Agni

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Agni ( AG -nee , Sanskrit: ????? ) means fire, and connotes the Vedic fire god of Hinduism. Agni also refers to one of the guardians of the direction, which is usually found in the southeast corner of Hindu temples. In the classical cosmology of Indian religions, Agni as fire has become one of the five eternally inert constituencies ( Dhatus ) together with space ( Akasa/Dyaus ), water > Jal/Varuna ), air ( Vayu ) and earth ( Prithvi ), combine the five to form the existence of material that is felt empirically ( Prakriti i>).

In the Vedic literature, Agni is the main deity and is often called together with Indra and Soma. Agni is considered the mouth of the gods and goddesses, and the medium that presents the offerings to them in homa (ritual nazar). He was conceptualized in ancient Hindu texts to be on three levels, on earth as fire, in a lightning-like atmosphere, and in the sky as the sun. This triplicate connects him as the messenger between god and man in Vedic thought. Agni's relative importance decreased in the post-Vedic era, when he was internalized and his identity evolved into a metaphorically representative of all transformative energy and knowledge in the Upanishads and later Hindu literature. Agni remains an integral part of the Hindu tradition, such as being a central witness of the rite-part ritual in traditional Hindu marriages called Saptapadi or Agnipradakshinam (seven steps and swearing each other), and become part of Diya (lights) in festivals such as Divali and Aarti in Puja.

Agni (Pali: Aggi ) is a term that appears widely in Buddhist texts, and in the literature associated with the Senate heresy debate in the Buddhist tradition. In ancient Jainism thought, Agni (fire) contained souls and flame-like creatures, besides emerging as Agni-kumara or "prince of fire" in the theory of rebirth and class of reincarnation beings, and discussed in its texts with an equivalent term Tejas .

Video Agni

Etymology and meaning

The Sanskrit word Agni means "fire". In the early Vedic literature, Agni primarily connotes fire as a god, reflecting the primordial power to be consumed, altered and conveyed. But this term is also used with the meaning of Mahabhuta (constitutive substance), one of the first five Vedic thinkers believed to be material existence, and that later Vedic thinkers such as Canada and Kapila expanded extensively large. , ie Akasha (ether, space), Vayu (air), Ap (water), Prithvi (earth) and Agni (fire).

The word Agni is used in many contexts, ranging from fire in the stomach, home cooking fire, sacrificial fire on the altar, cremation fire, fire of rebirth, fire in energetic sewers hidden in plants, atmospheric fire in lightning and celestial fire in the rays sun. In the Brahman layers of the Vedas, as in Section 5.2.3 of the Shatapatha Brahmin, Agni represents all the gods, all the concepts of spiritual energy that penetrate everything in the universe. In the Upanishad and post-Vedic literature, Agni also becomes a metaphor for the eternal principle in man, and any energy or knowledge that consumes and dispels the darkness, transforms and produces an enlightened state of existence.

Agni etymology is uncertain and contested. Significant proposals include:

• from agnir , meaning "leader, guide, come forward", based on the Vedic premise that fire leads and is a priest of the gods. He is the divine priest, who connects and carries the gods and the people together, the first among all the gods whose presence can be felt and who attends the ceremony, the first among all the priests around who assemble other priests; lead and guide all men.
• from agri , root which means "first", referring to "first appeared in the universe" or "fire" according to Shatapatha Brahmana section 6.1.1; The Brahmins claim this is vaguely referred to as Agni because everyone including the gods is known to be short-nicked.
• according to the 5th century Sanskrit text of BC Nirukta-Nighantu in section 7.14, sage? akap ?? I declare the word Agni comes from three verbs - from 'go away', from 'shine or burn', and from 'lead'; the "a" (?) is derived from the root "i" which he says means' to go ', the letter "g" (??) comes from the root "aÃÆ' Â ± j" meaning' shine 'or' dah 'meaning' ', and the last letter by itself is the root of "n?" (??) which means 'lead'.
• from root aj , which in Sanskrit means "driving" and mirror in the Indo-European language (Latin ago , Greek ??? ) in the sense of "agile, agile".
• from the Indo-European root Ag or "move", with the same Latin word ignis (English root lit ), Sclavonian < i> ogni ; Russia ????? (ogon ), Polish "ogie?", Slovenian "ogenj", Serbian oganj , and Lithuanian ugnis - all with the meaning of "fire ", with the reconstructed Proto-Indo-European roots being h? ÃÆ' Â © gni - .

Maps Agni

Origins

There are many theories about the origins of the god Agni, some tracing it to Indo-European mythology, others tracing mythology in Indian tradition.

The original myths found in many Indo-European cultures are either birds, or birds like creatures, who carry or bring fire from the gods to mankind. Or, this messenger brings the eternal potion from heaven to earth. In both cases, the bird returns daily with sacrificial offerings to the gods, but sometimes the bird hides or disappears without a trace. Agni is formed in the same mythical themes, in some hymns with the phrase "flying birds of heaven."

The earliest layers of the Vedic texts of Hinduism, such as section 6.1 of Kathaka Samhita 1.8.1 of Maitrayani Samhita states that the universe begins without anything, neither night nor day exists, what is but Prajapati (also called Brahman). Agni comes from Prajapati's forehead, affirming these texts. With the creation of Agni comes light, and with it is created day and night. Agni, state this Samhitas, is the same as Brahman, the truth, the eye of the manifest universe. These mythologies evolved into more complicated accounts of the origins of Agni in the later layers of the Vedic text, as in section 2.1.2 of the Taittiriya Brahmin and part 2.2.3-4 of Shatapatha Brahmana .

Agni was originally conceptualized as the main source of the triad of "creator-keeper-destroyer", then one of the trinity, as the man who rules the earth. His twin brother, Indra, controls the atmosphere as a god of storms, rain and war, while Surya controls the sky and sky. Its position and importance evolves over time, in the aspect of the "creator-keeper-destroyer" of existence in Hindu thought.

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Text

Veda

In the Veda pantheon, Agni occupies, after Indra, the most important position. Agni stands out in the Vedic songs and especially the Brahmins. In the Rig Veda there are over 200 hymns praising Agni. His name or synonym appears in almost a third of the 1,028 hymns in Rgveda. The Rgveda opened with a hymn inviting Agni, which was later discussed later in the hymn as the guardian of ta (Dharma).

The Veda portrays Agni's parents as two burning sticks, whose actions he loves. Newly born, he is poetically presented as a tender baby, requiring loving care so that he does not vanish. Cautiously, he splashed and smoked, then burned and grew stronger than his parents, finally so strong that he devoured what created it.

Hymns in this ancient text refer to Agni with many epithets and synonyms, such as Jaatavedas (one with knowledge of all births and successions), Vaishvaanara (people who treat all equally ), Tanunapat (son himself, homemade), Naritassa (praised by everyone), Tripatsya (with three dwellings), and many others. In Vedic mythology, Agni is also shown as a mysterious person with a tendency to play hide and seek, not only with humans but with the gods. He is hiding in strange places like waters where in a myth he instills life force into living things living in it, and elsewhere where fish report his presence to the gods.

Agni is in the singing of 10,124 from Rgveda, a Rishi (sage-poet-composer) and along with Indra and Surya form the Vedic triad of the gods.

Agni is considered to be equivalent to and henotheisticly identified with all the gods in Vedic thought, which form the basis for various theologies of non-dualistic and monistic Hinduism. The theme of this equivalence is repeatedly presented in the Vedas, as with the following words in Mandala 1 of Rgveda :

- Rgveda 1.164.46 , Penerjemah: Klaus Klostermaier

Upanishad

Agni stands out in the great and small Upanishads of Hinduism. Among the earliest mentiones is the legend of a boy named Satyakama, from the unclear descendants of an unmarried mother, in chapter 4 of Chandogya Upanishad (~ 700 BC). He honestly acknowledged his poverty and that his mother did not know who his father was, the honesty that gave him a place in the Vedic school ( gurukul ). During his studies, the boy meets Agni, who later becomes a metaphor for him as the cardinal direction, the body of the world, the eyes and the knowledge, and the Brahman abstract principle expressed by the Upanishads in every way and everywhere. Agni appears in section 1.13 of Chandogya Upanishad as well.

In verse 18 of Isha Upanishad, Agni is called with, "O Agni, you know all the way, leading me to success in a good way, keeping me from the path of wrong sin". In section 4.5-6 of the Maitri Upanishad, students ask their Guru Veda (teacher) about which god is the best among the gods they mentioned, a list that includes Agni. The Master replied that they are all the highest, all are Brahman forms, the whole world is Brahman. So choose anyone, suggest the Upanishad, meditate and worship that one, then reflect on them all, then reject and discard the individuality of each of these gods including Agni, then travel towards universal, for fellowship with Purusha, Atman.

Sections 3 and 4 of Kena Upanishad , other major ancient Upanishads, present an allegorical story that includes the gods Agni, Vayu, Indra and the goddess Uma. After the battle between the good gods and the evil demons, where Brahman helped a triumphant victory, the gods wondered, "is this Brahman, an extraordinary being?" Agni went first to find out, but failed. Vayu also failed. Then Indra tried, but met a goddess who had understood Brahman, explaining what the Brahman was and how good it achieved victory through the nature of Brahman. Indra shares this knowledge with Agni and Vayu. The Kena Upanishad concludes this section by stating that "Agni, Vayu and Indra" are first respected because they are the first among the gods to realize the Brahman. The allegorical legend, Paul Deussen says, aims to teach that all the Vedic gods and natural phenomena have their foundation in an eternal universal monistic principle called Brahman.

Another ancient Hindu scripture named Prashna Upanishad mentions Agni in the second Prashna (part of the question). This passage states that Agni and other gods manifest as the five gross constituents that combine to make the whole universe, and that all the gods are internalized in the temple of the living body with Agni as the eye.

Agni is mentioned in many small Upanishads, such as Pranagnihotra Upanishad , Yogatattva Upanishad , Yogashikha Upanishad , Trishikhibrahmana Upanishad and others. The syncretistic and monistic Shaivism text, ie Rudrahridaya Upanishad, states that Rudra is the same as Agni, and Uma is the same as Svaha.

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Significance

The Vedic ritual involves Agni. He is part of many Hindu ritual ceremonies such as celebrating births (turning on lights), prayers (aarti lights), at weddings (yajnas where brides surround fire seven times) and at death (cremation). According to Atharvaveda , Agni was the one who delivered the souls of the dead from the pile of wood to be reborn in the world or the next life. However, this role in the post-Vedic text is included in the role of the Yama god. Agni is important in temple architecture, usually in the southeast corner of the Hindu temple.

Rite of transition: Hindu Wedding

The most important Hindu wedding ritual is performed around Agni. This is called Saptapadi (Sanskrit for "seven steps/feet") or Sat Phere, and that is part of the Hindu marriage law. This ritual involves couples who complete the seven actual or symbolic circuits around Agni , who are considered as witnesses to the oath they make to each other. Each series of purified fires is led by two brides or grooms, which vary by community and region. With each circuit, the couple make a special appointment to establish some aspects of happy relationships and households for each other, with Agni as a divine witness for those mutual oaths. In Central India and Suriname, the bride led the first three or four circuits.

Ritual: Agnihotra

The Agnihotra involves fire, and this term refers to the ritual of keeping fire at home, and in some cases making "sacrificial offerings" like milk and fire seed. The Srauta texts state that it is the duty of man to do Agnihotra . The various procedures of Agnihotra are found in the Brahman layers of the Vedas, ranging from simple maintenance of the simplest of sacred fire and symbolism, more complicated procedures for suspension of guilt, to rituals claimed to give immortality to the performer. According to Jaiminiya Brahmana, for example, the sacrifice of Agnihotra frees the player from crime and death. On the contrary, declaring the Shatapatha Brahmin, Agnihotra is a symbolic reminder and the equivalent of the Sun, in which the fire guard is reminded of the heat that creates life, the fire in the creature, the heat in the womb of the life cycle. Festival

: Holi and Diwali

Two major festivals in Hinduism, the Holi (color festival) and Diwali (light festival) combine Agni in their ritual grammar, as a symbol of divine energy. During the autumn celebration of Diwali, a traditional small fire lamp called Diya is included to mark the celebration. For Holi, Hindus burned bonfires as Holika, on the night before the spring festival. The bonfire marked the god Agni, and in the rural ladies of India took their babies around clockwise fire in the Holika in Agni's memory.

Form

Agni has two forms: Jataveda and Kravyada :

• J? taveda is a fire that brings the quid-pro-quo offering to the gods, in which case Agni is lightly identified with knowledge and with Brahman. In the form of J? Taveda , "He who knows all beings", Agni acts as a divine model for the pastor. He is the messenger who brings offerings from man to the gods, brings the gods to sacrifice, and intercedes between gods and humans (Rig Veda I.26.3). Together with Indra, Soma, Agni was summoned in the Rig Veda more than any other deity.
• Kravy? d (????????) is an Agni form that cremates the corpse, the fire from a pyre of firewood that triggers the recycling of matter and spirit. In this way, declaring the Shatapatha Brahmin in verse 2.2.4.8, after the death of a person and at the moment of cremation, Agni heats up and burns only the body, but because of the heat, a person is reborn.

Symbolism

One of Agni's nicknames is Abhim? Ni (from Sanskrit: abhi (towards) man (root words man > 'to think ',' contemplating ') means dignity, pride, longing, thinking, Agni is a symbol of piety and purity, as an expression of two kinds of energy ie light and heat, it is a symbol of life and activity.

Agni is a symbolism for the psychological and physiological aspects of life, says Maha Purana part LXVII.202-203. There are three types of Agni in every human being, proclaim this text, krodha-agni or "fire of anger", kama-agni or "fire of desire and desire", and air-agni or "digestive fire". They each require introspective and voluntary offerings of forgiveness, release and fasting, if one wants freedom and spiritual liberation.

Agni variously denotes the fire of natural elements, supernatural gods symbolized by fire and inner nature will aspire to supreme knowledge.

Heat, combustion and energy are Agni fields that symbolize the transformation from the rough to the subtle; Agni is life-giving energy. Agnibija is the consciousness tapas (proto-cosmic energy); agni (energy principle); the sun, representing Reality (Brahmana) and Truth (Satya), is , the order, the principle of organizing everything that exists.

Agni, who is called as Atithi ('guest'), also called Jatavedasam (????????)), which means " things that are born, made or produced. "He symbolizes the forces united with wisdom.

Agni is the essence of knowledge of Existence. Agni destroys ignorance and all delusions, eliminating nescience. Kanvasatpathabrahmanam (SB.IV.i.iv.11) calls Agni "wisdom". Agni is a symbolism for "the quickest mind among (all) those who fly." It also symbolizes the soul; it is the power of change that can not be limited or overcome. Light, heat, color and energy are only external attributes; inwardly, agni foster consciousness, perception and wisdom.

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Iconography

Agni icography varies by region. The design guidelines and iconography specifications are described in the Hindu Religion text. He is shown with one to three heads, two to four armed, usually red, standing beside or riding a ram, with a distinctive dramatic flame jumping up from his crown. He is shown as a strong-looking, occasionally bearded man, with a big stomach because he eats everything that is offered into his blaze, with golden brown hair, eyes and a mustache to match the color of the fire.

Agni holds a rosary in one hand to symbolize her prayer-related role, and a ball in the other hand in eastern India. In other areas, his four arms hold axes, torches, spoons (or fans) and fire spears (or rosaries).

Seven rays of light or fire radiate from his body. One of his names is Saptajihva , "which has seven tongues", to symbolize how quickly he consumes casual butter. Sometimes, the iconography of Agni is shown in the form of Rohitasva , which has no ram as its vahana, but where it is drawn a horse-drawn carriage with seven red horses, and a symbolic wind that keeps the fire moving like a wagon wheel. In Khmer art, Agni is depicted with rhinoceros as her vahana. The number seven represents its reach across all seven continents of myth in ancient Hindu cosmology or the color of the rainbow in its form as the sun.

Agni has three forms, namely fire, lightning and the sun, its shapes are sometimes symbolized by giving icons of three heads or three legs. He is sometimes shown wearing fruit or flower bouquets, symbolic of the offerings made into the fire.

History

Agni's earliest surviving artworks have been found on archaeological sites near Mathura (Uttar Pradesh), and this date from the 1st century BC. In the collection at Bharat Kal? Bhavan, there is a red sandstone statue from around the beginning of the general era but no later than the 1st century, can be identified as Agni displayed in the garments of a Brahmin, very similar to Kashyapa sage. In the Panchala coin of Agnimitra, the god is always present with a circle of fire. In the statue of Gupta, Agni is found with a circle of fire around the body, the sacred thread on her chest, beard, belly fat and holding in her right hand an amrtaghata. Many of these early sculptures and early sculptures feature only one head, but elaborate details such as earrings made of three pieces, a detailed necklace, a slightly smiling face wearing a crown, and a fire carved in the hair at the back of Agni statue.

The iconographic statues and reliefs of the god Agni are usually present in the southeast corner of Hindu temples. However, in rare temples where Agni imagined as the god of the divine astrology, according to texts such as Samarangana Sutradhara, he was stationed in the northeast corner.

Agni is historically considered to be present in every grihastha (house), and it is presented in one of three forms - g? Rhapatya (for general domestic use), ? Havaniya (to invite and welcome a character or a god) and dakshinagni (to fight all evil). Y? Ska states that his predecessor S? Kapu? I consider Agno's existence threefold to be on earth, air and heaven as stated by the Rig Veda, but a Brahmin considers the third manifestation of the Sun.

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Relationships

Wife and children

Dewi Svaha is Agni's wife. His name was pronounced with offerings like butter and seeds poured into the fire during the ceremony. However, like many of the names in the Hindu tradition, the name Svaha instills symbolic meaning, through its relationship to the Vedic Svadha found in the Ra «dveda song. Thomas Coburn states that the term Svadha refers to "certain traits or traits of a person", and a secondary sense of "common pleasures or pleasures, nutritious refreshing". Svaha is also found in the Vedic literature, in the sense of "welcome, praise to you". This greeting is a warning Agni, as an aspect of what is "the source of all beings". As the goddess and wife of Agni, Svaha represents this Shakti.

In the Devi Mahatmya texts of the Hindu goddess tradition (Shaktism), and in Hindu mythology, Svaha is the daughter of the goddess Daksha, Svaha has a passion for Agni. He seduced him by imitating six of the seven women in Agni's schoolboys, and thus he had a baby who grew up to become the god Skanda-the god of war.

Other deities

Agni is identified with the same characteristics, equal personality or is expressed equally with many large and small gods in various layers of Vedic literature, including Vayu, Soma, Rudra (Shiva), Varuna and Partners. In hymn 2.1 of Rgveda, in consecutive verses Agni is identified with twelve gods and five goddesses.

Some of the gods that Agni identified with:

• Prajapati: The Vedic Text of Shatapatha Brahmana , in Section 6.1.2 explains how and why Prajapati is the father of Agni, and also Agni's son, since both are images of an Atman (Soul, The former, is and will be a true and eternal worldly identity. Prajapati, Purusha and Agni cosmic are expressed equally in sections 6.1.1 and 6.2.1 of the Shatapatha Brahmin .
• Varuna and Partners: when Agni was born, she was Varuna; when he is turned on, he is a Partner. He is also expressed as a Varuna at night, and he is a Partner when he wakes up in the morning.
• Indra: Agni is generally shown as Indra's twins, they both go and appear together. In chapter 13.3 of Atharvaveda, Agni is said to be Indra when she illuminates the sky. Agni also called Vishva-Ved? H , "dawn," which refers to Indra, Patron, and Agni who know everything.
• Rudra: in Rig Veda Agni is said to have the same fierce nature as Rudra. Siwa-linga represents a pillar of fire that is Agni, the symbolism of Skambha borrowed in several works of Buddhist art. Verses 8 through 18 in section 6.1.3 of Shatapatha Brahmin state that Rudra is the same as Agni, known by many other names. Then, in Section 9.1.1, Shatapatha Brahman states, "all Agni (fire altars) are now finished, he is now the god Rudra".
• Savitr (Sun): Agni is the same as Savitr during the day, as he traverses the space that gives light and energy to all living things.
Vayu and Soma: in Vedas, Agni or "fire" (light and heat), Vayu or 'air' (energy and action), and Soma or 'water', are the chief deities that work together to empower all life. In some sections, they are expressed as aspects of the same energy and the same principles that change.
• Gayatri: identified with Agni in Aitareya Brahmana section 1.1, Jaiminiya Brahmana section 3.184 and Taittiriya Brahmana section 7.8, and the most respected Meter Gayatri in the Sanskrit prosodic and Hindu traditions is associated with Agni.
• V? c (goddess of speech) and Prana (life force): identified with Agni in Jaiminiya Brahmin section 1.1 and 2.54, Shatapatha Brahmana section 2.2.2 and 3.2.2.
• Sarama: in Agni's hymn singing, Rishi Par ?? ara ?? ktya speaks of Saram ?, the goddess of Intuition, the pioneer of the dawn of Truth in the human mind, who discovered the lost Truth. Is that Saram? which is the power of the Truth, whose cows are the rays of the dawn of illumination and which awakens the man who finds Agni standing in the highest seat and purpose.

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Mythology

A sage of the Rig Veda (Sukta IV.iii.11) states that the Sun became visible when Agni was born.

Epic

Offended by Agni, Bhrigu has condemned Agni to be a worshiper of all things on this earth, but Brahma modified the curse and made Agni cleanser of all the things he touches.

In the "Khandava-daha Parva" (Mahabharata CCXXV), Agni in disguise approaches Krishna and Arjuna seeks enough food to satisfy his hunger; and when asked about the type of food to be satisfactory, Agni expressed a desire to consume Khandava forests protected by Indra for the sake of Takshaka, head of Nagas . Aided by Krishna and Arjuna, Agni consumed Khandava Forest , which was burned for fifteen days, leaving only Aswasena, Maya, and four birds called sarangakas ; then, as a boon, Arjuna gets all his weapons from Indra as well as his bow, Gandiva , from Varuna.

There is a story of the Raja Shibi tested by Agni with the assumption of a pigeon form and by Indra assuming the shape of an eagle; Shibi offered his own flesh to the eagle instead of the dove's life. The doves who sought shelter were saved by the sacrifice of the king.

Agnipariksh? or 'The Fire Test' has Agni as a witness. In Ramayana, Sita voluntarily underwent this ordeal to prove his virtue.

Purana

Agni is Brahma's eldest son. In Visnu Purana, Agni, which is called Abhim? Ni is said to come from the mouth of Virus purusha, Cosmic Man. In another version, Agni emerges from the ritual fire produced by the Dharma's wife (eternal law) named Vasubh? Ry? (Literally, "daughter of the Light").

According to Puranic mythology, Agni married Sv? H? (Offering prayer) and father of three sons - P? vaka (purifiers), P? vam? na (purify) and uchi (purity). Of these sons, he has forty-five grandchildren who are symbolic names of various aspects of fire. In some texts, Medh? (Intelligence) is Agni's sister.

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Buddhism

Artwork

Agni (or Aggi ) has become part of the Mahayana Buddhist tradition. He, for example, was one of the fifty-one Buddhist gods found in the Buddhist mandala of Tibet for Buddhist medicine. His iconography is part of a series of Buddhist masterpieces of Manjushri as well, in Tibetan art, in which he is depicted with Brahma and Indra. Tibetan orthography for Agni is very similar to some found in Hindu traditions, with red, ram or goat, conical and crown hair, beard-style beard, holding a pot of water or fire in one hand, and a beaded rosary in another. The entire work of art includes Buddhist themes as well as the wheel of dharma, white shells, golden fish, elephants, and karmic cycles depicting endless nodes.

In the Theravada Buddhist tradition, as found in Thailand, Agni is a small god. Agni is called Phra Phloeng (also spelled Phra Plerng , literally, sacred fire). Iconography for Phra Phloeng in Thai art shows it with two faces, eight arms, red, headdress in the shape of a pumpkin, and he emits fire. The medieval era of Thai texts described him as a god with seven tongues, a purple smoke crown, and fiery skin. He rode a horse-drawn carriage, a rhino or a ram. Phra Phloeng wife in these texts is declared as Subanee, or Garudee, or Swaha. Some Thai texts state Nilanon as their son.

Agni is also one of twelve Devas, as a guardian deity found in or around a Buddhist temple called J? Y-ten (???) in Japanese Buddhism. Agni, in Japan, has been called "Ka-ten". At the monastery and Tibetan Buddhist temple, Agni is also a southeast guard. He joined the other eleven Devas of Buddhism, found in Japan and other parts of Southeast Asia: Indra (Taishaku-ten), Yama (Emma-ten), Nirrti (Rasetsu-ten), Vayu (Fu-ten), Ishana (Ishana - ten), Kubera (Tamon-ten), Varuna (Sui-ten), Brahma (Bon-ten), Prithvi (Chi-ten), Surya (Nit-ten), Chandra (Gat-ten).

Text

Agni appears in many canonical Buddhist texts, but not in the sense of the Vedic god, but appears in Upanishad knowledge and a sense of inner hot metaphor. The Aggi-Vacchagotta-Sutta found in the Pali Majjhima Nikaya text, presents a much-discussed exchange between Buddha and his contemporaries named Srenika (Pali: Senika). Conversations between Buddha and Srenika remain part of the historic debate, which continues in modern Buddhism. This is called the heresy of Senika (also spelled Shisika heresy , or Senni-godo in Japan).

Srenika suggests that there are eternal Self (Atman, soul, permanent Tathagata) who live in a temporary physical body and who are involved in rebirth. In Buddhist tradition, the Buddha teaches there rebirth and Anatta, or that there is no eternal Self. The Pali texts state that Shrenika disagrees and asks many questions to the Buddha, whom the Buddha rejects, calling his questions as uncertain; The Buddha explained that he answered Srenika's questions that would involve him. The Buddha explains his ideas with the Agni metaphor, declaring that as fire is extinguished and no longer extinguished, in the same way all the skandhas that make up man will be extinguished after death. Different versions of this debate appear in other canonical texts of Buddhism, such as Mahaparinirvana Sutta , Mahaprajna -paramita-sastra and Samyutta Nikaya ; in some versions, Shrenika offers her own parable about Agni to advance her views. Historical Buddhist scholars such as Nagarjuna have commented a great deal about Srenika's heresy. In Buddhist tradition, Srenika is not regarded as a Buddhist, but from Vedic thought oriented to Brahmana.

In a manner similar to Hindu texts, Buddhist texts also treat Agni ( Tejas ) as fundamental material qualities and construct natural blocks. For example, in section 11.31 Visuddhimagga and in Dhamma-handles Rupakanda , Agni-Tejas is credited as being warm, aging, burning and digesting food and life processes.

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Jainism

The word Agni in Jainism refers to fire, but not in the sense of Vedic ideas. Agni appears in Jain's thought, as a guardian deity and in his cosmology. He is one of the eight slaughtered, or guardian guardian gods at the Jain temple, along with these seven: Indra, Yama, Nirrti, Varuna, Vayu, Kubera and Isana. They usually stand, with their iconography similar to those found in Hindu temples and Buddhist temples.

In ancient Jain thinking, living things have souls and exist in different realms, and in the earthly realm of human beings, there are two kinds of beings: moving and motionless. Moving beings - which include small insects, birds, aquatic life, animals and humans - have two or more senses, while immovable beings have only one sense ( ekenderiya ). Among the single creatures are plant creatures, air creatures (quail), creatures of the earth (clay), water creatures (dew drops) and fire creatures (burning coal, meteors, lightning). The last class of beings is the Agni-body, and it is believed to contain soul and fire-bodied creatures. Ahimsa, or non-violence, is the highest doctrine in Jainism. In their spiritual quest, the Jain friars tried hard to practice Ahimsa; they do not start Agni or extinguish Agni because doing so is considered violent for "fire creatures" and actions that create dangerous Karma.

Agni-kumara or "prince of fire" is part of Jain's rebirth theory and class of reincarnation beings. Agni or Tejas is a term used to describe substances and concepts that create creatures, and where transmigrating souls are tied to Jainic theology.

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Ancient medicine and food

Agni, as a constitutive principle of fire or heat, is included in Hindu texts of ancient medicine such as Charaka Samhita and Sushruta Samhita . This, together with Soma, two places of classification in the fourth century CE medical text are found in Hinduism and Buddhism. Agni related category, states Dominik Wujastyk, including "hot, fiery, dry or dry", while Soma-related categories include "moist, nutritious, soothing and cooling" types. This classification system is the basis of the grouping of medicinal plants, seasons of the year, tastes and food, the empirical diagnosis of human disease, veterinary medicine, many other aspects of health and lifestyle.

Agni is seen as a life force in a healthy body, the power to digest food, and innate in food. In Ayurveda, Fleischman states, "the number of Agni determines the state of health".

Agni is an important entity in Ayurveda. Agni is a fiery digestive energy, enabling assimilation of food while cleansing the body of waste and toxins, and transforming the dense physical matter into a subtle form 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 pancreatic enzymes and pancreatic sugar etc. The nature and quality of agnis is dependent on someone dosha who can - vata

or kapha .

Agni is also known as Vaisvanara . Just as the illuminating power of fire is part of Agni's own light, even so the heating power in the diet of the digestive and appetite powers is also part of Agni's energy or potential.

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See also

• Agneya
• Atar (Zoroastrian yazata of fire)
• The eternal flame
• Hephaestus - The god of fire and Greek metalworking
• Hestia - Goddess of Goddess and Greek sacrifice
• The Hindu God
• Homa (ritual)
• Kamui Fuchi - Japanese fire god
• M? dance? van
• Svaha
• Vahagn - Armenian fire deity and war
• Vesta - Goddess of the Roman goddess and sacrifice
• Yajna

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Note

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References

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External links

• Agni: Indian God, EncyclopÃÆ'Â|dia Britannica
• Agni Suktam, Rgveda, R? mak ??? a Janasv? mi
• Agni, fire altar, The Pluralism Project, Harvard University
• Veda Agni, Herman Tull, Oxford Bibliographies
• Agni (athirathram.org)
• Ap ?? Nap? T, D? Rghatamas and the Construction of Brick Altar. RV 1,143 Analysis

Source of the article : Wikipedia