Ancient Indian Education (Brahmanical and Buddhist) c8.48

c8.48

‘Agnihotra.’ We shall now discuss the cultural significance of some of the Vedic *Yajñas* proper. In the Rigveda, as we have seen, *Yajñas* are performed for the worship of God in the forms of Deities like Agni, Varuna, Indra, Soma, and the like, each of Whom associated with a particular aspect or representing a particular formative force of creation helps in the contemplation of the Formless Absolute. In the Rigveda, the more important of these *Yajñas* are those in honour of two particular Gods, Agni and Soma. Agni who represents the Energy operating in the whole universe and is the closest approximation to the Formless, the most striking and intimate proof of the power of the Creator in this world-emanation, receives a considerable degree of attention in the Rigveda and his praises are sung in many a hymn. He is worshipped as the Cause of Light and Heat, of Cloud and Rain, of Rain the cause of Food, of Food which sustains Life itself, the all-pervading One Who is both within and without us, Who appears as the Sun on high and opens our eyes as the best avenue of objective knowledge. Thus Agni is at the root of our life, our knowledge, and our bliss (*ānanda*). Therefore, Agni becomes the household deity worshipped in every hearth and home both morning and evening by the *Yajña* called *Agnihotra* by every householder who offers to Him his best as oblation. The offer may be offer of *Śraddhā* instead of a material object, in which case it will be called *Śraddhā-homa* and the ceremony will be performed with the words, "Aham Sraddhāṁ juhomi," "I offer as sacrifice my reverence." The continuous performance of Agni hotra in a family connotes its perpetuation along with the family fire which is inherited and transmitted.