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Line 18: − + − + − + − + − + − + − + − + − + − अग्निः ॥ Agni is ascribed 3 names and placed in three sides of a यज्ञवेदी ॥ yajnavedi – + − + − + − + − + Line 53:
Line 53: − + − + − + − + − + − + − + − + − + − + − + − + − अग्निः ॥ Agni is feared as the deity for destruction. In महाभारतम् ॥ Mahabharata (आदिपर्व ॥ Adi Parva. खाण्डवदाहपर्व ॥ Khandavadaha parva Chap. 221 to 226)<ref>Pt. Ram Narayandatt. ''Mahabharat Volume 1'' ([https://archive.org/stream/Mahabharata04SanskritHindiPanditRamnarayanGitaPress/Mahabharata%2001_%20Sanskrit-Hindi_Pandit%20Ramnarayan_Gita%20Press#page/n705/mode/2up Adiparva, Adhyaya 221]) Gorakhapur:Gita Press</ref>, there is a legend about अग्निः ॥ Agni. अग्निः ॥ Agni who suffers from stomach ailments (due to the यज्ञाः ॥ Yajnas of श्वेतकी ॥ Svetaki King) was advised to consume the Khandava forest which contains the medicinal herbs that can treat his condition. In the process, इन्द्रः ॥ Indra protects तक्षकः ॥ Takshaka who resides in the same forest, thus preventing अग्निः ॥ Agni from consuming the medicinal plants. In this पर्व ॥ parva, कृष्णः ॥ Krishna and अर्जुनः ॥ Arjuna, are requested by अग्निः ॥ Agni (who in the guise of a ब्राह्मणः ॥ Brahmana) to quench his hunger. Realizing his true form, they agree to prevent his obstacles (इन्द्रः ॥ Indra from sending heavy rain) in consuming the forest. + − + − अग्निः ॥ Agni is the very personification of the sacrificial fire. He is associated with Vedic sacrifice, taking offerings of men to the other world in his fire. He is the priest of the gods, and the god of the priests. Through यज्ञः ॥ ''yajna'' he carries the oblations to the gods, to ensure the continuance of conditions favorable to mankind. No देवता ॥ devata is approachable without the medium of अग्निः ॥ Agni, and no divinity is without the presence of अग्निः ॥ Agni. + − + − + − + − + − + − + − + Line 106:
Line 106: − अग्निः ॥ Agni has a पुराणम् ॥ purana ascribed to him, named as अग्निपुराणम् ॥ 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 Link to Agni Purana from Wikisource] </ref> (one of the ten main पुराणानि ॥ Puranas), and is said to have been related to ब्रह्मऋषिः वसिष्ठः ॥ Brahmarshi Vasishta by अग्निः ॥ Agni himself. In here, अग्निः ॥ Agni gives the essence of ब्रह्मविद्या ॥ Brahmavidya apart from the details of the ten अवताराः ॥ avataras (incarnations of विष्णुः ॥ Vishnu). This पुराणम् ॥ purana is a sacred text containing the expositions on the following matters in brief + Line 121:
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Agni (Samskrit: अग्निः) means Fire, Lighting, Purifier. अग्निः ॥ Agni (the Fire deity) occupies a key place in Vedic mantras. Fire was one of the main elements that brought about a change in the way human civilizations evolved and plays an important role in the evolution of man and this fact is explicit in the वेदाः ॥ Vedas as अग्निः ॥ Agni was significantly praised for his prowess.
Agni (Samskrit: अग्निः) means Fire, Lighting, Purifier. Agni (the Fire deity) occupies a key place in Vedic mantras. Fire was one of the main elements that brought about a change in the way human civilizations evolved and plays an important role in the evolution of man and this fact is explicit in the Vedas as Agni was significantly praised for his prowess.
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== परिचयः ॥ Introduction ==
== परिचयः ॥ Introduction ==
A large number of मन्त्राः ॥ mantras of the ऋग्वेदः ॥ [[Rigveda]] are devoted to describing and praising अग्निः ॥ Agni. Some of the attributes are summarized as follows<ref name=":1">Vettam. Mani, (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature].'' Delhi:Motilal Banasidass.</ref>:
A large number of mantras of the Rigveda are devoted to describing and praising Agni. Some of the attributes are summarized as follows<ref name=":1">Vettam. Mani, (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature].'' Delhi:Motilal Banasidass.</ref>:
* '''पञ्चभूतः ॥ Panchabhuta''' : Fire is one of the पञ्चभूत-s || Panchabhutas or the five traditional elemental forces that make up the world of matter.
* '''पञ्चभूतः ॥ Panchabhuta''' : Fire is one of thePanchabhutas or the five traditional elemental forces that make up the world of matter.
* '''Bearer of Sacrificial Offerings''' : The presiding deity of तेजस् ॥ tejas (fire and heat), अग्निः ॥ Agni is revered as the receiver of oblations and sacrifices of men on behalf of the देवताः ॥ Devatas.
* '''Bearer of Sacrificial Offerings''' : The presiding deity of tejas (fire and heat), Agni is revered as the receiver of oblations and sacrifices of men on behalf of the devatas.
* '''First Rigveda Sukta''' : Fire has a very prominent place since the Vedic period and the Rigveda starts with the अग्निसूक्तम् || Agni sukta (Agnimeele purohitam...). अग्निः ॥ Agni is second only to इन्द्रः ॥ [[Indra (इन्द्रः)|Indra]] in power and importance attributed to him in Vedic literature, with 218 out of 1,028 hymns of the ऋग्वेदः ॥ Rigveda dedicated to him. With वरुणः ॥ [[Varuna]] and इन्द्रः ॥ Indra, he is one of the supreme gods in the ऋग्वेदः ॥ Rigveda.
* '''First Rigveda Sukta''' : Fire has a very prominent place since the Vedic period and the Rigveda starts with the Agni sukta (अग्निसूक्तम् ie. Agnimeele purohitam...). Agni is second only to Indrain power and importance attributed to him in Vedic literature, with 218 out of 1,028 hymns of the Rigveda dedicated to him. With वरुणः ॥ [[Varuna]] and इन्द्रः ॥ Indra, he is one of the supreme gods in the Rigveda.
* दिक्पालकः ॥ '''Dikpalaka''' : He is the one of the [[Astadikpalakas (अष्टदिक्पालकाः)|अष्टदिक्पालकाः ॥ Astadikpalakas]] or the presiding deities of the eight directions as described in देवीभागवतम् ॥ Devi bhagavata (Chap. 8). Among them, He is the आग्नेयदिशाधिपतिः ॥ Agneyadishadhipati (the sovereign guardian of the Agneya direction or the south-east quarter).
* दिक्पालकः ॥ '''Dikpalaka''' : He is the one of the [[Astadikpalakas (अष्टदिक्पालकाः)|Ashtadikpalakas (अष्टदिक्पालाकाः)]] or the presiding deities of the eight directions as described in Devi bhagavata (देवी भागवतम्)(Chap. 8). Among them, He is the Agneyadishadhipati (आग्नेयदिशाधिपतिः) the sovereign guardian of the Agneya direction or the south-east quarter).
* स्वरूपम् ॥ '''Swaroopa (Nature)''' : अग्निः ॥ Agni manifests as follows in nature
* स्वरूपम् ॥ '''Swaroopa (Nature)''' : Agni manifests as follows in nature
<blockquote>सूर्यः द्युस्थानः । वायुः वा इन्द्रः वा अन्तरिक्षस्थानः । अग्निः पृथिवीस्थानः ।(Nirukta 7.5)<ref name=":0">Nirukta ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%AA%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 7])</ref></blockquote><blockquote>sūryaḥ dyusthānaḥ । vāyuḥ vā indraḥ vā antarikṣasthānaḥ । agniḥ pṛthivīsthānaḥ ।(Nirukta 7.5)</blockquote>Meaning: Self illumine bodies such as Surya in the अन्तरीक्षम् ॥ Antariksha (heavenly Cosmic regions), Lightning in the आकाशः ॥ Akasha or Sky (वायुः ॥ Vayu and इन्द्रः ॥ Indra representing wind and lightning). Fire (Flame or अग्निः ॥ Agni) on the पृथिवी ॥ Prithivi (Earth).
<blockquote>सूर्यः द्युस्थानः । वायुः वा इन्द्रः वा अन्तरिक्षस्थानः । अग्निः पृथिवीस्थानः ।(Nirukta 7.5)<ref name=":0">Nirukta ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%AA%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 7])</ref></blockquote><blockquote>sūryaḥ dyusthānaḥ । vāyuḥ vā indraḥ vā antarikṣasthānaḥ । agniḥ pṛthivīsthānaḥ ।(Nirukta 7.5)</blockquote>Meaning: Self illumine bodies such as Surya in the Antariksha (अन्तरीक्षम् | heavenly Cosmic regions), Lightning in the Akasha or Sky (Vayu (वायुः) and इन्द्रः ॥ Indra representing wind and lightning). Fire (Flame or Agni) on the पृथिवी ॥ Prithivi (Earth).
बडवाग्निः ॥ Badavagni (Vadavagni) in water (underground volcanic structures) as given in शब्दकल्पद्रुमः ॥ Shabdakalpadruma, <blockquote>बडवायाः समुद्रस्थितायाः घोटक्या मुखस्थोऽग्निः । समुद्रस्थाग्निः ।<ref>Shabdakalpadruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%AC बडवाग्निः])</ref></blockquote><blockquote>baḍavāyāḥ samudrasthitāyāḥ ghoṭakyā mukhastho'gniḥ । samudrasthāgniḥ ।</blockquote>जठराग्निः ॥ Jataragni (hunger) in all mortal beings as fire that cooks food in the stomach as given in वाचस्पत्यम् ॥ Vachaspatya, <blockquote>जठरस्थितोऽग्निः । कौक्षेये अन्नादिपाचके वह्नौ “अन्नरसोजठराग्निना पच्यमानोरक्ततां प्रतिपद्यते”।<ref>Vachaspatyam ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%9C जठराग्निः])</ref></blockquote><blockquote>jaṭharasthito'gniḥ । kaukṣeye annādipācake vahnau "annarasojaṭharāgninā pacyamānoraktatāṃ pratipadyate"।</blockquote>Thus, as an element that lights up and consumes everything He plays a very significant role in सृष्टिः ॥ Srishti.
बडवाग्निः ॥ Badavagni (Vadavagni) in water (underground volcanic structures) as given in शब्दकल्पद्रुमः ॥ Shabdakalpadruma, <blockquote>बडवायाः समुद्रस्थितायाः घोटक्या मुखस्थोऽग्निः । समुद्रस्थाग्निः ।<ref>Shabdakalpadruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%AC बडवाग्निः])</ref></blockquote><blockquote>baḍavāyāḥ samudrasthitāyāḥ ghoṭakyā mukhastho'gniḥ । samudrasthāgniḥ ।</blockquote>जठराग्निः ॥ Jataragni (hunger) in all mortal beings as fire that cooks food in the stomach as given in वाचस्पत्यम् ॥ Vachaspatya, <blockquote>जठरस्थितोऽग्निः । कौक्षेये अन्नादिपाचके वह्नौ “अन्नरसोजठराग्निना पच्यमानोरक्ततां प्रतिपद्यते”।<ref>Vachaspatyam ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%9C जठराग्निः])</ref></blockquote><blockquote>jaṭharasthito'gniḥ । kaukṣeye annādipācake vahnau "annarasojaṭharāgninā pacyamānoraktatāṃ pratipadyate"।</blockquote>Thus, as an element that lights up and consumes everything He plays a very significant role in सृष्टिः ॥ Srishti.
* '''ज्ञानतत्त्वम् ॥ Jnana Tattva''' : He is also known as the devata for ज्ञानम् ॥ Jnana (Knowledge). Knowledge or nature of every object is known only in the presence of Light or दीपः ॥ Deepa. But Fire is, by nature, self illuminating and does not need another lamp to reveal its nature.
* '''ज्ञानतत्त्वम् ॥ Jnana Tattva''' : He is also known as the devata for ज्ञानम् ॥ Jnana (Knowledge). Knowledge or nature of every object is known only in the presence of Light or दीपः ॥ Deepa. But Fire is, by nature, self illuminating and does not need another lamp to reveal its nature.
== व्युत्पत्तिः || Etymology ==
== व्युत्पत्तिः || Etymology ==
* अमरकोषः ॥ '''[[Amarakosha (अमरकोषः)|Amarakosha]]''' defines the following about अग्निः ॥ Agni in स्वर्गवर्गः ॥ Svargavarga (प्रथमकाण्डश्लोकाः ॥ Prathama Kanda Slokas 53 - 57, Page No 12 of Reference 5)<ref>[http://www.sanskritebooks.org/2009/07/amara-kosa-the-sanskrit-thesaurus-with-notes-index/ Amarakosha]</ref>
* अमरकोषः ॥ '''[[Amarakosha (अमरकोषः)|Amarakosha]]''' defines the following about Agni in स्वर्गवर्गः ॥ Svargavarga (प्रथमकाण्डश्लोकाः ॥ Prathama Kanda Slokas 53 - 57, Page No 12 of Reference 5)<ref>[http://www.sanskritebooks.org/2009/07/amara-kosa-the-sanskrit-thesaurus-with-notes-index/ Amarakosha]</ref>
<blockquote>अग्निर्वैश्वानरो वह्निर्वीतिहोत्रो धनंजयः । कृपीटयोनिर्ज्वलनो जातवेदास्तनूनपात् ॥ (Amara 1. स्वर्ग. 53)</blockquote><blockquote>बर्हिः शुष्मा कृष्णवर्त्मा शोचिष्केश उषर्बुधः । आशयाशो बृह्दभानुः कृशानुः पावकोनलः ॥ (Amara 1. स्वर्ग. 54)</blockquote><blockquote>रोहिताश्वो वायुसखः शिखावानाशुशुक्षणिः । हिरण्यरेता हुतभुग्दहनो हव्यवाहनः ॥ (Amara 1. स्वर्ग. 55)</blockquote><blockquote>सप्तार्चिर्दमुनाः शुक्रश्चित्रभानुर्विभावसुः । शुचिरप्पित्तमौर्वस्तु वाडवो वडवानलः ॥ (Amara 1. स्वर्ग. 56)</blockquote><blockquote>वह्नेर्द्वयोर्ज्वालकिलावर्चिर्हेतिः शिखा स्त्रियाम् । त्रिषु स्फुलिङ्गोग्निकणः संतापः संज्वरः समौ || (Amara 1. स्वर्ग. 57)</blockquote><blockquote>agnirvaiśvānaro vahnirvītihotro dhanaṃjayaḥ । kṛpīṭayonirjvalano jātavedāstanūnapāt ॥ (Amara 1. svarga. 53)</blockquote><blockquote>barhiḥ śuṣmā kṛṣṇavartmā śociṣkeśa uṣarbudhaḥ । āśayāśo bṛhdabhānuḥ kṛśānuḥ pāvakonalaḥ ॥ (Amara 1. svarga. 54)</blockquote><blockquote>rohitāśvo vāyusakhaḥ śikhāvānāśuśukṣaṇiḥ । hiraṇyaretā hutabhugdahano havyavāhanaḥ ॥ (Amara 1. svarga. 55)</blockquote><blockquote>saptārcirdamunāḥ śukraścitrabhānurvibhāvasuḥ । śucirappittamaurvastu vāḍavo vaḍavānalaḥ ॥ (Amara 1. svarga. 56)</blockquote><blockquote>vahnerdvayorjvālakilāvarcirhetiḥ śikhā striyām । triṣu sphuliṅgognikaṇaḥ saṃtāpaḥ saṃjvaraḥ samau || (Amara 1. svarga. 57)</blockquote>Different names of अग्निः ॥ Agni include अग्निः ॥ Agni, वैश्वानरः ॥ Vaishvanara, कृशानुः ॥ Krushanu, जातवेदः ॥ Jataveda, बर्हिः ॥ Barhihi, पावकः ॥ Pavaka, अनलः ॥ Anala, वायुसखा ॥ Vayusakha, हिरण्यरेता ॥ Hiranyareta, हव्यवाहनः ॥ Havyavahana, ज्वालः ॥ Jwala, चित्रभानुः ॥ Chitrabhanu, वडवानलः ॥ Vadavanala and other names.
<blockquote>अग्निर्वैश्वानरो वह्निर्वीतिहोत्रो धनंजयः । कृपीटयोनिर्ज्वलनो जातवेदास्तनूनपात् ॥ (Amara 1. स्वर्ग. 53)</blockquote><blockquote>बर्हिः शुष्मा कृष्णवर्त्मा शोचिष्केश उषर्बुधः । आशयाशो बृह्दभानुः कृशानुः पावकोनलः ॥ (Amara 1. स्वर्ग. 54)</blockquote><blockquote>रोहिताश्वो वायुसखः शिखावानाशुशुक्षणिः । हिरण्यरेता हुतभुग्दहनो हव्यवाहनः ॥ (Amara 1. स्वर्ग. 55)</blockquote><blockquote>सप्तार्चिर्दमुनाः शुक्रश्चित्रभानुर्विभावसुः । शुचिरप्पित्तमौर्वस्तु वाडवो वडवानलः ॥ (Amara 1. स्वर्ग. 56)</blockquote><blockquote>वह्नेर्द्वयोर्ज्वालकिलावर्चिर्हेतिः शिखा स्त्रियाम् । त्रिषु स्फुलिङ्गोग्निकणः संतापः संज्वरः समौ || (Amara 1. स्वर्ग. 57)</blockquote><blockquote>agnirvaiśvānaro vahnirvītihotro dhanaṃjayaḥ । kṛpīṭayonirjvalano jātavedāstanūnapāt ॥ (Amara 1. svarga. 53)</blockquote><blockquote>barhiḥ śuṣmā kṛṣṇavartmā śociṣkeśa uṣarbudhaḥ । āśayāśo bṛhdabhānuḥ kṛśānuḥ pāvakonalaḥ ॥ (Amara 1. svarga. 54)</blockquote><blockquote>rohitāśvo vāyusakhaḥ śikhāvānāśuśukṣaṇiḥ । hiraṇyaretā hutabhugdahano havyavāhanaḥ ॥ (Amara 1. svarga. 55)</blockquote><blockquote>saptārcirdamunāḥ śukraścitrabhānurvibhāvasuḥ । śucirappittamaurvastu vāḍavo vaḍavānalaḥ ॥ (Amara 1. svarga. 56)</blockquote><blockquote>vahnerdvayorjvālakilāvarcirhetiḥ śikhā striyām । triṣu sphuliṅgognikaṇaḥ saṃtāpaḥ saṃjvaraḥ samau || (Amara 1. svarga. 57)</blockquote>Different names of Agni include Agni, वैश्वानरः ॥ Vaishvanara, कृशानुः ॥ Krushanu, जातवेदः ॥ Jataveda, बर्हिः ॥ Barhihi, पावकः ॥ Pavaka, अनलः ॥ Anala, वायुसखा ॥ Vayusakha, हिरण्यरेता ॥ Hiranyareta, हव्यवाहनः ॥ Havyavahana, ज्वालः ॥ Jwala, चित्रभानुः ॥ Chitrabhanu, वडवानलः ॥ Vadavanala and other names.
* According to शब्दकल्पद्रुमः ॥ Shabdakalpadruma,
* According to शब्दकल्पद्रुमः ॥ Shabdakalpadruma,
<blockquote>अङ्गयन्ति अग्य्रं जन्म प्रापयन्ति इतिव्युत्पत्त्या... अङ्गति ऊर्द्ध्वं गच्छति इति . अगि गतौ ॥ </blockquote><blockquote>aṅgayanti agyraṃ janma prāpayanti itivyutpattyā... aṅgati ūrddhvaṃ gacchati iti . agi gatau ॥</blockquote>Meaning : अग्निः ॥ Agni is that which goes upward, and who was "first born" derived from the धातुः ॥ dhatu - अग् ॥ ag used in the meaning कुटिलायां गतौ || kuṭilāyāṃ gatau (as in Panini's धातुपाठः ॥ Dhatupatha) meaning that which moves crookedly.
<blockquote>अङ्गयन्ति अग्य्रं जन्म प्रापयन्ति इतिव्युत्पत्त्या... अङ्गति ऊर्द्ध्वं गच्छति इति . अगि गतौ ॥ </blockquote><blockquote>aṅgayanti agyraṃ janma prāpayanti itivyutpattyā... aṅgati ūrddhvaṃ gacchati iti . agi gatau ॥</blockquote>Meaning : Agni is that which goes upward, and who was "first born" derived from the धातुः ॥ dhatu - अग् ॥ ag used in the meaning कुटिलायां गतौ || kuṭilāyāṃ gatau (as in Panini's धातुपाठः ॥ Dhatupatha) meaning that which moves crookedly.
* यास्काचार्यः ॥ Yaskacharya explains in निरुक्तम् ॥ Nirukta (7.14) अग्रणीः भवति । अग्रम् अथ अतः अनुक्रमिष्यामः ॥ agraṇīḥ bhavati । agram atha ataḥ anukramiṣyāmaḥ <ref name=":0" /> - अग्निः (Agni) is so called because he is अग्रणी ॥ Agrani (the foremost leader), whom one follows.
* यास्काचार्यः ॥ Yaskacharya explains in निरुक्तम् ॥ Nirukta (7.14) अग्रणीः भवति । अग्रम् अथ अतः अनुक्रमिष्यामः ॥ agraṇīḥ bhavati । agram atha ataḥ anukramiṣyāmaḥ <ref name=":0" /> - अग्निः (Agni) is so called because he is अग्रणी ॥ Agrani (the foremost leader), whom one follows.
* According to काण्वशतपथब्राह्मणम् ॥ Kanva Shatapatha Brahmana (1.2.4.2)<ref name=":8">Swaminathan. C. R. (2000). ''[http://ignca.nic.in/eBooks/KANVASATAPATHABRAHMAAAM_Vol_I.pdf Kanvasatapathabrahmanam, Volume 1.]'' New Delhi : Indira Gandhi National Center for the Arts and Motilal Banarsidass Publishers Pvt. Ltd</ref>
* According to काण्वशतपथब्राह्मणम् ॥ Kanva Shatapatha Brahmana (1.2.4.2)<ref name=":8">Swaminathan. C. R. (2000). ''[http://ignca.nic.in/eBooks/KANVASATAPATHABRAHMAAAM_Vol_I.pdf Kanvasatapathabrahmanam, Volume 1.]'' New Delhi : Indira Gandhi National Center for the Arts and Motilal Banarsidass Publishers Pvt. Ltd</ref>
<blockquote>स वा एषोऽग्रे देवतानामजायता तस्मादग्रिर्नामाग्रिर्ह वै नामैतद्यदग्निरित्याहुः स उ जातः पूर्वः प्रयाय तद्वैवास्य द्वितीयमग्रित्वं पूर्वं्हि यन्तमाहुरग्र एतीति ॥ (Kanv. Shat. Brah. 1.2.4.2)</blockquote><blockquote>sa vā eṣo'gre devatānāmajāyatā tasmādagrirnāmāgrirha vai nāmaitadyadagnirityāhuḥ sa u jātaḥ pūrvaḥ prayāya tadvaivāsya dvitīyamagritvaṃ pūrvaṃhi yantamāhuragra etīti ॥ (Kanv. Shat. Brah. 1.2.4.2)</blockquote>Meaning : This (अग्निः ॥ Agni) was born before the देवताः ॥ devatas. Therefore, he is known as अग्री ॥ Agri. It is indeed अग्री ॥ Agri which they say as 'अग्निः ॥ Agni'. Being born, he went ahead of others. That is indeed his second 'aheadness/firstness'. They say (of) one who goes first (before others) 'he goes ahead'.
<blockquote>स वा एषोऽग्रे देवतानामजायता तस्मादग्रिर्नामाग्रिर्ह वै नामैतद्यदग्निरित्याहुः स उ जातः पूर्वः प्रयाय तद्वैवास्य द्वितीयमग्रित्वं पूर्वं्हि यन्तमाहुरग्र एतीति ॥ (Kanv. Shat. Brah. 1.2.4.2)</blockquote><blockquote>sa vā eṣo'gre devatānāmajāyatā tasmādagrirnāmāgrirha vai nāmaitadyadagnirityāhuḥ sa u jātaḥ pūrvaḥ prayāya tadvaivāsya dvitīyamagritvaṃ pūrvaṃhi yantamāhuragra etīti ॥ (Kanv. Shat. Brah. 1.2.4.2)</blockquote>Meaning : This ( Agni) was born before the devatas. Therefore, he is known as अग्री ॥ Agri. It is indeed अग्री ॥ Agri which they say as ' Agni'. Being born, he went ahead of others. That is indeed his second 'aheadness/firstness'. They say (of) one who goes first (before others) 'he goes ahead'.
* अग्निः ॥ Agni is the god of fire and sacrifice, of divine knowledge, and is also associated with water. अग्निः ॥ Agni, identified with energy and action, is the first emanation and the sacred spark hidden within all beings. अग्निः ॥ Agni has three forms: 'fire', 'lightning' and 'the Sun'. Agni is the drying agent which neither wets nor moistens anything.
* Agni is the god of fire and sacrifice, of divine knowledge, and is also associated with water. Agni, identified with energy and action, is the first emanation and the sacred spark hidden within all beings. Agni has three forms: 'fire', 'lightning' and 'the Sun'. Agni is the drying agent which neither wets nor moistens anything.
== अग्निः यज्ञाः च ॥ Agni and Yajnas ==
== अग्निः यज्ञाः च ॥ Agni and Yajnas ==
Kindling of fire in a कुण्डम् ॥ kunda (altar or यज्ञवेदी ॥ yajnavedi) is the most important usage aspect of अग्निः ॥ Agni, since ancient times. शतपथब्राह्मणम् ॥ Shatapatabrahmana (काण्वम् ॥ Kanva) outlines the process of अग्न्याधानम् ॥ Agnyadhana (installation of the fire) and setting up the two अग्नि-s || Agnis () by for the purpose of यज्ञाः ॥ yajnas. A unique feature about Agni is that it is classified and called by different names based on its purpose in यज्ञाः ॥ yajnas (श्रौतः ॥ Shrauta and स्मार्तः ॥ smarta), the आहुति-s ॥ ahutis (oblations) offered and its use in लौकिकक्रियाः ॥ laukika kriyas (cooking).
Kindling of fire in a कुण्डम् ॥ kunda (altar or यज्ञवेदी ॥ yajnavedi) is the most important usage aspect of Agni, since ancient times. शतपथब्राह्मणम् ॥ Shatapatabrahmana (काण्वम् ॥ Kanva) outlines the process of अग्न्याधानम् ॥ Agnyadhana (installation of the fire) and setting up the two अग्नि-s || Agnis () by for the purpose of यज्ञाः ॥ yajnas. A unique feature about Agni is that it is classified and called by different names based on its purpose in यज्ञाः ॥ yajnas (श्रौतः ॥ Shrauta and स्मार्तः ॥ smarta), the आहुति-s ॥ ahutis (oblations) offered and its use in लौकिकक्रियाः ॥ laukika kriyas (cooking).
=== एकाग्निः ॥ Ekagni (One Fire) ===
=== एकाग्निः ॥ Ekagni (One Fire) ===
गृह्याग्निः || Grhyagni is also called औपासनाग्निः ॥ aupasanagni since the daily rite of उपासना ॥ upasana is performed in it by the गृहस्थः ॥ grhastha. This is the fire contained in one "कुण्डम् ॥ kunda" and so it is called "एकाग्निः ॥ ekagni". Rites conducted in the family are included in the chapter called "एकाग्निकाण्डम् ॥ Ekagni-kanda" in the आपस्तम्बसूत्रम् ॥ Apastamba-sutra.<ref>Sri Sri Sri Chandrasekharendra Saraswathi Swamiji, (2000) ''[http://www.kamakoti.org/hindudharma/part5/chap5.htm Hindu Dharma (Collection of Swamiji's Speeches between 1907 to 1994)]''Mumbai : Bharatiya Vidya Bhavan</ref> अग्निः ॥ Agni acts as the intermediary between man and देवताः ॥ devatas as the divine sacrificial priest.
गृह्याग्निः || Grhyagni is also called औपासनाग्निः ॥ aupasanagni since the daily rite of उपासना ॥ upasana is performed in it by the गृहस्थः ॥ grhastha. This is the fire contained in one "कुण्डम् ॥ kunda" and so it is called "एकाग्निः ॥ ekagni". Rites conducted in the family are included in the chapter called "एकाग्निकाण्डम् ॥ Ekagni-kanda" in the आपस्तम्बसूत्रम् ॥ Apastamba-sutra.<ref>Sri Sri Sri Chandrasekharendra Saraswathi Swamiji, (2000) ''[http://www.kamakoti.org/hindudharma/part5/chap5.htm Hindu Dharma (Collection of Swamiji's Speeches between 1907 to 1994)]''Mumbai : Bharatiya Vidya Bhavan</ref> Agni acts as the intermediary between man and devatas as the divine sacrificial priest.
In ऋग्वेदः ॥ Rigveda, the first सूक्तम् ॥ sukta, where अग्निः ॥ Agni is praised for his presence, he brings in all other deities to bless the यज्ञकर्ता ॥ yajnakarta (performer of the vedic ritual) with abundance, wealth and fulfill the desires when pleased. गृह्याग्निः ॥ Grhyagni or औपासनाग्निः ॥ Aupasana Agni and श्रौताग्निः ॥ Shrautagni are thus maintained by the गृहस्थाः ॥ grhasthas, and offerings (ghee, rice, पूर्णाहुतिः ॥ purnaahuti etc) are made to अग्निदेवः ॥ Agnideva to fulfill the worldly desires. The तैत्तिरीयसंहिता ॥ Taittiriya samhita outlines the different activities of a householder as the one who tends the गृह्याग्निः ॥ Grhyagni for the welfare of nature, animals and plants and fellow human beings.
In Rigveda, the first सूक्तम् ॥ sukta, where Agni is praised for his presence, he brings in all other deities to bless the यज्ञकर्ता ॥ yajnakarta (performer of the vedic ritual) with abundance, wealth and fulfill the desires when pleased. गृह्याग्निः ॥ Grhyagni or औपासनाग्निः ॥ Aupasana Agni and श्रौताग्निः ॥ Shrautagni are thus maintained by the गृहस्थाः ॥ grhasthas, and offerings (ghee, rice, पूर्णाहुतिः ॥ purnaahuti etc) are made to अग्निदेवः ॥ Agnideva to fulfill the worldly desires. The तैत्तिरीयसंहिता ॥ Taittiriya samhita outlines the different activities of a householder as the one who tends the गृह्याग्निः ॥ Grhyagni for the welfare of nature, animals and plants and fellow human beings.
=== त्रेताग्निः ॥ Tretagni (Three Fires) ===
=== त्रेताग्निः ॥ Tretagni (Three Fires) ===
अग्निः (Agni) is carried at the fore front in all ritualistic undertakings (यज्ञाः ॥ yajnas) given in the श्रौतसूत्राणि ॥ Shrauta sutras. Some श्रौतयागाः ॥ Shrauta yagas require three fires called as त्रेताग्निः ॥ [[Tretagni (त्रेताग्नयः)|Tretagni]] which are invoked through procedures with chanting of मन्त्राः ॥ mantras. Example: सोमयागः ॥ Somayaga
अग्निः (Agni) is carried at the fore front in all ritualistic undertakings (यज्ञाः ॥ yajnas) given in the श्रौतसूत्राणि ॥ Shrauta sutras. Some श्रौतयागाः ॥ Shrauta yagas require three fires called as त्रेताग्निः ॥ [[Tretagni (त्रेताग्नयः)|Tretagni]] which are invoked through procedures with chanting of mantras. Example: सोमयागः ॥ Somayaga
Agni is ascribed 3 names and placed in three sides of a यज्ञवेदी ॥ yajnavedi –
# गार्हपत्यः ॥ Garhapatya (अग्निः ॥ Agni maintained by आहिताग्नि-s ॥ ahitagnis on a daily basis). It is placed to the west of the यज्ञवेदी ॥ yagnavedi.
# गार्हपत्यः ॥ Garhapatya ( Agni maintained by आहिताग्नि-s ॥ ahitagnis on a daily basis). It is placed to the west of the यज्ञवेदी ॥ yagnavedi.
# आहवनीयः॥ Ahavaniya (अग्निः ॥ Agni used for यागाः ॥ yagas where a particular offerings are made to deities). It is derived from the गार्हपत्य-अग्निः ॥ Garhapatya agni and placed east of the यज्ञवेदी ॥ yajnavedi.
# आहवनीयः॥ Ahavaniya ( Agni used for यागाः ॥ yagas where a particular offerings are made to deities). It is derived from the गार्हपत्य-अग्निः ॥ Garhapatya agni and placed east of the यज्ञवेदी ॥ yajnavedi.
# दक्षिणाग्निः ॥ Dakshinagni (अग्निः ॥ Agni used to give offerings to पितृ-s || pitrs). It is also derived from the गार्हपत्य-अग्निः ॥ Garhapatya Agni and placed south of the यज्ञवेदी ॥ yajnavedi.
# दक्षिणाग्निः ॥ Dakshinagni ( Agni used to give offerings to पितृ-s || pitrs). It is also derived from the गार्हपत्य-अग्निः ॥ Garhapatya Agni and placed south of the यज्ञवेदी ॥ yajnavedi.
=== पञ्चाग्निः ॥ Panchagni (Five Fires) ===
=== पञ्चाग्निः ॥ Panchagni (Five Fires) ===
पञ्चाग्निः ॥ Panchagni means 5 अग्नि-s || Agnis or fires<ref name=":1" />. In vedic and puranic literature, पञ्चाग्निः ॥ Panchagni has been mentioned as a methodology adopted for performing severe penance. There are many instances of तपस् ॥ tapas (penance) for thousands of years, performed by different celestial beings including कुबेरः ॥ Kubera, पार्वती ॥ Parvati and असुराः ॥ asuras such as महिषासुरः ॥ Mahishasura and तारकासुरः ॥ Tarakasura, by standing or sitting in the midst of a set of five fires called पञ्चाग्निः ॥ Panchagni.
पञ्चाग्निः ॥ Panchagni means 5 अग्नि-s || Agnis or fires<ref name=":1" />. In vedic and puranic literature, पञ्चाग्निः ॥ Panchagni has been mentioned as a methodology adopted for performing severe penance. There are many instances of तपस् ॥ tapas (penance) for thousands of years, performed by different celestial beings including कुबेरः ॥ Kubera, पार्वती ॥ Parvati and असुराः ॥ asuras such as महिषासुरः ॥ Mahishasura and तारकासुरः ॥ Tarakasura, by standing or sitting in the midst of a set of five fires called पञ्चाग्निः ॥ Panchagni.
According to Puranic Encyclopaedia, रोहिणी ॥ Rohini - a daughter, सोमः ॥ Soma - a son and अग्निः ॥ [[Agni (आग्निः)|Agni]], were born to निशा ॥ Nisha, the third wife of मनुः ॥ [[Manu (मनुः)|Manu]]. Besides them, they begot five sons in the form of अग्निः ॥ Agni (fire) and these five are called पञ्चाग्नि-s ॥ Panchagnis. They are वैश्वानरः ॥ Vaishvanara, विश्वपतिः ॥ Vishvapati, सन्निहितः ॥ Sannihita, कपिलः ॥ Kapila and अग्रणी ॥ Agrani. Such a penance that is performed amidst the five अग्नि-s || agnis is said to be very austere and is performed with an intention to please ब्रह्मा ॥ [[Brahma (ब्रह्मा)|Brahma]] or the others in the Trinity for obtaining material boons.
According to Puranic Encyclopaedia, रोहिणी ॥ Rohini - a daughter, सोमः ॥ Soma - a son and Agni, were born to निशा ॥ Nisha, the third wife of मनुः ॥ [[Manu (मनुः)|Manu]]. Besides them, they begot five sons in the form of Agni (fire) and these five are called पञ्चाग्नि-s ॥ Panchagnis. They are वैश्वानरः ॥ Vaishvanara, विश्वपतिः ॥ Vishvapati, सन्निहितः ॥ Sannihita, कपिलः ॥ Kapila and अग्रणी ॥ Agrani. Such a penance that is performed amidst the five अग्नि-s || agnis is said to be very austere and is performed with an intention to please ब्रह्मा ॥ [[Brahma (ब्रह्मा)|Brahma]] or the others in the Trinity for obtaining material boons.
=== षडग्निः ॥ Shad Agni (Six Fires) ===
=== षडग्निः ॥ Shad Agni (Six Fires) ===
== अग्निदेवतास्वरुपम् ॥ Agnidevata Svaroopa ==
== अग्निदेवतास्वरुपम् ॥ Agnidevata Svaroopa ==
==== Birth and Family ====
==== Birth and Family ====
There are different versions in different texts about the birth of अग्निः ॥ Agni.
There are different versions in different texts about the birth of Agni.
* अग्निः ॥ Agni descended from विष्णुः ॥ Vishnu in the following order according to '''Puranic Encyclopedia'''<ref name=":1" /> (based on भागवतम् ॥ Bhagavata and महाभारतम् ॥ Mahabharata) : विष्णुः ॥ Vishnu - ब्रह्मा ॥ Brahma - अङ्गिरस् ॥ Angiras - बृहस्पतिः ॥ Brihaspati - अग्निः ॥ Agni.
* Agni descended from विष्णुः ॥ Vishnu in the following order according to '''Puranic Encyclopedia'''<ref name=":1" /> (based on भागवतम् ॥ Bhagavata and महाभारतम् ॥ Mahabharata) : विष्णुः ॥ Vishnu - ब्रह्मा ॥ Brahma - अङ्गिरस् ॥ Angiras - बृहस्पतिः ॥ Brihaspati - Agni.
* अग्निः ॥ Agni is described as the son of वायुः ॥ Vayu as per ऋग्वेदसूक्तम् ॥ '''Rigveda Sukta''' (1.16.112). Fire is made by the attrition of two sticks (some scholars believe these to be from शमी ॥ Sami trees) named as अरणिः ॥ Arani, and sages get the strength to produce fire from it through the व्यानवायुः ॥ Vyana vayu (one of the पञ्चवायु-s || panchavayus), hence अग्निः || Agni is the son of वायुः ॥ Vayu.<ref name=":1" />
* Agni is described as the son of Vayu (वायुः) as per ऋग्वेदसूक्तम् ॥ '''Rigveda Sukta''' (1.16.112). Fire is made by the attrition of two sticks (some scholars believe these to be from शमी ॥ Sami trees) named as अरणिः ॥ Arani, and sages get the strength to produce fire from it through the व्यानवायुः ॥ Vyana vayu (one of the पञ्चवायु-s || panchavayus), hence अग्निः || Agni is the son of Vayu (वायुः).<ref name=":1" />
* '''ऋग्वेदसूक्तम् ॥ Rigveda Sukta''' (1.95.1 to 11) describes the birth of अग्निः ॥ Agni from the ten daughters of त्वष्टा ॥ Tvashta according to Ralph Griffith's translation.<ref>Birth of Agni from Tvashtra's daughters Rig Veda ([http://www.sacred-texts.com/hin/rigveda/rv01095.htm Mandala 1 Sukta 95])</ref> However, according to Pt. Satavalekar, दशयुवतयः ॥ ten ladies (in the meaning of 'ten fingers') त्वष्टुः गर्भे जनयन्ति ॥ tvaṣṭuḥ garbhe janayanti - give rise to अग्निः ॥ Agni from अरणि-s || Aranis (sticks).(Page 244 of Reference <ref name=":7" />). According to Acharya Dharmadev Vidya Martanda, another version is described as follows<ref>Acharya Dharma Deva Vidya Martanda (1978) ''The Rigveda, Volume 2'' New Delhi : Sarvadeshik Arya Pratinidhi Sabha</ref>:
* '''ऋग्वेदसूक्तम् ॥ Rigveda Sukta''' (1.95.1 to 11) describes the birth of Agni from the ten daughters of त्वष्टा ॥ Tvashta according to Ralph Griffith's translation.<ref>Birth of Agni from Tvashtra's daughters Rig Veda ([http://www.sacred-texts.com/hin/rigveda/rv01095.htm Mandala 1 Sukta 95])</ref> However, according to Pt. Satavalekar, दशयुवतयः ॥ ten ladies (in the meaning of 'ten fingers') त्वष्टुः गर्भे जनयन्ति ॥ tvaṣṭuḥ garbhe janayanti - give rise to Agni from अरणि-s || Aranis (sticks).(Page 244 of Reference <ref name=":7" />). According to Acharya Dharmadev Vidya Martanda, another version is described as follows<ref>Acharya Dharma Deva Vidya Martanda (1978) ''The Rigveda, Volume 2'' New Delhi : Sarvadeshik Arya Pratinidhi Sabha</ref>:
<blockquote>''"Men should know the 'ten directions' which like un-wearied industrious young women bring forth from electricity or wind त्वष्टुः ||'' tvaṣṭuḥ'', thus germ the origin of dealings गर्भे जनयन्ति ||'' garbhe janayanti''"''</blockquote><blockquote>दशेमं त्वष्टुर्जनयन्त गर्भमतन्द्रासो युवतयो विभृत्रम् (Rig. Veda.1.95.2)<ref>Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhitas-mandal-01-sukta-095/ Mandala 1, Sukta 95])</ref></blockquote><blockquote>daśemaṃ tvaṣṭurjanayanta garbhamatandrāso yuvatayo vibhṛtram (Rig. Veda.1.95.2)</blockquote>
<blockquote>''"Men should know the 'ten directions' which like un-wearied industrious young women bring forth from electricity or wind त्वष्टुः ||'' tvaṣṭuḥ'', thus germ the origin of dealings गर्भे जनयन्ति ||'' garbhe janayanti''"''</blockquote><blockquote>दशेमं त्वष्टुर्जनयन्त गर्भमतन्द्रासो युवतयो विभृत्रम् (Rig. Veda.1.95.2)<ref>Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhitas-mandal-01-sukta-095/ Mandala 1, Sukta 95])</ref></blockquote><blockquote>daśemaṃ tvaṣṭurjanayanta garbhamatandrāso yuvatayo vibhṛtram (Rig. Veda.1.95.2)</blockquote>
* अग्निः || Agni was born from प्रजापतिः ॥ Prajapati as per शतपथब्राह्मणम् ॥ '''Shatapatha Brahmana (माध्यन्दिनः ॥ Madhyandina)''' (2.2.4.1)
* अग्निः || Agni was born from प्रजापतिः ॥ Prajapati as per शतपथब्राह्मणम् ॥ '''Shatapatha Brahmana (माध्यन्दिनः ॥ Madhyandina)''' (2.2.4.1)
<blockquote>प्रजापतिर्ह वा इदमग्र एक एवास । स ऐक्षत कथं नु प्रजायेयेति सोऽश्राम्यत्स तपोऽतप्यत सोऽग्निमेव मुखाज्जनयांचक्रे तद्यदेनं मुखादजनयत तस्मादन्नादोऽग्निः ... - २.२.४.[१] (Shat. Brah. 2.2.4.1)<ref name=":4">Shatapata Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%A4%E0%A4%AA%E0%A4%A5%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%A8/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3_%E0%A5%AA Kanda 2 Adyaya 2])</ref></blockquote><blockquote>prajāpatirha vā idamagra eka evāsa । sa aikṣata kathaṃ nu prajāyeyeti so'śrāmyatsa tapo'tapyata so'gnimeva mukhājjanayāṃcakre tadyadenaṃ mukhādajanayata tasmādannādo'gniḥ ... - 2.2.4.[1] (Shat. Brah. 2.2.4.1)</blockquote>Meaning : In the beginning प्रजापतिः ॥ Prajapati only existed. He thought 'How may I be reproduced?' He toiled and undertook penance and generated (gave birth to) अग्निः ॥ Agni from his mouth. And because he was so generated he became the consumer of food.<ref>http://www.sacred-texts.com/hin/sbr/sbe12/sbe1247.htm</ref>
<blockquote>प्रजापतिर्ह वा इदमग्र एक एवास । स ऐक्षत कथं नु प्रजायेयेति सोऽश्राम्यत्स तपोऽतप्यत सोऽग्निमेव मुखाज्जनयांचक्रे तद्यदेनं मुखादजनयत तस्मादन्नादोऽग्निः ... - २.२.४.[१] (Shat. Brah. 2.2.4.1)<ref name=":4">Shatapata Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%A4%E0%A4%AA%E0%A4%A5%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%A8/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3_%E0%A5%AA Kanda 2 Adyaya 2])</ref></blockquote><blockquote>prajāpatirha vā idamagra eka evāsa । sa aikṣata kathaṃ nu prajāyeyeti so'śrāmyatsa tapo'tapyata so'gnimeva mukhājjanayāṃcakre tadyadenaṃ mukhādajanayata tasmādannādo'gniḥ ... - 2.2.4.[1] (Shat. Brah. 2.2.4.1)</blockquote>Meaning : In the beginning प्रजापतिः ॥ Prajapati only existed. He thought 'How may I be reproduced?' He toiled and undertook penance and generated (gave birth to) Agni from his mouth. And because he was so generated he became the consumer of food.<ref>http://www.sacred-texts.com/hin/sbr/sbe12/sbe1247.htm</ref>
Same concept has been presented even in the काण्वशतपथब्राह्मणम् ॥ Kanva Shatapatha Brahmana (1.2.4.1).<ref name=":8" />
Same concept has been presented even in the काण्वशतपथब्राह्मणम् ॥ Kanva Shatapatha Brahmana (1.2.4.1).<ref name=":8" />
* मुण्डकोपनिषद् ॥ '''Mundakopanishad''' describes the origin of सृष्टिः ॥ Srshti and the पञ्चभूत-s || Panchabhutas. Thus, from the परमपुरुषः ॥ Paramapurusha arises अग्निः ॥ Agni as one of the five elements. <blockquote>अग्निमूर्धा चक्षुषी चन्द्रसूर्यौ दिश: श्रोत्रे वाग्विवृताश्च वेदा: | वायु: प्राणो हृदयं विश्वमस्य पद्भयां पृथिवी ह्येष सर्वभूतान्तरात्मा || (Mund. Upan. 2.1.4).<ref name=":2" /></blockquote><blockquote>agnimūrdhā cakṣuṣī candrasūryau diśa: śrotre vāgvivṛtāśca vedā: | vāyu: prāṇo hṛdayaṃ viśvamasya padbhayāṃ pṛthivī hyeṣa sarvabhūtāntarātmā || (Mund. Upan. 2.1.4).</blockquote>
* मुण्डकोपनिषद् ॥ '''Mundakopanishad''' describes the origin of सृष्टिः ॥ Srshti and thePanchabhutas. Thus, from the परमपुरुषः ॥ Paramapurusha arises Agni as one of the five elements. <blockquote>अग्निमूर्धा चक्षुषी चन्द्रसूर्यौ दिश: श्रोत्रे वाग्विवृताश्च वेदा: | वायु: प्राणो हृदयं विश्वमस्य पद्भयां पृथिवी ह्येष सर्वभूतान्तरात्मा || (Mund. Upan. 2.1.4).<ref name=":2" /></blockquote><blockquote>agnimūrdhā cakṣuṣī candrasūryau diśa: śrotre vāgvivṛtāśca vedā: | vāyu: prāṇo hṛdayaṃ viśvamasya padbhayāṃ pṛthivī hyeṣa sarvabhūtāntarātmā || (Mund. Upan. 2.1.4).</blockquote>
Meaning : अग्निः ॥ Agni (Fire) is forehead of the परमपुरुषः ॥ Paramapurusha while सूर्यः ॥ Surya and चन्द्रः ॥ Chandra are the eyes. वायुः ॥ Vayu is the breath.
Meaning : Agni (Fire) is forehead of the परमपुरुषः ॥ Paramapurusha while सूर्यः ॥ Surya and चन्द्रः ॥ Chandra are the eyes. Vayu (वायुः) is the breath.
* अग्निः ॥ Agni was born to पुरूरवस् ॥ Pururavas as a son named जातवेदा ॥ Jataveda according to श्रीमद्भागवतम् ॥ '''Shrimad Bhagavata''' (नवमस्कन्दः ॥ Navama Skanda, अध्यायः १४ ॥ Adhyaya 14)<ref>Shrimad Bhavagata Purana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AA Skanda 9 Adhyaya 14])</ref>.
* Agni was born to पुरूरवस् ॥ Pururavas as a son named जातवेदा ॥ Jataveda according to श्रीमद्भागवतम् ॥ '''Shrimad Bhagavata''' (नवमस्कन्दः ॥ Navama Skanda, अध्यायः १४ ॥ Adhyaya 14)<ref>Shrimad Bhavagata Purana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AA Skanda 9 Adhyaya 14])</ref>.
<blockquote>स्थालीस्थानं गतोऽश्वत्थं शमीगर्भं विलक्ष्य सः । तेन द्वे अरणी कृत्वा उर्वशीलोककाम्यया ॥ ४४ ॥ </blockquote><blockquote>sthālīsthānaṃ gato'śvatthaṃ śamīgarbhaṃ vilakṣya saḥ । tena dve araṇī kṛtvā urvaśīlokakāmyayā ॥ 44 ॥</blockquote>Meaning : Returning to the spot (in the forest) where the fire pot was kept (by him), he notices an अश्वत्थः ॥ ashvattha (Peepul) tree grown out of the 'womb' of the शमी ॥ Sami tree. With a desire to attain the region of उर्वशी ॥ Urvasi, he made two अरणि-s || aranis (churning sticks) out of them (with a view to kindle fire by friction).<blockquote>उर्वशीं मन्त्रतो ध्यायन् अधरारणिमुत्तराम् । आत्मानं उभयोर्मध्ये यत्तत् प्रजननं प्रभुः ॥ ४५ ॥</blockquote><blockquote>urvaśīṃ mantrato dhyāyan adharāraṇimuttarām । ātmānaṃ ubhayormadhye yattat prajananaṃ prabhuḥ ॥ 45 ॥</blockquote>Meaning : Reciting the मन्त्रः ॥ mantra, the king contemplated the lower अरणिः ॥ arani as उर्वशी ॥ Urvasi and upper अरणिः ॥ arani to be himself and the intermediate piece between them as their issue (son) (the king churned out the fire while saying the मन्त्रः ॥ mantra prescribed for such frictional fire). <blockquote>तस्य निर्मन्थनात् जातो जातवेदा विभावसुः । त्रय्या स विद्यया राज्ञा पुत्रत्वे कल्पितस्त्रिवृत् ॥ ४६ ॥ </blockquote><blockquote>tasya nirmanthanāt jāto jātavedā vibhāvasuḥ । trayyā sa vidyayā rājñā putratve kalpitastrivṛt ॥ 46 ॥</blockquote>Meaning : By that friction of churning was kindled a fire (flame) which is called जातवेदा ॥Jataveda (that from which wealth and every enjoyable object is produced). It was consecrated by the method prescribed in the three vedas. It assumed three forms - आहवनीयः ॥ Ahvaniya, गार्हपत्यः ॥ Garhapatya and दक्षिणाग्निः ॥ Dakshinagni. As it, with its three forms, leads to the celestial regions, it was adopted as his son by the King पुरूरवस् ॥ Pururavas.<ref>Shastri, J. L. and Tagare, G. V. (1950) ''The Bhagavata Purana, Part 1.'' Delhi : Motilal Banarsidass Publishers Pvt Ltd ([https://archive.org/stream/BhagavataPuranaMotilalEnglish/Bhagavata%20Purana%20-%20Motilal%20-%20English%20-%20Parts%201%20-%205#page/n1215/mode/2up Skanda 9 Adhyaya 14])</ref>
<blockquote>स्थालीस्थानं गतोऽश्वत्थं शमीगर्भं विलक्ष्य सः । तेन द्वे अरणी कृत्वा उर्वशीलोककाम्यया ॥ ४४ ॥ </blockquote><blockquote>sthālīsthānaṃ gato'śvatthaṃ śamīgarbhaṃ vilakṣya saḥ । tena dve araṇī kṛtvā urvaśīlokakāmyayā ॥ 44 ॥</blockquote>Meaning : Returning to the spot (in the forest) where the fire pot was kept (by him), he notices an अश्वत्थः ॥ ashvattha (Peepul) tree grown out of the 'womb' of the शमी ॥ Sami tree. With a desire to attain the region of उर्वशी ॥ Urvasi, he made two अरणि-s || aranis (churning sticks) out of them (with a view to kindle fire by friction).<blockquote>उर्वशीं मन्त्रतो ध्यायन् अधरारणिमुत्तराम् । आत्मानं उभयोर्मध्ये यत्तत् प्रजननं प्रभुः ॥ ४५ ॥</blockquote><blockquote>urvaśīṃ mantrato dhyāyan adharāraṇimuttarām । ātmānaṃ ubhayormadhye yattat prajananaṃ prabhuḥ ॥ 45 ॥</blockquote>Meaning : Reciting the मन्त्रः ॥ mantra, the king contemplated the lower अरणिः ॥ arani as उर्वशी ॥ Urvasi and upper अरणिः ॥ arani to be himself and the intermediate piece between them as their issue (son) (the king churned out the fire while saying the मन्त्रः ॥ mantra prescribed for such frictional fire). <blockquote>तस्य निर्मन्थनात् जातो जातवेदा विभावसुः । त्रय्या स विद्यया राज्ञा पुत्रत्वे कल्पितस्त्रिवृत् ॥ ४६ ॥ </blockquote><blockquote>tasya nirmanthanāt jāto jātavedā vibhāvasuḥ । trayyā sa vidyayā rājñā putratve kalpitastrivṛt ॥ 46 ॥</blockquote>Meaning : By that friction of churning was kindled a fire (flame) which is called जातवेदा ॥Jataveda (that from which wealth and every enjoyable object is produced). It was consecrated by the method prescribed in the three vedas. It assumed three forms - आहवनीयः ॥ Ahvaniya, गार्हपत्यः ॥ Garhapatya and दक्षिणाग्निः ॥ Dakshinagni. As it, with its three forms, leads to the celestial regions, it was adopted as his son by the King पुरूरवस् ॥ Pururavas.<ref>Shastri, J. L. and Tagare, G. V. (1950) ''The Bhagavata Purana, Part 1.'' Delhi : Motilal Banarsidass Publishers Pvt Ltd ([https://archive.org/stream/BhagavataPuranaMotilalEnglish/Bhagavata%20Purana%20-%20Motilal%20-%20English%20-%20Parts%201%20-%205#page/n1215/mode/2up Skanda 9 Adhyaya 14])</ref>
* महाभारत-अनुशासनपर्व ॥ '''Mahabharata Anushasana parva''' (अध्यायः ॥ Adhyaya 85) mentions the association of the शमी ॥ Sami tree and अग्निदेवता ॥ Agni devata. It is said that the heart (core) of the शमी ॥ Sami tree branches have fire in them. ऋषि-s || Rishis use this tree branches to generate fire. After the curse of भृगुमहर्षिः ॥ Bhrugu maharshi, अग्निः ॥ Agni hides himself in different places and ultimately देवाः ॥ devas find him in the शमी ॥ Sami tree. Hence, this tree is sacred and since this finding out of अग्निः ॥ Agni after a long absence is like a rebirth, the पुराणानि ॥ Puranas mention it as being born from शमी ॥ Sami Tree.<ref name=":3" />
* महाभारत-अनुशासनपर्व ॥ '''Mahabharata Anushasana parva''' (अध्यायः ॥ Adhyaya 85) mentions the association of the शमी ॥ Sami tree and अग्निदेवता ॥ Agni devata. It is said that the heart (core) of the शमी ॥ Sami tree branches have fire in them. ऋषि-s || Rishis use this tree branches to generate fire. After the curse of भृगुमहर्षिः ॥ Bhrugu maharshi, Agni hides himself in different places and ultimately देवाः ॥ devas find him in the शमी ॥ Sami tree. Hence, this tree is sacred and since this finding out of Agni after a long absence is like a rebirth, the पुराणानि ॥ Puranas mention it as being born from शमी ॥ Sami Tree.<ref name=":3" />
<blockquote>इत्युक्त्वा निःसृतोऽश्वत्थादग्निर्वारणसूचितः। प्रविवेश शमीगर्भमथ वह्निः सुषुप्सया॥ (Maha. Anush. Parv. 13-85-36)</blockquote><blockquote>ityuktvā niḥsṛto'śvatthādagnirvāraṇasūcitaḥ। praviveśa śamīgarbhamatha vahniḥ suṣupsayā॥ (Maha. Anush. Parv. 13-85-36)</blockquote>
<blockquote>इत्युक्त्वा निःसृतोऽश्वत्थादग्निर्वारणसूचितः। प्रविवेश शमीगर्भमथ वह्निः सुषुप्सया॥ (Maha. Anush. Parv. 13-85-36)</blockquote><blockquote>ityuktvā niḥsṛto'śvatthādagnirvāraṇasūcitaḥ। praviveśa śamīgarbhamatha vahniḥ suṣupsayā॥ (Maha. Anush. Parv. 13-85-36)</blockquote>
* अग्निः ॥ Agni has two consorts, स्वाहा ॥ Svaha and स्वधा ॥ Svadha. शब्दकल्पद्रुमः ॥ '''Shabdakalpadhruma''' mentions that अग्निः ॥ Agni through स्वाहादेवी ॥ Svahadevi (invocation offering) fathered three sons पुत्त्रास्त्रयः पावकः १ पवमानः २ शुचिः ३<ref>Shabdakalpadruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%85 Agni])</ref> - Pavaka, Pavamana and Suchi, who in their turn had forty-five children. Thus, अग्निः ॥ Agni, his three sons, and fortyfive grandsons, together constitute the fortynine Fires mentioned in the पुराणानि ॥ Puranas. महाभारत-सभापर्व ॥ '''Mahabharata Sabha parva''' (Sabh. Parv. Adhy. 31<ref>Pt. Ram Narayandatt. ''Mahabharat Volume 1'' ([https://archive.org/stream/Mahabharata04SanskritHindiPanditRamnarayanGitaPress/Mahabharata%2001_%20Sanskrit-Hindi_Pandit%20Ramnarayan_Gita%20Press#page/n837/mode/2up Sabhaparva, Adhyaya 31]) Gorakhpur: Gita Press</ref>) contains the legend about सुदर्शना ॥ Sudarshana, the daughter of King नीलः ॥ Neela of महिष्मतिपुरः ॥ Mahishmatipura, who became the wife of अग्निदेवः ॥ Agnideva.
* Agni has two consorts, स्वाहा ॥ Svaha and स्वधा ॥ Svadha. शब्दकल्पद्रुमः ॥ '''Shabdakalpadhruma''' mentions that Agni through स्वाहादेवी ॥ Svahadevi (invocation offering) fathered three sons पुत्त्रास्त्रयः पावकः १ पवमानः २ शुचिः ३<ref>Shabdakalpadruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%85 Agni])</ref> - Pavaka, Pavamana and Suchi, who in their turn had forty-five children. Thus, Agni, his three sons, and fortyfive grandsons, together constitute the fortynine Fires mentioned in the पुराणानि ॥ Puranas. महाभारत-सभापर्व ॥ '''Mahabharata Sabha parva''' (Sabh. Parv. Adhy. 31<ref>Pt. Ram Narayandatt. ''Mahabharat Volume 1'' ([https://archive.org/stream/Mahabharata04SanskritHindiPanditRamnarayanGitaPress/Mahabharata%2001_%20Sanskrit-Hindi_Pandit%20Ramnarayan_Gita%20Press#page/n837/mode/2up Sabhaparva, Adhyaya 31]) Gorakhpur: Gita Press</ref>) contains the legend about सुदर्शना ॥ Sudarshana, the daughter of King नीलः ॥ Neela of महिष्मतिपुरः ॥ Mahishmatipura, who became the wife of अग्निदेवः ॥ Agnideva.
* According to अग्निपुराणम् ॥ '''Agni Purana,''' शुचिः ॥ Suchi born of स्वाहादेवी ॥ Svahadevi is the बडवाग्निः ॥ Badavagni (Badabagni, or Vadavagni) the अग्निः ॥ Agni that resides in the underground parts of the earth (Agni. Pura. 20.16)<ref>Agni Purana ([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/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8%E0%A5%A6 Adhyaya. 20])</ref>.
* According to अग्निपुराणम् ॥ '''Agni Purana,''' शुचिः ॥ Suchi born of स्वाहादेवी ॥ Svahadevi is the बडवाग्निः ॥ Badavagni (Badabagni, or Vadavagni) the Agni that resides in the underground parts of the earth (Agni. Pura. 20.16)<ref>Agni Purana ([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/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8%E0%A5%A6 Adhyaya. 20])</ref>.
==== पावकः ॥ Pavaka ====
==== पावकः ॥ Pavaka ====
Offended by अग्निः ॥ Agni, भृगुः ॥ Bhrigu had cursed अग्निः ॥ Agni to become the devourer of all things on this earth, but ब्रह्मा ॥ Brahma modified that curse and made Agni the purifier of all things he touched. Puranic Encyclopedia cites the ऋग्वेदमन्त्राः || Rigveda (1.52) mantras describing अग्निः ॥ Agni as the purifier. देवताः ॥ Devatas wanted to clean their hands off the oblation materials and for this purpose अग्निः ॥ Agni created three sons from water named एकतः ॥ Ekata, द्वितः ॥ Dvita, and त्रितः ॥ Trita<ref name=":1" />.
Offended by Agni, भृगुः ॥ Bhrigu had cursed Agni to become the devourer of all things on this earth, but ब्रह्मा ॥ Brahma modified that curse and made Agni the purifier of all things he touched. Puranic Encyclopedia cites the ऋग्वेदमन्त्राः || Rigveda (1.52) mantras describing Agni as the purifier. devatas wanted to clean their hands off the oblation materials and for this purpose Agni created three sons from water named एकतः ॥ Ekata, द्वितः ॥ Dvita, and त्रितः ॥ Trita<ref name=":1" />.
==== दाहकः '''॥''' Dahaka ====
==== दाहकः '''॥''' Dahaka ====
Agni is feared as the deity for destruction. In महाभारतम् ॥ Mahabharata (आदिपर्व ॥ Adi Parva. खाण्डवदाहपर्व ॥ Khandavadaha parva Chap. 221 to 226)<ref>Pt. Ram Narayandatt. ''Mahabharat Volume 1'' ([https://archive.org/stream/Mahabharata04SanskritHindiPanditRamnarayanGitaPress/Mahabharata%2001_%20Sanskrit-Hindi_Pandit%20Ramnarayan_Gita%20Press#page/n705/mode/2up Adiparva, Adhyaya 221]) Gorakhapur:Gita Press</ref>, there is a legend about Agni. Agni who suffers from stomach ailments (due to the यज्ञाः ॥ Yajnas of श्वेतकी ॥ Svetaki King) was advised to consume the Khandava forest which contains the medicinal herbs that can treat his condition. In the process, इन्द्रः ॥ Indra protects तक्षकः ॥ Takshaka who resides in the same forest, thus preventing Agni from consuming the medicinal plants. In this पर्व ॥ parva, कृष्णः ॥ Krishna and अर्जुनः ॥ Arjuna, are requested by Agni (who in the guise of a ब्राह्मणः ॥ Brahmana) to quench his hunger. Realizing his true form, they agree to prevent his obstacles (इन्द्रः ॥ Indra from sending heavy rain) in consuming the forest.
Pleased with their offer of help अग्निः ॥ Agni gave अर्जुनः ॥ Arjuna an arrow case which would never be empty, a chariot bearing हनुमान् ॥ Hanuman on the flag and four white horses and the famous गाण्डीवः ॥ Gandiva bow. To कृष्णः ॥ Krishna he gave the चक्रायुधः ॥ Chakrayudha (discus). With the help of these military equipment, कृष्णः ॥ Krishna and अर्जुनः ॥ Arjuna created a canopy of arrow against the downpour created by इन्द्रः ॥ Indra and thus, अग्निः ॥ Agni burned incessantly for fifteen days, and was cured of his stomach ailments.
Pleased with their offer of help Agni gave अर्जुनः ॥ Arjuna an arrow case which would never be empty, a chariot bearing हनुमान् ॥ Hanuman on the flag and four white horses and the famous गाण्डीवः ॥ Gandiva bow. To कृष्णः ॥ Krishna he gave the चक्रायुधः ॥ Chakrayudha (discus). With the help of these military equipment, कृष्णः ॥ Krishna and अर्जुनः ॥ Arjuna created a canopy of arrow against the downpour created by इन्द्रः ॥ Indra and thus, Agni burned incessantly for fifteen days, and was cured of his stomach ailments.
==== हव्यवाहनः ॥ Havyavahana ====
==== हव्यवाहनः ॥ Havyavahana ====
Agni is the very personification of the sacrificial fire. He is associated with Vedic sacrifice, taking offerings of men to the other world in his fire. He is the priest of the gods, and the god of the priests. Through यज्ञः ॥ ''yajna'' he carries the oblations to the gods, to ensure the continuance of conditions favorable to mankind. No देवता ॥ devata is approachable without the medium of Agni, and no divinity is without the presence of Agni.
==== अग्निर्होता ॥ Agnirhota ====
==== अग्निर्होता ॥ Agnirhota ====
In the Vedic literature, अग्निः ॥ Agni occupies, after इन्द्रः ॥ Indra, the most important position. He occupies a prominent place in the वेदाः ॥ Vedas (both as a deity and as a मन्त्रद्रष्टा ॥ mantra drasta) and particularly the ब्राह्मणाः ॥ Brahmanas. अग्निः ॥ Agni also has the role of a मन्त्रद्रष्टा ॥ mantra drashta as to him are revealed many मन्त्राः ॥ mantras of the 9th मण्डलम् ॥ Mandala of ऋग्वेदः ॥ Rigveda. The first मन्त्रः ॥ mantra of the ऋग्वेदः ॥ Rigveda (1.1.1) starts with the word अग्निः ॥ Agni of the अग्निसूक्तम् ॥ Agni sukta and and thereafter many मन्त्राः ॥ mantras and सूक्तानि ॥ suktas are given lauding his role in the existence of life forms. ऋग्वेदमन्त्राः ॥ Rigveda mantras (1.26.1 to 10) extol the role of अग्निः || Agni as the वरेण्य: ॥ varenya (distinguished or chief ) पूर्व्यहोता || purvya hota (सनातन-यज्ञकर्ता ॥ Sanatana Yajnakarta)<ref name=":7">Pt. Sripada Damodara Satavalekar. (1985). ''Rigved ka Subodh Bhashya, Volume 1'', Parady: Svadhyaya Mandali</ref>.
In the Vedic literature, Agni occupies, after इन्द्रः ॥ Indra, the most important position. He occupies a prominent place in the Vedas (both as a deity and as a मन्त्रद्रष्टा ॥ mantra drasta) and particularly the ब्राह्मणाः ॥ Brahmanas. Agni also has the role of a मन्त्रद्रष्टा ॥ mantra drashta as to him are revealed many mantras of the 9th मण्डलम् ॥ Mandala of Rigveda. The first मन्त्रः ॥ mantra of the Rigveda (1.1.1) starts with the word Agni of the अग्निसूक्तम् ॥ Agni sukta and and thereafter many mantras and सूक्तानि ॥ suktas are given lauding his role in the existence of life forms. ऋग्वेदमन्त्राः ॥ Rigveda mantras (1.26.1 to 10) extol the role of अग्निः || Agni as the वरेण्य: ॥ varenya (distinguished or chief ) पूर्व्यहोता || purvya hota (सनातन-यज्ञकर्ता ॥ Sanatana Yajnakarta)<ref name=":7">Pt. Sripada Damodara Satavalekar. (1985). ''Rigved ka Subodh Bhashya, Volume 1'', Parady: Svadhyaya Mandali</ref>.
Rigveda details the two forms of अग्निः || Agni - जातवेदः ॥ Jataveda and क्रव्यादः ॥ Kravyada<ref name=":5">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><blockquote>क्रव्यादमग्निं प्र हिणोमि दूरं यमराज्ञो गच्छतु रिप्रवाहः । इहैवायमितरो जातवेदा देवेभ्यो हव्यं वहतु प्रजानन् ॥९॥ (Rig. Veda. 10.16.9)<ref name=":6">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%A6.%E0%A5%A7%E0%A5%AC Mandala 10 Sukta 16])</ref></blockquote><blockquote>kravyādamagniṃ pra hiṇomi dūraṃ yamarājño gacchatu ripravāhaḥ । ihaivāyamitaro jātavedā devebhyo havyaṃ vahatu prajānan ॥9॥ (Rig. Veda. 10.16.9)</blockquote>Summary : Keep us far away from क्रव्याद-अग्निः ॥ Kravyada Agni (the अग्निः ॥ agni that consumes flesh) may he leave for the people of यमलोकः ॥ Yamaloka, while जातवेदा ॥ Jataveda (अग्निः ॥ Agni) may carry the offerings to देवताः ॥ devatas.
Rigveda details the two forms of अग्निः || Agni - जातवेदः ॥ Jataveda and क्रव्यादः ॥ Kravyada<ref name=":5">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><blockquote>क्रव्यादमग्निं प्र हिणोमि दूरं यमराज्ञो गच्छतु रिप्रवाहः । इहैवायमितरो जातवेदा देवेभ्यो हव्यं वहतु प्रजानन् ॥९॥ (Rig. Veda. 10.16.9)<ref name=":6">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%A6.%E0%A5%A7%E0%A5%AC Mandala 10 Sukta 16])</ref></blockquote><blockquote>kravyādamagniṃ pra hiṇomi dūraṃ yamarājño gacchatu ripravāhaḥ । ihaivāyamitaro jātavedā devebhyo havyaṃ vahatu prajānan ॥9॥ (Rig. Veda. 10.16.9)</blockquote>Summary : Keep us far away from क्रव्याद-अग्निः ॥ Kravyada Agni (the Agni that consumes flesh) may he leave for the people of यमलोकः ॥ Yamaloka, while जातवेदा ॥ Jataveda ( 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><blockquote>jātavedāḥ kasmāt । jātavit yaḥ vā jātaprajñānaḥ । jātāni veda । tasya eṣā bhavati । jāte jāte vidyate iti vā । jātadhanaḥ ।(Nirukta 7.19)</blockquote>Meaning : जातवेदस् ॥ Jatavedas is used as in - one who knows all creatures by birth, one who is Knowledgeable (knows वेदाः ॥ 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><blockquote>jātavedase sunavāma somamarātīyato nidahāti vedaḥ । sa naḥ parṣadati durgāṇi viśvā nāveva sindhuṃ duritātyagniḥ ॥1॥ (Rig. Veda. 1.99.1)</blockquote>In this famous दुर्गासूक्तम् ॥ Durga Sukta, containing ऋग्वेदमन्त्राः ॥ Rigveda mantras (also seen in तैत्तिरीय-उपनिषद् ॥ Taittriya Upanishad), अग्निः ॥ Agni is praised as the protector who knows all creatures by birth, to whom सोम ॥ 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><blockquote>jātavedāḥ kasmāt । jātavit yaḥ vā jātaprajñānaḥ । jātāni veda । tasya eṣā bhavati । jāte jāte vidyate iti vā । jātadhanaḥ ।(Nirukta 7.19)</blockquote>Meaning : जातवेदस् ॥ 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><blockquote>jātavedase sunavāma somamarātīyato nidahāti vedaḥ । sa naḥ parṣadati durgāṇi viśvā nāveva sindhuṃ duritātyagniḥ ॥1॥ (Rig. Veda. 1.99.1)</blockquote>In this famous दुर्गासूक्तम् ॥ Durga Sukta, containing ऋग्वेदमन्त्राः ॥ Rigveda mantras (also seen in तैत्तिरीय-उपनिषद् ॥ Taittriya Upanishad), Agni is praised as the protector who knows all creatures by birth, to whom सोम ॥ Soma is offered and who burns all the impediments that arise in life.
==== क्रव्यादः ॥ Kravyada ====
==== क्रव्यादः ॥ Kravyada ====
क्रव्यादः ॥ Kravyada is the form of अग्निः ॥ Agni which consumes corpses, the fire of the funeral pyre; the fire that burns the corpses can consume everything (Rig. Veda. 10.16.9)<ref name=":5" /><ref name=":6" />. In this form, after one’s death and at the time of cremation, अग्निः ॥ Agni heats up and burns the body (Shat. Brah. 2.2.4.8).<ref name=":4" />
क्रव्यादः ॥ Kravyada 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)<ref name=":5" /><ref name=":6" />. In this form, after one’s death and at the time of cremation, Agni heats up and burns the body (Shat. Brah. 2.2.4.8).<ref name=":4" />
Cremation is the fastest way to unite the body's पञ्चभूतानि ॥ panchabhutas (five elements) back into them. अग्निः ॥ Agni thus, releases the जीवात्मा ॥ Jeevatma from the body, and the soul then starts its ascent to the higher realms based on its कर्म ॥ Karma.
Cremation is the fastest way to unite the body's पञ्चभूतानि ॥ panchabhutas (five elements) back into them. Agni thus, releases the जीवात्मा ॥ Jeevatma from the body, and the soul then starts its ascent to the higher realms based on its कर्म ॥ Karma.
==== ज्ञानप्रदायकः ॥ Jnanapradayaka ====
==== ज्ञानप्रदायकः ॥ Jnanapradayaka ====
In ईशावास्योपनिषद् ॥ '''Isavasyopanishad''' (मन्त्राः ॥ Mantras 17 and 18)<ref>Swami Krishnananda's [https://www.swami-krishnananda.org/essay/essay_1.html Essays on the Upanishads, Isavasyopanishad]</ref>, अग्निः ॥ Agni is worshiped as the torch bearer to the departing soul, leading it through the path of the देवताः ॥ Devatas (देवयानः ॥ Devayana) towards the परब्रह्मन् ॥ Parabrahman. He is the witness to the deeds of all beings.
In ईशावास्योपनिषद् ॥ '''Isavasyopanishad''' (mantras 17 and 18)<ref>Swami Krishnananda's [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 (देवयानः ॥ Devayana) towards the परब्रह्मन् ॥ Parabrahman. He is the witness to the deeds of all beings.
केनोपनिषद् ॥ '''Kenopanishad''' describes अग्निः ॥ Agni as the Speech that runs the life processes of any being, eventually acclaimed for his knowledge of the Brahman.<ref>Swami Krishnananda's [https://www.swami-krishnananda.org/essay/essay_2.html Essays on the Upanishads, Kenopanishad]</ref>
केनोपनिषद् ॥ '''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's [https://www.swami-krishnananda.org/essay/essay_2.html Essays on the Upanishads, Kenopanishad]</ref>
कठोपनिषद् ॥ '''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 कठोपनिषद् ॥ 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>.
कठोपनिषद् ॥ '''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 कठोपनिषद् ॥ 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>.
=== अग्निपुराणम् ॥ Agni Purana ===
=== अग्निपुराणम् ॥ Agni Purana ===
Agni has a पुराणम् ॥ purana ascribed to him, named as अग्निपुराणम् ॥ 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 Link to Agni Purana from Wikisource] </ref> (one of the ten main पुराणानि ॥ Puranas), and is said to have been related to ब्रह्मऋषिः वसिष्ठः ॥ Brahmarshi Vasishta by Agni himself. In here, Agni gives the essence of ब्रह्मविद्या ॥ Brahmavidya apart from the details of the ten अवताराः ॥ avataras (incarnations of विष्णुः ॥ Vishnu). This पुराणम् ॥ purana is a sacred text containing the expositions on the following matters in brief
* religious rituals such as conducting व्रताः ॥ vratas or sacred vows, pilgrimages and consequences of attaining hell when these धर्माः ॥ dharmas are not adhered to.
* religious rituals such as conducting व्रताः ॥ vratas or sacred vows, pilgrimages and consequences of attaining hell when these धर्माः ॥ dharmas are not adhered to.
* different मनु-s || Manus in each मन्वन्तरम् ॥ Manvantara or Era of मनुः ॥ Manu
* different मनु-s || Manus in each मन्वन्तरम् ॥ Manvantara or Era of मनुः ॥ Manu
<blockquote>पुरा कल्पे महाकाले प्रपन्ने लोकविश्रुते आयुध्येतां महात्मानौ ब्रह्मविष्णू परस्परम् २७ (Shiv. Pura. 5.27)
<blockquote>पुरा कल्पे महाकाले प्रपन्ने लोकविश्रुते आयुध्येतां महात्मानौ ब्रह्मविष्णू परस्परम् २७ (Shiv. Pura. 5.27)
तयोर्मानं निराकर्तुं तन्मध्ये परमेश्वरः निष्कलस्तंभरूपेण स्वरूपं समदर्शयत् २८ (Shiv. Pura. 5.28)<br>
तयोर्मानं निराकर्तुं तन्मध्ये परमेश्वरः निष्कलस्तंभरूपेण स्वरूपं समदर्शयत् २८ (Shiv. Pura. 5.28)<br>
ततः स्वलिंगचिह्नत्वात्स्तंभतो निष्कलं शिवः स्वलिंगं दर्शयामास जगतां हितकाम्यया २९ (Shiv. Pura. 5.29)<ref>Shivapuranam ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%BF%E0%A4%B5%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE_%E0%A5%A7_(%E0%A4%B5%E0%A4%BF%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%B0%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE)/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A6%E0%A5%AB Adhyaya 5])</ref></blockquote><blockquote>purā kalpe mahākāle prapanne lokaviśrute āyudhyetāṃ mahātmānau brahmaviṣṇū parasparam 27 (Shiv. Pura. 5.27)</blockquote><blockquote>tayormānaṃ nirākartuṃ tanmadhye parameśvaraḥ niṣkalastaṃbharūpeṇa svarūpaṃ samadarśayat 28 (Shiv. Pura. 5.28)</blockquote><blockquote>tataḥ svaliṃgacihnatvātstaṃbhato niṣkalaṃ śivaḥ svaliṃgaṃ darśayāmāsa jagatāṃ hitakāmyayā 29 (Shiv. Pura. 5.29)</blockquote>The शिवपुराणम् ॥ Shiva Purana contains the legend about Shiva appearing in the form of a pillar of fire (स्तम्भः ॥ stambha) burning infinitely without a beginning or end, between ब्रह्मा ॥ Brahma and विष्णुः ॥ Vishnu. This form is believed to be the सदाशिवः ॥ Sadashiva, the five-headed शिवः ॥ Shiva, who asks ब्रह्मा ॥ Brahma and विष्णुः ॥ Vishnu to find the beginning and end of this अनिलस्तम्भः ॥ Anilastambha. The शिवलिङ्गम् ॥ Shiva-linga represents that pillar of fire which is अग्निः ॥ Agni. ब्रह्मा ॥ Brahma and विष्णुः ॥ Vishnu were very surprised to see the pillar of fire, which was so enormous in size that it reached the sky and penetrated down the earth. विष्णुः ॥ Vishnu transformed himself into a boar and went to 'पातालः ॥ Patal' (nether world) to find the base of that 'Pillar of fire'. But he was unsuccessful in his attempt and came back. ब्रह्मा ॥ Brahma then sought the help of केतकी ॥ Ketaki flower to give a false witness before lord विष्णुः ॥ Vishnu, that he (ब्रह्मा ॥ Brahma) had been successful in seeing the limit of that pillar of fire. केतकी ॥ Ketaki flower agreed. Both of them went to विष्णुः ॥ Vishnu and ब्रह्मा ॥ Brahma told him that he had seen the limit of that Pillar of fire. केतकी ॥ Ketaki flower gave a witness. विष्णुः ॥ Vishnu accepted the superiority of ब्रह्मा ॥ Brahma.
ततः स्वलिंगचिह्नत्वात्स्तंभतो निष्कलं शिवः स्वलिंगं दर्शयामास जगतां हितकाम्यया २९ (Shiv. Pura. 5.29)<ref>Shivapuranam ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%BF%E0%A4%B5%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE_%E0%A5%A7_(%E0%A4%B5%E0%A4%BF%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%B0%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE)/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A6%E0%A5%AB Adhyaya 5])</ref></blockquote><blockquote>purā kalpe mahākāle prapanne lokaviśrute āyudhyetāṃ mahātmānau brahmaviṣṇū parasparam 27 (Shiv. Pura. 5.27)</blockquote><blockquote>tayormānaṃ nirākartuṃ tanmadhye parameśvaraḥ niṣkalastaṃbharūpeṇa svarūpaṃ samadarśayat 28 (Shiv. Pura. 5.28)</blockquote><blockquote>tataḥ svaliṃgacihnatvātstaṃbhato niṣkalaṃ śivaḥ svaliṃgaṃ darśayāmāsa jagatāṃ hitakāmyayā 29 (Shiv. Pura. 5.29)</blockquote>The शिवपुराणम् ॥ Shiva Purana contains the legend about Shiva appearing in the form of a pillar of fire (स्तम्भः ॥ stambha) burning infinitely without a beginning or end, between ब्रह्मा ॥ Brahma and विष्णुः ॥ Vishnu. This form is believed to be the सदाशिवः ॥ Sadashiva, the five-headed शिवः ॥ Shiva, who asks ब्रह्मा ॥ Brahma and विष्णुः ॥ Vishnu to find the beginning and end of this अनिलस्तम्भः ॥ Anilastambha. The शिवलिङ्गम् ॥ Shiva-linga represents that pillar of fire which is Agni. ब्रह्मा ॥ Brahma and विष्णुः ॥ Vishnu were very surprised to see the pillar of fire, which was so enormous in size that it reached the sky and penetrated down the earth. विष्णुः ॥ Vishnu transformed himself into a boar and went to 'पातालः ॥ Patal' (nether world) to find the base of that 'Pillar of fire'. But he was unsuccessful in his attempt and came back. ब्रह्मा ॥ Brahma then sought the help of केतकी ॥ Ketaki flower to give a false witness before lord विष्णुः ॥ Vishnu, that he (ब्रह्मा ॥ Brahma) had been successful in seeing the limit of that pillar of fire. केतकी ॥ Ketaki flower agreed. Both of them went to विष्णुः ॥ Vishnu and ब्रह्मा ॥ Brahma told him that he had seen the limit of that Pillar of fire. केतकी ॥ Ketaki flower gave a witness. विष्णुः ॥ Vishnu accepted the superiority of ब्रह्मा ॥ Brahma.
Knowing that ब्रह्मा ॥ Brahma lied, in order to punish him शिवः ॥ Shiva severed the fifth head of ब्रह्मा ॥ Brahma and cursed him that he will not be worshiped by anyone and केतकी ॥ Ketaki flower will not be used for puja of शिवः ॥ Shiva.
Knowing that ब्रह्मा ॥ Brahma lied, in order to punish him शिवः ॥ Shiva severed the fifth head of ब्रह्मा ॥ Brahma and cursed him that he will not be worshiped by anyone and केतकी ॥ Ketaki flower will not be used for puja of शिवः ॥ Shiva.
== रामायणमहभारतयोः अग्निः ॥ Agni In Ramayana and Mahabharata ==
== रामायणमहभारतयोः Agni In Ramayana and Mahabharata ==
=== कार्तिकेयः ॥ Kartikeya ===
=== कार्तिकेयः ॥ Kartikeya ===
=== शिबिचक्रवर्तिः ॥ Shibi Chakravarty ===
=== शिबिचक्रवर्तिः ॥ Shibi Chakravarty ===
Shibi (उशीनरः । Ushenara) Chakravarthy, belonging to the Ikshvaku (इक्ष्वाकुः) dynasty, the ancestor of Bhagavan Sri Rama, was famous for his righteousness and charity. Indradeva who wanted to test his datrutva (दातृत्वम् । sense of charity), assumed the form of an eagle and Agnideva assumed the form of a dove who was a prey to the eagle. The dove takes sharanagati (शरणागतिः । refuge) in Shibi Charavarty, who then offered an equal weight of his own flesh to the eagle in exchange of dove's life. Assuming the dove to weigh a little, Shibi offered a portion of his flesh, but soon he had to offer himself as the food to the eagle. Shibi's sacrifice for the bird was highly praised and both Agni and Indra offered him a place in the heavens in return (Maha, Vana parv Adhyaya 131)<ref>Pt. Ram Narayandatt. Mahabharat Volume 2 ([https://archive.org/stream/Mahabharata04SanskritHindiPanditRamnarayanGitaPress/Mahabharata%2002_%20Sanskrit-Hindi_Pandit%20Ramnarayan_Gita%20Press#page/n417/mode/2up (Vanaparva, Adhyaya 131]) Gorakhapur:Gita Press</ref>.
Shibi (उशीनरः । Ushenara) Chakravarthy, belonging to the Ikshvaku (इक्ष्वाकुः) dynasty, the ancestor of Bhagavan Sri Rama, was famous for his righteousness and charity. Indradeva who wanted to test his datrutva (दातृत्वम् । sense of charity), assumed the form of an eagle and Agnideva assumed the form of a dove who was a prey to the eagle. The dove takes sharanagati (शरणागतिः । refuge) in Shibi Charavarty, who then offered an equal weight of his own flesh to the eagle in exchange of dove's life. Assuming the dove to weigh a little, Shibi offered a portion of his flesh, but soon he had to offer himself as the food to the eagle. Shibi's sacrifice for the bird was highly praised and both Agni and Indra offered him a place in the heavens in return (Maha, Vana parv Adhyaya 131)<ref>Pt. Ram Narayandatt. Mahabharat Volume 2 ([https://archive.org/stream/Mahabharata04SanskritHindiPanditRamnarayanGitaPress/Mahabharata%2002_%20Sanskrit-Hindi_Pandit%20Ramnarayan_Gita%20Press#page/n417/mode/2up (Vanaparva, Adhyaya 131]) Gorakhapur:Gita Press</ref>.
== श्रीमद्भागवद्गीतायाम् अग्निः ॥ Agni In Shrimad Bhagavadgita ==
== श्रीमद्भागवद्गीतायाम् Agni In Shrimad Bhagavadgita ==
In Shrimad Bhagavad Gita (Sloka 15.14) it is said: <blockquote>अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः | </blockquote><blockquote>ahaṃ vaiśvānaro bhūtvā prāṇināṃ dehamāśritaḥ |</blockquote>Srikrishna says - Taking the form of Vaishvanara (वैश्वानरः) and residing in the bodies of creatures, I, in association with Prana (प्राणः) and Apana (अपानः), digest the four kinds of food.<ref>https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=15&field_nsutra_value=14&etsiva=1&etgb=1&choose=1</ref>
In Shrimad Bhagavad Gita (Sloka 15.14) it is said: <blockquote>अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः | </blockquote><blockquote>ahaṃ vaiśvānaro bhūtvā prāṇināṃ dehamāśritaḥ |</blockquote>Srikrishna says - Taking the form of Vaishvanara (वैश्वानरः) and residing in the bodies of creatures, I, in association with Prana (प्राणः) and Apana (अपानः), digest the four kinds of food.<ref>https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=15&field_nsutra_value=14&etsiva=1&etgb=1&choose=1</ref>
== आयुर्वेदस्य दृष्टिः ॥ Ayurvedic Perspective ==
== आयुर्वेदस्य दृष्टिः ॥ Ayurvedic Perspective ==