Significance of Fire
Synonyms: Flame, Blaze, Combustion, Inferno, Wildfire, Conflagration, Heat, Ardor, Bonfire, Ignition, Spark
In Finnish: Palo; In Portugese: Fogo; In Spanish: Fuego; In Dutch: Vuur; In German: Feuer; In Swedish: Brand; In Malay: Kebakaran; In French: Feu; In Polish: Ogień; In Italian: Fuoco
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Fire'
In Buddhism, fire represents not only a physical element with heat and the potential for danger, but also serves as a metaphor for greed, delusion, respect, and the consequences of actions, as well as being linked to warmth and destruction.
From: Maha Prajnaparamita Sastra
(1) Fire is used as an analogy, alongside water, to demonstrate how each of the ten powers possesses its own distinct function, similar to fire's ability to burn.[1] (2) It possesses heat as its attribution and power but lacks the ability to moisten.[2] (3) A phenomenon associated with the parinirvana of pratyekabuddhas at Rishipatana, where their bodies were consumed.[3] (4) Fire's nature is a flame that rises upward, but it can also move in other directions, as seen in the human body, and it is linked to the rays.[4] (5) The monster spat fire, enhancing the frightening image of the deva.[5]
From: Shurangama Sutra (with commentary) (English)
(1) The fire that comes from seeing burns the sense of hearing, it becomes cauldrons of boiling water and molten copper, and other things.[6] (2) The text refers to the nature of fire, and its relationship to water within the dharma-realm.[7]
From: Mahayana Mahaparinirvana Sutra
(1) Fire is used as an analogy to explain extinction, where the absence of fuel leads to the cessation of burning, similar to the end of birth and death.[8] (2) It is described as the defilement that burns in the realms of hell, hungry pretas, animals, humans, and the gods.[9]
From: Tattvasangraha [with commentary]
(1) 'Fire' is one of the particular things, often observed with smoke, and serves as a key element in examples of inference based on perceived relationships and generalized relationships.[10] (2) The fire burns the inflammable thing, and is an example used to illustrate how something can act upon another without sharing its form, serving as an analogy for cognition.[11] (3) Fire is the main subject, and the text discusses whether fire always acts as a burner and if it always possesses the power to burn.[12] (4) One of the substances, different from colour, taste, odour and touch.[13] (5) It is referenced in relation to smoke, highlighting a scenario where the sequence between the two may be viewed as a causal relationship.[14]
From: Jataka tales [English], Volume 1-6
(1) Children five years old are afraid of it, and the prince was placed in a burning house, remaining motionless due to his fear of hell.[15] (2) Fire is mentioned as a danger one might step into due to blindness, serving as an analogy for succumbing to delusion.[16] (3) The method of the serpents' attack is revealed, emphasizing the danger and the consequences of the traders' greed and excessive desires in the story.[17] (4) Fire was going to be produced by the grinding of the tree's boughs, which would cause the tree to catch fire and harm the birds.[18] (5) An element that poses danger to the hawks' young, as the country folks attempt to use it against them.[19]
From: Maha Buddhavamsa—The Great Chronicle of Buddhas
(1) Used metaphorically to represent respect and the boundaries of discussing the faults of one's spouse's family.[20]
From: Vinaya (3): The Cullavagga
(1) A critical resource for warmth and cooking, which was not available to the Bhikkhus.[21]
From: Visuddhimagga (the pah of purification)
(1) This element is the mode of warming and has the characteristic of heat, and is known as tejo because it heats.[22]
From: Introducing Buddhist Abhidhamma
(1) As stated in the text, "Fire" is a fundamental element that is part of the primordial essences along with Earth, Water and Air.[23]
Hindu concept of 'Fire'
In Hinduism, fire is a multifaceted symbol: a sacrificial element, a deity (Agni), a purifier, and a transformative force. It represents combustion, destruction, and a means of purification, while also playing a crucial role in rituals and cosmological origins.
From: Chandogya Upanishad (english Translation)
(1) A phenomenon involving heat and light, often associated with energy and destruction, representing a powerful force within the environment.[24] (2) Also known as agni, fire is identified as one of the four feet of Brahman in the adhidaivata aspect, symbolizing one of the elements.[25] (3) The fire is a significant element, also referred to as heaven, to which the gods offer water as a token of respect.[26] (4) Fire is the presiding deity of speech, implying that speech shares qualities with fire, such as emitting light and heat, and it contributes to the ability to acquire fame and popularity.[27] (5) The fires are the entities that initially impart knowledge to Upakosala, providing him with a foundation of understanding before his teacher returns.[28]
From: Chandogya Upanishad (Shankara Bhashya)
(1) This, along with other elements like Heaven, Earth, Air, Akasha, Water, Divine Beings, cattle, birds, grasses, trees, beasts, worms, and ants, are made known through articulation.[29] (2) Fire is a central element around which the Rubbing, the smoke, the glowing, the embers, the calming down, and extinguishment occur, also the Rathantara (Sama) is interwoven in fire.[30] (3) The Religious Student tended them very well, and the Teacher's wife said they may not blame the Teacher.[31] (4) One of the elements that is absorbed into air when it goes out or becomes extinguished, becoming of the nature of air.[32] (5) It is a concept that can be understood through Learning, and is one of the many concepts that can be learned.[33]
From: Brahma Sutras (Shankaracharya)
(1) This is another element, that is mentioned in the Vedanta-texts as a part of the creation narrative, and the origin of the world is sometimes said to begin with it.[34] (2) Both light and its substratum consist of it, and it serves as the shared essence that unifies these two seemingly distinct entities within a comparative context.[35] (3) This element, along with the sun and moon, does not illuminate the highest seat, and its light is considered to be a facet of the divine.[36] (4) This is a collective term for the Garhapatya and other sacred fires, who proclaim their glory and knowledge related to Brahman.[37] (5) This is one of the four elementary substances, and it is composed of parts, and it is created by the unseen principle.[38]
From: Brahma Sutras (Ramanuja)
(1) According to the text, fire is one of the elements, possessing the qualities of colour and touch, and the atoms of fire combine to constitute fire itself.[39] (2) According to the provided information, 'fire' is described as the head of the form, and it is indicated that this form can only belong to the highest Self, which is also the inner Self of all beings.[40] (3) The Fires declare that breath, Ka, and Kha are Brahman, and they instruct Upakoshala on the meditation of Brahman, ultimately clarifying that the bliss constituting Brahman's nature is unlimited.[41] (4) Fire is the example of what both light and its abode are, thus the relationship between the two is used as an analogy to explain Brahman.[42] (5) An origin point for water, as declared by specific texts, indicating a connection between the two elements.[43]
From: Katha Upanishad with Shankara’s Commentary
(1) Death knows about the fire which helps one to heaven, he will tell Nachiketas and he praises the fire as the stay of the universe.[44] (2) Something explained and destined to be known by a specific name, implying significance and a connection to identity.[45] (3) A metaphorical element that represents a means or method through which beings can attain heaven and immortality.[46] (4) The sacrificial fire lodged in the upper arani and the lower arani, which is the eater of all offerings.[47]
From: Taittiriya Upanishad Bhashya Vartika
(1) Fire is identified as an example of a god whose existence is contingent upon the vital force, and it is mentioned as one example.[48] (2) Fire is one of the five gods, according to shruti, that ultimately dies in Air, suggesting Air is the destructive medium in this cosmological context.[49] (3) Light stands for this, among other things, and is an object of meditation.[50] (4) It is the third element, which originates from air, and possesses three qualities: colour, touch, and sound.[51]
From: Brahma Sutras (Shankara Bhashya)
(1) The element that is produced from air, according to the Sruti, and is the subject of discussion within the provided text, with its origin being a point of textual interpretation.[52] (2) Fire is also used as an example, along with water and earth, to demonstrate the differences among the gross elements, which are named based on their composition.[53] (3) Another source of illumination that is referenced alongside the sun and moon as having light that is part of a greater light.[54]
From: Brihadaranyaka Upanishad
(1) The entity described as a fire is located within a man and plays a crucial role in digesting the food that the individual consumes, as well as being referred to as Vaishvanara.[55] (2) The fire serves as the light for a man when both the sun and the moon have set, enabling him to perform actions such as sitting, going out, working, and returning.[56] (3) Symbolically associated with the mind and deliberation, implored to assist in remembering one's deeds and guiding the soul.[57]
From: Prashna Upanishad with Shankara’s Commentary
(1) It represents the fiery element, associated with the totality of beings and their embodiment in every shape and existence.[58] (2) It is identified as one aspect of the Deva, mentioned alongside akasa, wind, water, earth, speech, mind, eye, and ear.[59] (3) This is one of the forms of Prana, which burns or flames, according to the text.[60]
From: Mundaka Upanishad with Shankara’s Commentary
(1) Fire, another elemental form, is born from the purusha and plays a role in the transformation and energy of the universe.[61] (2) Fire is mentioned in relation to light and illumination but questioned in how it could shine in this context.[62]
From: Vivekachudamani
(1) It burns everything without distinction, acting as an indiscriminate force, as described in the information that was provided for consideration and evaluation.[63]
From: Thirty minor Upanishads
(1) Fire is the element associated with heat and is considered one of the fundamental mahabhutas or primordial elements that contribute to the composition of the body and its functions.[64]
From: Manusmriti with the Commentary of Medhatithi
(1) The 'fire' is the recipient of oblations poured in a due form, indicating its central role in the sacrificial rituals discussed in the text.[65] (2) The verse indicates that fire does not convey the offering to the gods when a man disdains it, impacting the efficacy of the ritual.[66] (3) The text specifies restrictions related to fire, indicating that an individual should not position fire beneath themselves, step over it, or place it under their feet, which emphasizes cautious handling.[67] (4) The text mentions 'Fires' in the context of a man who has set up the fire, and if these are not properly worshipped, they seek to devour his very life, according to the commentary.[68] (5) The text prohibits looking at fire while passing faeces or urine, suggesting that gazing upon flames during these acts is considered inappropriate.[69]
From: Paraskara-grihya-sutra
(1) The ritual includes going around the "fire" while reciting verses, and also pouring fried grain into the fire as an offering.[70] (2) The fire, established on a smeared and sprinkled place, is essential for cooking the sacrificial food, and it is surrounded by Darbha grass mixed with stalks of the corn relevant to the sacrifice.[71] (3) This refers to a burning source used for sacrifice, fueled by wood that is already on fire.[72] (4) The sacred domestic fire should be worshipped after sunset and before sunrise with oblations.[73] (5) The man with the water-pot stands silent to the south of this.[74]
From: Hiranyakesi-grihya-sutra
(1) Fire is a central element in the rituals described, with wood being placed on the fire and oblations made, indicating its significance in the bath ceremony, as per the text.[75] (2) An element used in the sacrificial process, where wood is placed on it, and offerings like omentum are roasted and sacrificed.[76] (3) The focal point of the ritual, where wood is placed, Darbha grass is strewn around, and sacrificial offerings are made, according to the provided text.[77] (4) This is an element around which specific actions and rituals are performed. The text details various activities associated with this element, including wiping and sprinkling water around it, and placing wood upon it.[78] (5) A fire that has been kindled by attrition can provide ashes or soot, which are also considered for insertion into the right nostril of the wife during the ritual.[79]
From: Sankhayana-grihya-sutra
(1) The fire is circled by the bride and bridegroom, ensuring their right sides are turned towards it, indicating its central role in the wedding ceremony.[80] (2) The fire is referenced in the provided text when it mentions the student standing behind the fire, in front of the teacher, with their face oriented towards the east.[81] (3) The passage refers to the 'fires' of the host, indicating that a guest is someone who has arrived at the house where the wife or the fires are located, helping to define what constitutes a guest.[82] (4) The student is led around this element by the teacher, turning the right side towards it, as part of a ritual or ceremony before going to the village to beg for sustenance.[83] (5) They seat themselves to the north of it, with the teacher facing eastward, and the student westward.[84]
From: Asvalayana-grihya-sutra
(1) The fire is where pieces of wood should be put on, using the hymn 'Mine, Agni, be vigour'.[85] (2) A central element in the ritual, representing purification and the divine.[86] (3) A central element in the rituals where offerings are made, signifying transformation and divine presence.[87] (4) A central element in rituals, often symbolizing transformation and purification.[88]
From: Apastamba Grihya-sutra
(1) An element where participants go around, ensuring their right sides face it during a ritual, and it is also used for oblations.[89] (2) This is an element used in the ceremonies, from the putting of wood on the fire down to the Ajyabhaga oblations.[90] (3) The central element of the sacrificial ritual where offerings and preparations are made.[91]
From: Khadira-grihya-sutra
(1) This is the location where a layer of grass is spread, showing a ritualistic practice.[92] (2) A central element in the marriage ceremony that serves as a witness and participant in the rituals being performed between the couple.[93]
From: Bharadvaja-srauta-sutra
(1) The central element in Vedic rituals, symbolizing purity and divine presence.[94] (2) A central element of the ritual that should be carried first among the offerings.[95]
From: Gobhila-grihya-sutra
(1) This is carried forward to a specific place with the words 'Bhur, bhuvah, svah,' so that it is in front of them, according to the text.[96] (2) Wood is put on this, and the Ajya is taken from it towards the north after the cooking process is complete.[97]
From: Apastamba Dharma-sutra
(1) Something that a Snataka should not face while voiding excrements, showing respect for natural elements and sacred entities.[98] (2) Food which is not offered in the fire should not be eaten, and in the case of unsuitable food for a burnt-offering, hot ashes from the northern part of the fire should be used.[99]
From: Baudhayana Dharmasutra
(1) A fundamental element, purified by Prajapati through a specific rite, demonstrating the widespread impact of sanctification.[100] (2) It is declared to reside in specific locations and is used in rituals involving the heating of a pot. It is also believed to take up water and is used for encircling the pot.[101]
From: Mahabharata (English)
(1) A deity described as the mouth and priest of the gods, who consumes everything, even impure things, as Visvamitra felt he had become like.[102] (2) King Yayati poured libations of clarified butter upon the fire as part of his Vanaprastha mode of life, performing a ritual sacrifice.[103] (3) The text refers to pouring libations on the "fire" at due hours.[104] (4) It is referred to as the vital force that, when combined with the earthly element, results in the corporeal tenement.[105] (5) Fire is used as a metaphor for desire, which blazes forth when fed with fuel (objects of desire) and is extinguished when not.[106]
From: Ramayana of Valmiki (Griffith)
(1) The text describes the fire that was set to the monkey's tail and the lady who prayed to it.[107] (2) Fire is where someone slayed, implying a force.[108] (3) The word 'fire' refers to a blaze, which suggests the intensity of the conflict.[109] (4) Fire is a source of woe that Sita is consumed by, and she asks Rama why he is changed.[110] (5) This is described as being red and scorching, causing destruction, and as a driving force causing chaos and panic.[111]
From: Yoga Vasistha [English], Volume 1-4
(1) Fire is used to destroy the hermitage, mirroring the devastation of Daksha's sacrificial pavilion, and causing the timorous fawns to flee according to the argument.[112] (2) It consumed the forest and scorched the two bodies that were sleeping, like a stone being split by heat.[113] (3) It is a luminous body, blazing with ineffable light, splitting wood, and sometimes burning down houses.[114] (4) This refers to the element that emits flashes, and the text says that he who sees the flames only, and is unmindful of the fire which emits the flashes; is said to be ignorant of the material element, and conversant with its transient and evanescent flash only.[115]
From: Garuda Purana
(1) It is used in conjunction with Nyasa, recitation, meditation and adoration. It is part of a ritual where a worshipper should daily use something destructive of all sins.[116] (2) According to the text, fire is above all contamination, symbolizing its purifying and transformative properties.[117] (3) The text indicates that the individual should meditate on Hari, the sun and fire, highlighting the importance of fire within the ritualistic context.[118] (4) The mouth of the deity, and also the source of the light that emanates from the deity's mouth, and which is a part of the universe, and is also the destroyer.[119]
From: Harivamsha Purana
(1) Being propitiated by various oblations the fire has become sweet scented, as stated in the provided text.[120] (2) The Rishis, along with all these saints, are chanting with celestial and becoming hymns your glories, including this element.[121] (3) The fire began to eat sweet and nourishing oblations after hearing the promise of the Lord, as described in the text.[122]
From: Devi Bhagavata Purana
(1) He was engaged in a fight with Gokarna.[123] (2) Fire is one of the Lords of the Puris, along with Brahma and Indra, in due order.[124]
From: Markandeya Purana
(1) This element was rekindled on the guru's sacrificial altar, symbolizing Agni's presence and the restoration of sacred rituals after a period of absence.[125] (2) An element to which offerings are made, with specific utterances like ‘Svaha!’, serving as a medium for conveying oblations to the pitris.[126]
From: Gautami Mahatmya
(1) The owl propitiated this to become strong, leading to a terrible fight between the owl and the pigeon.[127]
From: Satapatha-brahmana
(1) These are givers, approached respectfully in the evening, and grant cattle to those who approach them with knowledge, but must be approached cautiously to avoid offense.[128] (2) The fires are identified as these worlds, and when they are kindled, they represent the creation and existence of these worlds.[129] (3) This element developed from the glow and essence of the wearied creator, representing a transformation of energy and a fundamental component of the threefold self.[130] (4) When a Brahmana enters on a Brahmacarin's life, he enters beings in four parts, with one fourth part entering the fire, representing a portion of his being.[131] (5) The gods heated Prajapati within it to restore his vital air, vigour, and food, and when it rises over the heated fire-pan, it restores Prajapati's vital air.[132]
From: Bhakti-rasamrta-sindhu
(1) One of the four elements that something can take shelter of, alongside earth, water, and ether; this is related to movement throughout the body.[133] (2) It is one of the causes of avega, leading to actions such as retreating, shaking of the body, closing the eyes, and tears.[134] (3) A natural phenomenon characterized by flames and heat, producing a loud and continuous sound.[135] (4) The destructive element that is central to the accusation made by Govardhana's mother against the son of Nanda.[136] (5) A physical element that can induce 'avega', representing conflict or danger.[137]
From: Garga Samhita (English)
(1) Within the text, Krsna is described as a fire, which signifies his intensity and transformative power.[138] (2) The "fire" is used as a comparison to describe the glory of Vasudeva, emphasizing his powerful and transformative essence.[139] (3) It is one of the dangers that the Pandavas were rescued from, along with poison.[140] (4) Brahma ignited this in a pit, as part of a Vedic wedding ceremony for a couple.[141] (5) This is an element used in a comparison, where it is used to describe how someone with a weapon entered a large group of soldiers.[142]
From: Tiruvaymoli (Thiruvaimozhi): English translation
(1) Fire is one of the elements that is an embodiment of the Lord, along with water, land, space and air, demonstrating the Lord's presence throughout the universe.[143] (2) This is one of the elements, and the daughter identifies herself with it, expressing a sense of being one with the physical world.[144] (3) It is one of the five elements, controlled by the Supreme Lord.[145]
From: Brihad Bhagavatamrita (commentary)
(1) This has the potency of heat, and similarly, all objects have their own potencies that can be perceived only by inconceivable knowledge, according to the text.[146] (2) This is what was burning the body of the last remaining descendent of the Kuru-Pandava dynasty.[147]
From: Chaitanya Bhagavata
(1) Fire is used as a simile to describe the intensity of Advaita's anger; his emotional state is so strong that it is compared to the burning sensation of fire.[148] (2) The text mentions that sannyasis do not normally use fire, so brahmanas complete cooking activities, using fire.[149]
From: Bharadvaja-srauta-sutra
(1) This is carried around the cakes three times, accompanied by a formula, to dispel evil influences and honor Agni.[150] (2) It is carried forth to the uttaravedi according to the prescribed procedure.[151] (3) The fire is where the Adhvaryu puts sticks and fuel, sprinkling them with water, as part of the ritual actions.[152] (4) This is the place where the oblations are placed and the churning out is done following a specific procedure.[153] (5) The individual should follow the blade, which was put on the fire, with a verse; also, while the enclosing sticks are being put on the fire, the sacrificer should recite another verse.[154]
From: Hayanaratna: The Jewel of Annual Astrology
(1) This represents the element of combustion, which can cause destruction and harm. It is associated with fear and negative consequences in this text.[155] (2) Fire, mentioned in the text, can be a source of danger and is linked to specific planetary placements and configurations within the context of analyzing the eighth house.[156] (3) The munthaha will give danger from fire, specifically if joined to Mars or Saturn, as mentioned in the text.[157]
From: Brihat Samhita
(1) The effects of portents relating to this item will be felt after three months, according to the text.[158]
From: Charaka Samhita (English translation)
(1) The proto-element associated with hot, acute, subtle, light, dry, and clear substances, which is associated with the quality of form, and is analyzed.[159] (2) This is a fundamental element, and its stimulator is one of the functions of normal Vata in the body, affecting the digestion and overall health.[160]
From: Sushruta Samhita, volume 1: Sutrasthana
(1) According to the text, fire, also known as Dahana, is one of the elements whose properties include color.[161]
From: International Research Journal of Ayurveda and Yoga
(1) Agni is known as Fire, and it varies based on Dosha (Vata, Pitta, Kapha).[162]
From: Vakyapadiya of Bhartrihari
(1) The illustration of fire is used to explain that sometimes both the powers of the word are utilised at the same time just as fire is used sometimes both for its heat and for its light.[163] (2) The visible combustion, initially present in an unmanifested seed form, later ignites into a flame, revealing its capacity to illuminate itself and external elements.[164] (3) In the example ‘the wood-fuel will cook with its fire’ it is the instrument because it is presented as something different from fuel.[165]
From: Kathasaritsagara (the Ocean of Story)
(1) The fire is where Rupavati is going to die, and the events take place at the fire.[166] (2) One of the five tests, in which an individual must traverse a set of circles while holding a heated piece of iron, as a means of determining innocence.[167] (3) A threatening act the speaker mentions they will undertake if their case is not judged favorably, representing a form of extreme protest or despair.[168]
From: Padarthadharmasamgraha and Nyayakandali
(1) Fire is one of the four elements that possesses the property of being a material or component cause of things, indicating a fundamental role.[169] (2) Fire is indicated as possessing the character of being many and also having lower or less extensive generalities as stated in the provided text.[170]
From: Yoga-sutras (with Vyasa and Vachaspati Mishra)
(1) This refers to an internal fire within the body, which, when ignited, symbolizes enhanced internal energy and a brighter outward appearance, as presented.[171]
From: Shat-cakra-nirupana (the six bodily centres)
(1) It is depicted as seated on a ram, possessing four arms, and radiating with the brilliance of the rising sun, an image central to the meditation.[172]
From: Parama Samhita (English translation)
(1) The fire is the central element of the fire-rite, and the officiating priest sets up the place for fire, and water is sprinkled around the fire, and the fire is fanned into flame.[173]
Jain concept of 'Fire'
In Jainism, fire is both a destructive force, like the one unleashed on Dvaraka, and a source of combustion. It's an element to be cautious of due to its potential to harm life, yet it also appears in spiritual contexts.
From: Naladiyar
(1) A destructive force that consumes and transforms, symbolizing the intense emotional response to injustice and the potential for significant change or purification.[174] (2) This can come.[175]
From: Trishashti Shalaka Purusha Caritra
(1) A destructive element unleashed by Asura Dvaipayana, consuming the city of Dvaraka and its inhabitants.[176] (2) The fire is one of the objects that Sumitra saw in her dream, indicating the birth of a Vishnu.[177]
From: Bhagavati-sutra (Viyaha-pannatti)
(1) The source of combustion that is ultimately identified as what is burning in both the lamp and the house.[178]
From: Tattvartha Sutra (with commentary)
(1) This is characterized by taste and smell, and possesses color, similar to the earth, as mentioned in the text.[179]
From: Sutrakritanga (English translation)
(1) Fire is presented as an element that can harm living beings, with the text cautioning against lighting it due to the potential for destruction of life forms and discusses its role in spiritual practices.[180]
The concept of Fire in local and regional sources
Fire symbolizes inspiration, passion, destruction, and spiritual transformation. It represents a divine force, intense emotions, and bodily functions. It is also an element in stories, worship, and mandalas.
From: Triveni Journal
(1) The text uses "fire" to describe an intense and consuming feeling, suggesting a passion that transforms mental acts into ashes.[181] (2) It enkindles the three lambent lights, representing different aspects of the self or spiritual journey.[182] (3) Something the author lit themselves and consigned their offering into, which resulted in ashes.[183] (4) It is a component of the elemental world, belongs to form, touch and sound.[184] (5) The Fire, mentioned in a poem from Life's Handicap, is a reference to a divine or creative force, part of a deeper aspect of Kipling's thought.[185]
From: The Complete Works of Swami Vivekananda
(1) "Fire" symbolizes intense suffering and purification, representing a transformative force that can both destroy and cleanse.[186] (2) The author intends to instill enthusiasm and passion into the young men being trained.[187] (3) The fire is an element, and it is a part of Brahman, and is used as a symbol in worship, and is a subject of stories that explain and give it a higher meaning.[188] (4) This is what the orthodox, including Dr. Barrows and all the rest, are struggling hard to put out, suggesting the situation.[189] (5) The fire, a basic element, is not the speaker's true essence, as the text describes what the speaker is not.[190]
From: Bhaktavijaya: Stories of Indian Saints
(1) A powerful element that can both create and destroy, representing transformation, purification, and the energy of the universe.[191] (2) A destructive element caused unintentionally, prompting a fervent prayer for deliverance and a promise of devotion, underscoring the severity of the situation.[192] (3) It is the place where the woman threw the ashes given to her and also the place where Kaikeyi threw the remains of the sacrifice.[193]
From: History of Science in South Asia
(1) Fire is an element in the arrangement of the mandala based on the elements, and it is associated with the West.[194] (2) Fire is a translation of the humors, such as bile, and is linked with digestion, warmth, and other bodily functions, in the text.[195]
From: Folklore of the Santal Parganas
(1) The element in which the princess burned the cowherd's skin, changing the course of events and leading to his permanent transformation and true form.[196]
From: Village Folk-tales of Ceylon (Sri Lanka), vol. 1-3
(1) An element that consumed the house after the Hunchback set it alight, ultimately leading to his death.[197] (2) Originated from sparks from a burning chena, which ignited the oil-soaked rags on the animal's back, causing it to run into a citronella garden.[198] (3) This is the element that the Jackal-artificer claimed to have seen, using it as the final reason for his arrival, adding to the absurdity of his excuses.[199] (4) The element that the quail asked to burn the timbola for not assisting her.[200]
From: Buddhist records of the Western world (Xuanzang)
(1) If we fling fire into it, flames immediately arise; other things take fire if thrown in it, and change their character, detailing the effects of fire.[201]
The concept of Fire in scientific sources
Fire impacts ticks and their hosts by altering habitats and food sources, potentially killing ticks, though some avoid it. It's also rapid oxidation causing burns needing medical care, and is referenced in the text for its qualities.
From: Sustainability Journal (MDPI)
(1) The maximum value for fire (r 10 ) was 8.0, and it is a hazard variable that contributes to the overall risk assessment in the study.[202] (2) Refers to a natural process that is affected by changes in vegetation composition, impacting ecological balance.[203] (3) An accident that occurred in the Seoul Subway Daelim Station in July 2004, resulting in operational interruptions, and in other locations.[204] (4) It is an event that can expand in forested areas and its direction of spread can be evaluated using images. The development and severity can be illustrated from its initial outbreak.[205] (5) Fire is a central theme, discussed in relation to prevention in wildland-urban interfaces, burn mapping using reflectance data, and the impact of wildfires on economic susceptibility.[206]
From: International Journal of Environmental Research and Public Health (MDPI)
(1) Fire occurred in a fertilizer warehouse, and the potential impacts of this fire accident on chromosomal anomalies, including T 21 and T 18, among pregnancies in Brazos County, Texas, were investigated.[207]
From: Religions Journal (MDPI)
(1) Fire is an element in the ritual, where the chosen boy is subjected to it to test if he is appropriate to participate in the magical operation.[208] (2) Fire is a key element in sacrifice, seen as a means of upward mobility and communication with heaven, later associated with the transfer of objects to the ghost world, imbuing sacrifice by burning with religious connotations and shaping the spiritual beliefs of ancient Chinese people.[209] (3) It is one of the elements of the Vedic dichotomic cosmological partition. It opposes water and is found in the Sushrutasam ˙ hita, outlined as hot.[210] (4) Fire, intelligently used, namely, technology, is precisely what can potentially make the humans god-like, or even gods themselves, as it symbolizes the raising of the human state to a quasi-divine destiny.[211] (5) It represents spirit in internal alchemy, particularly the Postcelestial Spirit, and is generated by Wood, signifying a dynamic interplay of elemental forces.[212]
From: Religious Inquiries (Journal)
(1) This is used to portray the Brahma-world relation, pointing out the nondelimited oneness of being and Brahma's relation with others.[213]
From: South African Family Practice
(1) This is the rapid oxidation process that produces heat and light, which is a cause of burn injuries, requiring immediate medical attention.[214]
From: Onderstepoort Journal of Veterinary Research
(1) This may affect both ticks and their host species, altering the physical environment and the nature and quantity of food and cover available to animals, potentially destroying questing ticks, but some species may exhibit avoidance strategies.[215]
Classical concept of 'Fire'
From: The Odyssey of Homer (English translation)
(1) Ulysses asks for fire also that I may burn it, using it to purify the cloisters and eliminate any lingering evil.[216] (2) It is something that Antinous told Melanthius to light in the court, and set a seat hard by with a sheep skin on it.[217] (3) The fire is where Eumaeus cut bristles from the pig’s face and throw them into, praying to all the gods as he did so that Ulysses might return home again.[218]
From: Aesop's Fables (English translation)
(1) The Man kindly lighted a fire to warm the Horse, Ox, and Dog, providing them with essential warmth and comfort, demonstrating his generosity and care for their well-being.[219] (2) A destructive element used as a tool for revenge, ultimately leading to the ruination of crops and great sorrow.[220]
From: The Iliad of Homer (English translation)
(1) The fire represents a major threat to the Achaean ships, and it serves as a catalyst for action, prompting Achilles to send Patroclus into battle to prevent their destruction.[221]
From: The Liturgy of Funerary Offerings
(1) Fire is associated with the Eye of Horus, symbolizing its power to burn against the enemies of Set during the ritualistic ceremony.[222]
From: The Argonautica (English translation)
(1) The fire is used as a simile to describe the cloud of hostile men surrounding them on Medea's account, according to the text.[223]
From: The History of Herodotus
(1) An element that is one of the gods to whom the Persians sacrifice, alongside the Sun, the Moon, the Earth, and Water, since the beginning.[224]
From: The Gods of the Egyptians Vol 1
(1) Fire, or “bes” in Egyptian, is connected with the derivation of the name Bast, suggesting that the goddess may be a personification of a power of the sun manifested as heat.[225] (2) It refers to a sensation or feeling of pain, possibly symbolic.[226] (3) Fire, referred to as 'khet', is associated with life, and the serpent's fire of life was coming out from the god himself.[227]
From: Legends Of The Gods
(1) The goddess Isis put the child into the fire each night with the intention to consume his mortal part, as described.[228] (2) It is a substance created by a divine entity and is a sensation experienced when bitten.[229]
From: Ancient Egypt the Light of the World
(1) Fire is one of the elemental powers or forces, alongside wind, water, and earth, which are the children of the Great Mother.[230]
From: The Literature of the Ancient Egyptians
(1) Fire should not be extinguished when it should burn, suggesting the importance of allowing necessary processes to continue and avoiding interference with natural phenomena.[231]
From: Development of Religion and Thought in Ancient Egypt
(1) The Fire is something the departed can go forth from with the help of a charm, emphasizing the dangers of the afterlife and the importance of magical protection during the journey.[232]