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→ekagni (एकाग्निः) (One Fire)
Badavagni or Vadavagni (बडवाग्निः) in water (underground volcanic structures) as given in 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 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.
Badavagni or Vadavagni (बडवाग्निः) in water (underground volcanic structures) as given in 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 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.
* '''देवतास्वरूपम् ॥ Devataswaroopa''' : He is prominent as the twin brother ofIndraand the husband of Svaha (स्वाहा) and Svadha (स्वधा), and the father of Dakshina (दक्षिणम्), Garhapatya (गार्हपत्यम्) and Ahavaniya (आहवनीयम्).
* '''देवतास्वरूपम् ॥ Devataswaroopa''' : He is prominent as the twin brother of Indra, the husband of Svaha (स्वाहा) and Svadha (स्वधा), and the father of Dakshina (दक्षिणम्), Garhapatya (गार्हपत्यम्) and Ahavaniya (आहवनीयम्).
* '''ज्ञानतत्त्वम् ॥ Jnana Tattva''' : He is also known as the devata for Jnana (ज्ञानम् | Knowledge). Knowledge or nature of every object is known only in the presence of Light or 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 Jnana (ज्ञानम् | Knowledge). Knowledge or nature of every object is known only in the presence of Light or Deepa. But Fire is, by nature, self illuminating and does not need another lamp to reveal its nature.
== व्युत्पत्तिः || Etymology ==
== व्युत्पत्तिः || Etymology ==
Agni Upasana, commences with Samidadhanam in Brahmacharyasrama, grows into Aupasanam, Vaisvadevam, Nityagnihotram and many Srautha and Smartha karmas in Grihasthasrama.
Agni Upasana, commences with Samidadhanam in Brahmacharyasrama, grows into Aupasanam, Vaisvadevam, Nityagnihotram and many Srautha and Smartha karmas in Grihasthasrama.
Kindling of fire in a kunda (altar or yajnavedi | यज्ञवेदी) is the most important usage aspect of Agni, since ancient times. Shatapatabrahmana (शतपथब्राह्मणम्) (Kanva | काण्वम्) outlines the process of Agnyadhana (अग्न्याधानम् | installation of the fire) and setting up the two Agnis (Smarta and Srauta agnis) by for the purpose of yajnas. A unique feature about Agni is that it is classified and called by different names based on its purpose in यज yajnas (Shrauta | श्रौतः and smarta । स्मार्तः ), the ahutis (आहुति-s । oblations) offered and its use in laukika kriyas (cooking).
Kindling of fire in a kunda (altar or yajnavedi | यज्ञवेदी) is the most important usage aspect of Agni, since ancient times. Kanva Shatapatabrahmana outlines the process of Agnyadhana (अग्न्याधानम् | installation of the fire) and setting up the two Agnis (Smarta and Srauta agnis) by grihastha for the purpose of yajnas. A unique feature about Agni is that it is classified and called by different names based on its purpose in yajnas (Shrauta | श्रौतः and smarta । स्मार्तः ), the ahutis (आहुति-s । oblations) offered and its use in laukika kriyas (cooking).
=== ekagni (एकाग्निः) (One Fire) ===
=== एकाग्निः ॥ Ekagni (One Fire) ===
Grhyagni (गृह्याग्निः) is also called aupasanagni (औपासनाग्निः) since the daily rite of upasana (उपासना) is performed in it by the grhastha (गृहस्थः). This is the fire contained in one "kunda" and so it is called "ekagni ". Rites conducted in the family are included in the chapter called "Ekagni-kanda (एकाग्निकाण्डम्)" in the Apastamba-sutra (आपस्तम्बसूत्रम्).<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.
Grhyagni (गृह्याग्निः) is also called aupasanagni (औपासनाग्निः) since the daily rite of Aupasana (औपासना) is performed in it by the grhastha. It is the fire contained in one "kunda" and so it is called "ekagni ". Rites conducted in the family are included in the chapter called "Ekagni-kanda (एकाग्निकाण्डम्)" in the 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 Rigveda, the first sukta, where Agni is praised for his presence, he brings in all other deities to bless the yajnakarta (यज्ञकर्ता | performer of the vedic ritual) with abundance, wealth and fulfill the desires when pleased.Grhyagni (गृह्याग्निः) or Aupasana Agni (औपासनाग्निः)and Shrautagni (श्रौताग्निः) are thus maintained by the grhasthas, and offerings (ghee, rice, purnahuti | पूर्णाहुतिःetc) are made to Agnideva to fulfill the worldly desires. The Taittiriya samhita (तैत्तिरीयसंहिता) outlines the different activities of a householder as the one who tends theGrhyagni for the welfare of nature, animals and plants and fellow human beings.
In Rigveda, the first sukta, where Agni is praised for his presence, he brings in all other deities to bless the yajnakarta (यज्ञकर्ता | performer of the vedic ritual) with abundance, wealth and fulfill the desires when pleased. Grhyagni (गृह्याग्निः) or Aupasana Agni (औपासनाग्निः)and Shrautagni (श्रौताग्निः) are thus maintained by the grhasthas, and offerings (ghee, rice, purnahuti | पूर्णाहुतिःetc) are made to Agnideva to fulfill the worldly desires. The Taittiriya samhita (तैत्तिरीयसंहिता) outlines the different activities of a householder as the one who tends the Grhyagni for the welfare of nature, animals and plants and fellow human beings.
=== त्रेताग्निः ॥ Tretagni (Three Fires) ===
=== त्रेताग्निः ॥ Tretagni (Three Fires) ===
=== पञ्चाग्निः ॥ Panchagni (Five Fires) ===
=== पञ्चाग्निः ॥ Panchagni (Five Fires) ===
Panchagni | पञ्चाग्निः means 5 Agnis or fires<ref name=":1" />. In vedic and puranic literature, Panchagni has been mentioned as a methodology adopted for performing severe penance. There are many instances of tapas (penance) for thousands of years, performed by different celestial beings including Kubera, Parvati and asuras such as Mahishasura and Tarakasura, by standing or sitting in the midst of a set of five fires called Panchagni.
Panchagni (पञ्चाग्निः) means 5 Agnis or fires<ref name=":1" />. In vedic and puranic literature, Panchagni has been mentioned as a methodology adopted for performing severe penance. There are many instances of tapas (penance) for thousands of years, performed by different celestial beings including Kubera, Parvati and asuras such as Mahishasura and Tarakasura, by standing or sitting in the midst of a set of five fires called Panchagni.
According to Puranic Encyclopaedia, Rohini (रोहिणी) - a daughter, Soma - a son and Agni, were born to Nisha , the third wife of [[Manu (मनुः)|Manu]]. Besides them, they begot five sons in the form of Agni (fire) and these five are called Panchagnis. They are Vaishvanara, Vishvapati, Sannihita , Kapila and Agrani . Such a penance that is performed amidst the five Agnis is said to be very austere and is performed with an intention to please Brahma or the others in the Trinity for obtaining material boons.
According to Puranic Encyclopaedia, Rohini (रोहिणी) - a daughter, Soma - a son and Agni, were born to Nisha , the third wife of [[Manu (मनुः)|Manu]]. Besides them, they begot five sons in the form of Agni (fire) and these five are called Panchagnis. They are Vaishvanara, Vishvapati, Sannihita , Kapila and Agrani . Such a penance that is performed amidst the five Agnis is said to be very austere and is performed with an intention to please Brahma or the others in the Trinity for obtaining material boons.
* '''Rigveda Sukta''' (1.95.1 to 11) describes the birth of Agni from the ten daughters of Tvashta (त्वष्टा) 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, ten ladies (दशयुवतयः) in the meaning of 'ten fingers' त्वष्टुः गर्भे जनयन्ति ॥ tvaṣṭuḥ garbhe janayanti - give rise to Agni from aranis (अरणि-s) (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>:
* '''Rigveda Sukta''' (1.95.1 to 11) describes the birth of Agni from the ten daughters of Tvashta (त्वष्टा) 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, ten ladies (दशयुवतयः) in the meaning of 'ten fingers' त्वष्टुः गर्भे जनयन्ति ॥ tvaṣṭuḥ garbhe janayanti - give rise to Agni from aranis (अरणि-s) (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>
* Agni was born from Prajapati as per Shatapatha Brahmana (शतपथब्राह्मणम्) '''(माध्यन्दिनः ॥ Madhyandina)''' (2.2.4.1)
* Agni was born from Prajapati as per Madhyandina Shatapatha Brahmana (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 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>
<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 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 theKanva Shatapatha Brahmana (1.2.4.1).<ref name=":8" />
Same concept has been presented even in the Kanva Shatapatha Brahmana (1.2.4.1).<ref name=":8" />
* मुण्डकोपनिषद् ॥ '''Mundakopanishad''' describes the origin of Srshti (सृष्टिः) and thePanchabhutas. Thus, from the 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>
* मुण्डकोपनिषद् ॥ '''Mundakopanishad''' describes the origin of Srshti (सृष्टिः) and thePanchabhutas. Thus, from the 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 : Agni (Fire) is forehead of the Paramapurusha while Surya and Chandra are the eyes. Vayu (वायुः) is the breath.
Meaning : Agni (Fire) is forehead of the Paramapurusha while Surya and Chandra are the eyes. Vayu (वायुः) is the breath.