Agni (अग्निः)

Agni (Samskrit: अग्निः) means Fire, Lighting, Purifier. The Vedas place Agni, the deity of fire, in a key place in Vedic mantras. Fire was the one of the main elements that brought about a change in the way human civilizations evolved as man learnt to colonize. During evolution, taming of the fire is a significant step as man learnt to eat cooked food and thereby moved away eating raw things (especially raw meat). Cooking of food further led to man's living in societies and thereby led to expansion of the concept of domestication of animals and agricultural systems. Thus harnessing the powers of nature plays an important role in the evolution of man and this fact is explicit in Vedas as Agni was significantly praised for his prowess.

Introduction

A large number of mantras of the Rig veda are devoted to describing and praising Agni. Some of his attributes are described as follows:

• Panchabhutas : Fire is one of the Panchabhutas or the Five traditional elemental forces that make up the world of matter.
• Bearer of Sacrificial Offerings : The presiding deity of tejas, fire and heat, Agni is revered as the receiver of oblations and sacrifices of men on behalf of the Devatas.
• First Rig Suktam : Fire has a very prominent place since the Vedic period and the Rig Veda starts with the Agni sukta (Agnimeele purohitam...). Agni is second only to Indra in power and importance attributed to him in Vedic literature, with 218 out of 1,028 hymns of the Rigveda dedicated to him. With Varuna and Indra he is one of the supreme gods in the Rig Veda.
• Dikpalaka : He is the one of the अष्टदिक्पालकाः ॥ Astadikpalakas or the presiding deities of the eight directions as described in Devi bhagavatam (Chap. 8). Among them He is the आग्नेयदिशादिपतिः ॥ Aagneyadishadhipati or the sovereign guardian of the Aagneya direction or the south-east quarter.

• Swaroopa/Nature : He has a five-fold existence and manifests as the
  • Fire (Flame or Agni) on the Bhuva or Earth
  • Lightning in the Aakasha or Sky
  • Self illumine bodies such as Surya in the Antariksha or heavenly Cosmic regions.
  • Badabaagni in water (underground volcanic structures)
  • Jataraagni in all mortal beings as hunger

Thus, as an element that lights up and consumes everything He plays a very significant role in Sristi.

• Devataswaroopam : He is prominent as the twin brother of Indra and the husband of Svāhā and Svadhā, and the father of Dakşiņam, Gārhapatyam and Āhavanīyam.
• Jnana Tattvam : He is also known as the God of Knowledge. Knowledge or nature of every object is known only in the presence of Light or Deepam. But Fire is, by nature, self illumine and does not need another lamp to reveal its nature.

Etymology

Amarakosha defines the following about Agni in स्वर्गवर्गः (Prathama kanda Slokas 53 - 57)

अग्निर्वैश्वानरो वह्निर्वीतिहोत्रो धनंजयः । कृपीटयोनिर्ज्वलनो जातवेदास्तनूनपात् ॥ (Amara 1. स्वर्ग. 53)

बर्हिः शुष्मा कृष्णवर्त्मा शोचिष्केश उषर्बुधः । आशयाशो बृह्दभानुः कृशानुः पावकोनलः ॥ (Amara 1. स्वर्ग. 54)

रोहिताश्वो वायुसखः शिखावानाशुशुक्षणिः । हिरण्यरेता हुतभुग्दहनो हव्यवाहनः ॥ (Amara 1. स्वर्ग. 55)

सप्तार्चिर्दमुनाः शुक्रश्चित्रभानुर्विभावसुः । शुचिरप्पित्तमौर्वस्तु वाडवो वडवानलः ॥ (Amara 1. स्वर्ग. 56)

वह्नेर्द्वयोर्ज्वालकिलावर्चिर्हेतिः शिखा स्त्रियाम् । त्रिषु स्फुलिङ्गोग्निकणः संतापः संज्वरः समौ || (Amara 1. स्वर्ग. 57)

Different names of Agni include Agni, Vaishvanara, Krushanu, Jaataveda, Barhihi, Paavaka, Analaha, Vayusakha, Hiranyareta, Havyavahana, Jwala, Chitrabhanu, Vadavanala and other names.

The word agni is samskrit for "fire" (noun). Agni has three forms: 'fire', 'lightning' and 'the Sun'. Agni is the drying agent which neither wets nor moistens anything.

Yaskacharya explains that the fire-god is called अग्नि (Agni) because he is अग्रणी (Agrani), the foremost leader who is the ever awake disseminator of knowledge and the first principle of thought which manifests as Speech; it is carried at the front in all ritualistic undertakings (yajnas).

The ancient seers divided Agni into three parts –

1. Gaarhapatya ( Agni used by for general domestic usage) 
2. Aahvaniya (Agni used for inviting and welcoming a personage or deity)
3. Dakshinaagni (Agni used for fighting against evil).

The Rig Veda often says that Agni arises from water or dwells in the waters; the Vedic sage says that Agni manifesting in the waters and seated in the lap of the winding waters, flaming upward, increases; and that Agni was born by the prowess of Tvashtr (Rig Veda I.95.5).

Role of Agni

Agni is the god of fire and sacrifice, of divine knowledge, and is also associated with water.  Agni, identified with energy and action, is the first emanation and the sacred spark hidden within all beings.

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.

अग्निर्होता ॥ Agni as Hota

In the Vedic literature, Agni occupies, after Indra, the most important position. He occupies a prominent place in the Vedas (both as a deity and as a mantra-drastha) and particularly the Brahmanas. There are over 200 hymns addressed to and in praise of Agni. Apart from that Agni also has the role of a mantra-drashta as to him are revealed many mantras of the 9th Mandala of Rig veda.

The first mantra of the Rig veda (1.1.1) starts with the word Agni of the Agni sukta and and thereafter many mantras and suktas are given lauding his role in the existence of life forms.

The Taittiriya samhita outlines the different activities of a householder as the one who tends the Agnihotra for the welfare of nature, animals and plants and fellow human beings.

ज्ञानप्रदायकः ॥ Jnanapradayaka

In Isavasyopanishad, Agni is worshiped as the torch bearer to the departing soul, leading it through the path of the Devatas (Devayana) towards the Parabrahman. He is the witness to the deeds of all beings.

Kenopanishad describes Agni as the Energy that runs the life processes of any being. Kathopanishad reveals the secrets of the fire that lead one on an enlightened path to the higher worlds or realms. This most divinely explained by Yama, the bearer of Dharma to Nachiketa, the young scholar.

Chandogya Upanishad, in a more sakarmaka marg, throws light on how a normal householder can enter the Brahmajana marga thorough the tending of Agnihotra as given in Upakosala's and Satyakama Jabali's conversation (chap 5). The essence of brahmavidya symbolized by Panchagnividya for the householder is given in this Upanishad.

Mundakopanishad, explains how a person progresses through the different ashrams in life and the rules and consequences of not tending to the Agnihotra by a grihasta (Mund. Upan. 1.2.2 to 1.2.4).

अग्निपुराणम् ॥ Agni Puranam

Agni has a purana ascribed to him, named as Agni Purana (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 or 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.
• different Manu's in each Manvantara or Era of Manu
• the different varnasrama dharmas and raja dharmas
• astrology and time aspects
• various aspects about construction of temples
• wars between devas and asuras
• list of all other Mahapuranas and their length in terms of slokas
• literature and grammar. Agni Purana is the oldest text to talk about the characteristics of a Kavya or poetic text.
• the origin of sristi and pralaya or destruction
• yoga sastra and brahmavidya

जातवेदाः ॥ Jataveda and क्रव्याद Kravyaad

Agni has two forms: Jaataveda and Kravyaada:

1. 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.
2. 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 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.

देवतास्वरुपम् ॥ Agnidevata Swaroopam

Birth and Family

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.

Agni is the described as the son of Vaayu as per Rig Veda sukta (1.16.112). Fire is made by the attrition of two sticks (some scholars believe these to be from Sami trees) named as Arani, and sages get the strength to produce fire from it through the Vyaana vaayu (one of the panchavaayus), hence Agni is the son of Vaayu.

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.

Agni has two consorts, Svaha and Svadha. Agni through Svaahadevi (invocation offering) and fathered three sons - Paavaka, Pavamana and Suchi, who in their turn had forty-five children. Thus, Agni, his three sons, and fortyfive grandsons, together constitute the fortynine Fires mentioned in the Puranas (अङ्गिरसम् Angirasam). Suchi, born of Svaahadevi is the Badavaagni or Badabaagni, or the Agni that resides in the underground parts of the earth (volcanoes) Agni Purana Chapter 20.

Mundakopanishad describes the origin of Sristi and the Panchabhutas. Thus, from the Paramapurusha arises Agni as one of the five elements.

अग्निमूर्धा चक्षुषी चन्द्रसूर्यौ दिश: श्रोत्रे वाग्विवृताश्च वेदा: ।

वायु: प्राणो हृदयं विश्वमस्य पद्भयां पृथिवी ह्येष सर्वभूतान्तरात्मा ।। (Mund. Upan. 2.1.4).

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

पावकः ॥ Pavaka

Offended by Agni, Bhrigu had cursed Agni to become the devourer of all things on this earth, but Brahma modified that curse and made Agni the purifier of all things he touched.

दाहकः ॥ Daahaka

Agni is feared as the deity for destruction. In Mahabharata (Adi Parva. Khandava daha parva Chap. 221 to 226), there is a legend about Agni. Agni who suffers from stomach ailments (due to the Yagnas of Svetaki King) was advised to consume the Khandava forest which contains the medicinal herbs that can treat his condition. In the process, Indra protects Takshaka who resides in the same forest, thus preventing Agni from consuming the medicinal plants. In this parva, Krishna and Arjuna, are requested by Agni (who in the guise of a Brahmana) to quench his hunger. Realizing his true form, they agree to prevent his obstacles (Indra from sending heavy rain) in consuming the forest.

Pleased with their offer of help Agni gave Arjuna an arrow case which would never be empty, a chariot bearing Hanuman on the flag and four white horses and the famous Gandiva bow. To Krishna he gave the Chakraayudha or discus. With the help of these military equipment, Krishna and Arjuna created a canopy of arrow against the downpour created by Indra and thus, Agni burned incessantly for fifteen days, and was cured of his stomach ailments.

Kartikeya

The Puranas associate with Agni the origin of Krittika nakshatra and the birth of Kartikeya or Subrahmanya. Although we see a few version of this event, generally it is said that Agni received Shiva’s energy (formed due to association with Parvati) and he unable to bear the effulgence gives it to Gangadevi, who then bears a child and leaves it in Saravana reeds in a forest near Ganga river, hence Shiva's son is also called Sharavana. Thereafter, the six stars of Krittika, feed and raise the six-headed boy. Hence he is called as Kaartikeya in honor of the six mothers who cared for him. Parvati angry at being denied the motherhood curses that the Devas wives would be infertile and never enjoy parental happiness furthermore. She angered by Prithvi for being a part of this matter, curses her to be uneven and 'one with many husbands' (Earth having many landscapes is ruled by many kings called as Bhupati). She curses Agni that he would be an all-consumer, without distinction between pure and impure things and and everything that touches him would turn into ash (bhasma).

King Shibi

King Shibi,  who was tested by Agni assuming the form of a pigeon and by Indra assuming the form of a hawk; Shibi offered his own flesh to the hawk in exchange of pigeon's life. The pigeon which had sought Shibi's shelter was thus saved by the king's sacrifice.^[35]

Ramayana

Agnipareeklsha or 'Fire ordeal' has Agni as the witness. Sita chose to prove her innocence . Agni redeemed the original Sita from the wrath and condemnation of her husband and her community.

Ayurvedic Viewpoint == Agni is an important entity in Ayurveda. Agni is the fiery metabolic energy of digestion called as Jataragni, allows assimilation of food while ridding the body of waste and toxins, and transforms dense physical matter into subtle forms of energy the body needs. Jathar-agni determines the production of hydrochloric acid in the stomach, Bhuta-agni determines the production of bile in the liver, Kloma-agni determines the production of sugar-digesting pancreatic enzymes and so forth. The nature and quality of these agnis depend on one’s dosha which can be – vata, pitta or kapha.^[88] Agni is also known as Vaisvanara, food.^{[note 27]} Just as the illuminating power in the fire is a part of Agni’s own effulgence, even so the heating power in the foods digestive and appetizing power is also a part of Agni's energy or potency.

References

1. According to tradition, Agni first appeared in the heavens in the form of lightening. His second birth was among the human beings as Jātaveda (learned by birth). His third birth was in water (Rig Veda I.45.1).^[5]
2. Rig Veda X.v.7: अग्निः ऋतस्य पूर्वे आयुनि वृषभ्श्च
3. अग्नेर्होत्रेण प्रणुदे सपत्नान् - Atharvaveda 9.2.6
4. उक्षान्नाय वशान्नाय सोम पृष्ठाय वेधसे
5. During those times the slaying of a barren cow was an essential feature of funeral ceremonies.
6. X:1:2:3
7. मनो ब्रह्मेत्युपासीत "mind is to be meditated upon as Brahman", Chandogya Upanishad III.xviii.1
8. IX.v.2.15
9. IV.27, VII.34
10. SB X.vi.5.8-9
11. Brahma Sutras III.iii.44
12. Jaimini Sutras III.iii.14
13. मेधायैमनसेऽग्नये स्वाहेति
14. Rig Veda VI.ix.5
15. अग्निर्यद् वेर्मर्त्ताय देवान्त्स चा बोधाति मनसा यजाति (Rig Veda (I.77.2)
16. अस्माकमिदं वृधे भव (Rig Veda (I.79.11)
17. स एतं देवयानं पन्थानमापद्याग्निलोकमागच्छतिस वायुलोकं स आदित्यलोकं (Kaushitaki Upanishad I.3)
18. विश्ववेदा, appearing in the Taittiriya Samhita (IV.iii.2.10) – अभून्मम सुमतौ विश्ववेदा आष्ट प्रतिष्ठामविदद्धि गाधम्, and in the Rig Veda:
    * ये पायवो मामतेयं ते अग्ने पश्यन्तो अन्धं दुरितादरक्षन्
19. In a prayer (R.V.I.27.10) addressed to Agni, the sage prays ": जराबोध तद्विविड्ढि विशेविशे यज्ञियाय
20. स्वाध्यो दिव आ सप्त यह्वी रायो (Rig Veda I.72.8)
21. He says – विदद् गव्यं सरमा दृहमूर्वमं येना नु कं मानुषी भोजते विट् – "Saramā discovered the strong and wide places of the hidden knowledge; this discovery brings happiness to all human beings".
22. "चित्तिमचित्ति चिनवद्वि विदवान् पृष्ठेव वीता वृजना च मर्त्तान्
23. The same as is stated in the Brihadaranyaka Upanishad (I.ii.5)
25. The Concise Encyclopedia of Hinduism, Swami Harshananda, Ram Krishna Math, Bangalore
26. Rig Veda I.xliv.4
27. http://ignca.nic.in/Vedic_portal_rigveda_shakala_Samhita_m01.htm Agni Sukta as given in Vedic heritage portal with pronunciation.
28. https://www.swami-krishnananda.org/essay/essay_1.html
29. http://ignca.nic.in/vedic_portal_yajurveda_shukla_kanva_isavasyopanisad01.htm
30. Swami Sharvananda, Isavasyopanishad (1943), Madras, Sri Ramakrishna Math (For Isavasyopanishad)
31. Ganganatha, Jha. (1923). The Chandogya Upanishad and Sri Sankara's Commentary, Fourth Volume, Madras: The India Printing Works
32. https://archive.org/details/Mahabharata04SanskritHindiPanditRamnarayanGitaPress