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Panchagni vidya or knowledge appears in the [[Chaandogya Upanishad (छान्दोग्य उपनिषद्)|छान्दोग्य उपनिषद् || Chandogya Upanishad]] (Chapter 5 Mantras 3-10)<ref name=":0">Jha, G. (1923). ''The Chandogya Upanishad and Sri Sankara's Commentary, Fourth Volume.'' Madras:The India Printing Works.</ref> and the [[Brihadaranyaka Upanishad (बृहदारण्यक उपनिषद्)|बृहदारण्यक उपनिषद् || Brihadaranyaka Upanishad]] (Chapter 6.2).  

Panchagni vidya or knowledge appears in the [[Chaandogya Upanishad (छान्दोग्य उपनिषद्)|छान्दोग्य उपनिषद् || Chandogya Upanishad]] (Chapter 5 Mantras 3-10)<ref name=":0">Jha, G. (1923). ''The Chandogya Upanishad and Sri Sankara's Commentary, Fourth Volume.'' Madras:The India Printing Works.</ref> and the [[Brihadaranyaka Upanishad (बृहदारण्यक उपनिषद्)|बृहदारण्यक उपनिषद् || Brihadaranyaka Upanishad]] (Chapter 6.2).  

The Chandogya Upanishad, which belongs to the कौथुम शाखा || Kauthuma Shakha of the [[Samaveda (सामवेद)|Sāma Veda]], conceives the whole universal activity of creation as a kind of [[Yagya (यज्ञ)|yajna]] ('sacrifice') where everything is connected; this sacrifice/knowledge is known as the Panchagni vidyā.<ref>Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I''. Hubli:​Sahitya Prakashana​.</ref>

The Chandogya Upanishad, which belongs to the कौथुम शाखा || Kauthuma Shakha of the [[Samaveda (सामवेद)|Sāma Veda]], conceives the whole universal activity of creation as a kind of [[Yagya (यज्ञ)|yajna]] ('sacrifice') where everything is connected; this sacrifice/knowledge is known as the Panchagni vidyā.<ref name=":1">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I''. Hubli:​Sahitya Prakashana​.</ref>

==  Panchagni Tapas Vs Panchagnividya ==

==  Panchagni Tapas Vs Panchagnividya ==

=== द्युर्लोक || Dyurlok ===

=== द्युर्लोक || Dyurlok ===

<blockquote>असौ वाव लोको गौतमाग्निस्तस्याऽऽदित्य एव समिद्रश्मयो धूमोऽहरर्चिश्र्वन्द्रमा अङ्गारा नक्षत्राणि विस्फुलिङ्गाः || (Chan. Upan. 5.4.1) </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)</blockquote><blockquote>tasminnetasminnagnau devāḥ śraddhāṃ juhoti taseyā āhuteḥ somo rājā saṃbhavati || (Chan. Upan. 5.4.2)</blockquote>[[Dyurlok (द्यु्र्लोक)|द्यु्र्लोक || dyurlok]]: Here the द्युर्लोक || World is the [[Agni (आग्निः)|अग्नि || Agni]] (fire), [[आदित्य|आदित्य || 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 or Moon is the embers, Nakshatra or Stars are the sparks and in that fire the [[देवता|'''देवता || devata''']] '''offer श्रद्धा || Faith''' as oblation and perform the यज्ञ || Yagna. This is how the first level of creation, [[सोम|'''सोम || 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>[[Dyurlok (द्यु्र्लोक)|द्यु्र्लोक || dyurlok]]: Here the द्युर्लोक || World is the [[Agni (आग्निः)|अग्नि || Agni]] (fire), [[आदित्य|आदित्य || 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 or Moon is the embers, Nakshatra or Stars are the sparks and in that fire the [[देवता|'''देवता || devata''']] '''offer श्रद्धा || Faith''' as oblation and perform the यज्ञ || Yagna. This is how the first level of creation, [[सोम|'''सोम || Soma''']] is born.   

Here the activity of the celestial region is compared to यज्ञ || Yagna. 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.  

Here the activity of the celestial region is compared to यज्ञ || Yagna. 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.  

=== पर्जन्य || Parjanya ===

=== पर्जन्य || Parjanya ===

<blockquote>"पर्जन्यो वाव गौतमाग्निस्तस्य वायुरेव समिदश्र्त्रं धूमो विद्युदर्चिरशनिरङ्गारा ह्रादनयो  विस्फुलिङ्गाः || (Chan. Upan. 5.5.1)"</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)"</blockquote><blockquote>"tasminnetasminnagnau devāḥ somām̐ rājānaṃ juhoti tasyā āhutervarṣa saṃbhavati || (Chan. Upan. 5.5.2)"</blockquote>[[Parjanya (पर्जन्य)|पर्जन्य || parjanya]]: Here the पर्जन्य || Parjanya (the water bearing cloud) is the Fire, fueled by वायु || Vaayu (Wind) which is wood, Clouds are the smoke, Lightning is the Flame, Thunder is the embers, the rumbling of the clouds is the spark of the fire. The just-created [[सोम|'''सोम || Soma''']] '''at the first level is offered by the देवता''' '''|| devatas''' as oblation to [[Parjanya (पर्जन्य)|पर्जन्य || parjanya]]. That born during the second stage of creation is '''र्वर्ष || 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>[[Parjanya (पर्जन्य)|पर्जन्य || parjanya]]: Here the पर्जन्य || Parjanya (the water bearing cloud) is the Fire, fueled by वायु || Vaayu (Wind) which is wood, Clouds are the smoke, Lightning is the Flame, Thunder is the embers, the rumbling of the clouds is the spark of the fire. The just-created [[सोम|'''सोम || Soma''']] '''at the first level is offered by the देवता''' '''|| devatas''' as oblation to [[Parjanya (पर्जन्य)|पर्जन्य || parjanya]]. That born during the second stage of creation is '''र्वर्ष || Rain'''.   

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 in 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> is a combination or sannipaata of <blockquote>"धमू ज्योतिःसलिलमरुतां सन्निपातः क्व मघेः || (Verse 5)"</blockquote><blockquote>"dhamū jyotiḥsalilamarutāṃ sannipātaḥ kva magheḥ || (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 in 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> is a combination or sannipaata of <blockquote>"धमू ज्योतिःसलिलमरुतां सन्निपातः क्व मघेः || (Verse 5)"</blockquote><blockquote>"dhamū jyotiḥsalilamarutāṃ sannipātaḥ kva magheḥ || (Verse 5)"</blockquote>The second oblation is the reverberation of the universal vibration felt in the upper atmospheric regions.

=== पृथ्वी || Prithvi ===

=== पृथ्वी || Prithvi ===

<blockquote>"पृथिवी वाव गौतमाग्निस्तस्याः संवत्सर एव समिदाकाशो धूमो रात्रिरर्चिर्दिशोऽङ्गारा अवान्तरदिशो  विस्फुलिङ्गाः || (Chan. Upan. 5.6.1)"</blockquote><blockquote>"तस्मिन्नेतस्मिन्नग्नौ देवाः वर्षं जुहोति तस्या आहुतेरन्नँ संभवति || (Chan. Upan. 5.6.2)"</blockquote>[[Prithvi (पृथ्वी)|पृथ्वी || prithvi]] : In the पृथ्वी || prithvi (Earth) is the Fire, संवत्सर || Samvatsaram (One year) is the firewood,  the Sky is smoke, Nights are the flame, the Quarters or Directions are the embers, the उपदिशा || Upadisha (sub-directions) are the sparks. The '''देवता || devatas offer र्वर्ष || Rain''', created at the second stage as oblation into पृथ्वी || prithvi. And from this fire, '''अन्न || Annam''' (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>तस्मिन्नेतस्मिन्नग्नौ देवाः वर्षं जुहोति तस्या आहुतेरन्नँ संभवति || (Chan. Upan. 5.6.2)</blockquote>[[Prithvi (पृथ्वी)|पृथ्वी || prithvi]] : In the पृथ्वी || prithvi (Earth) is the Fire, संवत्सर || Samvatsaram (One year) is the firewood,  the Sky is smoke, Nights are the flame, the Quarters or Directions are the embers, the उपदिशा || Upadisha (sub-directions) are the sparks. The '''देवता || devatas offer र्वर्ष || Rain''', created at the second stage as oblation into पृथ्वी || prithvi. And from this fire, '''अन्न || Annam''' (all that is consumable, related to the sensorial level) is born.   

Here, the sadhaka or seeker comprehends the descent to the earth, which is the sacrificial fire, into which the essence of time goes in as samidha or fuel. The third oblation is the reverberation at a much grosser level of the world.

Here, the sadhaka or seeker comprehends the descent to the earth, which is the sacrificial fire, into which the essence of time goes in as samidha or fuel. The third oblation is the reverberation at a much grosser level of the world.

=== पुरुष || Purusha ===

=== पुरुष || Purusha ===

<blockquote>"पुरुषो वाव गौतमाग्निस्तस्य वागेव समित्प्राणो धूमो जिह्वाऽर्चिश्र्वक्षुरङ्गाराः श्रोत्रं विस्फुलिङ्गाः || (Chan. Upan. 5.7.1)"</blockquote><blockquote>"तस्मिन्नेतस्मिन्नग्नौ देवाः अन्नं जुहोति तस्या आहुतेरेतः संभवति || (Chan. Upan. 5.7.2)"</blockquote>[[पुरुष|पुरुष || purusha]]: In the fire called पुरुष || purusha (Man), वाक् || Vak (power of speech) is the firewood, प्राण || Prana is smoke, the Tongue is the flame, the Eyes are embers, the Ears are the sparks. In the पुरुषाग्नि || purushagni (personified fire), the '''देवता || devatas''' '''offer अन्ना || annam''' (a grain) as the fourth oblation and from this appears '''वीर्य || Virya''' (semen).  

<blockquote>पुरुषो वाव गौतमाग्निस्तस्य वागेव समित्प्राणो धूमो जिह्वाऽर्चिश्र्वक्षुरङ्गाराः श्रोत्रं विस्फुलिङ्गाः || (Chan. Upan. 5.7.1)<ref name=":2" /></blockquote><blockquote>तस्मिन्नेतस्मिन्नग्नौ देवाः अन्नं जुहोति तस्या आहुतेरेतः संभवति || (Chan. Upan. 5.7.2)</blockquote>[[पुरुष|पुरुष || purusha]]: In the fire called पुरुष || purusha (Man), वाक् || Vak (power of speech) is the firewood, प्राण || Prana is smoke, the Tongue is the flame, the Eyes are embers, the Ears are the sparks. In the पुरुषाग्नि || purushagni (personified fire), the '''देवता || devatas''' '''offer अन्ना || annam''' (a grain) as the fourth oblation and from this appears '''वीर्य || Virya''' (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.

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 ===

=== स्त्री || Stri ===

<blockquote>"योषा वाव गौतमाग्निस्तस्या उपस्थ एव समिद्यदुपमन्त्रयते स धूमो योनिरर्चिर्यदन्तः करोति तेऽङ्गारा अभिनन्दा विस्फुलिङ्गाः || (Chan. Upan. 5.8.1)"</blockquote><blockquote>"तस्मिन्नेतस्मिन्नग्नौ देवाः रेतो जुहोति तस्या आहुतेर्गर्भः संभवति || (Chan. Upan. 5.8.2)"</blockquote>[[स्त्री|स्त्री || stri]] : Into this Fire called स्त्री || Stri (Woman), '''देवता || devatas offer the वीर्य || virya''' (semen) of the पुरुष || purusha as oblation. In this fire, अाप || Aapa (here denotes वीर्या || viryaa) is transformed into the masculine form and power of speech. From this appears the '''र्गर्भः || womb''' of the woman. This is the final stage and the Creation born of this fire '''प्राण || Prana''' stays within the र्गर्भः || womb of the woman for nine or ten months, and after birth is encompassed by जरायु || Jarayu (old age) until its life span. Before departing to परलोक || paraloka, it returns to the same source that it was created from, i.e. अग्नि || Agni.  

<blockquote>योषा वाव गौतमाग्निस्तस्या उपस्थ एव समिद्यदुपमन्त्रयते स धूमो योनिरर्चिर्यदन्तः करोति तेऽङ्गारा अभिनन्दा विस्फुलिङ्गाः || (Chan. Upan. 5.8.1)<ref name=":2" /></blockquote><blockquote>तस्मिन्नेतस्मिन्नग्नौ देवाः रेतो जुहोति तस्या आहुतेर्गर्भः संभवति || (Chan. Upan. 5.8.2)</blockquote>[[स्त्री|स्त्री || stri]] : Into this Fire called स्त्री || Stri (Woman), '''देवता || devatas offer the वीर्य || virya''' (semen) of the पुरुष || purusha as oblation. In this fire, अाप || Aapa (here denotes वीर्या || viryaa) is transformed into the masculine form and power of speech. From this appears the '''र्गर्भः || womb''' of the woman. This is the final stage and the Creation born of this fire '''प्राण || Prana''' stays within the र्गर्भः || womb of the woman for nine or ten months, and after birth is encompassed by जरायु || Jarayu (old age) until its life span. Before departing to परलोक || paraloka, it returns to the same source that it was created from, i.e. अग्नि || 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.

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 [[Shastra|शस्त्र || Śāstras]] teach that the macrocosm is in the microcosm; each manifestation is the quintessence of every particle of [[Prakṛti|प्रकृति || 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 vidyā which deals all events of manifestation not merely as the birth of a human child alone, and which vidyā is the contemplation of the mind in perceiving the reality that is transcendent to the visible parts of the inner sacrifice.

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 [[Shastra|शस्त्र || Śāstras]] teach that the macrocosm is in the microcosm; each manifestation is the quintessence of every particle of [[Prakṛti|प्रकृति || 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 vidyā which deals all events of manifestation not merely as the birth of a human child alone, and which vidyā is the contemplation of the mind in perceiving the reality that is transcendent to the visible parts of the inner sacrifice.<ref name=":1" />

== सम्वाद || Discussion ==

== सम्वाद || Discussion ==

While Panchagni Vidya is a part of Creation in Brahmavidya as explained by the Chaandogya Upanishad, Chap 6, Naasadiya 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 Chaandogya Upanishad, Chap 6, [[Nasadiya Suktam (नासदीय सूक्त)|Naasadiya Sukta]] of the Rig veda explains more about the Creation of the Universe.     

Brhdaranyaka Upanishad is more transcendent or aprapancha in its approach and provides meditation techniques that are beyond the comprehension of an ordinary mind, whereas the Chaandogya Upanishad is saprapanchaka and involves the path of ordinary experience, but both the ways lead the sadhaka or seeker to the Absolute Brahman only.   

Brhdaranyaka Upanishad is more transcendent or aprapancha in its approach and provides meditation techniques that are beyond the comprehension of an ordinary mind, whereas the Chaandogya Upanishad is saprapanchaka and involves the path of ordinary experience, but both the ways lead the sadhaka or seeker to the Absolute Brahman only.   

== References ==

== References ==