Agnihotra (अग्निहोत्रम्)

Agnihotra (Samskrit : अग्निहोत्रम्) is the name of a yajna (sacrifice), which involves offerings made to Agni, as a nityakarma. The procedure to perform Yajnas including Agnihotra is described in Brahmana and Aranyaka parts of Veda (also called as Shrutis), thus they are called as Srauta Yajnas.

However, the term 'Agnihotra' is lately also used to refer to the fire altars set up during Grhyakarmas like those required during samskaras.It needs to be emphasized that the term Agnihotra technically refers to the Srauta yajna that is performed as a nityakarma (daily basis).

Sanatana Dharma is founded on the principle that the primary responsibility of perpetually maintaining Agni at home is vested with a grihastha. In the present days, very rarely, grihasthas are maintaining Agni at homes nor are conducting regular Agnihotra rituals as prescribed by sastras.

Agni is invoked in every occasion (auspicious and inauspicious) of dharmic life, from nityakarma, yagas in temples, in special homas during housewarming and grahashanti, upanayana and other samskara celebrations, at weddings (where the bride and groom circle the sacred fire seven times) and lastly for अन्त्येष्टिः ॥ Anteysti (cremation).

श्रौतयज्ञाः ॥ Srauta Yajnas

Srauta Yajnas are 14 in number. They are divided into two main groups of seven each : Haviryajnas and Somayajnas. Gautama Dharmasutras also mention about these yajnas (8.18). Agnihotra, is a term specifically applicable to the first and important vaidika yajnas classified among the seven Srauta karmas - हविर्यज्ञानि ॥ Haviryajnas (offering of havis is made) or homas. It is performed as a daily worship to Agni and also with an intent to fulfill any specific desire.

हविर्यज्ञाः ॥ Haviryajnas

According to Shabdakalpadruma the following are the Srautagni krityas namely seven Haviryajnas summarized as below

तत्र श्रौताग्निकृत्य- हविर्यज्ञाः सप्त । यथा । आग्न्याधानं तदेवाग्निहोत्रम् १ दर्शपौर्णमासौ २ पिण्डपितृ-यज्ञः ३ आग्रयणम् ४ चातुर्म्मास्यः ५ निरूढ-पशुबन्धः ६ सौत्रामणिः ७ ।

अग्निहोत्रम् ॥ Agnihotra दर्शपूर्णमास ॥ Darsapurnamasa आग्रयण ॥ Agrayana पिण्डपितृयज्ञ ॥ Pindapitryajna चातुर्मास्य ॥ Chaturmasya निरूढपशुबन्ध ॥ Nirudha Pashubandha सौत्रामणी ॥ Sautramani

As seen the first of the Haviryajnas is the Agnihotra. Apart from Agnihotra, Darsapurnamasa (performed on New and Full Moon days) and Chaturmasya (performed at the beginning of three seasons) are also important.

Agnyadhana is also a haviryajna according to Gautama Dharmasurtras (1.8.20)

अग्न्याधेयमग्निहोत्रं दर्शपूर्णमासावाग्रयणं चातुर्मास्यानि निरूढपशुबन्धः सौत्रामणीति सप्तहविर्यज्ञसम्स्थाः ॥

Here we see instead of Pindapitryajna Agnyadheya (also called Agnyadhana) yajna as one of the seven Haviryajnas.

श्रौतसुत्राणि॥Srauta Sutras

Kalpas are one among the Shad Vedangas. Srautasutras classified as one among the Kalpas deal with the rules for the execution of the Srauta yajnas (sacrifices) which are nityakarmas or last for many days. All the four Vedas have their Srautasutras.

Vedas	Srautasutras
Rig Veda	Asvalayana, Sankhyayana
Krishna Yajurveda : Taittriya	Baudhayana, Bharadvaja, Apastamba, Hiranyakeshi, Vaikhanasa, Vadula, Kathaka
Krishna Yajurveda : Maitrayani	Manava and Varaha
Shukla Yajurveda	Katyanana
Samaveda	Arsheyakalpa, Kshudrasutra, Jaiminiya, Latyayana and Drahyayana
Atharvaveda	Vaitana

Besides these above mentioned Srautasutras, there are many others but their texts are not available at present.

Agnihotra - Brief Discussion

The Agnihotra yaga may be of two types - Nitya and Aichika (Kamya) and their ahutis differ. Aupasana (in Smartagni) and Agnihotra (in Srautagni) are the two Agnikaryas (fire rituals) in the Nityakarmas to be performed everyday apart from the others like Sandhyavandanam, Vaisvedeva, and Panchamahayajnas.

Agnihotra is the model or Prakriti of Homa sacrifices. After establishment of the Srauta agni in the home with Agnyadhana ceremony a sapatnika yajamani can perform agnihotra yaga daily. This is performed by yajamani daily morning and evening by offering the ahuti of milk, curd, purodasa, in the Aahavaniya fire for the deities Surya and Agni. This yaga is considered as nityakarma for the three classes of people - Brahmanas, Kshatriyas and Vaishyas in the vedic age. In Satapatha Brahmana, it is mentioned that this yaga must be performed by the householder till his death with some exceptions. The main ahuti is milk and for that the yajamana should maintain a cow called as Agnihotra gabhi.

The agnihotra ceremony is started with Agnyadhana conducted for the first time in the evening, with the kindling of Aahvaniya and Dakshinagni from Garhapatyagni. The milk warmed up in the garhapatya agni in a prescribed utensil, is offered as ahuti in Agni using the wooden ladles while chanting the appropriate mantras.

This yaga cannot be performed by a bachelor or a widower, however exceptions are also present. If for any reason the fires cannot be tended to and they extinguish then they are re-established with stringent Punaradhana ceremony. The procedures, mantras and ahuti requirements for this yaga are further discussed.

अग्न्याधान ॥ Agnyadhana

अग्न्याधेय ॥ Agnaadheya (also called Agnyadhana) is technically the process by which the Agni or sacred fire is newly established in the kundas along with the chanting of mantras as prescribed by Srauta sutras. The mantras and the procedural aspects are generally similar across all vedic srauta sutras, with a few variations. It is classified as the first of the Haviryajnas according to Gautama Dharmasutras. However, this topic is dealt with here as a prerequisite to the Agnihotra yajna.

Ekapat Kanda of Kanvasatapatha Brahmana and Satapatha Brahmana (Madhyandina) outlines the requisite materials and procedures of Agnyadhana. Brief summary of various aspects of Agnyadhana are as summarized below

संभराः ॥ Sambharas

He who is to perform the installation of the sacred Agnis gathers the requisite materials. He collects water, gold, salts, earth (from a mole hill), pebbles. Each of these have their significance which is explained therein. The place where the fires are to be installed are cleaned and sprinkled with water. Water is verily food, as where water is present it flourishes with food. Gold makes the fire grow with splendour, for gold is indeed the seed of fire. Salt is considered the essence of Dyava and Prithvi, and when offered it makes the fire prosper with their essence. Where there is saltish ground they declare it fit for cattle. The earth collected from a mole hill enriches the fire with the essence of the earth. The earth is made firm and steady by the fixing of pebbles just as one would spread out a hide with pins. In this manner, the yajamana keeps away his inimical rivals by making this ground firm and steady and by installing the fires on it.

तस्मादपः सम्भरति - २.१.१.[४] hence he procures water

तस्माद्धिरण्यं सम्भरति - २.१.१.[५] hence he procures gold

तद्द्यावापृथिव्यो रसेन समर्धयति तस्मादूषान्त्सम्भरति - २.१.१.[६] it makes this (fire) prosper with the essence of these two - dyava and prthivi

तस्मादाखुकरीषं सम्भरति - २.१.१.[७] hence he secures the mole-hill.

नक्षत्राणि ॥ Nakshatras

This ceremony is to be performed when chandra (moon) is situated in certain nakshatras. Krittika, Rohini, Mrgasira, Phalguni (2 stars Purva and Uttara), Vishakha and Hasta, Chitta stars are preferred according to different Srauta sutras.

कृत्तिकासु रोहिण्यां मृगशिरसि फल्गुनीषु विशाखयोरुत्तरयोः प्रोष्ठपदयोः ॥ १० (Asva. Srau. Sutr. 2.1.10)

kr̥ttikāsu rōhiṇyāṁ mr̥gaśirasi phalgunīṣu viśākhayōruttarayōḥ prōṣṭhapadayōḥ ॥ 10 (Asva. Srau. Sutr. 2.1.10)

कृत्तिकासु ब्राह्मण आदधीत मुख्यो ब्रह्मवर्चसी भवति ॥ ३ गृहांस्तस्याग्निर्दाहुको भवति ॥ ४ (Apas. Srau. Sutr. 5.3.3)

kr̥ttikāsu brāhmaṇa ādadhīta mukhyō brahmavarcasī bhavati ॥ 3 gr̥hāṁstasyāgnirdāhukō bhavati ॥ 4 (Apas. Srau. Sutr. 5.3.3 and 4)

Kanvasatapatha brahmana (Ekapatkanda Adhyaya 1 Brahmana 2) instructs that the installation of Agni under the constellation of Krittika is preferred as Krittika is verily the star of Agni.

कृत्तिकास्वग्नी आदधीत । एत्याहुरेतध्द वा अग्नेर्नक्षत्रं...

Establishing Agni in different stars gives different benefits to the yajamana. Setting of fires in

• Krittika and Rohini - one attains progeny and cattle
• Mrigasira - one attains excellence in wealth and community
• Phalgunis - one attains superiority
• Hasta - one attains material things
• Chitra - one overpowers his enemies and rivals (hence preferred for Kshatriyas).

ऋतु ॥ Seasons

The people of different sections are advised to establish fire in different seasons, however, they may establish in any season as performing homa is more important than waiting for the appropriate time because a person may die at any time and instead of waiting for right time it is better to establish the fires.

वसन्तो ग्रीष्मो वर्षाः । ते देवा ऋतवः शरद्धेमन्तः शिशिरस्ते पितरो य

Meaning : Vasanta (Spring) Grishma (Summer) and Varsha (Rain or Monsoons) - these are the seasons of devatas. Sharad (Autumn), Hemanta (Prewinter) and Shishira (Winter) are the seasons for pitrus (forefathers).

Setting up the Agnis when Sun travels through the northern region (in the seasons of the devatas) is preferred over the time when he goes to southern region (in the seasons of the pitrus). According to Satapatha Brahmana and Asvalayana Srautasutras, Agnyadhana is to be performed by

• ब्राह्मणो वसन्त आदधीत - Brahmanas in Vasanta or Spring to be bestowed by ब्रह्मवर्चस् (lustre)
• क्षत्रियो ग्रीष्म आदधीत - Kshatriya  in Grishma or Summer to obtain क्षत्रं श्रिया यश (splendor, glory and fame)
• वर्षास्वादधीत विड्ढि - Vaishya in Varshakala or Rainy season to attain बहुर्हैव प्रजया पशुभिर्भवति (abundance of progeny and cattle)

Upavastha

On the Upavastha day (one day before the actual Agnyadhana), the yajamana prepares himself by taking the purificatory bath, achamana (sipping of water), and Punyahavachana. He then takes his seat along with his wife on the darbha grass and pronounces his will to set up the sacred agnis, formally announces his rtviks and honours them by offering Madhuparka (mixture of curds, honey and ghee). He fasts through the day and remains awake the whole night.

अग्निमन्थन ॥ Agni Manthana

Agnyadhana starts with the collection of Arani and ends with Purnahuti. After purnahuti of Agnayadhana the yajamana can be considered as an Ahitagni and he should abide by all the rules of a ahitagni yajamana.

Agni manthana is the process by which the fire is generated by the manthana (literally churning) or friction of two sami sticks. Rig veda mentions the process of kindling of fire from Arani (fire sticks) made from Sami and Asvattha trees. This is also called Agni Samaaropa.

The stick on top called the Uttara-arani is called Pururavas (Indra) and the lower arani called as Aadhara-arani is called Urvasi (Apsara). The rope used for manthana is called rasanaa. The process of generating fire is also described in various Srauta sutra texts apart from Taittriya Brahmana in the पौरोडाशिक काण्ड under अग्न्याधानम् prapathaka .

शमीगर्भादग्निं मन्थति । एषा वा अग्नेर्यज्ञिया तनूः । (Tait. Brah. 1.1.9.1)

śamīgarbhādagniṁ manthati । ēṣā vā agnēryajñiyā tanūḥ । (Tait. Brah. 1.1.9.1)

Meaning : From the hearth of sami (sticks) Agni is churned. This is the yajna body of Agni.

पुनराधान पुनराधेय ॥ Punaraadheya and Purnaraadhana

In the event forbidden materials come into contact with Agni, or the Pavitra samidhas or the homa kunda, there would be agni nasha or destruction of agni called "Agnyopaghaata". In such case Punaraadheya or revival of Agni is to be performed with sterner measures. Taittriya Samhita outlines the पुनराधानविधानम् Punaradhanavidhanam.

Either the karta or his wife should be present near the Agnihotram at the time of sunrise and sunset. If both of them leave the house and cross the boundaries of the village or city without tending to the Agni and they become extinguished then on their return Agni Punaraadhana (Agni Sparsa) has to be done. Thus travel for karta at the time of homa or during the Parvadinas (Amavasya, Poornima tithis) is forbidden and Punaraadhana of Agni is a must.

During the time when Asoucham occurs in the family - Rajodosha (menses time for wife), Sutakam (when there is a death or birth in the family) re-instatement of Agni by Punaraadhana process has to be done. Many prayaschitta vidhis are to be performed if the Agni in the homa kunda is spent, lost due to travel, or destroyed. If for 12 days at a stretch homa is not performed (Homa lopa due to any reason) then prescribed Prayaschittas are to be performed by doing samidha samskaara (purification of homa dravyas) and additional Aahutis. This observance of prayaschitta varies according to different sutras. For example : Hiranyakeshi Sutras prescribe prayaschitta after homa lopa for 12 days, Aapasthamba Sutras advise prayaschitta after homa lopa for 3 days.

Both Agnyaadhana and Punaradhana are always performed in the evening times.

श्रौताग्निः॥ Srautagni

Agni to be tended by a grihastha (nityakarma) is of two types. Sri. Chandrasekharendra Saraswati Swamiji summarizes the following essentials about Smarta and Srautagnis.  

"The aupasana fire (lighted at the time of marriage from that of the groom's father) is divided into two in a ceremony called "agniyadhana". One part is called "grhyagni" or "smartagni": it is meant for rites to be performed at home. The second part is srautagni and meant for srauta rites. These two sacred fires must be preserved throughout."

Srautagni is meant for the srauta karmas (srauta yajnas such as Haviryajnas and Somayajnas). It involves the use of three fires burning in three mounds hence called Tretagni.

• From the Aupasanagni, by the procedure of Agnyadhanam, Srautaagni (Garhapatyagni) is kindled at the time of the vivaha samskara and maintained throughout life by the grihastha.
• Of the three sacred fires (tretagni), "garhapatya" belongs to the master of the household. It must be kept burning in the garhapatya mound which is circular in shape.
• The section in the Apastamba-sutra dealing with rites performed in it is called "Tretagni-kanda" for those following Yajurveda.
• One who worships all these three Agnis is called a "Tretagni" or "Srautin".
• One who worships the Srauta and Grhyagnis, is called an "Ahitagni".

अग्निहोत्रम् ॥ Agnihotram

Agnihotra is the model or Prakrti of Homa yagas. After the Srautagni is established at home by Agnyadhana, it is to be maintained and protected by the yajamani till his death. He is required to follow the prescribed observances and vratas as laid down in sastras.

कर्ता ॥ Karta

The कर्ता ॥ Karta for Agnihotra should be सपत्नीक ॥ sapatinika (have a wife) yajamanani who lights the Aupasana agni and Srautagni for the first time during his wedding.

• He (or his wife) should perform this homa daily in the morning with milk, obtained separately from the cow reared for this purpose (agnihotra gaabhi).
• If the karta goes on a pilgrimage along with his wife, he can carry the garhapatya fire with him or can ceremonially extinguish it and perform punaradhana (re-establishing the fire) on his return.  
• Wife, son,brother, brother-in-law, son-in-law, pupil or by a priest in their absence can perform Agnihotram on behalf of the karta in case of emergencies.  
• When he dies, the various wooden implements used by him for Agnihotra should be kept on various parts of his body as prescribed and then his body is cremated using the garhapatya agni.  
• According to Taittriya Brahmana (3.3.3.1) one who does not have a patni or wife cannot perform yajnas.

  अयज्ञो वा एषः । योऽपत्नीकः । (Tait. Brah 3.3.3.1)

• Agnihotra cannot be performed by a widower, however on remarriage a widower becomes eligible to perform nitya agnihotra. When separated from his wife and he chooses not to remarry, he can imagine or instill his wife's idol for the process.
• According to Satapatha Brahmana

  एतद्वै जरामर्यं सत्रं यदग्निहोत्रं जरया वा ह्येवास्मान्मुच्यते मृत्युना वा (Sata. Brah. 12.4.1.1)

  ētadvai jarāmaryaṁ satraṁ yadagnihōtraṁ jarayā vā hyēvāsmānmucyatē mr̥tyunā vā (Sata. Brah. 12.4.1.1)

  Summary: this agnihotram is 'jaraamarya satra' because he can get relief from this only if he dies or becomes old. 

हविस् ॥ Havis/Havishya

Milk is the main dravya or Havis offered as Aahuti in the agnihotra with the chanting of "Svaaha".

पयसा नित्यहोमः १ payasā nityahōmaḥ 1 (Asva. Srau. Sutr 2.3.2)

The performer of Agnihotra is obliged to rear a cow primarily for providing milk as havis to devatas. The milk vessel which must be an earthen pot with a straight brim is called ‘agnihotra-sthālī’ and the ladle is called ‘agnihotrahavaṇī.’ Milk products like dadhi (curds), ajyam (ghee) are also offered.

काम्यकर्म ॥ Kaamyakarma

Although performing agnihotra is a regular activity, it is also performed to attain some special desires called as Kaamyakarma with varying aahutidravyas.

यवागूरोदनो दधि समिग्रामकामान्नाद्यकामेन्द्रियकाम-तेजस्कामानां २ (Asva. Srau. Sutr 2.3.2)

yavāgūrōdanō dadhi samigrāmakāmānnādyakāmēndriyakāma-tējaskāmānāṁ 2 (Asva. Srau. Sutr 2.3.2)

Meaning : Yavaagu (gruel of Yavagu rice) is offered for acquiring leadership over villages, and curd is offered for attaining strength.

समिधा ॥ Samidha

Agnaadheya ceremony starts with the collection of arani (the samidha wood) and ends in purnaahuti (offering at the end of ceremony). Once the fire is kindled by Arani, it is maintained by the addition of smaller pieces of wood called Samidhas into the Agni. These pieces of wood are collected with bark and are 10 to 12 inches long. This process is called "Pratyavaroha".Agni samaaropa and pratyavaroha are to be executed by the karta himself and not by others except by his wife who might perform the Pratyavaroha part.

The trees from which samidhas are obtained include : palaasa, asvattha (peepul), nygrodha (banyan tree), sami, aamra (mango), khadira, durva, darbha (kusa grass), bilva (bael) Apaamarga.

सम्भाराः ॥ Sambharas

Dravyas are poured or placed into the agnihotram using special ladles and vessals made of wood are used. A few are as follows

स्रुक्पात्र ॥ Sruk : It is a long ladle, called variously based on the length and is made of wood. The shape of this implement is specific - it has a bowl or depression on top of it to contain the liquid, a beak shaped curved spout to pour out the liquid and a crowtail shaped tail portion or handle for holding. It represent the female principle or Prakriti.

स्रुवा ॥ Sruva : Sruva is a smaller less elaborate ladle to pour liquids. It is smaller than Sruk having a small bowl or depression (diameter about the size of the thumb).

The most common ladles used in yajnas for pouring ajya or ghee into the agnihotram are sruk and sruva.

प्रोक्षणी ॥ Prokshani : It is a vessel that has a bowl or depression shaped like a lotus bud or leaf with a spout and . It is deep enough to hold water used for prokshana or purification of articles or dravyas. This water is purified by the placing of darbha blades.

स्थाली ॥ Sthaali : Various kinds of clay bowls. These bowls are used to hold milk, ajya aagrayana etc.

स्फ्य ॥ Sphya : It is a wooden sword for cutting the darbha-grass to the required size, for marking lines in yagashala for construction of kunda, for stirring boiled dravyas like purodasa, removing the upper layer of mud and digging the earth.

शम्या ॥ Shamyaa : A wooden peg or small stick or staff having a rounded edge and looks like a mace. It is a measuring device used along with Sphya.

हवित्री - यज्ञकुण्डम् वेदि वा ॥ Kunda/Vedi

Kunda or Vedi (altar) called as Havitri is another important aspect of yajnas and yagas including those for nitya agnihotra in homes. They are of different sizes and shapes depending on the type of fire and yaga being performed. For temporary domestic purposes in the present days movable copper kundaas are used, while some prepare altars with sand and a few bricks.

ऋत्विक् ॥ Priest

The nitya agnihotram is performed by the karta only (given in Grhyasutras), he is the priest for it. When he is unable to perform the nityakarma wife, son or others may be designated for conducting it.

To perform all Srauta yagas, presence of four priests is important. The चातुर्होत्र || chaaturhotra are

Hota : He is the invoker of all devatas, by reciting mantras he invites them to participate in the yagam. Hotaa is the main and oldest priest among others.

Adhvaryu : He is the executor of the yagam. He along with the yajamani play an active role in preparing the yajnavedi, collecting dravyas, cooking havis like purodasa, actual delivery of the aahutis into the fire.

Udgaata : He recites and sings the saamans. The presence of Udgaata and his assistant priests is absolute requirement in Somayagas.

Brahma : He is the protector and supervisor of the yagam. He is termed as the guardian of the yagam.

In case of Agnihotra yagam (as a part of Agnihotram yagam) it is performed by the yajamani or his son, brother, son-in-law on behalf of the the yajamani. Only in the absence of all these persons आध्वर्यु Adhvaryu is the only person who should perform the Agnihotram.

आहीताग्निः ॥ Aahitagni

Aahitagni is the sapatinika yajamani who has established the fires by performing the Agnyadhana ceremony. He who worships Ekagni (Grhyagni) as well as the Tretagni (one of the Tretagni called Garhapatya) is known as Aahitagni. One who worships all the three Agnis (Tretagni) is called a "Srautin".

• The grihastha who never performed any Haviryajna and never studied Vedas, and whose father or forefathers never performed yaga are not eligible to perform some yagas/yajnas. Example : Somayaga.
• Eligibility for a grihastha to perform other yagas or yajnas will be obtained once he regularly performs Aupaasana at his house on a daily basis and after he learns the relevant vaidika procedures to conduct them . For example: Agnisthoma is the first of the 5 Jyotisthomas or Somayaga. Performance of haviryajna and some isthis is a prerequisite for conducting a Somayaga.

The tradition of ‘Aahitagnis’ and ‘Srauta priests’ continues in South India and they perform Vedic rituals as and when possible. These priests inherited the tradition of Vedic ritual practices from their ancestors and perform Vedic rituals even today.

पञ्चमहायज्ञाः || Panchamahayajnas

पञ्चमहायज्ञाः || Panchamahayajnas are described in many Grhyasutras. According to Asvalayana Grhyasutras

अथातः पञ्चयज्ञाः १

देवयज्ञो भूतयज्ञः पितृयज्ञो ब्रह्मयज्ञो मनुष्ययज्ञ इति २

तद्यदग्नौ जुहोति स देवयज्ञो यद्बलिङ्करोति स भूतयज्ञो यत्पितृभ्यो ददाति स पितृयज्ञो यत्स्वाध्यायमधीयते स ब्रह्मयज्ञो यन्मनुष्येभ्यो ददाति स मनुष्ययज्ञ इति ३

तानेतान्यज्ञानहरहः कुर्वीत ४ १ (Asva. Grhy. Sutr. 3.1.1 to 4)

Meaning : Now the Panchayajnas. The yajna for devatas, yajna for (other living) beings, yajna for forefathers, yajna for Brahma, yajna for human beings.

Here when offerings are made in Agni, this yajna is for the devatas. That which is offered as bali, is the yajna for other beings. That (pindas) which is given for forefathers, is the pitru yajna. That study (of the vedas) is the brahma yajna, and that which given to men, is the manushya yajna. These five yajnas are to be performed everyday.

After the Pratah Homa (according to Hirayakeshi sutras) or after the Madhyaanika Sandhya (according to Asvalaayana sutras) or after the Vaisvedeva, Brahma yajna has to be performed. It includes the study of vedas, itihasas and puranas and slight variations in the timings are seen according to the shakaas followed.

Vaisvedeva is performed as part of pratahhoma (morning) and the evening agnikaryam according to Asvalaayana and Taittriya shakaas. Cooked rice (Anna) is offered in Agni and other deities as part of the Vaisvedeva. Similarly in the Agnihotra homam of Srauta yagas also odanam or cooked rice is offered as havis to different deities.

Yajnas without Agnihotram

Invocation of Agni in a vedi (altar) and offering of aahutis is performed in yajnas. However, not all yajnas involve this process. Vaidika yajnas are also categorized into external and internal rituals, depending upon how they are performed.

External rituals are physical, in which visible dravyas such as milk and ghee are offered to devatas.

Internal rituals are mental or spiritual, in which the mind and the senses are withdrawn and engaged in contemplative or meditative practices, which culminated in self-absorption. In the internal rituals, the sacrificial model is internalized or visualized by mind by a process called Parikalpana. 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. As man moves above in the series of ashramas from grihasta to vaanaprastha, the elaborateness of the yagas also decrease.

Aranyakas deal with a form of meditative yajnas wherein water is offered in place of milk as a substitute for it.

Upanishads deal with yagas as mental processes and fire symbolises jnana.

अग्निहोत्रस्य वैशिष्टम् ॥ Importance of Agnihotra

Rig vedic mantras extol the greatness of Agni extensively, with Agni suktams describing the various roles of Agni.

अग्निहोत्राहुति परिणामरूपत्वात्कृत्स्नस्य प्रपञ्चस्य

Chaandogya Upanishad (5th Adhyaya 24th Khanda) clearly lays down the significance of Agnihotra

तद्यथेषीकातूलमग्नौ प्रोतं प्रदूयेतैव्ँ हास्य सर्वे पाप्मानः प्रदूयन्ते य एतदेवं विद्वानग्निहोत्रं जुहोति ॥३॥

Meaning : Just as the Ishika reed would burn, when thrown into the fire, so also would the evils of one knowing this (knowledge) offers the Agnihotra

यथेह क्षुधिता बाला मातरं पर्युपासते । एव्ँ सर्वाणि भूतान्यग्निहोत्रमुपासत इत्यग्निहोत्रमुपासत इति ॥५॥

Meaning : Just as the hungry children wait for the mother, so also all beings wait for the Agnihotra, indeed!

Here the philosophy of Vaisvanara and the importance of Agnihotra have been proclaimed in Chandogya Upanishad.

Shatapatha Brahmana (SB 3.1.3.18) tells us that Agnihotra should be performed by the performer knowing that he will gain the strength and victories gained by Agni who conquered the earth, Vayu, the air and Surya, the sky, with whom he shares the world; and the same text further tells us that the Agnihotra, doubtless, is the Sun.

Agnihotram in Samskaras

Agnihotra is an important component during naimittika karmas such as those of the Shodasa Samskaaras. Almost all the activities of these samskaraas involve the use of Agnihotra where different homas are performed on each occasion which are given in detail in Grhya sutras of different shakaas. However, a few agnikaryas are mentioned here as follows. These homas are performed with the Aupasana Agni mainly by the grihastha, except a few where a priest conducts them.

Pumsavanam and Seemantonnayanam

Pumsavana homa (Apas.Grhy. Sutr. 6.14.3), Ajyabhaga homa and Jayaati homa are performed.

Jaatakarma

The father takes a sachela snanam (bathing with all clothes on him) as soon as he hears the birth of the child. During Abhimarshanam outlined in Aapastamba grhya sutras (Aapa. Sutr. 6.15. 1 to 13) (Taittriya Samhita also gives these mantras), Agnihotra is lit and Raksha homam is conducted in the fire called Sootakagni. Mustard seeds(sashapa) and rice flakes (phaleekarana) are offered as aahuti by the father.

जातं वात्सप्रेणाभिमृश्योत्तरेण यजुषोपस्थ आधायोत्तराभ्यामाभिमन्त्रणं मूर्धन्यवघ्राणं दक्षिणे कर्णे जापः १ (Aapa. Sutr. 6.15.1)

सर्षपान्फलीकरणमिश्रानञ्जलिनोत्तरैस्त्रिस्त्रिप्रतिस्वाहाकारं हुत्वा संशास्ति प्रविष्टे प्रविष्ट एव तूष्णीमग्नावावपतेति ६ (Aapa. Sutr. 6.15.6)

This homa is performed to protect the child from evil forces and other doshas.

Naamakarana

Shaankhyayana Grihya sutras (1.25.1 to 26) mention the installation of Sutakagni as the child is born and into it aahuti is made during Naamakarana.

Choulam and Choodakarana

Though in the present days, many of these karmas are simplified and been done away with, the Grhya sutras lay emphasis on cutting of hair and piercing of the child's ears. Shaankhyayana Grhya sutras (1.28), Aapastamba Grhya Sutras (1.16), Gobila Grhya Sutras (2.9) detail the procedure while Taittriya Brahmana mantras are chanted from Ekagnikandam (2.1).

Vivaha samskara is one of the most important ones of the Shodasa Samskaras.

Paanigrahanam

Agnihotra is initiated at the time of Paanigrahanam during marriage as given in Aapasthamba Grhya Sutras (2.4.9 and 10)

अथैनामुत्तरया दक्षिणे हस्ते गृहीत्वाग्निमभ्यानीयापरेणाग्निमुदगग्रं कटमास्तीर्य तस्मिन्नुपविशत उत्तरो वरः ९ (Aapa. Grhy. 2.4.9)
अग्नेरुपसमाधानाद्याज्यभागान्तेऽथैनामादितो द्वाभ्यामभिमन्त्रयेत १० (Aapa. Grhy. 2.4.10)

Meaning : The agnihotram is established, the vara or groom holds the hand of the bride and brings her near Agni. They sit in north south direction. He offers aajya into the fire.

Saptapadi

Saptapadi is where the bride and groom take seven sacred steps around the witnessing Agni which has been started during the events.(Aapa. Grhy. Sutr. 2.4.15)

Antyeshti

It is the last event where the dead body is offered onto the fire with chanting of mantras. (Rig. Veda. 10.16.1)

Discussion

Ritual versus knowledge is a much debated topic. Shankara in his commentary on the Brahma Sutras states that the rightful observance of the agnihotra and other rites are meant for those desirous of attaining Heaven and other enjoyments, and the understanding of the rightful doctrine of the Soul is meant for those desirous of emancipation. Refence needed