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महाभारतः       mahābhārataḥ - book-3, chapter-211

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मार्कण्डेय उवाच ।
गुरुभिर्नियमैर्युक्तो भरतो नाम पावकः ।
अग्निः पुष्टिमतिर्नाम तुष्टः पुष्टिं प्रयच्छति ।
भरत्येष प्रजाः सर्वास्ततो भरत उच्यते ॥१॥
1. mārkaṇḍeya uvāca ,
gurubhirniyamairyukto bharato nāma pāvakaḥ ,
agniḥ puṣṭimatirnāma tuṣṭaḥ puṣṭiṁ prayacchati ,
bharatyeṣa prajāḥ sarvāstato bharata ucyate.
1. mārkaṇḍeyaḥ uvāca | gurubhiḥ niyamaiḥ yuktaḥ
bharataḥ nāma pāvakaḥ | agniḥ puṣṭimatiḥ
nāma tuṣṭaḥ puṣṭim prayacchati | bharati
eṣaḥ prajāḥ sarvāḥ tataḥ bharataḥ ucyate
1. Mārkaṇḍeya said: The fire named Bharata, who is endowed with significant observances, and the fire named Puṣṭimati, when propitiated, bestows nourishment. This one sustains all creatures; hence, he is called Bharata.
अग्निर्यस्तु शिवो नाम शक्तिपूजापरश्च सः ।
दुःखार्तानां स सर्वेषां शिवकृत्सततं शिवः ॥२॥
2. agniryastu śivo nāma śaktipūjāparaśca saḥ ,
duḥkhārtānāṁ sa sarveṣāṁ śivakṛtsatataṁ śivaḥ.
2. agniḥ yaḥ tu śivaḥ nāma śakti-pūjā-paraḥ ca saḥ |
duḥkha-ārtānām saḥ sarveṣām śiva-kṛt satatam śivaḥ
2. And that fire named Śiva, he is also devoted to the worship of divine power (śakti). He, the auspicious one, constantly brings well-being to all those afflicted by sorrow.
तपसस्तु फलं दृष्ट्वा संप्रवृद्धं तपो महत् ।
उद्धर्तुकामो मतिमान्पुत्रो जज्ञे पुरंदरः ॥३॥
3. tapasastu phalaṁ dṛṣṭvā saṁpravṛddhaṁ tapo mahat ,
uddhartukāmo matimānputro jajñe puraṁdaraḥ.
3. tapasaḥ tu phalam dṛṣṭvā saṃpravṛddham tapaḥ mahat
| uddhartu-kāmaḥ matimān putraḥ jajñe purandaraḥ
3. Having seen the fruit, and the greatly intensified, immense asceticism (tapas), the intelligent son Purandara (Indra) was born, desiring to uplift.
ऊष्मा चैवोष्मणो जज्ञे सोऽग्निर्भूतेषु लक्ष्यते ।
अग्निश्चापि मनुर्नाम प्राजापत्यमकारयत् ॥४॥
4. ūṣmā caivoṣmaṇo jajñe so'gnirbhūteṣu lakṣyate ,
agniścāpi manurnāma prājāpatyamakārayat.
4. ūṣmā ca eva ūṣmaṇaḥ jajñe | saḥ agniḥ bhūteṣu lakṣyate
| agniḥ ca api manuḥ nāma prājāpatyam akārayat
4. And indeed, heat (ūṣmā) was born from heat. That fire is perceived within beings. And the fire named Manu also performed the act of creation.
शंभुमग्निमथ प्राहुर्ब्राह्मणा वेदपारगाः ।
आवसथ्यं द्विजाः प्राहुर्दीप्तमग्निं महाप्रभम् ॥५॥
5. śaṁbhumagnimatha prāhurbrāhmaṇā vedapāragāḥ ,
āvasathyaṁ dvijāḥ prāhurdīptamagniṁ mahāprabham.
5. śambhum agnim atha prāhuḥ brāhmaṇāḥ vedapāragāḥ
āvasathyam dvijāḥ prāhuḥ dīptam agnim mahāprabham
5. The Brahmins, who are experts in the Vedas, call Agni 'Śambhu'. The twice-born also call the brightly shining, greatly effulgent fire 'Āvasathya'.
ऊर्जस्करान्हव्यवाहान्सुवर्णसदृशप्रभान् ।
अग्निस्तपो ह्यजनयत्पञ्च यज्ञसुतानिह ॥६॥
6. ūrjaskarānhavyavāhānsuvarṇasadṛśaprabhān ,
agnistapo hyajanayatpañca yajñasutāniha.
6. ūrjaskarān havyavāhān suvarṇasadṛśaprabhān
agniḥ tapaḥ hi ajanayat pañca yajñasutāni iha
6. agniḥ hi tapaḥ iha pañca yajñasutāni ūrjaskarān
havyavāhān suvarṇasadṛśaprabhān ajanayat
6. Indeed, through his spiritual fervor (tapas), Agni generated here five invigorating, gold-radiant entities, who serve as carriers of oblations for Vedic rituals (yajña).
प्रशान्तेऽग्निर्महाभाग परिश्रान्तो गवांपतिः ।
असुराञ्जनयन्घोरान्मर्त्यांश्चैव पृथग्विधान् ॥७॥
7. praśānte'gnirmahābhāga pariśrānto gavāṁpatiḥ ,
asurāñjanayanghorānmartyāṁścaiva pṛthagvidhān.
7. praśānte agniḥ mahābhāga pariśrāntaḥ gavām patiḥ
asurān janayan ghorān martyān ca eva pṛthagvidhān
7. When pacified, Agni – the greatly fortunate, exhausted lord of cows – generated fierce asuras and also various kinds of mortals.
तपसश्च मनुं पुत्रं भानुं चाप्यङ्गिरासृजत् ।
बृहद्भानुं तु तं प्राहुर्ब्राह्मणा वेदपारगाः ॥८॥
8. tapasaśca manuṁ putraṁ bhānuṁ cāpyaṅgirāsṛjat ,
bṛhadbhānuṁ tu taṁ prāhurbrāhmaṇā vedapāragāḥ.
8. tapasaḥ ca manum putram bhānum ca api aṅgirā asṛjat
bṛhadbhānum tu tam prāhuḥ brāhmaṇāḥ vedapāragāḥ
8. From austerity (tapas), Aṅgiras created Manu as a son, and also Bhānu. However, the Brahmins, who are experts in the Vedas, call him Bṛhadbhānu.
भानोर्भार्या सुप्रजा तु बृहद्भासा तु सोमजा ।
असृजेतां तु षट्पुत्राञ्शृणु तासां प्रजाविधिम् ॥९॥
9. bhānorbhāryā suprajā tu bṛhadbhāsā tu somajā ,
asṛjetāṁ tu ṣaṭputrāñśṛṇu tāsāṁ prajāvidhim.
9. bhānoḥ bhāryā suprājā tu bṛhadbhāsā tu somajā
asṛjetām tu ṣaṭputrān śṛṇu tāsām prajāvidhim
9. The wife of Bhānu, Suprājā, and Somajā, born from Soma and endowed with great radiance, both created six sons. Now, listen to the method of their progeny.
दुर्बलानां तु भूतानां तनुं यः संप्रयच्छति ।
तमग्निं बलदं प्राहुः प्रथमं भानुतः सुतम् ॥१०॥
10. durbalānāṁ tu bhūtānāṁ tanuṁ yaḥ saṁprayacchati ,
tamagniṁ baladaṁ prāhuḥ prathamaṁ bhānutaḥ sutam.
10. durbalānām tu bhūtānām tanum yaḥ samprayacchati
tam agnim baladam prāhuḥ prathamam bhānutaḥ sutam
10. Indeed, they call that Agni, who bestows a body upon weak beings, the strength-giver, and the first son born from Bhānu.
यः प्रशान्तेषु भूतेषु मन्युर्भवति दारुणः ।
अग्निः स मन्युमान्नाम द्वितीयो भानुतः सुतः ॥११॥
11. yaḥ praśānteṣu bhūteṣu manyurbhavati dāruṇaḥ ,
agniḥ sa manyumānnāma dvitīyo bhānutaḥ sutaḥ.
11. yaḥ praśānteṣu bhūteṣu manyuḥ bhavati dāruṇaḥ
agniḥ saḥ manyumān nāma dvitīyaḥ bhānutaḥ sutaḥ
11. That Agni, who manifests as fierce wrath (manyu) in tranquil beings, is named Manyumān, and he is the second son born from Bhānu.
दर्शे च पौर्णमासे च यस्येह हविरुच्यते ।
विष्णुर्नामेह योऽग्निस्तु धृतिमान्नाम सोऽङ्गिराः ॥१२॥
12. darśe ca paurṇamāse ca yasyeha havirucyate ,
viṣṇurnāmeha yo'gnistu dhṛtimānnāma so'ṅgirāḥ.
12. darśe ca paurṇamāse ca yasya iha haviḥ ucyate viṣṇuḥ
nāma iha yaḥ agniḥ tu dhṛtimān nāma saḥ aṅgirāḥ
12. The Agni to whom oblation (havi) is offered here on both the new moon and full moon days is named Viṣṇu, and that same Agni is also known as Dhṛtimān, Aṅgirā.
इन्द्रेण सहितं यस्य हविराग्रयणं स्मृतम् ।
अग्निराग्रयणो नाम भानोरेवान्वयस्तु सः ॥१३॥
13. indreṇa sahitaṁ yasya havirāgrayaṇaṁ smṛtam ,
agnirāgrayaṇo nāma bhānorevānvayastu saḥ.
13. indreṇa sahitam yasya haviḥ āgrayaṇam smṛtam
agniḥ āgrayaṇaḥ nāma bhānoḥ eva anvayaḥ tu saḥ
13. He, indeed, is a descendant of Bhānu, named Agni (agni) Āgrayaṇa, whose (Āgrayaṇa) oblation is remembered as being offered together with Indra.
चातुर्मास्येषु नित्यानां हविषां यो निरग्रहः ।
चतुर्भिः सहितः पुत्रैर्भानोरेवान्वयस्तु सः ॥१४॥
14. cāturmāsyeṣu nityānāṁ haviṣāṁ yo niragrahaḥ ,
caturbhiḥ sahitaḥ putrairbhānorevānvayastu saḥ.
14. cāturmāsyeṣu nityānām haviṣām yaḥ niragrahaḥ
caturbhiḥ sahitaḥ putraiḥ bhānoḥ eva anvayaḥ tu saḥ
14. He, who has no special claim to the regular oblations in the Cāturmāsya sacrifices, and is accompanied by his four sons, is certainly a descendant of Bhānu.
निशां त्वजनयत्कन्यामग्नीषोमावुभौ तथा ।
मनोरेवाभवद्भार्या सुषुवे पञ्च पावकान् ॥१५॥
15. niśāṁ tvajanayatkanyāmagnīṣomāvubhau tathā ,
manorevābhavadbhāryā suṣuve pañca pāvakān.
15. niśām tu ajanayat kanyām agnīṣomau ubhau tathā
manoḥ eva abhavat bhāryā suṣuve pañca pāvakān
15. And (a female ancestor) gave birth to a daughter, Nishā, as well as to both Agni (agni) and Soma (soma). (This same daughter, Nishā,) then became Manu's wife and bore five purifiers (pāvakan).
पूज्यते हविषाग्र्येण चातुर्मास्येषु पावकः ।
पर्जन्यसहितः श्रीमानग्निर्वैश्वानरस्तु सः ॥१६॥
16. pūjyate haviṣāgryeṇa cāturmāsyeṣu pāvakaḥ ,
parjanyasahitaḥ śrīmānagnirvaiśvānarastu saḥ.
16. pūjyate haviṣā āgryeṇa cāturmāsyeṣu pāvakaḥ
parjanyasahitaḥ śrīmān agniḥ vaiśvānaraḥ tu saḥ
16. He, indeed, is the glorious Agni (agni) Vaiśvānara (vaiśvānara), who is worshipped with a chief oblation in the Cāturmāsya sacrifices, accompanied by Parjanya.
अस्य लोकस्य सर्वस्य यः पतिः परिपठ्यते ।
सोऽग्निर्विश्वपतिर्नाम द्वितीयो वै मनोः सुतः ।
ततः स्विष्टं भवेदाज्यं स्विष्टकृत्परमः स्मृतः ॥१७॥
17. asya lokasya sarvasya yaḥ patiḥ paripaṭhyate ,
so'gnirviśvapatirnāma dvitīyo vai manoḥ sutaḥ ,
tataḥ sviṣṭaṁ bhavedājyaṁ sviṣṭakṛtparamaḥ smṛtaḥ.
17. asya lokasya sarvasya yaḥ patiḥ
paripathyate saḥ agniḥ viśvapatiḥ nāma
dvitīyaḥ vai manoḥ sutaḥ tataḥ sviṣṭam
bhavet ājyam sviṣṭakṛt paramaḥ smṛtaḥ
17. He who is described as the lord of this entire world is Agni, named Viśvapati, indeed the second son of Manu. Therefore, the ghee becomes well-offered (sviṣṭa), and the well-offerer (sviṣṭakṛt) is remembered as supreme.
कन्या सा रोहिणी नाम हिरण्यकशिपोः सुता ।
कर्मणासौ बभौ भार्या स वह्निः स प्रजापतिः ॥१८॥
18. kanyā sā rohiṇī nāma hiraṇyakaśipoḥ sutā ,
karmaṇāsau babhau bhāryā sa vahniḥ sa prajāpatiḥ.
18. kanyā sā rohiṇī nāma hiraṇyakaśipoḥ sutā karmaṇā
asau babhau bhāryā saḥ vahniḥ saḥ prajāpatiḥ
18. That maiden, Rohiṇī by name, was the daughter of Hiraṇyakaśipu. Through her actions (karma), she shone as a wife, and her husband (Vahni) was Prajāpati.
प्राणमाश्रित्य यो देहं प्रवर्तयति देहिनाम् ।
तस्य संनिहितो नाम शब्दरूपस्य साधनः ॥१९॥
19. prāṇamāśritya yo dehaṁ pravartayati dehinām ,
tasya saṁnihito nāma śabdarūpasya sādhanaḥ.
19. prāṇam āśritya yaḥ deham pravartayati dehinām
tasya saṃnihitaḥ nāma śabdarūpasya sādhanaḥ
19. He who, relying on the vital breath (prāṇa), animates the bodies of embodied beings - his name is Saṃnihita, the instrument of sound and form.
शुक्लकृष्णगतिर्देवो यो बिभर्ति हुताशनम् ।
अकल्मषः कल्मषाणां कर्ता क्रोधाश्रितस्तु सः ॥२०॥
20. śuklakṛṣṇagatirdevo yo bibharti hutāśanam ,
akalmaṣaḥ kalmaṣāṇāṁ kartā krodhāśritastu saḥ.
20. śuklakṛṣṇagatiḥ devaḥ yaḥ bibharti hutāśanam
akalmaṣaḥ kalmaṣāṇām kartā krodhāśritaḥ tu saḥ
20. The deity who traverses both white and black paths, who sustains the sacrificial fire (hutāśana) - he is sinless, yet the creator of impurities for the impure, and indeed, he is prone to anger (krodha).
कपिलं परमर्षिं च यं प्राहुर्यतयः सदा ।
अग्निः स कपिलो नाम सांख्ययोगप्रवर्तकः ॥२१॥
21. kapilaṁ paramarṣiṁ ca yaṁ prāhuryatayaḥ sadā ,
agniḥ sa kapilo nāma sāṁkhyayogapravartakaḥ.
21. kapilam paramarṣim ca yam prāhuḥ yatayaḥ sadā
agniḥ saḥ kapilaḥ nāma sāṅkhya-yoga-pravartakaḥ
21. Whom the ascetics (yatayaḥ) always call Kapila, the supreme sage, that very Agni, named Kapila, is the promulgator of Sāṅkhya and Yoga (yoga).
अग्निर्यच्छति भूतानि येन भूतानि नित्यदा ।
कर्मस्विह विचित्रेषु सोऽग्रणीर्वह्निरुच्यते ॥२२॥
22. agniryacchati bhūtāni yena bhūtāni nityadā ,
karmasviha vicitreṣu so'graṇīrvahnirucyate.
22. agniḥ yacchati bhūtāni yena bhūtāni nityadā
karmasu iha vicitreṣu saḥ agraṇīḥ vahniḥ ucyate
22. Agni controls all beings; by him, living entities are always sustained in various and wondrous actions (karma). That Agni (vahniḥ) is called the leader.
इमानन्यान्समसृजत्पावकान्प्रथितान्भुवि ।
अग्निहोत्रस्य दुष्टस्य प्रायश्चित्तार्थमुल्बणान् ॥२३॥
23. imānanyānsamasṛjatpāvakānprathitānbhuvi ,
agnihotrasya duṣṭasya prāyaścittārthamulbaṇān.
23. imān anyān samasṛjat pāvakān prathitān bhuvi
agnihotrasya duṣṭasya prāyaścittārtham ulbaṇān
23. He created these other well-known purifiers (pāvaka) on Earth, powerful ones for the sake of expiation for a flawed or corrupted agnihotra (agnihotra) ritual.
संस्पृशेयुर्यदान्योन्यं कथंचिद्वायुनाग्नयः ।
इष्टिरष्टाकपालेन कार्या वै शुचयेऽग्नये ॥२४॥
24. saṁspṛśeyuryadānyonyaṁ kathaṁcidvāyunāgnayaḥ ,
iṣṭiraṣṭākapālena kāryā vai śucaye'gnaye.
24. saṃspṛśeyuḥ yadā anyonyam kathañcit vāyunā
agnayaḥ iṣṭiḥ aṣṭākapālena kāryā vai śucaye agnaye
24. When the fires (agnayaḥ) somehow come into contact with each other by means of wind, a sacrifice (iṣṭi) with eight potsherds (aṣṭākapāla) should certainly be performed for the pure Agni (agni).
दक्षिणाग्निर्यदा द्वाभ्यां संसृजेत तदा किल ।
इष्टिरष्टाकपालेन कार्या वै वीतयेऽग्नये ॥२५॥
25. dakṣiṇāgniryadā dvābhyāṁ saṁsṛjeta tadā kila ,
iṣṭiraṣṭākapālena kāryā vai vītaye'gnaye.
25. dakṣiṇāgniḥ yadā dvābhyām saṃsṛjeta tadā kila
iṣṭiḥ aṣṭākapālena kāryā vai vītaye agnaye
25. When the Dakṣiṇāgni (southern sacrificial fire) mingles with the other two (sacrificial fires), then indeed, an offering (iṣṭi) with an eight-potsherd cake should be made to Agni, specifically to Vīta (the one who has consumed).
यद्यग्नयो हि स्पृश्येयुर्निवेशस्था दवाग्निना ।
इष्टिरष्टाकपालेन कार्या तु शुचयेऽग्नये ॥२६॥
26. yadyagnayo hi spṛśyeyurniveśasthā davāgninā ,
iṣṭiraṣṭākapālena kāryā tu śucaye'gnaye.
26. yadi agnayaḥ hi spṛśyeyuḥ niveśasthāḥ davāgninā
iṣṭiḥ aṣṭākapālena kāryā tu śucaye agnaye
26. If the domestic fires are indeed touched by a forest fire, then an offering (iṣṭi) with an eight-potsherd cake should be performed for Agni, specifically to Śuci (the pure).
अग्निं रजस्वला चेत्स्त्री संस्पृशेदग्निहोत्रिकम् ।
इष्टिरष्टाकपालेन कार्या दस्युमतेऽग्नये ॥२७॥
27. agniṁ rajasvalā cetstrī saṁspṛśedagnihotrikam ,
iṣṭiraṣṭākapālena kāryā dasyumate'gnaye.
27. agnim rajasvalā cet strī saṃspṛśet agnihotrikam
iṣṭiḥ aṣṭākapālena kāryā dasyumate agnaye
27. If a menstruating woman (rajasvalā strī) should touch the Agnihotra fire, then an offering (iṣṭi) with an eight-potsherd cake should be performed for Agni, specifically to Dasyumat (the one who possesses Dasyus).
मृतः श्रूयेत यो जीवन्परेयुः पशवो यथा ।
इष्टिरष्टाकपालेन कर्तव्याभिमतेऽग्नये ॥२८॥
28. mṛtaḥ śrūyeta yo jīvanpareyuḥ paśavo yathā ,
iṣṭiraṣṭākapālena kartavyābhimate'gnaye.
28. mṛtaḥ śrūyeta yaḥ jīvan pareyuḥ paśavaḥ yathā
iṣṭiḥ aṣṭākapālena kartavyā abhimate agnaye
28. If a living person is reported as dead, just as cattle perish, then an offering (iṣṭi) with an eight-potsherd cake should be performed for Agni, specifically for Abhimata (the desired one).
आर्तो न जुहुयादग्निं त्रिरात्रं यस्तु ब्राह्मणः ।
इष्टिरष्टाकपालेन कार्या स्यादुत्तराग्नये ॥२९॥
29. ārto na juhuyādagniṁ trirātraṁ yastu brāhmaṇaḥ ,
iṣṭiraṣṭākapālena kāryā syāduttarāgnaye.
29. ārtaḥ na juhuyāt agnim trirātram yaḥ tu brāhmaṇaḥ
| iṣṭiḥ aṣṭākapālena kāryā syāt uttarāgnaye
29. If a Brahmin is afflicted, he should not offer oblations into the fire for three nights. Afterward, a sacrifice with eight potsherds should be performed for the subsequent fire.
दर्शं च पौर्णमासं च यस्य तिष्ठेत्प्रतिष्ठितम् ।
इष्टिरष्टाकपालेन कार्या पथिकृतेऽग्नये ॥३०॥
30. darśaṁ ca paurṇamāsaṁ ca yasya tiṣṭhetpratiṣṭhitam ,
iṣṭiraṣṭākapālena kāryā pathikṛte'gnaye.
30. darśam ca paurṇamāsam ca yasya tiṣṭhet pratiṣṭhitam
| iṣṭiḥ aṣṭākapālena kāryā pathikṛte agnaye
30. If someone's new moon and full moon sacrifices remain unperformed or not properly established, then an offering with eight potsherds should be performed for Agni Pathikṛt (the path-maker fire).
सूतिकाग्निर्यदा चाग्निं संस्पृशेदग्निहोत्रिकम् ।
इष्टिरष्टाकपालेन कार्या चाग्निमतेऽग्नये ॥३१॥
31. sūtikāgniryadā cāgniṁ saṁspṛśedagnihotrikam ,
iṣṭiraṣṭākapālena kāryā cāgnimate'gnaye.
31. sūtikāgniḥ yadā ca agnim saṃspṛśet agnihotrikam
| iṣṭiḥ aṣṭākapālena kāryā ca agnimate agnaye
31. If the fire kept for a woman after childbirth (sūtikāgni) comes into contact with the Agnihotra (sacred household) fire, then an offering with eight potsherds should be performed for Agnimat Agni.