Agni Sentence Examples

The Assinis are of Ashanti origin, and chiefly of the Ochin and Agni tribes.

His cult survived the metamorphosis of the ancient Vedic nature-worship into modern Hinduism, and there still are in India fire-priests (agnihotri) whose duty is to superintend his worship. The sacred fire-drill for procuring the temple-fire by friction - symbolic of Agni's daily miraculous birth - is still used.

In pictorial art Agni is always represented as red, two-faced, suggesting his destructive and beneficent qualities, and with three legs and seven arms.

For purposes of ritual, however, the Pleiades, with Agni or " Fire " as their presiding deity, continued to be the first sign.

He is celebrated as a dual divinity with Indra, Agni, Pushan or Rudra, in other books.

In the Rigveda he is represented as the god of prayer, aiding Indra in his conquest of the cloud-demon, and at times appears to be identified with Agni, god of fire.

After Indra, Agni and Soma, they are the most prominent divinities in the Rig-Veda, and have more than fifty entire hymns addressed to them.

Therefore, though we may ascertain that Zeus means " sky " and Agni " fire," we cannot assert, with Max Muller, that all the myths about Agni and Zeus were originally told of fire and sky.

Thus the ghost of the hero or medicine man of a kin or tribe may be raised to divine rank, while again - the doctrine of spirits once developed, and spirits once allotted to the great elemental forces and phenomena of nature, sky, thunder, the sea, the forests - we have the beginnings of departmental deities, such as Agni, god of fire; Poseidon, god of the sea; Zeus, god of the sky - though in recent theories Zeus appears to be regarded as primarily the god of the oak tree, a spirit of vegetation.

Thus Indra is mainly concerned with thunder and other atmospheric phenomena; but Vayu is the wind, the Maruts are wind-gods, Agni is fire or the god of fire, and so connected with lightning.

Space does not permit us to recount the equally puerile and barbarous legends of Vishnu, Agni, the loves of Vivasvat in the form of a horse, the adventures of Soma, nor the Vedic amours (paralleled in several savage mythologies) of Pururavas and Urvasi.2 Divine Myths of Greece.

In Hindu mythology the Maruts, Indra, Agni and Vishnu wage war with the serpent Ahi to deliver the celestial cows or spouses, the waters held captive in the caverns of the clouds.

But Matarigvan was feigned to have brought Agni, fire, and "the fetching of the god was designated by the same verb mathnami as the proper earthly boring" of the firestick.

An important collateral identification is that of Prajapati (and the sacrificer) with Agni, the god of fire, embodied not only in the offering-fire, but also in the sacred Soma-altar, the technical name of which is agni.

As the sum total of the wisdom propounded in the mystery of Agni, the searcher after truth is exhorted to meditate on that Self, made up of intelligence, endowed with a body of spirit, a form of light, and of an ethereal nature; holding sway over all the regions and pervading this All, being itself speechless and devoid of mental states; and by so doing he shall gain the assurance that "even as a grain of rice, or the smallest granule of millet, so is the golden Purusha in my heart; even as a smokeless light, it is greater than the sky, greater than the ether, greater than the earth, greater than all existing things; - that Self of the Spirit is my Self; on passing away from hence, I shall obtain that Self.

Of a far more complicated nature than these offerings are the Soma-sacrifices, which, besides the simpler ceremonies of this class, such as the Agnishtoma or "Praise of Agni," also include great state functions, such as the Rajasuya or consecration of a king, and the Asvamedha or horse-sacrifice, which, in addition to the sacrificial rites, have a considerable amount of extraneous, often highly interesting, ceremonial connected with them, which makes them seem to partake largely of the nature of public festivals.

One of the fourteen sections of the Satapathabrahmana, the tenth, called Agni-rahasya or "the mystery of Agni (the god and altar)," is entirely devoted to this feature of the sacrificial symbolism.

He is servant of Agni the god of light and of Varuna the divine judge.