Agni - Revision history

2404:C0:3D50:0:0:0:75:BF9E at 14:18, 17 January 2023

2023-01-17T14:18:32Z

>Niceguyedc: v2.04 - Repaired 1 link to disambiguation page - (You can help) - Nirṛti

2021-07-01T23:59:54Z

v2.04 - Repaired 1 link to disambiguation page - (You can help) - Nirṛti

← Older revision		Revision as of 05:29, 2 July 2021
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	{{short description\|Fire deity of Hinduism}}		{{short description\|Fire deity of Hinduism}}
	{{Use dmy dates\|date=December 2019}}		{{Use dmy dates\|date=December 2019}}
	{{Use Indian English\|date=~~June 2021~~}}		{{Use Indian English\|date=December 2015}}
	{{Infobox deity		{{Infobox deity
	\| type = Hindu		\| type = Hindu
	\| image = File:~~Agni 18th century miniature~~.jpg		\| image = File:Agni_18th_century_miniature.jpg
	\| caption = Agni ~~with an aura of flames, seated~~ on ~~ram, 18th century~~		\| caption = Agni on his mount
	\| children = Pavaka, Pavamana, Suci		\| children = Pavaka, Pavamana, Suci
	\| name = Agni		\| name = Agni
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	\| mount = [[Urial]]<ref>{{cite book \|first=Alexandra Anna Enrica \|last=van der Geer \|year=2008 \|title=Animals in Stone: Indian Mammals Sculptured Through Time \|page=324 \|publisher=BRILL Academic \|isbn=978-90-04-16819-0 \|url=https://books.google.com/books?id=oQ3quxh9gsgC&pg=PA324}}</ref>		\| mount = [[Urial]]<ref>{{cite book \|first=Alexandra Anna Enrica \|last=van der Geer \|year=2008 \|title=Animals in Stone: Indian Mammals Sculptured Through Time \|page=324 \|publisher=BRILL Academic \|isbn=978-90-04-16819-0 \|url=https://books.google.com/books?id=oQ3quxh9gsgC&pg=PA324}}</ref>
	}}		}}
	'''Agni''' (<small>English:</small> {{IPAc-en\|ˈ\|æ\|ɡ\|n\|i}} {{respell\|AG\|nee}},<ref>{{cite web \|title=Agni–pronunciation \|publisher=The Columbia University Press \|url=http://www.infoplease.com/encyclopedia/society/agni.html}}</ref> {{lang-sa\|अग्नि\|translit=Agní}}) is a Sanskrit word meaning fire and connotes the fire god of [[Hinduism]].<ref name="Olivelle1998p18">{{cite book \|first=Patrick \|last=Olivelle \|author-link=Patrick Olivelle\|title=The Early Upanishads: Annotated Text and Translation\|url=https://books.google.com/books?id=Lsp18ZvstrcC \|year=1998\|publisher=Oxford University Press\|isbn=978-0-19-535242-9\|page=18}}</ref><ref name="Lochtefeld2002p14">{{cite book \|first=James G. \|last=Lochtefeld \|year=2002 \|title=The Illustrated Encyclopedia of Hinduism \|volume=A-M \|pages=[https://archive.org/details/illustratedencyc0000loch/page/n439 14]–15 \|publisher=The Rosen Publishing Group \|isbn=978-0-8239-3179-8 \|url=https://archive.org/details/illustratedencyc0000loch \|url-access=registration}}</ref><ref name=jamison2014p40>{{cite book \|first1=Stephanie W. \|last1=Jamison \|author1-link=Stephanie W. Jamison \|first2=Joel P. \|last2=Brereton \|year=2014 \|title=The Rigveda: 3-Volume Set \|pages=40–41 \|publisher=Oxford University Press \|isbn=978-0-19-972078-1 \|url=https://books.google.com/books?id=fgzVAwAAQBAJ}}</ref> He is also the guardian deity of the southeast direction and is typically found in southeast corners of [[Hindu temple]]s.<ref>{{cite book \|first1=Stella \|last1=Kramrisch \|first2=Raymond \|last2=Burnier \|title=The Hindu Temple \|year=1976 \|publisher=Motilal Banarsidass \|isbn=978-81-208-0223-0 \|page=92 \|url=https://books.google.com/books?id=NNcXrBlI9S0C&pg=PA92}}</ref> In the [[Hindu cosmology\|classical cosmology]] of the Indian religions, Agni as fire is one of the five inert impermanent elements (''pañcabhūtá'') along with space (''ākāśa''), water (''ap''), air (''vāyu'') and earth (''pṛthvī''), the five combining to form the empirically perceived material existence (''Prakriti'').<ref name="Lochtefeld2002p14"/><ref>{{cite book \|first=Alexander \|last=Wynne \|title=The Origin of Buddhist Meditation\|url=https://books.google.com/books?id=ElIupyX_SYAC \|year=2007\|publisher=Routledge\|isbn=978-1-134-09741-8\|pages=31–32}}</ref><ref>{{cite book \|first=Kapila \|last=Vatsyayan \|title=Prakr̥ti: Vedic, Buddhist, and Jain traditions\|url=https://books.google.com/books?id=jKLpAAAAMAAJ\|year=1995\|publisher=Indira Gandhi National Centre for the Arts\|isbn=978-81-246-0038-2\|pages=7, 94–95}}</ref>		'''Agni''' (<small>English:</small> {{IPAc-en\|ˈ\|æ\|ɡ\|n\|i}} {{respell\|AG\|nee}},<ref>{{cite web \|title=Agni–pronunciation \|publisher=The Columbia University Press \|url=http://www.infoplease.com/encyclopedia/society/agni.html}}</ref> {{lang-sa\|अग्नि\|translit=Agní}}) is a Sanskrit word meaning fire and connotes the fire god of [[Hinduism]].<ref name="Olivelle1998p18">{{cite book \|first=Patrick \|last=Olivelle \|author-link=Patrick Olivelle\|title=The Early Upanishads: Annotated Text and Translation\|url=https://books.google.com/books?id=Lsp18ZvstrcC \|year=1998\|publisher=Oxford University Press\|isbn=978-0-19-535242-9\|page=18}}</ref><ref name="Lochtefeld2002p14">{{cite book \|first=James G. \|last=Lochtefeld \|year=2002 \|title=The Illustrated Encyclopedia of Hinduism \|volume=A-M \|pages=[https://archive.org/details/illustratedencyc0000loch/page/n439 14]–15 \|publisher=The Rosen Publishing Group \|isbn=978-0-8239-3179-8 \|url=https://archive.org/details/illustratedencyc0000loch \|url-access=registration}}</ref><ref name=jamison2014p40>{{cite book \|first1=Stephanie W. \|last1=Jamison \|author1-link=Stephanie W. Jamison \|first2=Joel P. \|last2=Brereton \|year=2014 \|title=The Rigveda: 3-Volume Set \|pages=40–41 \|publisher=Oxford University Press \|isbn=978-0-19-972078-1 \|url=https://books.google.com/books?id=fgzVAwAAQBAJ}}</ref> He is also the guardian deity of the southeast direction and is typically found in southeast corners of [[Hindu temple]]s.<ref>{{cite book \|first1=Stella \|last1=Kramrisch \|first2=Raymond \|last2=Burnier \|title=The Hindu Temple \|year=1976 \|publisher=Motilal Banarsidass \|isbn=978-81-208-0223-0 \|page=92 \|url=https://books.google.com/books?id=NNcXrBlI9S0C&pg=PA92}}</ref> In the [[Hindu cosmology\|classical cosmology]] of the Indian religions, Agni as fire is one of the five inert impermanent elements (''[[Pancha Bhoota\|pañcabhūtá]]'') along with space (''ākāśa''), water (''ap''), air (''vāyu'') and earth (''pṛthvī''), the five combining to form the empirically perceived material existence (''Prakriti'').<ref name="Lochtefeld2002p14"/><ref>{{cite book \|first=Alexander \|last=Wynne \|title=The Origin of Buddhist Meditation\|url=https://books.google.com/books?id=ElIupyX_SYAC \|year=2007\|publisher=Routledge\|isbn=978-1-134-09741-8\|pages=31–32}}</ref><ref>{{cite book \|first=Kapila \|last=Vatsyayan \|title=Prakr̥ti: Vedic, Buddhist, and Jain traditions\|url=https://books.google.com/books?id=jKLpAAAAMAAJ\|year=1995\|publisher=Indira Gandhi National Centre for the Arts\|isbn=978-81-246-0038-2\|pages=7, 94–95}}</ref>

	In Vedic literature, Agni is a major and oft-invoked god along with [[Indra]] and [[Soma (deity)\|Soma]].<ref name="Lochtefeld2002p14"/><ref>[[Richard Cavendish (occult writer)\|Cavendish, Richard]] (1998). ''Mythology, An Illustrated Encyclopedia of the Principal Myths and Religions of the World''. {{ISBN\|1-84056-070-3}}</ref> Agni is considered the mouth of the gods and goddesses and the medium that conveys offerings to them in a ''[[homa (ritual)\|homa]]'' (votive ritual).<ref name="Olivelle1998p18"/><ref name=richardpayne2>{{cite book \|first=Richard \|last=Payne \|year=2015 \|title=Homa Variations: The study of ritual change across the longue durée \|pages=1–3 \|editor-first=Michael \|editor-last=Witzel\|publisher=Oxford University Press\|isbn=978-0-19-935158-9 \|url=https://books.google.com/books?id=tIShCgAAQBAJ }}</ref><ref name=axelmichaels237>{{cite book \|first=Axel \|last=Michaels \|year=2016 \|title=Homo Ritualis: Hindu hitual and its significance for ritual theory \|pages=237–248 \|publisher=Oxford University Press \|isbn=978-0-19-026263-1 \|url=https://books.google.com/books?id=DSaxCgAAQBAJ}}</ref> He is conceptualized in ancient Hindu texts to exist at three levels, on earth as fire, in the atmosphere as lightning, and in the sky as the sun. This triple presence connects him as the messenger between gods and human beings in the Vedic thought.<ref name="Lochtefeld2002p14"/> The relative importance of Agni declined in the post-Vedic era,<ref name=williams49/> as he was internalized<ref name="Witzel2015p79">{{cite book \|first=Tadeusz \|last=Skorupski \|editor-first=Michael \|year=2015 \|editor-last=Witzel \|title=Homa Variations: The study of ritual change across the longue durée \|pages=78–84 \|publisher=Oxford University Press \|isbn=978-0-19-935158-9 \|url=https://books.google.com/books?id=tIShCgAAQBAJ}}</ref> and his identity evolved to metaphorically represent all transformative energy and knowledge in the [[Upanishads]] and later Hindu literature.<ref name=shende1/><ref name="Hopkins1968p98"/><ref name=baumer203/> Agni remains an integral part of Hindu traditions, such as being the central witness of the rite-of-passage ritual in traditional [[Hindu wedding]]s called ''Saptapadi'' or ''Agnipradakshinam'' (seven steps and mutual vows) as well being part of ''Diya'' (lamp) in festivals such as [[Diwali\|Divali]] and ''Aarti'' in [[Puja (Hinduism)\|Puja]].<ref name="Lochtefeld2002p14"/>		In Vedic literature, Agni is a major and oft-invoked god along with [[Indra]] and [[Soma (deity)\|Soma]].<ref name="Lochtefeld2002p14"/><ref>[[Richard Cavendish (occult writer)\|Cavendish, Richard]] (1998). ''Mythology, An Illustrated Encyclopedia of the Principal Myths and Religions of the World''. {{ISBN\|1-84056-070-3}}</ref> Agni is considered the mouth of the gods and goddesses and the medium that conveys offerings to them in a ''[[homa (ritual)\|homa]]'' (votive ritual).<ref name="Olivelle1998p18"/><ref name=richardpayne2>{{cite book \|first=Richard \|last=Payne \|year=2015 \|title=Homa Variations: The study of ritual change across the longue durée \|pages=1–3 \|editor-first=Michael \|editor-last=Witzel\|publisher=Oxford University Press\|isbn=978-0-19-935158-9 \|url=https://books.google.com/books?id=tIShCgAAQBAJ }}</ref><ref name=axelmichaels237>{{cite book \|first=Axel \|last=Michaels \|year=2016 \|title=Homo Ritualis: Hindu hitual and its significance for ritual theory \|pages=237–248 \|publisher=Oxford University Press \|isbn=978-0-19-026263-1 \|url=https://books.google.com/books?id=DSaxCgAAQBAJ}}</ref> He is conceptualized in ancient Hindu texts to exist at three levels, on earth as fire, in the atmosphere as lightning, and in the sky as the sun. This triple presence connects him as the messenger between gods and human beings in the Vedic thought.<ref name="Lochtefeld2002p14"/> The relative importance of Agni declined in the post-Vedic era,<ref name=williams49/> as he was internalized<ref name="Witzel2015p79">{{cite book \|first=Tadeusz \|last=Skorupski \|editor-first=Michael \|year=2015 \|editor-last=Witzel \|title=Homa Variations: The study of ritual change across the longue durée \|pages=78–84 \|publisher=Oxford University Press \|isbn=978-0-19-935158-9 \|url=https://books.google.com/books?id=tIShCgAAQBAJ}}</ref> and his identity evolved to metaphorically represent all transformative energy and knowledge in the [[Upanishads]] and later Hindu literature.<ref name=shende1/><ref name="Hopkins1968p98"/><ref name=baumer203/> Agni remains an integral part of Hindu traditions, such as being the central witness of the rite-of-passage ritual in traditional [[Hindu wedding]]s called ''Saptapadi'' or ''Agnipradakshinam'' (seven steps and mutual vows) as well being part of ''Diya'' (lamp) in festivals such as [[Diwali\|Divali]] and ''Aarti'' in [[Puja (Hinduism)\|Puja]].<ref name="Lochtefeld2002p14"/>
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	In East Asian Buddhism, Agni is a [[dharmapāla]] and often classed as one of a group of twelve deities (Japanese: [[:ja:十二天\|Jūniten]], 十二天) grouped together as directional guardians.<ref>{{cite web \|title=Twelve heavenly deities (devas) \|publisher=Nara National Museum \|place=Japan \|website=emuseum.jp \|url=http://www.emuseum.jp/detail/100031/000/000?mode=detail&d_lang=en \|access-date=31 December 2015 \|archive-date=4 March 2016 \|archive-url=https://web.archive.org/web/20160304201634/http://www.emuseum.jp/detail/100031/000/000?mode=detail&d_lang=en \|url-status=dead }}</ref>		In East Asian Buddhism, Agni is a [[dharmapāla]] and often classed as one of a group of twelve deities (Japanese: [[:ja:十二天\|Jūniten]], 十二天) grouped together as directional guardians.<ref>{{cite web \|title=Twelve heavenly deities (devas) \|publisher=Nara National Museum \|place=Japan \|website=emuseum.jp \|url=http://www.emuseum.jp/detail/100031/000/000?mode=detail&d_lang=en \|access-date=31 December 2015 \|archive-date=4 March 2016 \|archive-url=https://web.archive.org/web/20160304201634/http://www.emuseum.jp/detail/100031/000/000?mode=detail&d_lang=en \|url-status=dead }}</ref>

	In Japan, he is called "Katen" (火天). He is included with the other eleven devas, which include Taishakuten ([[Śakra (Buddhism)\|Śakra/Indra]]), Fūten ([[Vāyu]]), Emmaten ([[Yama]]), Rasetsuten ([[Nirṛti]]/[[Rakshasa\|Rākṣasa]]), Ishanaten ([[Ishana\|Īśāna]]), Bishamonten ([[Vaiśravaṇa\|Vaiśravaṇa/Kubera]]), Suiten ([[Varuṇa]]) Bonten ([[Brahmā]]), Jiten ([[Pṛthivī]]), Nitten ([[Sūrya\|Sūrya/Āditya]]), and Gatten ([[Candra]]).<ref>{{cite web \|title=Juuniten 十二天 \|website=JAANUS \|url=http://www.aisf.or.jp/~jaanus/deta/j/juuniten.htm \|access-date=23 January 2019}}</ref> While iconography varies, he is often depicted as an elderly mountain ascetic with two or three legs, and two or four arms.		In Japan, he is called "Katen" (火天). He is included with the other eleven devas, which include Taishakuten ([[Śakra (Buddhism)\|Śakra/Indra]]), Fūten ([[Vāyu]]), Emmaten ([[Yama]]), Rasetsuten ([[Nirṛti (god)\|Nirṛti]]/[[Rakshasa\|Rākṣasa]]), Ishanaten ([[Ishana\|Īśāna]]), Bishamonten ([[Vaiśravaṇa\|Vaiśravaṇa/Kubera]]), Suiten ([[Varuṇa]]) Bonten ([[Brahmā]]), Jiten ([[Pṛthivī]]), Nitten ([[Sūrya\|Sūrya/Āditya]]), and Gatten ([[Candra]]).<ref>{{cite web \|title=Juuniten 十二天 \|website=JAANUS \|url=http://www.aisf.or.jp/~jaanus/deta/j/juuniten.htm \|access-date=23 January 2019}}</ref> While iconography varies, he is often depicted as an elderly mountain ascetic with two or three legs, and two or four arms.

	==Jainism==		==Jainism==
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	==Ancient medicine and food==		==Ancient medicine and food==
	Agni, as constitutive principle of fire or heat, was incorporated in Hindu texts of ancient medicine such as the ''[[Charaka Samhita]]'' and ''[[Sushruta Samhita]]''. It is, along with Soma, the two classification premises in the pre-4th century CE medical texts found in Hinduism and Buddhism. Agni-related category, states Dominik Wujastyk, included that of "hot, fiery, dry or parched" types, while Soma-related category included "moist, nourishing, soothing and cooling" types. This classification system was a basis of grouping medicinal herbs, seasons of the year, tastes and foods, empirical diagnosis of human illnesses, veterinary medicine, and many other aspects of health and lifestyle.<ref>{{cite journal \|first=D. \|last=Wujastyk \|year=2004 \|title=Agni and Soma: A Universal Classification \|journal=Studia Asiatica \|volume=4–5 \|pages=347–369 \|pmid=19030111 \|pmc=2585368 \|doi=~~10.1901/jaba.2004.4~~-5-~~347~~ }};<br>{{cite book \|first=D. \|last=Wujastyk \|year=2003 \|title=The Roots of Ayurveda: Selections from Sanskrit Medical Writings \|pages=xviii, 74, 197–198 \|publisher=Penguin \|isbn=978-0-14-044824-5 \|url=https://books.google.com/books?id=TaZCwjtmzZYC}}</ref><ref>{{cite journal \| last1=Chopra \|first1=Arvind \|last2=Doiphode \|first2=Vijay V. \|year=2002 \|title=Ayurvedic medicine: core concept, therapeutic principles, and current relevance \|journal=[[Medical Clinics of North America]] \|volume=86 \|issue=1 \|pages=75–89 \|doi=10.1016/s0025-7125(03)00073-7 \|pmid=11795092}}</ref><ref>{{cite journal \| last1=Loukas \| first1=Marios \| last2=Lanteri \| first2=Alexis \| last3=Ferrauiola\|display-authors=et al \| first3=Julie \| title=Anatomy in ancient India: a focus on the Susruta Samhita \| journal=Journal of Anatomy \| volume=217 \| issue=6 \| year=2010 \| pages=646–650 \| doi=10.1111/j.1469-7580.2010.01294.x \| pmid=20887391 \| pmc=3039177}}</ref>		Agni, as constitutive principle of fire or heat, was incorporated in Hindu texts of ancient medicine such as the ''[[Charaka Samhita]]'' and ''[[Sushruta Samhita]]''. It is, along with Soma, the two classification premises in the pre-4th century CE medical texts found in Hinduism and Buddhism. Agni-related category, states Dominik Wujastyk, included that of "hot, fiery, dry or parched" types, while Soma-related category included "moist, nourishing, soothing and cooling" types. This classification system was a basis of grouping medicinal herbs, seasons of the year, tastes and foods, empirical diagnosis of human illnesses, veterinary medicine, and many other aspects of health and lifestyle.<ref>{{cite journal \|first=D. \|last=Wujastyk \|year=2004 \|title= Agni and Soma: A Universal Classification\|journal= Studia Asiatica (Bucharest, Romania)\|volume=4–5 \|pages=347–369 \|pmid=19030111 \|pmc=2585368 \|doi=<!-- --> }};<br>{{cite book \|first=D. \|last=Wujastyk \|year=2003 \|title=The Roots of Ayurveda: Selections from Sanskrit Medical Writings \|pages=xviii, 74, 197–198 \|publisher=Penguin \|isbn=978-0-14-044824-5 \|url=https://books.google.com/books?id=TaZCwjtmzZYC}}</ref><ref>{{cite journal \| last1=Chopra \|first1=Arvind \|last2=Doiphode \|first2=Vijay V. \|year=2002 \|title=Ayurvedic medicine: core concept, therapeutic principles, and current relevance \|journal=[[Medical Clinics of North America]] \|volume=86 \|issue=1 \|pages=75–89 \|doi=10.1016/s0025-7125(03)00073-7 \|pmid=11795092}}</ref><ref>{{cite journal \| last1=Loukas \| first1=Marios \| last2=Lanteri \| first2=Alexis \| last3=Ferrauiola\|display-authors=et al \| first3=Julie \| title=Anatomy in ancient India: a focus on the Susruta Samhita \| journal=Journal of Anatomy \| volume=217 \| issue=6 \| year=2010 \| pages=646–650 \| doi=10.1111/j.1469-7580.2010.01294.x \| pmid=20887391 \| pmc=3039177}}</ref>

	Agni was viewed as the life force in a healthy body, the power to digest foods, and innate in food.<ref>{{cite journal \| last=Zimmermann \| first=Francis \| title=The jungle and the aroma of meats: An ecological theme in Hindu medicine \| journal=Social Science & Medicine \| volume=27 \| issue=3 \| year=1988 \| pages=197–206 \| doi=10.1016/0277-9536(88)90121-9 \| pmid=3175704 \| pmc=1036075 }}</ref><ref>{{Cite journal \| last=Guha \| first=Amala \| title=Ayurvedic Concept of Food and Nutrition \| journal=Ayurveda Health and Nutrition\| volume=4\|number=1\| year=2006 \| url=http://digitalcommons.uconn.edu/som_articles/25 \| access-date=12 October 2016}}</ref> In Ayurveda, states Fleischman, "the amount of Agni determines the state of health".<ref>{{cite journal \| last=Fleischman \| first=P. R. \| title=Ayurveda \| journal=International Journal of Social Psychiatry \| volume=22 \| issue=4 \| year=1976 \| pages=282–287 \| doi=10.1177/002076407602200406 \| pmid=799625 \| s2cid=220642164 }}</ref>		Agni was viewed as the life force in a healthy body, the power to digest foods, and innate in food.<ref>{{cite journal \| last=Zimmermann \| first=Francis \| title=The jungle and the aroma of meats: An ecological theme in Hindu medicine \| journal=Social Science & Medicine \| volume=27 \| issue=3 \| year=1988 \| pages=197–206 \| doi=10.1016/0277-9536(88)90121-9 \| pmid=3175704 \| pmc=1036075 }}</ref><ref>{{Cite journal \| last=Guha \| first=Amala \| title=Ayurvedic Concept of Food and Nutrition \| journal=Ayurveda Health and Nutrition\| volume=4\|number=1\| year=2006 \| url=http://digitalcommons.uconn.edu/som_articles/25 \| access-date=12 October 2016}}</ref> In Ayurveda, states Fleischman, "the amount of Agni determines the state of health".<ref>{{cite journal \| last=Fleischman \| first=P. R. \| title=Ayurveda \| journal=International Journal of Social Psychiatry \| volume=22 \| issue=4 \| year=1976 \| pages=282–287 \| doi=10.1177/002076407602200406 \| pmid=799625 \| s2cid=220642164 }}</ref>
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	* {{cite web \|url=http://www.oxfordbibliographies.com/view/document/obo-9780195399318/obo-9780195399318-0145.xml \|title=Vedic Agni \|first=Herman \|last=Tull \|website=Oxford Bibliographies}}		* {{cite web \|url=http://www.oxfordbibliographies.com/view/document/obo-9780195399318/obo-9780195399318-0145.xml \|title=Vedic Agni \|first=Herman \|last=Tull \|website=Oxford Bibliographies}}
	* {{cite web \|url=http://athirathram.org \|title=Agni \|website=athirathram.org}}		* {{cite web \|url=http://athirathram.org \|title=Agni \|website=athirathram.org}}
	* {{cite ~~web~~ \|url=https://www.academia.edu/4277610 \|title=Apāṁ Napāt, Dīrghatamas and Construction of the Brick Altar. Analysis of RV 1.143 \|~~website~~=~~academia~~.~~edu~~ \|id=4277610}}		* {{cite journal \|url=https://www.academia.edu/4277610 \|title=Apāṁ Napāt, Dīrghatamas and Construction of the Brick Altar. Analysis of RV 1.143 \|journal=Vedic Investigations, Orig. Eds. Asko Parpola, Masato Fujii and Stanley Insler. Papers of the 12Th World Sanskrit Conference: 97–126 (Helsinki, Finland, 13–18 July, 2003), Eds. Asko Parpola and Petteri Koskikallio. Delhi: Motilal Banarsidass, 2016 \|id=4277610\|last1=Fórizs \|first1=László }}
	* {{cite web \|url=https://worldteachertrust.org/en/web/publications/agni \|title=Agni. The Symbolism and the Ritual of Fire \|author=Dr. K. Parvathi Kumar \|publisher=Dhanishta Publications}}		* {{cite web \|url=https://worldteachertrust.org/en/web/publications/agni \|title=Agni. The Symbolism and the Ritual of Fire \|author=Dr. K. Parvathi Kumar \|publisher=Dhanishta Publications}}

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	{{short description\|Fire deity of Hinduism}}		{{short description\|Fire deity of Hinduism}}
	{{Use dmy dates\|date=December 2019}}		{{Use dmy dates\|date=December 2019}}
	{{Use Indian English\|date=~~December 2015~~}}		{{Use Indian English\|date=June 2021}}
	{{Infobox deity		{{Infobox deity
	\| type = Hindu		\| type = Hindu

WikiDwarf at 18:22, 31 May 2021

2021-05-31T18:22:39Z

← Older revision		Revision as of 23:52, 31 May 2021
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	==Ancient medicine and food==		==Ancient medicine and food==
	Agni, as constitutive principle of fire or heat, was incorporated in Hindu texts of ancient medicine such as the ''[[Charaka Samhita]]'' and ''[[Sushruta Samhita]]''. It is, along with Soma, the two classification premises in the pre-4th century CE medical texts found in Hinduism and Buddhism. Agni-related category, states Dominik Wujastyk, included that of "hot, fiery, dry or parched" types, while Soma-related category included "moist, nourishing, soothing and cooling" types. This classification system was a basis of grouping medicinal herbs, seasons of the year, tastes and foods, empirical diagnosis of human illnesses, veterinary medicine, and many other aspects of health and lifestyle.<ref>{{cite journal \|first=D. \|last=Wujastyk \|year=2004 \|title=Agni and Soma: A Universal Classification \|journal=Studia Asiatica \|volume=4–5 \|pages=347–369 \|pmid=19030111 \|pmc=2585368 \|doi=10.1901/jaba.2004.4-5-347 ~~\| doi-broken-date=16 January 2021~~}};<br>{{cite book \|first=D. \|last=Wujastyk \|year=2003 \|title=The Roots of Ayurveda: Selections from Sanskrit Medical Writings \|pages=xviii, 74, 197–198 \|publisher=Penguin \|isbn=978-0-14-044824-5 \|url=https://books.google.com/books?id=TaZCwjtmzZYC}}</ref><ref>{{cite journal \| last1=Chopra \|first1=Arvind \|last2=Doiphode \|first2=Vijay V. \|year=2002 \|title=Ayurvedic medicine: core concept, therapeutic principles, and current relevance \|journal=[[Medical Clinics of North America]] \|volume=86 \|issue=1 \|pages=75–89 \|doi=10.1016/s0025-7125(03)00073-7 \|pmid=11795092}}</ref><ref>{{cite journal \| last1=Loukas \| first1=Marios \| last2=Lanteri \| first2=Alexis \| last3=Ferrauiola\|display-authors=et al \| first3=Julie \| title=Anatomy in ancient India: a focus on the Susruta Samhita \| journal=Journal of Anatomy \| volume=217 \| issue=6 \| year=2010 \| pages=646–650 \| doi=10.1111/j.1469-7580.2010.01294.x \| pmid=20887391 \| pmc=3039177}}</ref>		Agni, as constitutive principle of fire or heat, was incorporated in Hindu texts of ancient medicine such as the ''[[Charaka Samhita]]'' and ''[[Sushruta Samhita]]''. It is, along with Soma, the two classification premises in the pre-4th century CE medical texts found in Hinduism and Buddhism. Agni-related category, states Dominik Wujastyk, included that of "hot, fiery, dry or parched" types, while Soma-related category included "moist, nourishing, soothing and cooling" types. This classification system was a basis of grouping medicinal herbs, seasons of the year, tastes and foods, empirical diagnosis of human illnesses, veterinary medicine, and many other aspects of health and lifestyle.<ref>{{cite journal \|first=D. \|last=Wujastyk \|year=2004 \|title=Agni and Soma: A Universal Classification \|journal=Studia Asiatica \|volume=4–5 \|pages=347–369 \|pmid=19030111 \|pmc=2585368 \|doi=10.1901/jaba.2004.4-5-347 }};<br>{{cite book \|first=D. \|last=Wujastyk \|year=2003 \|title=The Roots of Ayurveda: Selections from Sanskrit Medical Writings \|pages=xviii, 74, 197–198 \|publisher=Penguin \|isbn=978-0-14-044824-5 \|url=https://books.google.com/books?id=TaZCwjtmzZYC}}</ref><ref>{{cite journal \| last1=Chopra \|first1=Arvind \|last2=Doiphode \|first2=Vijay V. \|year=2002 \|title=Ayurvedic medicine: core concept, therapeutic principles, and current relevance \|journal=[[Medical Clinics of North America]] \|volume=86 \|issue=1 \|pages=75–89 \|doi=10.1016/s0025-7125(03)00073-7 \|pmid=11795092}}</ref><ref>{{cite journal \| last1=Loukas \| first1=Marios \| last2=Lanteri \| first2=Alexis \| last3=Ferrauiola\|display-authors=et al \| first3=Julie \| title=Anatomy in ancient India: a focus on the Susruta Samhita \| journal=Journal of Anatomy \| volume=217 \| issue=6 \| year=2010 \| pages=646–650 \| doi=10.1111/j.1469-7580.2010.01294.x \| pmid=20887391 \| pmc=3039177}}</ref>

	Agni was viewed as the life force in a healthy body, the power to digest foods, and innate in food.<ref>{{cite journal \| last=Zimmermann \| first=Francis \| title=The jungle and the aroma of meats: An ecological theme in Hindu medicine \| journal=Social Science & Medicine \| volume=27 \| issue=3 \| year=1988 \| pages=197–206 \| doi=10.1016/0277-9536(88)90121-9 \| pmid=3175704 \| pmc=1036075 }}</ref><ref>{{Cite journal \| last=Guha \| first=Amala \| title=Ayurvedic Concept of Food and Nutrition \| journal=Ayurveda Health and Nutrition\| volume=4\|number=1\| year=2006 \| url=http://digitalcommons.uconn.edu/som_articles/25 \| access-date=12 October 2016}}</ref> In Ayurveda, states Fleischman, "the amount of Agni determines the state of health".<ref>{{cite journal \| last=Fleischman \| first=P. R. \| title=Ayurveda \| journal=International Journal of Social Psychiatry \| volume=22 \| issue=4 \| year=1976 \| pages=282–287 \| doi=10.1177/002076407602200406 \| pmid=799625 \| s2cid=220642164 }}</ref>		Agni was viewed as the life force in a healthy body, the power to digest foods, and innate in food.<ref>{{cite journal \| last=Zimmermann \| first=Francis \| title=The jungle and the aroma of meats: An ecological theme in Hindu medicine \| journal=Social Science & Medicine \| volume=27 \| issue=3 \| year=1988 \| pages=197–206 \| doi=10.1016/0277-9536(88)90121-9 \| pmid=3175704 \| pmc=1036075 }}</ref><ref>{{Cite journal \| last=Guha \| first=Amala \| title=Ayurvedic Concept of Food and Nutrition \| journal=Ayurveda Health and Nutrition\| volume=4\|number=1\| year=2006 \| url=http://digitalcommons.uconn.edu/som_articles/25 \| access-date=12 October 2016}}</ref> In Ayurveda, states Fleischman, "the amount of Agni determines the state of health".<ref>{{cite journal \| last=Fleischman \| first=P. R. \| title=Ayurveda \| journal=International Journal of Social Psychiatry \| volume=22 \| issue=4 \| year=1976 \| pages=282–287 \| doi=10.1177/002076407602200406 \| pmid=799625 \| s2cid=220642164 }}</ref>

122.179.173.127 at 19:50, 17 May 2021

2021-05-17T19:50:21Z

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