All offerings in Vedic sacrifices are always made to Agni and, through him, to other gods. As a result, Agni is the primary recipient of all Vedic sacrifices.

He is represented in the body by the eyes and the digestive fire. The fact that Agni Purana is named after him attests to his significance. Prior to the emergence of Siva as the god of the Hindu trinity, worshippers feared and revered Agni, the god of destruction. He symbolizes an insatiable desire and hunger for food.

The Vedic people feared and revered him as the most powerful and visible form of energy, useful but destructive at the same time. Almost every Rigvedic mandala or division begins with a hymn to Agni. The Vedic hymns lavishly praise him, frequently describing him as the supreme god and creator. The Upanishads describe Atman, or soul, as a thumb-sized flame. Other gods and elements, such as the earth and air, are simply manifestations of him. He is the Surya's light, the thunderbolt of Indra's weapon. As lord of the southeast quarter in the later Vedic period, he became one of the Ashtadikpalas.

Agni is the chosen priest, God, sacrifice minister, and hotar, who lavishes wealth and dispels darkness. No sacrifice is complete without his presence, sapient-minded priest, truthful, most gloriously great, ruler of sacrifices, guardian of eternal Law, radiant One. His presence virtually guarantees the success of a sacrifice, because whatever sacrifice he accepts is offered to the gods.

Agni is the messenger, herald, master of all wealth, oblation-bearer, and much-loved God who brings willing Gods from the heavens and makes them sit on the grass near the sacrificial altar with him. Agni, along with Indra, the lord of the heavens, and Surya, the lord of the skies, form Hinduism's first trinity. Their respective positions were later assigned to Siva, Brahma, and Vishnu.

In the Puranas, Agni is subordinated to other gods. We can see a clear decline in his popularity and significance in them. The Agni Purana, for example, is concerned with Vishnu as the lord of the universe rather than Agni. Agni, like the other Vedic deities, is merely a recipient of divine knowledge. It's possible that the Agni Purana we have today isn't even the original.

Agni is said to have ten forms, which are described below. The first five are his material or natural forms, and the following five are his ritual forms.

• The typical fire
• Lightning
• The setting sun
• The digestive heat (jatharaagni)
• Destructive fire (forest fire, the fire that is going to consume the world at the end of creation, and so on)
• For the purpose of sacrificial rituals, fire is created using sticks.
• A student is given fire during his initiation (upanayana) ceremony.
• The housefire was kept for domestic rituals.
• The ancestors' southern fire, which is used in certain rituals.
• The funeral fire, which is used in cremation rituals.

Manu appoints Agni as the priest. He is frequently invoked alongside Indra, with whom he shares a love of soma drinks. He is also invoked, most likely alongside Maruts, to ward off the dangers of forest fires. Agni was the first Angiras, or Seer. The Maruts were born with their gleaming spears as a result of his holy ordinance. Agni, the Lord of Red Steeds who loves songs, is addressed as the immortal Jatavedas, a many-hued effulgent gift of Dawn, bearer of offerings, and charioteer of sacrifice. Agni is the friend of all, loved by many in their homes, and a generous giver of gifts with wondrous fame. The Vedic people were well aware of his destructive ability, as he set fire to the forests. "With a mighty roar, he spreads through dry wood, urged on by the wind, armed with his tongues for sickles." Agni, thy path is black and changeless, with glittering waves! When thou rushest eagerly to the trees like a bull, with teeth of flame, wind-driven, he speeds through the wood, triumphant like a bull among the herd of cows, with bright strength roaming to the everlasting air: things fixed, things moving quake before him as he flies. " We also know a little bit about his background. The Matariswan drew him down from the heavens and gave him to the Bhrigus to keep. Some hymns, such as the ones below, elevate Agni to the status of supreme god: "Agni is the Vaivashnara, the center of all people... He is in the sky as well as at the center of the earth." A similar idea can be found in these hymns as well. "He ascends the sky, revealing night and all that stands or moves, as he, the sole God, is preeminent in greatness among all these other Gods."

Agni is depicted in the images as having two heads, long flowing hair, a pot belly, six eyes, seven hands, four horns, and three legs. His seven hands represent the seven flames, and his three legs represent the three worlds he rules over. His pot belly reflects his fondness for rich, oily foods. Svaha and Svadha are his consorts. Smoke is his banner as a dhoomaketu. His vehicle is the ram, and because the ram is a typical sacrificial animal, his association with it indicates his involvement with sacrificial rituals.