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अग्निरहस्यविद्या (agnirahasyavidyā - occult gnosis of fire)


OriginalTransliterationTranslation
ऊँ महाज्वालाय विद्महे अग्नि मध्याय धीमहि ।
तन्नो: अग्नि प्रचोदयात ।।		ūm̐ mahājvālāya vidmahē agni madhyāya dhīmahi ।
tannō: agni pracōdayāta ।।
Om, Let me meditate on the great flame, Oh, God of fire, grant me with higher intellect,
Oh, let the radiant God of Fire illuminate my mind.
Sanskrit Reference: अग्निगायत्रीमन्त्र (agnigāyatrīmantra)



The following is the reference to the अग्निरहस्यविद्या (agnirahasyavidyā - occult gnosis of fire) as defined in the शतपथब्राह्मण (śatapathabrāhmaṇa) (10.5.3) which belongs to the वाजस्नेयिसम्हिता मद्यान्दिनशाक शुक्लयजुर्वेदस्य (vājasnēyisamhitā madyāndinaśāka śuklayajurvēdasya - Vajasaneyi corpus of madyadina recension of shuklayajurveda). This entire शतपथब्राह्मण (śatapathabrāhmaṇa) (10.5.3) serves as a very interesting commentary on the नासदीयसूक्त (nāsadīyasūkta - non non-existent hymn) revealed as ऋग्वेदमन्त्र (ṛgvedamantra) (10..129) highlighting the synergies between the ज्ञानकर्मसमुच्चय (jñānakarmasamuccaya - gnosis-action conjunction)  which in a broader sense extends to the “classical cartesian duality of mind-matter problem” or the modern version of the “hard problem of consciousness”. In my humble, this also provides a great reconciliation between पूर्वमीमांस (pūrvamīmāṃsa - prior inquiry) & उत्तरमीमांस (uttaramīmāṃsa - posterior inquiry).

This is an important topic hinted by the noble सूत्रकार श्री बादरायणमहऋषि (sūtrakāra śrī bādarāyaṇamahaṛṣi) in his classic साधन अध्याया शारीरकब्रह्मसूत्रस्य (sādhana adhyāyā śārīrakabrahmasūtrasya - practice chapter of the corporeal divine aphorism) which was further explained at considerable detail by almost all the revered भाष्यकाराः (bhāṣyakārāḥ - comementators) interpreting the same in alignment with their respective दर्शनाः (darśanāḥ - philosophies).

Here is the entire version अग्निरहस्यविद्या (agnirahasyavidyā - occult gnosis of fire) as defined in the शतपथब्राह्मण (śatapathabrāhmaṇa) (10.5.3)  for our मनन (manana - reflection)…


OriginalTransliterationTranslation
नेव वा इदमग्रेऽसदासीन्नेव सदासीत् आसीदिव वा इदमग्रे नेवासीत्तद्ध तन्मन एवास॥
तस्मादेतदृषिणाभ्यनूक्तम् नासदासीन्नो सदासीत्तदानीमिति नेव हि सन्मनो नेवासत्॥
तदिदम् मनः सृष्टमाविरबुभूषत् निरुक्ततरम् मूर्ततरं तदात्मानमन्वैचत्तत्तपोऽतप्यत तत्प्रामूर्चत्तत्षट्त्रिंशतं सहस्राण्यपश्यदात्मनोऽग्नीनर्कान्मनोमयान्मनश्चितस्ते मनसैवाधीयन्त मनसाचीयन्त मनसैषु ग्रहा अगृह्यन्त मनसास्तुवत मनसाशंसन्यत्किं च यज्ञे कर्म क्रियते यत्किं च यज्ञियं कर्म मनसैव तेषु तन्मनोमयेषु मनश्चित्सु मनोमयमक्रियत तद्यत्किं चेमानि भूतानि मनसा संकल्पयन्ति तेषामेव सा कृतिस्तानेवादधति तांश्चिन्वन्ति तेषु ग्रहान्गृह्णन्ति तेषु स्तुवते तेषु शंसन्त्येतावती वै मनसो विभूतिरेतावती विसृष्टिरेतावन्मनः षट्त्रिंशत्सहस्राण्यग्नयोऽर्कास्तेषामेकैक एव तावान्यावानसौ पूर्वः॥
तन्मनो वाचमसृजत सेयं वाक्षृष्टाविरबुभूषन्निरुक्ततरा मूर्ततरा सात्मानमन्वैचत्सा तपोऽतप्यत सा प्रामूर्चत्सा षट्त्रिंशतं सहस्राण्यपश्यदात्मनोऽग्नीनर्कान्वाङ्मयान्वाक्चितस्ते वाचैवाधीयन्त वाचैषु ग्रहा अगृह्यन्त वाचास्तुवत वाचाशंसन्यत्किं च यज्ञे कर्म क्रियते यत्किं च यज्ञियं कर्म वाचैव तेषु तद्वाङ्मयेषु वा क्चित्सु वाङ्मयमक्रियत तद्यत्किं चेमानि भूतानि वाचा वदन्ति तेषामेव सा कृतिस्तानेवादधति तांश्चिन्वन्ति तेषु ग्रहान्गृह्णन्ति तेषु स्तुवते तेषु शंसन्त्येतावती वै वाचो विभूतिरेतावती विसृष्टिरेतावती वाक्षट्त्रिंशत्सहस्राण्यग्नयोऽर्कास्तेषामेकैक एव तावान्यावानसौ पूर्वः॥
सा वाक्प्राणमसृजत सोऽयम् प्राणः सृष्ट आविरबुभूषन्निरुक्ततरो मूर्ततरः स आत्मानमन्वैचत्स तपोऽतप्यत स प्रामूर्चत्स षट्त्रिंशतं सहस्राण्यपश्यदात्मनोऽग्नीनर्कान्प्राणमयान्प्राणचितस्ते प्राणेनैवाधीयन्त प्राणेनाचीयन्त प्राणेनैषु ग्रहा अगृह्यन्त प्राणेनास्तुवत प्राणेनाशंसन्यत्किं च यज्ञे कर्म क्रियते यत्किं च यज्ञियं कर्म प्राणेनैव तेषु तत्प्राणमयेषु प्राणचित्सु प्राणमयमक्रियत तद्यत्किं चेमानि भूतानि प्राणेन प्राणन्ति तेषामेव सा कृतिस्तानेवादधति तांष्चिन्वन्ति तेषु ग्रहान्गृह्णन्ति तेषु स्तुवते तेषु शंसन्त्येतावती वै प्राणस्य विभूतिरेतावती विसृष्टिरेतावान्प्राणः षट्त्रिंश॥
स प्राणश्चक्षुरसृजत तदिदं चक्षुः सृष्टमाविरबुभूषन्निरुक्ततरम् मूर्ततरं तदात्मानमन्वैचत्तत्तपोऽतप्यत तत्प्रामूर्चत्तत्षट्त्रिंशतं सहस्राण्यपश्यदात्मनोऽग्नीनर्काश्चक्षुर्मयांश्चक्षुश्चितस्ते चक्षुषैवाधीयन्त चक्षुषाचीयन्त चक्षुषैषु ग्रहा अग्रृह्यन्त चक्षुषास्तुवत चक्षुषाशंसन्यत्किं च यज्ञे कर्म क्रियते यत्किं च यज्ञियं कर्म चक्षुषैव तेषु तच्चक्षुर्मयेषु चक्षुश्चित्सु चक्षुर्मयमक्रियत तद्यत्किं चेमानि भूतानि चक्षुषा पश्यन्ति तेषामेव सा कृतिस्तानेवादधति तांश्चिन्वन्ति तेषु ग्रहान्गृह्णन्ति तेषु स्तुवते तेषु शंसन्त्येतावती वै चक्षुषो विभूतिरेतावती विसृष्टिरेतावच्चक्षुः षट्त्रिंश॥
तच्चक्षुः श्रोत्रमसृजत तदिदं श्रोत्रं सृष्टमाविरबुभूषन्निरुक्ततरम् मूर्ततरं तदात्मानमन्वैचत्तत्तपोऽतप्यत तत्प्रामूर्चत्तत्षट्त्रिंशतं सहस्राण्यपश्यदात्मनोऽग्नीनर्काण्च्रोत्रमयाञ्च्रोत्रचितस्ते श्रोत्रेणैवाधीयन्त श्रोत्रेणाचीयन्त श्रोत्रेणैषु ग्रहा अगृह्यन्त श्रोत्रेणास्तुवत श्रोत्रेणाशंसन्यत्किं च यज्ञे कर्म क्रियते यत्किं च यज्ञियं कर्म श्रोत्रेणैव तेषु तच्रोत्रमयेषु श्रोत्रचित्सु श्रोत्रमयमक्रियत तद्यत्किं चेमानि भूतानि श्रोत्रेण शृण्वन्ति तेषामेव सा कृतिस्तानेवादधति तांश्चिन्वन्ति तेषु ग्रहान्गृह्णन्ति तेषु स्तुवते तेषु शंसन्त्येतावती वै श्रोत्रस्य विभूतिरेतावती विसृष्टिरेतावच्रोत्रं षट्त्रिंश॥
तच्रोत्रं कर्मासृजत तत्प्राणानभिसममूर्चदिमं संदेघमन्नसंदेहमकृत्स्नं वै कर्मर्ते प्राणेभ्योऽकृत्स्ना उवै प्राणा ऋते कर्मणः॥
तदिदं कर्म सृष्टमाविरबुभूषत् निरुक्ततरम् मूर्ततरं तदात्मानमन्वैचत्तत्तपोऽतप्यत तत्प्रामूर्चत्तत्षट्त्रिंशतं सहस्राण्यपश्यदात्मनोऽग्नीनर्कान्कर्ममयान्कर्मचितस्ते कर्मणैवाधीयन्त कर्मणाचीयन्त कर्मणैषु ग्रहा अगृह्यन्त कर्मणास्तुवत कर्मणाशंसन्यत्किं च यज्ञे कर्म क्रियते यत्किं च यज्ञियं कर्म कर्मणैव तेषु तत्कर्ममयेषु कर्मचित्सु कर्ममयमक्रियत तद्यत्किं चेमानि भूतानि कर्म कुर्वते तेषामेव सा कृतिस्तानेवादधति तांश्चिन्वन्ति तेषु ग्रहान्गृह्णन्ति तेषु स्तुवते तेषु शंसन्त्येतावती वै कर्मणो विभूतिरेतावती विसृष्टिरेतावत्कर्म षट्त्रिंश॥
तत्कर्माग्निमसृजत आविस्तरां वा अग्निः कर्मणः कर्मणा ह्येनं जनयन्ति कर्मणेन्धते॥
सोऽयमग्निः सृष्ट आविरबुभूषत् निरुक्ततरो मूर्ततरः स आत्मानमन्वैचत्स तपोऽतप्यत स प्रामूर्चत्स षट्त्रिंशतं सहस्राण्यपश्यदात्मनोऽग्नीनर्कानग्निमयानग्निचितस्तेऽग्निनैवाधीयन्ताग्निनाचीयन् ताग्निनैषु ग्रहा अगृह्यन्ताग्निनास्तुवताग्निनाशंसन्यत्किं च यज्ञे कर्म क्रियते यत्किं च यज्ञियं कर्माग्निनैव तेषु तदग्निमयेष्वग्निचित्स्वग्निमयमक्रियत तद्यत्किं चेमानि भूतान्यग्निमिन्धते तेषामेव सा कृतिस्तानेवादधति तांश्चिन्वन्ति तेषु ग्रहान्गृह्णन्ति तेषु स्तुवते तेषु शंसन्त्येतावती वा अग्नेर्विभूतिरेतावती विसृष्टिरेतावानग्निः षट्त्रिंशत्सहस्राण्यग्नयो=र्कास्तेषामेकैक एव तावान्यावानसौ पूर्वः॥
ते हैते विद्याचित एव तान्हैतानेवंविदे सर्वदा सर्वाणि भूतानि चिन्वन्त्यपि स्वपते विद्यया हैवैत एवंविदश्चिता भवन्ति॥
neva vā idamagre'sadāsīnneva sadāsīt āsīdiva vā idamagre nevāsīttaddha tanmana evāsa॥
tasmādetadṛṣiṇābhyanūktam nāsadāsīnno sadāsīttadānīmiti neva hi sanmano nevāsat॥
tadidam manaḥ sṛṣṭamāvirabubhūṣat niruktataram mūrtataraṃ tadātmānamanvaicattattapo'tapyata tatprāmūrcattatṣaṭtriṃśataṃ sahasrāṇyapaśyadātmano'gnīnarkānmanomayānmanaścitaste manasaivādhīyanta manasācīyanta manasaiṣu grahā agṛhyanta manasāstuvata manasāśaṃsanyatkiṃ ca yajñe karma kriyate yatkiṃ ca yajñiyaṃ karma manasaiva teṣu tanmanomayeṣu manaścitsu manomayamakriyata tadyatkiṃ cemāni bhūtāni manasā saṃkalpayanti teṣāmeva sā kṛtistānevādadhati tāṃścinvanti teṣu grahāngṛhṇanti teṣu stuvate teṣu śaṃsantyetāvatī vai manaso vibhūtiretāvatī visṛṣṭiretāvanmanaḥ ṣaṭtriṃśatsahasrāṇyagnayo'rkāsteṣāmekaika eva tāvānyāvānasau pūrvaḥ॥
tanmano vācamasṛjata seyaṃ vākṣṛṣṭāvirabubhūṣanniruktatarā mūrtatarā sātmānamanvaicatsā tapo'tapyata sā prāmūrcatsā ṣaṭtriṃśataṃ sahasrāṇyapaśyadātmano'gnīnarkānvāṅmayānvākcitaste vācaivādhīyanta vācaiṣu grahā agṛhyanta vācāstuvata vācāśaṃsanyatkiṃ ca yajñe karma kriyate yatkiṃ ca yajñiyaṃ karma vācaiva teṣu tadvāṅmayeṣu vākcitsu vāṅmayamakriyata tadyatkiṃ cemāni bhūtāni vācā vadanti teṣāmeva sā kṛtistānevādadhati tāṃścinvanti teṣu grahāngṛhṇanti teṣu stuvate teṣu śaṃsantyetāvatī vai vāco vibhūtiretāvatī visṛṣṭiretāvatī vākṣaṭtriṃśatsahasrāṇyagnayo'rkāsteṣāmekaika eva tāvānyāvānasau pūrvaḥ॥
sā vākprāṇamasṛjata so'yam prāṇaḥ sṛṣṭa āvirabubhūṣanniruktataro mūrtataraḥ sa ātmānamanvaicatsa tapo'tapyata sa prāmūrcatsa ṣaṭtriṃśataṃ sahasrāṇyapaśyadātmano'gnīnarkānprāṇamayānprāṇacitaste prāṇenaivādhīyanta prāṇenācīyanta prāṇenaiṣu grahā agṛhyanta prāṇenāstuvata prāṇenāśaṃsanyatkiṃ ca yajñe karma kriyate yatkiṃ ca yajñiyaṃ karma prāṇenaiva teṣu tatprāṇamayeṣu prāṇacitsu prāṇamayamakriyata tadyatkiṃ cemāni bhūtāni prāṇena prāṇanti teṣāmeva sā kṛtistānevādadhati tāṃṣcinvanti teṣu grahāngṛhṇanti teṣu stuvate teṣu śaṃsantyetāvatī vai prāṇasya vibhūtiretāvatī visṛṣṭiretāvānprāṇaḥ ṣaṭtriṃśa॥
sa prāṇaścakṣurasṛjata tadidaṃ cakṣuḥ sṛṣṭamāvirabubhūṣanniruktataram mūrtataraṃ tadātmānamanvaicattattapo'tapyata tatprāmūrcattatṣaṭtriṃśataṃ sahasrāṇyapaśyadātmano'gnīnarkāścakṣurmayāṃścakṣuścitaste cakṣuṣaivādhīyanta cakṣuṣācīyanta cakṣuṣaiṣu grahā agrṛhyanta cakṣuṣāstuvata cakṣuṣāśaṃsanyatkiṃ ca yajñe karma kriyate yatkiṃ ca yajñiyaṃ karma cakṣuṣaiva teṣu taccakṣurmayeṣu cakṣuścitsu cakṣurmayamakriyata tadyatkiṃ cemāni bhūtāni cakṣuṣā paśyanti teṣāmeva sā kṛtistānevādadhati tāṃścinvanti teṣu grahāngṛhṇanti teṣu stuvate teṣu śaṃsantyetāvatī vai cakṣuṣo vibhūtiretāvatī visṛṣṭiretāvaccakṣuḥ ṣaṭtriṃśa॥
taccakṣuḥ śrotramasṛjata tadidaṃ śrotraṃ sṛṣṭamāvirabubhūṣanniruktataram mūrtataraṃ tadātmānamanvaicattattapo'tapyata tatprāmūrcattatṣaṭtriṃśataṃ sahasrāṇyapaśyadātmano'gnīnarkāṇcrotramayāñcrotracitaste śrotreṇaivādhīyanta śrotreṇācīyanta śrotreṇaiṣu grahā agṛhyanta śrotreṇāstuvata śrotreṇāśaṃsanyatkiṃ ca yajñe karma kriyate yatkiṃ ca yajñiyaṃ karma śrotreṇaiva teṣu tacrotramayeṣu śrotracitsu śrotramayamakriyata tadyatkiṃ cemāni bhūtāni śrotreṇa śṛṇvanti teṣāmeva sā kṛtistānevādadhati tāṃścinvanti teṣu grahāngṛhṇanti teṣu stuvate teṣu śaṃsantyetāvatī vai śrotrasya vibhūtiretāvatī visṛṣṭiretāvacrotraṃ ṣaṭtriṃśa॥
tacrotraṃ karmāsṛjata tatprāṇānabhisamamūrcadimaṃ saṃdeghamannasaṃdehamakṛtsnaṃ vai karmarte prāṇebhyo'kṛtsnā uvai prāṇā ṛte karmaṇaḥ॥
tadidaṃ karma sṛṣṭamāvirabubhūṣat niruktataram mūrtataraṃ tadātmānamanvaicattattapo'tapyata tatprāmūrcattatṣaṭtriṃśataṃ sahasrāṇyapaśyadātmano'gnīnarkānkarmamayānkarmacitaste karmaṇaivādhīyanta karmaṇācīyanta karmaṇaiṣu grahā agṛhyanta karmaṇāstuvata karmaṇāśaṃsanyatkiṃ ca yajñe karma kriyate yatkiṃ ca yajñiyaṃ karma karmaṇaiva teṣu tatkarmamayeṣu karmacitsu karmamayamakriyata tadyatkiṃ cemāni bhūtāni karma kurvate teṣāmeva sā kṛtistānevādadhati tāṃścinvanti teṣu grahāngṛhṇanti teṣu stuvate teṣu śaṃsantyetāvatī vai karmaṇo vibhūtiretāvatī visṛṣṭiretāvatkarma ṣaṭtriṃśa॥
tatkarmāgnimasṛjata āvistarāṃ vā agniḥ karmaṇaḥ karmaṇā hyenaṃ janayanti karmaṇendhate॥
so'yamagniḥ sṛṣṭa āvirabubhūṣat niruktataro mūrtataraḥ sa ātmānamanvaicatsa tapo'tapyata sa prāmūrcatsa ṣaṭtriṃśataṃ sahasrāṇyapaśyadātmano'gnīnarkānagnimayānagnicitaste'gninaivādhīyantāgninācīyan tāgninaiṣu grahā agṛhyantāgnināstuvatāgnināśaṃsanyatkiṃ ca yajñe karma kriyate yatkiṃ ca yajñiyaṃ karmāgninaiva teṣu tadagnimayeṣvagnicitsvagnimayamakriyata tadyatkiṃ cemāni bhūtānyagnimindhate teṣāmeva sā kṛtistānevādadhati tāṃścinvanti teṣu grahāngṛhṇanti teṣu stuvate teṣu śaṃsantyetāvatī vā agnervibhūtiretāvatī visṛṣṭiretāvānagniḥ ṣaṭtriṃśatsahasrāṇyagnayo=rkāsteṣāmekaika eva tāvānyāvānasau pūrvaḥ॥
te haite vidyācita eva tānhaitānevaṃvide sarvadā sarvāṇi bhūtāni cinvantyapi svapate vidyayā haivaita evaṃvidaścitā bhavanti॥
Verily, in the beginning this (universe) was, as it were, neither non-existent nor existent; in the beginning this (universe), indeed, as it were, existed and did not exist: there was then only that Mind.
Wherefore it has been said by the Rishi (Rig-veda X, 129, 1), “There was then neither the non-existent nor the existent;” for Mind was, as it were, neither existent nor non-existent.
This Mind, when created, wished to become manifest,—more defined, more substantial: it sought after a self (body). It practised austerity: it acquired consistency. It then beheld thirty-six thousand Arka-fires of its own self, composed of mind, built up of mind: mentally alone they were established (on sacrificial hearths) and mentally built up; mentally the cups (of Soma) were drawn thereat mentally they chanted, and mentally they recited on (near) them,—whatever rite is performed at the sacrifice, whatever sacrificial rite there is, that was performed mentally only, as a mental performance, on those (fires or fire-altars) composed of mind, and built up of mind. And whatever it is that (living) beings here conceive in their mind that was done regarding those (mental Agnis):—they establish them (on the hearths) and build them up (as fire-altars); they draw the cups for them; they chant on (near) them and recite hymns on them,—of that extent was the development of Mind, of that extent its creation,—so great is Mind: thirty-six thousand Arka-fires; and each of these as great as that former (fire-altar) was.
That Mind created Speech. This Speech, when created, wished to become manifest,—more defined, more substantial: it sought after a self. It practised austerity: it acquired consistency. It beheld thirty-six thousand Arka-fires of its own self, composed of speech, built up of speech: with speech they were established, and with speech built up; with speech the cups were drawn thereat; with speech they chanted, and with speech they recited on them—whatever rite is performed at the sacrifice, whatever sacrificial rite there is, that was performed by speech alone, as a vocal performance, on those (fires) composed of speech, and built up of speech. And whatever beings here speak by speech that was done regarding those (fires): they establish them and build them up; they draw the cups for them; they chant on them and recite hymns on them,—of that extent was the development of Speech, of that extent its creation,—so great is Speech: thirty-six thousand Arka-fires; and each of these as great as that former (fire-altar) was.
That Speech created the Breath. This Breath, when created, wished to become manifest,—more defined, more substantial: it sought after a self. It practised austerity: it acquired consistency. It beheld thirty-six thousand Arka-fires of its own self, composed of breath, built up of breath: with breath they were established, and with breath built up; with breath the cups were drawn thereat; with breath they chanted and with breath they recited on them,—whatever rite is performed at the sacrifice, whatever sacrificial rite there is, that was performed by breath alone, as a breathing-performance, on those (fires) composed of breath, and built up of breath. And whatever beings here breathe with breath that was done regarding those (fires):—they establish them, and build them up; they draw the cups for them; they chant on them and recite hymns on them,—of that extent was the development of Breath, of that extent was its creation,—so great is Breath: thirty-six thousand Arka-fires; and each of these as great as that former (fire-altar) was.
That Breath created the Eye. This Eye, when created, wished to become manifest,—more defined, more substantial: it sought after a self. It practised austerity: it acquired consistency. It beheld thirty-six thousand Arka-fires of its own self, composed of the eye, built up of the eye: by means of the eye they were established, and by means of the eye built up; by the eye the cups were drawn thereat; by means of the eye they chanted and recited hymns on them,—whatever rite is performed as the sacrifice, whatever sacrificial rite there is, that was performed by the eye alone, as an eye-performance, on those (fires) composed of eye, and built up of the eye. And whatever beings here see with the eye that was done regarding those (fires):they establish them and build them up; they draw the cups for them; they chant on them and recite hymns on them,—of that extent was the development of the Eye, of that extent its creation,—so great is the Eye: thirty-six thousand Arka-fires; and each of these as great as that former (fire-altar) was.
That Eye created the Ear. This Ear, when created, wished to become manifest,—more defined, more substantial: it sought after a self. It practised austerity: it acquired consistency. It beheld thirty-six thousand Arka-fires of its own self, composed of the ear, built up of the ear: by means of the ear they were established, and by means of the ear built up; by the ear the cups were drawn thereat; by means of the ear they chanted and recited hymns on them,—whatever rite is performed at the sacrifice, whatever sacrificial rite there is, that was performed by the ear alone, as an ear-performance, on those (fires) composed of ear, and built up of the ear. And whatever beings here hear with the ear that was done regarding those (fires):—they establish them and build, them up; they draw the cups for them; they chant on them and recite hymns on them,—of that extent was the development of the Ear, of that extent its creation,—so great is the Ear: thirty-six thousand Arka-fires; and each of these as great as that former (fire-altar) was.
That Ear created Work, and this condensed itself into the vital airs, into this compound, this composition of food; for incomplete is work without the vital airs, and incomplete are the vital airs without work.
This Work, when created, wished to become manifest,—more defined, more substantial: it sought after a self. It practised austerity: it acquired consistency. It beheld thirty-six thousand Arka-fires of its own self, composed of work, built up of (or by) work: by work they were established, and by work built up; by work the cups were drawn thereat; by work they chanted and recited hymns on them,—whatever rite is performed at the sacrifice, whatever sacrificial rite there is, that was performed by work alone, as a work-performance, on those (fires) composed of work, and built up of work. And whatever beings here work by work that was done regarding those (fires);—they establish them and build them up; they draw the cups for them; they chant on them and recite hymns on them,—of that extent was the development of Work, of that extent its creation,—so great is Work: thirty-six thousand Arka-fires; and each of these as great as that former (fire-altar) was.
That Work created the Fire,—Fire, doubtless, is more manifest than Work, for by work (sacrificial performance) they produce it, and by work they kindle it.
This Fire, when created, wished to become manifest,—more defined, more substantial: it sought after a self. It practised austerity: it acquired consistency. It beheld thirty-six thousand Arka-fires of its own self, composed of fire, built up of fire: with fire they were established, and with fire built up; with fire the cups were drawn thereat; with fire they chanted and recited hymns on them;—whatever rite is performed at the sacrifice, whatever sacrificial rite there is, that was performed with fire alone, as a fire-performance, on those (fires) composed of fire, and built up of fire. And whatever fire beings here kindle that was done regarding those (fires):—they establish them and build them up; they draw the cups for them; they chant on them and recite hymns on them,—of that extent was the development of Fire, of that extent its creation,—so great is Fire: thirty-six thousand Arka-fires; and each of these as great as that former (fire-altar) was.
These fires (altars), in truth, are knowledge-built; and all beings at all times build them for him who knows this, even whilst he is asleep: by knowledge alone these fires (altars) are indeed built for him who knows this.

-translation by Julius Eggeling
Sanskrit Reference: शतपथब्राह्मण (śatapathabrāhmaṇa) (10.5.3.1-12)

    

Let us now reflect what the सूत्रकार (sūtrakāra - aphorisist) has to hint about it in his साधन अध्याया शारीरकब्रह्मसूत्रस्य (sādhana adhyāyā śārīriakabrahmasūtrasya - practice chapter of the corporeal divine aphorism)

 

OriginalTransliterationTranslation
लिङ्गभूयस्त्वात्तद्धि बलीयस्तदपि।।liṅgabhūyastvāttaddhi balīyastadapi।।
The fires (of the mind, speech, etc. of Agni-rnhasya) do not form parts of any rite, on account of the abundance of indicatory marks; for these marks are stronger than the context. That also (was said by Jaimini).

-translation by Swami Gambhirananda (RKM Order)
Sanskrit Reference: शारीरकब्रह्मसूत्र (śārīriakabrahmasūtra) (3.3.44)


  जगद्गुरु श्री आदिशङ्कराचार्यभगवद्पाद (jagadguru śrī ādiśaṅkarācāryabhagavadpāda) further comments thus about it: 

OriginalTransliterationTranslation
वाजसनेयिनोऽग्निरहस्येनैव वा इदमग्रे सदासीत् इत्येतस्मिन्ब्राह्मणे मनोऽधिकृत्य अधीयते तत्षट्त्रिंशतं सहस्राण्यपश्यदात्मनोऽग्नीनर्कान्मनोमयान्मनश्चितः इत्यादि तथैववाक्चितः प्राणचितश्चक्षुश्चितः श्रोत्रचितः कर्मचितोऽग्निचितः इति पृथगग्नीन् आमनन्ति सांपादिकान्। तेषु संशयः किमेते मनश्चिदादयः क्रियानुप्रवेशिनः तच्छेषभूताः उत स्वतन्त्राः केवलविद्यात्मका इति। तत्र प्रकरणात् क्रियानुप्रवेशे प्राप्ते स्वातन्त्र्यं तावत्प्रतिजानीते लिङ्गभूयस्त्वादिति। भूयांसि हि लिङ्गानि अस्मिन्ब्राह्मणे केवलविद्यात्मकत्वमेषामुपोद्बलयन्ति दृश्यन्ते तद्यत्किंचेमानि भूतानि मनसा संकल्पयन्ति तेषामेव सा कृतिः इतितान्हैतानेवंविदे सर्वदा सर्वाणि भूतानि चिन्वन्त्यपि स्वपते इति च एवंजातीयकानि। तद्धि लिङ्गं प्रकरणाद्बलीयः। तदप्युक्तं पूर्वस्मिन्काण्डे श्रुतिलिङ्गवाक्यप्रकरणस्थानसमाख्यानां समवाये पारदौर्बल्यमर्थविप्रकर्षात् इति।।vājasanēyinō'gnirahasyēnaiva vā idamagrē sadāsīt ityētasminbrāhmaṇē manō'dhikr̥tya adhīyatē tatṣaṭtriṁśataṁ sahasrāṇyapaśyadātmanō'gnīnarkānmanōmayānmanaścitaḥ ityādi tathaivavākcitaḥ prāṇacitaścakṣuścitaḥ śrōtracitaḥ karmacitō'gnicitaḥ iti pr̥thagagnīn āmananti sāṁpādikān। tēṣu saṁśayaḥ kimētē manaścidādayaḥ kriyānupravēśinaḥ tacchēṣabhūtāḥ uta svatantrāḥ kēvalavidyātmakā iti। tatra prakaraṇāt kriyānupravēśē prāptē svātantryaṁ tāvatpratijānītē liṅgabhūyastvāditi। bhūyāṁsi hi liṅgāni asminbrāhmaṇē kēvalavidyātmakatvamēṣāmupōdbalayanti dr̥śyantē tadyatkiṁcēmāni bhūtāni manasā saṁkalpayanti tēṣāmēva sā kr̥tiḥ ititānhaitānēvaṁvidē sarvadā sarvāṇi bhūtāni cinvantyapi svapatē iti ca ēvaṁjātīyakāni। taddhi liṅgaṁ prakaraṇādbalīyaḥ। tadapyuktaṁ pūrvasminkāṇḍē śrutiliṅgavākyaprakaraṇasthānasamākhyānāṁ samavāyē pāradaurbalyamarthaviprakarṣāt iti।।
Doubt: In the Agni-rahasya (esoteric teaching about the fires), occurring in the briihma1Ja of the Vajasaneyins, which starts with, "All this was neither existent nor non-existent before creation," it is stated with regard to the mind, "That mind saw itself as thirty-six thousand; it saw the adorable fires as belonging to itself, lighted up by the mind, and conceived of as identified with the mental modes" etc. Similarly such notional fires are read of separately as, "lighted up by (the organ of speech), lighted up by (the organ of smell), lighted up by the eye, lighted up by ear, lighted up by the hands, lighted up by (the organ of) touch". With regard to these the doubt arises whether these fires, lighted up by the mind etc., are to be used in connection with rites and they form parts of them, or they are independent, existing only for meditation.
Vedantin: Now when from the context it might appear that the fires are to be used in rites, the aphorist asserts their independence by saying, "on account of the abundance of indicatory marks" etc. For in this Brahma'(la are to be met with an abundance of indicatory marks supporting the view that these are meant merely for meditation, as for instance, "That being so, whatever the beings think of through their minds, by all that are lighted up these very fires", and "Whether a man of such knowledge is awake or asleep, all beings light up these fires for him for ever".46 Of course, these indicatory marks are more authoritative than the context. That too has been stated in the Purva-MimiiIhsii: "In a case where express statement, indicatory marks (word capacity), syntactical connection, context, order, and name" are in evidence in groups, those coming later in order are ruled out by the earlier, since the meanings imparted by the succeeding ones are checkmated by the earlier" (Jai. Suo III. iii. 14).

-translation by Swami Gambhirananda (RKM Order)
Sanskrit Reference: शारीरकब्रह्मसूत्र शङ्करभाष्य(śārīrakabrahmasūtra śaṅkarabhāṣya) (3.3.44)

Interestingly, the revered भाष्यकार (bhāṣyakāra - commentator) cites the उत्तरमीमांससूत्र / धर्ममीमांससूत्र (uttaramīmāṃsasūtra / dharmamīmāṃsasūtra – prior inquiry aphorism / dharma inquiry aphorism) (3.3.14) and hence to complete the cycle, let us see what श्री जैमिनीमहऋषि (śrī jaiminīmahaṛṣi) the author of the same, declares there.  

OriginalTransliterationTranslation
श्रुति-लिङ्ग-वाक्य-प्रकरण-स्थान-समाख्यानां समवाये परदौर्ब ल्यमर्थविप्रकर्षात्।।śruti-liṅga-vākya-prakaraṇa-sthāna-samākhyānāṁ samavāyē paradaurba lyamarthaviprakarṣāt।।
Among 'direct assertion', 'indicative power', 'syntactical connection', 'context', 'place' and 'name', - that which follows is weaker than that which precedes; - because it is more remote than the final objective.

-translation by Dr. Madhan Mohan Agarval
Sanskrit Reference: जैमिनीय उत्तरमीमांससूत्र(jaiminīya uttaramīmāṃsasūtra) (3.3.14)


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