03.211
mārkaṇḍeya uvāca॥
Markandeya said.
gurubhirniyamaīryukto bharato nāma pāvakaḥ। agniḥ puṣṭimatirnāma tuṣṭaḥ puṣṭiṃ prayacchati॥ bharatyeṣa prajāḥ sarvāstatobharata ucyate॥03-211-1॥
Endowed with disciplines by the teachers, the purifier called Bharata, that is, Agni named Puṣṭimati, when pleased, bestows nourishment. He supports all beings; therefore, he is called Bharata. (03-211-1)
agnir yastu śivo nāma śakti-pūjā-paraś ca saḥ। duḥkhārtānāṃ sa sarveṣāṃ śiva-kṛt satataṃ śivaḥ ॥03-211-2॥
He who is Fire, named Śiva, and is intent on the worship of Śakti—that one, for all who are afflicted by suffering, is always beneficent and truly Śiva. (03-211-2)
tapasas tu phalaṃ dṛṣṭvā sampravṛddhaṃ tapo mahat। uddhartukāmo matimān putro jajñe purandaraḥ॥03-211-3॥
But seeing the great fruit of the penance greatly increased, Indra (Purandara), an intelligent son who wished to deliver (them), was born. (03-211-3)
ūṣmā caiva uṣmaṇo jajñe so'gnir bhūteṣu lakṣyate. agniś cāpi manur nāma prājāpatyam akarayat ॥03-211-4॥
Heat, and indeed from heat, was born — he is Agni, perceived among beings. And Agni, as Manu named, caused the prājāpatya rite to be performed. (03-211-4)
śambhum agnim atha prāhur brāhmaṇā vedapāragāḥ। āvasathyaṃ dvijāḥ prāhur dīptam agniṃ mahāprabham॥03-211-5॥
The Brāhmaṇas, proficient in the Vedas, called Śambhu as Agni; the twice-born declared the household (āvasathya) fire to be the brilliant, greatly radiant Agni. (03-211-5)
ūrjaskarān havya-vāhān suvarṇa-sadṛśa-prabhān। agnis tapo hy ajanayat pañca yajña-sutān iha॥03-211-6॥
Here, Agni, through his austerity, generated five sons of the sacrifice, who are producers of energy, carriers of oblations, and have a lustre like gold. (03-211-6)
praśānte'gnirmahābhāga pariśrānto gavāmpatiḥ। asurāñjanayan ghorān martyāṃścaiva pṛthagvidhān ॥03-211-7॥
When Agni, O greatly fortunate one, became calm after exhaustion, the lord of cows generated terrible Asuras and also mortals of various kinds. (03-211-7)
tapasaś ca manuṃ putraṃ bhānuṃ cāpy aṅgirā sṛjat। bṛhadbhānuṃ tu taṃ prāhur brāhmaṇā vedapāragāḥ ॥03-211-8॥
Aṅgirās, by his austerity, created Bhānu, the son of Manu. But the Brāhmaṇas well-versed in the Vedas call him Bṛhadbhānu. (03-211-8)
bhānorbhāryā suprajā tu bṛhadbhāsā tu somajā। asṛjetāṁ tu ṣaṭputrāñśṛṇu tāsāṁ prajāvidhim ॥03-211-9॥
Bhānu's wife, Su-prajā, and also Bṛhadbhāsā and Somajā, indeed produced six sons; listen to the manner of the progeny of those. (03-211-9)
durbalānāṃ tu bhūtānāṃ tanuṃ yaḥ samprayacchati। tam agniṃ baladaṃ prāhuḥ prathamaṃ bhānutaḥ sutam ॥03-211-10॥
They call Agni, who gives bodies to the powerless beings, the first son of the Sun and the giver of strength. (03-211-10)
yaḥ praśānteṣu bhūteṣu manyur bhavati dāruṇaḥ। agniḥ sa manyumān nāma dvitīyo bhānutaḥ sutaḥ॥03-211-11॥
He whose fierce anger arises even among pacified beings—he is Agni, the wrathful one, named the second son of Bhānu. (03-211-11)
darśe ca paurṇamāse ca yasyeha havirucyate। viṣṇurnāmeha yo'gnistu dhṛtimānnāma so'ṅgirāḥ॥03-211-12॥
At the new and full moon sacrifices, the offering here is said to belong to him; here, Agni called Viṣṇu by name, who is steadfast, he is Aṅgiras. (03-211-12)
indreṇa sahitaṃ yasya havirāgrayaṇaṃ smṛtam। agnirāgrayaṇo nāma bhānorevānvayastu saḥ॥03-211-13॥
He, known as Agni-āgrayaṇa, whose first oblation is said to be associated with Indra, is indeed of the lineage of Bhānu. (03-211-13)
cāturmāsyeṣu nityānāṃ haviṣāṃ yo niragrahaḥ। caturbhiḥ sahitaḥ putrairbhānorevānvayastu saḥ ॥03-211-14॥
He who, in the cāturmāsya sacrifices of the obligatory offerings, is unrestricted and accompanied by his four sons, is indeed a descendant of Bhānu. (03-211-14)
niśāṁ tv ajanayat kanyām agnīṣomāu ubhau tathā। manor evābhavad bhāryā suṣuve pañca pāvakān ॥03-211-15॥
However, Agni and Soma both begot Niśā (Night) as their daughter. She became the wife of Manu and gave birth to five fire-deities. (03-211-15)
pūjyate haviṣāgryeṇa cāturmāsyeṣu pāvakaḥ। parjanyasahitaḥ śrīmān agnir vaiśvānaras tu saḥ ॥03-211-16॥
In the four-month rites, the purifier Agni is worshipped with the finest oblation; together with Parjanya, that resplendent Agni is Vaiśvānara himself. (03-211-16)
asya lokasya sarvasya yaḥ patiḥ paripaṭhyate। so'gnirviśvapatirnāma dvitīyo vai manoḥ sutaḥ॥ tataḥ sviṣṭaṃ bhavedājyaṃ sviṣṭakṛtparamaḥ smṛtaḥ॥03-211-17॥
He who is declared as the lord of all this world is Agni, called the lord of all, the second son of Manu. Then, the well-offered oblation must be clarified butter; the maker of the well-offered is remembered as the supreme. (03-211-17)
kanyā sā rohiṇī nāma hiraṇyakaśipoḥ sutā। karmaṇā asau babhau bhāryā sa vahniḥ sa prajāpatiḥ॥03-211-18॥
That maiden, Rohiṇī by name, the daughter of Hiraṇyakaśipu, by her action became a wife; he was Agni, he was Prajāpati. (03-211-18)
prāṇam āśritya yaḥ dehaṃ pravartayati dehinām। tasya saṃnihito nāma śabdarūpasya sādhanah ॥03-211-19॥
He who, depending on the vital breath, moves the body of embodied beings—his instrument, called 'the means of sound', is ever present. (03-211-19)
śuklakṛṣṇagatir devo yo bibharti hutāśanam। akalmaṣaḥ kalmaṣāṇāṃ kartā krodhāśritas tu saḥ ॥03-211-20॥
He, the god with both the white and black paths, who bears fire, is himself sinless, the creator of the sinful, and yet is resorted to by anger. (03-211-20)
kapilaṁ paramarṣiṁ ca yaṁ prāhuryatayaḥ sadā। agniḥ sa kapilo nāma sāṅkhyayogapravartakaḥ ॥03-211-21॥
Kapila, whom the ascetics always call the supreme sage, is none other than Agni; he is known as Kapila, the originator of Sāṅkhya-Yoga. (03-211-21)
agnir yacchati bhūtāni yena bhūtāni nityadā। karmasu iha vicitreṣu saḥ agraṇīḥ vahniḥ ucyate ॥03-211-22॥
He by whom beings are always sustained—that fire, the leader, is called the fire in various actions here. (03-211-22)
imān anyān samasṛjat pāvakān prathitān bhuvi। agnihotrasya duṣṭasya prāyaścittārtham ulbaṇān ॥03-211-23॥
He created these other fires, renowned on earth, powerful ones for the expiation of the corrupted agnihotra. (03-211-23)
saṁspṛśeyuryadānyonyaṁ kathaṁcidvāyunāgnayaḥ| iṣṭiraṣṭākapālena kāryā vai śucaye'gnaye ॥03-211-24॥
If, by wind, the fires happen to touch each other in any way, then an eight-vessel oblation should certainly be performed to purify the fire. (3-211-24)
dakṣiṇāgnir yadā dvābhyāṃ saṃsṛjet tadā kila। iṣṭir aṣṭākapālena kāryā vai vītaye'gnaye ॥03-211-25॥
When the southern fire is joined by two (sacrificers or things), then indeed an offering with eight potsherds should be made to Agni for propitiation. (03-211-25)
yadyagnayo hi spṛśyeyur niveśasthā davāgninā। iṣṭir aṣṭākapālena kāryā tu śucaye'gnaye॥03-211-26॥
If indeed the domestic fires are touched by wildfire, a ritual with the eight-cap vessel should be performed for Agni for purposes of purification. (03-211-26)
agniṁ rajasvalā cetstrī saṁspṛśedagnihotrikam। iṣṭiraṣṭākapālena kāryā dasyumate'gnaye ॥03-211-27॥
If a menstruating woman touches the Agnihotra fire, a sacrificial offering with eight bowls should be performed for Agni considered as one polluted. (03-211-27)
mṛtaḥ śrūyeta yo jīvan pareyuḥ paśavo yathā। iṣṭir aṣṭākapālena kartavyā abhimate agnaye ॥03-211-28॥
A person who, while still alive, is regarded as dead because he leaves (like animals), should have an offering of eight kapāla performed for Agni according to wish. (03-211-28)
ārto na juhuyād agniṃ trirātraṃ yas tu brāhmaṇaḥ। iṣṭir aṣṭākapā lena kāryā syād uttarāgnaye॥03-211-29॥
A distressed man should not offer oblations to fire for three nights. But a Brāhmaṇa should perform an offering with eight bowls for the Northern Fire. (03-211-29)
darśaṃ ca paurṇamāsaṃ ca yasya tiṣṭhet pratiṣṭhitam। iṣṭir aṣṭākapālena kāryā pathikṛte'gnaye ॥03-211-30॥
The offering to Agni, the maker of the path, should be performed with an eight-cap vessel from what remains of the established new and full moon sacrifices. (03-211-30)
sūtikāgnir yadā ca agniṃ saṃspṛśet agnihotrikam। iṣṭiḥ aṣṭākapālena kāryā ca agnimate agnaye ॥03-211-31॥
When the fire from a woman after childbirth comes in contact with the sacrificer's fire, an eight-potsherd offering should be made for the owner of the fire, to Agni. (03-211-31)
