Akapi is one of the seven sages existing at the time of the fourth epoch, known as Tāmasa manvantara (Tamasa manwantara). The name Akapi can be found only in Matsyapurāṇa (Matsyapurana) and in connection with another sage named Kapi of the same sect.

The names of the seven sages present during the Tāmasa manvantara recorded in other Purāṇas often do not tally with the names in Matsyapurāṇa in many cases. This difference becomes more noteworthy in case of Akapi and in case of Kapi as well. A close resemblance in the use of letters can be found in Harivaṃśapurāṇa (Haribanghsha Purana), where Akapi has become Akapīvān (Akapivan) or Akapīvat (Akapivat)  and Kapi has become Kapīvān (Kapivan) or Kapīvat (Kapivat) – kapīvanakapīvāṃśca tatra saptarṣayo’pare.

                Mr. H. H. Wilson, a noted expert on Viṣṇupurāṇa (Vishnupurana), while discussing the names of the seven sages of Tāmasa manvantara in Viṣṇupurāṇa, has referred to the part-verse caitro’gnirvanakastathā/ pīvaraścarṣayohyete. If the parts vanaka and pīvara from this line are put together, we get vanakapīvara and subsequently the word kapī which is obtained from a reading of Harivaṃśa; at the same time the word vanapīṭha from Vāyupurāṇa (Vayupurana), which indicates a degenerative approach on the part of the Puraṇa authors, becomes a corroborative element. by the narrators of Puraṇas.

                The seven Rishis were Jyotirdhāman, Pṛithu, Kāvya, Chaitra, Agni, Vanaka, and Pivara¹.

1. Severally, according to the Vāyu, the progeny of Bhṛigu, Kasyapa, Angiras, Pulastya, Atri, Vasisṭha and Pulaha. There is considerable variety in some of the names. Thus, the Matsya has Kavi, Pṛithu, Agni, Akapi, Kapi, Jalpa, Dhimat. The Harivaṃśa has Kavya, Pṛithu, Agni, Jahnu, Dhātri, Kapivat, Akapivat. For the two last the Vāyu reads Gātra and Vanapiṭha. The son of Pulaha is in his place (Vishnu Purana, Vol I. p.155, note 1), – Arvarivat or Vanakapivat. Gātra is amongst the sons of Vasisṭha (Vishnu Purana, Vol. I., p. 155). The Vāyu is, therefore, probably, most correct, although our text, in regard to these two denominations, admits of no doubt: