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Line 91: − + − + − 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>. + − + − + − + − + − + Line 121:
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== अग्निः यज्ञाः च ॥ Agni and Yajnas ==
== अग्निः यज्ञाः च ॥ Agni and Yajnas ==
Agni Upasana, commences with Samidadhanam (समि in Brahmacharyasrama, grows into Aupasanam, Vaisvadevam, Nityagnihotram and many Srautha and Smartha karmas in Grihasthasrama.
Agni Upasana (उपासना), commences with Samidadhanam (समिदाधानम्) in Brahmacharyashrama, grows into Aupasana (औपासनम्), Vaisvadeva (वैश्वदेवम्), Nityagnihotra (नित्याग्निहोत्रम्) and many Shrauta and Smarta (स्मार्त) karmas in Grhasthashrama.
Kindling of fire in a kunda (altar or yajnavedi | यज्ञवेदी) is the most important usage aspect of Agni, since ancient times. Kanva Shatapatabrahmana outlines the process of Agnyadhana (अग्न्याधानम् | installation of the fire) and setting up the two Agnis (Smarta and Srauta agnis) by grihastha for the purpose of yajnas. A unique feature about Agni is that it is classified and called by different names based on its purpose in yajnas (Shrauta | श्रौतः and smarta । स्मार्तः ), the ahutis (आहुति-s । oblations) offered and its use in laukika kriyas (cooking).
Kindling of fire in a kunda (altar or yajnavedi | यज्ञवेदी) is the most important usage aspect of Agni, since ancient times. Kanva Shatapatabrahmana outlines the process of Agnyadhana (अग्न्याधानम् | installation of the fire) and setting up the two Agnis (Smarta and Shrauta agnis) by grhastha for the purpose of yajnas. A unique feature about Agni is that it is classified and called by different names based on its purpose in yajnas (Shrauta | श्रौतः and smarta । स्मार्तः ), the ahutis (आहुति-s । oblations) offered and its use in laukika kriyas (cooking).
=== एकाग्निः ॥ Ekagni (One Fire) ===
=== एकाग्निः ॥ Ekagni (One Fire) ===
Grhyagni (गृह्याग्निः) is also called aupasanagni (औपासनाग्निः) since the daily rite of Aupasana (औपासना) is performed in it by the grhastha. It is the fire contained in one "kunda" and so it is called "ekagni ". Rites conducted in the family are included in the chapter called "Ekagni-kanda (एकाग्निकाण्डम्)" in the Apastamba-sutra <ref>Sri Sri Sri Chandrasekharendra Saraswathi Swamiji, (2000) ''[http://www.kamakoti.org/hindudharma/part5/chap5.htm Hindu Dharma (Collection of Swamiji's Speeches between 1907 to 1994)]''Mumbai : Bharatiya Vidya Bhavan</ref>. Agni acts as the intermediary between man and devatas as the divine sacrificial priest.
Grhyagni (गृह्याग्निः) is also called aupasanagni (औपासनाग्निः) since the daily rite of Aupasana (औपासनम्) is performed in it by the grhastha. It is the fire contained in one "kunda" and so it is called "ekagni ". Rites conducted in the family are included in the chapter called "Ekagni-kanda (एकाग्निकाण्डम्)" in the Apastamba-sutra <ref>Sri Sri Sri Chandrasekharendra Saraswathi Swamiji, (2000) ''[http://www.kamakoti.org/hindudharma/part5/chap5.htm Hindu Dharma (Collection of Swamiji's Speeches between 1907 to 1994)]''Mumbai : Bharatiya Vidya Bhavan</ref>. Agni acts as the intermediary between man and devatas as the divine sacrificial priest.
In Rigveda, the first sukta, where Agni is praised for his presence, he brings in all other deities to bless the yajnakarta (यज्ञकर्ता | performer of the vedic ritual) with abundance, wealth and fulfill the desires when pleased. Grhyagni (गृह्याग्निः) or Aupasana Agni (औपासनाग्निः)and Shrautagni (श्रौताग्निः) are thus maintained by the grhasthas, and offerings (ghee, rice, purnahuti | पूर्णाहुतिःetc) are made to Agnideva to fulfill the worldly desires. The Taittiriya samhita (तैत्तिरीयसंहिता) outlines the different activities of a householder as the one who tends the Grhyagni for the welfare of nature, animals and plants and fellow human beings.
In Rigveda, the first sukta, where Agni is praised for his presence, he brings in all other deities to bless the yajnakarta (यज्ञकर्ता | performer of the vedic ritual) with abundance, wealth and fulfill the desires when pleased. Grhyagni (गृह्याग्निः) or Aupasana Agni (औपासनाग्निः)and Shrautagni (श्रौताग्निः) are thus maintained by the grhasthas, and offerings (ghee, rice, purnahuti | पूर्णाहुतिः etc) are made to Agnideva to fulfill the worldly desires. The Taittiriya samhita (तैत्तिरीयसंहिता) outlines the different activities of a householder as the one who tends the Grhyagni for the welfare of nature, animals and plants and fellow human beings.
=== त्रेताग्निः ॥ Tretagni (Three Fires) ===
=== त्रेताग्निः ॥ Tretagni (Three Fires) ===
Agni is carried at the fore front in all ritualistic undertakings (यज्ञाः ॥ yajnas) given in the Shrauta sutras. Some Shrauta yagas require three fires called as [[Tretagni (त्रेताग्नयः)|Tretagni]] (त्रेताग्निः) which are invoked through procedures with chanting of mantras. Example: Somayaga
Agni is carried at the fore front in all ritualistic undertakings (यज्ञाः । yajnas) given in the Shrauta sutras. Some Shrauta yagas require three fires called as [[Tretagni (त्रेताग्नयः)|Tretagni]] (त्रेताग्निः) which are invoked through procedures with chanting of mantras. Example: Somayaga
Agni is ascribed 3 names and placed in three sides of a यज्ञवेदी ॥ yajnavedi –
Agni is ascribed 3 names and placed in three sides of a यज्ञवेदी ॥ yajnavedi –
# गार्हपत्यः ॥ Garhapatya ( Agni maintained by ahitagnis | आहिताग्नि-s on a daily basis). It is placed to the west of the yajnavedi.
# गार्हपत्यः ॥ Garhapatya ( Agni maintained by ahitagnis | आहिताग्नि-s on a daily basis). It is placed to the west of the yajnavedi.
# आहवनीयः॥ Ahavaniya ( Agni used for यागाः ॥ yagas where a particular offerings are made to deities). It is derived from the Garhapatya agni and placed east of the yajnavedi.
# आहवनीयः॥ Ahavaniya ( Agni used for yagas where a particular offerings are made to deities). It is derived from the Garhapatya agni and placed east of the yajnavedi.
# दक्षिणाग्निः ॥ Dakshinagni ( Agni used to give offerings to pitrs | पितृ-s ). It is also derived from the Garhapatya Agni and placed south of the yajnavedi.
# दक्षिणाग्निः ॥ Dakshinagni ( Agni used to give offerings to pitrs | पितृ-s ). It is also derived from the Garhapatya Agni and placed south of the yajnavedi.
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 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 (वैश्वानरः), Vishvapati (विश्वपतिः), Sannihita (सन्निहितः) , Kapila (कपिलः) and Agrani (अग्रणी). 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 Vishnu in the following order according to '''Puranic Encyclopedia'''<ref name=":1" /> (based on Bhagavata and Mahabharata) : Vishnu - Brahma - Angiras - 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 - Brhaspati - Agni.
* 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" />
* 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.<ref name=":1" />
* '''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>:
* '''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>
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 Kanva Shatapatha Brahmana (1.2.4.1).<ref name=":8" />
* 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>
* '''मुण्डकोपनिषद् ॥ Mundakopanishad''' describes the origin of Srshti (सृष्टिः) 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><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. Vayu (वायुः) is the breath.
Meaning : Agni (Fire) is forehead of the Paramapurusha while Surya and Chandra are the eyes. Vayu is the breath.
* 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>.
* 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 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>
<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 (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 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 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 - Ahavaniya (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>
* 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" />
* Mahabharata Anushasana parva (अनुशासनपर्व) (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 . '''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.
* 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 (महिष्मतिपुरम्), who became the wife of Agnideva.
* 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>.
* According to Agni Purana''',''' Shuchi 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, 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" />.
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 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 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.
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 is 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 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.
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 ====
==== 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.
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 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>.
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 drashta | 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 first mantra 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 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.
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 ====
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" />
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 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 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 '''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.
In '''Ishavasyopanishad''' (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>
'''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 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).
'''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 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>.
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 grhastha (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 ==
=== Agni Purana ===
=== Agni Purana ===
Agni has a 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 Brahmarshi Vasishta (ब्रह्मऋषिः वसिष्ठः)by Agni himself. In here, Agni gives the essence of Brahmavidya apart from the details of the ten avataras (अवताराः | incarnations of Vishnu). This purana is a sacred text containing the expositions on the following matters in brief
Agni has a 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 Brahmarshi Vasishta by Agni himself. In here, Agni gives the essence of Brahmavidya apart from the details of the ten avataras (अवताराः | 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.
* religious rituals such as conducting vratas or sacred vows, pilgrimages and consequences of attaining hell when these dharmas are not adhered to.
* different Manus in each Manvantara (मन्वन्तरम् | Era of Manu)
* different Manus in each Manvantara (Era of Manu)
* the different varnasrama (वर्णाश्रमधर्माः) dharmas and raja dharmas (राजधर्माः)
* the different varnashrama (वर्णाश्रमधर्माः) dharmas and raja dharmas
* astrology and time aspects
* astrology and time aspects
* various aspects about construction of temples
* various aspects about construction of temples
<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 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 Sadashiva, the five-headed Shiva, who asks Brahma and Vishnu to find the beginning and end of this Anilastambha (अनिलस्तम्भः). The Shiva-linga (शिवलिङ्गम्) represents that pillar of fire which is Agni. Brahma and Vishnu were very surprised to see the pillar of fire, which was so enormous in size that it reached the sky and penetrated down the earth. Vishnu transformed himself into a boar and went to 'Patal' (पातालः |nether world) to find the base of that 'Pillar of fire'. But he was unsuccessful in his attempt and came back. Brahma then sought the help of Ketaki flower to give a false witness before lord Vishnu, that he (Brahma) had been successful in seeing the limit of that pillar of fire. Ketaki flower agreed. Both of them went to Vishnu and Brahma told him that he had seen the limit of that Pillar of fire. Ketaki flower gave a witness. Vishnu accepted the superiority of Brahma.
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 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 Sadashiva, the five-headed Shiva, who asks Brahma and Vishnu to find the beginning and end of this Anilastambha (अनिलस्तम्भः). The Shiva-linga represents that pillar of fire which is Agni. Brahma and Vishnu were very surprised to see the pillar of fire, which was so enormous in size that it reached the sky and penetrated down the earth. Vishnu transformed himself into a boar and went to 'Patal' (पातालः |nether world) to find the base of that 'Pillar of fire'. But he was unsuccessful in his attempt and came back. Brahma then sought the help of Ketaki flower to give a false witness before lord Vishnu, that he (Brahma) had been successful in seeing the limit of that pillar of fire. Ketaki flower agreed. Both of them went to Vishnu and Brahma told him that he had seen the limit of that Pillar of fire. Ketaki flower gave a witness. Vishnu accepted the superiority of Brahma.
Knowing that Brahma lied, in order to punish him Shiva severed the fifth head of Brahma and cursed him that he will not be worshiped by anyone and Ketaki flower will not be used for puja of Shiva.
Knowing that Brahma lied, in order to punish him Shiva severed the fifth head of Brahma and cursed him that he will not be worshiped by anyone and Ketaki flower will not be used for puja of Shiva.