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 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 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 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. 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).

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. Agni occupies a prominent place in the Vedas 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. 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 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 I.26.3). When Agni is pleased, the gods are generous. Agni represents the cultivated, cooked and cultured aspects of Vedic ritual.

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.

देवता स्वरुपम् ॥ Agnidevata Swaroopam

Birth and Family

There are different statements in puranas about the origin 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's Sabha Parva (Chap. 31) talks about Sudarshana, as the wife of Agni deva. She was the daughter of King Neela of Mahishmatipura.

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).

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 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.

Mundakopanishad describes the origin of Sristi and the Panchabhutas. Thus, from the Paramapurusha arises Agni as one of the five elements (Mund. Upan. 2.1.3).

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

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.

Please 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 Chakra or discuss. 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 (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]

Ramayana

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.

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]

=== 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

https://archive.org/details/Mahabharata04SanskritHindiPanditRamnarayanGitaPress

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