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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.

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 ===

=== 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 ===

=== 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.

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)<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.

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 ==

== 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 ==

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[[Category:Vidya]]

[[Category:Vidya]]