Agni (अग्निः)

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.

परिचयः ॥ Introduction

A large number of mantras of the Rig veda are devoted to describing and praising Agni. Some of the attributes are summarized as follows:

• Panchabhutas : Fire is one of the Panchabhutas or the five traditional elemental forces that make up the world of matter.
• 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 Rig Veda Suktam : Fire has a very prominent place since the Vedic period and the Rig Veda starts with the Agni sukta (Agnimeele purohitam...). Agni is second only to Indra in power and importance attributed to him in Vedic literature, with 218 out of 1,028 hymns of the Rigveda dedicated to him. With Varuna and Indra he is one of the supreme gods in the Rig Veda.
• Dikpalaka : He is the one of the अष्टदिक्पालकाः ॥ Astadikpalakas or the presiding deities of the eight directions as described in Devi bhagavatam (Chap. 8). Among them He is the आग्नेयदिशादिपतिः ॥ Aagneyadishadhipati or the sovereign guardian of the Aagneya direction or the south-east quarter.

• Swaroopa/Nature : Agni manifests as follows in nature

सूर्यः द्युस्थानः । वायुः वा इन्द्रः वा अन्तरिक्षस्थानः । अग्निः पृथिवीस्थानः ।(Nirukta 7.5)

Self illumine bodies such as Surya in the Antariksha or heavenly Cosmic regions. Lightning in the Aakasha or Sky (Vayu and Indra representing wind and lightning). Fire (Flame or Agni) on the Prithivi or Earth

बडवाग्निः ॥ Badavaagni (Vadavagni) in water (underground volcanic structures) as given in Shabdakalpadruma, बडवायाः समुद्रस्थितायाः घोटक्या मुखस्थोऽग्निः । समुद्रस्थाग्निः ।

जठराग्निः ॥ Jataraagni (hunger) in all mortal beings as fire that cooks food in the stomach as given in Vachaspatyam, जठरस्थितोऽग्निः । कौक्षेये अन्नादिपाचके वह्नौ “अन्नरसोजठराग्निना पच्यमानोरक्ततां प्रतिपद्यते”। Thus, as an element that lights up and consumes everything He plays a very significant role in Sristi.

• Devataswaroopam : He is prominent as the twin brother of Indra and the husband of Svaha and Svadha, and the father of Daksiham, Garhapatyam and Ahavaniyam.
• Jnana Tattvam : He is also known as the devata for Jnana or Knowledge. Knowledge or nature of every object is known only in the presence of Light or Deepam. But Fire is, by nature, self illuminating and does not need another lamp to reveal its nature.

व्युत्पत्तिः || Etymology

• Amarakosha defines the following about Agni in स्वर्गवर्गः (Prathama kanda Slokas 53 - 57, Page No 12 of Reference 5)

अग्निर्वैश्वानरो वह्निर्वीतिहोत्रो धनंजयः । कृपीटयोनिर्ज्वलनो जातवेदास्तनूनपात् ॥ (Amara 1. स्वर्ग. 53)

बर्हिः शुष्मा कृष्णवर्त्मा शोचिष्केश उषर्बुधः । आशयाशो बृह्दभानुः कृशानुः पावकोनलः ॥ (Amara 1. स्वर्ग. 54)

रोहिताश्वो वायुसखः शिखावानाशुशुक्षणिः । हिरण्यरेता हुतभुग्दहनो हव्यवाहनः ॥ (Amara 1. स्वर्ग. 55)

सप्तार्चिर्दमुनाः शुक्रश्चित्रभानुर्विभावसुः । शुचिरप्पित्तमौर्वस्तु वाडवो वडवानलः ॥ (Amara 1. स्वर्ग. 56)

वह्नेर्द्वयोर्ज्वालकिलावर्चिर्हेतिः शिखा स्त्रियाम् । त्रिषु स्फुलिङ्गोग्निकणः संतापः संज्वरः समौ || (Amara 1. स्वर्ग. 57)

Different names of Agni include Agni, Vaishvanara, Krushanu, Jaataveda, Barhihi, Paavaka, Analaha, Vayusakha, Hiranyareta, Havyavahana, Jwala, Chitrabhanu, Vadavanala and other names.

• According to Shabdakalpadruma, अङ्गयन्ति अग्य्रं जन्म प्रापयन्ति इतिव्युत्पत्त्या... अङ्गति ऊर्द्ध्वं गच्छति इति . अगि गतौ

Meaning : Agni is that which goes upward, and who was "first born" derived from the dhatu - अग् used in the meaning कुटिलायां गतौ (as in Panini's Dhatupatha) meaning that which moves crookedly.

• Yaskacharya explains in Nirukta (7.14) अग्रणीः भवति । अग्रम् अथ अतः अनुक्रमिष्यामः - अग्नि (Agni) is so called because he is अग्रणी (Agrani), the foremost leader, whom one follows.
• According to Kanva Shatapatha Brahmana (1.2.4.2)

स वा एषोऽग्रे देवतानामजायता तस्मादग्रिर्नामाग्रिर्ह वै नामैतद्यदग्निरित्याहुः स उ जातः पूर्वः प्रयाय तद्वैवास्य द्वितीयमग्रित्वं पूर्वं्हि यन्तमाहुरग्र एतीति ॥ (Kanv. Shat. Brah. 1.2.4.2)

Meaning : This (Agni) was born before the devatas. Therefore, he is known as Agri. It is indeed 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'.

• 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

Kindling of fire in a kunda (altar or yajnavedi) is the most important usage aspect of Agni, since ancient times. Shatapatabrahmana (Kanva) outlines the process of Agnyadhana (installation of the fire) and setting up the two 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 yajnas (Srauta and smarta), the ahutis (oblations) offered and its use in loukika kriyas (cooking).

एकाग्निः ॥ Ekagni (One Fire)

Grhyagni is also called aupasanagni since the daily rite of aupasana is performed in it by the grhastha. 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" in the Apastamba-sutra. 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 to fulfill the worldly desires. The Taittiriya samhita 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)

अग्नि (Agni) is carried at the fore front in all ritualistic undertakings (yajnas) given in the Srauta sutras. Some Srauta yaagas require three fires called as Tretagni which are invoked through procedures with chanting of mantras. Example : Somayaga

Agni is ascribed 3 names and placed in three sides of a yagnavedi –

1. गार्हपत्यः ॥ Gaarhapatya (Agni maintained by ahitagnis on a daily basis). It is placed to the west of the yagnavedi. 
2. आहवनीयः॥ Aahavaniya (Agni used for yaagas where a particular offerings are made to deities). It is derived from the Gaarhapatya agni and placed east of the yagnavedi.
3. दक्षिणाग्निः ॥ Dakshinaagni (Agni used to give offerings to pitris). It is also derived from the Gaarhapatya Agni and placed south of the yagnavedi.

पञ्चाग्निः ॥ Panchagni (Five Fires)

Panchagni means 5 Agnis or fires. In vedic and puranic literature, 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 Panchagni.

According to Puranic Encyclopaedia, रोहिणी ॥ Rohini - a daughter, सोमः ॥ Soma - a son and अग्निः ॥ Agni, were born to निशा ॥ Nisha, the third wife of मनुः ॥ Manu. Besides them, they begot five sons in the form of Agni (fire) and these five are called Panchagnis. They are वैश्वानरः ॥ Vaishvanara, विश्वपतिः ॥ Vishvapati, सन्निहितः ॥ Sannihita, कपिलः ॥ Kapila and अग्रणी ॥ 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 ब्रह्मा ॥ Brahma or the others in the Trinity for obtaining material boons.

षडग्नयः ॥ Shad Agni (Six Fires)

According to Shabdakalpadruma names of षड्ग्नयः six fires into which हविस् havis is offered, are Garhapatya, Aahavaniya, Dakshinagni, Sabha, Avasatya, Aupasana Agnis.

हविः प्रक्षेपाधिकरणेषु गार्हपत्याहवनीयदक्षिणाग्निसभ्यावसथ्यौपासनाख्येषु षड्ग्निषु ।

अग्निदेवतास्वरुपम् ॥ Agnidevata Svaroopa

Birth and Family

There are different versions in different texts about the birth of Agni.

• Agni descended from Vishnu in the following order according to Puranic Encyclopedia (based on Bhagavata and Mahabharata) : Vishnu - Brahma - Angiras - Brihaspati - Agni.

• Agni is the described as the son of Vaayu as per Rig Veda Sukta (1.16.112). Fire is made by the attrition of two sticks (some scholars believe these to be from Sami trees) named as Arani, and sages get the strength to produce fire from it through the Vyaana vaayu (one of the panchavaayus), hence Agni is the son of Vaayu.
• Rig Veda Sukta (1.95.1 to 11) describes the birth of Agni from the ten daughters of Tvashtra according to Ralph Griffith's translation. However, according to Pt. Satavalekar, दश युवतयः ten ladies (in the meaning of 'ten fingers') त्वष्टुः गर्भे जनयन्ति give rise to Agni from Aranis (sticks).(Page 244 of Reference ). According to Acharya Dharmadev Vidya Martanda, another version is described as follows:

"Men should know the 'ten directions' which like un-wearied industrious young women bring forth from electricity or wind त्वष्टुः this germ the origin of dealings गर्भे जनयन्ति"

दशेमं त्वष्टुर्जनयन्त गर्भमतन्द्रासो युवतयो विभृत्रम् (Rig. Veda.1.95.2)

• Agni was born from Prajapati as per Shatapatha Brahmana (Madhyandina) (2.2.4.1)

प्रजापतिर्ह वा इदमग्र एक एवास । स ऐक्षत कथं नु प्रजायेयेति सोऽश्राम्यत्स तपोऽतप्यत सोऽग्निमेव मुखाज्जनयांचक्रे तद्यदेनं मुखादजनयत तस्मादन्नादोऽग्निः ... - २.२.४.[१] (Shatapatha Brahmana 2.2.4.1)

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.

Same concept has been presented even in the Kanva Shatapatha Brahmana (1.2.4.1).

• Mundakopanishad describes the origin of Sristi and the Panchabhutas. Thus, from the Paramapurusha arises Agni as one of the five elements.

  अग्निमूर्धा चक्षुषी चन्द्रसूर्यौ दिश: श्रोत्रे वाग्विवृताश्च वेदा: | वायु: प्राणो हृदयं विश्वमस्य पद्भयां पृथिवी ह्येष सर्वभूतान्तरात्मा || (Mund. Upan. 2.1.4).

Meaning : Agni (Fire) is forehead of the Paramapurusha while Surya and Chandra are the eyes. Vaayu is the breath.

• Agni was born to Pururavas as a son named जातवेदा ॥ Jataveda according to Shrimad Bhaagavatam (Navama Skanda, Adhyaya 14).

स्थालीस्थानं गतोऽश्वत्थं शमीगर्भं विलक्ष्य सः ।  तेन द्वे अरणी कृत्वा उर्वशीलोककाम्यया ॥ ४४ ॥

Meaning : Returning to the spot (in the forest) where the fire pot was kept (by him), he notices an asvattha (Peepul) tree grown out of the 'womb' of the Sami tree. With a desire to attain the region of Urvasi, he made two aranis (churning sticks) out of them (with a view to kindle fire by friction).

उर्वशीं मन्त्रतो ध्यायन् अधरारणिमुत्तराम् । आत्मानं उभयोर्मध्ये यत्तत् प्रजननं प्रभुः ॥ ४५ ॥

Meaning : Reciting the mantra, the king contemplated the lower arani as Urvasi and upper arani to be himself and the intermediate piece between them as their issue (son) (the king churned out the fire while saying the mantra prescribed for such frictional fire).

तस्य निर्मन्थनात् जातो जातवेदा विभावसुः । त्रय्या स विद्यया राज्ञा पुत्रत्वे कल्पितस्त्रिवृत् ॥ ४६ ॥

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 - Ahvaniya, Garhapatya and Dakshinagni. As it, with its three forms, leads to the celestial regions, it was adopted as his son by the King Pururavas.

• Mahabharata Anushasana parva (Adhyaya 85) mentions the association of the Sami tree and Agni devata. It is said that the heart (core) of the Sami tree branches have fire in them. Rishis use this tree branches to generate fire. After the curse of Bhrugu maharshi Agni hides himself in different places and ultimately devas find him in the Sami tree. Hence this tree is sacred and since this finding out of Agni after a long absence is like a rebirth, the Puranas mention it as being born from Sami Tree.

इत्युक्त्वा निःसृतोऽश्वत्थादग्निर्वारणसूचितः। प्रविवेश शमीगर्भमथ वह्निः सुषुप्सया॥ (Maha. Anush. Parv. 13-85-36)

• Agni has two consorts, Svaha and Svadha. Shabdakalpadhruma mentions that Agni through Svaahadevi (invocation offering) fathered three sons पुत्त्रास्त्रयः पावकः १ पवमानः २ शुचिः ३ - Paavaka, 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 Puranas. Mahabharata Sabha parva (Sabh. Parv. Adhy. 31) contains the legend about Sudarshana, the daughter of King Neela of Mahishmatipura, who became the wife of Agnideva.
• According to Agni Purana Suchi, born of Svahadevi is the Badavaagni (Badabaagni, or Vadavagni) the Agni that resides in the underground parts of the earth (Agni. Pura. 20.16).

पावकः ॥ Pavaka

Offended by Agni, Bhrigu had cursed Agni to become the devourer of all things on this earth, but Brahma modified that curse and made Agni the purifier of all things he touched. Puranic Encyclopedia cites the Rig Veda (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 Ekata, Dvita, and Trita.

दाहकः ॥ Dahaka

Agni is feared as the deity for destruction. In Mahabharata (Adi Parva. Khandavadaha parva Chap. 221 to 226), there is a legend about Agni. Agni who suffers from stomach ailments (due to the Yagnas of Svetaki King) was advised to consume the Khandava forest which contains the medicinal herbs that can treat his condition. In the process, Indra protects Takshaka who resides in the same forest, thus preventing Agni from consuming the medicinal plants. In this parva, Krishna and Arjuna, are requested by Agni (who in the guise of a Brahmana) to quench his hunger. Realizing his true form, they agree to prevent his obstacles (Indra from sending heavy rain) in consuming the forest.

Pleased with their offer of help Agni gave Arjuna an arrow case which would never be empty, a chariot bearing Hanuman on the flag and four white horses and the famous Gandiva bow. To Krishna he gave the Chakraayudha or discus. With the help of these military equipment, Krishna and Arjuna created a canopy of arrow against the downpour created by Indra and thus, Agni burned incessantly for fifteen days, and was cured of his stomach ailments.

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 yajna he carries the oblations to the gods, to ensure the continuance of conditions favorable to mankind. No devata is approachable without the medium of Agni, and no divinity is without the presence of Agni.

अग्निर्होता ॥ Agnirhota

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

क्रव्यादमग्निं प्र हिणोमि दूरं यमराज्ञो गच्छतु रिप्रवाहः । इहैवायमितरो जातवेदा देवेभ्यो हव्यं वहतु प्रजानन् ॥९॥ (Rig. Veda. 10.16.9)

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 कस्मात् । जातवित् यः वा जातप्रज्ञानः । जातानि वेद । तस्य एषा भवति । जाते जाते विद्यते इति वा । जातधनः ।(Nirukta 7.19)

Meaning : Jatavedas is used as in - one who knows all creatures by birth, one who is Knowledgeable (knows Vedas) by birth.

जातवेदसे सुनवाम सोममरातीयतो निदहाति वेदः । स नः पर्षदति दुर्गाणि विश्वा नावेव सिन्धुं दुरितात्यग्निः ॥१॥ (Rig. Veda. 1.99.1)

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.

क्रव्यादः ॥ Kravyada

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).

Cremation 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.

ज्ञानप्रदायकः ॥ Jnanapradayaka

In Isavasyopanishad (Mantras 17 and 18), 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 Speech that runs the life processes of any being, eventually acclaimed for his knowledge of the Brahman.

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.

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 (Adhyaya 5). The essence of brahmavidya symbolized by 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).

अग्निः पुराणानि च ॥ Agni and Puranas

अग्निपुराणम् ॥ Agni Purana

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

• 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
• the different varnasrama dharmas and raja dharmas
• astrology and time aspects
• various aspects about construction of temples
• wars between devas and asuras
• list of all other Mahapuranas and their length in terms of slokas
• literature and grammar. Agni Purana is the oldest text to talk about the characteristics of a Kavya or poetic text.
• the origin of sristi and pralaya or destruction
• yoga sastra and brahmavidya

शिवपुराणम् ॥ Shiva Purana

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)

ततः स्वलिंगचिह्नत्वात्स्तंभतो निष्कलं शिवः स्वलिंगं दर्शयामास जगतां हितकाम्यया २९ (Shiv. Pura. 5.29)

The Shiva Purana contains the legend about Shiva appearing in the form of a pillar of fire (stambha) burning infinitely without a beginning or end, between Brahma and Vishnu. This form is believed to be the Sadasiva, the five-headed Shiva, who asks Brahma and Vishnu to find the beginning and end of this Anilastambha. The Shiva-linga represents that pillar of fire which is Agni. Brahma and 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.  Vishnu transformed himself into a boar and went to 'Patal' (nether  world) to find the base of that 'Pillar of fire'. But he was unsuccessful in his attempt and came back. Brahma then sought the help of Ketaki flower to give a false witness before lord Vishnu, that he (Brahma) had been successful in seeing the limit of that pillar of fire. Ketaki flower agreed. Both of  them  went  to  Vishnu  and  Brahma  told  him  that  he  had  seen  the  limit  of  that  Pillar  of  fire. Ketaki flower gave a witness. Vishnu accepted the superiority of Brahma.

Knowing that Brahma lied, in order to punish him Shiva severed the fifth head of Brahma and cursed him that he will not be worshiped by anyone and Ketaki flower will not be used for puja of Shiva.

रामायणमहभारतयोः अग्निः ॥ Agni In Ramayana and Mahabharata

कार्तिकेयः ॥ Kartikeya

Different versions of birth of Kumaraswamy who is the chief of the devagana and plays a key role in the war between devatas and Taarakasura, have been described in Mahabharata and Ramayana as follows.

वह्निगर्भः ॥ Vahnigarbha

Valmiki Ramayana ( Balakanda Sarga 36 and 37) details the birth of Kaartikeya यत्र जातो महातेजाः कार्तिकेयो अग्नि संभवः |

Although we see a few versions of this event, generally it is said that the devatas request Bhudevi to receive Shiva’s energy (formed due to divine association with Parvati for 300 divyayugas). Once received part of it becomes the element gold and the rest of it, unable to be borne by her, is transferred to Agni upon the request of the devatas. Agni requests Gangadevi to accept Shiva's effulgence, who then bears a six-headed child and she unable to contain the tejas any longer slips Him in the Sharavana reeds in a forest near the river. Hence Shiva's son is also called Vahnigarbha (through Agni), Gaangeya (through Gangadevi) and Sharavana (as he is born in Sharavana reeds). Thereafter, the six stars of Krittika, feed and raise the six-headed boy. Hence he is called as Kaartikeya in honor of the six mothers who cared for him.

Parvati angry at being denied motherhood curses that the Devas wives would be infertile and never enjoy parental happiness henceforth. She angered by Prithvi for being a part of this matter, also curses her to be uneven and 'one with many husbands' (Earth having many landscapes is ruled by many kings (King is called as Bhupati). She curses Agni that he would be an all-consumer, without distinction between pure and impure things and and everything that touches him would turn into ash (bhasma).

स्कन्दोत्पत्तिः ॥ Skanda Utpatti

In Mahabharata, Vana Parva, the legend of Skanda, is described with Indra approaching the Brahmadeva, for advise regarding the marriage of his daughter Devasena. In this context it is described that Svahadevi, the daughter of Daksha Prajapati takes the form of 6 wives of Saptarshis to please Agni.

Once during the istikas performed by the maharshis, Agni gets infatuated with the wives of the Saptarshis who came to take part in the istikas. Agni after delivering the havishya, notices the beautiful wives of the Saptarshis and desires them. Knowing that his Kaama (desire) for them is inappropriate thus unable to fulfill his wish he goes to the forest dejected. Svahadevi, daughter of Daksha, who chose Agni as her husband, assumes the forms of the wives of Saptarshi's and approaches him first in the form of the wife of Angirasa called Shivaa. Later she pleases him assuming the forms of 6 wives of the 6 Saptarshis except Arundhati, the wife of Vasishta rishi.

Svahadevi, places Agni's energy so fallen 6 times, in a pot, which takes the form of lustrous boy with 6 heads and pairs of hands. This valorous son of Agni was called Skanda by maharshi Viswamitra. Saptarishis except Vasishta hearing this news forsake their wives assuming infidelity on their part. However, later on learning the truth, they take their wives back (Maha. Vanaparva Adhyaya 223 - 227). Skanda, as the leader of the army of devatas was instrumental in the death of Taarakasura. Indra then offers his daughter, Devasena, to Skanda.

In the Anushasana Parva (Adhyayas 84 to 86), the legend of Kartikeya is touched upon again (continued as given in Ramayana). When the effulgence of Shiva slipped and Parvati became angry as she was denied the privilege of bearing Shiva's son, she cursed the Devatas that henceforth they will not bear children. When devatas approach Brahma, he instructs them to search for Agni, who was absent and hence was excluded from the curse of Parvati. Devatas go in search of him and finally find him hiding in the Sami tree. They request him to transfer his tejas along with the effulgence of Shiva to Ganga. Gangadevi bears the tejas until a certain time and then unable to bear it leaves it in the reeds. That tejas partly becomes gold and partly into a boy who is called as Gangeya. Since Agni was also an instrument in the creation of gold - he is called hiranyaretas and earth which bore the gold or vasu was known as Vasumati.

अग्निप्रवेशः ॥ Agnipravesha

Valmiki Ramayana (Yuddhakanda Sarga 118) describes the Agnipareeksha or 'Fire ordeal' undergone by Sitadevi after death of Ravanaasura. Bhagavan Sri Rama, informs Sita that he has released her from her bondage from Ravanaasura and that she is free to go to the place of her choice. Unable to bear the thought of going anywhere else other than being with her husband Rama, she choses to enter the fire. Agni proving Sita's chastity returns her back to Sri Rama. There are different versions to this event, however, the role of Agni is as a witness to all deeds and as a purifier has been significant throughout different eras.

शिबिचक्रवर्तिः ॥ Shibi Chakravarty

Shibi (Usheenara) Chakravarthy, belonging to the Ikshvaku dynasty, the ancestor of Bhagavan Sri Rama, was famous for his righteousness and charity. Indradeva who wanted to test his daatrutvam (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 or 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 (Mahabharata, Vanaparva Adhyaya 131).

 श्रीमद्भागवद्गीतायाम् अग्निः ॥ Agni In Shrimad Bhagavadgita

In Shrimad Bhagavad Gita (Sloka 15.14) it is said: अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः | Srikrishna says - Taking the form of Vaisvanara and residing in the bodies of creatures, I, in association with Prana and Apana, digest the four kinds of food.  

आयुर्वेदस्य दृष्टिः ॥ Ayurvedic Perspective

Agni is an important vital entity in Ayurveda. Agni is the indispensable agent involved in the process of Paaka (Digestion and transformation). Different Ayurvedic texts mention that Agni is Pitta, one of the tridoshas of the human body, which are vaata, pitta and kapha. Different texts mention different numbers of Agni present in the body, however according to the function and site of action there are 13 in number - 1 Jatharagni, 5 Bhutagnis and 7 Dhatvaagni.  

Jataraagni, the most important Agni, aids in digestion of four types of food and transforms it into Rasa and Mala (waste and toxins), thus converting the gross matter to subtle substance thereby providing energy for body's needs. 

Ayurveda also defines three types of Agni based on the digestion types and Doshas (Vata, Pitta, Kapha) - Vishaamgni, Teekshanagni, Mandaagni. Samaagni is a state of balanced Agni of the body.

मन्त्राः अर्थः च ॥ Verses and Meanings

Rig veda mantras 1.26.1 to 10 praise Agni as the bearer of yagna havisya (sacrificial offerings) from मर्त्याः (humans) to अमर्त्याः (celestial beings).

आजीगर्तिः शुनःशेप स कृत्रिमो वैश्वामित्रो देवरातः। अग्निः,। गायत्री।

वसि॑ष्वा॒ हि मि॑येध्य॒ वस्त्रा॑ण्यूर्जां पते । सेमं नो॑ अध्व॒रं य॑ज ॥१

नि नो॒ होता॒ वरे॑ण्य॒: सदा॑ यविष्ठ॒ मन्म॑भिः । अग्ने॑ दि॒वित्म॑ता॒ वच॑: ॥२

आ हि ष्मा॑ सू॒नवे॑ पि॒तापिर्यज॑त्या॒पये॑ । सखा॒ सख्ये॒ वरे॑ण्यः ॥३

आ नो॑ ब॒र्ही रि॒शाद॑सो॒ वरु॑णो मि॒त्रो अ॑र्य॒मा । सीद॑न्तु॒ मनु॑षो यथा ॥४

पूर्व्य॑ होतर॒स्य नो॒ मन्द॑स्व स॒ख्यस्य॑ च । इ॒मा उ॒ षु श्रु॑धी॒ गिर॑: ॥५

यच्चि॒द्धि शश्व॑ता॒ तना॑ दे॒वंदे॑वं॒ यजा॑महे । त्वे इद्धू॑यते ह॒विः ॥ ६

प्रि॒यो नो॑ अस्तु वि॒श्पति॒र्होता॑ म॒न्द्रो वरे॑ण्यः । प्रि॒याः स्व॒ग्नयो॑ व॒यम् ॥७

स्व॒ग्नयो॒ हि वार्यं॑ दे॒वासो॑ दधि॒रे च॑ नः । स्व॒ग्नयो॑ मनामहे ॥८

अथा॑ न उ॒भये॑षा॒ममृ॑त॒ मर्त्या॑नाम् । मि॒थः स॑न्तु॒ प्रश॑स्तयः ॥९

विश्वे॑भिरग्ने अ॒ग्निभि॑रि॒मं य॒ज्ञमि॒दं वच॑: । चनो॑ धाः सहसो यहो ॥१०

Isavasyopanishad Mantras 17 and 18 praise Agni as the witnessing divinity to all actions of individuals and guides the soul on path of immortality.

वा॒युरनि॑लम॒मृत॒मथे॒दं भस्मा॑न्त॒ शरी॑रम् । ॐ क्रतो॒ स्मर॑ कृ॒त स्म॑र॒ क्रतो॒ स्मर॑ कृ॒त स्म॑र ॥१७॥

अग्ने॒ नय॑ सु॒पथा॑ रा॒ये अ॒स्मान्विश्वा॑नि देव व॒युना॑नि वि॒द्वान् । यु॒यो॒ध्य॒स्मज्जु॑हुरा॒णमेनो॒ भूयि॑ष्ठां ते॒ नम॑ उ॒क्तिं विधेम ॥१८॥