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# Jataveda is invoked to carry the offerings (except flesh) to the respective Gods, in which case Agni is light identified with knowledge and with Brahman.

# Jataveda is invoked to carry the offerings (except flesh) to the respective Gods, in which case Agni is light identified with knowledge and with Brahman.

# Kravyaad is invoked to burn the flesh (corpses and animal parts) in the Pitri-yajna for which purpose Agni is obtained from the rays of the Surya.

# Kravyaad is invoked to burn the flesh (corpses and animal parts) in the Pitri-yajna for which purpose Agni is obtained from the rays of the Surya.

In the Jataveda form, "He who knows all creatures", Agni acts as the divine model for the sacrificial priest. He is the messenger who carries the oblation from humans to the gods, bringing the Gods to sacrifice, and interceding between gods and humans (Rig Veda 1.26.3). When Agni is praised for his presence brings all other deities who bless the performer of the vedic ritual (yagnakarta) with abundance, wealth and fulfill the desires when pleased.

In the Jataveda form, "He who knows all creatures", Agni acts as the intermediary between man and devatas as the divine sacrificial priest. He is the messenger who carries the oblation from humans to devatas, bringing the Devatas to the site of sacrifice, and interceding between devatas and humans (Rig Veda 1.26.3). When Agni is praised for his presence, he brings all other deities to bless the performer of the vedic ritual (yagnakarta) with abundance, wealth and fulfill the desires when pleased.

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

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

There are different statements in puranas about the birth of Agni. Agni descended from Vishnu in the following order according to Puranic Encyclopedia (based on Bhagavata and Mahabharata) :  Vishnu - Brahma - Angiras - Brihaspati - Agni.  

There are different statements in puranas about the birth of Agni. Agni descended from Vishnu in the following order according to Puranic Encyclopedia (based on Bhagavata and Mahabharata) :  Vishnu - Brahma - Angiras - Brihaspati - Agni.  

Mahabharata Aanushasana parva (Chap. 85) mentions the association of the Sami tree and Agni devata.  After the curse of Bhrugu maharshi Agni hides himself in different places and ultimately devas find him in the Sami tree. Hence this tree is sacred and since this finding out of Agni after a long absence is like a rebirth, the Puranas mention it as being born from Sami Tree.   

 

Mahabharata Aanushasana parva (Chap. 85) mentions the association of the Sami tree and Agni devata.  It is said that the heart (core) of the Sami tree branches have fire in them. Rishis use this tree branches to generate fire. After the curse of Bhrugu maharshi Agni hides himself in different places and ultimately devas find him in the Sami tree. Hence this tree is sacred and since this finding out of Agni after a long absence is like a rebirth, the Puranas mention it as being born from Sami Tree.   

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

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

Agni has two consorts, Svaha and Svadha. Agni married Svaha (invocation offering) and fathered three sons - Paavaka (purifier), Paavamana (purifying) and Suchi (clean) who in their turn had forty-five children, all different aspects of fire.

 

 

Agni has two consorts, Svaha and Svadha. Agni married Svaha (invocation offering) and fathered three sons - Pāvaka (purifier), Pāvamāna (purifying) and Śuchi (purity) who in their turn had forty-five children, all different aspects of fire.  

Agni’s three sons, according to the Vayu Purana, stand for three different aspects of Agni (fire): ''Pāvaka'' is the electric fire,''Pāvamanā'' is the fire produced by friction, and ''Śuchi'' is the solar fire. Every fire has a corresponding relation to one of the human psychic faculties. They also represent body, spirit and soul, and body.^[31] ''Abhimāni'', his three sons, and their 45 sons constitute the 49 mystic fires of the Puranas, especially the Agni Purana.  Agneya is the daughter of Agni and the Hindu Goddess of Fire. Medhā (intelligence) is Agni’s sister.   

Agni’s three sons, according to the Vayu Purana, stand for three different aspects of Agni (fire): ''Pāvaka'' is the electric fire,''Pāvamanā'' is the fire produced by friction, and ''Śuchi'' is the solar fire. Every fire has a corresponding relation to one of the human psychic faculties. They also represent body, spirit and soul, and body.^[31] ''Abhimāni'', his three sons, and their 45 sons constitute the 49 mystic fires of the Puranas, especially the Agni Purana.  Agneya is the daughter of Agni and the Hindu Goddess of Fire. Medhā (intelligence) is Agni’s sister.