In 1975, the Agnichayana, a 4000-year-old ritual, the longest and the oldest surviving ritual of mankind, was performed at Panjal in Kerala, India. The 12- day ritual was performed by Namboothiri Brahmins of Kerala. Long considered extinct and never witnessed by outsiders, the ceremonies require the participation of seventeen priests, preceded by several months of preparation and rehearsals.

         This performance was instigated by the Indologist Dr. Frits Staal of the University of California and by Mr. Robert Gardner, with support from several international agencies.

         The two Vedic Scholars primarily responsible for the 1975 performance were Brahmasree Muttathukattu Mammunnu Itti Ravi (undisputed master of the Jaiminiya Samaveda) and Brahmasree Cherumukku Vaidikan Vallabhan Somayajipad or CV (occupies a central position in the ritual realm of the Rgveda and Yajurveda).

 The ritual is the basic feature of the civilization and religions of India, so it is difficult to find out the extent of its influence on Hinduism, Jainism and Buddhism which are the religions originated in India. Ritual activity is physical activity and is therefore primarily related to the body unlike thinking or believing, which are mainly connected with the mind. Ritual affiliation is therefore determined by birth, and not by choice or preference.

      Most of the Vedic rituals were primarily dedicated to Agni (fire- as God) and Soma. Agni was considerd as a God, divine messenger and intermediary .The offerings, primarily of clarified butter (ghee) were poured into Sacrificial fires installed on altars, and Agni transmitted them to the gods. Special libations were made of juice extracted from the stacks of the soma plant. Remnants of the offerings were consumed by the celebrants. The Ceremonies were accompanied by recitations from the Rgveda and chants from the Samaveda. It is belived that pressed juices unaccompanied by sacred hymns have no effect. The celebrations required the execution of multifarious activities distributed among priests from different Vedas, who officiated on behalf of, and for the benefit of a ritual patron, the Yajamana

      One of the most elaborate of these Ceremonies was called Agnicayana, the "piling of Agni", or, simply, Agni. This ritual originated around 1000 BC. During its performance, a large altar in the shape of a bird, dedicated to Agni and itself also called Agni, was piled from more than a thousand bricks.

 The Vedas are perhaps the oldest written text on our planet today. They date back to the beginning of Indian civilization and are the earliest literary records of the whole Aryan race. They are supposed to have been passed through oral tradition for over 10,000 years. They came to us in written form between 4-6,000 years ago.

      The word 'Veda' is evolved from the element 'Vid' which means 'knowing'. One can absorb the knowledge only by knowing it properly. In other words one can say, knowing is synonymous to the word knowledge. Basically the meaning of the Veda is knowledge.

      Vedas are also known as 'Shruti' the word 'Shruti'is evolved from the element 'Shru' which means 'hearing'. It is said that the Gods dictated the Vedas and the Sages 'heard them' and wrote them.

      There are 4 Vedas - Rgveda, Yajurveda, Samveda and Atharvaveda.

      RGVEDA

      Rgveda means the Veda of Adoration and mostly contains verses adoring or adulating deities. But it also dealt with other subjects, like the procedure of wedding, the folly of gambling. About two-thirds of Rgveda is about the gods Agni (Fire) and Indra (Ruler of the gods). Other Rgvedic gods include Rudra, the two Ashvins,Savitar and Surya, Varuna, the Maruts and the Ribhus. There are references to a divine creeper, the Soma, whose juice was an energizer. Some animals like horses, some rivers, and even some implements (like mortar and pestle) were deified. Rgveda contains a sense of intimate communion between Nature and the Rishis or visionaries.

      According to some, the concerns of Rgveda are those of simple, nomadic, pastoral Aryans. According to others, the people in the times of the Rgveda had a settled home, definite mode of life, developed social customs, political organizations, and even arts and amusements. Rgveda is the oldest, largest and most important of the Vedas, containing 10thousand verses forming 1017 poems in 20 groups.

      YAJURVEDA

      Yajurveda is the Veda of yajana or worship. It refers to acts of worship such as oblations made into Agni or Fire. It has two branches, Krishna or Black and Shukla or White. While both contain mantras or incantations to be chanted at rituals, Black Yajurveda also has many explanations. The recensions of Black Yajurveda are Taittirya, Katthaka, Maitrayani and Kapishtthala. Those of White Yajurveda are Madhyanadina and Kanva. The literary value of Yajurveda is mostly for its prose, which consists of short terse sentences full of meaning and cadence.

      SAMVEDA

      Samveda consists of a selection of poetry mainly from the Rgveda, and some original matter. It has two parts, Purva-Archika (First Adoratona) and Uttar-Archika (Later Adoration), containing verses addressed to the three gods Agni (Fire), Indra (King of Gods) and Soma (Energizing Herb). The verses are not to be chanted anyhow, but to be sung in specifically indicated melodies using the seven svaras or notes. Such songs are called Samagana and in this sense Samveda is really a book of hymns.

      ATHARVAVEDA

      Atharvaveda means the Veda of the Wise and the Old. It is associated with the name of the ancient poet Atharvan (The Wise Old One). It is also called Atharva-Angirasa, being associated with the name of another rishi, Angiras. Although later in age, the Atharvaveda reveals a more primitive culture than the Rgveda. The custom is to enumerate Yajurveda and Samveda after the Rgveda, and mention Atharvaveda last. Atharvaveda contains about 6 thousand verses forming 731 poems and a small portion in prose. About one seventh of the Atharvaveda text is common to the Rgveda.

      Atharvaveda contains first class poetry coming from visionary poets, much of it being glorification of the curative powers of herbs and waters. Many poems relate to diseases like cough and jaundice, to male and female demons that cause diseases, to sweet-smelling herbs and magic amulets, which drive diseases away. There are poems relating to sins and their atonement, errors in performing rituals and their expiatory acts, political and philosophical issues, and a wonderful hymn to Prithvi or Mother Earth.

      Each veda is organized into four sections:

      1. SAMHITA:

      This is the section containing the hymns to the various elements and deities.

      2. BRAHMANA:

      The Brahmanas are collections of prose that describe various ritualistic details.

      3. ARANYAKA:

      These are the "forest texts" which deal with philosophical concerns

      4. UPANISHAD:

      The upanishads contain the highest form of philosophical introspection.

 Vedic ritual is not only likely to be the oldest surviving ritual of mankind but also provides the best source of material for a theory of ritual. Vedic ritual is not primitive but It is sophisticated and already the product of a long development. It is the largest; most elaborate and best documented among the ritual of man.

 

The sacrificial fire is central to all vedic ritual. It is usually lit inside a fire altar made of bricks and/or mud to exacting specifications. The construction of fire altars involved a high level of geometrical and mathematical knowledge.Yajnas of increasing levels of complexity have an increasing number of fire altars.

            The word "yajna" is a noun derived from the sanskrit verb root "yaj", which is usually translated as "to sacrifice". The basis of yajna is the pouring of food offerings or oblations into Agni, the sacrificial fire. The mythological explanation set forth by the post-vedic literature is that Agni receives the oblations poured into him, and carries them to the celestials for whom the oblations are intended.

 

               Yajnas may be broadly classified into domestic [grhya] and public [shrauta ie "of the shruti (veda)"]. The shrauta sacrifices may themselves be classified into Soma sacrifices [soma yajna] and non-Soma sacrifices [haviryajna]. The Soma sacrifices are special in that they involve the purchase, extraction and consumption of the ancient hallucinogen, Soma. The different yajnas and their classification is given below: There are numerous sacrifices other than those listed. However this list is quite representative of all yajnas because the others are either variations of the above, or are highly specialized (and therefore, rare) sacrifices (eg. Rajasuya; Ashvamedha).

 

DOMESTIC SACRIFICES (Graha yagna)

 

    Ashtaka
Parvana
Shraddha
SravaNi
Agrahayani
Chaitre
Ashvayaji

 

PUBLIC SACRIFICES  [Shrauta Yajna]

 

    1.  HAVIR YAJNA

 

    Agnyadheya 
Agnihotra
Darshapaurnamasya
Chaturmasya
Agrayaneshti
Niruudha pashubandha
Sautramani

 

   2. SOMA YAJNA

 

    Agnishtoma
Atyagnishtoma
Ukthya
Shodashi
Atirathra
Aptoryama
Agnichayana
Vajapeya

 

“Man is unborn as long as he has not yet established the fire, he is born only when establishes the fire”

 

Fire

 

The mastery over fire was a break through in the history of man during the Old Stone Age. Man took a long time to overcome his fear of fire, but he eventually tamed and then domesticated it! almost every one of the early mechanical achievements of man, even weaving and tailoring , had already been anticipated by specialized species of animals ,birds or even insects. But not the use of fire. Every other animal is scared of it. At first, primitive man to warm the body on cold nights and to frighten animals must have used it. Cooking may have come later, after the campfire had become an established custom.

 

The tool-using and fire-using animal was well on the way to a scientific humanity

 

Agni- Fire as God

 

“Fire marks the origin of civilization, and ritual fire the beginning of religion ”

 

Connections between fire, a bird, and immortality is found all over the world, but they take very different forms. Vedic Indians believed that was brought from heaven by a bird of pray (sye^.na), who also brought Soma, the elixir of immortality, down to earth.

 

AGNI, FIRE, is the central feature of the Vedic world. Fire is the focus of a deep layered, many-faceted imagery. About 200 of the 1028 hymens of Rgveda are addressed to Agni.

 

‘Agni is brilliant, golden, has flaming air and beard, three or seven tongues, his face is light, his eyes shine, he has sharp teeth, he makes a cracking noise, and leaves a black trail behind. He is fond of clarified butter, but he also eats wood and devours the forest in fact he eats everything. He is in particular a destroyer of demons and a slayer of enemies’.

 

‘Though old, Agni is also ageless and permanently young. Himself fertile, he is the son and manifestation of victorious strength. He gives long life .He is born from

 

The Cosmic Man

 

The Agnichayana is connected with a hymn of the Rgveda, the purushasukta or “Hymn of the Cosmic Man”. The Purushasukta is attributed to Seer called Narayana, and consists of sixteen verses.

 

Purusha is a combination of characteristics derived from Agni, surya (the sun) and Vishnu several specific features of the Aagnichayana refer to Purusha The most important is the goldenpurusa (hiramnmaya Purusha) who is buried under the first layer with the singing Purusa-saman (from Aranyagana section of Samaveda).

 

The India of a cosmic sacrifice in which a primeval person creates the world through his own sacrifice and dismemberment (according to Brahmanas). Here Prajapathi takes the place of Purusa. Prajapathi is released as the lord of ‘Creatures ‘, creator god of sacrifice and of sacrifice itself (in the Vedas).

 

Prajapathi created the gods who subsequently put him together again through sacrifice. Agni is born first, from prajapathi’s mouth. But since Agni, the ungrateful child, turned him with wide-open mouth, when Prajapathi reflected "if there is no other food here but myself, surely he would never eat me “. Prajapathi, terrified could only save himself by reproducing himself and saves himself from Agni .The idea of a god sacrificing himself is preserved in the ritual; the sacrificer or Yajamana, is some times identified with the sacrificial victim. The idea of self –sacrifice is the basic to the Prajapathi cosmology and to the cyclical conquest of death through rebirth, which characterize the ‘srutha ritual’ in general and Agnichayana particular.

 

The five heads buried under the altar are of a man, a horse, a bull, a ram and a he-goat (In 1975 performance, all were symbolic only).

 

The Natural worship in Agnichayana

 

The Vedic religion is primarily based on Natural  worship. Numerous examples for the proof can be taken from Agnichayana. The hymens for worshipping Indra (god of thunder), god of ocean, mother earth, Agni (fire as god) in various occasion are recited by the participants during the ritual. Modern Hinduism is originated from the natural worship of Vedic religions

 

 In Kerala, far away from the original home of Vedic civilization, a few families among the isolated and orthodox community of Namboothiri (Nampoothiri or Nampoothiry or Nambudiri, Brahmins with Malayalam as their mother tongue) Brahmin have maintained their vedic tradition and continue to perform two Vedic rituals: the Agnistoma, which lasts six days, and the Agnichayana or Agni, which lasts twelve days.The Namboothiri performances are not artificial or scholarly re-constructions of, nor are they the results of recent revivals. The tradition is authentic and alive. They perform rituals as they have learned them from their preceptors. It is their tradition.

 

During the last hundred years, the Agnicayana has performed seventeen times, during the last fifty years, five times. After a gap of almost twenty years, it was celebrated again in 1975 and 1990.

 

Eligibility

 

              Agnichayana is an optional (kamya) rite .A namboohiri is eligible to perform the Agni, only if he has already performed the Agnistoma.The Agnistoma can only be performed by a brahmin whose ancestors have performed it before him . He should belong to the family which is entitled to do Yaagam .He has performed a shorter ritual by name "Aadhaanam". He is married and his wife is alive.  If his father or elder brother are alive, they should have performed it before him.

 

 

Time

 

            The season for performing Agni is Vasantham (The Spring).The yajamana should start the ritual on or after new moon with intetion of completing the cermonies before full moon  (Agni at Panjal was from Apr 12 ^th 1975 onwards).

 

Place

 

          The Soma rituals are never performed near cremeation grounds, in temples, or on temple grounds.( In 1975 a paddy field in Panjal was selected)

 

The construction of the Yagasala , ritual enclosure, requires precise measurement .The measurements are derived from the size of Yajamana. So the yagasala become ‘his own’

 

The ritual enclosure consists of two main areas

 

Ø The Prachinavamsa  or  Old hall

Ø The Mahavedi  or Great Altar space

 

The prachinavamsa

 

1. Domestic altar (garhapathya)  is a squre shaped altar, with two concentric circles inside.

2. The offerng altar(old)-ahavaniya.

3. The southern altar (dakshinagni)-: Inside there is a rectangle to the north and a semi circle to the south.

4. Vedi: Immediately west of the offering altar is the vedi. It has the shape of an hourglass. The corners are determined by measurement , but the curve by rule of thumb.

5. Utkara: made from clay  in the shape of a turtle.

6. Uchchistakhara: a small square made against the northern wall , with  a drainage (for washing some utensils).

 

The Mahavedi

 

1.   sadas (hall of recitation ): this having two doors on opposite sides.

2.   Agnidhriya shed : this is square shaped.

3.   Marjaliya shed : this is also square shaped.

4.   A gosala south of patnisala.

5.   Abavaniya or offering altar : Built in shape of bird

6.   Soma hall.

 

 

In side the mahavedi , the new offering Altar will be built to the east ,in the agniksethra or field of agni.

To the west there are two special sheds:

 

Ø The Sadas or hall of recitation.

Ø The Havirdhana ( simply Soma hall ) or Hall for preparing Soma oblations.

 

 

The old Hall, The hall of Recitation and the soma hall  together called Sala or Enclosure, which is having roofs and supported by 41-pole,of which 22 poles are for Old Hall.

 The performance of a Yaga requires the participation of individuals learned in the Vedas for  example Adhvayu ,usally lerned in Yajurveda and Udgata in Samaveda. The hymns from each of the Vedas are applied in different aspects of the Yaga. The number of officials required in a Yaga depends upon its complexity. The complex rituals require the participation of a large number of officials, each having a different expertise.

 

·        YAJAMANA: The Yajamana is the individual on whose behalf the Yaga is conducted. Traditionally, the Yajamana is a male, and cannot perform the Yaga in the absence of his wife, the yajamana-patni.

 

·        ADHVARYU : The adhvaryu is usually learned in the Yajurveda and is therefore an expert in ritual. The adhvaryu is the central official in the conduction of the Yaga.

 

·        HOTA: The hota is a Rgvedin, and is necessary for the chanting of the invocatory hymns, which are primarily from the RgVeda.

·         

·        UDGATA : The udgata is an expert Samavedin, who sings the saman chants that are part of the soma sacrifices.

 

·        BRAHMA : The brahman is the overseer of the sacrifice. Although supposed to be affiliated to the Atharvaveda, the brahman is often an adherent of one of the three other Vedas. This substitution is unavoidable given the few Atharva vedis remaining in India.

 

The more complex yagas require a complete battery of 12 more experts to assist the above 4. These are listed below according to their vedic affiliation:

 

1.       RG VEDA :

·        maitravaruna

·        acchavaka

·        gravastut

 

2.       YAJUR VEDA :

·        pratiprasthata

·        neshaa

·        unneta

 

3.       SAMA VEDA :

·        prastota

·        pratiharta

·        subrahmanya

 

4.       ATHARVA VEDA :

·        brahmanacchamsin

·        Agnidhra

·        Pota

 

In the Agnichayana at Panjal, in 1975 was according to Samaveda tradition and the following personalities were the priests.

 

Yajamana   Yajamnapatni   Brahman     Udgata     Prastota     Prathihartha     Subramanya     Hota     Brchmanacchamsin     Maitravaruna     Pota     Nesta     Acchavaka       Agnidhara or Agnidh     Gravastut     Adhvarya     Pratiprasthata     Unneta     Sadasya

Cherumukku Vaidikan Nilakanthan Akkithiripad Parvathi,Mrs   Muthedam Sankara Naryanan Namboothiri   Muttathukkattu M .Itti Ravi Namboothiri   Tottam Narayanan Namboothiri     Nellikattu Vasudevan Namboothiri     Thottam Aryan Namboothiri     Narana Mangalathu .N . Namboothiri   Tekkeparampathu Narayanan Namboothiri   C.V. Sridharan Namboothiri   C.V. Vallabhan Namboothiri     C.V Vasudevan Namboothiri       Tekku Cherumukku Parameswaran Namboothiri     Kunnam Padmanabhan Namboothiri   Murtiedam Sankaran Namboothiri     C.V krishnan Namboothiri     Kavapra Marath S.N Namboothiri     Kavapra Marath Nilakanthan Namboothiri   Erkkara Raman Namboothiri

 

The rituals are basically related to body. These have nothing to do for the benefit of mind (?).The Vedic ritual is the oldest surviving ritual of mankind, it is not primitive but sophisticated and is the product of a long development.

 

Seventeen  priests are required for performing the ‘Agni’. The course of time is 12 days.

 

First day

 

The Yajamana and his priests enter into the ritual enclosure carrying three sacred fires in pots. The ‘Ukha pot’, the main ritual vessel is prepared from clay. An animal sacrifice (In 1975 it was symbolically) is performed for Vayu. The five chief priests (adhvaryu, brahman, hota, udgata, and sadasya) are officially selected. Fire is produced by friction. An isti is performed and is followed by the consecration of (diksa) of the Yajamana (a turban is tied around his head, he is protected by a golden breast plate, he is given a staff and he closes his fists and deprived of speaking (except for recitations), from bathing etc. The Yajamana picks up the Ukha pot, which is filled with fire, and takes three steps with it.

 

Second day

 

The mahavira pot, main ritual vessel of the pravargya, is prepared from clay.

 

Third day

 

A sacrificial pole is made. To the east of the old enclosure , in which the three altars have already been made, the measurements of the mahavedi and of the bird-shaped offering altar are laid out.

 

Fourth day

 

The new domestic altar replaces the old offering altar one. The adhvaryu consecrates each brick. The fire from Ukha pot is added to the installed fire An introductory isti is performed .The ‘purchased’ Soma  stalks are measured , transport in Somacart on the bullock skin. King soma is installed on a throne and an isti is performed in honor of him .Except Yajamana and chanters, sprinkle Soma. The Indra , god’s etc is invited to attend the forth -coming Soma pressing . The first pavargya and Upasad are performed. The seeds are sown in the plowed ground and  buried several items like tortoise, the Ukha pot, The hiranmaya Purusha etc...The construction of bird shaped altar started with a stone at the center. All bricks  are consecrated by adhvryu. The Pravargya and Upsad  performed.

 

Fifth day to Seventh day

 

After the morning pravargya and Upasa , the second, third, fourth layer of the altar is laid on respective days. The evening  Pravargya and Upsad  follows.

 

Eighth day

 

After the morning Pravargya and Upasad ,the fifth layer is laid with svayamatranna in the center. The Yajamana wishes the bricks to turn into cows. Offerings are made to Rudra. The udgata chants around the bird, and a man pours continuous stream of water around the bird, three times. The evening  Pravargya and Upsad  follows.

 

Ninth  day

 

After the morning and evening Pravargya and Upasad , The implements used in the pravargya are putdown on the new altar in the shape of a man .The agni from new domestic altar is installed on the new offering altar. Long continuos oblation of ghee is made followed by other oblation and offerings. The hall of recitation is made .The animal sacrifice is performed.

 

Tenth to Twelfth day

 

The ceremonies from tenth day will continue throughout out the next two days and nights. The tenth day is known as sutya. Pressing of soma begins after the hota’s morning recital and Soma oblations are offered. Some priests including Yajamana crawl in snake like procession  on to altar for offering. In the north of altar the three chant bahispavamana-stothra. Numerous rites are performed simultaneously .Fires are installed in hearths in the recital hall also. Eleven animals are sacrificed( 1975 ,only symbolic).Except Acchavaka Soma juice in the sadas. and  hota recites sastra recitation. .Like this four Soma sequence are performed. Soma offering is made into the offering fire.

 

During the pressing on  the mid day, gravastut recites Rgveda verses with blind folded cloth in which Soma was wrapped. .The Yajamana is anointed .

 

The remaining 14 Soma sequences continue through eleventh day ,night  upto the dawn of twelfth day. On the twelfth day unnetha priest make two Soma offering for Indra Ancestral rites are performed. The Yajamana and Yajamanapathni take avabhratha bath followed by a concluding isti is performed and final goat is sacrificed(1975 ,only symbolic). The Yajamana installs three fires on his home after returning to the home .He perform morning and evening Agnihothra for the rest of his life!

Thankyou for your Wise reply

stop connecting indus valley/harrapan civilization with this, no proof at all just because one picture

Originally posted by balochii stop connecting indus valley/harrapan civilization with this, no proof at all just because one picture

Agnicayana is not a south Indian Ritual.It is a Vedic Ritual.