(agnichayana with bird-shaped altar (shyenachit))
First of all we should become conscious of each and every part of our body, their functions and the relationship of each part to others. For example, become aware of the outer eye which sees, the associated inner organ of the eye which records the image seen and the part of the mind which interprets the meaning of the image and files it accordingly, and if necessary it activates the other parts of mind like the manas to take specific action. Then we firm up the operations by invoking the control of prāņa, prāņāyāma, whose outer forms are the breathing exercises. Then the collectivity of the body, subtle and gross, is a vehicle of knowledge vedi, which later became known as the fire-altar.
The cosmic power symbolised by the fire carries the collectivity or ensemble to the world of Light, suvar or svar, offers each part to the appropriate God who perfects it. Agni returns with the perfected ensemble. This is the journey of yajňa mentioned in hundreds of Rig Vedic verses. adhvara is the journey or pilgrim journey. svar is not really outside of us. It is within, it is the sahasradala, the thousand-petalled centre of the tantrics. Of course one such attempt will not give us the complete perfection. We need several more.
We give the quotation TS (4.1.10). It is also in Shukla Yajur Veda VS (12.4).
“You are a bird of golden wings (suparņa) capable of going up (ut) (to the higher realms) and modelling it (māna). Your head is threefold (trivŗtta) (worlds of matter, life and mind); your eye is gāyatra (all the hymns which have the power of saving). Your wings are the bŗhat and rathāntara Sāma hymns; your soul is the stoma (ŗk mantrās); your organs are the rhythms or metres (chhandas); your name is yajus; Sāma hymns of Vāmadeva are your body; your tail is the works done as yajňa and those which are not yajňa, i.e., those to be avoided (yajňayajniyam), your hooves are the masters of knowledge (dhişhņiyā). You, the suparņa and garutman, go to heaven (divah) and return (pata) from the world of Light (svar).”
The next anuvāka TS (4.1.11) gives the benefit of harmonisation. It contains several famous mantrās including (i) Gāyatri mantra and (ii) Sarasvatī mantra.
The gāyatrī mantra addressed to Savitŗ is same as RV (3.62.10).
“On the excellent splendour of the Lord Savitŗ, we meditate;
May he activate (prachodayāt) our intelligence.”
The mantra [TS (1.4.11)] is same as RV (1.3.10) addressed to Sarasvati, the Goddess of speech and inspiration.
“She, who is the impeller of auspicious truths
And the awakener of all happy thoughts,
May that Sarasvati uphold the yajňa.”
Our body is in a position to accept the powers to be bestowed by Savitŗ and Sarasvati.