Agnihotra (अग्निहोत्रम्)

Agnihotram (Samskrit : अग्निहोत्रम्) generically is referred to Agni in a yagnavedi (altar) invoked by the chanting of mantras during homas and for samskaraas. However, Agnihotram as a specific नित्यकर्म ॥ 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 Agnihotram, is vested with a grihastha. Apart from grihastha's nitya Agnihotra many other events like yagnas, yaagas, 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 अन्त्येष्टिः ॥ Anteysti (cremation).  

परिचय || Introduction

The history of performing kratus, yagnas and yaagas is quite ancient and is described in the Samhitas. Yagnas, yaagas, istis, homas were performed for individual benefit as well as community welfare. While some yagnas were performed by people of all varnas, some like the Rajasuya or Aswamedha yaagam were prescribed only for Kshatriyas. Elaborately conducted yaagas such as Soma yaagas are not performed these days, while Varuna yaagam and Kareeresti for propitiating Varuna devata to obtain good rains is performed at regular intervals as temple event for community benefit.  

श्रौतकर्माणि ॥ Srauta Karmas

Srauta karmas include elaborate activities such as yaagas meant for the well-being of mankind. These karmas are so called because their procedures are directly based on the Srutis or instructions given in Vedas. The brahmanas contain the description of yagnas (which last for many days) and different aakhyayikas as part of the Srauta karmas (for example Haviyagnakandam of Kanvasatapatha brahmana contains the details of Haviryagnas). However, in Kalpas the rules are methodically compiled in Sutra format without the aakhyayika part. Usually, Srauta karmas involve the Chaaturhotr - the four priests (Hota, Adhvaryu, Udgaata, Brahma).

Such procedures for Srauta karmas are compiled in Srauta Sutras as given in the Kalpa Vedanga. Some of them are as follows

Aasvalayana and Saankhyayana Srautasutras belong to Rig Veda.

Baudhayana, Hiranyakesi, Aapasthamba, Vaikhanasa, Vaadula and Kaathaka Srautasutras belong to the Taittiriya shakha of Krishna Yajur veda.

Maanava, Varaaha Srautasutras belong to the Maitraayani samhita of Krishna Yajurveda.

Katyayana Srautasutras are the only available texts belonging to Shukla Yajurveda.

Aarsheyakalpa, Kshudrasutras, Jaimineeya, Laatyayana, and Draahyayana Srautasutras belong to Saamaveda.

Vaitaana Srautasutras are the only available texts belonging to Atharvaveda.

Different classifications of Yaagas may be taken into consideration based on the offerings and time period of conducting them.

Vedic yagnas/yaagas are divided into

• Prakritiyaaga (Prinicipal)
• Vikritiyaaga (Subsidiary)

Vikritiyaagas derive their procedures from the respective Prakritiyaagas.

प्रकृतियागम् ॥ Prakritiyaagas

In the Asvalaayana Srautasutra based on the Rig Veda, there are a number yagnas but five among them are regarded as Prakritiyaagas. In the present days Prakriti yagnas mentioned in the Vedas are rarely conducted.

1. होमम् ॥ Homa : Agnihotra is the Prakriti (model) of all Homas
2. इष्टिः ॥ Isthti : Darsapurnamaasa yaga is the Prakriti (model) of all Isthis
3. पशुयागम् ॥ Pasu : Nirudha Pasubandha is the Prakriti (model) of Pasuyaaga
4. सोमयागम् ॥ Soma : Agnistoma is the Prakriti (model) of all the Somayagas.
5. सत्रयागम् ॥ Sattra : Gavaamayana is the Prakriti (model) of all Satrayagas.

विकृतियागम् ॥ Vikritiyaagas

The subsidiary rituals follow their respective principal sacrifices in the performance of different sacrifices. Vikriti Yaganas like Chandika Homa, Veda Samhita Svahakara Yagas, Rudra Yagas are being performed in temples.

In the context the kindling of fire, the Agnihotram mentioned as nitya karma has been discussed here and only a brief mention of Agnihotram as a part of vedic ritual during different occasions has been made.

स्मार्तकर्माणि ॥ Smaarta Karmas

Smaarta karmas are based on the procedures directly given in Smritis. Smritis include the Dharmasastras, though are based on the Srutis (vedas) are modified versions.

Smritis are 18 in number. Upa-smritis are also 18 in number. All aspects of the worldly existence are covered extensively in Smritis, in sutra format on topics including varna-ashrama dharmas, all aspects of relationship between man and woman, rajadharmas, how to conduct daily activities such as eating, cleaning, bathing etc, pujas, yagnas and yaagas, different aspects related to shraadda karmas.

Asvalaayana, Aapasthamba, Baudhayana texts include both Srauta and Smaarta karmas. Hence they are widely referred texts.

अग्निहोत्रम् ॥ Agnihotram

Agnihotra, is a term specifically applicable to the most common and important vaidika yagnas classified among the Srauta karmas - हविर्यज्ञानि ॥ Haviryagnas (offering of havis is made) or homas and considered to be nityakarma (daily activity). It is performed as a daily worship to Agni and also with an intent to fulfill any specific desire. A brief outline of the various aspects about Agnihotram have been summarized below

अग्न्याधेय ॥ Agnaadheya

अग्न्याधेय ॥ Agnaadheya is technically the process by which the sacred fire or agnihotram is newly established in the kundas along with the chanting of mantras as prescribed by Grhyasutras and Srauta sutras. This process is generally similar across all vedic srauta sutras, with a few differences. Some aspects are as follows

नक्षत्राणि ॥ Nakshatras

This ceremony is performed when chandra (moon) is situated in certain nakshatras. Krittika, rohini, margasira, phalguni, vishakha and uttara, hasta, chitta and sravana 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)

ऋतु ॥ Seasons

The people of different sections are advised to establish fire in different seasons - Brahmanas in vasanta or spring season, while the kshatriya and vaishya varnas can establish it in summer, rainy and autumn seasons.

कर्ता ॥ Karta

The कर्ता ॥ Karta should be सपत्नीक ॥ sapatinika (have a wife) which is the main criteria to perform Aupasana. 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 gārhapatya fire with him or can ceremonially put it out and perform punarādhāna (re-establishing the fire) on his return. 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 with the gārhapatya fire.  
• Wife, son, pupil or a priest can perform Agnihotram on behalf of the karta in case of emergencies.  
• 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.  

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.

अग्नि मन्थन ॥ Agni Manthana

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 yagna body of Agni.

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 yagnas 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 yaagashala 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.

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.

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, 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 Agnyaadhaana and Punaraadhana are always performed in the evening times.

हवित्री - यज्ञकुण्डम् वेदि वा ॥ Kunda/Vedi

Kunda or Vedi (altar) called as Havitri is another important aspect of yagnas and yaagas including those for nitya agnihotra in homes. They are of different sizes and shapes depending on the type of fire and yaaga 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.

आध्वर्यु ॥ Priest

The nitya agnihotram is performed by the karta only (covered 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 yaagas, presence of four priests is important. The chaaturhotra are

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

Adhvaryu : He is the executor of the yaagam. He along with the yajamani play an active role in preparing the yagnavedi, 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 Somayaagas.

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

In case of Agnihotra yaagam (as a part of Agnihotram Yaagam) 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.

समिदाधानम् ॥ Samidhaadhanam

It is prescribed by sastras that all the dvijas (the ‘twice-born,’ the men of the first three varṇas) are eligible to perform Agnihotra. A brahmachari is initiated into performing Agnihotram during Upanayana with prescribed procedures and is taught the relevant mantras to conduct the agnihotram.

At the time of investing the yagnopaveeta, he is taught to perform daily aahuti in the fire called Praajapatyaagni check.

Brahmachari's should perform two activities - Sandhyavandanam and Samidhaadhanam in Agni everyday in the morning and evening. In Vishnupurana (3.9.3)

उभे संध्ये रविं भूप तथैवामग्निं समाहितः । उपतिष्ठेत्तदा कुर्य्याद्गुरोरप्यभिवागनम्॥

A bachelor should with devotion pray to surya and agni during both sandhyakaalas and also pay respects to his guru.

आग्निवेश्यगृह्यसूत्रम् ॥ Agnivesyagrhyasutram (1.1.4) outlines the process and mantras as follows

अथ सप्त पालाशीः समिध आर्द्रा अप्रच्छिन्नाग्राः प्रादेशमात्रा घृताक्ता अभ्याधापयति ।

Summary : Seven Palasa samidhas which do not have split ends (with their given dimension) along with ghee are to be offered.

अग्नये समिधमाहार्षं बृहते जातवेदसे । यथा त्वमग्ने समिधा समिध्यस एवं मां मेधया प्रज्ञया प्रजया पशुभिर्ब्रह्मवर्चसेनान्नाद्येन समेधय स्वाहा इत्येकाम् । अग्नये समिधौ इति द्वे । अग्नये समिध इति चतस्रः ।

Here in Asvalaayana Grhya sutras also the mantras to be recited during samidhaadhana are given

मन्त्रेण हैके अग्नये समिधमाहार्षं बृहते जातवेदसे तया त्वमग्ने वर्द्धस्व समिधा ब्रह्मणा वयं स्वाहेति ... (Asva. Grhy. Sutra 8.1.21.1)

Samidhaadhaana vidhi outline is given in Balabodhini Sangraham - 3 where the meanings of 13 mantras are explained. It is discontinued after marriage.

औपासन ॥ Aupaasana

During vivaha samskara the one is initiated to enter the grihasta ashram by setting up the आवसथ्याग्निः ॥ Aavasatyaagni to the north of the vedi. (Paaraskara Grhya Sutra Adhyaya 1 Kandika 2 Mantra 1)

आवसथ्याधानं दारकाले १ दायाद्यकाल एकेषाम् २ ॥ āvasathyādhānaṁ dārakālē 1 dāyādyakāla ēkēṣām 2 (Paara.Grhy.Sutra. 1.2.1).

Meaning : The setting up of Aavasatya agni is (performed) at the time of wedding. At the time of inheritance according to some.

He receives additional procedures to perform nitya Agnihotram. A few features include

• Starting after marriage, a grihasta (along with his wife) offers aahuti twice daily at twilight time (dawn and dusk) in the Gaarhapatya agni, this is also called as Aupasana. For Ex: Valmiki Ramayana states that Sri Ramachandra and Lakshmana tended agnihotram while they lived in Panchavati (Ramayana reference needed).
• Aahutis must be offered to Surya in the morning and Agni in the evening. Svistakrut is the second devata.
• Every grihastha has to maintain Agnihotra until he is prevented by old age or illness or death. In case where he cannot perform it on behalf of him his son, brother or son-in-law. According to Satapatha Brahmana

  एतद्वै जरामर्यं सत्रं यदग्निहोत्रं जरया वा ह्येवास्मान्मुच्यते मृत्युना वा (Sata. Brah. 7.4.1.1)

  ētadvai jarāmaryaṁ satraṁ yadagnihōtraṁ jarayā vā hyēvāsmānmucyatē mr̥tyunā vā (Sata. Brah. 7.4.1.1)

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

• Performance of nitya agnihotra is mandated to the grihasta men of all three varnas. If due to any reason, a grihasta has not conducted agnihotra rituals, he can do so after performing the praayaschitta vidhis as given in the Srauta sastras.
• As a nityakriya agnihotra, Anuditahomi's perform homa before sunrise and some Uditahomi's after sunset.
• Mantras for conducting Agnihotra are covered in Krishna Yajurveda's Taittiriya Samhita in Kanda 1(the 5th Prapathaka contains the mantras for पुनराधेयम् and अग्न्युपस्थानम् )
• Morning aahutis are made to the deities Surya and Prajapati, while the evening aahutis are made to Agni and Prajapati.

• Nitya agnihotra is not to be performed by an uninitiated bachelor or women (Reference needed).

आहीताग्निः ॥ Aahitagni

Aahitagni is the sapatinika yajamani who has established the agnihotra by performing the Agnyadheya ceremony. One who worships Ekagni as well as the Tretagni is known as Aahitagni.

• The grihastha who never performed any Haviryagna and never studied Vedas, and whose father or forefathers never performed yaaga are not eligible to perform some yaagas/yagnas. Example : Somayaaga.
• Eligibility for a grihastha to perform other yaagas or yagnas 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 Somayaaga. Performance of haviryagna and some isthis is a prerequisite for conducting a Somayaaga.

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 || Panchamahayagnas

Panchamahayagnas are described in many 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 Panchayagnas. The yagna for devatas, yagna for (other living) beings, yagna for forefathers, yagna for Brahma, yagna for human beings.

Here when offerings are made in Agni, this yagna is for the devatas. That which is offered as bali, is the yagna for other beings. That (pindas) which is given for forefathers, is the pitru yagna. That study (of the vedas) is the brahma yagna, and that which gives to men, is the manushya yagna. These five yagnas 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 yagna 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. Annam is cooked from rice grains and offered in Agni and other deities as part of the Vaisvedeva. Similarly in the Agnihotra homam of Srauta yaagas also odanam or cooked rice is offered as havis to different deities.

Agni in Yagnas

Agni used for Aupasana during marriage should be used for Agnayadhaanam and divided into two parts

• Grhyagni or Aupasanaagni
• Srautagni

Grhyagni is used for performing grhyakarmas and is also called as "Ekagni". Details of the grhyakarmas to be performed are found in Ekagnikandam of Aapastambha ghyasutras belonging to Krishna Yajurveda.

Srautagni is used for Srauta karmas. From the Aupasanaagni Agnyaadhanam for the Srautaagni is to be performed in order to do Srautakarmas and start yaagas. The three srautagnis are called Tretagnis.

त्रेताज्ञयः ॥ Three Fires

All Srauta yagnas or yaagas are associated with त्रेताज्ञयः the three Agni's. However, not all three fires are lighted and maintained at all times. त्रेताज्ञयः the three fires are kindled in performance of yaagas. Somayaagas require the kindling of all three fires whereas others do not require so.

A few important features of the three agnis are summarized below

गार्हपत्याग्निः ॥ Gaarhapatya Agni

Information about of गार्हपत्याग्निः ॥ Gaarhapatya agni

• It is used by grihastas for general domestic usage, to cook food and aahutidravyas used in other yagnas by reciting mantras.
• It is placed to the west of the yagnavedi and placed in circular shaped kunda.
• It is ceremonially established with the elaborate vedic procedure involving recitation of specific mantras and is called Agnyādhāna.
• It is rekindled by a special process called "Punaradhana" if it gets extinguished for any reason.
• It is used in nityakarmas.
• It is the only Agni that is maintained continuously and daily aahutis are to be made to this Agni by a grihastha.
• It is the source of other two Agnis
• It is kindled after marriage and and is be worshipped for the rest of the life by the grihastha.
• Only a sapatnika yajamani (grihastha) of the three varnas is allowed to tend the Agnihotram.

आहवनीयाग्निः ॥ Aahvaniya Agni

Some salient aspects about आहवनीयाग्निः ॥ Aahvaniya Agni are as follows

• It is invoked only in special aabhicharika yaagas unlike Gaarhapatya agni.
• The first Aahvaniya agni is established from the Gaarhapatya agni along with the recitation of specific mantras.
• It is not maintained everyday and is considered as Laukikagni at the end of the specific yaaga for which it is invoked.
• It is placed to the east of the yagnavedi, in a rectangular shaped kunda.
• It is used to offer aahutis to the devatas only.

दक्षिणाग्निः ॥ Dakshinaagni

Salient aspects about दक्षिणाग्निः ॥ Dakshinaagni is as follows

• It is invoked only in special yaagas similar to Aahvaniya agni.
• The first Dakshinaagni is established from the Gaarhapatya agni along with the recitation of specific mantras during yagna karmas.
• It is not maintained everyday and is considered as Laukikagni at the end of the specific yaagam for which it is invoked.
• It is placed to the south of the yagnavedi, in a half circle shaped kunda.
• It is used to offer aahutis to the pitrudevatas or forefathers only.

Shatapata Brahmana (11.8.2) mentions about four different fires and their association to the 4 directions.

११.८.२ अग्नेश्चातुर्विध्याभिधायकं ब्राह्मणम्

चत्वारो ह वा अग्नयः। आहित उद्धृतः प्रहृतो विहृतोऽयमेव लोक आहितोऽन्तरिक्षलोक उद्धृतो द्यौष्प्रहृतो दिशो विहृतोऽग्निरेवाहितो वायुरुद्धृत आदित्यः प्रहृतश्चन्द्रमा विहृतो गार्हपत्य एवाहित आहवनीय उद्धृतोऽथ यमेतमाहवनीयात्प्राञ्चं प्रणयन्ति स प्रहृतोऽथ यमेतमुदञ्चम्पशुश्रपणायाहरन्ति यं चोपयङ्भ्यः स विहृतस्तस्मात्प्रहार्येऽग्नौ पशुबन्धेन यजेत - ११.८.२.[१]

Yaagas/Yagnas without Agnihotram

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

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

Upanishads deal with yaagas 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

consider it as the duty of a man to perform Agnihotra. The main offering is milk, and at the end, the sacrificer offers four water oblations, to the gods, to father and the fathers, to the seven seers and to Agni on earth.^[39] The priest invokes Agni through Agni in his sacrificial form; the sacrificial form of Agni is the Sun which shining brightly appears to all men. The priest also invokes Vayu which is Agni’s own greatness. Therefore, Agni as the deity is treated differently from Agni, the messenger who carries oblations to the gods. The sacrificial form of Agni is Aditya and Vayu.

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