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In the Vedic literature, Agni occupies, after Indra, the most important position. He occupies a prominent place in the Vedas (both as a deity and as a mantra-drastha) and particularly the Brahmanas.  Agni also has the role of a mantra-drashta as to him are revealed many mantras of the 9th Mandala of Rig veda. The first mantra of the Rig veda (1.1.1) starts with the word Agni of the Agni sukta and and thereafter many mantras and suktas are given lauding his role in the existence of life forms.  Rig Veda mantras (1.26.1 to 10) extol the role of Agni as the  वरेण्य: (distinguished or chief ) पूर्व्य होता (Sanatana Yagnakarta).     

In the Vedic literature, Agni occupies, after Indra, the most important position. He occupies a prominent place in the Vedas (both as a deity and as a mantra-drastha) and particularly the Brahmanas.  Agni also has the role of a mantra-drashta as to him are revealed many mantras of the 9th Mandala of Rig veda. The first mantra of the Rig veda (1.1.1) starts with the word Agni of the Agni sukta and and thereafter many mantras and suktas are given lauding his role in the existence of life forms.  Rig Veda mantras (1.26.1 to 10) extol the role of Agni as the  वरेण्य: (distinguished or chief ) पूर्व्य होता (Sanatana Yagnakarta).     

Rig veda details the two forms of Agni - Jataveda and Kravyada     

Rig veda details the two forms of Agni - Jataveda and Kravyada<ref>Pt. Jayadeva Sharma (1935) ''[https://archive.org/stream/FourVedas-SanskritTextWithHindiCommentaryByPanditJaydevSharma/RigVedSanhitaBhashaBhashya-jaydevSharmaVol61935#page/n0/mode/2up Rig Veda Samhita, Bhasha Bhashya, Volume 6.]'' Ajmer : Arya Sahitya Mandal Ltd</ref>   

 

 

Summary : Keep us far away from Kravyada Agni (the agni that consumes flesh) may he leave for the people of Yamaloka, while Jatavedas (Agni) may carry the offerings to devatas.    

==== जातवेदाः ॥ Jataveda ====

==== जातवेदाः ॥ Jataveda ====

<blockquote>जातवेदाः कस्मात् । जातवित् यः वा जातप्रज्ञानः । जातानि वेद । तस्य एषा भवति । जाते जाते विद्यते इति वा । जातधनः ।(Nirukta 7.19)<ref name=":0" /></blockquote>Meaning : Jatavedas is used as in - one who knows all creatures by birth, one who knows Vedas by birth.    <blockquote>जातवेदसे सुनवाम सोममरातीयतो निदहाति वेदः । स नः पर्षदति दुर्गाणि विश्वा नावेव सिन्धुं दुरितात्यग्निः ॥१॥ (Rig. Veda. 1.99.1)<ref>Rig Veda ([https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7.%E0%A5%AF%E0%A5%AF Mandala 1, Sukta 99])</ref></blockquote>In this famous Durga Sukta, containing Rig veda mantras (also seen in Taittriya Upanishad), Agni is praised as the protector who knows all creatures by birth, to whom Soma is offered and who burns all the impediments that arise in life.     

<blockquote>जातवेदाः कस्मात् । जातवित् यः वा जातप्रज्ञानः । जातानि वेद । तस्य एषा भवति । जाते जाते विद्यते इति वा । जातधनः ।(Nirukta 7.19)<ref name=":0" /></blockquote>Meaning : Jatavedas is used as in - one who knows all creatures by birth, one who is Knowledgeable (knows Vedas) by birth.    <blockquote>जातवेदसे सुनवाम सोममरातीयतो निदहाति वेदः । स नः पर्षदति दुर्गाणि विश्वा नावेव सिन्धुं दुरितात्यग्निः ॥१॥ (Rig. Veda. 1.99.1)<ref>Rig Veda ([https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7.%E0%A5%AF%E0%A5%AF Mandala 1, Sukta 99])</ref></blockquote>In this famous Durga Sukta, containing Rig veda mantras (also seen in Taittriya Upanishad), Agni is praised as the protector who knows all creatures by birth, to whom Soma is offered and who burns all the impediments that arise in life.     

==== क्रव्याद ॥ Kravyaada ====

==== क्रव्याद ॥ Kravyaada ====

Kravyaada (क्रव्याद) is the form of Agni which consumes corpses, the fire of the funeral pyre; the fire that burns the corpses can consume everything (Rig. Veda. 10.16.9). In this form, after one’s death and at the time of cremation, Agni heats up and burns the body (SB 2.2.4.8) and is the fastest way to unite the body's panchabhutas (five elements) back into them. Agni thus releases the Jeevatma from the body, and the soul then starts its ascent to the higher realms based on its Karma.  

 

 

Kravyaada (क्रव्याद) is the form of Agni which consumes corpses, the fire of the funeral pyre; the fire that burns the corpses can consume everything. In this form, after one’s death and at the time of cremation, Agni heats up and burns the body (SB 2.2.4.8) and is the fastest way to unite the body's panchabhutas (five elements) back into them. Agni thus releases the Jeevatma from the body, and the soul then starts its ascent to the higher realms based on its Karma.

Agni acts as the intermediary between man and devatas as the divine sacrificial priest. In Rig veda, the first sukta, where Agni is praised for his presence, he brings in all other deities to bless the yagnakarta (performer of the vedic ritual) with abundance, wealth and fulfill the desires when pleased. Grhyagni or Aupasana Agni and Srautagni the are thus maintained by the grihasthas, and offerings (ghee, rice, purnaahuti etc) are made to Agnideva. This is of three types - nitya, naimittika and kaamya.     

Agni acts as the intermediary between man and devatas as the divine sacrificial priest. In Rig veda, the first sukta, where Agni is praised for his presence, he brings in all other deities to bless the yagnakarta (performer of the vedic ritual) with abundance, wealth and fulfill the desires when pleased. Grhyagni or Aupasana Agni and Srautagni the are thus maintained by the grihasthas, and offerings (ghee, rice, purnaahuti etc) are made to Agnideva. This is of three types - nitya, naimittika and kaamya.     

In '''Isavasyopanishad''' (Mantras 17 and 18)<ref>Swami Krishnananda, [https://www.swami-krishnananda.org/essay/essay_1.html Essays on the Upanishads, Isavasyopanishad]</ref>, Agni is worshiped as the torch bearer to the departing soul, leading it through the path of the Devatas (Devayana) towards the Parabrahman.  He is the witness to the deeds of all beings.

In '''Isavasyopanishad''' (Mantras 17 and 18)<ref>Swami Krishnananda, [https://www.swami-krishnananda.org/essay/essay_1.html Essays on the Upanishads, Isavasyopanishad]</ref>, Agni is worshiped as the torch bearer to the departing soul, leading it through the path of the Devatas (Devayana) towards the Parabrahman.  He is the witness to the deeds of all beings.

'''Kenopanishad''' describes Agni as the Energy that runs the life processes of any being. Kathopanishad reveals the secrets of the fire that lead one on an enlightened path to the higher worlds or realms. This most divinely is explained by Yama, the bearer of Dharma to Nachiketa, the young scholar.       

'''Kenopanishad''' describes Agni as the Speech that runs the life processes of any being, eventually acclaimed for his knowledge of the Brahman.<ref>Swami Krishnananda [https://www.swami-krishnananda.org/essay/essay_2.html Essays on the Upanishads, Kenopanishad]</ref>     

 

'''Kathopanishad''' reveals the secrets of the fire that lead one on an enlightened path to the higher worlds or realms. This most divinely is explained in the famous Yama Nachiketa dialogue in kathopanishad<ref>Vasu, Siris Chandra. (1905). ''[https://archive.org/stream/KathaUpanisad/Katha_upani%E1%B9%A3ad#page/n11/mode/1up Kathopanishad].'' Allahabad: Allahabad Press.</ref>.       

'''Chandogya Upanishad''', in a more sakarmaka marg, throws light on how a normal householder can enter the Brahmajana marga through the tending of Agnihotra as given in Upakosala's and Satyakama Jabali's conversation (chap 5).  The essence of brahmavidya symbolized by [[Panchagni Vidya (पञ्चाग्नि विद्या)|Panchagnividya]] for the householder is given in this Upanishad in the form of the dialogue between Uddalaka and Shvetaketu.         

'''Chandogya Upanishad''' <ref>Ganganatha, Jha. (1923). ''The Chandogya Upanishad and Sri Sankara's Commentary'', Fourth Volume, Madras: The India Printing Works</ref>, in a more sakarmaka marg, throws light on how a normal householder can enter the Brahmajana marga through the tending of Agnihotra as given in Upakosala's and Satyakama Jabali's conversation (Adhyaya 5).  The essence of brahmavidya symbolized by [[Panchagni Vidya (पञ्चाग्नि विद्या)|Panchagnividya]] for the householder is given in this Upanishad in the form of the dialogue between Uddalaka and Shvetaketu.         

'''Mundakopanishad''', explains how a person progresses through the different ashrams in life and the rules and consequences of not tending to the Agnihotra by a grihasta (Mund. Upan. 1.2.2 to 1.2.4).       

'''Mundakopanishad''', explains how a person progresses through the different ashrams in life and the rules and consequences of not tending to the Agnihotra by a grihasta (Mund. Upan. 1.2.2 to 1.2.4)<ref>Swami Sharvananda, (1920) ''Mundaka and Mandukya Upanishads'' Madras : Sri Ramakrishna Math</ref>.       

== Agni and Puranas ==

== Agni and Puranas ==

=== अग्निपुराणम् ॥ Agni Puranam ===

=== अग्निपुराणम् ॥ Agni Puranam ===

Agni has a purana ascribed to him, named as Agni Purana (one of the ten main Puranas), and is said to have been related to Brahmarshi Vasishta by Agni himself. In here, Agni gives the essence of Brahmavidya apart from the details of the ten avataras or incarnations of Vishnu.  This purana is a sacred text containing the expositions on the following matters in brief             

Agni has a purana ascribed to him, named as Agni Purana<ref>[https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%97%E0%A5%8D%E0%A4%A8%E0%A4%BF%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D Agni Purana] </ref> (one of the ten main Puranas), and is said to have been related to Brahmarshi Vasishta by Agni himself. In here, Agni gives the essence of Brahmavidya apart from the details of the ten avataras or incarnations of Vishnu.  This purana is a sacred text containing the expositions on the following matters in brief             

* religious rituals such as conducting vratas or sacred vows, pilgrimages and consequences of attaining hell when these dharmas are not adhered to.             

* religious rituals such as conducting vratas or sacred vows, pilgrimages and consequences of attaining hell when these dharmas are not adhered to.             

* different Manu's in each Manvantara or Era of Manu             

* different Manu's in each Manvantara or Era of Manu             

== References ==

== References ==

# Pt. Sripada Damodara Satavalekar. (1985). ''Rigved ka Subodh Bhashya'', First Volume, Parady: Svadhyaya Mandali

# Pt. Sripada Damodara Satavalekar. (1985). ''Rigved ka Subodh Bhashya'', First Volume, Parady: Svadhyaya Mandali

# Ganganatha, Jha. (1923). ''The Chandogya Upanishad and Sri Sankara's Commentary'', Fourth Volume, Madras: The India Printing Works

#