Literally 'fire'. This Vedic god is the personification of the three forms of fire: the sun, lightning, and the sacrificial fire (Yagya).
In the Sutra period, Agni, together with Indra and Surya, constituted the Vedic Triad. With the exception of Indra, more hymns are addressed to Agni in the Vedas than to any other deity. Fire was inevitably deified because of its importance: it enabled food to be cooked; it lit up the night and dispelled the malevolent spirits that were believed to inhabit the darkness. It provided warmth and kept wild animals at bay.
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In time, however, the trimurti superseded this triad. Agni is now worshipped less as an absolute deity is and more as a divine purifier and mediator, who conveys oblations made to the sacrificial fire up to the gods. Since fire is always present at all important ceremonies, Agni is revered as a divine witness. Thus, a Hindu vivaha wedding is fully consecrated when witnessed by fire ('agnisakshi').
All offerings are made to the fire in the name of Agni's wife, Svaha. Legend has it that once Svaha asked Agni to ensure their continuous association. Agni declared that henceforth, all offerings made to the gods through fire would be made in her name. Therefore, after any oblation, the priests invoke her name, saying 'Svaha'.
Agni is described variously as Dhumaketu ('whose sign is smoke'), Saptajihva ('seven-tongued'), Hutasa ('devourer of offerings') and Rohitashva ('having red horses'). He is said to be golden-toothed, with flaming hair.
Various Puranas attribute Agni's parentage either to Brahma or to Dyaus and Prithvi. The Agni Purana itself is said to have been imparted originally by Agni to the Sage
Vasishtha to instruct him in various matters. Besides glorifying Shiva, it describes ways of worship, the duties of kings, the art of war, medicine, grammar and poetry. However, some scholars believe that this Purana is merely an anthology of older works.
