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== अग्निदेवतास्वरुपम् ॥ Agnidevata Svaroopa ==

== अग्निदेवतास्वरुपम् ॥ Agnidevata Svaroopa ==

==== Birth and Family ====

==== Birth and Family ====

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

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

* Agni descended from Vishnu in the following order according to '''Puranic Encyclopedia'''<ref name=":1" /> (based on Bhagavata and Mahabharata) :  Vishnu - Brahma - Angiras - Brihaspati - 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 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.<ref name=":1" />  

* 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" />  

* '''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.<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,  दश युवतयः ten ladies (in the meaning of 'ten fingers') त्वष्टुः गर्भे जनयन्ति give rise to Agni from 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 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>:  

<blockquote>''"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"''</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>''"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 (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] (Shatapatha Brahmana 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>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 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>  

Same concept has been presented even in the 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" />

* '''Mundakopanishad''' describes the origin of Sristi and the Panchabhutas. 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>

* 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>

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

Meaning : अग्निः ॥ Agni (Fire) is forehead of the परमपुरुषः ॥ Paramapurusha while सूर्यः ॥ Surya and चन्द्रः ॥ Chandra are the eyes. वायुः ॥ Vayu is the breath.

* Agni was born to Pururavas as a son named जातवेदा ॥ Jataveda according to '''Shrimad Bhaagavatam''' (Navama Skanda, 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>.   

* 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>.   

<blockquote>स्थालीस्थानं गतोऽश्वत्थं शमीगर्भं विलक्ष्य सः ।  तेन द्वे अरणी कृत्वा उर्वशीलोककाम्यया ॥ ४४ ॥ </blockquote>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).<blockquote>उर्वशीं मन्त्रतो ध्यायन् अधरारणिमुत्तराम् । आत्मानं उभयोर्मध्ये यत्तत् प्रजननं प्रभुः ॥ ४५ ॥</blockquote>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). <blockquote>तस्य निर्मन्थनात् जातो जातवेदा विभावसुः । त्रय्या स विद्यया राज्ञा पुत्रत्वे कल्पितस्त्रिवृत् ॥ ४६ ॥  </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 - 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.<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>

* '''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.<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, 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" />   

<blockquote>इत्युक्त्वा निःसृतोऽश्वत्थादग्निर्वारणसूचितः। प्रविवेश शमीगर्भमथ वह्निः सुषुप्सया॥ (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>

* 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<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> - 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<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 Sudarshana, the daughter of King Neela of Mahishmatipura, who became the wife of Agnideva.   

* 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.   

* 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)<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 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>.   

==== पावकः ॥ Pavaka ====

==== 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<ref name=":1" />.  

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" />.  

==== दाहकः '''॥''' Dahaka ====

==== दाहकः '''॥''' Dahaka ====

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

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.   

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.   

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.   

==== 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 ''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.       

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.       

==== अग्निर्होता ॥ Agnirhota ====

==== 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)<ref name=":7">Pt. Sripada Damodara Satavalekar. (1985). ''Rigved ka Subodh Bhashya, Volume 1'', Parady: Svadhyaya Mandali</ref>.     

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>.     

Rig veda details the two forms of Agni - Jataveda and 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>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.     

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.     

==== जातवेदाः ॥ Jataveda ====

==== जातवेदाः ॥ Jataveda ====

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

<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.     

==== क्रव्यादः ॥ Kravyada ====

==== 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)<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 (SB 2.2.4.8).<ref name=":4" />   

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" />   

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.  

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.  

==== ज्ञानप्रदायकः ॥ Jnanapradayaka ====

==== ज्ञानप्रदायकः ॥ Jnanapradayaka ====

In '''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 (Devayana) towards the Parabrahman. He is the witness to the deeds of all beings.

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.

'''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>       

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>       

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

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>.       

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

'''छान्दोग्य-उपनिषद् ॥ Chandogya Upanishad''' <ref>Ganganatha, Jha. (1923). ''The Chandogya Upanishad and Sri Sankara's Commentary'', Fourth Volume, Madras: The India Printing Works</ref>, in a more सकर्मक-मार्गः ॥ sakarmaka marg, throws light on how a normal householder can enter the ब्रह्मज्ञानमार्गः ॥ Brahmajnana marga through the tending of अग्निहोत्रम् ॥ Agnihotra as given in Upakosala's and Satyakama Jabali's conversation (Adhyaya 5).  The essence of ब्रह्मविद्या ॥ brahmavidya symbolized by [[Panchagnividya (पञ्चाग्निविद्या)|Panchagnividya]] for the householder is given in this upaniShad || Upanishad in the form of the dialogue between उद्दालकः ॥ Uddalaka and श्वेतकेतुः ॥ 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)<ref name=":2">Swami Sharvananda, (1920) ''Mundaka and Mandukya Upanishads'' Madras : Sri Ramakrishna Math</ref>.       

मुण्डकोपनिषद् ॥ '''Mundakopanishad''', explains how a person progresses through the different आश्रम-s || ashrams in life and the rules and consequences of not tending to the अग्निहोत्रम् || Agnihotra by a गृहस्थः ॥ grhasta (Mund. Upan. 1.2.2 to 1.2.4)<ref name=":2">Swami Sharvananda, (1920) ''Mundaka and Mandukya Upanishads'' Madras : Sri Ramakrishna Math</ref>.       

== अग्निः पुराणानि च ॥ Agni and Puranas ==

== अग्निः पुराणानि च ॥ Agni and Puranas ==