Adhyaya 18: The Origin of Fire and the Liturgical Names of Agni

Verse 1

प्रजापाल उवाच । कथमग्नेः समुत्पत्तिरश्विनोर्वा महामुने । गौर्याः गणपतेर्वापि नागानां वा गुहस्य च ॥ १८.१ ॥

Prajāpāla said: “O great sage, how did Agni come into being? And how did the Aśvins? And likewise how did Gaṇapati arise from Gaurī, and the Nāgas, and Guha (Skanda)?”

Verse 2

आदित्यचन्द्रमातॄणां दुर्गायाः वा दिशां तथा । धनदस्य च विष्णोर्वा धर्मस्य परमेष्ठिनः ॥ १८.२ ॥

“—of Āditya (the Sun), of Candra (the Moon), of the Mothers (Mātṛs) or of Durgā; likewise of the Directions; and of Dhanada (Kubera), or of Viṣṇu, of Dharma, and of Parameṣṭhin (Brahmā).”

Verse 3

शम्भोर्वापि पितॄणां च तथा चन्द्रमसो मुने । शरीरदेवता ह्येताः कथं मूर्त्तित्वमागताः ॥ १८.३ ॥

“And also regarding Śambhu (Śiva), and the Pitṛs (ancestral spirits), and likewise the Moon, O sage—these are indeed deities connected with the body; how have they come to possess embodied form?”

Verse 4

किं च तासां मुने भोज्यं का वा संज्ञा तिथिश्च का । यस्याम् यष्टास्त्वमी पुंसां फलं यच्छन्त्यनामयम् । एतन्मे सरहस्यं तु मुने त्वं वक्तुमर्हसि ॥ १८.४ ॥

“And further, O sage: what is the proper food-offering (bhojya) for those observances? What is their designation, and what is the relevant lunar day (tithi)? On which tithi, when people perform these rites, do they bestow a fruit free from affliction? This matter—together with its inner rationale—O sage, you should explain to me.”

Verse 5

महातपा उवाच । योगसाध्यः स्वरूपेण आत्मा नारायणात्मकः । सर्वज्ञः क्रीडतस्तस्य भोगेच्छा चात्मनात्मनि । क्षोभितेऽभून्महाभूते एतच्छब्दं तदद्भुतम् ॥ १८.५ ॥

Mahātapā said: “In its intrinsic nature, the Self—realized through yoga—is of the essence of Nārāyaṇa. Though omniscient, when it enters into divine play (līlā), there arises within the Self, in relation to itself, a desire for experience (bhoga). When the great element (mahābhūta) was stirred, that wondrous utterance—‘etac’—came into being.”

Verse 6

तमप्यप्रीतिमत्तोयं विकारं समरोचयत् । विकुर्वतस्तस्य तदा महानग्निः समुत्थितः । कोटिज्वालापरीवारः शब्दवान् दहनात्मकः ॥ १८.६ ॥

Even that water, though displeased, assented to a transformation. Then, as the change was being wrought, a great fire arose—encircled by myriads of flames, resounding, and of a burning nature.

Verse 7

असावप्यतितेजस्वी विकारं समरोचयत् । विकुर्वतो बभौ वह्नेर्वायुः परमदारुणः । तस्मादपि विकारस्थादाकाशं समपद्यत ॥ १८.७ ॥

That principle too, exceedingly radiant, manifested a transformation. As the fire underwent modification, a supremely fierce wind arose; and from that transformed state, space (ākāśa) came into being.

Verse 8

तच्छब्दलक्षणं व्योम स च वायुः प्रतापवान् । तच्च तेजोऽम्भसा युक्तं श्लिष्टमन्योन्यतस्तदा ॥ १८.८ ॥

Then space (vyoman), characterized by sound, came into being; and the powerful wind as well. Then fire, joined with water, became mutually conjoined with it at that time.

Verse 9

तेजसा शोषितं तोयं वायुना उग्रगामिना । बाधितेन तथा व्योम्ना मार्गे दत्ते तु तत्क्षणात् ॥ १८.९ ॥

The water, dried up by heat and driven by the wind moving with fierce force—thus also pressed onward by the expanse of the sky—was set upon its course at that very instant.

Verse 10

पिण्डीभूतं तथा सर्वं काठिन्यं समपद्यत । सेयं पृथ्वी महाभाग तेषां वृद्धतरा अभवत् ॥ १८.१० ॥

Thus everything became consolidated into a mass, and hardness came to be. This very Earth, O noble one, became greater (more expanded) than them.

Verse 11

चतुर्णां योगकाठिन्यादेकैकगुणवृद्धितः । पृथ्वी पञ्चगुणा ज्ञेया तेऽप्येतस्यां व्यवस्थिताः ॥ १८.११ ॥

Because the four elements, when combined, produce increasing compactness, and because each succeeding one adds a single additional quality, the Earth is to be understood as possessing five qualities; and those (qualities) are established within it as well.

Verse 12

स च काठिन्यकं कुर्वन् ब्रह्माण्डं समपद्यत । तस्मिन् नारायणो देवश्चतुर्मूर्तिश्चतुर्भुजः ॥ १८.१२ ॥

And as it produced that compactness (hardening), it became the cosmic egg (brahmāṇḍa). Within it was Nārāyaṇa, the divine one—four-formed and four-armed.

Verse 13

प्राजापत्येन रूपेण सिसृक्षुर्विविधाः प्रजाः । चिन्तयन् नाधिगच्छेत सृष्टिं लोकपितामहः ॥ १८.१३ ॥

Assuming the Prajāpati-form and wishing to create the diverse beings, the Lokapitāmaha—though reflecting—did not arrive at (a clear method for) creation.

Verse 14

ततोऽस्य सुमहान् कोपो जज्ञे परमदारुणः । तस्मात् कोपात् सहस्रार्चिरुत्तस्थौ दहनात्मकः ॥ १८.१४ ॥

Then a very great and exceedingly fierce anger arose in him; from that anger there sprang forth a thousand-flamed, fire-natured force, rising up with a burning power.

Verse 15

स तं दिधक्षुर्ब्रह्माणं ब्रह्मणोक्तस्तदा नृप । हव्यं कव्यं वहस्वेति ततोऽसौ हव्यवाहनः ॥ १८.१५ ॥

Wishing to burn Brahmā, he was then addressed by Brahmā: “Carry the havya, the oblation for the gods, and the kavya, the offering for the ancestors.” From that point, O king, he became Havyavāhana, the bearer of oblations.

Verse 16

ब्रह्माणं क्षुधितः प्रायात् किं करोमि प्रसादि माम् । स ब्रह्मा प्रत्युवाचाथ त्रिधा तृप्तिमवाप्स्यसि ॥ १८.१६ ॥

Afflicted by hunger, he approached Brahmā and said, “What shall I do? Be gracious to me.” Then Brahmā replied, “You will attain satisfaction in three ways.”

Verse 17

दत्तासु दक्षिणास्वादौ तृप्तिर्भूत्वा यतोऽमरान् । नयसे दक्षिणाभागं दक्षिणाग्निस्ततोऽभवत् ॥ १८.१७ ॥

When the sacrificial fee, the dakṣiṇā, was first bestowed, satisfaction arose because the immortals (the gods) were thereby gratified. And since you direct the “southern share” (dakṣiṇā-bhāga), from that the “southern fire” (dakṣiṇāgni) came to be.

Verse 18

आ समन्ताद्धुतं किञ्चिद् यत् त्रिलोके विभावसो । तद् वहस्व सुरार्थाय ततस्त्वं हव्यवाहनः ॥ १८.१८ ॥

O Vibhāvasu (Agni), whatever has been offered from all sides in the three worlds—carry it onward for the benefit of the gods; thus you are Havyavāhana, the bearer of oblations.

Verse 19

गृहं शरीरमित्युक्तं तत्पतिस्त्वं यतोऽधुना । अतो वै गार्हपत्यस्त्वं भव सर्वगतो विभो ॥ १८.१९ ॥

“The body has been called a ‘house’; and since you are now its master, therefore you should indeed become the Gārhapatya—O all-pervading mighty one.”

Verse 20

विश्वान् नरान् हुतो येन नयसे सद्गतिं प्रभो । अतो वैश्वानरो नाम तव वाक्यं भविष्यति ॥ १८.२० ॥

O Lord, since by that power you lead all people—when oblations are offered into you—to a good destination, therefore the designation “Vaiśvānara” shall be your established name.

Verse 21

द्रविणं बलमित्युक्तं धनं च द्रविणं यतः । ददाति तद् भवानेव द्रविणोदास्ततोऽभवत् ॥ १८.२१ ॥

“Draviṇa” is said to mean “strength,” and for that reason wealth too is called “draviṇa.” Yet it is you alone who bestows it; therefore he became indifferent to wealth.

Verse 22

तनुं पास्यतनुं पासि येन त्वं सर्वदा विभो । ततस्तनूनपान्नाम तव वत्स भविष्यति ॥ १८.२२ ॥

You protect the body—indeed, embodied existence itself—and thus you are ever the all-pervading Lord. Therefore your child will come to be named Tanūnapāt.

Verse 23

भवान् जातानि वै वेद अजातानि च येन वै । अतस्ते नाम भवतु जातवेदा इति प्रभो ॥ १८.२३ ॥

O Lord, since you truly know what has been born and also what is unborn, therefore let your name be Jātavedā.

Verse 24

नाराः सामान्यतः पुंसो विशेषेण द्विजातयः । ते शंसन्ति यतस्त्वां तु नाराशंसस्ततो भव ॥ १८.२४ ॥

People in general—and especially the twice-born—praise you; therefore, since they extol you, be known as Nārāśaṁsa.

Verse 25

अगस् तिरोभवेन्नित्यं निःशब्दो निश्चयात्मकः । अगस्त्वं सर्वगत्वाच्च तेनाग्निस्त्वं भविष्यसि ॥ १८.२५ ॥

“Agas” is said to be that which continually disappears (is concealed), soundless and of a nature of certainty. And because you possess the state of “Agast”—through being all-pervading—therefore you will become Agni, the sacred fire.

Verse 26

ध्मा प्रपूरणशब्दो य इध्मा नाम प्रकीर्त्यते । पूरितस्यागतिर्येन तेनैध्मस्त्वं भविष्यसि ॥ १८.२६ ॥

“Dhmā” is a sound signifying “filling up,” and it is proclaimed by the name “Idhmā.” Since through you there is the arrival/attainment of what has been filled, therefore you shall be known as Idhmā.

Verse 27

याज्यान्येतानि नामानि तव पुत्र महामखे । यजन्तस्त्वां नराः कामैस्तर्पयिष्यन्त्यसंशयम् ॥ १८.२७ ॥

O son, performer of the great sacrifice: these names of yours are fit to be invoked in ritual. Men who worship you will, through their desired aims, surely satisfy and propitiate you—without doubt.