveda_shakala_Samhita_m01.htm  Agni Sukta as given in Vedic heritage portal with pronunciation.

# http://ignca.nic.in/Vedic_portal_rigveda_shakala_Samhita_m01.htm  Agni Sukta as given in Vedic heritage portal with pronunciation.