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Rishi Tritapti (Rig Veda X.v.3), in a mantra in praise of Agni, refers to the bearers of water, the most subtle and the most refined aspects of manifestations. In a subsequent mantra he says that in the conditions prevalent prior to the formation of water, Agni, which was the first visible manifestation of the Unmanifested, was the giver and the taker, both, because as energy it had transformed into matter, beginning with water.

Rishi Tritapti (Rig Veda X.v.3), in a mantra in praise of Agni, refers to the bearers of water, the most subtle and the most refined aspects of manifestations. In a subsequent mantra he says that in the conditions prevalent prior to the formation of water, Agni, which was the first visible manifestation of the Unmanifested, was the giver and the taker, both, because as energy it had transformed into matter, beginning with water.

 

=== Yajur Veda ===

=== Yajur Veda ===

Shatapatha Brahmana (SB 6.1.1.1) tells us that Prajapati was generated through the ''tapas'' of the ''rishis'' (equated with the non-existent of the Beginning), thereafter, through his own ''tapas'' Prajapati generated all the gods and all the creatures. He also generated Agni as the sacrificial fire and as the second self having wearied himself his glow and essence of him heated up and developed Agni (SB 10.6.5.2). Ritually Agni, as the altar built by the sacrifice, reconstitutes Prajapati.

Shatapatha Brahmana (SB 6.1.1.1) tells us that Prajapati was generated through the ''tapas'' of the ''rishis'' (equated with the non-existent of the Beginning), thereafter, through his own ''tapas'' Prajapati generated all the gods and all the creatures. He also generated Agni as the sacrificial fire and as the second self having wearied himself his glow and essence of him heated up and developed Agni (SB 10.6.5.2). Ritually Agni, as the altar built by the sacrifice, reconstitutes Prajapati.

== Agni in Brahmanas ==

== Agni in Brahmanas ==

The Kanvasatpathabrahmanam (SB.IV.i.iv.11) calls Agni "wisdom" and the "ind."^{[note 15][61]} Rishi Bharadavaja Barhaspatya, in a mantra addressed to Agni Vaishvanara^{[note 16]} calls Agni "the mind swiftest among (all) those that fly."^[62]  Rishi Praskanva states that Agni represents great learning and enlightening wisdom, which ought to be sought, located and humbly approached. Agni excites ''Buddhi''(reason and intellect), the perceiving and the determining factor, and by illuminating the mind it makes one understand and comprehend the truth – प्रचेतसोऽग्ने देवाँ इह द्रवत् (Rig Veda I.xliv.7).

The Kanvasatpathabrahmanam (SB.IV.i.iv.11) calls Agni "wisdom" and the "ind."^{[note 15][61]} Rishi Bharadavaja Barhaspatya, in a mantra addressed to Agni Vaishvanara^{[note 16]} calls Agni "the mind swiftest among (all) those that fly."^[62]  Rishi Praskanva states that Agni represents great learning and enlightening wisdom, which ought to be sought, located and humbly approached. Agni excites ''Buddhi''(reason and intellect), the perceiving and the determining factor, and by illuminating the mind it makes one understand and comprehend the truth – प्रचेतसोऽग्ने देवाँ इह द्रवत् (Rig Veda I.xliv.7).

== Agni in Upanishads ==

== Agni in Upanishads ==

The Katha Upanishad tells how Yama taught Nachiketa the secrets of the fire that leads to heaven, and what bricks were required to build the altar.^[19]

The Katha Upanishad tells how Yama taught Nachiketa the secrets of the fire that leads to heaven, and what bricks were required to build the altar.^[19]

'''Chandogya Upanishad''' (Chap 5 and 6) describe the ''Panchagnividya'', the meditation on the five fires (sumbolic). Panchagnividya, however, is not actually fires in the physical sense, or an outward sacrificial activity, nor a penance or tapas but deals with the knowledge or meditation to know the inner meaning of the common phenomenon of birth and death. It is a method of meditation wherein evolution and the cycle of samsara-chakra is understood such that a householder frees himself from the bondage of the samsara-chakra. This all inclusiveness and comprehension of various aspects of the world and their relationship to the Universe is the secret of the meditation that is Panchagnividya. It explains the interconnectivity of everything that exists, with creation as a kind of sacrifice. Each manifestation, the microcosm, is a manifestation of ''Prakrti'', the macrocosm.

'''Chandogya Upanishad''' (Chap 5 and 6) describe the ''Panchagnividya'', the meditation on the five fires (sumbolic). Panchagnividya, however, is not actually fires in the physical sense, or an outward sacrificial activity, nor a penance or tapas but deals with the knowledge or meditation to know the inner meaning of the common phenomenon of birth and death. It is a method of meditation wherein evolution and the cycle of samsara-chakra is understood such that a householder frees himself from the bondage of the samsara-chakra. This all inclusiveness and comprehension of various aspects of the world and their relationship to the Universe is the secret of the meditation that is Panchagnividya. It explains the interconnectivity of everything that exists, with creation as a kind of sacrifice. Each manifestation, the microcosm, is a manifestation of ''Prakrti'', the macrocosm.

The Dialogue of the Three Fires with Upakosala, the student of Satyakama Jabali reveals Agni's knowledge of the Brahman.   

The Dialogue of the Three Fires with Upakosala, the student of Satyakama Jabali reveals Agni's knowledge of the Brahman.   

The vyahiritis to be performed if the sacrificial fires are injured are mentioned very beautifully in this Upanishad.   

The vyahiritis to be performed if the sacrificial fires are injured are mentioned very beautifully in this Upanishad.   

Meaning : That Agni, devours with his seven tongues or flames namely Kālī (black), Karālī (terrible),Manojava (speedy as the mind), Sulohita (very red), Sudhumravarna (coloured like thick smoke'), Sphulingini (emitting sparks) and Vishwaruchi (having the fuel as the Sun)

Meaning : That Agni, devours with his seven tongues or flames namely Kālī (black), Karālī (terrible),Manojava (speedy as the mind), Sulohita (very red), Sudhumravarna (coloured like thick smoke'), Sphulingini (emitting sparks) and Vishwaruchi (having the fuel as the Sun)

In Shrimad Bhagavad Gita (Sloka 15.14) it is said: ":अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः

In Shrimad Bhagavad Gita (Sloka 15.14) it is said: ":अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः

* Varuna and Mitra: in the evening he becomes Varuna, when he rises in the morning he becomes Mitra.

* Varuna and Mitra: in the evening he becomes Varuna, when he rises in the morning he becomes Mitra.

* Indra: Agni is Indra's twin, and therefore a son of Dyaus Pita and Prthivi.^{[''citation needed'']} Agni is also called ''Vishva-Vedāh'',^{[note 20]} "dawn," which refers both to Indra, the Protector, and to the all-knowing Agni.^[71]

* Indra: Agni is Indra's twin, and therefore a son of Dyaus Pita and Prthivi.^{[''citation needed'']} Agni is also called ''Vishva-Vedāh'',^{[note 20]} "dawn," which refers both to Indra, the Protector, and to the all-knowing Agni.^[71]