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Agnihotra (Samskrit : अग्निहोत्रम्) is generically referred to [[Agni (आग्निः)|Agni]] in a yagnavedi (altar) invoked by the chanting of mantras. However, Agnihotra as a specific nityakarma refers to a vedic process whereby a grihastha makes daily offerings of ghee or milk in Agni while reciting the prescribed mantras.

Agnihotram (Samskrit : अग्निहोत्रम्) generically is referred to [[Agni (आग्निः)|Agni]] in a yagnavedi (altar) invoked by the chanting of mantras during homas and for samskaraas. However, Agnihotram as a specific nityakarma refers to a vedic process whereby a grihastha makes daily offerings of ghee or milk in Agni while reciting the prescribed vedic mantras.

Sanatana Dharma is founded on the principle that the primary responsibility of perpetually maintaining Agni at home, called as Agnihotra, is vested with a grihastha. Apart from grihastha's nitya Agnihotra many other events like yagnas, yagas, isthis, and homas involve the kindling of fire according to karmakanda procedures given in Samhitas and Brahmanas.

Sanatana Dharma is founded on the principle that the primary responsibility of perpetually maintaining Agni at home, called as Agnihotram, is vested with a grihastha. Apart from grihastha's nitya Agnihotra many other events like yagnas, yagas, isthis, and homas involve the kindling of fire according to karmakanda procedures given in Samhitas and Brahmanas.

In the present days, very rarely, grihasthas are maintaining Agni at homes nor are conducting regular Agnihotra rituals as prescribed by sastras. However, Agni is invoked in every occasion (auspicious and inauspicious) of dharmic life, from Nityayagnas, yagas in temples, in special homas during housewarming and grahashanti, upanayana and other samskara celebrations, at weddings (the yajna where the bride and groom circle the fire seven times) and lastly for Anteysti (cremation).   

In the present days, very rarely, grihasthas are maintaining Agni at homes nor are conducting regular Agnihotra rituals as prescribed by sastras. However, Agni is invoked in every occasion (auspicious and inauspicious) of dharmic life, from Nityayagnas, yagas in temples, in special homas during housewarming and grahashanti, upanayana and other samskara celebrations, at weddings (the yajna where the bride and groom circle the fire seven times) and lastly for Anteysti (cremation).   

* It is used to offer aahutis to the pitrudevatas or forefathers only.  

* It is used to offer aahutis to the pitrudevatas or forefathers only.  

Invocation of Agni in a vedi (altar) and offering of aahutis is performed in yagnas. However, not all yagnas involve this process. A few yagnas described in the Samhitas and Brahmanas include the following  

A few yagnas described in the Samhitas and Brahmanas include the following  

Agnichayana    

Agnichayana    

These were meant to mark the progress of a student’s education under a teacher and his success in attaining the knowledge of the Vedas, while keeping his vows of celibacy and secrecy until his graduation as a Snataka (one who has bathed and was ready for the life of a householder or an apprentice).

These were meant to mark the progress of a student’s education under a teacher and his success in attaining the knowledge of the Vedas, while keeping his vows of celibacy and secrecy until his graduation as a Snataka (one who has bathed and was ready for the life of a householder or an apprentice).

==== Shodasa Samskaras ====

==== Shodasa Samskaras ====

They were performed at different times in the life of an individual.  

They are performed at different times in the life of an individual and involved homas and istis. 

 

Invocation of Agni in a vedi (altar) and offering of aahutis is performed in yagnas. However, not all yagnas involve this process.  

External and internal rituals

External and internal rituals

We may also classify Vedic sacrifices into external and internal rituals, depending upon how they are performed. External rituals are physical, in which offerings are externally made to gods. Internal rituals are mental or spiritual, in which the mind and the senses were withdrawn and engaged in contemplative or meditative practices, which culminated in self-absorption. In the internal rituals, the sacrificial model is internalized. The mind and the body become the field or the sacrificial pit, breath becomes fire, whatever that is offered to the body such as food or pleasure becomes the offering. 

We may also classify Vedic sacrifices into external and internal rituals, depending upon how they are performed. External rituals are physical, in which offerings are externally made to gods. Internal rituals are mental or spiritual, in which the mind and the senses were withdrawn and engaged in contemplative or meditative practices, which culminated in self-absorption. In the internal rituals, the sacrificial model is internalized. The mind and the body become the field or the sacrificial pit, breath becomes fire, whatever that is offered to the body such as food or pleasure becomes the offering.  

The sage of the Atharvaveda (Sukta 19.55.3) prays to the fire for happiness and peace, for a happy temperament, resolve and good health, for strength and mental contentment, and as the ladder to spirituality. The sage also states that ''Agnihotra'' destroys enemies.^{[note 5]}

The sage of the Atharvaveda (Sukta 19.55.3) prays to the fire for happiness and peace, for a happy temperament, resolve and good health, for strength and mental contentment, and as the ladder to spirituality. The sage also states that ''Agnihotra'' destroys enemies.^{[note 5]}