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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-96

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मार्कण्डेय उवाच ।
ततः परं तु भौत्यस्य समुत्पत्तिं निशामय ।
देवानृषींस्तथा पुत्रांस्तथैव वसुधाधिपान् ॥१॥
1. mārkaṇḍeya uvāca .
tataḥ paraṃ tu bhautyasya samutpattiṃ niśāmaya .
devānṛṣīṃstathā putrāṃstathaiva vasudhādhipān.
1. mārkaṇḍeyaḥ uvāca tataḥ param tu bhautyasya samutpattim
niśāmaya devān ṛṣīn tathā putrān tathā eva vasudhādhipān
1. Mārkaṇḍeya said: Now, listen further to the account of Bhautya's origin - (including) the gods, the sages, the sons, and indeed the rulers of the earth (vasudhādhipān).
बभूवाङ्गिरसः शिष्यो भूतिर्नाम्नातिकोपनः ।
चण्डशापप्रदोऽल्पेऽर्थे मुनिरागस्यसौम्यवाक् ॥२॥
2. babhūvāṅgirasaḥ śiṣyo bhūtirnāmnātikopanaḥ .
caṇḍaśāpaprado'lpe'rthe munirāgasyasaumyavāk.
2. babhūva āṅgirasaḥ śiṣyaḥ bhūtiḥ nāmnā atikopanaḥ
caṇḍaśāpapradaḥ alpe arthe muniḥ rāgasya-saumya-vāk
2. Angiras had a disciple named Bhūti, who was extremely prone to anger. He was a sage who pronounced terrible curses for trivial matters, yet he possessed a gentle voice in matters of affection.
तस्याश्रमे मातरिश्वा न ववावतिनिष्ठुरम् ।
नातितापं रविश्चक्रे पर्जन्यो नातिकर्दमम् ॥३॥
3. tasyāśrame mātariśvā na vavāvatiniṣṭhuram .
nātitāpaṃ raviścakre parjanyo nātikardamam.
3. tasya āśrame mātariśvā na vavāva atiniṣṭhuram na
atitāpam raviḥ cakre parjanyaḥ na atikardamam
3. In his hermitage (āśrama), the wind (Mātariśvā) did not blow excessively harshly. The sun did not cause excessive heat, and the rain god (Parjanya) did not create excessive mud.
नातिशीतं च शीतांशुः परिपूर्णोऽपि रश्मिभिः ।
चकार भीत्या वै तस्य कोपनस्यातितेजसः ॥४॥
4. nātiśītaṃ ca śītāṃśuḥ paripūrṇo'pi raśmibhiḥ .
cakāra bhītyā vai tasya kopanasyātitejasaḥ.
4. na atiśītam ca śītāṃśuḥ paripūrṇaḥ api raśmibhiḥ
cakāra bhītyā vai tasya kopanasya atitejasaḥ
4. And the moon (Śītāṃśu), even when full with its rays, did not make it excessively cold, indeed, out of fear of that wrathful and exceedingly powerful Bhūti.
ऋतवश्च क्रमं त्यक्त्वा वृक्षेष्वाश्रमजन्मसु ।
तस्य पुष्पफलं चक्रुराज्ञया सार्वकालिकम् ॥५॥
5. ṛtavaśca kramaṃ tyaktvā vṛkṣeṣvāśramajanmasu .
tasya puṣpaphalaṃ cakrurājñayā sārvakālikam.
5. ṛtavaḥ ca kramam tyaktvā vṛkṣeṣu āśramajanmasu
tasya puṣpaphalam cakruḥ ājñayā sarvakālikam
5. And the seasons, abandoning their usual sequence, yielded flowers and fruit on the trees growing in the hermitage (āśrama) for him, by his command, throughout all seasons.
ऊहुरापश्च छन्देन तस्याश्रमसमीपगाः ।
कमण्डलुगताश्चैव तस्य भीता महात्मनः ॥६॥
6. ūhurāpaśca chandena tasyāśramasamīpagāḥ .
kamaṇḍalugatāścaiva tasya bhītā mahātmanaḥ.
6. ūhuḥ āpaḥ ca chandena tasya āśramasāmīpagāḥ
kamaṇḍalugatāḥ ca eva tasya bhītāḥ mahātmanaḥ
6. The waters, both those flowing near his hermitage (āśrama) and those in his water-pot, moved away by their own will, out of fear of that great soul (mahātman).
नातिक्तेशसहो विप्रः सोऽभवत्कोपनो भृशम् ।
अपुत्रश्च महाभागः स तपस्यकरोन्मनः ॥७॥
7. nātikteśasaho vipraḥ so'bhavatkopano bhṛśam .
aputraśca mahābhāgaḥ sa tapasyakaronmanaḥ.
7. na atikleśasahaḥ vipraḥ saḥ abhavat kopanaḥ bhṛśam
aputraḥ ca mahābhāgaḥ saḥ tapasi akarot manaḥ
7. That brahmin (vipra), unable to endure excessive hardship, became exceedingly prone to anger. Though childless, he was greatly fortunate (mahābhāga), and he set his mind on performing austerity (tapas).
पुत्रकामो यताहारः शीतवातानलाहतः ।
तपस्यामि विचिन्त्येति तपस्येव मनो दधे ॥८॥
8. putrakāmo yatāhāraḥ śītavātānalāhataḥ .
tapasyāmi vicintyeti tapasyeva mano dadhe.
8. putrakāmaḥ yatāhāraḥ śītavātānalāhataḥ
tapasyāmi vicintya iti tapasi eva manaḥ dadhe
8. Desiring a son, with his food intake controlled, and enduring the impact of cold, wind, and fire, he thought, 'I will perform austerity (tapas).' Thus, he firmly set his mind on penance (tapas) alone.
तस्येन्दुर्नातिशीताय नातितापाय भास्करः ।
अभवन्मातरिश्वा च ववौ नाति महामुने ॥९॥
9. tasyendurnātiśītāya nātitāpāya bhāskaraḥ .
abhavanmātariśvā ca vavau nāti mahāmune.
9. tasya induḥ na atiśītāya na atitāpāya bhāskaraḥ
abhavat mātariśvā ca vavau na ati mahāmune
9. For him, the moon (indu) was not excessively cold, nor was the sun (bhāskara) excessively hot. And the wind (mātariśvā) did not blow too strongly, O great sage.
आपीड्यमानो द्वन्द्वैश्च स भूतिर्मुनिसत्तमः ।
अनवाप्याभिलाषं तं तपसः सन्यवर्त्तत ॥१०॥
10. āpīḍyamāno dvandvaiśca sa bhūtirmunisattamaḥ .
anavāpyābhilāṣaṃ taṃ tapasaḥ sanyavarttata.
10. āpīḍyamānaḥ dvandvaiḥ ca saḥ bhūtiḥ munisattamaḥ
anavāpya abhilāṣam tam tapasaḥ sanyavarttata
10. Afflicted by the dualities (dvandva), that excellent sage Bhūti, not having attained his desire, withdrew from his asceticism (tapas).
तस्य भ्राता सुवर्च्चाऽभूद्यज्ञे तेनाभिमन्त्रितः ।
यियासुः शान्तिनामानं शिष्यमाह महामतिम् ॥११॥
11. tasya bhrātā suvarccā'bhūdyajñe tenābhimantritaḥ .
yiyāsuḥ śāntināmānaṃ śiṣyamāha mahāmatim.
11. tasya bhrātā suvarccāḥ abhūt yajñe tena abhimantritaḥ
yiyāsuḥ śāntināmānam śiṣyam āha mahāmatim
11. His brother, Suvarcas, was (there). Having been invited by him (Suvarcas) to a Vedic ritual (yajña), he (Bhūti), desiring to go, spoke to his highly intelligent disciple named Shānti.
प्रशान्तमक्षप्रतिमं विनीतं गुरुकर्मणि ।
सदोद्युक्तं शुभाचारमुदारं मुनिसत्तमम् ॥१२॥
12. praśāntamakṣapratimaṃ vinītaṃ gurukarmaṇi .
sadodyuktaṃ śubhācāramudāraṃ munisattamam.
12. praśāntam akṣapratimam vinītam gurukarmaṇi
sadā udyuktam śubhācāram udāram munisattamam
12. (He spoke to his disciple, Shānti,) who was perfectly tranquil, of unwavering perception, humble, always diligent in his guru's duties, of noble conduct, generous, and the best among sages.
भूतिरुवाच ।
अहं यज्ञं गमिष्यामि भ्रातुः शान्ते सुवर्चसः ।
तेनाहूतस्त्वया चेह यत्कर्त्तव्यं शृणुष्व तत् ॥१३॥
13. bhūtiruvāca .
ahaṃ yajñaṃ gamiṣyāmi bhrātuḥ śānte suvarcasaḥ .
tenāhūtastvayā ceha yatkarttavyaṃ śṛṇuṣva tat.
13. bhūtiḥ uvāca aham yajñam gamiṣyāmi bhrātuḥ śānte suvarcasaḥ
tena āhūtaḥ tvayā ca iha yat karttavyam śṛṇuṣva tat
13. Bhūti said: 'O Shānti, I will go to the Vedic ritual (yajña) of my brother Suvarcas, for I have been invited by him. Now listen to what is to be done by you here.'
अतिजागरणं वह्नेस्त्वया कार्यं ममाश्रमे ।
तथा त्वया प्रयत्नेन यथाग्निर्न शमं व्रजेत् ॥१४॥
14. atijāgaraṇaṃ vahnestvayā kāryaṃ mamāśrame .
tathā tvayā prayatnena yathāgnirna śamaṃ vrajet.
14. atijāgaraṇam vahneḥ tvayā kāryam mama āśrame |
tathā tvayā prayatnena yathā agniḥ na śamam vrajet
14. You must diligently maintain the fire in my hermitage (āśrama) with great vigilance, ensuring that it does not extinguish.
मार्कण्डेय उवाच ।
इत्याज्ञाप्य तथेत्युक्तो गुरुः शिष्येण शान्तिना ।
जगाम यज्ञं तं भ्रातुराहूतः स यवीयसः ॥१५॥
15. mārkaṇḍeya uvāca .
ityājñāpya tathetyukto guruḥ śiṣyeṇa śāntinā .
jagāma yajñaṃ taṃ bhrāturāhūtaḥ sa yavīyasaḥ.
15. mārkaṇḍeyaḥ uvāca iti ājñāpya tathā iti uktaḥ guruḥ śiṣyeṇa
śāntinā jagāma yajñam tam bhrātuḥ āhūtaḥ saḥ yavīyasaḥ
15. mārkaṇḍeyaḥ uvāca iti ājñāpya śāntinā śiṣyeṇa tathā iti
uktaḥ guruḥ saḥ yavīyasaḥ bhrātuḥ āhūtaḥ tam yajñam jagāma
15. Mārkaṇḍeya said: Having thus given the command, and having been affirmed ('so be it') by his disciple Śānti, the guru (teacher) went to that particular Vedic ritual (yajña) to which he had been summoned by his younger brother.
स च शान्तिर्वनाद्यावत्समित्पुष्पफलादिकम् ।
उपानयति भूत्यर्थं गुरोस्तस्य महात्मनः ॥१६॥
16. sa ca śāntirvanādyāvatsamitpuṣpaphalādikam .
upānayati bhūtyarthaṃ gurostasya mahātmanaḥ.
16. sa ca śāntiḥ vanāt yāvat samitpuṣpaphalādikam
| upānayati bhūtyartham guroḥ tasya mahātmanaḥ
16. And that Shanti, in the meantime, brings sacrificial wood, flowers, fruits, and so on from the forest for the prosperity of that great-souled teacher (guru).
अन्यच्च कुरुते कर्म गुरुभक्तिवशानुगः ।
प्रशान्तस्तावदनलो योऽसौ भूतिपरिग्रहः ॥१७॥
17. anyacca kurute karma gurubhaktivaśānugaḥ .
praśāntastāvadanalo yo'sau bhūtiparigrahaḥ.
17. anyat ca kurute karma gurubhaktivaśānugaḥ |
praśāntaḥ tāvat analaḥ yaḥ asau bhūtiparigrahaḥ
17. And he also performs other duties (karma), being obedient to the power of his devotion (bhakti) to his teacher (guru). Meanwhile, that very fire, which was for the sake of prosperity, extinguishes.
तं दृष्ट्वा सोऽनलं शान्तं शान्तिरत्यन्तदुःखितः ।
भीतश्च भूतेर्बहुधा चिन्तामाप महामतिः ॥१८॥
18. taṃ dṛṣṭvā so'nalaṃ śāntaṃ śāntiratyantaduḥkhitaḥ .
bhītaśca bhūterbahudhā cintāmāpa mahāmatiḥ.
18. tam dṛṣṭvā saḥ analam śāntam śāntiḥ atyantaduḥkhitaḥ
bhītaḥ ca bhūteḥ bahudhā cintām āpa mahāmatiḥ
18. The great-minded Shanti, seeing that fire extinguished, became extremely distressed and, fearing the outcome, experienced anxiety in many ways.
किं करोमि कथं वात्र भविता गमनं गुरोः ।
मयाद्य प्रतिपत्तव्यं किं कृते सुकृतं भवेत् ॥१९॥
19. kiṃ karomi kathaṃ vātra bhavitā gamanaṃ guroḥ .
mayādya pratipattavyaṃ kiṃ kṛte sukṛtaṃ bhavet.
19. kim karomi katham vā atra bhavitā gamanam guroḥ
mayā adya pratipattavyam kim kṛte sukṛtam bhavet
19. What should I do? Or how will my guru (guru) arrive here? What must I accomplish today, by doing what would merit arise?
प्रशान्ताग्निमिमं धिष्ण्यं यदि पश्यति मे गुरुः ।
ततो मां विषमे ह्यद्य व्यसने सन्नियोक्ष्यति ॥२०॥
20. praśāntāgnimimaṃ dhiṣṇyaṃ yadi paśyati me guruḥ .
tato māṃ viṣame hyadya vyasane sanniyokṣyati.
20. praśāntāgnim imam dhiṣṇyam yadi paśyati me guruḥ
tataḥ mām viṣame hi adya vyasane sanniyokṣyati
20. If my guru (guru) sees this hearth with its fire extinguished, then he will surely assign me to a grievous calamity today.
यद्यन्यमग्निमत्राहमग्निस्थाने करोमि तत् ।
सर्वप्रत्यक्षदृग्भस्म सोऽवश्यं मां करिष्यति ॥२१॥
21. yadyanyamagnimatrāhamagnisthāne karomi tat .
sarvapratyakṣadṛgbhasma so'vaśyaṃ māṃ kariṣyati.
21. yadi anyam agnim atra aham agnisthāne karomi tat
sarvapratyakṣadṛk bhasma saḥ avaśyam mām kariṣyati
21. If I prepare another fire here in the place of the (original) fire, then that omniscient guru (guru) will certainly reduce me to ashes.
सोऽहं पापो गुरोस्तस्य निमित्तं कोपशापयोः ।
तथात्मानं न शोचामि यथा पापं कृतं गुरोः ॥२२॥
22. so'haṃ pāpo gurostasya nimittaṃ kopaśāpayoḥ .
tathātmānaṃ na śocāmi yathā pāpaṃ kṛtaṃ guroḥ.
22. saḥ aham pāpaḥ guroḥ tasya nimittam kopaśāpayoḥ
tathā ātmānam na śocāmi yathā pāpam kṛtam guroḥ
22. I am that sinful person who caused the wrath and curse of that preceptor (guru). I do not grieve for myself (ātman) as much as I grieve for the sin I have committed against my guru.
दृष्ट्वा प्रशान्तमनलं नूनं शप्स्यति मां गुरुः ।
यथा वा पावकः क्रुद्धस्तथा वीर्यो हि स द्विजः ॥२३॥
23. dṛṣṭvā praśāntamanalaṃ nūnaṃ śapsyati māṃ guruḥ .
yathā vā pāvakaḥ kruddhastathā vīryo hi sa dvijaḥ.
23. dṛṣṭvā praśāntam analam nūnam śapsyati mām guruḥ
yathā vā pāvakaḥ kruddhaḥ tathā vīryaḥ hi saḥ dvijaḥ
23. My preceptor (guru), having seen the fire appeased, will surely curse me. For that twice-born (dvija) one is indeed as mighty as an enraged fire.
यस्य प्रभावाद्बिभ्यन्ते देवास्तिष्ठन्ति शासने ।
कृतागसं स मां युक्त्या कया नो धर्षयिष्यति ॥२४॥
24. yasya prabhāvādbibhyante devāstiṣṭhanti śāsane .
kṛtāgasaṃ sa māṃ yuktyā kayā no dharṣayiṣyati.
24. yasya prabhāvāt bibhyante devāḥ tiṣṭhanti śāsane
kṛtāgasam saḥ mām yuktyā kayā na u dharṣayiṣyati
24. By whose power the gods themselves stand obedient to his command, by what means will he not overpower me, who have committed an offense?
मार्कण्डेय उवाच ।
बहुधैवं विचिन्त्यासौ भीतस्तस्य सदा गुरोः ।
ययौ मतिमतां श्रेष्ठः शरणं जातवेदसम् ॥२५॥
25. mārkaṇḍeya uvāca .
bahudhaivaṃ vicintyāsau bhītastasya sadā guroḥ .
yayau matimatāṃ śreṣṭhaḥ śaraṇaṃ jātavedasam.
25. mārkaṇḍeyaḥ uvāca bahudhā evam vicintya asau bhītaḥ tasya
sadā guroḥ yayau matimatām śreṣṭhaḥ śaraṇam jātavedasam
25. Mārkaṇḍeya said: Having pondered thus in many ways, that person, the foremost among the intelligent and always fearful of his preceptor (guru), went to Jātavedas (Agni) for refuge.
स चकार तदा स्तोत्रं सप्तर्च्चेर्यतमानसः ।
स चैकचित्तो मेदिन्यां न्यस्तजानुः कृताञ्जलिः ॥२६॥
26. sa cakāra tadā stotraṃ saptarcceryatamānasaḥ .
sa caikacitto medinyāṃ nyastajānuḥ kṛtāñjaliḥ.
26. sa cakāra tadā stotram saptarceḥ yatāmanasaḥ |
sa ca ekacittaḥ medinyām nyastajānuḥ kṛtāñjaliḥ
26. Then, with a concentrated mind, he composed a hymn of seven verses. And, focusing solely on the object of his devotion, he knelt on the ground with folded hands (kṛtāñjali).
शान्तिरुवाच ।
ओं नमः सर्वभूतानां साधनाय महात्मने ।
एकद्विपञ्चधिष्ण्याय राजसूये षडात्मने ॥२७॥
27. śāntiruvāca .
oṃ namaḥ sarvabhūtānāṃ sādhanāya mahātmane .
ekadvipañcadhiṣṇyāya rājasūye ṣaḍātmane.
27. śāntiḥ uvāca om namaḥ sarvabhūtānām sādhanāya
mahātmane ekadvipañcadhiṣṇyāya rājasūye ṣaḍātmane
27. śāntiḥ uvāca om namaḥ mahātmane sādhanāya
sarvabhūtānām ekadvipañcadhiṣṇyāya rājasūye ṣaḍātmane
27. Śānti said: Om! Salutations to the great-souled one, the means of accomplishment for all beings, who has one, two, and five seats of power, and who possesses six aspects in the context of the Rājasūya ritual.
नमः समस्तदेवानां वृत्तिदाय सुवर्चसे ।
शुक्ररूपाय जगतामशेषाणां स्थितिप्रदः ॥२८॥
28. namaḥ samastadevānāṃ vṛttidāya suvarcase .
śukrarūpāya jagatāmaśeṣāṇāṃ sthitipradaḥ.
28. namaḥ samastadevānām vṛttidāya suvarcase |
śukrarūpāya jagatām aśeṣāṇām sthitipradaḥ
28. Salutations to the one who grants sustenance to all the gods, to the supremely brilliant one, whose form is pure radiance (śukra-rūpa), the bestower of stability upon all worlds without exception.
त्वं मुखं सर्वदेवानां त्वयात्तं भगवन्हविः ।
प्रीणयस्यखिलान्देवांस्त्वत्प्राणाः सर्वदेवताः ॥२९॥
29. tvaṃ mukhaṃ sarvadevānāṃ tvayāttaṃ bhagavanhaviḥ .
prīṇayasyakhilāndevāṃstvatprāṇāḥ sarvadevatāḥ.
29. tvam mukham sarvadevānām tvayā āttam bhagavan haviḥ
| prīṇayasi akhilān devān tvatprāṇāḥ sarvadevatāḥ
29. O Lord (bhagavan), you are the mouth of all the gods; the oblation is received by you. You satisfy all deities, for all deities have you as their very life-breath (prāṇa).
हुतं हविस्त्वय्यनल मेधत्वमुपगच्छति ।
ततश्च जलरूपेण परिणाममुपैति यत् ॥३०॥
30. hutaṃ havistvayyanala medhatvamupagacchati .
tataśca jalarūpeṇa pariṇāmamupaiti yat.
30. hutam haviḥ tvayi anala medhatvam upagacchati
tataḥ ca jalarūpeṇa pariṇāmam upaiti yat
30. The oblation (haviḥ) offered into you, O Fire, attains the state of richness (medhatvam). And from that, it undergoes transformation (pariṇāmam) into the form of water.
तेनाखिलौषधीजन्म भवत्यनिलसारथे ।
औषधीभिरशेषाभिः सुखं जीवन्ति जन्तवः ॥३१॥
31. tenākhilauṣadhījanma bhavatyanilasārathe .
auṣadhībhiraśeṣābhiḥ sukhaṃ jīvanti jantavaḥ.
31. tena akhila-auṣadhī-janma bhavati anila-sārathe
auṣadhībhiḥ aśeṣābhiḥ sukham jīvanti jantavaḥ
31. By that, O charioteer of the wind (anila-sārathe), the birth of all herbs occurs. By those countless herbs, living beings (jantavaḥ) live happily.
वितन्वते नरा यज्ञांस्त्वत्सृष्टास्वोषधीषु च ।
यज्ञैर्देवास्तथा दैत्यास्तद्वद्रक्षांसि पावक ॥३२॥
32. vitanvate narā yajñāṃstvatsṛṣṭāsvoṣadhīṣu ca .
yajñairdevāstathā daityāstadvadrakṣāṃsi pāvaka.
32. vitanvate narāḥ yajñān tvat-sṛṣṭāsu oṣadhīṣu ca
yajñaiḥ devāḥ tathā daityāḥ tadvat rakṣāṃsi pāvaka
32. And humans perform sacred rituals (yajñas) with the herbs created by you. Through these rituals (yajñas), O Purifier (pāvaka), gods, as well as demons (daityāḥ), and similarly, Rākṣasas are nourished.
आप्याय्यन्ते च ते यज्ञास्त्वदाधारा हुताशन ।
अतः सर्वस्य योनिस्त्वं वह्ने सर्वमयस्तथा ॥३३॥
33. āpyāyyante ca te yajñāstvadādhārā hutāśana .
ataḥ sarvasya yonistvaṃ vahne sarvamayastathā.
33. āpyāyyante ca te yajñāḥ tvat-ādhārā hutāśana
ataḥ sarvasya yoniḥ tvam vahne sarva-mayaḥ tathā
33. And those sacred rituals (yajñas), which are based on you, O Consumer of oblations (hutāśana), are nourished. Therefore, O Fire (vahne), you are the origin of everything, and thus you pervade all.
देवता दानवा यक्षा दैत्या गन्धर्वराक्षसाः ।
मानुषाः पशवो वृक्षा मृगपक्षिसरीसृपाः ॥३४॥
34. devatā dānavā yakṣā daityā gandharvarākṣasāḥ .
mānuṣāḥ paśavo vṛkṣā mṛgapakṣisarīsṛpāḥ.
34. devatāḥ dānavāḥ yakṣāḥ daityāḥ gandharvarākṣasāḥ
mānuṣāḥ paśavaḥ vṛkṣāḥ mṛgapakṣisarīsṛpāḥ
34. Deities, Dānavas, Yakṣas, Daityas, Gandharvas, Rākṣasas, humans, quadrupeds, trees, wild animals, birds, and creeping creatures.
आप्याय्यन्ते त्वया सर्वे संवर्ध्यन्ते च पावक ।
त्वत्त एवोद्भवं यान्ति त्वय्यन्ते च तथा लयम् ॥३५॥
35. āpyāyyante tvayā sarve saṃvardhyante ca pāvaka .
tvatta evodbhavaṃ yānti tvayyante ca tathā layam.
35. āpyāyyante tvayā sarve saṃvardhyante ca pāvaka
tvattaḥ eva udbhavaṃ yānti tvayi ante ca tathā layam
35. O Pāvaka, all these (beings) are nourished by you and also developed. From you alone they originate, and similarly, they find their dissolution (laya) in you at the end.
अपः सृजसि देवत्वं त्वमत्सि पुनरेव ताः ।
पच्यमानास्त्वया ताश्च प्राणिनां पुष्टिकारणम् ॥३६॥
36. apaḥ sṛjasi devatvaṃ tvamatsi punareva tāḥ .
pacyamānāstvayā tāśca prāṇināṃ puṣṭikāraṇam.
36. apaḥ sṛjasi devatvam tvam atsi punaḥ eva tāḥ
pacyamānāḥ tvayā tāḥ ca prāṇinām puṣṭikāraṇam
36. You create the waters and also divine nature (devatvam). You yourself consume those (waters) again. And these (waters), being digested by you, are the cause of nourishment for living beings.
देवेषु तेजोरूपेण कान्त्या सिद्धेष्ववस्थितः ।
विषरूपेण नागेषु वायुरूपः पतत्त्रिषु ॥३७॥
37. deveṣu tejorūpeṇa kāntyā siddheṣvavasthitaḥ .
viṣarūpeṇa nāgeṣu vāyurūpaḥ patattriṣu.
37. deveṣu tejorūpeṇa kāntyā siddheṣu avasthitaḥ
viṣarūpeṇa nāgeṣu vāyurūpaḥ patattriṣu
37. He (Agni) is present among the gods as splendor (tejas). Among the Siddhas, he resides with radiance (kānti). Among the Nāgas, he exists in the form of poison, and among the birds, he is in the form of wind (vāyu).
मनुजेषु भवान्क्रोधो मोहः पक्षिमृगादिषु ।
अवष्टम्भोऽसि तरुषु काठिन्यं त्वं महीं प्रति ॥३८॥
38. manujeṣu bhavānkrodho mohaḥ pakṣimṛgādiṣu .
avaṣṭambho'si taruṣu kāṭhinyaṃ tvaṃ mahīṃ prati.
38. manujeṣu bhavān krodhaḥ mohaḥ pakṣimṛgādiṣu
avaṣṭambhaḥ asi taruṣu kāṭhinyam tvam mahīm prati
38. You are anger among humans, and delusion among birds, animals, and the like. You are the firmness in trees, and you are also hardness (kāṭhinya) in the earth.
जले द्रवस्त्वं भगवाञ्जवरूपी तथाऽनिले ।
व्यापित्वेन तथैवाग्ने नभसि त्वं व्यवस्थितः ॥३९॥
39. jale dravastvaṃ bhagavāñjavarūpī tathā'nile .
vyāpitvena tathaivāgne nabhasi tvaṃ vyavasthitaḥ.
39. jale dravaḥ tvam bhagavan javarūpī tathā anile
vyāpitvena tathā eva agne nabhasi tvam vyavasthitaḥ
39. You, the divine one (Bhagavān), are liquidity in water and the form of swiftness in the wind. Similarly, you are pervasiveness in fire and established in the sky.
त्वमग्ने सर्वभूतानामन्तश्चरसि पालयन् ।
त्वामेकमाहुः कवयस्त्वामाहुस्त्रिविधः पुनः ॥४०॥
40. tvamagne sarvabhūtānāmantaścarasi pālayan .
tvāmekamāhuḥ kavayastvāmāhustrividhaḥ punaḥ.
40. tvam agne sarvabhūtānām antaḥ carasi pālayan
tvām ekam āhuḥ kavayaḥ tvām āhuḥ trividhaḥ punaḥ
40. O Agni, you move within all beings, protecting them. The wise ones call you one, and they also call you three-fold.
त्वामष्टधा कल्पयित्वा यज्ञवाहमकल्पयन् ।
त्वया सृष्टमिदं विश्वं वदन्ति परमर्षयः ॥४१॥
41. tvāmaṣṭadhā kalpayitvā yajñavāhamakalpayan .
tvayā sṛṣṭamidaṃ viśvaṃ vadanti paramarṣayaḥ.
41. tvām aṣṭadhā kalpayitvā yajñavāham akalpayan
tvayā sṛṣṭam idam viśvam vadanti paramarṣayaḥ
41. Having conceived you in eight forms (aṣṭadhā), they made you the bearer of the sacrificial fire (yajña). The great sages declare that this entire universe was created by you.
त्वामृते हि जगत्सर्वं सद्यो नश्येद्धुताशन ।
तुभ्यं कृत्वा द्विजः पूजां स्वकर्मविहितां गतिम् ॥४२॥
42. tvāmṛte hi jagatsarvaṃ sadyo naśyeddhutāśana .
tubhyaṃ kṛtvā dvijaḥ pūjāṃ svakarmavihitāṃ gatim.
42. tvam ṛte hi jagat sarvam sadyaḥ naśyet hutāśana |
tubhyam kṛtvā dvijaḥ pūjām svakarmavihitām gatim
42. O Agni (hutāśana), truly, without you, the entire world would immediately be destroyed. Having offered you worship, a Brahmin (dvija) attains the destination prescribed by his own (karma).
प्रयान्ति हव्यकव्याद्यैः स्वधास्वाहाभ्युदीरणात् ।
परिणामात्मवीर्याणि प्राणिनाममरार्चित ॥४३॥
43. prayānti havyakavyādyaiḥ svadhāsvāhābhyudīraṇāt .
pariṇāmātmavīryāṇi prāṇināmamarārcita.
43. prayānti havyakavyaādyaiḥ svadhāsvāhāabhyudīraṇāt
| pariṇāmaātmavīryāṇi prāṇinām amarārcita
43. They (Brahmins) attain (that destination) through offerings to gods and ancestors and the like, by uttering "Svadhā" and "Svāhā." O you who are worshipped by the immortals (amarārcita), the transformative powers (vīrya) of the individual self (ātman) in living beings,
दहन्ति सर्वभूतानि ततो निष्क्रम्य हेतयः ।
जातवेदस्त्वयैवेदं विश्वं सृष्टं महाद्युते ॥४४॥
44. dahanti sarvabhūtāni tato niṣkramya hetayaḥ .
jātavedastvayaivedaṃ viśvaṃ sṛṣṭaṃ mahādyute.
44. dahanti sarvabhūtāni tatas niṣkramya hetayaḥ |
jātavedas tvayā eva idam viśvam sṛṣṭam mahādyute
44. (and) from that (source), having issued forth, the destructive forces (hetayaḥ) burn all beings. O Jātavedas, O greatly radiant one, this entire universe (viśva) was created by you alone.
तवैव वैदिकं कर्म सर्वभूतात्मकं जगत् ।
नमस्तेऽनल पिङ्गाक्ष नमस्तेऽस्तु हुताशन ॥४५॥
45. tavaiva vaidikaṃ karma sarvabhūtātmakaṃ jagat .
namaste'nala piṅgākṣa namaste'stu hutāśana.
45. tava eva vaidikaṃ karma sarvabhūtaātmakam jagat
| namas te anala piṅgākṣa namas te astu hutāśana
45. The Vedic (vaidika) action (karma) and the world (jagat) inherent in all beings are indeed yours. Salutations to you, O Agni (anala), O tawny-eyed one! Salutations to you, O Agni (hutāśana)!
पावकाद्य नमस्तेऽस्तु नमस्ते हव्यवाहन ।
त्वमेव सर्वभूतानां पावनाद्विश्वपावनः ।
त्वमेव भुक्तपीतानां पाचनाद्विश्वपाचकः ॥४६॥
46. pāvakādya namaste'stu namaste havyavāhana .
tvameva sarvabhūtānāṃ pāvanādviśvapāvanaḥ .
tvameva bhuktapītānāṃ pācanādviśvapācakaḥ.
46. pāvakādya namas te astu namas te
havyavāhana tvam eva sarvabhūtānām
pāvanāt viśvapāvanaḥ tvam eva
bhuktapītānām pācanāt viśvapacakaḥ
46. O primordial purifier (pāvaka), salutations to you. Salutations to you, O bearer of oblations (havyavāhana). You alone purify all beings, and through that purification, you are the purifier of the universe (viśvapāvana). You alone digest all that is eaten and drunk, and through that digestion, you are the digester of the universe (viśvapacaka).
सस्यानां पाककर्त्ता त्वं पोष्टा त्वं जगतस्तथा ।
त्वमेव मेघस्त्वं वायुस्त्वं बीजं सस्यहेतुकम् ॥४७॥
47. sasyānāṃ pākakarttā tvaṃ poṣṭā tvaṃ jagatastathā .
tvameva meghastvaṃ vāyustvaṃ bījaṃ sasyahetukam.
47. sasyānām pākakartā tvam poṣṭā tvam jagataḥ tathā
tvam eva meghaḥ tvam vāyuḥ tvam bījam sasyahetukam
47. You are the one who ripens crops, and you are also the nourisher of the universe (jagat). You are the cloud, you are the wind, and you are the seed that is the cause of crops.
पोषाय सर्वभूतानां भूतभव्यभवो ह्यसि ।
त्वं ज्योतिः सर्वभूतेषु त्वमादित्यो विभावसुः ॥४८॥
48. poṣāya sarvabhūtānāṃ bhūtabhavyabhavo hyasi .
tvaṃ jyotiḥ sarvabhūteṣu tvamādityo vibhāvasuḥ.
48. poṣāya sarvabhūtānām bhūtabhavyabhavaḥ hi asi
tvam jyotiḥ sarvabhūteṣu tvam ādityaḥ vibhāvasuḥ
48. For the nourishment (poṣa) of all beings, you are indeed that which has been, will be, and is (bhūtabhavyabhava). You are the light (jyotis) in all beings, and you are the sun (āditya), the radiant one (vibhāvasu).
त्वमहस्त्वं तथा रात्रिरुभे सन्ध्ये तथा भवान् ।
हिरण्यरेतास्त्वं वह्ने हिरण्योद्भवकारणम् ॥४९॥
49. tvamahastvaṃ tathā rātrirubhe sandhye tathā bhavān .
hiraṇyaretāstvaṃ vahne hiraṇyodbhavakāraṇam.
49. tvam ahaḥ tvam tathā rātriḥ ubhe sandhye tathā
bhavān hiraṇyaretāḥ tvam vahne hiraṇyodbhavakāraṇam
49. You are the day, and you are also the night; you are both twilight periods (sandhyā). O Fire (vahni), you are golden-seeded (hiraṇyaretas), the cause of the origin of gold.
हिरण्यगर्भश्च भवान्हिरण्यसदृशप्रभः ।
त्वं मुहूर्त्तं क्षणश्च त्वं त्वं त्रुटिस्त्वं तथा लवः ॥५०॥
50. hiraṇyagarbhaśca bhavānhiraṇyasadṛśaprabhaḥ .
tvaṃ muhūrttaṃ kṣaṇaśca tvaṃ tvaṃ truṭistvaṃ tathā lavaḥ.
50. hiraṇyagarbhaḥ ca bhavān hiraṇyasaddṛśaprabhaḥ tvam
muhūrttam kṣaṇaḥ ca tvam tvam truṭiḥ tvam tathā lavaḥ
50. You are the golden embryo (hiraṇyagarbha), possessing a brilliant radiance like gold. You are the muhūrta, the kṣaṇa, the truṭi, and also the lava.
कलाकाष्ठानिमेषादिरूपेणासि जगत्प्रभो ।
त्वमेतदखिलं कालः परिणामात्मको भवान् ॥५१॥
51. kalākāṣṭhānimeṣādirūpeṇāsi jagatprabho .
tvametadakhilaṃ kālaḥ pariṇāmātmako bhavān.
51. kalākāṣṭhānimeṣādirūpeṇa asi jagatprabho tvam
etat akhilam kālaḥ pariṇāmātmakaḥ bhavān
51. O Lord of the universe, you exist in the form of kalā, kāṣṭhā, nimeṣa, and other such units of time. You are all of this; you are time (kāla) itself, and you are the transforming principle (pariṇāmātmakaḥ).
या जिह्वा भवतः काली कालनिष्ठाकरी प्रभो ।
तया नः पाहि पापेभ्य ऐहिकाच्च महाभयात् ॥५२॥
52. yā jihvā bhavataḥ kālī kālaniṣṭhākarī prabho .
tayā naḥ pāhi pāpebhya aihikācca mahābhayāt.
52. yā jihvā bhavataḥ kālī kālaniṣṭhākarī prabho
tayā naḥ pāhi pāpebhyah aihikāt ca mahābhayāt
52. O Lord, may that tongue of yours, Kālī, which brings about the end of time (kāla), protect us from sins and from the great fear of this earthly existence.
कराली नाम या जिह्वा महाप्रलयकारणम् ।
तया नः पाहि पापेभ्य ऐहिकाच्च महाभयात् ॥५३॥
53. karālī nāma yā jihvā mahāpralayakāraṇam .
tayā naḥ pāhi pāpebhya aihikācca mahābhayāt.
53. karālī nāma yā jihvā mahāpralayakāraṇam tayā
naḥ pāhi pāpebhyah aihikāt ca mahābhayāt
53. May that tongue, named Karālī, which is the cause of the great dissolution (mahāpralaya), protect us from sins and from the great fear of this earthly existence.
मनोजवा च या जिह्वा लघिमागुणलक्षणा ।
तया नः पाहि पापेभ्य ऐहिकाच्च महाभयात् ॥५४॥
54. manojavā ca yā jihvā laghimāguṇalakṣaṇā .
tayā naḥ pāhi pāpebhya aihikācca mahābhayāt.
54. manojava ca yā jihvā laghimāguṇalakṣaṇā tayā
naḥ pāhi pāpebhyaḥ aihikāt ca mahābhayāt
54. And by that tongue, which is as swift as the mind and marked by the quality of lightness (laghimā), protect us from sins and from the great fear of this world.
करोति कामं भूतेभ्यो या ते जिह्वा सुलोहिता ।
तया नः पाहि पापेभ्य ऐहिकाच्च महाभयात् ॥५५॥
55. karoti kāmaṃ bhūtebhyo yā te jihvā sulohitā .
tayā naḥ pāhi pāpebhya aihikācca mahābhayāt.
55. karoti kāmam bhūtebhyaḥ yā te jihvā sulohitā
tayā naḥ pāhi pāpebhyaḥ aihikāt ca mahābhayāt
55. By that tongue of yours, which is beautifully red and fulfills the desires of beings, protect us from sins and from the great fear of this world.
सुधूम्रवर्णा या जिह्वा प्राणिनां रोगदायिका ।
तया नः पाहि पापेभ्य ऐहिकाच्च महाभयात् ॥५६॥
56. sudhūmravarṇā yā jihvā prāṇināṃ rogadāyikā .
tayā naḥ pāhi pāpebhya aihikācca mahābhayāt.
56. sudhūmravarṇā yā jihvā prāṇinām rogadāyikā
tayā naḥ pāhi pāpebhyaḥ aihikāt ca mahābhayāt
56. By that tongue, which is of a beautiful smoky color and bestows diseases upon living beings, protect us from sins and from the great fear of this world.
स्फुलिङ्गिनी च या जिह्वा यतः सकलपुद्गलाः ।
तया नः पाहि पापेभ्य ऐहिकाच्च महाभयात् ॥५७॥
57. sphuliṅginī ca yā jihvā yataḥ sakalapudgalāḥ .
tayā naḥ pāhi pāpebhya aihikācca mahābhayāt.
57. sphuliṅginī ca yā jihvā yataḥ sakalapudgalāḥ
tayā naḥ pāhi pāpebhyaḥ aihikāt ca mahābhayāt
57. And by that tongue, which is fiery and from which all individual entities (pudgala) originate, protect us from sins and from the great fear of this world.
या ते विश्वसृजा जिह्वा प्राणिनां शर्मदायिनी ।
तया नः पाहि पापेभ्य ऐहिकाच्च महाभयात् ॥५८॥
58. yā te viśvasṛjā jihvā prāṇināṃ śarmadāyinī .
tayā naḥ pāhi pāpebhya aihikācca mahābhayāt.
58. yā te viśvasṛjā jihvā prāṇinām śarmadāyinī
tayā naḥ pāhi pāpebhyaḥ aihikāt ca mahābhayāt
58. O Lord, by that tongue of yours, which was fashioned by the universal creator and bestows welfare upon all living beings, protect us from sins and from the great fear of this worldly existence.
पिङ्गाक्ष लोहितग्रीव कृष्णवर्त्म हुताशन ।
त्राहि मां सर्वदोषेभ्यः संसारादुद्धरेह माम् ॥५९॥
59. piṅgākṣa lohitagrīva kṛṣṇavartma hutāśana .
trāhi māṃ sarvadoṣebhyaḥ saṃsārāduddhareha mām.
59. piṅgākṣa lohitagrīva kṛṣṇavartma hutāśana trāhi
mām sarvadoṣebhyaḥ saṃsārāt uddhara iha mām
59. O tawny-eyed one, O red-necked one, O one with a dark path (of smoke), O consumer of oblations (hutāśana)! Protect me from all imperfections and deliver me from the cycle of transmigration (saṃsāra) in this very existence.
प्रसीद वह्ने सप्तार्चिः कृशानो हव्यवाहन ।
अग्निपावकशुक्रादिनामाष्टाभिरुदीरितः ॥६०॥
60. prasīda vahne saptārciḥ kṛśāno havyavāhana .
agnipāvakaśukrādināmāṣṭābhirudīritaḥ.
60. prasīda vahne saptārcis kṛśāno havyavāhana
agnipāvakaśukrādi nāmāṣṭābhiḥ udīritaḥ
60. O Agni (vahni), O seven-flamed one, O Krśānu, O carrier of oblations (havyavāhana), be gracious! You are invoked by these eight names, beginning with Agni, Pāvaka, and Śukra.
अग्नेऽग्रे सर्वभूतानां समुत्पत्तिर्विभावसो ।
प्रसीद हव्यवाहाख्य अभिष्टुत मयाव्यय ॥६१॥
61. agne'gre sarvabhūtānāṃ samutpattirvibhāvaso .
prasīda havyavāhākhya abhiṣṭuta mayāvyaya.
61. agne agre sarvabhūtānām samutpattiḥ vibhāvaso
prasīda havyavāhākhya abhiṣṭuta mayā avyaya
61. O Agni, O radiant one (vibhāvas)! In the very beginning, you are the origin of all beings. Be gracious, O you who are known as the carrier of oblations (havyavāha), O imperishable one, whom I have extolled.
त्वमक्षयो वह्निरचिन्त्यरूपः समृद्धिमन्दुष्प्रसहोऽतितीव्रः ।
तवाव्ययं भीममशेषलोकसंवर्धकं हन्त्यथवातिवीर्यम् ॥६२॥
62. tvamakṣayo vahniracintyarūpaḥ samṛddhimanduṣprasaho'titīvraḥ .
tavāvyayaṃ bhīmamaśeṣalokasaṃvardhakaṃ hantyathavātivīryam.
62. tvam akṣayaḥ vahniḥ acintyarūpaḥ
samṛddhiman duṣprasahaḥ atitīvraḥ
tava avyayam bhīmam
aśeṣalokasaṃvardhakam hanti athavā ativīryam
62. You are the imperishable fire (vahni), whose form is inconceivable, mighty, irresistible, and exceedingly fierce. Your imperishable, formidable power either augments all worlds or destroys (them) with exceeding might.
त्वमुत्तमं तत्त्वमशेषसत्त्वहृत्पुंडरीकस्थमनन्तमीड्यम् ।
त्वया ततं विश्वमिदं चराचरं हुताशनैको बहुधा त्वमत्र ॥६३॥
63. tvamuttamaṃ tattvamaśeṣasattvahṛtpuṃḍarīkasthamanantamīḍyam .
tvayā tataṃ viśvamidaṃ carācaraṃ hutāśanaiko bahudhā tvamatra.
63. tvam uttamam tattvam
aśeṣasattvahṛtpuṇḍarīkastham anantam īḍyam
tvayā tatam viśvam idam carācaram
hutāśana ekaḥ bahudhā tvam atra
63. You are the supreme principle, dwelling in the lotus-hearts of all beings without exception, infinite and adorable. This entire universe, both animate and inanimate, is pervaded by you, O Agni (hutāśana)! Although you are one, you manifest in many ways here.
त्वमक्षयः सगिरिवना वसुन्धरा नभः ससोमार्कमहर्दिवाखिलम् ।
महोदधेर्जठरगतश्च वाडवो भवान्विभुः पिबति पयांसि पावक ॥६४॥
64. tvamakṣayaḥ sagirivanā vasundharā nabhaḥ sasomārkamahardivākhilam .
mahodadherjaṭharagataśca vāḍavo bhavānvibhuḥ pibati payāṃsi pāvaka.
64. tvam akṣayaḥ sagirivanā vasundharā
nabhaḥ sasomārkamahardivākhilam
mahodadheḥ jaṭharagataḥ ca vāḍavaḥ
bhavān vibhuḥ pibati payāṃsi pāvaka
64. You are the imperishable earth (vasundharā) with its mountains and forests, and the entire sky (nabhaḥ) comprising the moon, sun, day, and night. O Purifier (pāvaka)! You, the omnipresent submarine fire (vāḍava) dwelling in the great ocean's belly, drink its waters.
हुताशनस्त्वमिति सदाभिपूज्यसे महाक्रतौ नियमपरैर्महर्षिभिः ।
अभिष्टुतः पिबसि च सोममध्वरे वषट्कृतान्यपि च हवींषि भूतये ॥६५॥
65. hutāśanastvamiti sadābhipūjyase mahākratau niyamaparairmaharṣibhiḥ .
abhiṣṭutaḥ pibasi ca somamadhvare vaṣaṭkṛtānyapi ca havīṃṣi bhūtaye.
65. hutāśanaḥ tvam iti sadā abhipūjyase
mahākratou niyamaparaiḥ maharṣibhiḥ
abhiṣṭutaḥ pibasi ca somam adhvare
vaṣaṭkṛtāni api ca havīṃṣi bhūtaye
65. O Agni (hutāśana)! You are always worshipped thus in great sacrifices by great sages devoted to sacred vows. Praised, you drink the soma (soma) and also the oblations (havis) offered with the ritual cry 'vaṣaṭ' for the sake of prosperity.
त्वं विप्रैः सततमिहेज्यसे फलार्थं वेदाङ्गेष्वथ सकलेषु गीयसे त्वम् ।
त्वद्धेतोर्यजनपरायणा द्विजेन्द्रा वेदाङ्गान्यधिगमयन्ति सर्वकाले ॥६६॥
66. tvaṃ vipraiḥ satatamihejyase phalārthaṃ vedāṅgeṣvatha sakaleṣu gīyase tvam .
tvaddhetoryajanaparāyaṇā dvijendrā vedāṅgānyadhigamayanti sarvakāle.
66. tvam vipraiḥ satatam iha ijyase phalārtham
vedāṅgeṣu atha sakaleṣu gīyase tvam
| tvaddhetoḥ yajanaparāyaṇāḥ dvijendrāḥ
vedāṅgāni adhigamayanti sarvakāle
66. tvam iha satatam vipraiḥ phalārtham ijyase,
atha sakaleṣu vedāṅgeṣu tvam gīyase.
tvaddhetoḥ yajanaparāyaṇāḥ dvijendrāḥ sarvakāle vedāṅgāni adhigamayanti.
66. Here, brahmins constantly worship you in pursuit of results, and you are praised throughout all the Vedangas (auxiliary sciences of the Vedas). For your sake, the foremost brahmins, who are devoted to performing Vedic rituals (yajñas), teach the Vedangas at all times.
त्वं ब्रह्मा यजनपरस्तथैव विष्णुर्भूतेशः सुरपतिरर्यमा जलेशः ।
सूर्येन्दू सकलसुरासुराश्च हव्यैः सन्तोष्याभिमतफलान्यथाप्नुवन्ति ॥६७॥
67. tvaṃ brahmā yajanaparastathaiva viṣṇurbhūteśaḥ surapatiraryamā jaleśaḥ .
sūryendū sakalasurāsurāśca havyaiḥ santoṣyābhimataphalānyathāpnuvanti.
67. tvam brahmā yajanaparaḥ tathā eva viṣṇuḥ
bhūteśaḥ surapatiḥ aryamā jaleśaḥ |
sūryendū sakalasurāsurāḥ ca havyaiḥ
santoṣya abhimataphalāni atha āpnuvanti
67. tvam brahmā yajanaparaḥ; tathā eva viṣṇuḥ,
bhūteśaḥ,
surapatiḥ,
aryamā,
jaleśaḥ,
sūryendū ca sakalasurāsurāḥ havyaiḥ santoṣya atha abhimataphalāni āpnuvanti.
67. You are Brahma, who is dedicated to performing Vedic rituals (yajñas); similarly, Vishnu, Bhutesha, Surapati, Aryaman, and Jalesha – along with the Sun, Moon, and all other gods and asuras – having pleased you with oblations, then obtain their desired results.
अर्चिभिः परममहोपघातदुष्टं संस्पृष्टं तव शुचि जायते समस्तम् ।
स्नानानां परममतीव भस्मना सत्सन्ध्यायां मुनिभिरतीव सेव्यसे तत् ॥६८॥
68. arcibhiḥ paramamahopaghātaduṣṭaṃ saṃspṛṣṭaṃ tava śuci jāyate samastam .
snānānāṃ paramamatīva bhasmanā satsandhyāyāṃ munibhiratīva sevyase tat.
68. arcibhiḥ paramamahopaghātaduṣṭam
saṃspṛṣṭam tava śuci jāyate samastam
snānānām paramam atīva bhasmanā
satsandhyāyām munibhiḥ atīva sevyase tat
68. All that is corrupted by a great evil becomes pure when touched by your flames. You are exceedingly worshipped by sages with ash during their true twilight (sandhyā) prayers, and this practice is considered the supreme among all purificatory baths.
तत्कृत्वा त्रिदिवमवाप्नुवन्ति लोकाः ।
सद्भक्त्या सुखनियताः समूहगतिम् ॥६९॥
69. tatkṛtvā tridivamavāpnuvanti lokāḥ .
sadbhaktyā sukhaniyatāḥ samūhagatim.
69. tat kṛtvā tridivam avāpnuvanti lokāḥ
sadbhaktyā sukhaniyatāḥ samūhagatim
69. Having performed that, people attain heaven. Those who are established in happiness through true devotion (bhakti) reach a common, shared state of being.
प्रसीद वह्ने शुचिनामधेय प्रसीद वायो विमलातिदीक्ते ।
प्रसीद मे पावक वैद्युताभ प्रसीद हव्याशन पाहि मां त्वम् ॥७०॥
70. prasīda vahne śucināmadheya prasīda vāyo vimalātidīkte .
prasīda me pāvaka vaidyutābha prasīda havyāśana pāhi māṃ tvam.
70. prasīda vahne śucināmadheya prasīda vāyo vimalātidīpte
prasīda me pāvaka vaidyutābha prasīda havyāśana pāhi mām tvam
70. O Agni (vahni), whose name is pure, be gracious. O Vāyu, intensely radiant with purity, be gracious. O Purifier (pāvaka), luminous like lightning, be gracious to me. O Consumer of offerings (havyāśana), be gracious and protect me.
यत्ते वह्ने शिवं रूपं ये च ते सप्त हेतयः ।
तैः पाहि न स्तुतो देव पिता पुत्रमिवात्मजम् ॥७१॥
71. yatte vahne śivaṃ rūpaṃ ye ca te sapta hetayaḥ .
taiḥ pāhi na stuto deva pitā putramivātmajam.
71. yat te vahne śivam rūpam ye ca te sapta hetayaḥ
taiḥ pāhi naḥ stutaḥ deva pitā putram iva ātmajam
71. O Agni (vahni), with that auspicious form of yours and with those seven flames/weapons of yours, protect us, O praised deity (deva), just as a father protects his own son.

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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 (current chapter) Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134