Agni (अग्निः)

Agni (Sanskrit: अग्निः) means Fire, Lighting, Purifier. The Vedas place Agni, the deity of fire, in a key place in Vedic mantras.

Introduction

A large number of them are devoted to describing and praising Him. 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. 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 Sanskrit 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 forward 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. gārhapatya (for general domestic usage), 
2. āhavaniya (for inviting and welcoming a personage or deity)
3. dakshinagni (for fighting against all 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).

Vedic Concept 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.

Vedic god of fire and sacrifice

Agni is the 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 god is approachable without the medium of Agni, and no divinity is without the presence of Agni.

Agni is the chief terrestrial deity personified by the sacrificial fire which is the centre of the ritual poetry of the Rig Veda. The earth enveloped in darkness and the sky, become visible when Agni is born; the acquisition of fire by man is regarded as a gift of the gods. Agni is only compared and not identified with the Sun.

Vedas:

अग्निर्होता - Agni as Hota in Rig Veda

In the Vedic literature, Agni occupies, after Indra, the most important position. Agni occupies a prominent place in the Vedas and particularly the Brahmanas.

Rigveda starts with Agnisukta and thereafter many mandalas have suktas related to and in praise of Agni. The very first word, mantra and sukta of the oldest veda, Rig veda starts with Agni as revealed to Rishi Madhuchchandah Vaishvamitah in Gāyatri metre..

अग्निसूक्त

९ मधुच्छन्दा वैश्वामित्रः ऋषिः । अग्निः देवता।  गायत्री छन्दः। प्रथमं मण्डलम्।

अ॒ग्निमी॑ळे पु॒रोहि॑तं य॒ज्ञस्य॑ दे॒वमृ॒त्विज॑म् । होता॑रं रत्न॒धात॑मम् ॥१

अ॒ग्निः पूर्वे॑भि॒र्ऋषि॑भि॒रीड्यो॒ नूत॑नैरु॒त । स दे॒वाँ एह व॑क्षति ॥२

अ॒ग्निना॑ र॒यिम॑श्नव॒त् पोष॑मे॒व दि॒वेदि॑वे । य॒शसं॑ वी॒रव॑त्तमम् ॥३

अग्ने॒ यं य॒ज्ञम॑ध्व॒रं वि॒श्वत॑: परि॒भूरसि॑ । स इद् दे॒वेषु॑ गच्छति ॥४

अ॒ग्निर्होता॑ क॒विक्र॑तुः स॒त्यश्चि॒त्रश्र॑वस्तमः । दे॒वो दे॒वेभि॒रा ग॑मत् ॥५

यद॒ङ्ग दा॒शुषे॒ त्वमग्ने॑ भ॒द्रं क॑रि॒ष्यसि॑ । तवेत् तत् स॒त्यम॑ङ्गिरः ॥६

उप॑ त्वाग्ने दि॒वेदि॑वे॒ दोषा॑वस्तर्धि॒या व॒यम् । नमो॒ भर॑न्त॒ एम॑सि ॥७

राज॑न्तमध्व॒राणां॑ गो॒पामृ॒तस्य॒ दीदि॑विम् । वर्ध॑मानं॒ स्वे दमे॑ ॥८

स न॑: पि॒तेव॑ सू॒नवे ऽग्ने॑ सूपाय॒नो भ॑व । सच॑स्वा नः स्व॒स्तये॑ ॥९ (Rig. Ved. 1.1.1)

Summary : Agni, the chosen one as the minister of sacrifice, is worthy to be praised for he brings along other deities with him (He is the bearer of sacrificial offerings from the Yajamani or the Performer of the Yagna). Agni bestows his worshipper with boundless riches and wealth. Indeed greatly revered is Agni, the dispeller of the darkness.

In the Rig Veda 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 is revealed many mantras of the 9th Mandala of Rig veda.

Upanishads :

Agni in Vedas and Upanishads

Agni in Rig veda :

Agni is the Rishi ('hymn-seer') of Sukta X.124 of the Rig Veda, and along with Indra and Surya makes up the Vedic triad of deities.^[13] Agni is the first word of the first hymn of the Rig Veda (Sukta I.i.1)

In the Rig Veda (I.95.2), a Rishi prays - दशेमं त्वष्टुर्जनयन्त गर्भम - for the ten eternal powers to bless Tvashtr (the supreme mind which creates all things) with the birth of Agni, which is a reference to the ten undisclosed powers that nourish Agni.^[14]

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.

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.

Upanishads :

Isavasyopanishad, the last two mantras given below are a prayer to Agni who is the divine witness to the actions of every life form

वा॒युरनि॑लम॒मृत॒मथे॒दं भस्मा॑न्त॒म् शरी॑रम् ।

ॐ क्रतो॒ स्मर॑ कृ॒तम् स्म॑र॒ क्रतो॒ स्मर॑ कृ॒तम् स्म॑र ॥१७॥ (Isav. Upan. 17)

अग्ने॒ नय॑ सु॒पथा॑ रा॒ये अ॒स्मान्विश्वा॑नि देव व॒युना॑नि वि॒द्वान् ।

यु॒यो॒ध्य॒स्मज्जु॑हुरा॒णमेनो॒ भूयि॑ष्ठां ते॒ नम॑ उ॒क्तिं विधेम ॥१८॥ (Isav. Upan. 18)

Meaning : Let the breath merge with the Immortal being or Hiranyagarbha and let the body be reduced to ashes, remember your deeds. Let Agni lead us along the right path or the bright path of the Devas (Devayana path from where there is no return to mortality).

This is the prayer for the dissolution of the individual prana into the infinite prana. Agni is prayed to as the chief priest of the sacrifice and the divine witness of all actions done by the individual, when the body is being being reduced to ashes. He is the principle intelligence which guides all thoughts and actions, a path to Universal Knowledge. Agni at the first step is like guide with a torch that illuminates the path of the soul.

Kena Upanishad, Agni reveals his identity as the heat energy and the ever-burning flame of the conscious force in matter, that makes up the entire world.^[17]The gods sent first Agni to find out the nature of Brahman, which means it is Agni that releases the energy which is latent in all beings. Moreover, the sage of the Kena Upanishad refers to the functional differentiation and specialization of body parts, on which account the life-stream progresses, when he speaks of Agni becoming the speech and entering the mouth, and Vayu becoming breath and entering the nostrils.^[18]

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.

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.

Mundaka Upanishad (1.2.1-5) describes the role of Agni in Karmakanda before a householder rises up in the Jnanamarga. The procedure to light the Agnihotra and the consequences of not conducting the Agnihotra is explained in detail in this Mundaka.

यदा लेलायते हृार्चि: समिद्धे हव्यवाहने |

तदाज्यभागावन्तरेणाहुती: प्रतिपादयेत् || (Mund. Upan. 1.2.2)

Meaning : When the flames of the bearer of the sacrificial offerings (fire) are bright and high, let the offerings (of sacrificial ghee) be given, with faith, between the two (tongues) flares of the fire.

यस्याग्निहोत्रमदर्शमपौर्णमासमचातुर्मास्यमनाग्रयणमतिथिवर्जितं च |

अहुतमवैश्वदेवमविधिना हुतमाससप्तमां स्तस्य लोकान्हिनस्ति || (Mund. Upan. 1.2.3)

One (householder) whose Agnihotra is devoid of the Darsa, Paurnamaasa Chaaturmasya (four autumnal observances) sacrifices, is not attended by the Atithi (uninvited guest), is without Vaisvedeva (offerings to the animals and birds) or is not performed without proper procedures or not performed at all (that Agnihotra) will destroy the seven worlds (of the householder).

काली कराली च मनोजवा च सुलोहिता या च सुधूम्रवर्णा |  

स्फुलिङ्गिनीं विश्वरुची च देवी लेलायमाना इति सप्त जिह्वा: || (Mund. Upan. 1.2.4) 

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)

– तस्मादग्निः समिधो यस्य सूर्यः (II.i.5)).

Jataveda and Kravyād

Agni has two forms: Jataveda and Kravyada:

1. Jātaveda is invoked to burn and carry the offerings (except flesh) to the respective Gods, in which case Agni is light identified with knowledge and with Brahman.
2. Kravyād 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 Sun.

In the Jātaveda 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 I.26.3). When Agni is pleased, the gods are generous. Agni represents the cultivated, cooked and cultured aspects of Vedic ritual.

Kravyād (क्रव्याद) is the form of Agni which eats corpses, the fire of the funeral pyre; the fire that eats corpses can eat everything. This is the impure form which is much feared.^[8] In this form, after one’s death and at the time of cremation, Agni heats up and burns the body only, the body which is the impure human condition (SB 2.2.4.8).

Knowledge

Agni is Abhimāni, from Sanskrit: abhi (towards) + man (the verbal root man 'to think', 'reflect upon') meaning dignified, proud; longing for, thinking. Agni is the 'Mystic Fire', who leads man on the journey to God. Agni is worshipped as the symbol of piety and purity; as expression of two kinds of energy i.e. light and heat, he is the symbol of life and activity. Agni-rahasya, "the secret of fire," is the key to all knowledge because Agni is the power of inner and outer illumination.

Water

Agni is also called Arka, "water," the accessory to worship, and the cause of fire that covers all food which covers all life (Yajurveda V.vii.5).

Devata Swaroopam

Birth and Family

Agni is the son of Brahma. In the Visnu Purana, Agni, called Abhimāni is said to have sprung from the mouth of the Virat purusha, the Cosmic Man. In another version, Agni is the son of Dharma (Eternal Law) and Vasubhāryā (daughter of Light). A sage of the Rig Veda (Sukta IV.iii.11) states that the Sun became visible when Agni was born.^[28]

In some Hindu symbolism, Agni's parents are said to be the two components of the fire drill used to start the fire, and when young he was said to be cared for by ten servants who are represented by the ten fingers of the man who starts the fire. Agni hid from the gods, but Atharvan??? found him and raised him, thus combining the divine and the human worlds, transforming the sublime and the subtle to the gross and the material.

At the command of Bhrigu, Agni was brought down from the heavens for man’s use by Matarishvan, in the later writings Agni is described as a son of Angiras who happened to discover fire and its uses. Agni is flanked on either side by his two consorts, Svāhā and Svadhā. The smoke is his banner and the ram is his mount. Agni married Svāhā (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.^[29][30] 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.^[29]

Purifier

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.^[32]

In the "Khandava-daha Parva" (Mahabharata CCXXV), Agni in the guise of a Brahmin is seen to approach Krishna and Arjuna seeking sufficient food for gratification of his hunger; and on being asked about the kind of food which would gratify, Agni expressed the desire to consume the forest of Khandava protected by Indra for the sake of Takshaka, the chief of the Nagas. Agni wanted to regain his own nature, which had been dulled by the sacrifice of King Swetaki, who had poured clarified butter for twelve years into a fire. Aided by Krishna and Arjuna, Agni consumed the Khandava Forest, which burnt for fifteen days, sparing only Aswasena, Maya, and the four birds called sarangakas; later, as a boon Arjuna got all his weapons from Indra and also the bow, Gandiva, from Varuna.^[33]

Kartikeya

The Puranas associate with Agni the origin of Krittika nakshatra (the Pleiades star-cluster) and the birth of Kartikeya. It is said that Agni received Shiva’s energy from Parvati as alms that he had to share with others, being the carrier of all oblations to the gods. Agni gave this energy to the six wives of the saptarishis, who wanted to warm themselves, and for this they were cursed by their husbands to become nakshatras, the six nakshatras that make up the Krittikas, the 3rd of the twenty-sevenLunar mansions. Thereafter, these six wives gave the energy they had received from Agni to the Himalayas, which then flowed down as one to be distributed to the reeds from which the six-headed boy, Kartikeya was born. Another version of this legend states that Kartikeya was initially born from Shiva and Parvati's combined power as an effulgent orb of energy, so radiant so as to burn the universe. Agni stole it so as to keep the child safe and kept running across the universe to escape the vile Asura Taraka who was to be destroyed by Kartikeya. Parvati awoke from her meditative state and found out that her son was missing. She was enraged and came rushing out of the cave to which she encountered theDevas and their preceptor, Brihaspati. They informed her that Agni had taken her son and only did so to ensure their son's protection. This made Parvati extremely furious and she attained her Adishakti form which caused lightning and all other calamities to begin on Earth. In anger, she cursed the Devas that their wives would be infertile and never enjoy parental happiness furthermore. She cursed Agni that he would be an all-consumer, adding that he would be unable to differentiate between pure and impure and that all who touched him would turn into ash (bhasma) and because of the impurities in his food, he would be surrounded by thick black smoke forever. At the nick of time, Shiva came out of the cave and calmed down Parvati promising her that he himself would find their son. She assumed her normal form and went back inside the cave. Shiva later found Agni and blessed him that despite Parvati's curse, he would always be holy.^[34]

King Shibi

There is the story about 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] === Fire Ordeal === Agniparikshā or 'the Fire ordeal' has Agni as the witness. Sita was forced to undergo this ordeal to prove her virtue. Agni redeemed the original Sita from the wrath and condemnation of her husband and her community.^[36] ==

Role of Agni in Rituals

Vedic rituals all involve Agni. Agni is present in many phases of life such as honouring of a birth (diva lamp), prayers (diva lamp), at weddings (the yajna where the bride and groom circle the fire seven times) and at death (cremation).

Agnihotra yajna - sacrificial fire

The Agnihotra is the "sacrificial fire". Agnihotra is believed to free the yajmāna (the performer of the yajna) from evil and death, both signified by Agni.^[37]Prajapatihad to create milk as food for the hungry Agni and perform the first act of Agnihotra to avoid death and preserve his own existence.^[37]

Vedic times === The Agnihotris once maintained a perpetual fire in their homes. This ritual ceremony was conducted on important and auspicious occasions. In many homes prayers are still offered to Agni (fire). The sage of the Atharvaveda (Sukta 19.55.3) prays to the fire for happiness and peace, for a happy temperament, resolve and good health, for strength and mental contentment, and as the ladder to spirituality. The sage also states that Agnihotra destroys enemies.^{[note 5]}

Shatapatha Brahmana (SB 3.1.3.18) tells us that Agnihotra should be performed by the performer knowing that he will gain the strength and victories gained by Agni who conquered the earth, Vayu, the air and Surya, the sky, with whom he shares the world; and the same text further tells us that the Agnihotra, doubtless, is the Sun.^[38]

Contemporary fire ritual === Hindus consider it as the duty of a man to perform Agnihotra. The main offering is milk, and at the end, the sacrificer offers four water oblations, to the gods, to father and the fathers, to the seven seers and to Agni on earth.^[39] The priest invokes Agni through Agni in his sacrificial form; the sacrificial form of Agni is the Sun which shining brightly appears to all men. The priest also invokes Vayu which is Agni’s own greatness. Therefore, Agni as the deity is treated differently from Agni, the messenger who carries oblations to the gods. The sacrificial form of Agni is Aditya and Vayu.

Discussion

Ritual versus knowledge === Shankara in his commentary on the Brahma Sutras states that the rightful observance of the agnihotra and other rites are meant for those desirous of attaining Heaven and other enjoyments, and the understanding of the rightful doctrine of the Soul is meant for those desirous of emancipation.^[41]

Paśubandha - animal sacrifice ??? === During Vedic times, Pasuyajña, animal sacrifices to propriate Agni, were frequently made. The animal to be sacrificed was tied to an octoganal wooden stake called yupa, be it a he-goat, a horse or a bull. The entire ceremony was supervised and co-ordinated by an adhvaryu, because this ritual called for the completeness of the sacrifice to meet the demands of the liturgical rules.^[42] Niruddha-pasubandhayajna involving immolation of a he-goat was an obligatory rite performed once in six months or once a year with the aid of six priests to appease Indra and Agni, with Surya and Prajapati as deities.^[43] The Rig Veda does not make a direct reference to animal sacrifice,^[44] but in Rig Veda mantra VIII.43.11,^{[note 6]} which is addressed to Agni, rishi Virupa Angirasa invites all devout to pray to Agni, who is called ukshānna and vaśānna, that is, the eater of bulls (uksha) and barren cows (vaśā).^{[note 7][45]} The Shatapatha Brahmana (VI.ii.1.2-3) speaks about the five animals or sacrificial victims, man, bull, horse, ram and he-goat, which Agni enters and becomes. The same text explains that it is Agni who is sacrificed as animal victim (SB XIII.ii.7.13).^[46]

=== The fire of the mind === The Brahmana tells us that "the mind saw itself as thirty-six thousand; it saw the adorable fires as belonging to itself, lighted up by the mind, and conceived as identical with the mental modes." There are thirty-six thousand mano-vrittis or 'mental modes', one for each day of life spanning one hundred years, which correlates to the mind-generated bricks of the altar. The fire is lighted up by the mind itself, thus establishing mental connection to the prescribed Vedic ritual acts or rites.^[52] Badarayana^{[note 13]} and Jaimini^{[note 14]} both agree that the fires of the mind and speech of Agni-rahasya are not parts of any concrete ritual, but refer to conceptual fires, which are meditations, which are not subservient to rites.^[53]

Fire-symbolism === Agni denotes the natural element fire, the supernatural deity symbolized by fire and the inner natural will aspiring for the highest knowledge.^[54][55][56] Heat, combustion and energy is the realm of Agni which symbolizes the transformation of the gross to the subtle; Agni is the life-giving energy.^[57] Agnibija is the consciousness of tapas (proto-cosmic energy); agni (the energizing principle); the sun, representing the Reality (Brahman) and the Truth (Satya), is Rta, the order, the organizing principle of everything that is.^[58]

=== The one who knows === Agni, who is addressed as Atithi ('guest'), is also called जातवेदसम्, meaning "the one who knows all things that are born, created or produced."^[59] He is the god of will-power, united with wisdom. The Vedic people knew human will-power to be a feeble projection of this power which they believed could be strengthened by the Rig Vedic chants to Agni.^[60] 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).

=== Vedic rishis === Agni is the essence of the knowledge of Existence. The Vedic Rishis held Agni to be responsible for the manifestation of gods for the mortal beings, who then come to know them and worship them by the mind.^{[note 17]} They pray^{[note 18]} for Agni, which is the essence of the knowledge of existence, to increase its own strength or power, which is within all human beings, to enable them to cultivate strong conviction and belief, without which there cannot develop a meaningful faith and deep devotion to support a dedicated mind.^[63] With Agni's increase ignorance and all delusions are wholly destroyed, without nescience to be taken for granted, and the human form assumed by Brahman is erased from the mind.^[64]

=== Upanishads === The Kena Upanishad says that Agni was the first to discover Brahman's nature, limits and identity. The Vedic gods manifest themselves in man, and assume the appearance of human limitations.^[65] 'Knowledge', 'faith' and 'works', these three, because of their connection with human faculties, are not without their respective limitations,^[66] and it is the mortal body harbouring within it the individual self and the Universal Self that remains bound by limitations.^[67] Agni symbolises the soul; it is the power of change that cannot be limited or overcome. Light, heat, colour and energy are merely its outer attributes; inwardly, agni impels consciousness, perception and discernment.^[68] Raja Rishi Chitra, describing the path of Jnana, states "He (at the time of death), having reached the path of the gods, comes to the world of agni, to the world of vayu;"^{[note 19][69]} this leads to the Brahmaloka, the sphere of Brahman. This is the path taken by the enlightened souls with transcendental knowledge.^[70] this again can be a separate article ??

== Relation with other gods == Agni is often identified with other gods:

• 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]
• Rudra: in the Rig Veda Agni is addressed as Rudra, bringing together two distinct but destructive aspects of nature, namely storm and fire.^{[note 21][note 22]} TheLinga Purana tells us that a pillar of fire (stambha) appeared before Brahma and Vishnu. The Shiva-linga represents that pillar of fire which is Agni.^[72][73]
• Sarama (To be checked), the Goddess of Intuition: in a hymn in praise of Agni,^{[note 23]} Rishi Parāśara Śāktya speaks of Saramā, the Goddess of Intuition, the forerunner of the dawn of Truth in the Human mind, who finds the Truth which is lost.^{[note 24]} It is Saramā who is a power of the Truth, whose cows are the rays of the dawn of illumination and who awakens man who finds Agni standing in the supreme seat and goal.^[74][75]
• Vayu and Soma: in the Vedas, Agni, Vayu and Soma or 'fire' (light and heat), 'air' (energy and action) and 'water', are the principal deities. Agni brings the subject and the object together and establishes a relation between the two (sambandha); Vāyu causes that relation to evolve (abhidheya), and whose activity Soma directs converting forms into pleasure that consciousness enjoys (prayojna). These three shaktis are involved in all material and spiritual vedic rituals.^[76]
• Vayu and Jala: Agni, Vayu and Jala are three of the three-fold eight fundamental qualities of intelligence, i.e. eight in terms of the value of consciousness, eight in terms of the devata quality of consciousness and eight in terms of the chhandas quality of consciousness.^[77]
• Diti: in a sukta addressed to Agni,^{[note 25]} Vamadeva calls Agni as Diti (दिति) which word is to be read as Aditi, the all devouring Death.^{[78][note 26]} Aditi is an ancient Rig Vedic deity; she is the divine mother of all Vedic gods and therefore, is the source of all things. Her womb, protected by Vishnu, is the navel of prithvi. Aditi means boundlessness.^[80] == Agni and Hindu astrology == Jyotiśa, the study of astronomy and astrology, is one of the six vedangas or limbs of the Vedas. The first drekkana of Taurus and Virgo sign is ruled by Agni, and the 10th shashtiamsa (1/60th part of the sign) is the Agni-amsa.^[81] Persons born in fiery signs ruled by Agni are enthusiastic, energetic but accident prone.^[82] The 3rdnakshatra (constellation) beginning with Ashvinī is ruled by Agni.^[83] == 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.^[89]

http://ignca.nic.in/Vedic_portal_rigveda_shakala_Samhita_m01.htm Agni Sukta as given in Vedic heritage portal with pronunciation.

https://www.swami-krishnananda.org/essay/essay_1.html

http://ignca.nic.in/vedic_portal_yajurveda_shukla_kanva_isavasyopanisad01.htm

Swami Sharvananda, Isavasyopanishad (1943), Madras, Sri Ramakrishna Math (For Isavasyopanishad)

Ganganatha, Jha. (1923). The Chandogya Upanishad and Sri Sankara's Commentary, Fourth Volume, Madras: The India Printing Works

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. See Agni Purana
3. Rig Veda X.v.7: अग्निः ऋतस्य पूर्वे आयुनि वृषभ्श्च
4. अग्नि॒मीळे पुरो॒हि॑तं यज्ञ॒स्य॑ देव॒म् ऋत्वि॒ज॑म् । होता॑रं रत्नधा॒त॑मम् ॥
   agnimīḷē purōhitaṁ yajñasya dēvam ṛtvijam
5. अग्नेर्होत्रेण प्रणुदे सपत्नान् - Atharvaveda 9.2.6
6. उक्षान्नाय वशान्नाय सोम पृष्ठाय वेधसे
7. During those times the slaying of a barren cow was an essential feature of funeral ceremonies.
8. X:1:2:3
9. मनो ब्रह्मेत्युपासीत "mind is to be meditated upon as Brahman", Chandogya Upanishad III.xviii.1
10. IX.v.2.15
11. IV.27, VII.34
12. SB X.vi.5.8-9
13. Brahma Sutras III.iii.44
14. Jaimini Sutras III.iii.14
15. मेधायैमनसेऽग्नये स्वाहेति
16. Rig Veda VI.ix.5
17. अग्निर्यद् वेर्मर्त्ताय देवान्त्स चा बोधाति मनसा यजाति (Rig Veda (I.77.2)
18. अस्माकमिदं वृधे भव (Rig Veda (I.79.11)
19. स एतं देवयानं पन्थानमापद्याग्निलोकमागच्छतिस वायुलोकं स आदित्यलोकं (Kaushitaki Upanishad I.3)
20. 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
21. According to Śatarudriya (oblation) section of the Yajurveda
22. In a prayer (R.V.I.27.10) addressed to Agni, the sage prays ": जराबोध तद्विविड्ढि विशेविशे यज्ञियाय
23. स्वाध्यो दिव आ सप्त यह्वी रायो (Rig Veda I.72.8)
24. 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".
25. "चित्तिमचित्ति चिनवद्वि विदवान् पृष्ठेव वीता वृजना च मर्त्तान्
26. The same as is stated in the Brihadaranyaka Upanishad (I.ii.5): "And whatever he (Death) brought forth, that he resolved to eat; verily because he eats everything, therefore, it is Aditi (Death) called Aditi."^[79]
27. In Shrimad Bhagavad Gita (Sloka 15.14) it is said: ":अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः == References ==
28. D.B. Purāna
29. Agni Purāna
30. Vishnu Purāna
31. The Concise Encyclopedia of Hinduism, Swami Harshananda, Ram Krishna Math, Bangalore
32. Cavendish, Richard (1998). Mythology, An Illustrated Encyclopedia of the Principal Myths and Religions of the World. ISBN 1-84056-070-3
33. Doniger, Wendy (2010). The Hindus: An Alternative History. Oxford University Press. ISBN 978-0-19-959334-7 (Pbk)
34. Bowker, John (1997). World Religions. New York: DK Publishing, Inc.
35. Jansen, Eva Rudy (1993). The Book of Hindu Imagery: Gods, Manifestations and Their Meaning. p. 64
36. Dowson, John (1961). A Classical Dictionary of Hindu Mythology and Religion: Geography, History, and Literature. Kessinger Publishing. ISBN 0-7661-7589-8
37. SD 2:247
38. Rig Veda I.xliv.4
39. Twelve Heavenly Deities (Devas) Nara National Museum, Japan
40. S Biswas (2000), Art of Japan, Northern, ISBN 978-8172112691, page 184
41. Willem Frederik Stutterheim et al (1995), Rāma-legends and Rāma-reliefs in Indonesia, ISBN 978-8170172512, pages xiv-xvi
42. Adrian Snodgrass (2007), The Symbolism of the Stupa, Motilal Banarsidass,ISBN 978-8120807815, pages 120-124, 298-300