Agni in Vedavangmaya (अग्निः वेदवाङ्मये)

Agni (Samskrit: अग्निः) is the devata for fire, yagnas and divine knowledge. A large number of mantras and suktas are devoted to describing and praising Agni in various texts. Agni which generically refers to fire is used to refer to अग्निहोत्रः ॥ Agnihotra (fire of yagnas also called as sacrificial fire). He is associated with वैदिकयज्ञः (Yagnas or rituals prescribed in Vedas) through yagna (sacrificial fires) he carries the offerings (oblations) of men to the devatas in other world, who thereby pleased ensure the continuance of conditions favorable to mankind.

अग्निः ॥ Agni, as a devata important next to Indra, occupies a notable place as होत्र || hotr (the carrier of offerings in a yagna) and is significantly revered in the Rig veda with many suktas rendered to propitiate Him. Further as we gradually progress towards the Upanishads, Agni is personified as the ज्ञानिः || Jnani (Knower of Brahman). The three Fires (गार्हपत्यः ॥ Gaarhapatya, आहवनीयः॥ Aahavaniya, and दक्षिणाग्निः ॥ Dakshinaagni) expound brahmavidya to Upakosala (the student of Satyakama Jabaali), in the Chandogya Upanishad.

Thus, starting with the sacred agnihotras tended by the householder, as the sacred bearer of offerings, to the feared Kravaaya form of Fire which is invoked to burn corpses, and finally to the inner subtle form of representation of Jnana , Agni is the crucial lifeline of a grihastha engaged in Bharateeya samskriti.

 Agni in Rig Veda

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 Gaayatri chandas.

Agni is the Rishi or mantra drasta of many suktas in the 9th Mandala. He figures prominently in as many as 200 suktas in the Rig veda. Along with Indra and Surya, Agni is a significant deity of Rig veda (Sukta 10.124). A brief compilation of different mantras of Rig veda are presented below

• Rig Veda mantras (1.77.1 to 5) describes the role of Agni as the Hota, who carries the yagna offerings of the mortals to the deities.

  यो अध्वरेषु शन्तम रतावा होता तमू नमोभिरा कर्णुध्वम | अग्निर्यद वेर्मर्ताय देवान स चा बोधाति मनसायजाति || (Rig. Veda.1.77.2)

• Agni is described as the अग्निर्जातवेदाः Jataveda, meaning one who has the knowledge of vedas and is a learned by birth. Reference to Agni as Jataveda is made in many other places of Rig veda.

  अभि तवा गोतमा गिरा जातवेदो विचर्षणे | दयुम्नैरभि पर णोनुमः || (Rig. Veda.1.78.1)

  जातवेदसे सुनवा मसोममरातीयतो निदहाति वेदः | स नः पर्षदति दुर्गाणि विश्वा नावेव सिन्धुं दुरितात्यग्निः || (Rig. Veda. 1.99.1)

• Rig Veda mantras (1.95.1 to 11) describes the birth of Agni from the ten daughters of Tvashtra. This sukta describes the purifying form of agni.

  दशेमं त्वष्टुर्जनयन्त गर्भमतन्द्रासो युवतयो (Rig. Veda.1.95.1)

• Rig Veda mantras (3.26.7 and 8) describe Agni as अग्निरात्मा Agni is Atma

  अग्निरस्मि जन्मना जातवेदा घर्तं मे चक्षुरम्र्तं म आसन | अर्कस्त्रिधातू रजसो विमानो.अजस्रो घर्मो हविरस्मि नाम || (Rig. Veda.3.26.7)

  तरिभिः पवित्रैरपुपोद धयर्कं हर्दा मतिं जयोतिरनु परजानन | वर्षिष्ठं रत्नमक्र्त सवधाभिरादिद दयावाप्र्थिवी पर्यपश्यत || (Rig. Veda.3.26.8)

• Rig Veda mantra 1.44.7 describes Agni as one who excites Buddhi (reason and intellect), the perceiving and the determining factor, and by illuminating the mind it makes one understand and comprehend the truth

  होतारं विश्ववेदसं सं हि त्वा विश इन्धते । स आ वह पुरुहूत प्रचेतसो ऽग्ने देवाँ इह द्रवत् ॥ (Rig. Veda.1.44.7)

• Surya, Aditya, Prana and Agni stand for the Atman who reveals itself as knowledge by the all-illuminating bright rays of light and who reveals itself as objects cognized by the mind and described through speech (Rig Veda X.135.7).
• Rig Veda mantra (I.27.10), addresses Agni as similar to Rudra (having the fierce qualities of Rudra)

  जराबोध तद्विविड्ढि विशेविशे यज्ञियाय | स्तोमं रुद्राय दृशिकम् || Meaning : Agni similar to Rudra, is one who makes the evil persons weep.

• Rig Veda mantra (2.1.6 II.i.6) – त्वमग्नेरुद्रो असुरो महो दिवस्त्वं शर्द्धो मारुतं पृक्ष ईशिषे | directly addresses Agni as Rudra.

Agni in Brahmanas

The role of Agni in Brahmanas highlight the use of fire as the chief carrier of the havishya with the chanting of mantras. The ritualistic part is always associated with the mantras and without which yagnas or ishtis are not possible.

Madhyandhina satapatabrahmanam

The Ushaasambharana kanda (6th Kanda) of Shatapatha Brahmana (Maadhyandina sakha) starts with the description of Agnichayana or building of the fire altar. This kanda describes the importance of Agni, the fire, who is identified with Prajapati, the Srustikarta, who is the source of life in this world.

Shatapatabrahmana: Ushaasambharana (6 Kanda) Prathama Adhyaya Prathama Brahmana (Agnichitya brahmanam) (6.1.1.5 and 11)

स एव पुरुषः प्रजापतिरभवत् | स यः स पुरुषः प्रजापतिरभवत् - अयमेव सः योऽयमग्निश्चीयते || 5 काण्डिका (5th Kaandika)

'सः' एषः सप्तभिः पुरुषैर्निपऩ्न एकः पुरुषः 'प्रजापतिः' विराट् अभूत् | एवं लिङ्गशरीराभिमानिहिरण्यगर्भकर्तृका विराडुत्पत्तिरुक्ता, तस्य विराजोऽग्निरूपतामाह - स यः पुरुषः इति | 'स प्रजापतिः' एव 'अयं चीयमानः अग्निः' इत्यर्थः || Saayana Bhashyam of 5 काण्डिका (5th Kaandika)

Meaning : That Prajapati is identified as Agni, formed from seven lustrous persons. That Agni covers all expanse.

Prajapati as the Srustikarta creates all the celestial beings and heavenly bodies such as Aakasha, nakshtras. He also creates Agni as the sacrificial fire.

अथ यो गर्भोऽन्तरासीत् - सोऽग्निरसृज्यत | स यदस्य सर्वस्याग्रमसृज्यत - तस्मादग्निः | अग्निर्हवै तमग्निरित्याचक्षते परोऽक्षम् | परोऽक्षकामा हि देवाः |.... 11 काण्डिका (11th Kaandika)

ततः 'यः' जातगर्भः, 'सः' "अग्निः असृज्यत" तस्मात् सर्वस्य स्थूलप्रपञ्चस्य "अग्रम्" आदौ सृष्टत्वात् अग्निरित्युच्यते | तम् अग्रिम् इदानीन्तना अग्निनाम्ना व्यवहारं कुर्वन्ति | .... 11 काण्डिका (11th Kaandika)

Summary : Agni is described here as the form of heat which is the root of all creation. He is created first and forms the base for all gross creation until the present time. Hence Agni is called अग्रिम् || Agrim (first)

Kanvasatpathabrahmanam

It proclaims Agni as wisdom or discriminating power. The Adhvara (4th) kanda has 9 adhyayas each of which contains 4 brahmanas further divided into varying number of kaandikas describe the Agnistoma yagna wherein detailed procedures involving many "इष्टिः || isthis" (similar to a yagna) including the construction of the yagasala and invocation of Agni are given.

मेधायै मनसेऽग्नये स्वाहेति मेधया वै मनसाभिगच्छति यजेयेति तदस्येतदमुभयमात्मन्येव यन्मेधा च मनश्च ते अस्मिन्नेते उभे देवते आत्मन्याधीते || (Kanva Shata. Brah. 4.1.4.11)

Meaning : Yajamani chants " To wisdom, to mind, to Agni - Svaaha". He intends with his mind, " May I perform the yagna". These two - wisdom and mind are within himself. He meditates upon both these deities (intent) in his own mind.

Agni in Upanishads

Isavasyopanishad

In this Upanishad, the last two mantras, as 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.

Kenopanishad

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. Agni in an attempt to know what makes up Brahma is sent to Yaksha swaroopa Brahma himself who tests his abilities.

तेऽग्निमब्रुवन् जातवेद एतद्विजानीहि किमेतद्यक्षमिति तथेति ॥ ३॥ (Kena. Upan. 3.3)

Summary: Upon seeing the illuminated form of the Yaksha (Brahman) all the celestial beings were amazed, so they chose the illumine form of devatas, Agni to approach Him. Here Agni is also considered as अग्रणीः or one who leads or takes everyone forward.

तदभ्यद्रवत्तमभ्यवदत् कोऽसीत्यग्निर्वा अहमस्मीत्यब्रवीज्जातवेदा वा अहमस्मीति ॥ ४॥ (Kena. Upan. 3.4)

Summary : With great pride Agni announces "अहम अग्निः अस्मि, इति". I am that Agni that illumines the visible objects. Every shape and form of any particular object is visible form of me, जातवेदाः Jatavedas!

तस्मिंस्त्वयि किं वीर्यमित्यपीदं सर्वं दहेयं यदिदं पृथिव्यामिति ॥५॥ (Kena. Upan. 3.5) Summary : Hearing the conceited words of Agni, Yaksha questions him about his valour and capability. Agni replies saying - I can burn and destroy all the things on earth.

तस्मै तृणं निदधावेतद्दहेति तदुपप्रेयाय सर्वजवेन तन्न शशाक दग्धुम् । स तत एव निववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति ॥ ६॥ (Kena. Upan. 3.6)

Summary : Destroying the pride of Agni, Yaksha questions him if he can destroy the blade of grass placed before him which he could not destroy with his full force. Agreeing his inadequacy, Agni returns to the devatas claiming ignorance of the Brahman.

Kenopanishad expounds brahmavidya based on the principles that Jivatma and Paramatma are different and Brahman has to be realized by sadhana.

Katha Upanishad 

Kathopanishad given by कठमहर्षिः Katha maharshi is about the dialogue between Yama and Nachiketa, where the esoteric significance is about spiritual practice of the mankind. Nachiketa is given away to Yama (Mrityu devata or god of death) by his father Uddalaka as part of charity during a yagna. Nachiketa reaches Yamapuri and is informed that Yamadevata is not available so he fasts and keeps vigil at the gates awaiting the return of Yama. Seeing him Yama grants three boons to Nachiketa. As the second boon Nachiketa asks Yama as follows

स त्वमग्निं स्वर्ग्यमध्येषि मृत्यो, प्रब्रूहि त्वं श्रद्दधानाय मह्यम् । स्वर्गलोका अमृतत्वं भजन्त एतद् द्वितीयेन वृणे वरेण ॥ १३॥ (Kath. Upan. 1.1.13)

Meaning : "Oh Mrityu, you know very well that Agni (sacred fire) is the means of attainment of heaven. Explain to me as I have asked you earnestly, by which the liberated souls attain immortality. This is the second boon I choose."

प्र ते ब्रवीमि तदु मे निबोध स्वर्ग्यमग्निं नचिकेतः प्रजानन् । अनन्तलोकाप्तिमथो प्रतिष्ठां विद्धि त्वमेतं निहितं गुहायाम् ॥ १४॥ (Kath. Upan. 1.1.14)

Yama replies " O Nachiketa! I know about the sacred fire and I shall explain it to you. Know that Agni is the means to attain all worlds and in it lies the greatness of the people performing vedic rites."

लोकादिमग्निं तमुवाच तस्मै या इष्टका यावतीर्वा यथा वा । स चापि तत्प्रत्यवदद्यथोक्तं अथास्य मृत्युः पुनरेवाह तुष्टः ॥ १५॥ (Kath. Upan. 1.1.15)

Yama expounds to Nachiketa the secrets of Agni that leads to heaven and the number and mode of setting of fire bricks required to build the altar.

Kaushitaki Upanishad

Kaushitaki Upanishad associated with the Rig Veda describes the role of Agni in the transit of soul in Devayana marga.

स एतं देवयानं पन्थानमापद्याग्निलोकमागच्छतिस वायुलोकं स आदित्यलोकं (Kaushitaki Upanishad 1.3)

Chandogya Upanishad 

Chandogya upanishad (Chap 5 and 6) describes Panchagnividya, the meditation on the five fires (symbolic). 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. Upakosala was sitting sorrowfully and quietly in the yagnashala after Satyakama Jabali left without teaching him the science of brahmavidya.

अथ हाग्नय: समूदिरे, तप्तो ब्रह्मचारी कुशलं न: पर्यचारीद्धन्तास्मै प्रब्रवामेति तस्मै होचु: ॥ ४ ॥ (Chan. Upan. 4.10.4)

Meaning: The 3 fires then said among themselves: "this brahmachari has performed his penances and has tended us (fires) very well. let us teach him (about Brahman). " So saying they talk about breath and akasha and their being connected with brahman. Each fire (garhapatya, ahvaneeya and daakshina) explain to him about his own particular philosophy.

अथ हैनं गार्हपत्योऽनु शशास  पृथिव्यग्निरन्नमादित्य इति य । एष आदित्ये पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ॥ १ ॥ (Chan. Upan. 4.11.1)

Meaning : The gaarhapatya fire taught him " the earth, fire, food and sun - these are my four forms (bodies). And the person seen in the sun (personification) that I am, that I am indeed!". One who understands and meditates upon it, becomes invincible and lives a complete life.

The vyahiritis to be performed if the sacrificial fires are injured are mentioned very beautifully in this Upanishad.

Mundaka Upanishad 

Mundakopanishad (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)

Brihadaranyaka Upanishad 

Brihadaranyaka upanishad (I.ii.5)

http://www.astrojyoti.com/pdfs/DevanagariFiles/BrihadaranyakaUpanishat.pdf

Mantras/Verses and Meanings

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. Veda. 1.1.1)

Summary : Agni, the chosen one as the minister of yagnas (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 worshiper with boundless riches and wealth. Indeed greatly revered is Agni, the dispeller of darkness.

References

1. http://ignca.nic.in/Vedic_portal_rigveda_shakala_Samhita_m01.htm Agni Sukta as given in Vedic heritage portal with pronunciation.
2. https://www.swami-krishnananda.org/essay/essay_1.html
3. http://ignca.nic.in/vedic_portal_yajurveda_shukla_kanva_isavasyopanisad01.htm
4. Madhyandina Sakha Shukla Yajurveda, Shatapatabrahmana (6.1.1.5 and 11) http://www.vedamu.org/PageViewerImage.aspx?DivId=1036
5. Kanva Sakha Shukla Yajurveda, Shatapatabrahmana (4.1.4.11) : Swaminathan. C. R. (2000). Kanvasatapathabrahmanam, Third Volume, New Delhi : Indira Gandhi National Center for the Arts and Motilal Banarsidass Publishers Pvt. Ltd (Link : http://ignca.nic.in/eBooks/KANVASATAPATHABRAHMAAAM_Vol_III.pdf
6. Swami Sharvananda, Isavasyopanishad (1943), Madras, Sri Ramakrishna Math
7. Kenopanishad : http://ignca.nic.in/vedic_heritage_Upanishads_kenopanisad.htm
8. Rajveer Shastri, Acharya. (2010). Upanishad Bhashya, Delhi: Arsha Sahitya Prachar Trust
9. Kathopanishad :http://ignca.nic.in/vedic_portal_yajurveda_Krishna_Kathopanisad01.htm
10. Prem Nath, Chadha. (1980). Nine Upanishads, Delhi : Sarvadeshik Arya Pratinidhi Sabha
11. Kaushitaki Upanishad : http://cincinnatitemple.com/downloads/KaushitakiUpanishad.pdf
12. Ganganatha, Jha. (1923). The Chandogya Upanishad and Sri Sankara's Commentary, Fourth Volume, Madras: The India Printing Works
13. https://archive.org/details/Mahabharata04SanskritHindiPanditRamnarayanGitaPress