Agni in Sukla Yajurveda

DR C. L. PRABHAKAR

Agni is a most important deity in Veda. Agni’s mythology is so profuse and elaborate that it is difficult to determine the exact nature of the deity. Agni is the deity who is real, appearing in the form of sacrificial fire.

Rigveda contains its opening hymn having Agni as deity. Agni is the face of all Vedic deities (agni mukha vai devah). He is a duta and a sacrificial priest, viz., Hotr. Agni is deeply connected with sacrifice and the sacrificial deities. Agni is enormously praised and prayers are offered to him by Vedic poets such that various wants of the poets get fulfilled because of the grace of that God. These desires extended right from physical comfort and happiness and up to liberation. Prayers are made to Agni that he should grant better regions even after death. Agni, thus is accorded universal place in the Vedic mythology.

Yajurveda is known for specialisation of the practical side of the sacrifice. Sacrifice is the very ebb of Vedic religion. Adhvaryu the priest of Yajurveda attends to the double-sided activity, viz., utterance of Mantras and making offerings in fire in a sacrifice.

Yajurveda begins its text on Darsapurnamasa Yaga with a prayer for miscellaneous deities, viz., Palasa Sakha, Calves, etc. (Cise tva urjetva...). Only at a later Kandika Agni is mentioned and gradually his importance is stressed and glorified.

Agni is referred in this Veda to be of three forms, viz., amadagni, Kravyadagni and devayaja (viz., sacrificial fire). It is this devayaja that is eulogised and prayers are addressed for fulfilment of desires and attainments. Devayaja-Agni is addressed in Yajurveda in several Kandikas either fully or partially. Agni is regarded as a Deva, as a priest, as a queller of enemies and guardian of health, wealth and prosperity, etc., in Yajurveda. In the present endeavour this deity is discussed briefly as is depicted in the SYV.

Agni is referred in the VMS (1970 Kandikas) is about 170 Kandikas that pertain to the proper portion of the Samhita. Agnicayana portion of the text (11-18) chapters and other chapters, viz., 20, 26, 37, 38 contain largest number of references and the other chapters contain references to him here and there. There are seven chapters in the VS which do not have references to him.

However, the scope of Agni’s mythology is rich in SYV also and bears certain distinctive features too.

Agni too is described to have human personality and qualities like the other Vedic deities, viz., India, Varuna, etc., in this Veda. He is identified with objects connected with sacrifice. Anthropomorphism is the characteristic of Vedic mythology. It is true to SYV also.

Agni is described to have a body that of a human being. Before the details regarding the body of the deity is described, let us note about the details regarding his birth.

Agni has birth (Jatah). He is given the name Ayu. Pururavas and Urvasi who are metaphorically referred to as aranis are his parents (5.2). This is a factor referring to the actual method of producing fire by means of friction of two fire sticks.

There are certain expressions in the VMS which may be connected with the idea of birth of Agni. These expressions, seemingly are an outcome of the physical action performed in sacrifice. For example, a piece of the sacrificial ground is dug and a small portion of soil is taken out to represent Agni.² Further Agni’s birth is referred to out of many sources like leaves, Oshadhis, water, ³ clarified butter (ghrta), etc. Agni is described as the child of waters (a pam garbhah).

Agni has beautiful body, ⁴ a heart, ⁵ hundred pranas and thousand vyanas.⁶ He has also good-looking face,⁷ eyes,⁸ and a mouth⁹ which has tusks, teeth and jaws and seven tongues.¹⁰ All this is only a metaphorical description of what Agni looks like or has to undergo at a sacrifice. Agni is further metaphorically identified with the body of falcon.¹¹

SYV enumerates a few food-articles of Agni also. The idea of Agni’s food is also metaphorical and is primarily based on what is actually offered to him at sacrifices. His food naturally varies according as the sacrifice. Seven articles of food serving as Agni’s food are mentioned in this Veda. They are samidhs, ghrta, purodasa’s vasa (oily flesh) of animals and certain animals of specific kind as victims, etc. The two knees of a slaughtered sacrificial horse are mentioned as Agni’s food. Soma and water are his cherished drinks.

Agni is referred also as having a robe of many hues.¹² This, however, is a metaphorical expression. The deer-skin used in sacrifice is referred metaphorically as Agni’s robe.

Agni has dwelling place/places. But there is no definite place of dwelling specified. He lives in three worlds,¹³ still he has a separate region of his own, viz.) Agniloka which a sacrificer attains as a result of Asvamedha sacrifice. He dwells always away from the place of sacrifice and therefore prayers are seen when he is requested to come from his place in a chariot drawn by red horses (Rohidasvachagahi). SYV thus refers that Agni’s places for dwelling to be several and they are metaphorical.

Identifications as a rule, enhance the greatness or mahat of each deity in Veda. Identification is a special feature of VMS also. Agni is identified with several things and deities connected with sacrifice.¹⁴ The reference vide F.N. 14 indicates Agni’s complete identity with the sacrificial equipment. Agni is sacrifice itself¹⁵ to emphasise his all-in-all position in sacrifice. Agni is also identified with certain objects like oblations, Yoke of soma-cart Gharma, etc. He is also identified with sacrificial animals like Bulls, Beast, Goat, etc. In this manner we observe that SYV has paid immense attention to describe the mahat of Agni. Ultimately Agni, SYV identifies, to be Brahman himself (agnir Brahma).

Agni when described as an individual, this Veda also attributes certain qualities of that of a noble person. These qualities refer to his personality referring to his appearance and internal features. SYV refers profusely to his external qualities implying growth, height, and lustre, immunity for sleep, laxity, etc. While internal qualities would imply his excellences like knowledge, sense and sensibility, idealism, bravery: powers and office and his openness for being protected, i.e., frailty in short, etc. This Veda contains innumerable references referring to these qualities thus making him a renowned personality of merit and greatness. ¹⁶ There are many expressions repeatedly found to illustrate them in the SYV.

In spite of remarkable features, Agni is frail and is described as one, given for protection. Agni should be supported by the devotee. For example, Dyavaprthvi is requested to protect Agni, etc. ¹⁷ At other places Agni is requested to protect Dyavaprthivi also.

Having been known for qualities Agni has certain active responsibilities which are obligatory towards his devotees who glorify him. The scope of his functions focus on sacrifice and sacrificer.

He has several sacrificial functions. For example, Agni as the Divine Hotr priest invokes gods and brings them to sacrifice. He mediates between gods and men; He helps men preventing from the dareful deeds of unholy men disturbing the progress and prosperity of sacrifice. The sacrificer borrows the body of Agni while performing sacrifice such that the sacrificer becomes immense for attacks disturbing the course of sacrifice.

He sends rain grasping from all sources.¹⁸ He leads the sacrificer to the highest place (uttaram naya) for happiness. Agni bestows all qualities in a sacrificer for which he is known.

Agni has several purifying and protecting functions to perform in respect of sacrifice and sacrificer. The eleventh chapter of the VMS mentions a few of them YV has Agnicayana sacrifice, the biggest of sacrifices.

Agni bestows effective health on the sacrificer and his people.¹⁹ He protects him from certain diseases like consumption and compensates that whatever is lacking in him.²⁰ Agni bestows food, milk, Prana, Apana, etc., upon the devotees, enabling him to be fit enough for sacrifices. He is obliged to discharge certain moral duties as well like directing one to be always on the path of righteousness correcting the devotee his evil ways, if any. He has performed many deeds indicative of his bravery. He kills, for example, various persons who are given for evil ways like stealing, robbing, etc. SYV contains plenty of references in support of this function. Agni has certain military functions too to perform. Agni is depicted in SYV as a deity capable of performing all kinds of functions in favour of sacrificer.

In like manner, one can enumerate the various functions of Agni to ultimately describe him as a deity essentially highly active.

Agni is friendly among his colleagues and in the society of gods. He bears enviably good relationship with other deities. SYV is careful to point out that all other Vedic gods²¹ show liking to Agni and hardly Agni has any enemy of opposition. SYV mentions parents of Agni as noted earlier. Also a mention is made in the Veda that Agni has a wife (agne patnivan) but her name is not stated in that Veda.

Agni is never fresh in a sense that this deity bears an enviable past which signify his mythical greatness. There are certain statements and references in SYV which may well form the basis of certain myths. SYV is, after all, dated to be nearer to the period of Brahmanas and therefore genesis of myths which are abundant in Brahmanas could be seen in SYV itself. In this connection it may be stated that there are about four myths which described the mythical greatness of this deity.

In the paras above Agni’s mythology is briefly described. Further we would notice that Agni’s personality is complete and systematic in SYV.

The details suggest that Agni did occupy a significant place in the chapters of Vedic mythology. Though Agni is formless scientifically, the Vedic mind considered Agni as important and described him as a deity highly connected with sacrifice and sacrificer. YV considered Rudra who is glorified very much in that Veda to be but a personification of wrath of Agni himself.

In the manner above the deities of the Veda can be studied. Vedic mythology, as a whole impresses us that it is of humanistic character by principle.

Notes
(The ref. are w. r. to VMS)

¹ 1.5
²  tatah chanema supratikam Agnim
³  yonir agneh, ayam VO garbhah, etc.
⁴ 18.76
⁵ 18.55
⁶ 17.71
⁷ 18.24, 12.3
⁸ 8.36, 13.47
⁹ 11.77
¹⁰ 8.24, 17.79
¹¹ 12.4
¹²11.40
¹³ 18.54
¹⁴ 12.9
¹⁵ 14.11
¹⁶ for more, see my thesis “SYV a Study”. P. 386
¹⁷ cf. 26.14
¹⁸ 18.55
¹⁹ 3.17
²⁰ 3.17
²¹ Cs cf, 18.76, 8.10, 11.51, etc.

Abbreviations

VMS = Vajasan Madhyandina Samhita.
VS = Vajasaneya Samhita.
YV = Sukla Yajurveda