Agnihotra

P. S. Ramanathan

[This short account about the Agnihotra written by me for the Veda Rakshana Samiti, Palakkad, Kerala formed part of their website. It has been noticed that this article is copied and pasted verbatim by other cultured (?) bloggers without even making a simple acknowledgment of the source.]

What is Agnihotra?

Yajña, the ritual action performed with purest of thoughts and a passion for realizing and experiencing the Supreme Bliss, is extolled in superlative degree in the Vedas (Śruti) in various contexts. It is acclaimed as the śresṭḥa-tamaṁ karma  -- यज्ञो वै स्रेष्टतमं कर्म (Taittirīya-brāḥmaṇa, 3.2.1.4; Kāṭhaka-saṃhitā, 30.10;...) and considered to be the highest and the noblest, if performed, for the sake of Īśvara with the spirit of tyāga (selflessness -- na mama). The central concept or theme of the Veda is performance of Yajña (Jaimini, Pūrva-mīmāṃsā, 1.2.1): āmnāyasya kriyārthatvāt; Lagadha, Ṛg-jyotiṣa, 36; Yajuḥ-jyotiṣa, 3): vedāḥ hi yajnārtham abhipravrttāḥ,.....) and Yāska, the author of the Nirukta, figuratively portrays and endorses the view by saying that yajña is the flower of the Vedas which ultimately yields the fruit in the form of jñāna (yajña-daivate puṣpa-phale, daivata-adhyātme vā).

Agnihotra is a homa (yajña) consisting of offering havis (generally cow’s milk) to Agni and through Agni to other devatas. (Ṛg-veda, 1.1.2: स देवान् एह वक्षति - sa devān eha vakṣati - Agni brings the devatas here). Prajāpati, Agni and Sūrya (the ever active creative energy) are the respective devatas to whom prayers and oblations are made. This nitya-yajña (obligatory) is categorized in the list of seven forms of havir-yajñas which the follower of the path of Sanātana-dharma is enjoined to perform in the scheme of 40 saṃskāras for purification and polishing of the self during his sojournment and at the same time the mantras chanted activate the universe and invoke global peace -- peace to every living organism of this universe from sunrise to sunset and vice versa.

अग्निहोत्रफला वेदाः (agnihotra-phalāh vedāh) -- "Vedas bear fruit only when the Agnihotra-yajña is performed" -- so said Sage Nārada in reply to a question shot at by Yudhishtira. (Mahābhārata, Sabhā, 5.114 -- कच्चित्ते सफला वेदाः?.....कथं वै सफला वेदाः?.....). This confirms the fact that the Vedas originated for the purpose of performing Agnihotra. 

Its Necessity

Knowingly and unknowingly the law of nature is transgressed and nothing is being done to re-create or replenish the destroyed powers of Mother Nature. The tiny population of about 120 living (traditional) Agnihotrins (Āhitāgnis - Dīkṣitas) of India are those devout persons who are carrying on this sacred dharma, as a matter of commitment, by playing the role of purifying and healing the polluted atmosphere by replenishing the depleting and exhausted powers of the nature (prakṛti) through the energizing vibrations of the mantras accompanied by appropriate offerings, thus bringing forth the supernatural powers again into the universe. The dominant devatas prayed for with the sonic (acoustic) properties of the Veda-mantras sharpens the mental faculties and impels the thoughts of humanity to perform their ordained duties in the right path, lead them to live a disciplined life. Though the spiritual benefits are enormous, the performance of Agnihotra has its own effects on the mundane plane promoting individual welfare, wealth, perfection, peace and prosperity. 

Agnihotra - The Cow

A cow (gauḥ) with a calf is a must in Agnihotra and the Veda even goes to the extent of eulogising and equating the cow with Agnihotra -- गौर्वा अग्निहोत्रम् (Taittirīya-brāhmaṇa, 2.1.6.1).

Is Agnihotra possible in present times? 

  

Agnihotra means offering of havis unto a consecrated Agni, performed at home at the time of dawn and dusk (sāyaṃ-prātaḥ -- which make a day and night) by an Āhitāgni -- who is married (sapatnīkaḥ) and has established the tretāgni (3 Fires -- Gārhapatya, Dakṣiṇāgni and Āhavanīya) through the ritual of Ādhāna. The tretāgni is also meant for the maintenance of Agni and the yajamāna has to continue the worship to the end of his life (yāvajjīvam agnihotraṁ juhoti). The number of  Dīkṣitas who perform this most important yajña that had been conducted for ages according to the strict injunctions of the Veda and śāstras (without asking the questions why or for what) is fast dwindling for want of encouragement and support. In the present day chaotic world it would be an impossible task to re-commence and establish the yajña institution by everyone who has a desire to follow the Vedic way of life as we have gone off from the pure Vedic tradition since about two hundred years. So, the best alternative would be to help and encourage a Dīkṣita, who performs the ritual in letter and spirit, to continue performing it in all its detail, on our behalf, for our own welfare (yoga-kṣema) and universal good.

Yajña is Bhagavat-svarūpa (Taittirīya-brāhmaṇa, 1.2.5.1,...): यज्ञो वै विष्णुः (yajño vai viṣnuḥ); Viṣṇu-sahasranāma (48): यज्ञ इज्यो महेज्यश्च (yajña ijyo mahejyaśca); Gītā (9.16): aham kraturaham yajñaḥ). The Upaniṣads, the Bhagavad-gītā, the Brahma-sūtras and the proponents of Vedānta Darśana of all schools have actively supported the institution of vaidika-yajñas. The evidences are many to cite here. In the materialistic plane of explanations, the Vedas are emphatic in the matter of ahutis in yajñas creating atmospheric change and bringing down rains at the appropriate seasons.

What more evidence is required than the nectarine words of Bhagavān Krishna when He says in the Gītā (3.14) – यज्ञाद् भवति पर्जन्यो यज्ञः कर्मसमुद्भवः – (yajñad bhavati parjanyo yajñaḥ karma-samudbhavaḥ). Compare Manu-smṛti (3.76) and Maitrāyaṇīya-Upaniṣad, 6.37.

अग्नौ प्रास्ताहुतिः सम्यगादित्यमुपतिष्ठते ।
आदित्याज्जायते वृष्टिर्वृष्टेरन्नं ततः प्रजाः ॥
agnau prāstāhutiḥ samyag ādityamupatiṣṭate
ādityāj jāyate vṛṣtir vṛṣterannam tataḥ prajāh

यावत्कालं तु तिष्ठन्ति लोके चाप्यग्निहोत्रिणः ।
तावदेव हि पुण्येन दीप्यते रविणाम्बरे ॥
yāvat kālaṃ tu tiṣṭhanti loke cāpyagnihotriṇaḥ
tāvadeva hi puṇyena dīpyate raviṇāmbare

Krishna tells Yudhisṭḥira, in the Mahābhārāta, that the Sun will be effulgent in the sky till such time the Agnihotrins (who perform Agnihotra) exist in this world.

Be assured that it would prove to be rewarding if you get a chance of witnessing an Agnihotra or Iṣti. Antaḥ-karaṇa-śuddhi, Paramesvara-prīti, Īśvara-kṛpā and Kṣema would follow.

Those who are financially blessed can offer a little dravya (to the extent possible) to the Agnihotrin. The Smṛti advises a person not to visit an Agnihotri, empty handed. (rikta-hastena no'peyat). 

अग्निहोत्रं गृहं क्षेत्रं गर्भिणीं वृद्धबालकौ ।
रिक्तहस्तेन नोपेयाद्राजानं दैवतं गुरुम् ॥
agnihotram gṛham kṣetram garbhinīṃ vṛddha bālakau
riktahastena nopeyāt rājānaṃ daivataṃ gurum

नाग्निहोत्रात्परो धर्मः नाग्निहोत्रात्परं तपः ।

नाग्निहोत्रात्परा सिद्धिः नाग्निहोत्रात्परम् व्रतम् ॥

nāgnihotrāt paro dharmaḥ nāgnihotrāt paraṃ tapaḥ
nāgnihotrāt parā siddiḥ nāgnihotrāt paraṃ vratam

The Taittirīya-upaniṣad reminds --

अग्नयश्च स्वाध्यायप्रवचने च ।
agnayaśca svādhyāya-pravacane ca.  

अग्निहोत्रं च स्वाध्यायप्रवचने च ।
agnihotram ca svādhyāya-pravacane ca.

(Article revised )