Agni (अग्निः)

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 Vedas as Agni was significantly praised for his prowess.

Introduction

A large number of mantras of the Rig veda are devoted to describing and praising Agni. Some of his attributes are described 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 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 : He has a five-fold existence and manifests as the
  • Fire (Flame or Agni) on the Bhuva or Earth
  • Lightning in the Aakasha or Sky
  • Self illumine bodies such as Surya in the Antariksha or heavenly Cosmic regions.
  • Badabaagni in water (underground volcanic structures)
  • Jataraagni in all mortal beings as hunger

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 Svāhā and Svadhā, and the father of Dakşiņam, Gārhapatyam and Āhavanīyam.
• Jnana Tattvam : He is also known as the God of Knowledge. Knowledge or nature of every object is known only in the presence of Light or Deepam. But Fire is, by nature, self illumine and does not need another lamp to reveal its nature.

व्युत्पत्ति || Etymology

Amarakosha defines the following about Agni in स्वर्गवर्गः (Prathama kanda Slokas 53 - 57)

"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.

The word agni is samskrit for "fire" (noun). Agni has three forms: 'fire', 'lightning' and 'the Sun'. Agni is the drying agent which neither wets nor moistens anything.

Yaskacharya explains that the fire-god is called अग्नि (Agni) because he is अग्रणी (Agrani), the foremost leader, who is the ever awake disseminator of knowledge and the first principle of thought which manifests as Speech; अग्नि (Agni) is carried at the front in all ritualistic undertakings (yajnas).

The ancient seers divided Agni into three parts –

1. गार्हपत्यः ॥ Gaarhapatya ( Agni used by for general domestic usage) 
2. आहवनीयः॥ Aahavaniya (Agni used for inviting and welcoming a personage or deity)
3. दक्षिणाग्निः ॥ Dakshinaagni (Agni used for fighting against evil).

The Rig Veda often says that Agni arises from water or dwells in the waters; the Vedic sage says that Agni manifesting in the waters and seated in the lap of the winding waters, flaming upward, increases; and that Agni was born by the prowess of Tvashtr (Rig Veda I.95.5).

Role of Agni

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.

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 ॥ Agni as Hota

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. There are over 200 hymns addressed to and in praise of Agni. Apart from that 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.

The Taittiriya samhita outlines the different activities of a householder as the one who tends the Agnihotra for the welfare of nature, animals and plants and fellow human beings.

ज्ञानप्रदायकः ॥ Jnanapradayaka

In Isavasyopanishad, Agni is worshiped as the torch bearer to the departing soul, leading it through the path of the Devatas (Devayana) towards the Parabrahman. He is the witness to the deeds of all beings.

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

Chandogya Upanishad, in a more sakarmaka marg, throws light on how a normal householder can enter the Brahmajana marga thorough the tending of Agnihotra as given in Upakosala's and Satyakama Jabali's conversation (chap 5). The essence of brahmavidya symbolized by Panchagnividya for the householder is given in this Upanishad.

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).

जातवेदाः ॥ Jataveda and क्रव्याद ॥ Kravyaad

Agni has two forms: Jaataveda and Kravyaada:

1. Jataveda is invoked to carry the offerings (except flesh) to the respective Gods, in which case Agni is light identified with knowledge and with Brahman.
2. Kravyaad is invoked to burn the flesh (corpses and animal parts) in the Pitri-yajna for which purpose Agni is obtained from the rays of the Surya.

In the Jataveda form, "He who knows all creatures", Agni acts as the intermediary between man and devatas as the divine sacrificial priest. He is the messenger who carries the oblation from humans to devatas, bringing the Devatas to the site of sacrifice, and interceding between devatas and humans (Rig Veda 1.26.3). When Agni is praised for his presence, he brings all other deities to bless the performer of the vedic ritual (yagnakarta) with abundance, wealth and fulfill the desires when pleased. Agnihotram, or the sacrificial fires are thus kept by the grihasthas, and offerings (ghee, rice, purnaahuti etc) are made to Agnideva. This is of two types - nitya and kaamya.

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

देवतास्वरुपम् ॥ Agnidevata Swaroopam

Birth and Family

There are different statements 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.

• Mahabharata Aanushasana parva (Chap. 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.
• Rig veda describes the birth of Agni from water. (Rig. Veda. 1.45.1)

• 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 Jaatavedas according to Shrimad Bhaagavatam (Navama Skanda, Chap 14).

Mahabharata's Sabha Parva (Chap. 31) talks about Sudarshana, as the wife of Agni deva. She was the daughter of King Neela of Mahishmatipura.

Agni has two consorts, Svaha and Svadha. Agni through Svaahadevi (invocation offering) and fathered three sons - 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 (अङ्गिरसम् Angirasam). Suchi, born of Svaahadevi is the Badavaagni or Badabaagni, or the Agni that resides in the underground parts of the earth (volcanoes) Agni Purana Chapter 20.

पावकः ॥ Paavaka

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 ॥ Daahaka

Agni is feared as the deity for destruction. In Mahabharata (Adi Parva. Khandava daha 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.

अग्निपुराणम् ॥ Agni Puranam

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

• 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

Agni In Ramayana and Mahabharata

कार्तिकेयः ॥ Kaartikeya

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 Chap 36) details the birth of Kaartikeya and the role of Agni in his guardianship of the Krittika nakshatra.

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, unable to bear the effulgence, requests Gangadevi to accept it, who then bears a six-headed child and she leaves Him in the Sharavana reeds in a forest near the river. Hence Shiva's son is also called Vahnigarbha (Agni), Gaangeya (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 furthermore. 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

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 Chapters 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.

अग्निप्रवेसम् ॥ Agnipravesham

Valmiki Ramayana (Yuddhakanda) 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 Chapter 131).

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, 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.

References

1. The Concise Encyclopedia of Hinduism, Swami Harshananda, Ram Krishna Math, Bangalore
2. Amarakosha Reference : http://www.sanskritebooks.org/2009/07/amara-kosa-the-sanskrit-thesaurus-with-notes-index/ (Page no 12)
3. http://ignca.nic.in/Vedic_portal_rigveda_shakala_Samhita_m01.htm Agni Sukta as given in Vedic heritage portal with pronunciation.
4. https://ia802606.us.archive.org/17/items/puranicencyclopa00maniuoft/puranicencyclopa00maniuoft.pdf
5. https://www.swami-krishnananda.org/essay/essay_1.html
6. http://ignca.nic.in/vedic_portal_yajurveda_shukla_kanva_isavasyopanisad01.htm
7. Ganganatha, Jha. (1923). The Chandogya Upanishad and Sri Sankara's Commentary, Fourth Volume, Madras: The India Printing Works
8. https://archive.org/details/Mahabharata04SanskritHindiPanditRamnarayanGitaPress
9. Mahabharata Vana parva (Chap 131) https://archive.org/stream/Mahabharata04SanskritHindiPanditRamnarayanGitaPress/Mahabharata%2002_%20Sanskrit-Hindi_Pandit%20Ramnarayan_Gita%20Press#page/n417/mode/2up
10. Mahabharata Vana parva (Chap 225)https://archive.org/stream/Mahabharata04SanskritHindiPanditRamnarayanGitaPress/Mahabharata%2002_%20Sanskrit-Hindi_Pandit%20Ramnarayan_Gita%20Press#page/n723/mode/2up
11. Valmiki Ramayana (Balakanda) http://valmikiramayan.net/utf8/vr_index.htm
12. Agni Types - https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3221079/