Panchagnividya (पञ्चाग्निविद्या) - Revision history

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Panchagni Tapas Vs Panchagnividya

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 Panchagni vidya or knowledge appears in the Chandogya Upanishad (Chapter 5 Mantras 3-10)<ref name=":0">Jha, Ganganatha. (1923). ''The Chandogya Upanishad and Sri Sankara's Commentary, Fourth Volume.'' Madras:The India Printing Works.</ref> and the Brhadaranyaka Upanishad (Chapter 6.2).
-The Chandogya Upanishad, which belongs to the Kauthuma Shakha (कौथुम-शाखा) of the [[Samaveda (सामवेदः)|Samaveda]], conceives the whole universal activity of creation as a kind of yajna where everything is connected; this sacrifice/knowledge is known as the Panchagni vidya.<ref name=":1">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I''. Hubli:Sahitya Prakashana.</ref>
+The Chandogya Upanishad, which belongs to the Kauthuma Shakha (कौथुम-शाखा) of the [[Samaveda (सामवेदः)|Samaveda]], conceives the whole universal activity of creation as a kind of yajna where everything is connected; this yajna/knowledge is known as the Panchagni vidya.<ref name=":1">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I''. Hubli:Sahitya Prakashana.</ref>
 ==  Panchagni Tapas Vs Panchagnividya ==
 [[Panchagni (पञ्चाग्नि)|Panchagni]] means 5 Agnis or fires. In vedic and puranic literature, Panchagni has been mentioned as a methodology used for performing severe austerities. There are many instances of tapas (तपस् | penance) for thousands of years, performed by different celestial beings including Kubera, Parvati and asuras such as  Mahishasura and Tarakasura (तारकासुरः), by standing or sitting in the midst of a set of five fires called Panchagni.
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 <blockquote>पृथिवी वाव गौतमाग्निस्तस्याः संवत्सर एव समिदाकाशो धूमो रात्रिरर्चिर्दिशोऽङ्गारा अवान्तरदिशो  विस्फुलिङ्गाः || (Chan. Upan. 5.6.1)</blockquote><blockquote>pṛthivī vāva gautamāgnistasyāḥ saṃvatsara eva samidākāśo dhūmo rātrirarcirdiśo'ṅgārā avāntaradiśo visphuliṅgāḥ || (Chan. Upan. 5.6.1)</blockquote><blockquote>तस्मिन्नेतस्मिन्नग्नौ देवाः वर्षं जुहोति तस्या आहुतेरन्नँ संभवति || (Chan. Upan. 5.6.2)</blockquote><blockquote>tasminnetasminnagnau devāḥ varṣaṃ juhoti tasyā āhuterannam̐ saṃbhavati || (Chan. Upan. 5.6.2)</blockquote>Prthvi (Earth) is the Fire, Samvatsara (संवत्सरः | One year) is the firewood, the Sky is smoke, Nights are the flame, the Quarters or Directions are the embers and the Upadisha (उपदिशाः | sub-directions) are the sparks. The devatas offer Rain, created at the second stage as oblation into Prthvi. And from this fire,  Anna (अन्नम् | all that is consumable, related to the sensorial level) is born.
-Here, the sadhaka (साधकः | seeker) comprehends the descent to the earth, which is the sacrificial fire, into which the essence of time goes in as samidha (fuel). The third oblation is the reverberation at a much grosser level of the world.
+Here, the sadhaka (साधकः | seeker) comprehends the descent to the earth, which is the yajnika agni, into which the essence of time goes in as samidha (fuel). The third oblation is the reverberation at a much grosser level of the world.
 === पुरुषः || Purusha ===
 <blockquote>पुरुषो वाव गौतमाग्निस्तस्य वागेव समित्प्राणो धूमो जिह्वाऽर्चिश्र्वक्षुरङ्गाराः श्रोत्रं विस्फुलिङ्गाः || (Chan. Upan. 5.7.1)<ref name=":2" /></blockquote><blockquote>puruṣo vāva gautamāgnistasya vāgeva samitprāṇo dhūmo jihvā'rciśrvakṣuraṅgārāḥ śrotraṃ visphuliṅgāḥ || (Chan. Upan. 5.7.1)</blockquote><blockquote>तस्मिन्नेतस्मिन्नग्नौ देवाः अन्नं जुहोति तस्या आहुतेरेतः संभवति || (Chan. Upan. 5.7.2)<ref name=":2" /></blockquote><blockquote>tasminnetasminnagnau devāḥ annaṃ juhoti tasyā āhuteretaḥ saṃbhavati || (Chan. Upan. 5.7.2)</blockquote>In the fire called [[Purusha (पुरुषः)|Purusha]] (Cosmic Man), Vak (वाक् | power of speech) is the firewood, Prana (प्राणः) is smoke, the Tongue is the flame, the Eyes are embers and the Ears are the sparks. In the Purushagni (पुरुषाग्निः | personified fire), the devatas offer anna (अन्नम् | a grain) as the fourth oblation and from this appears Virya (वीर्यः | semen).

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 According to Puranic Encyclopaedia<ref>Vettam. Mani, (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature].'' Delhi:Motilal Banasidass.</ref>, Rohini - a daughter, Soma - a son and [[Agni (अग्निः)|Agni]], were born to Nisha (निशा), the third wife of Manu. Besides them, they begot five sons in the form of Agni (fire) and these five are called Panchagnis. They are Vaishvanara (वैश्वानरः), Vishvapati (विश्वपतिः), Sannihita (सन्निहितः), Kapila (कपिलः) and Agrani (अग्रणी).
-Such a penance that is performed amidst the five agnis is said to be very austere and is performed with an intention to please [[Brahma (ब्रह्मा)|Brahma]] or the others in the Trinity for obtaining material boons.
+Such a penance that is performed amidst the five agnis is said to be very austere and is performed with an intention to please [[Brahma (ब्रह्मा)|Brahma]] or the others in the Trimurti (Brahma, Vishnu and Shiva) for obtaining material boons.
 Panchagnividya, however, is not actually fires in the physical sense, or a vaidika yajna, nor a tapas (penance) 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 the 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.

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 Here, the descent to the intermediate stage between the physical world and the celestial realms is exquisitely connected through the world of parjanya or the clouds. Thus, rain falls by the activity of the higher celestial beings. Clouds as comprehended by the greatest of poets, Kalidasa (कालिदासः) in Meghadoota (मेघदूतम्)<ref>Mallinath. (1895). ''[https://archive.org/stream/exhaustivenotes00mallgoog#page/n18/mode/2up Exhaustive Notes on the Meghaduta of Kalidas, Verse 5]''. Bombay:Indian Printing Press.</ref> are sannipata (सन्निपातः | combination) of, <blockquote>धूमः ज्योतिःसलिलमरुतां सन्निपातः क्व मेघः || (Verse 5)<ref>Kale M.R (2011)., The Meghaduta of Kalidasa, Delhi : Motilal Banarsidass Publishers </ref></blockquote><blockquote>dhūmaḥ jyotiḥsalilamarutāṃ sannipātaḥ kva meghaḥ || (Verse 5)</blockquote>The second oblation is the reverberation of the universal vibration felt in the upper atmospheric regions.
 === पृथ्वी || Prithvi ===
-<blockquote>पृथिवी वाव गौतमाग्निस्तस्याः संवत्सर एव समिदाकाशो धूमो रात्रिरर्चिर्दिशोऽङ्गारा अवान्तरदिशो  विस्फुलिङ्गाः || (Chan. Upan. 5.6.1)</blockquote><blockquote>pṛthivī vāva gautamāgnistasyāḥ saṃvatsara eva samidākāśo dhūmo rātrirarcirdiśo'ṅgārā avāntaradiśo visphuliṅgāḥ || (Chan. Upan. 5.6.1)</blockquote><blockquote>तस्मिन्नेतस्मिन्नग्नौ देवाः वर्षं जुहोति तस्या आहुतेरन्नँ संभवति || (Chan. Upan. 5.6.2)</blockquote><blockquote>tasminnetasminnagnau devāḥ varṣaṃ juhoti tasyā āhuterannam̐ saṃbhavati || (Chan. Upan. 5.6.2)</blockquote>पृथ्वी || Prthvi (Earth) is the Fire, संवत्सरः || Samvatsara (One year) is the firewood, the Sky is smoke, Nights are the flame, the Quarters or Directions are the embers and the उपदिशाः || Upadisha (sub-directions) are the sparks. The देवताः || devatas offer वर्षा || Rain, created at the second stage as oblation into Prthvi. And from this fire, अन्नम् || Anna (all that is consumable, related to the sensorial level) is born.
+<blockquote>पृथिवी वाव गौतमाग्निस्तस्याः संवत्सर एव समिदाकाशो धूमो रात्रिरर्चिर्दिशोऽङ्गारा अवान्तरदिशो  विस्फुलिङ्गाः || (Chan. Upan. 5.6.1)</blockquote><blockquote>pṛthivī vāva gautamāgnistasyāḥ saṃvatsara eva samidākāśo dhūmo rātrirarcirdiśo'ṅgārā avāntaradiśo visphuliṅgāḥ || (Chan. Upan. 5.6.1)</blockquote><blockquote>तस्मिन्नेतस्मिन्नग्नौ देवाः वर्षं जुहोति तस्या आहुतेरन्नँ संभवति || (Chan. Upan. 5.6.2)</blockquote><blockquote>tasminnetasminnagnau devāḥ varṣaṃ juhoti tasyā āhuterannam̐ saṃbhavati || (Chan. Upan. 5.6.2)</blockquote>Prthvi (Earth) is the Fire, Samvatsara (संवत्सरः | One year) is the firewood, the Sky is smoke, Nights are the flame, the Quarters or Directions are the embers and the Upadisha (उपदिशाः | sub-directions) are the sparks. The devatas offer Rain, created at the second stage as oblation into Prthvi. And from this fire,  Anna (अन्नम् | all that is consumable, related to the sensorial level) is born.
-Here, the साधकः ॥ sadhaka (seeker) comprehends the descent to the earth, which is the sacrificial fire, into which the essence of time goes in as समिदा ॥ samidha (fuel). The third oblation is the reverberation at a much grosser level of the world.
+Here, the sadhaka (साधकः | seeker) comprehends the descent to the earth, which is the sacrificial fire, into which the essence of time goes in as samidha (fuel). The third oblation is the reverberation at a much grosser level of the world.
 === पुरुषः || Purusha ===
-<blockquote>पुरुषो वाव गौतमाग्निस्तस्य वागेव समित्प्राणो धूमो जिह्वाऽर्चिश्र्वक्षुरङ्गाराः श्रोत्रं विस्फुलिङ्गाः || (Chan. Upan. 5.7.1)<ref name=":2" /></blockquote><blockquote>puruṣo vāva gautamāgnistasya vāgeva samitprāṇo dhūmo jihvā'rciśrvakṣuraṅgārāḥ śrotraṃ visphuliṅgāḥ || (Chan. Upan. 5.7.1)</blockquote><blockquote>तस्मिन्नेतस्मिन्नग्नौ देवाः अन्नं जुहोति तस्या आहुतेरेतः संभवति || (Chan. Upan. 5.7.2)<ref name=":2" /></blockquote><blockquote>tasminnetasminnagnau devāḥ annaṃ juhoti tasyā āhuteretaḥ saṃbhavati || (Chan. Upan. 5.7.2)</blockquote>In the fire called पुरुषः || [[Purusha]] (Cosmic Man), वाक् || Vak (power of speech) is the firewood, प्राणः || Prana is smoke, the Tongue is the flame, the Eyes are embers and the Ears are the sparks. In the पुरुषाग्निः || Purushagni (personified fire), the देवताः || devatas offer अन्नम् || anna (a grain) as the fourth oblation and from this appears वीर्यः || Virya (semen).
+<blockquote>पुरुषो वाव गौतमाग्निस्तस्य वागेव समित्प्राणो धूमो जिह्वाऽर्चिश्र्वक्षुरङ्गाराः श्रोत्रं विस्फुलिङ्गाः || (Chan. Upan. 5.7.1)<ref name=":2" /></blockquote><blockquote>puruṣo vāva gautamāgnistasya vāgeva samitprāṇo dhūmo jihvā'rciśrvakṣuraṅgārāḥ śrotraṃ visphuliṅgāḥ || (Chan. Upan. 5.7.1)</blockquote><blockquote>तस्मिन्नेतस्मिन्नग्नौ देवाः अन्नं जुहोति तस्या आहुतेरेतः संभवति || (Chan. Upan. 5.7.2)<ref name=":2" /></blockquote><blockquote>tasminnetasminnagnau devāḥ annaṃ juhoti tasyā āhuteretaḥ saṃbhavati || (Chan. Upan. 5.7.2)</blockquote>In the fire called [[Purusha (पुरुषः)|Purusha]] (Cosmic Man), Vak (वाक् | power of speech) is the firewood, Prana (प्राणः) is smoke, the Tongue is the flame, the Eyes are embers and the Ears are the sparks. In the Purushagni (पुरुषाग्निः | personified fire), the devatas offer anna (अन्नम् | a grain) as the fourth oblation and from this appears Virya (वीर्यः | semen).
 Here, the sadhaka comprehends the descent to the Man himself, who is involved in the entire activity and by consuming the food energises himself and produces virility. Thus, at the fourth oblation the vibration of the higher celestial level has moved to the level of the individual man.
 === स्त्री || Stri ===
-<blockquote>योषा वाव गौतमाग्निस्तस्या उपस्थ एव समिद्यदुपमन्त्रयते स धूमो योनिरर्चिर्यदन्तः करोति तेऽङ्गारा अभिनन्दा विस्फुलिङ्गाः || (Chan. Upan. 5.8.1)<ref name=":2" /></blockquote><blockquote>yoṣā vāva gautamāgnistasyā upastha eva samidyadupamantrayate sa dhūmo yonirarciryadantaḥ karoti te'ṅgārā abhinandā visphuliṅgāḥ || (Chan. Upan. 5.8.1)</blockquote><blockquote>तस्मिन्नेतस्मिन्नग्नौ देवाः रेतो जुहोति तस्या आहुतेर्गर्भः संभवति || (Chan. Upan. 5.8.2)</blockquote><blockquote>tasminnetasminnagnau devāḥ reto juhoti tasyā āhutergarbhaḥ saṃbhavati || (Chan. Upan. 5.8.2)</blockquote>Into this Fire called स्त्री || Stri (Woman), देवताः || devatas offer the वीर्यः || virya (semen) of the Purusha as oblation. In this fire, अापः || Apa (here, denotes वीर्यः || virya) is transformed into the masculine form and power of speech. From this appears the गर्भः || womb of the woman. This is the final stage and the Creation born of this fire - प्राणः || Prana stays within the गर्भः || womb of the woman for nine or ten months, and after birth is encompassed by जरायुः || Jarayu (old age) until its life span. Before departing to परलोकः || paraloka, it returns to the same source that it was created from, i.e. अग्निः || Agni.<ref name=":0" />
+<blockquote>योषा वाव गौतमाग्निस्तस्या उपस्थ एव समिद्यदुपमन्त्रयते स धूमो योनिरर्चिर्यदन्तः करोति तेऽङ्गारा अभिनन्दा विस्फुलिङ्गाः || (Chan. Upan. 5.8.1)<ref name=":2" /></blockquote><blockquote>yoṣā vāva gautamāgnistasyā upastha eva samidyadupamantrayate sa dhūmo yonirarciryadantaḥ karoti te'ṅgārā abhinandā visphuliṅgāḥ || (Chan. Upan. 5.8.1)</blockquote><blockquote>तस्मिन्नेतस्मिन्नग्नौ देवाः रेतो जुहोति तस्या आहुतेर्गर्भः संभवति || (Chan. Upan. 5.8.2)</blockquote><blockquote>tasminnetasminnagnau devāḥ reto juhoti tasyā āhutergarbhaḥ saṃbhavati || (Chan. Upan. 5.8.2)</blockquote>Into this Fire called Stri (स्त्री | Woman), devatas offer the virya (semen) of the Purusha as oblation. In this fire, Ap (अप् here, denotes virya) is transformed into the masculine form and power of speech. From this appears the garbha (गर्भः | womb of the woman). This is the final stage and the Creation born of this fire - Prana stays within the garbha for nine or ten months, and after birth is encompassed by Jarayu (जरायुः | old age) until its life span. Before departing to paraloka, it returns to the same source that it was created from, i.e. Agni.<ref name=":0" />
 By the interconnection, combination and harmonious adjustment of subtle and gross structures across these five stages of manifestation, birth takes place. This is applicable to any form of birth that happens, be it living beings of all creation or events at inorganic levels such as the formation of waves.
-The activity of procreation (or of manifestation of any object) begins with the birth of the child (or with the production of an atom or molecule) whom the cosmos produces and not parents alone. Then the child’s presence is felt everywhere mainly because the universe is intimately inter-connected. The शास्त्राणि || Shastras teach that the macrocosm is in the microcosm; each manifestation is the quintessence of every particle of [[Prakrti (प्रकृति)|प्रकृतिः || Prakrti]], and that Prakrti on its own accord takes care of each manifestation or birth and withdraws those manifestations as a part of the operation of the universal laws. This is the philosophical background of this vidya which deals with all events of manifestation not merely as the birth of a human child alone, and which vidya is the contemplation of the mind in perceiving the reality that is transcendent to the visible parts of the inner sacrifice.<ref name=":1" />
+The activity of procreation (or of manifestation of any object) begins with the birth of the child (or with the production of an atom or molecule) whom the cosmos produces and not parents alone. Then the child’s presence is felt everywhere mainly because the universe is intimately inter-connected. The Shastras teach that the macrocosm is in the microcosm; each manifestation is the quintessence of every particle of [[Prakrti (प्रकृतिः)|Prakrti]], and that Prakrti on its own accord takes care of each manifestation or birth and withdraws those manifestations as a part of the operation of the universal laws. This is the philosophical background of this vidya which deals with all events of manifestation not merely as the birth of a human child alone, and which vidya is the contemplation of the mind in perceiving the reality that is transcendent to the visible parts of the inner sacrifice.<ref name=":1" />
 == संवादः || Discussion ==
-While Panchagni Vidya is a part of Creation in Brahmavidya as explained by the Chandogya Upanishad, [[Nasadiya Suktam (नासदीय सूक्त)|Nasadiya Sukta]] of the Rig veda explains more about the Creation of the Universe.
+While Panchagni Vidya is a part of Creation in Brahmavidya as explained by the Chandogya Upanishad, [[Nasadiya Sukta (नासदीयसूक्तम्)|Nasadiya Sukta]] of the Rigveda explains more about the Creation of the Universe.
-Brhdaranyaka Upanishad is more transcendent or अप्रपञ्चकः ॥ aprapanchaka in its approach and provides meditation techniques that are beyond the comprehension of an ordinary mind, whereas the Chandogya Upanishad is सप्रपञ्चकः ॥ saprapanchaka and involves the path of ordinary experience, but both the ways lead the sadhaka (seeker) to the Absolute Brahman only.
+Brhdaranyaka Upanishad is more transcendent or aprapanchaka (अप्रपञ्चकः) in its approach and provides meditation techniques that are beyond the comprehension of an ordinary mind, whereas the Chandogya Upanishad is saprapanchaka (सप्रपञ्चकः) and involves the path of ordinary experience, but both the ways lead the sadhaka (seeker) to the Absolute Brahman only.
 == References ==
 <references />
 [[Category:Vidya]]

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 Panchagnividya, however, is not actually fires in the physical sense, or a vaidika yajna, nor a tapas (penance) 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 the 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.
 ==   पञ्चाग्निविद्या ||Panchagni Vidya ==
-पञ्चाग्निविद्या || Panchagnividya, thus, different from the Panchagnis, is a part of ब्रह्मविद्या ॥ [[Brahmavidya (ब्रह्मविद्या)|Brahmavidya]] or the knowledge to attain the परमात्मन् ॥ Paramatma. This vidya as expounded in the fifth chapter of the Chandogya Upanishad<ref name=":0" /><ref>Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AB Fifth Adhyaya)]</ref>, constitutes a brilliant study of the Absolute or ब्रह्मन् ॥ Brahman even for an ordinary person.
+Panchagnividya, thus, different from the Panchagnis, is a part of [[Brahmavidya (ब्रह्मविद्या)|Brahmavidya]] (ब्रह्मविद्या) or the knowledge to attain the Paramatma (परमात्मन्). This vidya as expounded in the fifth chapter of the Chandogya Upanishad<ref name=":0" /><ref>Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AB Fifth Adhyaya)]</ref>, constitutes a brilliant study of the Absolute or Brahman (ब्रह्मन्) even for an ordinary person.
-The King Pravahana Jaivali addresses Uddalaka and Shvetaketu saying, "''You are the first one among the Brahmanas to receive this knowledge. Until now it was known only to क्षत्रिय-s || Kshatriyas''" and explains the essence of Brahmavidya of which the Pancha-agni (5 types of Fire) is a part of.  The five fires according to this vidya are symbolized as follows:
+The King Pravahana Jaivali addresses Uddalaka and Shvetaketu saying, "''You are the first one among the Brahmanas to receive this knowledge. Until now it was known only to Kshatriyas''" and explains the essence of Brahmavidya of which the Pancha-agni (5 types of Fire) is a part of.  The five fires according to this vidya are symbolized as follows:
 === द्युर्लोकः || Dyurloka ===
-<blockquote>असौ वाव लोको गौतमाग्निस्तस्याऽऽदित्य एव समिद्रश्मयो धूमोऽहरर्चिश्र्वन्द्रमा अङ्गारा नक्षत्राणि विस्फुलिङ्गाः || (Chan. Upan. 5.4.1)<ref name=":2">Apte, Hari Narayana (1913) ''Chandogya Upanishad'' Poona: Anandashrama Sanskrita Granthavali</ref> </blockquote><blockquote>asau vāva loko gautamāgnistasyā<nowiki>''</nowiki>ditya eva samidraśmayo dhūmo'hararciśrvandramā aṅgārā nakṣatrāṇi visphuliṅgāḥ || (Chan. Upan. 5.4.1)</blockquote><blockquote>तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुहोति तसेया आहुतेः सोमो राजा संभवति || (Chan. Upan. 5.4.2)<ref name=":2" /></blockquote><blockquote>tasminnetasminnagnau devāḥ śraddhāṃ juhoti taseyā āhuteḥ somo rājā saṃbhavati || (Chan. Upan. 5.4.2)</blockquote>Here, द्युर्लोकः || [[Dyurloka (द्युर्लोकः)|Dyurloka]] (World) is अग्निः || Agni (fire). [[Aditya (आदित्यः)|आदित्यः || Aditya]] (one of Surya's twelve names) is the firewood, his Light rays are smoke in the fire, the Day is the flame, the चन्द्रः ॥ Chandra (Moon) is the embers and नक्षत्राणि ॥ Nakshatras (Stars) are the sparks. In that fire, the देवताः || devatas offer श्रद्धा || Faith as oblation and perform the यज्ञः || Yajna. This is how the first level of creation, सोमः || Soma is born.
+<blockquote>असौ वाव लोको गौतमाग्निस्तस्याऽऽदित्य एव समिद्रश्मयो धूमोऽहरर्चिश्र्वन्द्रमा अङ्गारा नक्षत्राणि विस्फुलिङ्गाः || (Chan. Upan. 5.4.1)<ref name=":2">Apte, Hari Narayana (1913) ''Chandogya Upanishad'' Poona: Anandashrama Sanskrita Granthavali</ref> </blockquote><blockquote>asau vāva loko gautamāgnistasyā<nowiki>''</nowiki>ditya eva samidraśmayo dhūmo'hararciśrvandramā aṅgārā nakṣatrāṇi visphuliṅgāḥ || (Chan. Upan. 5.4.1)</blockquote><blockquote>तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुहोति तसेया आहुतेः सोमो राजा संभवति || (Chan. Upan. 5.4.2)<ref name=":2" /></blockquote><blockquote>tasminnetasminnagnau devāḥ śraddhāṃ juhoti taseyā āhuteḥ somo rājā saṃbhavati || (Chan. Upan. 5.4.2)</blockquote>Here, [[Dyurloka (द्यु्र्लोकः)|Dyurloka]] (World) is Agni (fire). [[Aditya (आदित्यः)|Aditya]] (one of Surya's twelve names) is the firewood, his Light rays are smoke in the fire, the Day is the flame, the Chandra (Moon) is the embers and Nakshatras (Stars) are the sparks. In that fire, the devatas offer shraddha (श्रद्धा) as oblation and perform the Yajna. This is how the first level of creation, Soma (सोमः) is born.
 Here, the activity of the celestial region is compared to Yajna. This level comprehends the connection of the physical world to the higher regions, where Surya, Chandra, Nakshtra are a part of the natural phenomenon of the visible world.  The first oblation is the universal vibration in the celestial heaven.
 === पर्जन्यः || Parjanya ===
-<blockquote>पर्जन्यो वाव गौतमाग्निस्तस्य वायुरेव समिदश्र्त्रं धूमो विद्युदर्चिरशनिरङ्गारा ह्रादनयो  विस्फुलिङ्गाः || (Chan. Upan. 5.5.1)<ref name=":2" /></blockquote><blockquote>parjanyo vāva gautamāgnistasya vāyureva samidaśrtraṃ dhūmo vidyudarciraśaniraṅgārā hrādanayo visphuliṅgāḥ || (Chan. Upan. 5.5.1)</blockquote><blockquote>तस्मिन्नेतस्मिन्नग्नौ देवाः सोमाँ राजानं जुहोति तस्या आहुतेर्वर्ष संभवति || (Chan. Upan. 5.5.2)<ref name=":2" /></blockquote><blockquote>tasminnetasminnagnau devāḥ somām̐ rājānaṃ juhoti tasyā āhutervarṣa saṃbhavati || (Chan. Upan. 5.5.2)</blockquote>Here, the पर्जन्यः || [[Parjanya]] (the water bearing cloud) is the Fire, fueled by वायुः || Vayu (Wind) which is wood, Clouds are the smoke, Lightning is the Flame, Thunder is the embers and the rumbling of the clouds is the spark of the fire. The just-created सोमः || Soma at the first level is offered by the देवताः || devatas as oblation to parjanya. That born during the second stage of creation is वर्षा || Rain.
+<blockquote>पर्जन्यो वाव गौतमाग्निस्तस्य वायुरेव समिदश्र्त्रं धूमो विद्युदर्चिरशनिरङ्गारा ह्रादनयो  विस्फुलिङ्गाः || (Chan. Upan. 5.5.1)<ref name=":2" /></blockquote><blockquote>parjanyo vāva gautamāgnistasya vāyureva samidaśrtraṃ dhūmo vidyudarciraśaniraṅgārā hrādanayo visphuliṅgāḥ || (Chan. Upan. 5.5.1)</blockquote><blockquote>तस्मिन्नेतस्मिन्नग्नौ देवाः सोमाँ राजानं जुहोति तस्या आहुतेर्वर्ष संभवति || (Chan. Upan. 5.5.2)<ref name=":2" /></blockquote><blockquote>tasminnetasminnagnau devāḥ somām̐ rājānaṃ juhoti tasyā āhutervarṣa saṃbhavati || (Chan. Upan. 5.5.2)</blockquote>Here, the [[Parjanya]] (पर्जन्यः | the water bearing cloud) is the Fire, fueled by Vayu (वायुः | Wind) which is wood, Clouds are the smoke, Lightning is the Flame, Thunder is the embers and the rumbling of the clouds is the spark of the fire. The just-created Soma at the first level is offered by the devatas as oblation to parjanya. That born during the second stage of creation is Rain (वर्षा).
-Here, the descent to the intermediate stage between the physical world and the celestial realms is exquisitely connected through the world of parjanya or the clouds. Thus, rain falls by the activity of the higher celestial beings. Clouds as comprehended by the greatest of poets, कालिदासः ॥ Kalidasa in मेघदूतम् ॥ Meghadoota<ref>Mallinath. (1895). ''[https://archive.org/stream/exhaustivenotes00mallgoog#page/n18/mode/2up Exhaustive Notes on the Meghaduta of Kalidas, Verse 5]''. Bombay:Indian Printing Press.</ref> are सन्निपातः ॥ sannipata (combination) of, <blockquote>धूमः ज्योतिःसलिलमरुतां सन्निपातः क्व मेघः || (Verse 5)<ref>Kale M.R (2011)., The Meghaduta of Kalidasa, Delhi : Motilal Banarsidass Publishers </ref></blockquote><blockquote>dhūmaḥ jyotiḥsalilamarutāṃ sannipātaḥ kva meghaḥ || (Verse 5)</blockquote>The second oblation is the reverberation of the universal vibration felt in the upper atmospheric regions.
+Here, the descent to the intermediate stage between the physical world and the celestial realms is exquisitely connected through the world of parjanya or the clouds. Thus, rain falls by the activity of the higher celestial beings. Clouds as comprehended by the greatest of poets, Kalidasa (कालिदासः) in Meghadoota (मेघदूतम्)<ref>Mallinath. (1895). ''[https://archive.org/stream/exhaustivenotes00mallgoog#page/n18/mode/2up Exhaustive Notes on the Meghaduta of Kalidas, Verse 5]''. Bombay:Indian Printing Press.</ref> are sannipata (सन्निपातः | combination) of, <blockquote>धूमः ज्योतिःसलिलमरुतां सन्निपातः क्व मेघः || (Verse 5)<ref>Kale M.R (2011)., The Meghaduta of Kalidasa, Delhi : Motilal Banarsidass Publishers </ref></blockquote><blockquote>dhūmaḥ jyotiḥsalilamarutāṃ sannipātaḥ kva meghaḥ || (Verse 5)</blockquote>The second oblation is the reverberation of the universal vibration felt in the upper atmospheric regions.
 === पृथ्वी || Prithvi ===
 <blockquote>पृथिवी वाव गौतमाग्निस्तस्याः संवत्सर एव समिदाकाशो धूमो रात्रिरर्चिर्दिशोऽङ्गारा अवान्तरदिशो  विस्फुलिङ्गाः || (Chan. Upan. 5.6.1)</blockquote><blockquote>pṛthivī vāva gautamāgnistasyāḥ saṃvatsara eva samidākāśo dhūmo rātrirarcirdiśo'ṅgārā avāntaradiśo visphuliṅgāḥ || (Chan. Upan. 5.6.1)</blockquote><blockquote>तस्मिन्नेतस्मिन्नग्नौ देवाः वर्षं जुहोति तस्या आहुतेरन्नँ संभवति || (Chan. Upan. 5.6.2)</blockquote><blockquote>tasminnetasminnagnau devāḥ varṣaṃ juhoti tasyā āhuterannam̐ saṃbhavati || (Chan. Upan. 5.6.2)</blockquote>पृथ्वी || Prthvi (Earth) is the Fire, संवत्सरः || Samvatsara (One year) is the firewood, the Sky is smoke, Nights are the flame, the Quarters or Directions are the embers and the उपदिशाः || Upadisha (sub-directions) are the sparks. The देवताः || devatas offer वर्षा || Rain, created at the second stage as oblation into Prthvi. And from this fire, अन्नम् || Anna (all that is consumable, related to the sensorial level) is born.

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-Panchagnividya (Samskrit: पञ्चाग्निविद्या) deals with the essential principle of Origin of Life in सनातनधर्मः || [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]].  Every aspect of life is a यज्ञः ॥ [[Yajna (यज्ञः)|Yajna]] (divine activity), not just an action or labour.  Yajna is a continuous activity offered to divinity on a moment to moment basis.
+Panchagnividya (Samskrit: पञ्चाग्निविद्या) deals with the essential principle of Origin of Life in [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]].  Every aspect of life is a [[Yajna (यज्ञः)|Yajna]] (divine activity), not just an action or labour.  Yajna is a continuous activity offered to divinity on a moment to moment basis.
-Panchagnividya is a specific kind of विद्या || vidya (knowledge) taught by the royal sage, Pravahana Jaivali to श्वेतकेतुः ॥ [[Shvetaketu (श्वेतकेतुः)|Shvetaketu]], the son of उद्दालक-आरुणिः ॥ [[Uddalaka (उद्दालकः)|Uddalaka Aruni]].  It was vested with the क्षत्रियाः || Kshatriyas and Uddalaka Aruni was the first ब्राह्मणः || Brahmana to receive this knowledge. Pravahana Jaivali, who was well-versed in उद्गीथः || [[Udgitha (उद्गीथः)|udgitha]], held that the Universe exhibits at every stage, the principle of sacrifice.
+Panchagnividya is a specific kind of vidya (knowledge) taught by the royal sage, Pravahana Jaivali to [[Shvetaketu (श्वेतकेतुः)|Shvetaketu]], the son of [[Uddalaka (उद्दालकः)|Uddalaka Aruni]] (उद्दालक-आरुणिः).  It was vested with the Kshatriyas and Uddalaka Aruni was the first Brahmana to receive this knowledge. Pravahana Jaivali, who was well-versed in [[Udgitha (उद्गीथः)|udgitha]] (उद्गीथः), held that the Universe exhibits at every stage, the principle of yajna.
 ==  परिचयः || Introduction ==
-Panchagni vidya or knowledge appears in the छान्दोग्य-उपनिषद् || Chandogya Upanishad (Chapter 5 Mantras 3-10)<ref name=":0">Jha, Ganganatha. (1923). ''The Chandogya Upanishad and Sri Sankara's Commentary, Fourth Volume.'' Madras:The India Printing Works.</ref> and the बृहदारण्यक-उपनिषद् || Brhadaranyaka Upanishad (Chapter 6.2).
+Panchagni vidya or knowledge appears in the Chandogya Upanishad (Chapter 5 Mantras 3-10)<ref name=":0">Jha, Ganganatha. (1923). ''The Chandogya Upanishad and Sri Sankara's Commentary, Fourth Volume.'' Madras:The India Printing Works.</ref> and the Brhadaranyaka Upanishad (Chapter 6.2).
-The Chandogya Upanishad, which belongs to the कौथुम-शाखा || Kauthuma Shakha of the [[Samaveda (सामवेदः)|Samaveda]], conceives the whole universal activity of creation as a kind of yajna (sacrifice) where everything is connected; this sacrifice/knowledge is known as the Panchagni vidya.<ref name=":1">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I''. Hubli:Sahitya Prakashana.</ref>
+The Chandogya Upanishad, which belongs to the Kauthuma Shakha (कौथुम-शाखा) of the [[Samaveda (सामवेदः)|Samaveda]], conceives the whole universal activity of creation as a kind of yajna where everything is connected; this sacrifice/knowledge is known as the Panchagni vidya.<ref name=":1">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I''. Hubli:Sahitya Prakashana.</ref>
 ==  Panchagni Tapas Vs Panchagnividya ==
-[[Panchagni (पञ्चाग्नि)|Panchagni]] means 5 Agnis or fires. In vedic and puranic literature, Panchagni has been mentioned as a methodology used for performing severe austerities. There are many instances of तपस् ॥ tapas (penance) for thousands of years, performed by different celestial beings including कुबेरः ॥ Kubera, पार्वती ॥ Parvati and असुराः ॥ asuras such as महिषासुरः ॥ Mahishasura and तारकासुरः ॥ Tarakasura, by standing or sitting in the midst of a set of five fires called Panchagni.
+[[Panchagni (पञ्चाग्नि)|Panchagni]] means 5 Agnis or fires. In vedic and puranic literature, Panchagni has been mentioned as a methodology used for performing severe austerities. There are many instances of tapas (तपस् | penance) for thousands of years, performed by different celestial beings including Kubera, Parvati and asuras such as  Mahishasura and Tarakasura (तारकासुरः), by standing or sitting in the midst of a set of five fires called Panchagni.
-According to Puranic Encyclopaedia<ref>Vettam. Mani, (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature].'' Delhi:Motilal Banasidass.</ref>, रोहिणी ॥ Rohini - a daughter, सोमः ॥ Soma - a son and अग्निः ॥ [[Agni (आग्निः)|Agni]], were born to निशा ॥ Nisha, the third wife of मनुः ॥ Manu. Besides them, they begot five sons in the form of Agni (fire) and these five are called Panchagnis. They are वैश्वानरः ॥ Vaishvanara, विश्वपतिः ॥ Vishvapati, सन्निहितः ॥ Sannihita, कपिलः ॥ Kapila and अग्रणी ॥ Agrani.
+According to Puranic Encyclopaedia<ref>Vettam. Mani, (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature].'' Delhi:Motilal Banasidass.</ref>, Rohini - a daughter, Soma - a son and [[Agni (अग्निः)|Agni]], were born to Nisha (निशा), the third wife of Manu. Besides them, they begot five sons in the form of Agni (fire) and these five are called Panchagnis. They are Vaishvanara (वैश्वानरः), Vishvapati (विश्वपतिः), Sannihita (सन्निहितः), Kapila (कपिलः) and Agrani (अग्रणी).
-Such a penance that is performed amidst the five agnis is said to be very austere and is performed with an intention to please ब्रह्मा ॥ [[Brahma (ब्रह्मा)|Brahma]] or the others in the Trinity for obtaining material boons.
+Such a penance that is performed amidst the five agnis is said to be very austere and is performed with an intention to please [[Brahma (ब्रह्मा)|Brahma]] or the others in the Trinity for obtaining material boons.
-Panchagnividya, however, is not actually fires in the physical sense, or a वैदिकयज्ञः ॥ vaidika yajna, nor a तपस् ॥ penance 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 the संसारचक्रः ॥ 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.
+Panchagnividya, however, is not actually fires in the physical sense, or a vaidika yajna, nor a tapas (penance) 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 the 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.
 ==   पञ्चाग्निविद्या ||Panchagni Vidya ==
 पञ्चाग्निविद्या || Panchagnividya, thus, different from the Panchagnis, is a part of ब्रह्मविद्या ॥ [[Brahmavidya (ब्रह्मविद्या)|Brahmavidya]] or the knowledge to attain the परमात्मन् ॥ Paramatma. This vidya as expounded in the fifth chapter of the Chandogya Upanishad<ref name=":0" /><ref>Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AB Fifth Adhyaya)]</ref>, constitutes a brilliant study of the Absolute or ब्रह्मन् ॥ Brahman even for an ordinary person.

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