Agni God of Fire
Agni upon his mount, with flames leaping upwards from his crown
Other names Mātariśvan
Affiliation Deva, Dikpāla
Abode Agniloka
Mantra Om Agni Vidmahe
Weapon Āgneyāstra
Mount Urial
Personal information
Parents Brahma
Consort Svāhā
Children Pāvaka, Pāvamāna, Śuchi, Nīla, Agneya
2 Agni (Sanskrit: अग्नि, romanized: Agni, Sanskrit pronunciation: is a
Sanskrit word meaning fire and connotes the Vedic fire deity of Hinduism.
He is also the guardian deity of the southeast direction and is typically
found in southeast corners of Hindu temples. In the classical cosmology of
the Indian religions, Agni as fire is one of the five inert impermanent
elements (pañcabhūtá) along with space (ākāśa), water (ap), air (vāyu) and
earth (pṛthvī), the five combining to form the empirically perceived
material existence (Prakṛti).
3 In Vedic literature, Agni is a major and oft-invoked god along with
Indra and Soma. Agni is considered the mouth of the gods and goddesses and
the medium that conveys offerings to them in a homa (votive ritual). He is
conceptualized in ancient Hindu texts to exist at three levels, on earth as
fire, in the atmosphere as lightning, and in the sky as the sun. This
triple presence accords him as the messenger between the deities and human
beings in the Vedic scriptures. The relative importance of Agni declined in
the post-Vedic era, as he was internalised and his identity evolved to
metaphorically represent all transformative energy and knowledge in the
Upanishads and later Hindu literature. Agni remains an integral part of
Hindu traditions, such as being the central witness of the rite-of-passage
ritual in traditional Hindu weddings called Saptapadi or Agnipradakṣiṇam
(seven steps and mutual vows), in the Upanayana ceremony of rite of
passage, as well being part of the diyā (lamp) in festivals such as
Deepavali and Aarti in Puja.
5 The ancient Indian grammarians variously derived it: from root aj,
which in Sanskrit means "to drive" in the sense of "nimble, agile"; from
agri, the root of which means "first", referring to "that first in the
universe to arise" or "fire" according to Shatapatha Brahmana section
6.1.1; the Brahmana claims this is cryptically called as Agni because
everyone including the gods are known to love short nicknames;
according to the 5th-century BCE Sanskrit text Nirukta-Nighantu in section
7.14, sage Śakapūṇi states the word Agni is derived from three verbs – from
'going', from 'shining or burning', and from 'leading'; the letter "a" (अ) is
from root "i" which he claims implies 'to go', the letter g" (ग्) is from
the root "añj" meaning 'to shine' or "dah" meaning 'to burn', and the last
letter is by itself the root "nī" (नी) which means 'to lead'. None of the
three explanations cited above is plausible in the modern linguistic sense.
6 The word Agni is used in many contexts, ranging from fire in the
stomach, the cooking fire in a home, the sacrificial fire in an altar, the
fire of cremation, the fire of rebirth, the fire in the energetic saps
concealed within plants, the atmospheric fire in lightning and the
celestial fire in the sun. In the Brahmanas layer of the Vedas, such as in
section 5.2.3 of Shatapatha Brahmana, Agni represents all the gods, all
concepts of spiritual energy that permeates everything in the universe. In
the Upanishads and post-Vedic literature, Agni additionally became a
metaphor for immortal principle in man, and any energy or knowledge that
consumes and dispels a state of darkness, transforms and procreates an
enlightened state of existence.
7 Agni is also famously known as:
Pāvaka – sanctifier of everything;
Havyavāhana – one who carries the sacrificial butter;
Saptajihvi – one with seven tongues (flames); consumes the sacrificial
butter very fast;
Vahni – travelling with wind;
Anala – as one of the Vasus;
Hutāśana; the glow from the root
Chitrabhānu – colourful light;
Jvalana – glowing;
Vaiśvānara; the wisdom of light in vulva
Vibhāvasu – whose light is wealth;
Dhumaketu – one who is crowned with smoke.
Other names include Śikhī, Pingesa, Plavanga, Bhūritejaḥ, Rudragarva and
Hiraṇyakṛt.
8 The earliest layers of the Vedic texts of Hinduism, such as section 6.1
of Kaṭhaka Saṃhitā and section 1.8.1 of Maitrāyaṇī Saṃhitā state that the
universe began with nothing, neither night nor day existed, what existed
was just Prajāpati (also referred to as Brahman) Agni originated from the
forehead of Prajāpati, assert these texts. With the creation of Agni came
light, and with that were created day and night. Agni, state these
Saṃhitās, is the same as the Brahman, the truth, the eye of the manifested
universe These mythologies develop into more complex stories about Agni's
origins in the later layers of Vedic texts, such as in section 2.1.2 of the
Taittiriya Brahmana and sections 2.2.3–4 of Shatapatha Brahmana. Agni is
originally conceptualized as the ultimate source of the
"creator-maintainer-destroyer" triad, then one of the trinities, as the one
who ruled the earth. His twin brother Indra ruled the atmosphere as the god
of storm, rain and war, while Sūrya ruled the sky and heavens. His position
and importance evolves over time, in the "creator-maintainer-destroyer"
aspects of existence in Hindu thought
9 The Shatapatha Brahmana mentions there have been three previous Agnis
and current one is the fourth in the series Fourfold, namely, was Agni
(fire) at first. Now that Agni whom they at first chose for the office of
Hotri priest passed away. He also whom they chose the second time passed
away. He also whom they chose the third time passed away. Thereupon the one
who still constitutes the fire in our own time, concealed himself from
fear. He entered into the waters. Him the gods discovered and brought
forcibly away from the waters. – 1:2:3:1
10 The hymns in these ancient texts refer to Agni with numerous
epithets and synonyms, such as Jātavedas (he who knows all generations),
Vaiśvānara (relating to all men), Tanūnapāt (son of himself, self-made),
Narāśaṃsa (who embodies men's praise), Tripatsya (with three dwellings),
and many others. In Vedic mythologies, Agni is also presented as one who is
mysterious with a tendency to play hide and seek, not just with humans but
with the gods. He hides in strange places such as waters where in one myth
he imbues life force into living beings that dwell therein, and in another
where the fishes report his presence to the gods.
11 Agni is in hymn 10.124 of the ṚgVeda, a Rishi (sage-poet-composer)
and along with Indra and Sūrya makes up the Vedic triad of deities. Agni is
considered equivalent to and henotheistically identified with all the gods
in the Vedic thought, which formed the foundation for the various
non-dualistic and monistic theologies of Hinduism. These theme of
equivalence is repeatedly presented in the Vedas, such as with the
following words in the Maṇḍala 1 of the ṚgVeda:
They call it Indra, Mitra, Varuna, Agni,
and he is heavenly-winged Garutman.
To what is One, sages give many a title,
they call it Agni, Yama, Matarisvan. — ṚgVeda 1.164.46, Translator: Klaus
Klostermaier
Upanishads Agni with an aura of flames, seated on ram.
12 Agni features prominently in the major and minor Upanishads of
Hinduism. Among the earliest mention is the legend of a boy named Satyakāma
Jābāla, of uncertain parentage from an unwed mother, in chapter 4 of the
Chhāndogya Upanishad (~700 BCE). He honestly admits his poverty and that
his mother does not know who his father was, an honesty that earns him a
spot in a Vedic school (gurukul). During his studies, the boy meets Agni,
who then becomes the metaphor for him as a cardinal direction, world body,
eye and knowledge, and the abstract principle of Brahman which the
Upanishad states is in everything and is everywhere Agni appears in section
1.13 of Chandogya Upanishad as well.
13 In verse 18 of the Isha Upanishad, Agni is invoked with, "O Agni,
you know all the paths, lead me on to success by the good path, keep me
away from the wrong path of sin".[65][66][d] In sections 4.5–6 of the
Maitri Upanishad, students ask their Vedic Guru (teacher) about which god
is best among gods they name, a list that includes Agni. The Guru replies
that they are all supreme, all merely forms of the Brahman, the whole world
is Brahman. So pick anyone, suggests the Upanishad, meditate and adore that
one, then meditate over them all, then deny and discard the individuality
of every one of these gods including of Agni, thus journey unto the
universal, for a communion with the Purusha, the Ātman.
14 Sections 3 and 4 of Kena Upanishad, another major ancient
Upanishad, present an allegorical story which includes gods Agni, Vāyu,
Indra and goddess Umā. After a battle between good gods and evil demons,
where Brahman helps the good gain victory, the gods wonder, "what is this
Brahman, a wonderful being?" Agni goes first to find out, but fails. Vāyu
too fails. Then Indra tries, but meets the goddess who already understands
Brahman, explains what Brahman is and how the good reached victory through
the nature of Brahman. Indra shares this knowledge with Agni and Vayu. The
Kena Upanishad closes these sections by stating that "Agni, Vāyu and Indra"
are revered first because they were the first among gods to realize
Brahman. The allegorical legend, states Paul Deussen, aims to teach that
all the Vedic gods and natural phenomenon have their basis in the timeless,
universal monistic principle called Brahman.
15 Another ancient major Hindu scripture named Prashna Upanishad
mentions Agni in its second Prashna (question section). The section states
that Agni and other deities manifest as five gross constituents that
combine to make the entire universe, and that all the deities are
internalized in the temple of a living body with Agni as the eyes.
Agni is mentioned in many minor Upanishads, such as the Pranagnihotra
Upanishad, the Yogatattva Upanishad, the Yogashikha Upanishad, the
Trishikhibrahmana Upanishad and others The syncretic and monistic Shaivism
text, namely Rudrahridaya Upanishad states that Rudra is same as Agni, and
Uma is same as Svaha.
16 Mundaka Upanishad (2.4) mentioned the seven tongues of Agni as
kālī, karālī, manojavā, sulohita, sudhāmravarṇā, sphuliṅginī and
visvarucī.Vedic rituals involve Agni. He is a part of many Hindu
rites-of-passage ceremonies such as celebrating a birth (lighting a lamp),
prayers (aarti lamp), at weddings (the yajna where the bride and groom
circle the fire seven times) and at death (cremation). According to
Atharvaveda, it is Agni that conveys the soul of the dead from the pyre to
be reborn in the next world or life. However, this role was in post-Vedic
texts subsumed in the role of god Yama. Agni has been important in temple
architecture, is typically present in the southeast corner of a Hindu
temple.
17 The Agnihotra involves fire, and the term refers to the ritual of
keeping fire at home, and in some cases making "sacrificial offerings" such
as milk and seeds to this fire. The Srauta texts state that it is the duty
of man to perform Agnihotra. A wide range of Agnihotra procedures are found
in the Brahmana layer of the Vedas, ranging from the most common simple
keeping of sacred fire and its symbolism, to more complicated procedures
for the expiation of guilt, to rituals claimed to grant immortality to the
performer. According to the Jaiminiya Brahmana, for example, an Agnihotra
sacrifice frees the performer from evil and death. In contrast, states the
Shatapatha Brahmana, Agnihotra is a symbolic reminder and equivalent to the
Sun, where the fire keeper is reminded of the heat that creates life, the
fire in beings, the heat in the womb behind the cycle of life.
18 Jātaveda is the fire that carries the quid-pro-quo offerings to the
gods, in which case Agni is light identified with knowledge and with
Brahman. In the Jātaveda form, "He who knows all creatures", Agni acts as
the divine model for the priest. He is the messenger who carries the
oblation from humans to the gods, bringing the Gods to sacrifice, and
intercedes between gods and humans (Rig Veda I.26.3). Together with Indra
and Soma, Agni is invoked in the Rig Veda more than any other gods.
Kravyād (क्रव्याद) is the form of Agni which cremates corpses, the fire of
the funeral pyre that triggers the recycling of matter and spirit. In this
way, states Shatapatha Brahmana in verse 2.2.4.8, after one's death and at
the time of cremation, Agni heats up and burns only the body, yet by its
heat, one is reborn
19 Agni is symbolism for psychological and physiological aspects of
life, states Maha Purana[clarification needed] section LXVII.202–203. There
are three kinds of Agni inside every human being, states this text, the
krodha-agni or "fire of anger", the kama-agni or "fire of passion and
desire", and the udara-agni or "fire of digestion". These respectively need
introspective and voluntary offerings of forgiveness, detachment and
fasting, if one desires spiritual freedom and liberation
19 Agni, who is addressed as Atithi ('guest'), is also called Jatavedasam
(जातवेदसम्), meaning "the one who knows all things that are born, created
or produced". He symbolizes will-power united with wisdom. Agni is the
essence of the knowledge of Existence. Agni destroys ignorance and all
delusions, removes nescience. The Kanvasatpathabrahmanam (SB.IV.i.iv.11)
calls Agni "wisdom" (मेधायैमनसेऽग्नये स्वाहेति).[103] Agni is symbolism for
"the mind swiftest among (all) those that fly". The iconography of Agni
varies by region The design guidelines and specifications of his
iconography are described in the Hindu Agama texts. He is shown with one to
three heads, two to four arms, is typically red-complexioned or smoky-grey
complexioned standing next to or riding a ram, with a characteristic
dramatic halo of flames leaping upwards from his crown. He is shown as a
strong looking man, sometimes bearded, with a large belly because he eats
everything offered into his flames, with golden brown hair, eyes and
mustache to match the color of fire. Agni holds a rosary in one hand to
symbolize his prayer-related role, and a sphere in another hand in eastern
states of India. In other regions, his four arms hold an ax, torch, spoon
(or fan) and a flaming spear (or rosary)
20 Seven rays of light or flames emit from his body. One of his names is
Saptajihva, "the one having seven tongues", to symbolize how rapidly he
consumes sacrificial butter Occasionally, Agni iconography is shown in
Rohitasva form, which has no ram as his vahana, but where he is pulled in a
chariot with seven red horses, and the symbolic wind that makes fire move
as the wheels of the chariot In Khmer art, Agni has been depicted with a
rhinoceros as his vahana The number seven symbolizes his reach in all seven
mythical continents in ancient Hindu cosmology or colors of a rainbow in
his form as the sun. Agni has three forms, namely fire, lightning, and the
Sun, forms sometimes symbolized by giving his icon three heads or three
legs. He sometimes is shown wearing a garland of fruits or flowers,
symbolic of the offerings made into the fire.
21 The earliest surviving artwork of Agni have been found at
archaeological sites near Mathura (Uttar Pradesh), and these date from
1st-century BCE.[113]: 215, 366–367, xix, with caption for Figure 86 In the
collection at Bharat Kalā Bhavan, there is a red sandstone sculpture from
around the start of the common era but no later than 1st-century CE,
identifiable as Agni shown in the garb of a Brahmin, very much like sage
Kashyapa. In the Panchala coins of Agnimitra, a deity is always present
with a halo of flames. In Gupta sculptures, Agni is found with a halo of
flames round the body, the sacred thread across his chest, a beard,
pot-bellied and holding in his right hand a amrtaghata (nectar-pot).:
215–216 Many of these early carvings and early statues show just one head,
but elaborate details such as ear-rings made of three fruits, a detailed
necklace, a slightly smiling face wearing a crown, and flames engraved into
the hairs at the back of Agni's statue. The iconographic statues and
reliefs of god Agni are typically present in the southeast corners of a
Hindu temple. However, in rare temples where Agni is envisioned as a
presiding astrological divinity, according to texts such as the Samarangana
Sutradhara, he is assigned the northeast corner.
21 Agni is historically considered to be present in every grihastha
(home), and therein presented in one of three forms – gārhapatya (for
general domestic usage), āhavaniya (for inviting and welcoming a personage
or deity) and dakshinagni (for fighting against all evil).[115] Yāska
states that his predecessor Sākapuṇi regarded the threefold existence of
Agni as being in earth, air and heaven as stated by the Rig Veda, but a
Brāhmana considered the third manifestation to be the Sun.
Agni seated on a ram, 14th–15th century Indonesia.
A sage of the Ṛg Veda (Sūkta IV.iii.11) states that the Sun became visible
when Agni was born.
Offended by Agni, Bhṛgu 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
In the "Khāṇḍava-daha Parva" (Mahābhārata CCXXV), Agni in disguise
approaches 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 Khāṇḍava protected by
Indra for the sake of Takṣaka, the chief of the Nāgas. Aided by Krishna and
Arjuna, Agni consumes the Khāṇḍava 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, Gāṇḍīva,
from Varuṇa
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
Agniparīkṣā or 'the Fire test' has Agni as the witness. In the Rāmāyaṇa,
Sītā voluntarily goes through this ordeal to prove her virtue.
Agni is the eldest son of Brahma. In the Viṣṇu Purāṇa, Agni, called
Abhimāni is said to have sprung from the mouth of the Virāt Puruṣa, the
Cosmic Man. In another version, Agni emerged from the ritual fire produced
by the wife of Dharma (eternal law) named Vasubhāryā (literally, "daughter
of Light")
According to the Puranic mythology, Agni married Svāhā (invocation
offering) and fathered three sons – Pāvaka (purifier), Pāvamāna (purifying)
and Śuchi (purity). From these sons, he has forty-five grandchildren which
are symbolic names of different aspects of a fire. In some texts, Medhā
(intelligence) is Agni's sister.
22 Goddess Svāhā is Agni's wife. Her name is pronounced with offerings
such as butter and seeds poured into the fire during ceremonies. However,
like many names in Hindu traditions, the name Svāhā embeds symbolic
meanings, through its relationship with the Vedic word Svadhā found in the
hymns of the ṚgVeda. Thomas Coburn states that the term Svadhā refers to
"one's own particular nature or inclination", and the secondary sense of "a
customary pleasure or enjoyment, a refreshment that nourishes". Svāhā is
also found in the hymns of the Vedic literature, in the sense of "welcome,
praise to you". This salutation is a remembrance of Agni, as an aspect of
that which is "the source of all beings". As a goddess and wife of Agni,
Svāhā represents this Shakti.
In the text Devi Māhātmya of the goddess tradition of Hinduism (Shaktism),
and in the Hindu mythologies, Svāhā is the daughter of Daksha, Svāhā has a
crush for Agni. She seduces him by successively impersonating six of seven
women at a gurukul (school) that Agni desired for, and thus with him has a
baby who grows to become god Skanda – the god of war. Other chapters
suggest he was the son of the god Shiva.
The Mahābhārata also mentions that when Agni was residing at Mahishmati he
fell in love with the daughter of king Nila. In the guise of a Brahmana, he
asked for the hand of the princess, but the king refused and was about to
punish him. Agni revealed his true form and flamed up in wrath. The
frightened king apologized and bestowed his daughter on Agni. In return,
Agni promised protection of the city during any invasion]
23 Agni is identified with same characteristics, equivalent personality
or stated to be identical as many major and minor gods in different layers
of the Vedic literature, including Vāyu, Soma, Rudra (Shiva), Varuṇa and
Mitra. In hymn 2.1 of the ṚgVeda, in successive verses, Agni is identified
to be the same as twelve gods and five goddesses.
Prajāpati: The vedic text Shatapatha Brahmana, in section 6.1.2 describes
how and why Prajāpati is the father of Agni, and also the son of Agni,
because they both are the image of the one Ātman (Soul, Self) that was, is
and will be the true, eternal identity of the universe. The Prajāpati,
cosmic Purusha and Agni are stated to be the same in sections 6.1.1 and
6.2.1 of Shatapatha Brahmana.
Varuṇa and Mitra: when Agni is born, he is Varuṇa; when he is kindled, he
is Mitra. He is also stated to become Varuṇa in the evening, and he is
Mitra when he rises in the morning
Indra: Agni is generally presented as Indra's twin, they both go and appear
together In chapter 13.3 of the Atharvaveda, Agni is said to become Indra
when he illumines the sky.[126] Agni is also called Vishva-Vedāh,[f]
"dawn," which refers both to Indra, the Protector, and to the all-knowing
Agni.
Rudra: in the ṚgVeda Agni is addressed as having the same fierce nature as
Rudra.g] The Shiva-linga represents that pillar of fire which is Agni, a
Skambha symbolism borrowed in some Buddhist artworks. The verses 8 through
18 in section 6.1.3 of the Shatapatha Brahmana state Rudra is same as Agni,
who is known by many other names. Later, in section 9.1.1, the Shatapatha
Brahmana states, "this entire Agni (fire altar) has now been completed, he
is now this god Rudra".
Savitr (Sun): Agni is same as Savitr during the day, as he traverses the
space delivering light and energy to all living beings.
Vāyu and Soma: in the Vedas, Agni or 'fire' (light and heat), Vāyu or 'air'
(energy and action), and Soma or 'water', are major deities who cooperate
to empower all life. In some passages, they are stated to be aspects of the
same energy and principle that transforms.
Gāyatrī: is identified with Agni in Aitareya Brahmana section 1.1,
Jaiminiya Brahmana section 3.184 and Taittiriya Brahmana section 7.8, and
the most revered Gayatri meter in the Sanskrit prosody and Hindu traditions
is associated with Agni.
Vāc (goddess of speech) and Prāṇa (life force): are identified with Agni in
Jaiminiya Brahmana sections 1.1 and 2.54, Shatapatha Brahmana sections
2.2.2 and 3.2.2
Sarama: in a hymn in praise of Agni,[h] 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.[i] 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.
K Rajaram IRS 18 11 23
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