Nitya

Sage Bhuti swas the ever-angry disciple of Angirasa Muni who was dreaded by even Devas. Surya Deva desisted from being too hot in his Ashram, and Vayu, Varuna and Chandra could ill-afford to display their extreme features. The Muni had no children and perhaps that was the cause of his frustration and temper. The responsibility of managing the affairs of the Sage’s Ashram was entrusted to one of his disciples named Shanti. Bhuti gave a special instruction to Shanti that there should be ‘Nityagni’ the Constant Fire in the Homa Kunda or the Fire-Pit. Shanti once went out to fetch ‘Samidhas’or twigs for the Homas as also flowers, fruits and other material for the Ashram, he returned late to the Ashram and to his utter dismay, the Nityagni was put off. Fortunately, Sage Bhuti was out to perform a Yagna to his elder brother’s Ashram as the latter too did not have a child. Shanti then prayed to Agni Deva without food for a week and the latter gave his appearance being pleased by his Stotras. Agni Deva was instantly materialised as ‘Nityaagni’ and he asked Shanti to choose any boon of his wish; Shanti requested for an illustrious son to his Guru. Agni was pleased with the selflessness of Shanti and granted the wish to bestow a glorious son to the Muni who would be a future Manu called Bhoutya; Agni also granted higher Lokas to Shanti.

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Sacred

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Hall

http://www.hallofflame.org/

karyam

Agnikaryam is the Yajna performed in a loukika agni (worldly fire) by brahmacharis (celibate bachelors). The Agnikarya is performed with the help of Samits or small wooden sticks or twigs usually of Arali (Ficus Religiosa) tree. This homa is performed daily twice: once in the morning and again in the evening. These two are respectively called Pratah Agnikaryam and Sayam Agnikaryam. Agnikaryam is also known as Samidadhanam. The method and mantras of performing the Agnikaryam are different for Rigveda and Yajurveda.

https://www.youtube.com/results?search_query=Agnikaryam

Dhuni

https://en.wikipedia.org/wiki/Dhuni
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Panchagni

Chandogya Upanishad tells how King Pravahana taught sage Gautama the Panchagni Vidya, knowledge of the five fires, said M.K. Srinivasan in a discourse.

1. The first fire is svargaloka. The sun is the samit (sacrificial stick) of this fire. The rays of the sun are the smoke, while the day is the flame. The moon is the ember. The stars are the sparks of this fire. When Agnihotra is performed, the jivas become Soma raja and enter svargaloka.
2. The second fire is Parjanya. For this fire, vayu or the air is the samit. The cloud is the smoke. Lightning is the flame. The thunderbolt is the charcoal. The roars of the fire are the sparks. Somaraja (jiva) is the oblation in this fire.
3. The third fire is the earth. For this fire, the year is the samit. Akasa, that is the sky, is the smoke. The night is the flame. The directions are the live charcoals. The directions are the sparks. The oblation in this case is rain. When the rains reach the earth, food is grown.
4. The fourth fire is man himself. His speech (vaak) is the samit. His prana is smoke. His tongue is the flame. The eyes are the live charcoals, and his ears are the sparks. Here the oblation is food. From that food the seed of man is born.
5. The fifth fire is woman. The interaction between man and woman is the live charcoal here. The small pleasures are the sparks here. The oblation here is the seed of man, and from this does a newborn emanate.

Thus the Chandogya Upanishad says that jivas go to svarga, but their stay there is temporary. From there they come down to the earth as rain and then become food, which then gets transformed into the seed of man, resulting in procreation. The important point to note is that while the jiva passes through all these various stages, its essential nature remains unchanged.

https://en.wikipedia.org/wiki/Panchagni_Vidya
https://www.youtube.com/results?search_query=Panchagni+vidya
https://www.slideshare.net/search/slideshow?searchfrom=header&q=Panchagni

Call

Agni is called upon:

* to sanctify the sacrificial fire or any fire,
* to send the sacrificial offers & prayers to other Gods and,
* to empower the metabolism,
* to bring wealth,
* to give more sexual stamina and virility,
* to empower vision, to bring happiness,
* to illuminate the spirit and bring wisdom,
* to help in starting any task,
* to bring enthusiasm and generally whenever fire (physical or spiritual) is needed.
* He also protects his devotees from evil beings, enemies.

Born

Agni is referred to as born from a lotus created directly from Great Lord Brahma, son of Power, son of Waters, son of Brahma.

Mantra

ऊँ महाज्वालाय विद्महे अग्नि मध्याय धीमहि |
तन्नो: अग्नि प्रचोदयात ||

Om Mahajwalay Vidmahe Agni Madhyay Dhimahi |
Tanno Agnih Prachodayat ||

Meaning : Om, Let me meditate on the great flame, Oh, God of fire, grant me with higher intellect, Oh, let the radiant God of Fire illuminate my mind.

Prana

Agni is an essential element to sustain life and also aids in physiological functions of the body. In Ayurveda, Agni is the first guardian of health and manifests through ‘Jatharagni’, the digestive fire. Each time we eat, we are in a sense making an offering to the digestive fire and these offerings are transformed into nutrition or Prana for the body.

Rigveda

surprisingly, also mentions that 'Agni dwells in the waters' and may even be born from it! This may appear confounding till we think of fire arising from lightening-strikes, natural gas surfacing through water, or even the under-water volcanic eruptions! Because of the same reason, the Persians called their fire god as Apam-Napat. The Vedic description is that of an immortal taking an abode with mortals as their guests. He is one who rises before dawn and attends to all sacrificial offices of Hindu rituals. He is the divinest among sages and intimately acquainted with all forms of worship and ceremonies. He enables humans to serve god in an acceptable manner which they could not perform
unaided. As a messenger he moves swiftly between earth and heaven. He is commissioned by both men and gods to maintain a mutual communication through hymns and convey to them oblations down from the sky to the sacrificial fires: Rig Veda 1.26.3. Thus oblations become fragrant without which the gods do not have satisfactory experience of the offering. When gods visit earth they are
accompanied by agni.

In Vedic hymns, Lord Agni is the Protector, King of Men; he dwells in every house. He shows no favoritism and despises none. Living in all homes, he is the silent witness and a mediator between the household and the gods. He participates in all auspicious and inauspicious occasions such as marriage and death. In the older hymns his abode is given to be in two pieces of wood, which rub together produce fire. Dry wood is supposed to be dead and it is remarkable that agni springs to life and consume the very forewood. A parallel is drawn when a child is born, and from that minute, he
‘consumes his parents.’

One of the hymns of the Rig Veda, Kravyad happens to be the demon causing havoc. He is a flesh eating Rakshasa. Indra and Visishtha are called upon to kill the demon.They approach agni. However Agni is also a consumer of flesh and in that he is also a rakshasa so agni takes a different character and represented under a form as hideous as the rakshasas. He sharpens his two iron tasks and puts the enemies into his mouth and devours them. He heats the edges of his shafts, and sends them into the hearts of the rakshasas, thus killing them.

Sons

Agni is also appointed as one of the Ashta-digpals and is the guardian of the South-East direction. His wife is Svaha and his sons are

1. Pavak, 
2. Pavaman, and  
3. Shuchi, 

who according to the Vayu Puraan, stand for

1. Electric fire, 
2. the fire produced by Friction, and 
3. the Solar fire respectively.

Form

Agni has three forms, namely 

1. fire, 
2. lightning and 
3. the Sun, 

forms sometimes symbolized by giving his icon three heads or three legs.

Ten different forms of Agni is recognised:

1. Regular Fire, 
2. Sacrificial Fire produced from Arani or Idhma, which is by rubbing the fire-sticks, 
3. Initiation Fire at Upanayana ceremony of a child coming of age, 
4. Fire kept in the house for Domestic rituals, 
5. Fire spread by Lightening, 
6. Fire in the Sun, 
7. Southern Fire for ancestors, 
8. Funeral Fire used for cremation, 
9. Digestive Fire, Jatharagni, and the last but most potent of all 
10. Destructive Fire or Davagani which initiates the process of Maha-pralaya.

Ring

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