Agnimeele Purohitam Explained - Part 1

The first mantra of the Rigveda is:
'Om Agnimeele purohitam…'

The Vedic corpus was segregated and assembled into four parts by Sage Veda Vyasa for convenience. This facilitated learning and performing yajnas. Our ancients believed that man is better purified through action and sadhana rather than mere knowledge.

In the pursuit of knowledge, there is always a possibility of adulteration, modification, or corruption, especially in today's times. It is said that in Kali-yuga, original knowledge does not exist; what we have are interpretations layered over multiple interpretations. For instance, something as straightforward as the Bhagavad Gita has interpretations from Shankara to modern scholars, each varying in depth and clarity. Over time, the authentic commentaries, like Shankara Bhashya, have been diluted through repeated reinterpretations, leading to the current sad state of understanding the Gita.

This risk is significantly less in action-based purification. Here, individual knowledge, intelligence, or discretion holds minimal importance. In Jnana Marga, these are critical. A speaker may say something, but the listener might understand it differently due to the limitations of language and interpretation.

In action-based sadhana, a set procedure is followed without modification. One simply adheres to it without relying on personal intelligence. The process ensures the target is achieved. These are two distinct paths toward the same goal: Jnana Marga, which is full of risks, and Karma Marga, which demands hard work. Karma Marga cannot be practiced casually or online; it requires active participation.

The division of the Vedic corpus into Rigveda, Yajurveda, Samaveda, and Atharvaveda was intended to support sadhana marga, karma marga, or upasana marga. The modern branding of Upasana Marga as inferior or meant for less intellectual individuals is incorrect.

The first mantra of the Rigveda is 'Agnimeele purohitam.' Rigveda mantras are divided into eight Ashtakas or ten Mandalas, forming two distinct classifications. There is also another arrangement based on Vargas. Mantras are compiled as Suktas, each containing varying numbers of mantras—some with five, others with sixteen, and so on. 'Agnimeele purohitam' is the first mantra, or Richa, with which the Rigveda begins:

ॐ अ॒ग्निम् । ई॒ळे॒ । पु॒रःऽहि॑तम् । य॒ज्ञस्य॑ । दे॒वम् । ऋ॒त्विज॑म् । होता॑रम् । र॒त्न॒ऽधात॑मम् ।।

As usual, the mantra begins with Pranava. Its meaning is as follows:
'I praise Agni, who is the Purohita of the yajna, who is a Deva, a Ritwik, a Hota, and the bestower of wealth (Ratna Dhatama).'

Who is Agni? This is crucial to understand. In the Puranas, the nature of a deity is revealed through stories and narratives. However, in the Vedas, the terms themselves convey the essence of the divinity. A Vedic term denotes and encapsulates all aspects of the deity.

The relationship between the Vedas and the Puranas lies in the latter being a lucid interpretation of the former. A single Vedic term can contain an entire narrative or even an entire Purana. For ease of understanding, the Puranas have been composed.

Some modern scholars argue that Puranic gods replaced Vedic deities, claiming there is no Krishna, Shiva, or Kali in the Vedas. These arguments are baseless. The Vedas are like seeds, containing the universe in potential form. A mango tree does not resemble its seed, yet it originates from it. Similarly, the events in the Puranas unfold from the words of the Vedas without contradiction.

For instance, some claim Indra is ridiculed in the Vedas as a drunkard or an arrogant snob. This is incorrect. The Puranas describe various aspects of power and position. Indra represents the highest position—the king of Devas. The narratives highlight the susceptibility of such a position to flaws and how these are counterbalanced to restore equilibrium.

When Krishna taught Indra a lesson, it did not diminish Indra’s importance. Instead, it demonstrated the checks and balances in the divine system, showcasing what happens when power and position are misused. 

Ramaswamy Sastry and Vighnesh Ghanapaathi