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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 ब्रह्मा ॥ [[Brahma (ब्रह्मा)|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.
=== षडग्निः ॥ Shad Agni (Six Fires) ===
=== षडग्निः ॥ Shad Agni (Six Fires) ===
==== 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 Agni.
* Agni descended from विष्णुः ॥ Vishnu in the following order according to '''Puranic Encyclopedia'''<ref name=":1" /> (based on भागवतम् ॥ Bhagavata and महाभारतम् ॥ Mahabharata) : विष्णुः ॥ Vishnu - ब्रह्मा ॥ Brahma - अङ्गिरस् ॥ Angiras - बृहस्पतिः ॥ Brihaspati - Agni.
* 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.
* Agni is described as the son of Vayu (वायुः) as per ऋग्वेदसूक्तम् ॥ '''Rigveda Sukta''' (1.16.112). Fire is made by the attrition of two sticks (some scholars believe these to be from शमी ॥ Sami trees) named as अरणिः ॥ Arani, and sages get the strength to produce fire from it through the व्यानवायुः ॥ Vyana vayu (one of the पञ्चवायु-s || panchavayus), hence अग्निः || Agni is the son of Vayu (वायुः).<ref name=":1" />
* Agni is described as the son of Vayu (वायुः) as per Rigveda Sukta (1.16.112). Fire is made by the attrition of two sticks (some scholars believe these to be from Shami trees) named as Arani (अरणिः), and sages get the strength to produce fire from it through the Vyana vayu (व्यानवायुः) (one of the panchavayus | पञ्चवायु-s ), hence Agni is the son of Vayu (वायुः).<ref name=":1" />
* '''ऋग्वेदसूक्तम् ॥ Rigveda Sukta''' (1.95.1 to 11) describes the birth of Agni from the ten daughters of त्वष्टा ॥ Tvashta according to Ralph Griffith's translation.<ref>Birth of Agni from Tvashtra's daughters Rig Veda ([http://www.sacred-texts.com/hin/rigveda/rv01095.htm Mandala 1 Sukta 95])</ref> However, according to Pt. Satavalekar, दशयुवतयः ॥ ten ladies (in the meaning of 'ten fingers') त्वष्टुः गर्भे जनयन्ति ॥ tvaṣṭuḥ garbhe janayanti - give rise to Agni from अरणि-s || Aranis (sticks).(Page 244 of Reference <ref name=":7" />). According to Acharya Dharmadev Vidya Martanda, another version is described as follows<ref>Acharya Dharma Deva Vidya Martanda (1978) ''The Rigveda, Volume 2'' New Delhi : Sarvadeshik Arya Pratinidhi Sabha</ref>:
* '''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>
* अग्निः || Agni was born from प्रजापतिः ॥ Prajapati as per शतपथब्राह्मणम् ॥ '''Shatapatha Brahmana (माध्यन्दिनः ॥ Madhyandina)''' (2.2.4.1)
* Agni was born from Prajapati as per Shatapatha Brahmana (शतपथब्राह्मणम्) '''(माध्यन्दिनः ॥ Madhyandina)''' (2.2.4.1)
<blockquote>प्रजापतिर्ह वा इदमग्र एक एवास । स ऐक्षत कथं नु प्रजायेयेति सोऽश्राम्यत्स तपोऽतप्यत सोऽग्निमेव मुखाज्जनयांचक्रे तद्यदेनं मुखादजनयत तस्मादन्नादोऽग्निः ... - २.२.४.[१] (Shat. Brah. 2.2.4.1)<ref name=":4">Shatapata Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%A4%E0%A4%AA%E0%A4%A5%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%A8/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3_%E0%A5%AA Kanda 2 Adyaya 2])</ref></blockquote><blockquote>prajāpatirha vā idamagra eka evāsa । sa aikṣata kathaṃ nu prajāyeyeti so'śrāmyatsa tapo'tapyata so'gnimeva mukhājjanayāṃcakre tadyadenaṃ mukhādajanayata tasmādannādo'gniḥ ... - 2.2.4.[1] (Shat. Brah. 2.2.4.1)</blockquote>Meaning : In the beginning प्रजापतिः ॥ Prajapati only existed. He thought 'How may I be reproduced?' He toiled and undertook penance and generated (gave birth to) 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 theKanva Shatapatha Brahmana (1.2.4.1).<ref name=":8" />
* मुण्डकोपनिषद् ॥ '''Mundakopanishad''' describes the origin of सृष्टिः ॥ Srshti and thePanchabhutas. Thus, from the परमपुरुषः ॥ Paramapurusha arises Agni as one of the five elements. <blockquote>अग्निमूर्धा चक्षुषी चन्द्रसूर्यौ दिश: श्रोत्रे वाग्विवृताश्च वेदा: | वायु: प्राणो हृदयं विश्वमस्य पद्भयां पृथिवी ह्येष सर्वभूतान्तरात्मा || (Mund. Upan. 2.1.4).<ref name=":2" /></blockquote><blockquote>agnimūrdhā cakṣuṣī candrasūryau diśa: śrotre vāgvivṛtāśca vedā: | vāyu: prāṇo hṛdayaṃ viśvamasya padbhayāṃ pṛthivī hyeṣa sarvabhūtāntarātmā || (Mund. Upan. 2.1.4).</blockquote>
* 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 परमपुरुषः ॥ Paramapurusha while सूर्यः ॥ Surya and चन्द्रः ॥ 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.
* Agni was born to पुरूरवस् ॥ Pururavas as a son named जातवेदा ॥ Jataveda according to श्रीमद्भागवतम् ॥ '''Shrimad Bhagavata''' (नवमस्कन्दः ॥ Navama Skanda, अध्यायः १४ ॥ Adhyaya 14)<ref>Shrimad Bhavagata Purana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AA Skanda 9 Adhyaya 14])</ref>.
* Agni was born to Pururavas (पुरूरवस्) as a son named Jataveda (जातवेदा) according to Shrimad Bhagavata (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>.
<blockquote>स्थालीस्थानं गतोऽश्वत्थं शमीगर्भं विलक्ष्य सः । तेन द्वे अरणी कृत्वा उर्वशीलोककाम्यया ॥ ४४ ॥ </blockquote><blockquote>sthālīsthānaṃ gato'śvatthaṃ śamīgarbhaṃ vilakṣya saḥ । tena dve araṇī kṛtvā urvaśīlokakāmyayā ॥ 44 ॥</blockquote>Meaning : Returning to the spot (in the forest) where the fire pot was kept (by him), he notices an अश्वत्थः ॥ ashvattha (Peepul) tree grown out of the 'womb' of the शमी ॥ Sami tree. With a desire to attain the region of उर्वशी ॥ Urvasi, he made two अरणि-s || aranis (churning sticks) out of them (with a view to kindle fire by friction).<blockquote>उर्वशीं मन्त्रतो ध्यायन् अधरारणिमुत्तराम् । आत्मानं उभयोर्मध्ये यत्तत् प्रजननं प्रभुः ॥ ४५ ॥</blockquote><blockquote>urvaśīṃ mantrato dhyāyan adharāraṇimuttarām । ātmānaṃ ubhayormadhye yattat prajananaṃ prabhuḥ ॥ 45 ॥</blockquote>Meaning : Reciting the मन्त्रः ॥ mantra, the king contemplated the lower अरणिः ॥ arani as उर्वशी ॥ Urvasi and upper अरणिः ॥ arani to be himself and the intermediate piece between them as their issue (son) (the king churned out the fire while saying the मन्त्रः ॥ mantra prescribed for such frictional fire). <blockquote>तस्य निर्मन्थनात् जातो जातवेदा विभावसुः । त्रय्या स विद्यया राज्ञा पुत्रत्वे कल्पितस्त्रिवृत् ॥ ४६ ॥ </blockquote><blockquote>tasya nirmanthanāt jāto jātavedā vibhāvasuḥ । trayyā sa vidyayā rājñā putratve kalpitastrivṛt ॥ 46 ॥</blockquote>Meaning : By that friction of churning was kindled a fire (flame) which is called जातवेदा ॥Jataveda (that from which wealth and every enjoyable object is produced). It was consecrated by the method prescribed in the three vedas. It assumed three forms - आहवनीयः ॥ Ahvaniya, गार्हपत्यः ॥ Garhapatya and दक्षिणाग्निः ॥ Dakshinagni. As it, with its three forms, leads to the celestial regions, it was adopted as his son by the King पुरूरवस् ॥ Pururavas.<ref>Shastri, J. L. and Tagare, G. V. (1950) ''The Bhagavata Purana, Part 1.'' Delhi : Motilal Banarsidass Publishers Pvt Ltd ([https://archive.org/stream/BhagavataPuranaMotilalEnglish/Bhagavata%20Purana%20-%20Motilal%20-%20English%20-%20Parts%201%20-%205#page/n1215/mode/2up Skanda 9 Adhyaya 14])</ref>
<blockquote>स्थालीस्थानं गतोऽश्वत्थं शमीगर्भं विलक्ष्य सः । तेन द्वे अरणी कृत्वा उर्वशीलोककाम्यया ॥ ४४ ॥ </blockquote><blockquote>sthālīsthānaṃ gato'śvatthaṃ śamīgarbhaṃ vilakṣya saḥ । tena dve araṇī kṛtvā urvaśīlokakāmyayā ॥ 44 ॥</blockquote>Meaning : Returning to the spot (in the forest) where the fire pot was kept (by him), he notices an ashvattha (अश्वत्थः) (Peepul) tree grown out of the 'womb' of the Shami tree. With a desire to attain the region of Urvashi (उर्वशी), he made two aranis (अरणि-s) (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 Arani as उर्वशी ॥ 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 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 Jataveda (जातवेदा) (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 (आहवनीयः), Garhapatya (गार्हपत्यः) and Dakshinagni (दक्षिणाग्निः). As it, with its three forms, leads to the celestial regions, it was adopted as his son by the King Pururavas (पुरूरवस्).<ref>Shastri, J. L. and Tagare, G. V. (1950) ''The Bhagavata Purana, Part 1.'' Delhi : Motilal Banarsidass Publishers Pvt Ltd ([https://archive.org/stream/BhagavataPuranaMotilalEnglish/Bhagavata%20Purana%20-%20Motilal%20-%20English%20-%20Parts%201%20-%205#page/n1215/mode/2up Skanda 9 Adhyaya 14])</ref>
* महाभारत-अनुशासनपर्व ॥ '''Mahabharata Anushasana parva''' (अध्यायः ॥ Adhyaya 85) mentions the association of the शमी ॥ Sami tree and अग्निदेवता ॥ Agni devata. It is said that the heart (core) of the शमी ॥ Sami tree branches have fire in them. ऋषि-s || Rishis use this tree branches to generate fire. After the curse of भृगुमहर्षिः ॥ Bhrugu maharshi, Agni hides himself in different places and ultimately देवाः ॥ devas find him in the शमी ॥ Sami tree. Hence, this tree is sacred and since this finding out of Agni after a long absence is like a rebirth, the पुराणानि ॥ Puranas mention it as being born from शमी ॥ Sami Tree.<ref name=":3" />
* Mahabharata Anushasana parva (अनुशासनपर्व) (अध्यायः ॥ Adhyaya 85) mentions the association of the Shami tree and Agni devata. It is said that the heart (core) of the Shami 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 Shami 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 Shami Tree.<ref name=":3" />
<blockquote>इत्युक्त्वा निःसृतोऽश्वत्थादग्निर्वारणसूचितः। प्रविवेश शमीगर्भमथ वह्निः सुषुप्सया॥ (Maha. Anush. Parv. 13-85-36)</blockquote><blockquote>ityuktvā niḥsṛto'śvatthādagnirvāraṇasūcitaḥ। praviveśa śamīgarbhamatha vahniḥ suṣupsayā॥ (Maha. Anush. Parv. 13-85-36)</blockquote>
<blockquote>इत्युक्त्वा निःसृतोऽश्वत्थादग्निर्वारणसूचितः। प्रविवेश शमीगर्भमथ वह्निः सुषुप्सया॥ (Maha. Anush. Parv. 13-85-36)</blockquote><blockquote>ityuktvā niḥsṛto'śvatthādagnirvāraṇasūcitaḥ। praviveśa śamīgarbhamatha vahniḥ suṣupsayā॥ (Maha. Anush. Parv. 13-85-36)</blockquote>
* Agni has two consorts, Svaha and Svadha . शब्दकल्पद्रुमः ॥ '''Shabdakalpadhruma''' mentions that Agni through स्वाहादेवी ॥ Svahadevi (invocation offering) fathered three sons पुत्त्रास्त्रयः पावकः १ पवमानः २ शुचिः ३<ref>Shabdakalpadruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%85 Agni])</ref> - Pavaka, Pavamana and Suchi, who in their turn had forty-five children. Thus, Agni, his three sons, and fortyfive grandsons, together constitute the fortynine Fires mentioned in the पुराणानि ॥ Puranas. महाभारत-सभापर्व ॥ '''Mahabharata Sabha parva''' (Sabh. Parv. Adhy. 31<ref>Pt. Ram Narayandatt. ''Mahabharat Volume 1'' ([https://archive.org/stream/Mahabharata04SanskritHindiPanditRamnarayanGitaPress/Mahabharata%2001_%20Sanskrit-Hindi_Pandit%20Ramnarayan_Gita%20Press#page/n837/mode/2up Sabhaparva, Adhyaya 31]) Gorakhpur: Gita Press</ref>) contains the legend about सुदर्शना ॥ Sudarshana, the daughter of King नीलः ॥ Neela of महिष्मतिपुरः ॥ Mahishmatipura, who became the wife of अग्निदेवः ॥ Agnideva.
* Agni has two consorts, Svaha and Svadha . '''Shabdakalpadhruma''' mentions that Agni through Svahadevi (स्वाहादेवी) (invocation offering) fathered three sons पुत्त्रास्त्रयः पावकः १ पवमानः २ शुचिः ३<ref>Shabdakalpadruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%85 Agni])</ref> - Pavaka, Pavamana and Suchi, who in their turn had forty-five children. Thus, Agni, his three sons, and fortyfive grandsons, together constitute the fortynine Fires mentioned in the 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 (सुदर्शना), the daughter of King Neela (नीलः) of Mahishmatipura (महिष्मतिपुरः), who became the wife of Agnideva.
* According to अग्निपुराणम् ॥ '''Agni Purana,''' शुचिः ॥ Suchi born of स्वाहादेवी ॥ Svahadevi is the बडवाग्निः ॥ Badavagni (Badabagni, or Vadavagni) the Agni that resides in the underground parts of the earth (Agni. Pura. 20.16)<ref>Agni Purana ([https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%97%E0%A5%8D%E0%A4%A8%E0%A4%BF%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8%E0%A5%A6 Adhyaya. 20])</ref>.
* According to Agni Purana''',''' शुचिः ॥ Suchi born of Svahadevi is the Badavagni, Badabagni or Vadavagni (बडवाग्निः) 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>.
==== Pavaka ====
==== Pavaka ====
Offended by Agni, भृगुः ॥ Bhrigu had cursed Agni to become the devourer of all things on this earth, but ब्रह्मा ॥ Brahma modified that curse and made Agni the purifier of all things he touched. Puranic Encyclopedia cites the ऋग्वेदमन्त्राः || Rigveda (1.52) mantras describing Agni as the purifier. devatas wanted to clean their hands off the oblation materials and for this purpose Agni created three sons from water named एकतः ॥ Ekata, द्वितः ॥ Dvita, and त्रितः ॥ Trita<ref name=":1" />.
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 ऋग्वेदमन्त्राः || Rigveda (1.52) mantras describing Agni as the purifier. devatas wanted to clean their hands off the oblation materials and for this purpose Agni created three sons from water named Ekata (एकतः), Dvita (द्वितः), and Trita (त्रितः)<ref name=":1" />.
==== दाहकः '''॥''' Dahaka ====
==== दाहकः '''॥''' Dahaka ====
Agni is feared as the deity for destruction. In महाभारतम् ॥ Mahabharata (आदिपर्व ॥ Adi Parva. खाण्डवदाहपर्व ॥ Khandavadaha parva Chap. 221 to 226)<ref>Pt. Ram Narayandatt. ''Mahabharat Volume 1'' ([https://archive.org/stream/Mahabharata04SanskritHindiPanditRamnarayanGitaPress/Mahabharata%2001_%20Sanskrit-Hindi_Pandit%20Ramnarayan_Gita%20Press#page/n705/mode/2up Adiparva, Adhyaya 221]) Gorakhapur:Gita Press</ref>, there is a legend about Agni. Agni who suffers from stomach ailments (due to the यज्ञाः ॥ Yajnas of श्वेतकी ॥ Svetaki King) was advised to consume the Khandava forest which contains the medicinal herbs that can treat his condition. In the process,Indraprotects तक्षकः ॥ Takshaka who resides in the same forest, thus preventing Agni from consuming the medicinal plants. In this पर्व ॥ parva, कृष्णः ॥ Krishna and अर्जुनः ॥ Arjuna, are requested by Agni (who in the guise of a ब्राह्मणः ॥ Brahmana) to quench his hunger. Realizing his true form, they agree to prevent his obstacles (इन्द्रः ॥ Indra from sending heavy rain) in consuming the forest.
Agni is feared as the deity for destruction. In Mahabharata (Adi Parva. Khandavadaha (खाण्डवदाहपर्व) 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 Yajnas of Shvetaki 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 ब्राह्मणः ॥ 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 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 byIndraand thus, Agni burned incessantly for fifteen days, and was cured of his stomach ailments.
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 (गाण्डीवः) bow. To Krishna he gave the Chakrayudha (चक्रायुधः | 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.
==== Havyavahana ====
==== Havyavahana ====
Agni is the very personification of the sacrificial fire. He is associated with Vedic sacrifice, taking offerings of men to the other world in his fire. He is the priest of the gods, and the god of the priests. Through यज्ञः ॥ ''yajna'' he carries the oblations to the gods, to ensure the continuance of conditions favorable to mankind. No देवता ॥ devata is approachable without the medium of Agni, and no divinity is without the presence of Agni.
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 ====
==== अग्निर्होता ॥ Agnirhota ====
In the Vedic literature, Agni occupies, after इन्द्रः ॥ Indra, the most important position. He occupies a prominent place in the Vedas (both as a deity and as a मन्त्रद्रष्टा ॥ mantra drasta) and particularly the ब्राह्मणाः ॥ Brahmanas. Agni also has the role of a मन्त्रद्रष्टा ॥ mantra drashta as to him are revealed many mantras of the 9th मण्डलम् ॥ Mandala of Rigveda. The first मन्त्रः ॥ mantra of the Rigveda (1.1.1) starts with the word Agni of the अग्निसूक्तम् ॥ Agni sukta and and thereafter many mantras and सूक्तानि ॥ suktas are given lauding his role in the existence of life forms. ऋग्वेदमन्त्राः ॥ Rigveda mantras (1.26.1 to 10) extol the role of अग्निः || Agni as the वरेण्य: ॥ varenya (distinguished or chief ) पूर्व्यहोता || purvya hota (सनातन-यज्ञकर्ता ॥ Sanatana Yajnakarta)<ref name=":7">Pt. Sripada Damodara Satavalekar. (1985). ''Rigved ka Subodh Bhashya, Volume 1'', Parady: Svadhyaya Mandali</ref>.
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 drasta | मन्त्रद्रष्टा ) 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 Rigveda. The firstmantra of the Rigveda (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. Rigveda mantras (1.26.1 to 10) extol the role of Agni as the varenya (वरेण्य: | distinguished or chief ) purvya hota (पूर्व्यहोता) (Sanatana Yajnakarta | सनातन-यज्ञकर्ता)<ref name=":7">Pt. Sripada Damodara Satavalekar. (1985). ''Rigved ka Subodh Bhashya, Volume 1'', Parady: Svadhyaya Mandali</ref>.
Rigveda details the two forms of अग्निः || Agni - Jataveda and क्रव्यादः ॥ Kravyada<ref name=":5">Pt. Jayadeva Sharma (1935) ''[https://archive.org/stream/FourVedas-SanskritTextWithHindiCommentaryByPanditJaydevSharma/RigVedSanhitaBhashaBhashya-jaydevSharmaVol61935#page/n0/mode/2up Rig Veda Samhita, Bhasha Bhashya, Volume 6.]'' Ajmer : Arya Sahitya Mandal Ltd</ref><blockquote>क्रव्यादमग्निं प्र हिणोमि दूरं यमराज्ञो गच्छतु रिप्रवाहः । इहैवायमितरो जातवेदा देवेभ्यो हव्यं वहतु प्रजानन् ॥९॥ (Rig. Veda. 10.16.9)<ref name=":6">Rig Veda ([https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7%E0%A5%A6.%E0%A5%A7%E0%A5%AC Mandala 10 Sukta 16])</ref></blockquote><blockquote>kravyādamagniṃ pra hiṇomi dūraṃ yamarājño gacchatu ripravāhaḥ । ihaivāyamitaro jātavedā devebhyo havyaṃ vahatu prajānan ॥9॥ (Rig. Veda. 10.16.9)</blockquote>Summary : Keep us far away from क्रव्याद-अग्निः ॥ Kravyada Agni (the Agni that consumes flesh) may he leave for the people of यमलोकः ॥ Yamaloka, while जातवेदा ॥ Jataveda ( Agni) may carry the offerings to devatas.
Rigveda details the two forms of Agni - Jataveda and Kravyada (क्रव्यादः)<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 Kravyada Agni (क्रव्याद-अग्निः | the Agni that consumes flesh) may he leave for the people of Yamaloka, while Jataveda (जातवेदा | Agni) may carry the offerings to devatas.
==== जातवेदाः ॥ Jataveda ====
==== जातवेदाः ॥ Jataveda ====
<blockquote>जातवेदाः कस्मात् । जातवित् यः वा जातप्रज्ञानः । जातानि वेद । तस्य एषा भवति । जाते जाते विद्यते इति वा । जातधनः ।(Nirukta 7.19)<ref name=":0" /></blockquote><blockquote>jātavedāḥ kasmāt । jātavit yaḥ vā jātaprajñānaḥ । jātāni veda । tasya eṣā bhavati । jāte jāte vidyate iti vā । jātadhanaḥ ।(Nirukta 7.19)</blockquote>Meaning : जातवेदस् ॥ Jatavedas is used as in - one who knows all creatures by birth, one who is Knowledgeable (knows Vedas) by birth. <blockquote>जातवेदसे सुनवाम सोममरातीयतो निदहाति वेदः । स नः पर्षदति दुर्गाणि विश्वा नावेव सिन्धुं दुरितात्यग्निः ॥१॥ (Rig. Veda. 1.99.1)<ref>Rig Veda ([https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7.%E0%A5%AF%E0%A5%AF Mandala 1, Sukta 99])</ref></blockquote><blockquote>jātavedase sunavāma somamarātīyato nidahāti vedaḥ । sa naḥ parṣadati durgāṇi viśvā nāveva sindhuṃ duritātyagniḥ ॥1॥ (Rig. Veda. 1.99.1)</blockquote>In this famous दुर्गासूक्तम् ॥ Durga Sukta, containing ऋग्वेदमन्त्राः ॥ Rigveda mantras (also seen in तैत्तिरीय-उपनिषद् ॥ Taittriya Upanishad), Agni is praised as the protector who knows all creatures by birth, to whom सोम ॥ Soma is offered and who burns all the impediments that arise in life.
<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 : Jatavedas (क्रव्याद-अग्निः) is used as in - one who knows all creatures by birth, one who is Knowledgeable (knows Vedas) by birth. <blockquote>जातवेदसे सुनवाम सोममरातीयतो निदहाति वेदः । स नः पर्षदति दुर्गाणि विश्वा नावेव सिन्धुं दुरितात्यग्निः ॥१॥ (Rig. Veda. 1.99.1)<ref>Rig Veda ([https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7.%E0%A5%AF%E0%A5%AF Mandala 1, Sukta 99])</ref></blockquote><blockquote>jātavedase sunavāma somamarātīyato nidahāti vedaḥ । sa naḥ parṣadati durgāṇi viśvā nāveva sindhuṃ duritātyagniḥ ॥1॥ (Rig. Veda. 1.99.1)</blockquote>In this famous Durga Sukta, containing Rigveda mantras (also seen in Taittriya Upanishad | तैत्तिरीय-उपनिषद्), 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 ====
==== क्रव्यादः ॥ Kravyada ====
क्रव्यादः ॥ Kravyada is the form of Agni which consumes corpses, the fire of the funeral pyre; the fire that burns the corpses can consume everything (Rig. Veda. 10.16.9)<ref name=":5" /><ref name=":6" />. In this form, after one’s death and at the time of cremation, Agni heats up and burns the body (Shat. Brah. 2.2.4.8).<ref name=":4" />
Kravyada (क्रव्यादः) is the form of Agni which consumes corpses, the fire of the funeral pyre; the fire that burns the corpses can consume everything (Rig. Veda. 10.16.9)<ref name=":5" /><ref name=":6" />. In this form, after one’s death and at the time of cremation, Agni heats up and burns the body (Shat. Brah. 2.2.4.8).<ref name=":4" />
Cremation is the fastest way to unite the body's पञ्चभूतानि ॥ panchabhutas (five elements) back into them. Agni thus, releases the जीवात्मा ॥ Jeevatma from the body, and the soul then starts its ascent to the higher realms based on its कर्म ॥ Karma.
Cremation is the fastest way to unite the body's 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 ====
==== ज्ञानप्रदायकः ॥ Jnanapradayaka ====
In ईशावास्योपनिषद् ॥ '''Isavasyopanishad''' (mantras 17 and 18)<ref>Swami Krishnananda's [https://www.swami-krishnananda.org/essay/essay_1.html Essays on the Upanishads, Isavasyopanishad]</ref>, Agni is worshiped as the torch bearer to the departing soul, leading it through the path of the devatas (देवयानः ॥ Devayana) towards the परब्रह्मन् ॥ Parabrahman. He is the witness to the deeds of all beings.
In '''Isavasyopanishad''' (ईशावास्योपनिषद्)mantras 17 and 18)<ref>Swami Krishnananda's [https://www.swami-krishnananda.org/essay/essay_1.html Essays on the Upanishads, Isavasyopanishad]</ref>, Agni is worshiped as the torch bearer to the departing soul, leading it through the path of the devatas (देवयानः ॥ Devayana) towards the Parabrahman. He is the witness to the deeds of all beings.
केनोपनिषद् ॥ '''Kenopanishad''' describes Agni as the Speech that runs the life processes of any being, eventually acclaimed for his knowledge of the Brahman.<ref>Swami Krishnananda's [https://www.swami-krishnananda.org/essay/essay_2.html Essays on the Upanishads, Kenopanishad]</ref>
केनोपनिषद् ॥ '''Kenopanishad''' describes Agni as the Speech that runs the life processes of any being, eventually acclaimed for his knowledge of the Brahman.<ref>Swami Krishnananda's [https://www.swami-krishnananda.org/essay/essay_2.html Essays on the Upanishads, Kenopanishad]</ref>
कठोपनिषद् ॥ '''Kathopanishad''' reveals the secrets of the fire that lead one on an enlightened path to the higher worlds or realms. This most divinely is explained in the famous Yama Nachiketa dialogue in कठोपनिषद् ॥ kathopanishad<ref>Vasu, Siris Chandra. (1905). ''[https://archive.org/stream/KathaUpanisad/Katha_upani%E1%B9%A3ad#page/n11/mode/1up Kathopanishad].'' Allahabad: Allahabad Press.</ref>.
कठोपनिषद् ॥ '''Kathopanishad''' reveals the secrets of the fire that lead one on an enlightened path to the higher worlds or realms. This most divinely is explained in the famous Yama Nachiketa dialogue in कठोपनिषद् ॥ kathopanishad<ref>Vasu, Siris Chandra. (1905). ''[https://archive.org/stream/KathaUpanisad/Katha_upani%E1%B9%A3ad#page/n11/mode/1up Kathopanishad].'' Allahabad: Allahabad Press.</ref>.
'''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.
'''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 sakarmaka marg (सकर्मक-मार्गः), throws light on how a normal householder can enter the Brahmajnana marga (ब्रह्मज्ञानमार्गः) through the tending of Agnihotra (अग्निहोत्रम्) as given in Upakosala's and Satyakama Jabali's conversation (Adhyaya 5). The essence of brahmavidya symbolized by [[Panchagnividya (पञ्चाग्निविद्या)|Panchagnividya]] for the householder is given in this Upanishad in the form of the dialogue between Uddalaka (उद्दालकः) and Shvetaketu (श्वेतकेतुः).
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>.
मुण्डकोपनिषद् ॥ '''Mundakopanishad''', explains how a person progresses through the different ashramas in life and the rules and consequences of not tending to the Agnihotra by a 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 ==
=== अग्निपुराणम् ॥ Agni Purana ===
=== Agni Purana ===
Agni has a पुराणम् ॥ purana ascribed to him, named as अग्निपुराणम् ॥ Agni Purana<ref>[https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%97%E0%A5%8D%E0%A4%A8%E0%A4%BF%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D Link to Agni Purana from Wikisource] </ref> (one of the ten main पुराणानि ॥ Puranas), and is said to have been related to ब्रह्मऋषिः वसिष्ठः ॥ Brahmarshi Vasishta by Agni himself. In here, Agni gives the essence of ब्रह्मविद्या ॥ Brahmavidya apart from the details of the ten अवताराः ॥ avataras (incarnations of विष्णुः ॥ Vishnu). This पुराणम् ॥ purana is a sacred text containing the expositions on the following matters in brief
Agni has a पुराणम् ॥ purana ascribed to him, named as Agni Purana<ref>[https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%97%E0%A5%8D%E0%A4%A8%E0%A4%BF%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D Link to Agni Purana from Wikisource] </ref> (one of the ten main Puranas), and is said to have been related to ब्रह्मऋषिः वसिष्ठः ॥ Brahmarshi Vasishta by Agni himself. In here, Agni gives the essence of ब्रह्मविद्या ॥ Brahmavidya apart from the details of the ten अवताराः ॥ avataras (incarnations of Vishnu). This पुराणम् ॥ purana is a sacred text containing the expositions on the following matters in brief
* religious rituals such as conducting व्रताः ॥ vratas or sacred vows, pilgrimages and consequences of attaining hell when these धर्माः ॥ dharmas are not adhered to.
* religious rituals such as conducting व्रताः ॥ vratas or sacred vows, pilgrimages and consequences of attaining hell when these धर्माः ॥ dharmas are not adhered to.
* different मनु-s || Manus in each मन्वन्तरम् ॥ Manvantara or Era of मनुः ॥ Manu
* different मनु-s || Manus in each मन्वन्तरम् ॥ Manvantara or Era of मनुः ॥ Manu
* wars between देवाः ॥ devas and असुराः ॥ asuras
* wars between देवाः ॥ devas and असुराः ॥ asuras
* list of all other महापुराणानि ॥ Mahapuranas and their length in terms of श्लोकाः ॥ shlokas
* list of all other महापुराणानि ॥ Mahapuranas and their length in terms of श्लोकाः ॥ shlokas
* literature and grammar. अग्निपुराणम् ॥ Agni Purana is the oldest text to talk about the characteristics of a काव्यम् ॥ Kavya or poetic text.
* literature and grammar. Agni Purana is the oldest text to talk about the characteristics of a काव्यम् ॥ Kavya or poetic text.
* the origin or सृष्टिः ॥ srshti and प्रलयः ॥ pralaya (destruction)
* the origin or Srshti (सृष्टिः) and प्रलयः ॥ pralaya (destruction)
* योगशास्त्रम् ॥ yoga shastra and ब्रह्मविद्या ॥ brahmavidya
* योगशास्त्रम् ॥ yoga shastra and ब्रह्मविद्या ॥ brahmavidya
<blockquote>पुरा कल्पे महाकाले प्रपन्ने लोकविश्रुते आयुध्येतां महात्मानौ ब्रह्मविष्णू परस्परम् २७ (Shiv. Pura. 5.27)
<blockquote>पुरा कल्पे महाकाले प्रपन्ने लोकविश्रुते आयुध्येतां महात्मानौ ब्रह्मविष्णू परस्परम् २७ (Shiv. Pura. 5.27)
तयोर्मानं निराकर्तुं तन्मध्ये परमेश्वरः निष्कलस्तंभरूपेण स्वरूपं समदर्शयत् २८ (Shiv. Pura. 5.28)<br>
तयोर्मानं निराकर्तुं तन्मध्ये परमेश्वरः निष्कलस्तंभरूपेण स्वरूपं समदर्शयत् २८ (Shiv. Pura. 5.28)<br>
ततः स्वलिंगचिह्नत्वात्स्तंभतो निष्कलं शिवः स्वलिंगं दर्शयामास जगतां हितकाम्यया २९ (Shiv. Pura. 5.29)<ref>Shivapuranam ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%BF%E0%A4%B5%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE_%E0%A5%A7_(%E0%A4%B5%E0%A4%BF%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%B0%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE)/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A6%E0%A5%AB Adhyaya 5])</ref></blockquote><blockquote>purā kalpe mahākāle prapanne lokaviśrute āyudhyetāṃ mahātmānau brahmaviṣṇū parasparam 27 (Shiv. Pura. 5.27)</blockquote><blockquote>tayormānaṃ nirākartuṃ tanmadhye parameśvaraḥ niṣkalastaṃbharūpeṇa svarūpaṃ samadarśayat 28 (Shiv. Pura. 5.28)</blockquote><blockquote>tataḥ svaliṃgacihnatvātstaṃbhato niṣkalaṃ śivaḥ svaliṃgaṃ darśayāmāsa jagatāṃ hitakāmyayā 29 (Shiv. Pura. 5.29)</blockquote>The शिवपुराणम् ॥ Shiva Purana contains the legend about Shiva appearing in the form of a pillar of fire (स्तम्भः ॥ stambha) burning infinitely without a beginning or end, between ब्रह्मा ॥ Brahma and विष्णुः ॥ Vishnu. This form is believed to be the सदाशिवः ॥ Sadashiva, the five-headed शिवः ॥ Shiva, who asks ब्रह्मा ॥ Brahma and विष्णुः ॥ Vishnu to find the beginning and end of this अनिलस्तम्भः ॥ Anilastambha. The शिवलिङ्गम् ॥ Shiva-linga represents that pillar of fire which is Agni. ब्रह्मा ॥ Brahma and विष्णुः ॥ Vishnu were very surprised to see the pillar of fire, which was so enormous in size that it reached the sky and penetrated down the earth. विष्णुः ॥ Vishnu transformed himself into a boar and went to 'पातालः ॥ Patal' (nether world) to find the base of that 'Pillar of fire'. But he was unsuccessful in his attempt and came back. ब्रह्मा ॥ Brahma then sought the help of केतकी ॥ Ketaki flower to give a false witness before lord विष्णुः ॥ Vishnu, that he (ब्रह्मा ॥ Brahma) had been successful in seeing the limit of that pillar of fire. केतकी ॥ Ketaki flower agreed. Both of them went to विष्णुः ॥ Vishnu and ब्रह्मा ॥ Brahma told him that he had seen the limit of that Pillar of fire. केतकी ॥ Ketaki flower gave a witness. विष्णुः ॥ Vishnu accepted the superiority of ब्रह्मा ॥ Brahma.
ततः स्वलिंगचिह्नत्वात्स्तंभतो निष्कलं शिवः स्वलिंगं दर्शयामास जगतां हितकाम्यया २९ (Shiv. Pura. 5.29)<ref>Shivapuranam ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%BF%E0%A4%B5%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE_%E0%A5%A7_(%E0%A4%B5%E0%A4%BF%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%B0%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE)/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A6%E0%A5%AB Adhyaya 5])</ref></blockquote><blockquote>purā kalpe mahākāle prapanne lokaviśrute āyudhyetāṃ mahātmānau brahmaviṣṇū parasparam 27 (Shiv. Pura. 5.27)</blockquote><blockquote>tayormānaṃ nirākartuṃ tanmadhye parameśvaraḥ niṣkalastaṃbharūpeṇa svarūpaṃ samadarśayat 28 (Shiv. Pura. 5.28)</blockquote><blockquote>tataḥ svaliṃgacihnatvātstaṃbhato niṣkalaṃ śivaḥ svaliṃgaṃ darśayāmāsa jagatāṃ hitakāmyayā 29 (Shiv. Pura. 5.29)</blockquote>The शिवपुराणम् ॥ Shiva Purana contains the legend about Shiva appearing in the form of a pillar of fire (स्तम्भः ॥ stambha) burning infinitely without a beginning or end, between Brahma and Vishnu. This form is believed to be the सदाशिवः ॥ Sadashiva, the five-headed शिवः ॥ Shiva, who asks Brahma and Vishnu to find the beginning and end of this अनिलस्तम्भः ॥ Anilastambha. The शिवलिङ्गम् ॥ 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 'पातालः ॥ 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 केतकी ॥ 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. केतकी ॥ Ketaki flower agreed. Both of them went to Vishnu and Brahma told him that he had seen the limit of that Pillar of fire. केतकी ॥ Ketaki flower gave a witness. Vishnu accepted the superiority of Brahma.
Knowing that ब्रह्मा ॥ Brahma lied, in order to punish him शिवः ॥ Shiva severed the fifth head of ब्रह्मा ॥ Brahma and cursed him that he will not be worshiped by anyone and केतकी ॥ Ketaki flower will not be used for puja of शिवः ॥ Shiva.
Knowing that Brahma lied, in order to punish him शिवः ॥ Shiva severed the fifth head of Brahma and cursed him that he will not be worshiped by anyone and केतकी ॥ Ketaki flower will not be used for puja of शिवः ॥ Shiva.
== रामायणमहभारतयोः Agni In Ramayana and Mahabharata ==
== रामायणमहभारतयोः Agni In Ramayana and Mahabharata ==
Rig veda mantras 1.26.1 to 10<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%A8%E0%A5%AC Mandala 1, Sukta 26])</ref> praise Agni as the bearer of yajna havisya (यज्ञहविष्यम् । sacrificial offerings) from मर्त्याः (humans) to अमर्त्याः (celestial beings).
Rig veda mantras 1.26.1 to 10<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%A8%E0%A5%AC Mandala 1, Sukta 26])</ref> praise Agni as the bearer of yajna havisya (यज्ञहविष्यम् । sacrificial offerings) from मर्त्याः (humans) to अमर्त्याः (celestial beings).
आजीगर्तिः शुनःशेप स कृत्रिमो वैश्वामित्रो देवरातः। अग्निः,। गायत्री।<blockquote>वसि॑ष्वा॒ हि मि॑येध्य॒ वस्त्रा॑ण्यूर्जां पते । सेमं नो॑ अध्व॒रं य॑ज ॥१</blockquote><blockquote>नि नो॒ होता॒ वरे॑ण्य॒: सदा॑ यविष्ठ॒ मन्म॑भिः । अग्ने॑ दि॒वित्म॑ता॒ वच॑: ॥२</blockquote><blockquote>आ हि ष्मा॑ सू॒नवे॑ पि॒तापिर्यज॑त्या॒पये॑ । सखा॒ सख्ये॒ वरे॑ण्यः ॥३</blockquote><blockquote>आ नो॑ ब॒र्ही रि॒शाद॑सो॒ वरु॑णो मि॒त्रो अ॑र्य॒मा । सीद॑न्तु॒ मनु॑षो यथा ॥४</blockquote><blockquote>पूर्व्य॑ होतर॒स्य नो॒ मन्द॑स्व स॒ख्यस्य॑ च । इ॒मा उ॒ षु श्रु॑धी॒ गिर॑: ॥५</blockquote><blockquote>यच्चि॒द्धि शश्व॑ता॒ तना॑ दे॒वंदे॑वं॒ यजा॑महे । त्वे इद्धू॑यते ह॒विः ॥ ६</blockquote><blockquote>प्रि॒यो नो॑ अस्तु वि॒श्पति॒र्होता॑ म॒न्द्रो वरे॑ण्यः । प्रि॒याः स्व॒ग्नयो॑ व॒यम् ॥७</blockquote><blockquote>स्व॒ग्नयो॒ हि वार्यं॑ दे॒वासो॑ दधि॒रे च॑ नः । स्व॒ग्नयो॑ मनामहे ॥८</blockquote><blockquote>अथा॑ न उ॒भये॑षा॒ममृ॑त॒ मर्त्या॑नाम् । मि॒थः स॑न्तु॒ प्रश॑स्तयः ॥९</blockquote><blockquote>विश्वे॑भिरग्ने अ॒ग्निभि॑रि॒मं य॒ज्ञमि॒दं वच॑: । चनो॑ धाः सहसो यहो ॥१०</blockquote>Transliteration: ājīgartiḥ śunaḥśepa sa kṛtrimo vaiśvāmitro devarātaḥ। agniḥ,। gāyatrī।<blockquote>vasiṣvā hi miyedhya vastrāṇyūrjāṃ pate ।<br>
आजीगर्तिः शुनःशेप स कृत्रिमो वैश्वामित्रो देवरातः। अग्निः,। गायत्री।<blockquote>वसि॑ष्वा॒ हि मि॑येध्य॒ वस्त्रा॑ण्यूर्जां पते । सेमं नो॑ अध्व॒रं य॑ज ॥१</blockquote><blockquote>नि नो॒ होता॒ वरे॑ण्य॒: सदा॑ यविष्ठ॒ मन्म॑भिः । अग्ने॑ दि॒वित्म॑ता॒ वच॑: ॥२</blockquote><blockquote>आ हि ष्मा॑ सू॒नवे॑ पि॒तापिर्यज॑त्या॒पये॑ । सखा॒ सख्ये॒ वरे॑ण्यः ॥३</blockquote><blockquote>आ नो॑ ब॒र्ही रि॒शाद॑सो॒ वरु॑णो मि॒त्रो अ॑र्य॒मा । सीद॑न्तु॒ मनु॑षो यथा ॥४</blockquote><blockquote>पूर्व्य॑ होतर॒स्य नो॒ मन्द॑स्व स॒ख्यस्य॑ च । इ॒मा उ॒ षु श्रु॑धी॒ गिर॑: ॥५</blockquote><blockquote>यच्चि॒द्धि शश्व॑ता॒ तना॑ दे॒वंदे॑वं॒ यजा॑महे । त्वे इद्धू॑यते ह॒विः ॥ ६</blockquote><blockquote>प्रि॒यो नो॑ अस्तु वि॒श्पति॒र्होता॑ म॒न्द्रो वरे॑ण्यः । प्रि॒याः स्व॒ग्नयो॑ व॒यम् ॥७</blockquote><blockquote>स्व॒ग्नयो॒ हि वार्यं॑ दे॒वासो॑ दधि॒रे च॑ नः । स्व॒ग्नयो॑ मनामहे ॥८</blockquote><blockquote>अथा॑ न उ॒भये॑षा॒ममृ॑त॒ मर्त्या॑नाम् । मि॒थः स॑न्तु॒ प्रश॑स्तयः ॥९</blockquote><blockquote>विश्वे॑भिरग्ने अ॒ग्निभि॑रि॒मं य॒ज्ञमि॒दं वच॑: । चनो॑ धाः सहसो यहो ॥१०</blockquote>Transliteration: ājīgartiḥ śunaḥśepa sa kṛtrimo vaiśvāmitro devarātaḥ। agniḥ,। gāyatrī।<blockquote>vasiṣvā hi miyedhya vastrāṇyūrjāṃ pate ।
semaṃ no adhvaraṃ yaja ॥1॥<br>
semaṃ no adhvaraṃ yaja ॥1॥<br>
ni no hotā vareṇyaḥ sadā yaviṣṭha manmabhiḥ ।<br>
ni no hotā vareṇyaḥ sadā yaviṣṭha manmabhiḥ ।<br>