agni

agni m. (-gniḥ)

1 Fire, always associated with the idea of the deity presiding over it, and who is worshipped by the Hindus. AGNI is also regent of the south-east quarter.

2 A consecrated fire.

3 The fire of the stomach, the digestive faculty, appetite.

4 Bile.

5 Gold.

6 A plant of which the fruit has escharotic properties, (Semecarpus anacardium.)

7 Another plant, (Plumbago zeylanica.)

E. aṅga to mark, and ni Uṇādi aff, ṅa being dropped.

agni (gniḥ) 2. m. God of fire; bile.

agni m. (-gniḥ) ¹ Fire; the fire for common use (or laukika)

as well as the fire for sacrificial purposes (or vaidika) of

which there are three kinds: the Gārhapatya, the Āhava-

nīya and the Dakṣiṇāgni (qq. vv.). ² The deity of fire, one

of the most ancient and most sacred objects of Hindu wor-

ship. As such Agni is considered as the mediator between

men and gods, as protector of mankind and their home,

and as witness of their actions; hence his invocation at all

solemn occasions, at the nuptial ceremony &c. He is one

of the eight Lokapālas or guardians of the world and especi-

ally the Lord of the south-east quarter. He appears in the

progress of mythological personification as a son of Angiras,

as a king of the Pitṛs or Manes, as a Marut, as a grand-

son of Śanḍila, as one of the seven Sages or Ṛṣis during

the reign of Tāmasa or the fourth Manu, as a star and as

a Ṛṣi or inspired author of several vaidic hymns. ³ The

fire of the stomach, the digestive faculty. ⁴ Bile. ⁵ Gold. ⁶ A

plant of which the fruit has escharotic properties (Seme-

carpus anacardium). See bhallātaka. ⁷ Another plant (Plum-

bago zeylanica). See citraka. ⁸ Another plant (Plumbago

rosea). ⁹ (In arithmetic sometimes used as) a denomination

of the numeral three (because there are three sacred fires;

see above). E. aṅg, uṇ. aff. ni, the nasal of the root being

dropped.

agni agni (probably from añj in its

original signification, To shine), m.

1. Fire. 2. The sacrificial fire. 3.

The deity of fire. 4. The digestive

power. — Comp. An-, adj. without

fire, Man. 6, 25. Ākita- (vb. dhā), adj.

one who keeps up a consecrated fire,

Man. 3, 282. An-āhita-, adj. one who

neglects to keep up a consecrated fire,

Man. 11, 14. Kaṭa-, m. a fire of dry

grass, Man. 8, 377. Kopa-, and krodha-,

m. the fire of wrath. Jñāna-, m. the

flame of knowledge, Man. 11, 246.

Tṛṇa-, m. a fire of dry grass, Man.

3, 168. Dakṣiṇa-, m. one kind of

sacred fire, that which is taken from

the domestic fire and is placed to the

south. Dā̆va-, m. the fire of a forest

conflagration. Pañcāgni, i. e. pañ-

can-, adj. one who keeps the five

fires constantly burning, Man. 3, 185.

Rājāgni, i. e. rājan-, m. the fire of a

king (in wrath), Man. 7, 9. Viṣa-, m.

the fire of poison. Śoka-, m. the fire

of grief. Huta- (vb. hu), and homa-,

m. the sacrificial fire. — Cf. Lat. ignis.

agni agni, is, m. (fr. rt. aṅg or ag or añj?),

fire; sacrificial fire of three kinds, Gārhapatya, Āha-

vanīya, and Dakṣiṇa; the number three; the god of

fire; the fire of the stomach, the digestive faculty; the

gastric fluid; bile; gold; N. of various plants, Semi-

carpus Anacardium, Plumbago Zeylanica and Rosea,

Citrus Acida; mystical substitute for the letter r

[cf. Lat. igni-s; Lith. ugni-s; Slav. ognj; Goth.

auhn'-s; ἄιγλη and ἀγλαός may be related to agni].

—Agnā-marutau, m. du. Agni and Marut. —Agnā-

viṣṇū, m. du. Agni and Viṣṇu. —Agni-kaṇa, as,

m. a spark. —Agni-karman, a, n. action of fire or

of Agni; cauterization. —Agni-kārikā, f. and agni-

kārya, am, n. kindling or feeding the sacrificial fire

with clarified butter, &c. —Agni-kāṣṭha, am, n.

Agallochum. —Agni-kukkuṭa, as, m. a lighted wisp of

straw, firebrand. —Agni-kuṇḍa, am, n. a hole or en-

closed space for the consecrated fire. —Agni-kumāra,

as, m. a particular preparation of various drugs.

—Agni-kṛta, as, ā, am, made by fire, offered by fire.

—Agni-ketu, us, m., N. of a Rakṣas. —Agni-koṇa, as,

m. the south-east quarter, ruled over by Agni. —Agni-

kriyā, f. obsequies or any other religious act performed

by means of fire. —Agni-krīḍā, f. firework, illumina-

tion, &c. —Agni-garbha, as, ā, am, pregnant with fire;

(as), m. a gem supposed to contain and give out solar

heat, sūryakānta; N. of a plant, Agnijāra; (ā), f., N. of a

plant, Mahājyotiṣmatī. —Agni-gṛha, am, n. house

or place for keeping the sacred fire. —Agni-grantha,

as, m., N. of a work. —Agni-caya, as, m. a heap of

fire. —Agni-cayana, am, n. or agni-citi, is, f. or

agni-cityā, f. arranging or preparing the sacred or

sacrificial fire-place. —Agni-cit, ind., Ved. like Agni;

(t), m. one who has arranged a sacred fire-place.

—Agnicit-vat, ān, atī, at, having householders or in-

habitants that have prepared a sacred fire-place. —Agni-

ja or agni-jāta, as, ā, am, produced by fire, born

of or in fire; digestive; (as), m., N. of Viṣṇu; a

medicinal plant, Agnijāra. —Agni-janman, ā, m.

Skanda, the god of war. —Agni-jāra or agni-jāla, as,

m. a medicinal plant. —Agni-jihva, as, ā, am, having

a fiery tongue; (ā), f. a tongue or flame of fire; a

tongue of Agni (who is said to have seven tongues);

a medicinal plant, Lāngalī. —Agnijvalita-tejana, as,

ā, am, having a point hardened in fire. —Agni-jvālā,

f. glow or flame of fire; a plant with red blossoms,

used by dyers, Grislea Tomentosa; another plant with

red blossoms, Jalapippalī. —Agni-tap, p, Ved. enjoy-

ing the warmth of a fire. —Agni-tapas, ās, ās, as,

hot as fire, glowing. —Agni-tapta, as, ā, am, heated

by fire, glowing. —Agni-tā, f. the state of fire. —Agni-

tejas, ās, ās, as, having the power of fire or of Agni;

(ās), m., N. of one of the seven Ṛṣis of the eleventh

Manvantara. —Agni-traya, am, n. or agni-tretā, f.

the three sacred fires, called respectively Gārhapatya,

Āhavanīya, and Dakṣiṇa. —Agni-trā, ās, ās, am, Ved.

protected by Agni. —Agni-da or agni-dāyaka, as,

ā, am, supplying with fire, stomachic, tonic, incen-

diary. —Agni-dagdha, as, ā, am, burnt with fire;

burnt on the funeral pile; burnt at once, without

having fire put into the mouth, because destitute of

issue; (ās), m. pl. a class of Pitṛs or those who on

earth maintained the sacred fire. —Agni-datta, as,

m., N. of a prince. —Agni-damanī, f. a narcotic

plant, Solanum Jacquini. —Agni-dāyaka, see agnida.

—Agni-dāha, as, m., N. of a disease. —Agni-diś,

k, f. Agni's quarter, i. e. the south-east. —Agni-

dīpana, as, ī, am, stimulating digestion. —Agni-

dīpta, as, ā, am, blazing, glowing; (ā), f., N. of a

plant, Mahājyotiṣmatī. —Agni-dīpti, is, f. active

state of digestion. —Agni-dūta, as, ā, am, Ved.

having Agni for a messenger. —Agni-dūṣita, as,

ā, am, branded. —Agni-deva, as, m. Agni; a

worshipper of Agni; (ā), f. the third lunar mansion,

i. e. the Pleiades. —Agni-devatā, f. the deity Agni.

—Agni-devatya or agni-daivata or agni-daiva-

tya, as, ā, am, referring to Agni or to his divinity.

—Agnidh or agnīdh, t, m. (fr. agni-idh), Ved.

the priest who kindles the sacred fire. —Agni-dhāna,

am, n. the receptacle for keeping the sacred fire.

—Agni-nakṣatra, am, n. the third lunar mansion,

the Pleiades. —Agni-nayana or agni-praṇayana,

am, n. bringing out the sacrificial fire. —Agni-

niryāsa, as, m. a medicinal plant, Agnijāra.

—Agni-nunna, as, ā, am, Ved. struck by Agni or

lightning. —Agni-netra, as, ā, am, Ved. having

Agni for a guide. —Agni-pakva, as, ā, am, cooked

with fire. —Agni-pada, am, n., N. of a plant or a

man. —Agni-parikriyā, f. care of the sacred fire.

—Agni-paricchada, as, m. the whole apparatus

used in a sacrifice with fire. —Agni-paridhāna, am,

n. enclosing the sacrificial fire with a kind of screen.

—Agni-parīkṣā, f. ordeal by fire. —Agni-parvata,

as, m. a volcano. —Agni-puccha, as, am, m. n.

end or extinction of the fire, lit. tail of the fire.

—Agni-purāṇa, am, n., N. of a Purāṇa. —Agni-

purogama, as, ā, am, having Agni for a leader.

—Agni-praṇayana, am, n. bringing out the sacri-

ficial fire. —Agni-praṇayanīya, as, ā, am, re-

ferring to the bringing out that fire. —Agni-

pratiṣṭhā, f. consecration of fire, especially the

nuptial fire. —Agni-praveśa, as, m. or agni-

praveśana, am, n. entering the fire; self-immola-

tion of a widow on the funeral pile of her husband.

—Agni-prastara, as, m. stone producing fire; flint.

—Agni-bāhu or agni-vāhu, us, m. smoke; N. of

a son of the first Manu; N. of a son of Priyavrata

and Kāmyā. —Agni-bha, am, n. (shining like fire),

gold. —Agni-bhu, u, n. water. —Agni-bhū, ūs, m.

Skanda; N. of a teacher, Kāśyapa, who was taught

by Agni; (in arithm.) six. —Agni-bhūti, is, m., N.

of a pupil of the last Tīrthakara, being one of the

eleven chiefs of the Jaina Ṛṣis. —Agni-bhrājas, ās,

ās, as, Ved. possessing fiery splendour. —Agni-maṇi,

is, m. the sun-stone or sūryakānta. —Agni-mat, ān,

atī, at, having a fire, enjoying it; maintaining a

sacrificial fire, having a good digestion. —Agni-

mantha, as, ā, am, producing fire by friction; (as),

m., N. of a plant, Premna Spinosa. —Agni-manthana,

am, n. production of fire by friction. —Agniman-

thanīya, as, ā, am, referring to such friction. —Agni-

maya, as, ī, am, fiery. —Agni-māṭhara, as, m.,

N. of an expounder of the Ṛg-veda. —Agni-māndya,

am, n. dyspepsia. —Agni-māruti, is, m., N. of

Agastya. —Agni-mitra, as, m., N. of a prince of the

Śunga dynasty. —Agnim-indha, as, m. the priest

who kindles the sacrificial fire. —Agni-mukha, as,

m. a deity; a Brāhmaṇa; a tonic medicine; N. of

two plants, Semicarpus Anacardium and Plumbago

Zeylanica. —Agni-mukhī, f. Semicarpus Anacardium;

Gloriosa Superba. —Agni-mūḍha, as, ā, am, Ved.

made insane by Agni or lightning. —Agni-yuta, as,

m., N. of the author of a hymn in the Ṛg-veda.

—Agni-yojana, am, n. causing the sacrificial fire to

blaze up. —Agni-rakṣaṇa, am, n. preservation of

the sacred (especially the domestic) fire. —Agni-raja,

as, or agni-rajas, ās, m. a scarlet insect. —Agni-

rahasya, am, n. mystery of Agni, the title of the

tenth book of the Śatapatha Brāhmaṇa. —Agni-rāśi,

is, m. a heap of fire, a burning pile. —Agni-ruhā, f.

a plant, Māṃsarohiṇī. —Agni-rūpa, as, ī, am, fire-

shaped. —Agni-retasa, as, ā, am, sprung from the

seed of Agni. —Agni-rohiṇī, f. a hard inflammatory

swelling in the arm-pit. —Agni-loka, as, m. the

world of Agni. —Agni-vat, ān, atī, at, having or

enjoying a fire, maintaining a sacrificial fire, having a

good digestion; (vat), ind. like Agni, fire. —Agni-

varcas, ās, m., N. of a teacher of the Purāṇas.

—Agni-varṇa, as, ā, am, having the colour of

fire; closely related to fire, hot, fiery; (as), m., N.

of a prince, the son of Sudarśana; (ā), f. a kind of

strong liquor. —Agni-vardhaka, as, ā, or ī, am,

feeding or exciting fire; tonic; (as), m. a tonic,

stomachic. —Agni-vallabha, as, m. a tree, Shorea

Robusta; the resinous juice of it. —Agni-vāṇa, as,

m. a fiery arrow, a rocket. —Agni-vāsas, ās, ās, as,

wearing a fiery or red garment. —Agni-vāha, as, m.

the vehicle of fire, i. e. smoke. —Agni-vāhu, us, m.

= preceding; N. of two men, see agni-bāhu. —Agni-

vimocana, am, m. the ceremony of lowering the

sacrificial fire. —Agni-visarpa, as, m. spread of in-

flammation, pain arising from an inflamed tumour.

—Agni-viharaṇa, am, n. removing the sacrificial

fire from the Agnīdhra to the Sadas Maṇḍapa.

—Agni-vīja or agni-vīrya, am, n. gold. —Agni-

vṛddhi, is, f. improved digestion. —Agni-veśa, as,

m., N. of an early medical authority. —Agnivaiśya,

as, ā, am, descended from Agniveśa. —Agni-śaraṇa

or agni-śāla, am, n. or agni-śālā, f. house or place

for keeping the sacrificial fire. —Agni-śikha, as, ā,

am, having a crest of fire, fiery; (as), m. a lamp;

a fiery arrow, rocket; an arrow; the Safflower plant;

saffron; N. of Vararuci's father; (am), n. saffron,

gold. —Agni-śikhā, f. a flame; N. of two plants,

Gloriosa Superba and Menispermum Cordifolium.

—Agni-śuśrūṣā, f. careful attention to the sacri-

ficial fire. —Agni-śekhara, am, n. saffron. —Agni-

śeṣa, as, m. appendix to the chapter on Agni in the

Taittirīya Saṃhitā. —Agni-śrī, īs, īs, i, Ved. visiting

Agni or fire. —Agni-ṣṭut, t, m. (laudatory of Agni),

the first day of the Agniṣṭoma sacrifice; one day of

the Sattra Pancadaśarātra. —Agni-ṣṭubh, p, m. son

of the sixth Manu, Cākṣuṣa, by Naḍvalā; see the

next. —Agni-ṣṭoma, as, m. (praise of Agni), N. of

a protracted ceremony or sacrifice, extending over

several days in spring, and forming an essential part of

the Jyotiṣṭoma; a passage of the Sāma-veda chanted

at the Agniṣṭoma; the first day of the Sattra Panca-

daśarātra; a species of the Soma plant; N. of the son

of the sixth Manu; see agniṣṭubh. —Agniṣṭoma-

yājin, ī, inī, i, one who has performed the Agni-

ṣṭoma. —Agni-ṣṭha, as, ā, am, placed in, or over,

or near the fire; (as), m. an iron frying-pan; in the

Aśvamedha sacrifice, the eleventh Yūpa or sacrificial

post which, of all the twenty-one, is nearest the fire;

(ā), f. the corner of the sacrificial post which, of all

the eight, is nearest the fire. —Agni-ṣvātta or agni-

svātta, as, ā, am, tasted by the funeral fire; (ās),

m. pl. Manes, especially of those who on earth

neglected the sacrificial fire. —Agni-saṃskāra, as, m.

the consecration of fire; performance of any rite in

which the application of fire is essential, as the burning

of the dead body. —Agni-saṅkāśa, as, ā, am, re-

splendent like fire. —Agni-sañcaya, as, m. preparing

the sacrificial fire-place, see agnicayana. —Agni-

sakha, as, m. the wind. —Agni-sambhava, as, ā,

am, sprung from fire; (as), m. wild safflower; the

result of digestion, lymph. —Agni-sahāya, as, m.

the wind; a wild pigeon. —Agni-sākṣika, as, ā,

am, taking Agni, or the domestic or nuptial fire, for

a witness. —Agnisākṣika-maryāda, as, ā, am,

one who, taking Agni for a witness, gives a solemn

promise of conjugal fidelity. —Agni-sāra, am, n. a

medicine for the eyes, a collyrium. —Agni-sāvarṇi,

is, m., N. of a Manu. —Agni-siṃha, as, m., N. of the

father of the seventh black Vāsudeva. —Agnisiṃha-

nandana, as, m. the son of Agnisiṃha. —Agni-sūtra,

am, n. thread of fire; a girdle of sacrificial grass put

upon a young Brāhman at his investiture. —Agni-

stambha, as, m. the (magical) quenching of fire.

—Agni-stoka, as, m. a spark. —Agni-svātta, see

agni-ṣvātta. —Agni-hut, t, t, t, or agni-huta, as,

ā, am, sacrificed by fire. —Agni-hotṛ, tā, m., Ved. sacri-

ficing to Agni, or having Agni for a priest; see agni-

hotrin. —Agni-hotra, as, m., Ved. oblation to Agni;

the sacred fire; (am), n. an oblation to Agni, chiefly

of milk, oil, and sour gruel; — there are two kinds of

Agnihotra, one is nitya, i. e. of constant obligation;

the other kāmya, i. e. optional; — the sacred fire; the

maintenance of it; the placing the sacrificial fire

on the ground prepared for it, see agny-ādhāna;

(as, ī, am), Ved. sacrificing to Agni; destined for

the Agnihotra, or connected with it. —Agnihotra-

havaṇī, f. a ladle used for sacrificial libations. —Agni-

hotra-hut, t, Ved. offering the Agnihotra. —Agni-

hotrāhuti (°tra-āh°), is, f. invocation connected

with the Agnihotra. —Agni-hotrin, ī, iṇī, i, prac-

tising the Agnihotra; maintaining the sacrificial fire;

one who has prepared the sacred fire-place, or con-

veyed the sacrificial fire to it. —Agnihotrocchiṣṭa

(°tra-uc°), am, n. that which is left of the Agni-

hotra. —Agnīdh (°ni-idh), t, m. the priest who

kindles the fire. —Agnīdhra, as, m. = the preced-

ing; N. of two men, see agni-bāhu. —Agnīdhrī,

f. feeding the sacrificial fire. —Agnīndra (°ni-in°),

au, m. du., Ved. Agni and Indra. —Agnīndhana

(°ni-indh°), am, n. kindling or feeding the fire.

—Agnī-parjanya, au, m. du., Ved. Agni and

Parjanya. —Agnī-varuṇa, au, m. du., Ved. Agni

and Varuṇa. —Agnī-ṣoma, au, m. du. Agni and

Soma. —Agnīṣoma-praṇayana, am, n. bringing

out the fire and the Soma, a ceremony in the Jyoti-

ṣṭoma sacrifice. —Agnī-ṣomīya or agnī-ṣomya,

as, ā, am, relating or sacred to Agni and Soma.

—Agnīṣomīya-nirvāpa, as, m. making libations

with the cake sacred to Agni and Soma, a ceremony

in the Darśapūrṇamāsa sacrifice. —Agnīṣomīya-

paśu, us, m. a victim, generally a sheep or goat,

sacred to Agni and Soma. —Agnīṣomīyapaśv-anu-

ṣṭhāna, am, n. the proceedings with that victim, at

the Jyotiṣṭoma sacrifice. —Agnīṣomīya-puroḍāśa,

as, m. cake sacred to Agni and Soma, which must be

baked in eleven bowls. —Agnīṣomīya-yāga, as, m.

one of the three sacrifices of the Pūrṇamāsa. —Agni-

ṣomīyaikādaśa-kapāla (°ya-ek°), as, m. cake sacred

to Agni and Soma, see above. —Agnī-ṣomya, see

agnī-ṣomīya. —Agny-agāra or agny-āgāra, as,

m. house or place for keeping the sacred fire. —Agny-

abhāva, as, m. lack or loss of the sacred fire; loss of

appetite. —Agny-astra, am, n. fire serving as a

weapon, a rocket, fire-arms (?). —Agny-āgāra, see

agny-agāra. —Agny-ātmaka, as, ā, am, Ved.

having Agni's nature. —Agny-ādhāna or agny-

ādheya, am, n. or agny-āhiti, is, f. placing the fire

on the sacrificial fire-place or ground previously pre-

pared. —Agny-ālaya, as, m. a house or place for

keeping the sacred fire; a cavity with several com-

partments, for the several sacred fires. —Agny-āhita,

as, m. one who has performed the Agnyādhāna.

—Agny-utpāta, as, m. a fiery portent, meteor, a

comet. —Agny-uddharaṇa, am, n. taking the sa-

cred fire from its usual place, previous to a sacrifice.

—Agny-upasthāna, am, n. worship of Agni, at the

conclusion of the Agnihotra, &c. —Agny-edha, as,

m. an incendiary.

agní, m. fire; esp. a sacred fire; the god of fire, Agni, mediator between men and gods, messenger who carries the sacrifice to them, protector from the terrors and spirits of darkness, and keeper of house and hearth. [perhaps, ‘the quickly moving or agile one,’ √aj, 1158: cf. Lat. ignis, ‘fire,’ agilis, ‘agile’; akin, poss., is αἴγλη, ‘flashing light.’]

agní m. fire, or Agni (the god of fire).

agni ag-ní, m. fire; conflagration; god Agni.

agní m. (√ ag, Uṇ.) fire, sacrificial fire (of three kinds, Gārhapatya, Āhavanīya, and Dakṣiṇa)

the number three, Sūryas.

the god of fire, the fire of the stomach, digestive faculty, gastric fluid

bile, L.

gold, L.

N. of various plants Semecarpus Anacardium, Suśr., Plumbago Zeylanica and Rosea, Citrus Acida

mystical substitute for the letter r

in the Kātantra grammar N. of noun-stems ending in i and u

(also) = next, ĀpŚr.

agni [cf. Lat. ignì-s; Lith. ugni-s; Slav. ognj].

agni

m. (-gniḥ)

1. Fire, always associated with the idea of the deity
presiding over it, and who is worshipped by the Hindus. AGNI is
also regent of the south-east quarter.

2. A consecrated fire.

3. The
fire of the stomach, the digestive faculty, appetite.

4. Bile.

5.
Gold.

6. A plant of which the fruit has escharotic properties,
(Semecarpus anacardium)

7. Another plant, (Plumbago zeylanica.)
E. aṅga to mark, and ni Unadi aff. ṅa being dropped.

agni agni m. feu; le dieu Agni; le Régent du sud-est.

plumbago zeylanica, anacardium semecarpus, bot.

qqf. bile, or.

Gr. ; lat. ignis.

agnika m. sorte d'insecte couleur de feu.

agnikaṇa m. (kaṇa) parcelle de feu, étincelle.

agnikārikā f. (kṛ) action d'allumer le feu sacré.

agnikāṣṭha n. m à m. bois de feu: agallochum.

agnigarbha m. (garbha) cristal, verre;

esp. de plante.

agnicit m. (ci) qui entretient le feu sacré.

agnija m. (jan) esp. de plante médicinale.

agnijihvā f. (jihvā) langue de feu, plante médicinale.

agnijvālā f. (jval) flamme de feu, plante tinctoriale.

agnidīptā f. (dīp) esp. de plante.

agnidevā f. (deva) le 3e astérisme lunaire, c-à-d. les Pléiades.

agnibha m. (bhā) m à m. brillant comme le feu, c-à-d. l'or.

agnibhū m. (bhū) surnom de Skanda.

agnimaṇi m. (maṇi) cristal, verre.

agnimantha m. (manth) premna spinosa, bot., dont le bois engendre le feu par le frottement.

agnimukha m. (mukha) au visage de feu, surnom des dieux, des prêtres, etc.

Plumbago zeylanica, anarcardium semecarpus, bot. Cf. agni.

agnirakṣaṇa n. (rakṣ) conservation du feu.

agnivallabha n. (vallabha) résine.

agnivāha m. (vah) fumée.

agnivīja n. (vīja) or.

agniveśa m. np. d'un des patriarches de la médecine, fils d'Agni.

agniśikā f. flamme de feu; lampe;

flèche;

safran, crocus sativus et carthamus tinctorius;

or.

agniśekhara n. crête de feu;

safran.

agniṣoma m. (soma) Vd. Agni et le soma; le feu et la liqueur sacrée.

agniṣṭoma m. (stu) oblation par le feu.

agniṣṭha m. (sthā) poêle à frire.

agniṣvāita m. pl. (ātta) ordre de déités funéraires, enfants de marīci.

agnisambhava m. (bhū) safran sauvage.

agnisahāya m. pigeon, compagnon d'Agni.

agnisāra n. collyre.

agnihotra n. (hu) sacrifice en l'honneur d'Agni.

agnihotrin m. sacrificateur, prêtre d'Agni.

agnīndhana n. (indh) action d'allumer le feu, surtout le feu sacré.

agnyālaya m. (ālaya) la place du feu, c-à-d. où l'on conserve le feu.

agnyutpāta (pat) jet de feu, étoile filante.

agni- m. feu; la divinité du feu; pl. les descendants d'Agni; -vat comme le feu; -sāt-kṛ- mettre le feu, brûler.

°kaṇa- m. étincelles.

°karman- nt. oblation ou hommage à Agni.

°kārya- nt. établissement du feu sacré; prières dites lors de cet établissement.

°kuṇḍa- nt. récipient contenant des charbons ardents; cavité dans le sol pour conserver le feu sacré.

°kriyā- f. office du feu sacré.

°garbha- a. qui porte le feu dans son sein.

°gṛha- nt. lieu où l'on entretient le feu.

°śaya- m. bûcher allumé.

°cit- a. qui a disposé le bûcher.

°jvalita-tejana- a. (flèche) à la pointe rougie au feu.

°traya- nt. l'ensemble des trois feux sacrés; °tretā- f. id.

°da- m. incendiaire; °dāyaka- id.

°dagdha- a. brûlé par le feu; m. classe de Mânes.

°datta- m. n. d'un Brâhmane; -ā- f. n. d'une femme.

°dhārā- f. n. d'un bain sacré.

°pakva- a. cuit (directement) sur le feu.

°parikriyā- f. soin du feu sacré.

°parvata- m. volcan.

°piṇḍa- a. (tenailles) à pointes de feu.

°pradāna- nt. fait de livrer au feu.

°praveśa- m. montée sur le bûcher.

°bāhu- m. n. d'un Ṛṣi.

°bhaya- nt. danger ou crainte du feu.

°madana- m. feu de la passion.

°mitra- m. n. d'un roi; d'un ascète.

°mukha- m. n. propre d'une punaise.

°rāśi- m. bûcher allumé.

°varṇa- a. qui a la couleur du feu; brûlant; m. fils de Sudarśana.

°veśa- °veśya- m. n. de divers personnages, not. du maître d'armes de Droṇa.

°śaraṇa- nt. lieu où l'on conserve le feu sacré; °śālā- f. id.

°śikha- a. à la pointe brûlante; m. n. d'un démon; d'un Brâhmane; -ā- f. flamme.

°śuddhi- f. épreuve du feu.

°śuśrūṣā- f. soin (attentif) du feu sacré.

°ṣṭut- m. premier jour de l'Agniṣṭoma; n. d'une portion de ce rite.

°ṣṭoma- m. n. d'un rite.

°ṣṭha- m. poêle ou brasier.

°ṣvātta- et °svātta- m. pl. n. des Mânes.

°saṃskāra- m. célébration du rite par le feu, incinération.

°saṃcaya- m. grand feu.

°sākṣika- a. qui a Agni pour témoin; -am en présence d'Agni (du feu).

°hotra- nt. oblation à Agni; feu sacré; -in- a. qui pratique le rite du feu.

agnīndhana- nt. allumage du feu sacré.

agny-agāra- m. lieu où l'on conserve le feu sacré; °āgāra- id.

°ādhāna- nt. établissement du feu sacré; °ādheya- id.

°āhita- a. v. qui a disposé le feu sacré.

agní m. Uṇ. 4, 51.

1) Feuer AK. 1, 1, 1, 48. H. 1099. MED. n. 1. àgninā̀gniḥ samîdhyate ṚV. 1, 12, 6. pra te àgnayò 'gnibhyò varàṃ niḥ sùvīrā̂saḥ śośucanta dyùmantâḥ 7, 1, 4. Ist aus Wasser entstanden M. 9, 321. agnivāyuravibhyastu trayaṃ brahma sanātanam . dudoha yajñasiddhyarthamṛgyajuḥsāmalakṣaṇam .. 1, 23. apāmagneśca saṃyogāddhema rūpyaṃ ca nirbabhau 5, 113. spṛṣṭvāgnim 5, 103. nāgniṃ mukhenopadhamet 4, 53. agnimārokṣyate R. 6, 72, 57. agniṃ praviveśa KATHĀS. 20, 216. pradakṣiṇaṃ parītyāgnim M. 2, 48. apasavyamagnau kṛtvā 3, 214. gṛhye 'gnau 3, 84. laukike 'gnau 3, 282. vaivāhike 'gnau 3, 67. na ca havyaṃ vahatyagniḥ 4, 249. juhuyāttābhiragnim (samidbhiḥ) 2, 186. 4, 145. hutāgniḥ adj. 7, 145. juhuyādghṛtamagnau 8, 106. hutvāgnau vidhivaddhomān 11, 119. agnau prāstāhutiḥ 3, 76. prāsyedātmānamagnau vā samiddhe triravākśirāḥ 11, 73. agnau kuryāt 3, 210. tyaktāgniḥ adj. 3, 153. tyāgaḥ svādhyāyāgnyoḥ 11, 59. ta (mātāpitarāvācāryaśca) evoktāstrayo 'gnayaḥ .. pitā vai gārhapatyo 'gnirmātāgnirdakṣiṇaḥ smṛtaḥ . gururāhavanīyastu sāgnitretā garīyasī .. 2, 230. 231. AK. 2, 7, 19. agnīṃścātmani vaitānānsamāropya yathāvidhi M. 6, 25. 38. pañcāgnīnapi juhvataḥ (nach KULL. ausser den 3 eben genannten noch āvasathya und sabhya) 3, 100. pañcāgniḥ adj. 3, 185. Häufig der Pl. von den geheiligten Feuern: yatrāgnayo 'pi vā 3, 103. navenānarcitā hyasya paśuhavyena cāgnayaḥ 4, 28. pratyūhennāgniṣu kriyāḥ 5, 84. prāduṣkṛtāgniṣu 4, 104. prāduṣkṛteṣvagniṣu 4. 106. apavidhyāgnīn 11, 41. bhāryāyai pūrvamāriṇyai dattvāgnīnantyakarmaṇi 5, 168. citāmāropayāmāsa - tato 'gniṃ vidhivaddattvā R. 4, 24, 42. — tṛṇāgni M. 3, 168. kaṭāgni 8, 377. Das Feuer als Gottesurtheil 8, 114 - 116. Uebertr.: kulaṃ dahati rājāgniḥ 7, 9. viṣāgni R. 6, 34, 23. tathā jñānāgninā pāpaṃ sarvaṃ dahati vedavit M. 11, 246. krodhāgni R. 6, 36, 43. kopāgni 1, 41, 3. ŚĀK. Ch. 61, 13. VID. 145. śokāgni R. 2, 24, 8. MṚCCH. 8, 21. HIT. I, 146. anuśayāgni KATHĀS. 20, 216. kāmāgni VID. 10.

— 2) Feuersbrunst: yasya dṛśyeta rogo 'gnirjñātimaraṇam M. 8, 108. saṃbhrame cāgnikārite 4, 118.

— 3) das Brennen (des Arztes): kṣārādagnirgarīyān SUŚR. 1, 35, 10. 29, 10; vgl. agnikarman .

— 4) der Gott des Feuers. Ueber seine Stellung in der älteren Theologie vgl. NIR. 7, 8. Nach den Anschauungen des Veda lässt sich seine Thätigkeit nach drei Richtungen unterscheiden.

a) er ist der Vermittler des Opfers, Bote der Menschen und Priester derselben: tve âgnè viśvê àmṛtā̂so àdruhâ ā̀sā dèvā hàvirâdàntyāhûtam ṚV. 2, 1, 14. àntardū̀to rodâsī dàsma ī̂yatè hotā̀ niṣâttò manûṣaḥ pùrohîtaḥ 3, 3, 2.

— b) als Bewahrer der leuchtenden Kraft auch nach dem Verschwinden des himmlischen Lichtes ist er ein Beschützer gegen die Schrecken und gegen die Geister der Finsterniss: àgnirjā̀to ârocatà ghnandasyū̀ṃ jyotîṣā̀ tamâḥ . avîndàdgā àpaḥ svâḥ .. 5, 14, 4.

— c) Agni ist der Hüter des Hauses und Heerdes: ni dûròṇe àmṛtò martyā̂nā̀ṃ rājā̂ sasāda vìdathā̂nì sādhân . ghṛ̀taprâtīka urvìyā vyâdyaudàgnirviśvā̂nì kāvyā̂ni vìdvān .. 3, 1, 18. agniṃrvai devānāmavamaḥ Agni ist der nächste der Götter AIT. BR. 1, 1. Zu einer kosmischen Macht wird Agni verflüchtigt, wo von seiner dreifachen Geburt gesprochen oder er dem Wesen aller Götter gleichgesetzt wird, z. B. ṚV. 2, 1. 10, 115. Die gewöhnlichsten Modificationen, unter welchen er angerufen wird, sind: jātavedas, vaiśvānara, tanūnapāt, apāṃ napāt, narāśaṃsa . Erscheint in Zusammens. mit andern Göttern: agnāmarutau, agnāviṣṇū, agnīndrau, agnīparjanyau, agnīvaruṇau, agnīṣomau, indrāgnī . Ist eine mächtige Gottheit: yathāgnirdaivataṃ mahat M. 9, 317. einer der 8 Welthüter M. 5, 96. 7, 4. 9, 303. im Südosten H. 169. erscheint an der Spitze der Götter: surāḥ sarve..sendrāḥ sāgnipurogamāḥ R. 1, 38, 2. 49, 1. N. 5, 33 (vgl. 4, 9.) VIŚV. 6, 15. wohnt in allen Wesen und ist Zeuge ihrer Handlungen: tvamagne sarvabhūtānāṃ śarīrāntaragocaraḥ . tvaṃ sākṣī mama dehasthastrāhi māṃ devasattama .. R. 6, 101, 30. erscheint als ein Angiras: te 'gniṃ prajighyuraṅgirasāṃ vā eko 'gniḥ . parehyādityebhyaḥ śvaḥsutyāṃ svargasya lokasya prabrūhīti . AIT. BR. 6, 34; vgl. VĀYU-P. im VP. 83, N. 3. als Ṛṣi AIT. BR. 7, 34. König der Manen, versch. PUR. im VP. 153, N. 1. ein Marut, HARIV. 11545. Sohn der Śāṇḍilī 13928. einer der Saptarṣi im 4ten Manvantara 426. Verfasser mehrerer Verse der VS. WEBER LI, eines Gesetzbuches, Ind. St. I, 233. fgg. ein Stern VP. 241. Misc. Ess. II, 352.

— 5) das Feuer im Magen, Verdauungskraft: agnermandatvāt wegen Schwäche der Verdauung SUŚR. 1, 149, 9; vgl. agnidīpana, agnidīpti und agnivardhaka .

— 6) Galle RĀJAN. im ŚKDR.

— 7) Gold RĀJAN. im ŚKDR.

— 8) Name verschiedener Pflanzen:

a) = citraka, Plumbago zeylanica, MED. n. 1. RĀJAN. im ŚKDR. SUŚR.

— b) = raktacitraka RĀJAN. im ŚKDR.

— c) = bhallātaka, Semecarpus Anacardium, ebend.

— d) = nimbūka Citrus acida, ebend.

— 9) eine mystische Bezeichnung des Buchstabens r, Ind. St. II, 316. — Das na in agni geht in keinem Compositum in ṇa über, gaṇa kṣubhnādi; Bildung von Derivaten aus Compositis auf agni, die eine Gegend bezeichnen, P. 4, 2, 126. Vielleicht von aj wegen der Beweglichkeit des Feuers; vgl. огнь litt. ugnis, lat. ignis.

agni Z. 16 lies āvasathya. agneḥ puram N. eines Wallfahrtsortes MBH. 13, 1729.

agni

1) als Feuer Bez. der Zahl drei SŪRYAS. 1, 30. 33.

— 10) Bez. der auf i und u auslautenden Nominalstämme KĀTANTRA 2, 1, 50. 65.

agní, m., 1) das Feuer, als das bewegliche (aj) aufgefasst, 2) der Gott des Feuers. Vgl. jātávedas, vaiśvānará, tánūnápāt, apā́m nápāt, nárāśáṃsa, hótṛ, dūtá, viśpáti u. s. w., und die Zusammensetzungen indrā-agní u. s. w.

-e 2) {1,4. 6. 7. 9}; {12,3—5. 8. 10. 12}; {13,1. 4}; {14,1. 2. 7. 8. 10. 11}; {15,4}; {19,1—9}; {22,9. 10}; {23,23. 24}; {26,2. 10}; {27,4. 7}; {31,1—18}; {36,4—6. 9. 12. 15. 19}; {44,1. 2. 5. 7}. 9—11. 13; {45,1. 2. 7. 8. 10}; {58,4. 6. 8}; {59,1}; {60,5}; {67,6}; {71,6. 10}; {72,3. 7. 10}; {73,4. 5}. 7—10; {74,7—9;} {75,2—5}; {76,1. 2. 3. 5}; {79,4}. 6—9. 11; {94,1—14. 16}; {95,9. 11}; {97,1}. 4 u. s. w. {364,6}; {361,10}.

-ís 2) {1,2. 5}; {12,6}; {27,12}; {36,17. 18}; {59,6. 7}; {65,8}; {69,3. 6}; {70,1. 5}; {71,8}; {72,1}; {74,3}; {77,2. 4. 5}; {79,5. 12}; {93,5}; {98,2}; {99,1}; {105,14}; {107,3}; {112,17}; {127,7}; {128,1. 3. 4. 6. 7}; {136,7} u. s. w.

-ím 2) {1,1}; {12,1. 2. 7. 9}; {35,1}; {36,1. 2. 7. 11}; {38,13}; {44,3. 4. 8}; {45,4}; {58,7}; {71,7}; {72,4}; {84,18}; {96,1}; {106,1}; {112,1}; {113,9}; {116,8}; {127,1}; {128,8}; {136,6}; {139,1}; {143,4}; {146,1} u. s. w.

-ínā 1) {12,6}; {36,18}; {162,11}; {397,7}; {663,14}. 2) {1,3}; {36,18}; {655,1}.

-áye 2) {74,1}; {77,1}; {78,5}; {79,10}; {127,4. 10}; {140,1}; {143,1}; {236,1}; {240,1}; {244,5}; {247,1}; {301,1}; {366,1}; {370,1}; {379,7}; {444,2}; {449,1}; {451,3}; {457,22}; {489,1}; {519,7}; {520,1}; {521,1}; {524,6}; {529,1}; {530,1}; {531,4}; {578,2}; {639,5. 22}; {643,15. 23. 24}.

-és [G.] 1) prásitis {216,3}; śocís {626,7}; bramā́s {734,2}; ánte {860,11}. — 2) arcáyas {36,20}; {44,12}; padé {72,2}; bhāná. vas {97,5}; cákṣus 115, 1; vasútātim {122,5}; yógān {199,1}; ūtíbhis 6; śókas {229,5}; samídhas {236,9}; mánmabhis {245,8}; pránītau {249,1}; bhā́mam {260,6}; jihváyā {269,9. 10}; {405,2}; jánimāni {297,7}; sā́nu {351,7}; svānā́sas {356,10}; stómam {367,2}; kṣātís {447,5}; vratā́ni {522,2}; giras {663,1}; sakhyám {664,20}; sénayā {684,7}; janitā́ {808,5}; yā́māsas {829,4}; śárman {832,1}; … mánāmahe {24,2}; īśīta {311,5}; carkirāma {336,1}.

-aú 1) {206,4}; {207,1}; {264,2}; {289,3}; {481,3}. 2) {162,19}; {189,8}; {293,5}; {299,11}; {321,1}; {355,12}; {452,5}; {493,17}; {518,4}; {832,3}; {914,1. 2. 7}; {991,4}; {1005,3}.

-ā́ [= aú] 2) vor weichen Lauten {59,3}; {304,6}; {391,5}; {455,1}; {610,4}; {647,3}; {871,10}; namentlich stets vor u, ū: {124,1}; {302,4}; {335,3}.

-ī́ [du.] 2) índrā nú agnī́ {399,4}; {500,3}.

-áyas 1) {50,3}; {59,1}; {123,6}; {127,5}; {164,51}; {219,2}; {225,1}; {256,4}; {260,4}; {360,6}; {441,3. 6. 7}; {507,2}; {517,4}; {588,4}; {623,20}; {639,33}; {648,2}; {663,4. 5}; {861,1. 6. 13}; {872,7}; {914,18}.

-ī́n 1) {517,14}.

-íbhis 1) {26,10}; {258,4}; {451,2}; {452,6}; {453,6}; {519,1}; {638,9}; {639,7}; {669,1}; {967,6}.

-íbhyas 1) {517,4}.

-īnáam 1) jihuā́s {904,3}.

-íṣu 1) {108,4}; {517,22}; {360,6}.

agní m.

— 1) Feuer.

— 2) der Gott des Feuers.

— 3) Feuersbrunst.

— 4) das Brennen des Arztes.

— 5) das Feuer im Magen , Verdauungskraft.

— 6) Schichtung des Feueraltars Ind. St. 13,217.

— 7) Feueraltar ŚULBAS. 2,1.

— 8) *Galle.

— 9) Semecarpus Anacardium SUŚR. 2,119,18. *Plumbago zeylanica und *Citrus acida.

— 10) Bez. der Zahl drei.

— 11) Mystische Bez. des Lautes r.

— 12) Bez. der Nominalstämme auf i und u.

agni m. Feuer u. Agni (Gott des Feuers).

agní 7. so v.a. agnikṣetra, Āpast. Śr. 14, 8, 5.

agni m. 1) ignis. 2) Agnis, deus ignis (lat. igni-s, lith.

ugni-s, slav. ognj, goth. auhn'-s hypocaustum, fornax

v. Graff I. p. 176.; huc etiam pertinere videntur gr.

).

agni;
saptārcirbahulaḥ śikhī hutavaho vaiśvānaro'gnirvasu-
rvahnirvāyusakhaḥ sitetaragatiḥ svāhāpriyaḥ pāvakaḥ .
arciṣmān jvalanaḥ kṛśānuranalo dhūmadhvajo havyavāṭ,
barhirjyotiruṣarbudhaśca dahanaḥ syāccitrabhānuḥ śuciḥ .. 62 ..
kṛpīṭayonirdamunāḥ kṛṣṇavartmāśuśukṣaṇiḥ .
vibhāvasurapāṃpittaṃ jātavedāstanūnapāt .. 63 ..
vītihotro bṛhadbhānurāśrayāśo dhanañjayaḥ .
hiraṇyaretāstamoghno rohitāśvo hutāśanaḥ .. 64 ..
1.1.1.62

agni;
agnyutpātau dhūmaketū śvaśuryau śyāladevarau .
5.1.1.840

agni;
agnidhanaraśmiratnatridaśaviśeṣeṣu bhavati vasuśabdaḥ .
5.1.1.850

agni pu0 aṅgati ūrddhvaṃ gacchati agi—ni nalopaḥ . agnau
svanāmaprasiddhe tejobhede, tejasi ākāśādvāyurvāyo-
ragniragnerāpodbhyaḥ pṛthivī, iti” śrutiḥ . tatra
tejaḥpadārthastāvaddvividhaḥ sūkṣmaḥ sthūlaśca . sūkṣma-
vāyusaṃbhūtaḥ sūkṣmavāyusaṃbhūtaḥ sūkṣmaḥ pañcīkṛtastu
sthūlaḥ “tāsāṃ trivṛtaṃ trivṛtamekaikāṃ karotīti”
śrutau trivṛtkaraṇasya pañcīkaraṇasyāpyulakṣaṇatvam .
pañcīkaraṇaprakāraśca pañcīkaraṇaśabde vakṣyate . tathā
ca bhūtāntarāṣṭamabhāgamiśritena svasvārddhabhāgena utpannaḥ
pañcīkṛtaḥ . tasya ca pañcātmakatve'pi “vaiśeṣyāttadvāda
iti” śārīrakokteḥ bhūyastvāt taijasatvavyavahāraḥ .
so'yaṃ sthūlo vahniḥ prakārāntareṇa trividhaḥ bhaumaḥ
divyaḥ jāṭharaśceti bhedāt . tatra pārthivakāṣṭhādi
prabhavaḥ bhaumaḥ mahānasādyagniḥ, jalavāyvādibhavaḥ divyaḥ
vidyudulkāvajrādiḥ . ubhāvapi ūrddhvajvalanasvabhāvaḥ . udare
bhavastṛtīyaḥ . trayo'pyamī svasaṃyuktapākadāhaprakāśana
samarthāḥ . sarvve'pyamī loke śāstre ca vahnyādiśabdena
vyavahriyante teṣāṃ viśeṣaguṇāḥ śabdasparśarūpāṇi “yoyo-
yāvatithaścaiṣāṃ sa sa tāvadguṇaḥ smṛtaḥ” iti manunā
bhūtamadhye tṛtīyasya tejasaḥ triguṇatvamuktaṃ vyaktamuktaṃ
mahābhārate śabdaḥ sparśaśca rūpañca tejaso'tha guṇāstraya-
iti “ata eva “vahnau bhṛgabhugadhvaniriti” pañcadaśyāmuktam
vahneśca tejojalabhūmyātmakatvena lohitaśuklarūpatvam ata
eva chāndogye trivṛtkaraṇānantaram vahnestrirūpatvamuktaṃ
yathā “yadagneḥ rohitaṃ rūpaṃ tejasastadrūpaṃ, yacchuklaṃ
tadapāṃ, yat kṛṣṇaṃ tadannasyeti” vivṛtañcaitadbhāṣyakṛtā “yatta-
ddevatānāṃ trivṛtkaraṇamuktaṃ tasyaivodāharaṇamucyate . udā-
haraṇaṃ nāmaikadeśaprasiddhyāśeṣaprasiddhyarthamudāhriyata iti .
tadetadāha yadagneḥ trivṛtkṛtasya rohitaṃ rūpaṃ prasiddhaṃ loke
tadatrivṛtkṛtasya tejaso rūpamiti viddhi . tathā yacchuklaṃ
rūpamagneḥ tadapāmatrivṛtkṛtānāmeva yat kṛṣṇaṃ tasyaivāgneḥ
rūpaṃ tadannasya pṛthivyā atrivṛtkṛtāyā iti viddhīti” .
ata eva tattacchāstrakāvyādiṣu vahneraruṇarūpatayā varṇanaṃ
dṛśyate . agnimūrttidhyāne ca aruṇarūpatvamanupadaṃ darśayi-
ṣyate . loke cāruṇatvenaiva pratyakṣeṇāsāvupalabhyate evañca
naiyāyikoktaṃ tejasaḥ śuklabhāsvararūpatvaṃ pratyakṣavedaviruddhatvā-
dupekṣyameva . tatra bhaumadivyayoḥ prāyaśolokasiddhatvena divya-
syāgre divyaśabde vakṣyamāṇatvācca jāṭhare vahnau viśeṣo-
'bhidhīyate . “nābherurddhvaṃ hṛdayādadhastādāmāśayamācakṣate
tadgataṃ sauraṃ tejaḥ pittamityācakṣate” iti bhāṣyavivaraṇe
ānandagiriḥ vaidyakavacanatvenovāca . ata eva tasya kaukṣeya
iti saṃjñā . chāndogye ca “yā hṛdayasya nāḍyastāḥ
piṅgalāścāṇimnastiṣṭhanti śuklasya nīlasya pītasya lohitasye
tyasau vā ādityaḥ piṅgalaḥ eṣa śukla eṣa nīla eṣa pīta
eṣa lohita iti” . vyākhyātañcaitat bhāṣyakṛtā .
“atha yā etā vakṣyamāṇā hṛdayasya puṇḍarīkākārasya brahmo-
pāsanasthānasya sambandhinyo nāḍyo hṛdayamāṃsapiṇḍātsarvato
viniḥsṛtā ādityamaṇḍalādiraśmayastāścaitāḥ piṅgalasya
varṇaviśeṣaviśiṣṭasyāṇimnaḥ sūkṣmarasasya rasena pūrṇāstadākārā
eva tiṣṭhanti varttanta ityarthaḥ . tathā śuklasya nīlasya pītasya
lohitasya ca rasasya pūrṇā iti sarvatrādhyāhāryyam .
saireṇa tejasā pittākhyena pākābhinirvṛttena kaphenālpena
samparkātpiṅgalaṃ bhavati, sauraṃ tejaḥ pittākhyam . tadeva
vātabhūyastvānnīlaṃ bhavati . tadeva ca kaphabhūyastvācchuklaṃ,
kaphena samatāyāṃ pittam, śoṇitabāhulyena lohitam .
vaidyakādvā varṇaviśeṣā anveṣṭavyāḥ . kathaṃ bhavatīti? śruti-
stvāhādityasambandhādeva, tattejaso nāḍīṣvanugatasyaite varṇa
viśeṣā” iti . kathamasau vā'dityaḥ piṅgalo”? varṇata eṣa
ādityaḥ śuklo'pyeṣa nīla eṣa pīta eṣa lohita āditya
eva, tasya cānnarasasya dhātvantarasamparkavaśāt varṇaviśeṣa”
ityānandagiriḥ . asyaivajāṭharasya pipāsāhetutvaṃ chāndogye
uktaṃ yathā “atha yatraitat puruṣaḥ pipāsati nāma teja evai-
tat pītaṃ nayate iti” . vyākhyātañca bhāṣyakṛtā dravakṛtasyā-
śitasyānnasya netryaḥ āpo'nnaśuṅgaṃ dehaṃ kledayantyaḥ śithi-
līkuryyuḥ abbāhulyāt, yadi tejasā na śoṣyeta . nita-
rāñca tejasā śoṣyamāṇāsvapsu dehabhāvena pariṇamamānāsu-
pātumicchā pipāsā puruṣasya jāyate tadā “puruṣaḥ pipā-
sati nāma, tadetadāha “teja eva tattadā pītamabādi śoṣa-
yat dehalohitādibhāvena nayate pariṇamayatīti” . tasya
rasapākaprakāramāha yogārṇṇave . “āyuṣyaṃ bhuktamāhāraṃ
sa vāyuḥ kurute dvidhā saṃpraviśyānnamadhyantu, pṛthak kiṭṭaṃ
pṛthag jalam (kiṭṭam annamalabhedam) . agnerūrddhvaṃ
ca saṃsthāpya tadannaṃ ca jalopari . jalasyādhaḥ svayaṃ prāṇaḥ
sthitvāgniṃ dhamate śanaiḥ (dhamate saṃdhukṣayati) vāyunā
dhmāyamāno'gniratyuṣṇaṃ kurute jalam . annaṃ taduṣṇatoyena
samantāt pacyate punaḥ . dvidhā bhavati tat pakvaṃ pṛthak kiṭṭaṃ
pṛthag rasam . rasena tena tā nāḍīḥ prāṇaḥ pūrayate punaḥ .
pratyarpayanti sampūrṇṇārasāni tāḥ samantata iti” . evaṃ rasa-
pākottaraṃ dhātupāko'bhihitaḥ padārthādarśe . yathā “tvaga-
sṛgmāṃsamedo'sthimajjaśukrāṇi dhātavaḥ . sapta syustatra
coktā tvak raktajodaravahninā . pakkādbhavedannarasādevaṃ raktā-
dibhistathā . svasvakośāgninā pākāt prajāyante tvagā-
daya iti” . etanmūlameva “tasya ṣoḍhā śarīrāṇi ṣaṭ tvaco
dhārayanti ceti” yājñavalkyavacanavyākhyāyāṃ mitākṣarākṛtā
spaṣṭamuktam yathā tasyātmanoyāni jarāyujāṇḍajādīni
śarīrāṇi tāni pratyekaṃ ṣaṭprakārāṇi raktādiṣaḍdhātupari-
pākahetubhūtaṣaḍagnisthānayogitvena . tathāhi annaraso-
jāṭharavahninā pacyamāno raktatāṃ pratipadyate, raktaḥ svakośa-
sthāgninā pacyamānaṃ māṃsatvam, māṃsañca svakośasthānalapari-
pakkaṃ medastvam, medo'pi svakośavahninā pakkamasthitām,
asthyapi svakośaśikhiparipakkaṃ majjatvam, majjāpi
svakośapāvakaparipacyamānaṃ caramadhātutayā pariṇamate iti”
jāṭharasya prakārāntareṇa pācanādidaśavidhakarmmakāritvāt
daśavidhatvamuktaṃ padārthādarśe yathā “bhrājakorañjakaścaiva kledakaḥ
snehakastathā dhārako bandhakasyaiva drāvakākhyaśca saptamaḥ .
vyāpakaḥ pācakaścaiva śleṣmako daśadhā mata iti” .
vaidyakecāsya caturvidhakāryyaviśeṣakāritvāccāturvidhyamuktam .
viṣamaśca samastīkṣṇo mandaśceti caturvidhaḥ . kaphapittāna
lādhikyāt tatsāmyājjāṭharo'nalaḥ . viṣamo vātajān
rogān, tīkṣṇaḥ pittasamudbhavān, karotyagnistathā mando
vikārān kaphasambhavān . samāḥ samo'gniraśitamātrāḥ
samyak pacatyasau” iti .. agneratitīkṣṇatve bhasmakasaṃjñā
sa hi samyagāhārābhāve śoṇitādidhātūnapi pācayitvā
āśu dehaṃ nāśayatīti rakṣitaḥ āhasma . adhikaṃ kāyaśabde
vakṣyate . bāhyasya bhaumasyāgneḥ karmmaviśeṣe nāmānyuktāni
vidhānapārijāte . yathā
“laukike pāvakohyagniḥ prathamaḥ parikīrttitaḥ . agnistu-
māruto nāma garbhādhāne prakīrttitaḥ .. puṃsave camaso nāma
śobhanaḥ śubhakarmmasu . (śuṅgakarmmaṇīti raghu0) . tacca sīmantā-
ntargatakarmmabhedaḥ . sīmante hyanalo nāma pragalbho jāta-
karmmaṇi .. pārthivo nāmakaraṇe prāśane'nnasya vai śuciḥ .
sabhyanāmā tu cūḍāyāṃ vratādeśe samudbhavaḥ .. godāne sūryya-
nāmā syāt keśānte yājakaḥ smṛtaḥ . vaiśvānaro visarge
syādvivāhe valadaḥ smṛtaḥ .. caturthīkarmmaṇi śikhī
dhṛtiragnistathā'pare . (apare karmmaṇi) āvasathyastathā-
dhāne vaiśvadeve tu pāvakaḥ . brahmāgnirgārhapatye syāddakṣiṇā-
gniratheśvaraḥ . viṣṇurāhavanīye syādagnihotre trayomatāḥ
lakṣahome'bhīṣṭadaḥ syāt koṭihome mahāśanaḥ . eke ghṛtā-
rciṣāṃ prāhuragnidhyānaparāyaṇāḥ .. rudrādau tu mṛḍo nāma
śāntike śubhakṛttathā . ādiśabdāt laghurudraśatarudrātirudrā-
lakṣyante . (pūrṇāhutyāṃ mṛḍo nāmeti raghu0) . pauṣṭike varada-
ścaiva krodhāgniścābhicārake . vaśyārthe vaśakṛt prokto vana-
dāhe tu poṣakaḥ . udare jaṭharo nāma kravyādaḥ śavabhakṣaṇe .
samudre vāḍavo hyagnirlaye saṃvarttakastathā .. saptaviṃśati-
saṃkhyātā agnayaḥ karmasu smṛtāḥ . taṃ tamāhūya hotavyaṃ
yo yatra vihito'nalaḥ .. anyathā viphalaṃ karma sarvvaṃ tadrākṣa-
sambhavet . ādityādigrahāṇāṃ ca sāmprataṃ hyagnirucyate ..
āditye kapilo nāma piṅgalaḥ soma ucyate . dhūmaketu
stathā bhaume jaṭharo'gnirbudhe smṛtaḥ .. bṛhaspatau śikhī nāma
śukre bhavati hāṭakaḥ . śanaiścare mahātejā rāhau ketau hutā-
śanaḥ iti ..” yajñādau tu pañca bhedāḥ “āvasathyāhavanīyau
dakṣiṇāgnistathaiva ca . anvāhāryyo gārhapatya ityete pañca
vahnayaḥ” iti śā0 rāgha0 . “pañcāgnayo ye ca triṇāci-
ketā” iti śrutiḥ . agnerdhyeyarūpaṃ yathā “rudratejaḥsamudbhūtaṃ
dvimūrddhānaṃ dvināsikam . ṣaṇnetraṃ ca catuḥśrotraṃ tripādaṃ sapta-
hastakam . yāmyabhāge caturhastaṃ savyabhāge trihastakam .
sruvaṃ srucañca śaktiṃ ca akṣamālāṃ ca dakṣiṇe . tomaraṃ
vyajanaṃ caiva ghṛtapātrantu vāmake . bibhrataṃ saptabhirhastairdvimukhaṃ
saptajihvakam . dakṣiṇañca caturjihvaṃ trijihvamuttaraṃ mukham .
dvādaśakoṭimūrttyākhyaṃ dvipañcāśatkalāyutam . svāhāsvadhā-
vaṣaṭkārairaṅkitaṃ meṣavāhanam . raktamālyāmbaradharaṃ raktaṃ
padmāsanasthitam .. raudraṃ tu vahnināmānaṃ vahnimāvāha-
yāmyaham” . iti rudrakalpaḥ . agnerbhautikatve'pi karmmā-
ṅgahomasādhanatayā evaṃ dhyātavyatā .
agnyabhimānini cetanādhiṣṭhite śarīrādāvapi upacārāt
agniśabdaprayogaḥ . agnyadhiṣṭhātari devabhede “agniṃ dūtaṃ
vṛṇīmahe hotāraṃ viśvavedasa” mityādau vede tasyaiva āhvāna-
pūrvakopāsyatvamuktam . tadadhiṣṭhitadehabhede'pi, sa eva viśva-
narājjanmāsādya agnilokādhipatyaṃ cakāreti kāśīkhaṇḍe
uktaṃ tatkathā vaiśvānaraśabde vakṣyate . agnidevatāke kṛtti-
kānakṣatre “aśviyamadahane” tyādinā jyotiṣe kṛttikā-
nakṣatrasya tatsvāmikatvokteḥ taddevatāke pratipattithau vahne-
stadādhipatyaṃ tithiśabde vakṣyate . tasya bahutve'pi veda-
trayabhedena dakṣiṇāgnigārhapatyāhavanīyanāmatayā prādhānyena
tritvāt “pradhānena vyapadeśā bhavantīti” nyāyāt tat-
saṃkhyāsadṛśasaṃkhyāke tritvasaṃkhyānvite, svodayāt svāgni-
labdhaṃ (30) “yadbhuktaṃ bhogyaṃ ravestyajediti” nīlakaṇṭhaḥ .
citrakavṛkṣe (cite) svarṇṇe tasya tattejojātatvāttathā tat
kathā agniretaḥśabde vakṣyate bhallātakavṛkṣe (bhelā) nimbuka
vṛkṣe (nevu) pitte dhātau tasya tadutpannatvāttathā yathā ca
tasya tadutpannatvaṃ tathoktaṃ prāk . tatsvāmike agnikoṇe
ca . evamagnivācakāḥ sarve'pi śabdāḥ kṛttikānakṣatrādau
varttante . vittaṃ brahmaṇi kāryyasiddhiratulā śakre hutāśe
bhayamiti tithita0 . “hutāśe agnikoṇe” analavidhuśatā-
khyeti” jyotiṣam . (analaḥ kṛttikā) evaṃ yathāyathamudā-
hāryyam .
agnyabhimāninaśca devāḥ kuta utpannāḥ? kasmin kasmin .
karmmaṇi? vā teṣāmadhiṣṭhātṛtvaṃ taduktaṃ bhārate .
aṅgirāuvāca kuru puṇyaṃ prajāsargaṃ bhavāgnistimirāpahaḥ . māñca
deva! kṛruṣvāgne! prathamaṃ puttramañjasā .. tacchrutvā'ṅgiraso vākyaṃ
jātavedāstadā'karot . rājan! . bṛhaspatirnāma tasyāpyaṅgi-
rasaḥ sutaḥ . jñātvā prathamajaṃ tantu vahnerāṅgirasaṃ sutam .
upetya devā papracchuḥ kāraṇaṃ tatra bhārata . sa tu pṛṣṭa-
stadā devaistataḥ kāraṇamabravīt . pratyagṛhṇaṃstu devāśca
tadvaco'ṅgirasastadā . tatra nānāvidhānagnīn pravakṣyāmi
mahāprabhān . karmmabhirbbahubhiḥ khyātānnānārthān brāhmaṇe-
ṣviha . va0 mārka0 sa0 216 adhyā0
brahmaṇo yastṛtīyastu puttraḥ kurukulodvaha! . tasyābhavat śubhā
bhāryyā prajāstasyāñca me śṛṇu . bṛhatkīrttirvṛhajjyotirbṛha-
dbrahmā bṛhanmanāḥ . bṛhanmantro bṛhadbhāsastathā rājan! bṛha-
spatiḥ . prajāsu tāsu sarvvāsu rūpeṇāpratimā'bhavat . deva!
bhānumatī nāma prathamā'ṅgirasaḥ sutā . bhūtānāmiva sarveṣāṃ
tasyāṃ rāgastadā'bhavat . rāgādrāgeti yāmāhurdvitīyā-
'ṅgirasaḥ sutā . yāṃ kaparddisutāmāhurdṛśyādṛśyeti dehinaḥ .
tanutvāt sā sinībālī tṛtīyā'ṅgirasaḥ sutā . paśyatya-
rcciṣmatī bhābhirhavirbhiśca haviṣmatī . mahāmakheṣvāṅgi-
rasī dīptimatsu mahāmate! . mahāyatīti vikhyātā saptamī
kathyate sutā . yāntu dṛṣṭvā bhagavartī janaḥ kuhukuhāyate .
ekānaṃśeti tāmāhuḥ kuhūmaṅgirasaḥ sutām . 317 a0
bṛhaspateścāndramasī bhāryyā'bhūdyā yaśasvinī . agnīn
sā'janayat putrān ṣaḍekāñcāpi puttrikām . āhuti-
ṣveva yasyāgnerhaviṣājyaṃ vidhīyate . so'gnirbṛhaspateḥ puttraḥ
śaṃyurnāma mahāvrataḥ . cāturmmāsyeṣu yasyeṣṭyāmaśvamedhe'grajaḥ
paśuḥ . dīpto jvālairanekābhairagnireṣo'tha vīryyavān .
śaṃyorapratimā bhāryyā satyā'satyā'tha dharmmaja! .. agnistasya
suto dīptastisraḥ kanyāśca suvratāḥ prathamenājyabhāgena pūjyate
yo'gniradhvare . agnistasya bharadvājaḥ prathamaḥ puttra ucyate
paurṇṇamāsyeṣu sarveṣu haviṣājyaṃ srucodyatam . bharato
nāmataḥ so'gnirdvitīyaḥ śaṃyutaḥ sutaḥ . tisraḥ kanyā
bhavantyanyā yāsāṃ sa bharataḥ patiḥ . bharatastu sutastasya
bharatyekā ca puttrikā . bharato bharatasyāgneḥ pāvakastu
prajāpateḥ . mahānatyarthamahitastathā bharatasattamaḥ . bhara-
dvājasya bhāryyā tu vīrā vīrasya piṇḍadā . prāhurājyena
tasyejyāṃ somasyeva dvijāḥ śanaiḥ . haviṣā yo dvitīyena
somena saha yujyate . rathaprabhūrathādhvānaḥ kumbharetāḥ sa
ucyate . sarayvāṃ janayan siddhiṃ bhānuṃ bhābhiḥ samā-
vṛṇot . āgneyaṃ mānayannityamādhāne hyeṣa sūyate . yastu
na cyavate nityaṃ yaśasā varccasā śriyā . agnirniścya-
vano nāma pṛthivīṃ stauti kevalam . vipāpmā kaluṣairmukto
viśuddhaścārcciṣā jvalan . vipāpo'gniḥ sutastasya satyaḥ
samayadharmmakṛt . akrośatāṃ hi bhūtānāṃ yaḥ karoti hi
niṣkṛtim . agniḥ sa niṣkṛtirnāma śobhayatyabhise-
vitaḥ . anukūjanti yeneha vedanārttāḥ svayaṃ janāḥ .
tasya puttraḥ svano nāma pāvakaḥ sa rujaskaraḥ . yastu viśvasya
jagato buddhimākramya tiṣṭhati . taṃ prāhuradhyātmavido
viśvajinnāmapāvakam . antaragniḥ smṛto yastu bhuktaṃ pacati
dehinām . sa jajñe viśvabhuṅnāma sarvalokeṣu bhārata! .
brahmacārī yatātmā ca satataṃ vipulavratāḥ . brāhmaṇāḥ
pūjayantyenaṃ pākayajñeṣu pāvakam . pavitrā gotamī nāma
nadī yasyā'bhavat priyā . tasmin karmmāṇi sarvāṇi
kriyante dharmmakartṛbhiḥ . vaḍavāgniḥ pibatyambho yo'sau
paramadāruṇaḥ . ūrddhvabhāgūrddhvabhāṅ nāma kaviḥ prāṇāśrita-
stu yaḥ . udagdhāraṃ haviryasya gṛhe nityaṃ pradīyate .
tataḥ sviṣṭaṃ bhavedājyaṃ sviṣṭakṛt paramaḥ smṛtaḥ . yaḥ
praśānteṣu bhūteṣu manyurbhavati pāvakaḥ . kruddhasya tarasā jajñe
manyantī cātha puttrikā . svāheti dāruṇā krūrā sarvabhūteṣu
tiṣṭhati . tridive yasya sadṛśo nāsti rūpeṇa kaścana
atulyatvāt kṛto devairnāmnā kāmastu pāvakaḥ . saṃharṣā-
ddhārayan krodhaṃ dhanvī sragvī rathe sthitaḥ samaye nāśayecchatrū
namogho nāma pāvakaḥ . uktho nāma mahābhāga . tribhi-
rukthairabhiṣṭutaḥ . mahāvācantvajanayat samāśvāsaṃ hi yaṃ
viduḥ . 218 a0
kāśyapo hyatha vāśiṣṭhaḥ prāṇaśca prāṇaputtrakaḥ . agnirā-
ṅgirasaścaiva cyavanastrisuvarccakaḥ . acarat sa tapastīvraṃ
puttrārthe bahuvārṣikam . puttraṃ labheyaṃ dharmmiṣṭhaṃ yaśasā
brahmaṇā samam . mahāvyāhṛtibhirdhyātaḥ pañcabhistaistadā
tvatha . jajñe tejo mahārciṣmān pañcavarṇaḥ prabhāvanaḥ .
samiddho'gniḥ śirastasya bāhū sūryyanibhau tathā . tvaṅnetre
ca suvarṇṇābhe kṛṣṇe jaṅghe ca bhārata! . pañcavarṇaḥ sa tapasā
kṛtastaiḥ pañcabhirjanaiḥ . pāñcajanyaḥ śruto devaḥ pañcavaṃśa-
karastu saḥ . daśa varṣasahasrāṇi tapastatvā mahātapāḥ .
janayat pāvakaṃ ghoraṃ pitṝṇāṃ sa prajāḥ sṛjat . bṛha-
drathantaraṃ mūrddhno vaktrādvā tarasā harau . śivaṃ nābhyāṃ balā-
dindraṃ vāyvagnī prāṇato'sṛjat . bāhubhyāmanudāttau ca
viśvābhūtāni caiva ha . etān dṛṣṭvā tataḥ pañca pitṝṇā-
masṛjat sutān . bṛhadrathasya praṇidhiḥ kaśyapasya maha-
ttaraḥ . bhānuraṅgiraso dhīraḥ putro varccasya saubharaḥ .
prāṇasya cānudāttastu vyākhyātāḥ pañcaviṃśatiḥ . devān
yajñamuṣaścānyān sṛjat pañcadaśottarān . subhīmamatibhīmañca
bhīmaṃ bhīmabalābalam . etān yajñamuṣaḥ pañca devānāṃ
hyasṛjattapaḥ . sumitraṃ mitravantañca mitrajñaṃ mitravarddhanam
mitradharmmāṇamityetān devānabhyasṛjattapaḥ . surapravīraṃ
vīrañca sureśaṃ suravarccasam . surāṇāmapi hantāraṃ pañcaitāna
sṛjattapaḥ . trividhaṃ saṃsritā hyete pañca pañca pṛthak
pṛthak . muṣṇantyatra śritā hyete svargato yajñayājinaḥ .
teṣāmiṣṭaṃ harantyete nighnanti ca mahaddhaviḥ . sparddhayā
havyavāhānāṃ nighnantyete haranti ca . dyāṃ vahirvai tadā-
dānaṃ kuśalaiḥ saṃpravarttitam . tadete nopasarpanti yatra
cāgniḥ sthito bhavet . citāgnerudvahannājyaṃ pakṣābhyāṃ
tat pravarttitam . mantraiḥ praśamitā hyete naṣṭaṃ muṣṇanti
yajñiyam . bṛhadukthastapasaiva puttro bhūmimupāśritaḥ .
agnihotre hūyamāne pṛthivyāṃ sadbhirijyate . rathantaraśca
tapasaḥ puttro'gniḥ paripaṭhyate . mitravindāya vai tasmai
haviradhvaryyavo viduḥ . mumude paramaprītaḥ saha puttrairmahā-
yaśāḥ . 219 a0
gurubhirniyamairjāto bharato nāma pāvakaḥ . agniḥ puṣṭi-
matirnāma tuṣṭaḥ puṣṭiṃ prayacchati . bharatyeṣa prajāḥ sarvā-
stato bharata ucyate . agniryaśca śivo nāma śaktipūjā-
paraśca saḥ . duḥkhārttānāñca sarveṣāṃ śivakṛt satataṃ śivaḥ .
tapasastu phalaṃ dṛṣṭvā sampravṛddhaṃ tapo mahat . uddhartukāmo
matimān puttro jajñe purandaraḥ . ūṣmā caivoṣmaṇo jajñe
so'gnirbhūteṣu lakṣyate . agniścāpi manurnāma prājāpatya-
makārayat . śambhumagnimatha prāhurbrāhmaṇā vedapāragāḥ .
āvasathyaṃ dvijāḥ prāhurddīptamagniṃ mahāprabham . ūrjja-
skarān havyavāhān suvarṇasadṛśaprabhān . tatastapo hyajanayat
pañca yajñasutāniha . praśānto'gnirmahābhāga . pariśrānto
gavāmpatiḥ . asurān janayan ghorānmartyāṃścaiva pṛtha-
gvidhān . tapasaśca manuṃ puttraṃ bhānuñcāpyaṅgirāḥ sṛjat .
bṛhadbhānuntu taṃ prāhurbrāhmaṇā vedapāragāḥ . bhānorbhāryyā
suprajā tu bṛhadbhāsā tu sūryyajā . asṛjetāntu ṣaṭ puttrān
śṛṇu teṣāṃ prajāvidhim . durbbalānāntu bhūtānāmasūn
yaḥ samprayacchati . tamagniṃ baladaṃ prāhuḥ prathamaṃ bhānutaḥ
sutam . yaḥ praśānteṣu bhūteṣu manyurbhavati dāruṇaḥ .
agniḥ sa manyumānnāma dvitīyo bhānutaḥ sutaḥ . darśe ca
paurṇṇamāse ca yasyeha havirucyate . viṣṇurnāmeha yo'gnistu
dhṛtimān nāma so'ṅgirāḥ . indreṇa sahitaṃ yasya havi-
rāgrayaṇaṃ smṛtam . agnirāgrayaṇo nāma bhānorevānvayastu
saḥ . cāturmmāsyeṣu nityānāṃ haviṣāṃ yo niragrahaḥ .
caturbhiḥ sahitaḥ puttrairbhānorevānvayastu saḥ . niśā tvaja-
nayat kanyāmagnīṣomāvubhau tathā . bhānorevābhavadbhāryyā
suṣuve pañca pāvakān . pūjyate haviṣāgreṇa cāturmmāsyeṣu
pāvakaḥ . parjanyasahitaḥ śrīmānagnirvaiśvānarastu saḥ .
asya lokasya sarvvasya yaḥ prabhuḥ paripaṭhyate . so'gni-
rvviśvapatirnāma dvitīyo vai manoḥ sutaḥ . tataḥ sviṣṭaṃ
bhavedājyaṃ sviṣṭakṛt paramastu saḥ . kanyā sā rohiṇī
nāma hiraṇyakaśipoḥ sutā . karmmaṇā'sau babhau bhāryyā
sa vahniḥ sa prajāpatiḥ . prāṇānāśritya yo dehaṃ pravartta
yati dehinām . tasya sannihito nāma śabdarūpasya
sādhanaḥ . śuklakṛṣṇagatirddevo yo bibhartti hutāśanam .
akalmaṣaḥ kalmaṣāṇāṃ karttā krodhāśritastu saḥ . kapilaṃ
paramarṣiñca yamprāhuryatayaḥ sadā . agniḥ sa kapilo nāma
sāṅkhyayogapravarttakaḥ . agraṃ yacchanti bhūtānāṃ yena bhūtāni
nityadā . karmmasviha vicitreṣu so'graṇīrvahnirucyate .
imānanyān samasṛjat pāvakān prathitān bhuvi . agni-
hotrasya duṣṭasya prāyaścittārthamulbaṇān . saṃspṛśeyuryadā-
'nyo'nyaṃ kathañcidvāyunā'gnayaḥ . iṣṭiraṣṭākapālena kāryyā
vai śucaye'gnaye . dakṣiṇāgniryadā dvābhyāṃ saṃsṛjeta tadā
kila . iṣṭiraṣṭākapālena kāryyā vai vītaye'gnaye .
yadyagnayo hi spṛśyeyurniveśasthā davāgninā . iṣṭiraṣṭā-
kapālena kāryyā tu śucaye'gnaye . agniṃ rajasvalā vai
strī saṃspṛśedagnihotrikam . iṣṭiraṣṭākapālena kāryyā
dasyumate'gnaye . mṛtaḥ śrūyeta yo jīvaḥ pareyuḥ paśavo
yadā . iṣṭiraṣṭākapālena kāryyā suramate'gnaye . ārtto na
juhuyādagniṃ trirātraṃ yastu brāhmaṇaḥ . iṣṭiraṣṭākapālena
kāryyā syāduttarāgnaye . darśañca paurṇṇamāsañca yasya tiṣṭhet
pratiṣṭhitam . iṣṭiraṣṭākapālena kāryyā ratikṛte'gnaye .
sūtikā'gniryadā cāgniṃ saṃspṛśedagnihotrikam . iṣṭi-
raṣṭākapālena kāryyā cāgnimate'gnaye . 220 adhyā0
āpasya duhitā bhāryyā sahasya paramā priyā . bhūpati-
rbhuvabharttā cājanayat pāvakaṃ param! bhūtānāñcāpi sarveṣāṃ
yaṃ prāhuḥ pāvakaṃ patim . ātmā bhuvanabhartteti sānvayeṣu
dvijātiṣu . mahatāñcaiva bhūtānāṃ sarveṣāmiha yaḥ patiḥ .
bhagavān sa mahātejā nityaṃ carati pāvakaḥ . agni-
rgṛhapatirnāma nityaṃ yajñeṣu pūjyate . hutaṃ vahati yo
havyamasya lokasya pāvakaḥ . apāṃ garbho mahābhāgaḥ sattva-
bhugyo mahādbhutaḥ . bhūpatirbhuvabharttā ca mahataḥ patirucyate .
dahanmṛtāni bhūtāni tasyāgnirbharato'bhavat . agniṣṭome
ca niyataḥ kratuśreṣṭho bharasya tu . sa vahniḥ prathamo nityaṃ
devairanviṣyate prabhuḥ . āyāntaṃ niyataṃ dṛṣṭvā praviveśārṇṇavaṃ
bhayāt . devāstatrāṃdhigacchanti mārgamāṇā yathādiśam .
dṛṣṭvā tvagniratharvāṇaṃ tato vacanamabravīt . devānāṃ vaha havyaṃ,
tvamahaṃ vīra! sudurbbalaḥ . atha tvaṃ gaccha madhvakṣaṃ priyametat
kuruṣva me . preṣya cāgniratharvāṇamanyaṃ deśaṃ tato'gamat .
matsyāstasya samācakhyuḥ kruddhastānagnirabravīt . bhakṣyā vai
vivadhairbhāvairbhaviṣyatha śarīriṇām . atharvāṇaṃ tathā cāpi
havyavāho'bravīdvacaḥ . anunīyamāno hi bhṛśaṃ deva-
vākyāddhi tena saḥ . naicchadvoḍhuṃ haviḥ sarvaṃ śarīrañcāpi
so'tyajat . sa taccharīraṃ santyajya praviveśa dharāntadā .
bhūmiṃ spṛṣṭā'sṛjaddhātūn pṛthak pṛthagatīva hi . pūyāt
sa gandhaṃ tejaśca asthibhyo devadāru ca . śleṣmaṇaḥ sphaṭikaṃ
tasya pittānmārakataṃ tathā . yakṛt kṛṣṇāyasaṃ tasya tribhi-
reṣa prabhuḥ prajāḥ . nakhāstasyābhrapaṭalaṃ śirājālāni
vidrumam . śarīrādvividhāścānye dhātavo'syābhavannṛpa! . evaṃ
tyaktvā śarīrañca parame tapasi sthitaḥ . bhṛgvaṅgirādibhi-
rbhūyastapasotthāpitastadā . bhṛśaṃ jajjvāla tejasvī tapasā-
pyāyitaḥ śikhī . dṛṣṭvā ṛṣiṃ bhayāccāpi praviveśa mahā-
rṇavam tasminnaṣṭe jagadbhītamatharvvāṇamathāśritam .. arccayā
māsurevainamatharvvāṇaṃ surādayaḥ . atharvvā tvasṛjallokā-
nātmanālokya pāvakam . miṣatāṃ sarvvabhūtānāmunmamātha mahā-
rṇavam . evamagnirbhagavatā naṣṭaḥ pūrvvamatharvaṇā . āhūtaḥ
sarvabhūtānāṃ havyaṃ vahati sarvadā . evaṃ tvajanayaddhiṣṇyān
vedoktān vividhān bahūn . vicaran vividhān deśān
bhramamāṇastu tatra vai . sindhuṃ nadaṃ pañcanadaṃ devikā'tha
sarasvatī . gaṅgā ca śatakumbhā ca sarayūrgaṇḍasāhvayā
carmmaṇvatī satī caiva bhedhyā medhātithistadā . tāmrāvatī
vetravatī nadyastrisro'tha kauśikī . tamasā narmadā caiva nadī
godāvarī tathā . veṇṇopaveṇṇā bhīmā ca vaḍavā caiva bhārata ..
bhāratī suprayogā ca kāverī murmurā tathā . tuṅgaveṇā
kṛṣṇaveṇā kapilā śoṇa eva ca . etā nadyastu dhiṣṇyānāṃ
mātaro yāḥ prakīrttitāḥ . adbhutasya priyā bhāryyā tasya puttro
vibhūrasiḥ . yāvantaḥ pāvakāḥ proktā somāstāvanta eva tu ..
atreścāpyanvaye jātā brahmaṇo mānasāḥ prajāḥ . atriḥ
puttrān sraṣṭukāmāṃstānevātmanyadhārayat . tasya tadbrahmaṇaḥ
kāyānnirharanti hutāśanāḥ evamete mahātmānaḥ kīrttitā-
ste'gnayo mayā .. aprameyā yathotpannāḥ śrīmantastimirā-
pahāḥ . adbhutasya tu māhātmyaṃ yathā vedeṣu kīrttitam .
tādṛśaṃ viddhi sarvveṣāmeko hyeṣa hutāśanaḥ . eka evaiṣa
bhagavān vijñeyaḥ prathamo'ṅgirāḥ . bahudhā niḥsṛtaḥ
kāyāt jyotiṣṭomakraturyyathā . ityeṣa vaṃśaḥ sumahānagnīnāṃ
kīrttitomayā . yo'rcito vividhairmantrairhavyaṃ vahati
dehinām . bhā0 va0 mārka0 221 adhyā0 .
sāsya devateti—ḍhak āgneyamagnidevatāke havirādau tri0 .
agninā dṛṣṭaṃ sāma ḍhak . āgneyaṃ sāma . āgneyī ṛk
tri0 . agnaye hitaṃ ḍhak . āgneyamauṣadham tri0 .
laukikaprayogānusāreṇa “aṅgernalopaśceti” auṇādikasūtreṇa
agniśabdasya vyutpattirdarśitā vaidikaprayoge tu agniśabdasya
pravṛttinimittabhedopayoginyo yāskena bahvyo vyutpattayo-
darśitāḥ . yathā “athāto'nuktamiṣyāmo'gniḥ pṛthivīsthānastaṃ
prathamaṃ vyākhyāsyāmo'gniḥ kasmādagraṇīrbhavatyagraṃ yajñeṣu pra-
ṇīyate'ṅgaṃ nayati saṃnamamāno'knopano bhavatīti sthaulā-
ṣṭhīvirna knopayati na snehayati tribhya ākhyātebhyo jāyata
iti” śākapūṇiritādaktāddagdhādvā nītātsa khalveterakāra-
mādatte gakāramanaktervā dahatervā nīḥ parastasyaiṣā bhavatīti”
agnimīle iti” . asyāyamarthaḥ . sāmānyena sarva-
devatānāṃ lakṣaṇasyābhihitatvādanantaraṃ yataḥ pratipadaṃ
viśeṣeṇa vaktavyatvamākāṅkṣitamato'nukrameṇa vakṣyāmaḥ . tatra
pṛthivīloke sthito'gniḥ prathamaṃ vyākhyāsyate . kasmāt-
pravṛttinimittādagniśabdena devatābhidhīyata? iti praśnasyā-
graṇīrityādikamuttaram . devasenāmagre svayaṃ nayatītya-
graṇīḥ . etadekamagniśabdasya pravṛttinimittam . tathā ca
brāhmaṇāntaram . “agnirvai devānāṃ senānīriti” . eta-
devābhipretya bahvṛcā mantrabrāhmaṇe āmananti . “agni-
rmukhaṃ prathamo devatānāmiti” mantraḥ . “agnirvai devānāmavama
iti” brāhmaṇam . tathā taittirīyāścāmananti . “agni-
ragre prathamo devatānāmiti” mantraḥ . “agniravamo devatānā-
miti” ca . vājasaneyinastvevamāmananti . “sa vā eṣo-
'gre devatānāmajāyata tasmādagnirnāmeti” . yajñeṣvagniho-
treṣṭipaśusomarūpeṣvagraṃ pūrvvadigvartyāhavanīyadeśaṃ prati
gārhapatyātpraṇīyata iti dvitīyaṃ pravṛttinimittam . sanna-
mamānaḥ samyak svayameva prahvībhavannaṅgaṃ svakīyaṃ śarīraṃ
nayati kāṣṭhadāhe haviḥpāke ca prerayatīti tṛtīyaṃ pravṛtti-
nimittam . sthūlāṣṭhīvināmakasya maharṣeḥ putro nirukta-
kāraḥ kaścidaknopana ityagniśabdaṃ nirvakti . tatra na
knopayatītyukte na snehayati kintu kāṣṭhādikaṃ rūkṣayatītyuktaṃ
bhavati . śākapūṇināmako nirūktakāro dhātutrayādagni-
śabdaniṣpattiṃ manyate . itaḥ iṇ gatau iti dhātuḥ .
akto'nju vyaktimnakṣaṇagatiṣu iti dhātuḥ . dagdho daha
bhasmīkaraṇe iti dhātuḥ . nīto ṇīñ prāpaṇe iti
dhātuḥ . agniśabdo hyakāragakāraniśabdānapekṣamāṇa
etidhātorutpannādayanaśabdādakāramādatte . anaktidhātu-
gatasya kakārasya gakārādeśaṃ kṛtvā tamādatte . yadvā dahati
dhātujanyāddagdhaśabdādgakāramādatte . nīriti nayatidhātuḥ
sa ca hrasvo bhūtvā paro bhavati . tato dhātutrayaṃ mili-
tvāgniśabdo bhavati . yajñabhūmiṃ gatvā svakīyamaṅgaṃ nayati
kāṣṭhadāhe haviḥpāke ca prerayatīti samudāyārthaḥ . tasyā
gniśabdārthasya devatāviśeṣasya prādhānyena stutidarśanāyaiṣāgni-
mīle ityṛgbhavatīti” ṛgvedabhāṣye mādhavācāryyaḥ
etasya vaiśvanarādiśabdapravṛttinimittadarśanenānekāstutayo
yāskena darśitāstāśca tattacchabdāvasare darśayiṣyante .

*Agni (Fire). § 4 (Anukram.): I, 1, 94 (trīn A°īn iva

Kauravyān), 150 (°ṃ darpitaṃ Khāṇḍave).—§ 11 (Parvas.):

I, 2, 448 (Indrāgnī yatra Dharmaś cāpy ajijñāsañ Chibiṃ),

630—1 (all. to § 794).—§ 17 (Utaṅka): I, 3, 829 (yo'śvaḥ,

so'gniḥ).—§ 18 (Ugraśravas): I, 4, 854 (°caraṇaṃ).—§ 20

(Puloma): I, 5, 884, 889, (893), 6, 897, 908, 910, 7, 923,

924, 926, 928, 933, 937, 938 (Bhṛgu's wife Pulomā had first

been betrothed to the Rākṣasa Puloman, who one day, when

Bhṛgu was absent, came to carry her away, and asked the

sacrificial fire if she was rightly his or Bhṛgu's wife. The

fire answered that she was indeed first chosen by the Rākṣasa,

but that she was rightly Bhṛgu's, by whom she had been

taken with holy rites and invocations. When Puloman began

to carry her away Cyavana dropped from her womb, and

Puloman was instantly converted into ashes. Of her tears

Brahmán formed the river Vadhūsara. Bhṛgu cursed Agni,

saying, “thou shalt eat of all things.” Agni, enraged at

the curse, withdrew himself from the sacrifice, wherefore all

creatures became much distressed. Brahmán appeased Agni

by promising that only his less noble form (the digestive fire

in the stomach of carnivora) should be compelled to eat of

all things, and that everything should become pure when

burnt by his flames).—§ 29 (Kadrū): I, 20 (will consume

the sons of Kadrū).—§ 30b (Samudra): I, 21, 1220

(Vaḍavāmukhadīptā°).—§ 32b (Garuḍa): I, 23, 1241 (°rāśir,

yugāntā°), 1244 (1245).—§ 33 (do.): 23, 1250 (i.e. Garuḍa).

—§ 40 (do.): 29, 1323, 1325.—§ 46 (do.): I, 32.—§ 49

(Vāsuki): 37, 1596 (“As the gods in days of yore sought the

occult Agni, who held himself concealed”).—§ 71 (Bhārata-

sūtra, v. Ādivaṃśāvatāraṇap.): I, 61, 2277 (A. gives Arjuna

the bow Gāṇḍīva, etc.).—§ 83 (Ādivaṃśāvatāraṇa): I, 63,

2437 (°samadyutiḥ).—§ 116 (Vasus): I, 66, 2587 (one of

the Vasus and father of Kumāra, i.e. Skanda, °eḥ putraḥ,

Kumāraḥ; cf. Anala).—§ 130 (Aṃśāvat.): 67, 2761 (a part

of Agni is Dhṛṣṭadyumna).—§ 149 (Yayāti): 88, 3576

(prabhur °iḥ pratapane).—§ 246 (Tilottamā): 211, 7682

(by Brahmán).—§ 248 (Arjunavanavāsap.): 214, 7790 f.

(°kāryam).—[§ 253c (Kṛṣṇa): nakṣatre Vahnidaivate, i.e.

Kṛttikāsu (PCR.) (I, 221, 8045).]—§§ 254—60 (Khāṇḍa-

vadah. and Śārṅgakop.): I, 222—34 (burns the Khāṇḍava

forest). 8094, 8220 (dehavanta ivāgnayaḥ), 8324, 8350, 8353,

8357, 8409, 8412—13, 8415—17, 8428, 8437, 8461—2.—

§ 266 (Śakra-sabhā-v.): II, 7, 291 (dīpyamānā ivāgnayaḥ),

307 (do.).—§ 274 (Rājasūyārambhap.): 15, 647 (traya

ivāgnayaḥ).—§ 276 (Jarāsandhavadhap.): 20, 770 (do.), 790

(ravi-somāgni-vapuṣaṃ), 990 (°dattena rathena).—§§ 282—4

(Sahadeva and Māhiṣmatī): II, 31—32, 1133, 1141,

1143—4, 1149—50, 1153 (assists Nīla against Sahadeva;

married to Nīla's daughter; praised by Sahadeva; enumera-

tion of names of Agni; spares Sahadeva).—§ 310b (Sūrya),

identified with the Sun (also the Saṃvartaka Fire): III, 3,

190.—§ 310c, among the 108 names of the Sun (III, 3).—

[§ 317b (Kṛṣṇa): III, 12, having been Nārāyaṇa, Kṛṣṇa

became Anala, etc.]—§ 345 (Nalop.): 54 ff. (A., Indra,

Yama, and Varuṇa come to the svayaṃvara of Damayantī—

and Nala as their messenger to her—but are rejected), 2127

(lokapālāśca sāgnikāḥ), 2138, 2140, 2157, 2224 (°purogamān

devān), 2227.—§ 366 (Tīrthayātrāp.): 83, 7009 (Agni-

tīrthaṃ tato gacchet, tatra snātvā nararṣabha|Agnilokam

avāpnoti kulañ caiva samuddharet).—§ 371 (Tuṅgaka): 85,

8191 (ṛṣayas tatra (i. e. in Tuṅgaka) devāś ca Varuṇo 'gniḥ

Prajāpatiḥ|Harir Nārāyaṇas tatra Mahādevas tathaiva ca|

Pitāmahaś ca bhagavān devaiḥ saha mahādyutiḥ|Bhṛguṃ

niyojayām āsa yajanārthaṃ mahādyutiṃ), 8194 (when the

Vedas had been lost).—[§ 383c (Jāmadagnyatejohāni-kathana):

III, 99, Hutāśana (i.e. Fire) seen in the body of Rāma

Dāśarathi.]—§ 392aα (Tīrthayātrāp.): III, 114, 11021 (i.e.

10121), 11022 (i.e. 10122).—§ 410g (Plakṣāvataraṇag.):

130f, 10546 (Agneś caivātra (i.e. in Kāśmīramaṇḍala) saṃvādaḥ

Kāśyapasya ca, Bhārata).—§ 411 (Śyenakapot.): III, 130f,

10559 (kapoto bhūtvā; Indra in the shape of a hawk and

Agni in that of a pigeon come to test king Uśīnara's merit)

(cf. § 466).—§ 412 (Aṣṭāvakrīya): III, 134, 10659 (dvāv

Indrāgnī carato vai sakhāyau).—§ 417 (Yavakrītop.): 138,

10810 (°purogamāḥ), 10814 (°purogamān devān).—§ 418b

(Gaṅgā): III, 139, 10821 (“where,” i.e. at Kālaśaila (?),

with the sevenfold Gaṅgā, “Agni blazes forth without

intermission”).—§ 443 (Nivātakavacayuddhap.): 168, 12020

(°er, sc. astram).—§ 456 (Sarasvatī-Tārkṣya-s.): 186,

12745 (°mukhāḥ devāḥ).—§ 459 (Mārkaṇḍeyas.): 189, 12956

(Agni is the mouth of Nārāyaṇa; the Vaḍavāvaktra Fire and

the Saṃvartaka Fire are identified with Nārāyaṇa), 12961.

—§ 466 (Śibi—carita): III, 197 (cf. § 411), 13274—5

(kapotarūpena).—§ 473 (Mārkaṇḍeyas.): 200, 13480 (°er

apatyaṃ prathamaṃ suvarṇaṃ).—§ 474 (Dhundhumārop.):

201α, 13498 (Indra-Somāgni-Varuṇāḥ, worship Madhusūdana).

—§ 480 (Brāhmaṇa-vyādhasaṃvāda): 208, 13812 (agnayo

māṃsakāmāś śa ity api śrūyate śrutiḥ).—§ 485 (do.): 213,

13959, etc. (śārīro 'gniḥ, i.e. digestion).—§§ 488—94 (Āṅgirasa):

III, 217-22 (Aṅgiras in days of yore practised austerities in

his hermitage, so that he excelled Agni, who, thinking that

Brahmán had created a new Fire, retired in anger to the

forest (vanaṃ; Nīl. and PCR., “the waters”) to practise

austerities; but Aṅgiras asked him to remain and make him

(Aṅgiras) his first son. From Aṅgiras (through Bṛhaspati)

and others, who are perhaps not connected with him, are

descended a great many of Agnis or Fires), 14101—3

(°eḥ sutaḥ…Kumāraḥ), 14112, 14113, (14114),

14115 (°ḥ prathamo; °tvaṃ), 14116—17, 14131 (Bṛhaspateḥ

putraḥ Śaṃyur nāma), 14132 (cāturmāsyeṣu yasyeṣṭyām

aśvamedhe 'grajaḥ paśuḥ), 14133 (Agnis tasya, i.e. Śaṃyoḥ(?),

suto dīptas tisraḥ kanyāś ca suvratāḥ), 14134 (prathamenā-

jyabhāgena pūjyate yo 'gnir adhvare|Agnis tasya Bharadvājaḥ

prathamaḥ putra ucyate), 14135 (…Bharato), 14141

(°r Niścyavano nāma), 14142 (Vipāpo 'gniḥ sutas tasya),

14143 (°ḥ…Niṣkṛtir nāma), 14146 (antar Agniḥ

smṛto yas tu bhuktaṃ pacati dehināṃ|sa jajñe Viśvabhuṅ nāma

sarvalokeṣu, Bhārata!), 14156 (Āṅgirasaḥ, etc.), 14162 (Vāyv-

agnī prāṇato 'srjat, sc. Pāñcajanyaḥ), 14171 (tad ete, i.e.

Yajñamuṣas, nopasarpanti yatra…Agniḥ sthito bhavet),

14174 (Rathantaraś ca Tapasaḥ putro 'gnih paripaṭhyate|

Mitravindāya vai tasmai havir adhvaryavo viduḥ), 14189

(Āgrayaṇo nāma), 14190 (Niśā tv ajanayat kanyām Agnī-

Ṣomāv ubhau tathā), 14227 (evam Agnir bhagavatā naṣṭaḥ

pūrvam Atharvaṇā|āhūtaḥ), 14236 (agnayaḥ).—§§ 495—8

(Skandotpatti): III, 223-6.—§ 499 (Skanda-Śakra-samā-

gama): III, 227.—§§ 500—1 (Skandopākhyāna): III, 228—9.

—§ 502 (Manuṣyagrahakathana): III, 230.—§§ 503—7

(Skandayuddha): III, 231.—§§ 508—9 (Kārttikeyastava):

III, 232 (Agni (Adbhuta(?), III, v. 14284) having become

enamoured of the wives of the seven Ṛṣis, at first entered

their gārhapatya fire, then after a long time retired to the

forest (vanam; Nīl. says nothing) in order to destroy himself;

Svāhā, who had loved him in vain, cohabited with him,

successively assuming the guise of the wives of the Ṛṣis

(six of the Kṛttikās or Pleiads) except Arundhatī, and going

out of the forest in the guise of a bird (Garuḍī, Suparṇī,

Vinatā) she threw the semen in a golden basin on the Śveta

mountain; this took place on the Amāvasyā day; on the

Pratipad day the semen became an embryo (Skanda); on the

fourth day Skanda was fully developed. The six wives of

the Ṛṣis were divorced by their husbands. Skanda is called

the son of Rudra, because Agni is called Rudra by brahmans,

and because he was produced by Rudra entering Fire (and

Umā coalescing with Svāhā), etc., and the Śveta mountain

was formed of Rudra's semen virile. Agni gave to Skanda

a red cock, that formed his ensign perched on the top of his

chariot. The six divorced wives of the Ṛṣis, together with

Vinatā, obtained from Skanda that they became his mothers.

At the request of Indra they (incl. of Vinatā, see v. 14464

and Nīl., i.e. the Kṛttikās) were placed among the Nakṣatras

(and presided by Agni) instead of Abhijit (q.v.). Brahmán

ordered that time should be reckoned from Dhaniṣṭhā, while

it had formerly been reckoned from Rohiṇī (so Nīl.). Svāhā

prevailed upon Skanda that she should live for ever with

Agni, in so far as offerings with mantras to the gods and Pitṛs

(havyaṃ kavyaṃ ca) should always be coupled with the name

of Svāhā), 14241 (Agnīnāṃ vividhā vaṃśāḥ), 14276, 14294,

14300, (14302), 14305, 14314, 14323 (°dāyādaḥ, i.e. Skandaḥ),

14363, 14367 (°r bhūtvā Naigameyaś), 14391 (tataḥ Kumāraṃ

pitaraṃ (B. °rapitaraṃ) Skandam āhur janā bhuvi|Rudram

Agnim Umāṃ (B. Agnimukhāṃ) Svāhāṃ), 14428 (Rudram

Agniṃ dvijāḥ prāhū, Rudrasūnus tatas tu saḥ), 14434

(kukkuṭaś cāgninā dattas tasya, i.e. Skandasya, ketur alaṅkṛtaḥ),

14517, 14560 (cāmare cāpi Vāyuś ca gṛhītvāgniś ca dhiṣṭhitau,

sc. for Skanda).—§ 526a (Rāvaṇādivaraprāpti): III, 276,

15930 (used by the Brahmarṣis, etc., as their spokesman

before Brahmán).—§ 543 (Rāmābhiṣeka): 291 (when Rāma

Dāśarathi would repudiate Sītā because she had dwelt with

Rāvaṇa, Brahmán, Śakra, Agni, Vāyu, Yama, Varuṇa, and

Kubera, and his deceased father Daśaratha bore witness to

her innocence), 16548, (16558); Agni says that he dwells

within the bodies of all creatures.—[§ 548f (Āraṇeyap.):

III, 315, 17463 (Hutāśana, entering into water and remaining

in concealment, achieved the purpose of the gods).]—§ 549b

(Pāṇḍavapraveśap.): IV, 2, 38 (Agni, desirous of consuming

the forest of Khāṇḍava, had formerly appeared in the guise of

a brahman before Arjuna while he was staying with Kṛṣṇa),

42 (tejasvināṃ varaḥ); 4, 104 (°vad).—§ 552 (Gograhaṇap.):

shows interest for Arjuna (IV, 46 and 56), allusion to

§§ 254—60 (γ) (IV, 45); one of Arjuna's preceptors in arms

(δ and ε) (IV, 45 and 49): 1535 (ekaś cāgnim atarpayat, sc.

Arjunaḥ), 1580 (°r Vaḍavāmukhaḥ), 1770 (°er, sc. vimānaṃ;

present at the combat between Arjuna and the Kurus), 1982

(astram Āgneyam Agneś ca, sc. aham, i.e. Arjuna, avāptavān).

—§ 555 (Indravijaya): V, 9—18 (when Nahuṣa had sup-

planted Indra and had come to Śacī in a chariot drawn by

Ṛṣis, Bṛhaspati sent Agni to find out Indra. Agni at first,

having in an instant searched the whole world, did not dare

to enter the waters from fear of being extinguished, but at

last he was prevailed upon to do so, and found Indra in

a lotus-sucker in the midst of a lake. Bṛhaspati explained

how Nahuṣa had become the king of the gods. Indra

bestowed upon Agni a share in great sacrifices, where there

should be one share for Indra and Agni (Aindrāgnyo)); V, 12,

395 (devā Agnipurogamāḥ, with Śacī); 13, 409 (do. with

Viṣṇu); 15, 479 (did not at first dare to enter the waters),

(481), 482 (adbhyo 'gnir, sc. utthitaḥ).—§ 555f (Indravijaya):

16 (Agni is the mouth of all the gods; the carrier of offerings

(Havyavah), and himself the best of offerings (havis); hidden,

he sojourns in the interior of all beings like a witness, single

and threefold; abandoned by him, the universe would forth-

with cease to be; by bowing to him the brahmans with

their wives and sons attain to the eternal happiness (gatim)

acquired by their deeds; having created the three worlds,

he, when the hour comes, again consumes them (pacasi);

the wise call him identical with the clouds and with the

lightning; flames issuing from him support all creatures;

all the waters are deposited in him, so is this entire world;

to him nothing is unknown in the three worlds), 486—8, 517

(cf. Śārṅgakop., I, 229, 8353—60).—§ 557 (Prajāgarap.):

33, 1044 (pañcāgnayo manuṣyeṇa paricaryāḥ prayatnataḥ|

pitā mātāgnir ātmā ca guruś ca, Bharatarṣabha!).—§ 560

(Sanatsujātop.): 46, 1757 (tasmād, i.e. from the Eternal

Bhagavat, Agniś ca Somaś ca).—§ 561 (Yānasandhip.): 49,

1918 (Vasavaś cāgninā saha), they with Bṛhaspati, Uśanas,

M., Y., Ā., S., Sapt., Viśvāmitra, Aps., etc., worship Brahmán;

52, 2094 (trayastriṃśat samāḥ, sūta! Khāṇḍave 'gnim atar-

payat, sc. Arjunaḥ); 60, 2366 (°ḥsacivyakartā syāt Khāṇḍave

tat kṛtaṃ smaran); 61, 2387 (yadā hy Agniś ca Vāyuś ca

Dharma Indro 'śvināv api|kāmayogāt pravarteran); 61, 2399

(“A., Vāyvagnī, M., Y., Dharma are not able to rescue those

whom I hate,” says Duryodhana).—§ 562 (Bhagavadyānap.):

94, 3335 (hutā°).—§ 564 (Mātalīyop.): 99, 3549 (Āsuro

'gniḥ, in Pātāla).—§ 567 (Bhagavadyānap.): 140, 4741

(Agniṃ juhotu vai Dhaumyaḥ); 142, 4818 (ubhe cāpy Agni-

Mārute, sc. astre).—§ 571 (Ulūkadūt.): 160, 5512 (°dattañ

ca te, i.e. Arjuna's, rathaṃ).—§ 576 (Bhagavadgītāp.): VI,

35, 1285 (i.e. Kṛṣṇa).—§ 581 (Bhīṣmavadhap.): 60,

2674 (bhagavān ivāgniḥ).—§ 592 (Saṃśaptakavadhap.):

25, 1084 (yathendrāgnī purā Baliṃ).—§ 594 (Mṛtyu): VII,

52—54]: Urged by the Earth, who was afflicted with the

heavy weight of creatures, Brahmán became angry and

created Fire that was about to consume the whole universe;

Śiva then solicited him, so that he extinguished the Fire

and created a woman named Mṛtyu (Death) to destroy the

creatures. Cf. XII, 257 ff.—§ 597 (Pratijñāp.): 82, 2924.

—§ 600 (Ghaṭotkacavadhap.): 166, 7451 (°samaprabhaṃ);

182, 8284 (surā iva nir-agnayaḥ).—§ 603 (Nārāyaṇāstra-

mokṣap.): 200, 9260 (agnāv agnir iva nyasto), 9263 (yathā

jagdhvā jagat kṛtsnaṃ samaye sacarācaraṃ|gacched agnir (B. °ed

vahnir) Vibhor āsyaṃ), 9264 (sūryam agniḥ (so B.) praviṣṭaḥ

syād yathā cāgniṃ divākaraḥ); 201, †9457 (Vāgagnī).—

§ 606 (Tripurākhyāna): VIII, 34, 1471 (śṛṅgam Agnir

babhūvāsya, i.e. on the arrow of Mahādeva), 1503 (Agnī-

ṣomau (C. Somaṃ) jagat kṛtsnaṃ).—§ 608 (Karṇap.): 60,

2983 (Śakrāgnibhyām iva); 87, 4418 (V., M., S., R., Vi., A.,

Agnir Indraś ca Somaś ca Pavano 'tha diśo daśa|Dhañanja-

yasya te pakṣe).—§ 611 (Śalyap.): IX, 14, 724 (bhagavān);

17, 912 (°r iva), 920 (do.); 21, 1128 (yathā).—§ 613

(Gadāyuddhap.): 33, 1921 (Khāṇḍave 'gnim ivārjunaḥ).—

§ 615 (do. brought): 35, 1985 (°īn, from Dvārakā by

Balarāma).—§ 615u (Skanda): 45, 2503 (Bṛhaspatiḥ samid-

dhāgnau juhāvāgniṃ yathāvidhi); 46, 2702 (śaktyā…

°dattayā, i.e. the lance of Skanda).—§ 615 (Baladevat.): 47,

2742 (°ḥ praṇaṣṭo bhagavān), 2744 (do.); 54, 3049 (Indro

'gnir Aryamā caiva yatra prāk prītim āpnuvan, i.e. on the

Yamunā).—§ 623 (Rājadh.): XII, 15β, 439 (hantā).—

§ 637 (do.): 43, 1506 (i.e. Kṛṣṇa); 47, 1661 (antarbhūtaḥ,

i.e. Kṛṣṇa).—§ 638b (Rāmop.): 49, 1753 (having got

alms from Arjuna Kārtavīrya, A. burnt villages, etc., and the

hermitage of Āpava).—§ 641 (Rājadh.): 68, 2576 (v.

Āditya⁴); 78, 2922 (ajo 'gnir Varuṇo meṣaḥ…na

vikreyaḥ kathañcana = XIII, 3978); 122, 4511 (Vibhāvasuḥ).

—§ 656 (Khaḍgotp.): 166, 6201 (Aser daivataṃ).—§ 658

(Krṭaghnop.): 171, 6382 (Viśve devāḥ sāgnayaḥ, etc., repre-

sented by brahmans fed in the house of Virūpākṣa on a

certain day of the Kārttika month).—§ 660 (Bhṛgu-Bharad-

vāja-s.): 182, 6778 (Agni-Mārutau, spring from water),

6779 (Agni-Māruta-saṃyogāt tataḥ samabhavan mahī), 6782 (is

Brahmán's tejas), 6783 (Agnī-Ṣomau tu candrārkau nayane

tasya, i.e. Brahmán's, viśrute).—§ 671b (Bali-Vāsava-s.):

224, 8139 (āhuś cainam, i.e. Brahmán, kecid Agniṃ kecid

āhuḥ Prajāpatiṃ).—§ 693 (Vṛtravadha): 283 (in order to

deliver Indra from the brahmahatyā that issued from the body

of Vṛtra, when he had been killed by Indra, Brahmán divided

it in four portions; one-fourth was taken by Agni on the

condition that it should immediately enter the man who

should abstain from offering, etc.), 10174.—§ 696 (MSNSt.):

283, 10354 (= Śiva, 1000 names).—§ 700 (Mokṣadh.):

289, 10644 (Agnī-Ṣomāv idaṃ sarvaṃ).—§ 702 (do.):

296β, 10837 (v. Ādityaḥ).—§ 707 (do.): 318, 11708 (if at

death the soul escapes through the eyes, the man reaches the

region of Agni).—§ 717 (Nārāyaṇīya, Mahāpuruṣastava):

339, 12864 (tavāgnir āsyam, No. 90); 341λ, 13017 (kiñ ca

Brahmā ca Rudraś ca Śakraś ca Balabhit prabhuḥ|Sūryas

Tārādhipo Vāyur Agnir Varuṇa eva ca|Ākāśam Jagatī caiva

ye ca śeṣā divaukasaḥ|pralayaṃ na vijānanti ātmanaḥ pari-

nirmitaṃ).—§ 717 (do.): 342†† I): (Agni (digestive Fire, Nīl.)

and Soma (food, Nīl.). blending together, become transformed

into one and the same substance; it is for this reason that the

entire universe is said to be pervaded with them; the deities

also are said to have Agni for their mouth. After the

dissolution of the universe Brahmán caused Agni (kṣattraṃ,

i.e. the kṣattriyas) and Soma (bráhman, i.e. the brahmans)

to spring from his own eyes; the brahmans became endowed

with greater energy than the kṣattriyas. He who offers food

in the mouth of a brahman pours libations into a blazing fire.

Agni is the hotṛ and brahmán of the sacrifice; the brahmans,

becoming Agni, uphold the sacrifices and, possessed of learning,

further (bhāvayanti) Agni; [being] Agni [and] Viṣṇu they,

entering all creatures, uphold their lifebreaths), 13186 (Agniḥ

Somena saṃyukta ekayonitvam āgataḥ|Agnī-Ṣomamayaṃ

tasmāj jagat kṛtsnaṃ carācaraṃ), ††13187 (api hi Purāṇe

bhavati, ekayonyātmakāv Agnī-Ṣomau, devatāś cāgnimukhā

iti); 343, 13188 (Agnī-Ṣomau), ††13194 (sa Puruṣaḥ

…netrābhyām Agnī-Ṣomau sasarja); VII, ††13217

(brahmavadhyāñ caturṣu sthāneṣu vanitāgni-vanaspatigoṣu

vyabhajat, cf. § 555, V, 15 f.); IX, ††13218 (Bhṛgunā śapto

'gniḥ sarvabhakṣatvam upanītaḥ), ††13223 (tad etad brahm-

āgnī-Ṣomīyaṃ, tena jagad dhāryate), 13225 (Agnī-Ṣoma-,

etymology of Hṛṣīkeśa).—§ 719 (Ānuśāsanik.): XIII, 1, 55

(v. Āditya⁴).—§ 720b (Sudarśana): 2 (married Sudarśanā

(daughter of king Duryodhana in Māhiṣmatī and the river

Narmadā), and begat with her Sudarśana; he is always

present in Māhiṣmatī; cf. § 282b); 104 ff., 132 (°putre

Sudarśane).—§ 730 (Meghavāhanop.): 14, 609 (= Śiva),

1003 (do.), 1005 (sapta…agnayaḥ, lower than Śiva);

16, 1045 (Indrāgni-Marutām gatim, i.e. Śiva); 18, 1304

(sāgni-munibhir).—§ 731b (Aṣṭāvakra-Dik-s.): 19, 1472

(nānilo 'gnir na Varuṇo na cānye tridaśā dvija|priyāḥ strīṇāṃ

yathā Kāmo).—§ 732 (Ānuśāsanik.): 22 (the opinions of

Pṛthivī, Kāśyapa, Mārkaṇḍeya, and Agni (“a brahman who,

being engaged in study and regarding himself learned with the

aid of his learning destroys the reputation of others, falls

away from righteousness, and his regions of felicity hereafter

—lokāḥ—are of short duration—antavanto”) as to the essential

qualities of brahmans), 1540, (1543), 1545.—§ 733 (do.):

25s, 1729 (°eḥ pure—a tīrtha—naraḥ snātvā Agnikanyāpure

vaset; Nīl. is silent).—§ 737 (do.): 31, 2031 (ayonīn Agni-

yonīṃś ca brahma-yonīṃs tathaiva ca|sarvabhūtātmayonīṃś ca

tān namasyāmy ahaṃ sadā; cf. Nīl. and PCR.).—§ 746 (do.):

63, 3239 (sambhavanti tataḥ śukrāt prāṇinaḥ, prthivīpate!|

Agnī-Ṣomau hi tac chukraṃ sṛjataḥ puṣyataś ca ha); 79k,

3769 (samānavatsāṃ kṛṣṇān tu dhenuṃ dattvā…Agni-

loke mahīyate); 82, 3857 (mayā, i.e. by Śrī, 'bhipannā devāś

ca modante śācvatīḥ samāḥ|Indro Vivasvān Somaś ca Viṣṇur

Āpo 'gnir eva ca).—§ 747b (Suvarṇotpatti): 84, 3977 (Agnī-

Ṣomātmakaṃ suvarṇaṃ), 3978 (ajo 'gnir, Varuṇo meṣaḥ, etc.;

cf. XII, 78, 2922): Brahmán had granted the Asura Tāṛaka

the boon that he could not be slain by gods, Asuras,

Rākṣasas, etc., and the deities had, in consequence of their

endeavour in former times to stop propagation, been cursed

by Pārvatī, that they were not to have any offspring;

but Agni had not been there; he therefore, said Brahmán,

would beget an offspring for the destruction of Tāraka, etc.:

“Kāma is Rudra's seed, a portion of which fell into Agni,

who will cast it into Gaṅgā. Therefore, make a search for

Agni. Agni is the most eternal of all creatures; he is older

than Rudra himself,” etc. After searching in vain every part

of the universe, the gods successively learnt from a frog that

had been scorched by the energy of Agni that he was residing

in the nethermost regions of the water; from an elephant, that

he was within an aśvattha tree; and from a parrot, that he

had entered the heart of a śamī tree. All frogs, elephants, and

parrots were cursed by Agni and blessed by the gods in various

ways: the śamī tree the gods made a sacred fuel fit for

producing fire in all religious rites; the heated waters that

are found in the nethermost regions are vomited forth by the

mountain springs. Agni then united himself in spiritual

congress with Gaṅgā, who, being unable to bear the seed, cast

it off resplendent like gold on the breast of Meru, on a forest

of reeds. Hence Agni was called Hiraṇyaretas; Earth,

Vasumatī; the child, Skanda and Guha, and, because it was

nursed by the Kṛttikās, Kārttikeya; gold, Jātarūpa. It was

in this way that gold came into existence as the offspring of

Agni; gold is truly the illustrious Agni, the lord of all

things, and the foremost of all Prajāpatis; the most sacred of

all sacred things is gold; it has for its essence Agni and Soma.

In days of yore (lokādau, v. 4163) Rudra (who is Brahmán,

Śiva, Rudra, Varuṇa, Agni, Prajāpati, etc.), having assumed

the form of Varuṇa (cf. v. 4133, Varuṇaḥ, Pavanātmakaḥ),

performed a sacrifice to which came the munis and all the

deities with Agni, etc.; the Lord of all himself poured

libations into his own self. Seeing “devapatnyaś ca kanyāś

ca devānāñ caiva mātaraḥ,” the seed (endowed with Sattva,

Rajas, and Tamas) of Brahmán fell upon the Earth; Pūṣan

took it up, and it was taken with the sacrificial ladle and

poured as an oblation into the fire; thence Brahmán caused

the different beings to spring into existence. From the flames

(bhṛg) arose Bhṛgu, etc…from the ashes, the

Vaikhānasas, honoured by the gaṇas of brahmarṣis;

from his (Agni's, PCR.) tears, the Aśvins; from his organs of

sense (srotobhyas B., i.e. ears, etc.), the rest of the Prajāpatis

(prajānāṃ patayaḥ), the Ṛṣis from his pores, etc. For this

reason Agni is said to be all the deities; the pieces of wood

are the months, etc.; his bile (pittam) is day and night

(B. somewhat differently); “Raudraṃ lohityam ity āhur,

lohitāt kanakaṃ smṛtaṃ|tan Maitram iti vijñeyaṃ, dhūmāc

ca Vasavaḥ smṛtāḥ” (v. 4130); the flames are the Rudras

and Ādityas; the planets, stars, etc. (Nīl.), are the charcoal;

“ādikartā ca lokasya tat paraṃ brahma tad dhruvaṃ|sarvakā-

madam ity āhus, tad rahasyam uvāca ha” (v. 4132). Bhṛgu

was considered as the offspring of Varuṇa, Aṅgiras as that of

Agni, Kavi as that of Brahmán; Bhṛgu, Aṅgiras, and Kavi

were all of them prajānam patayaḥ; their offspring (v. 4144—52)

are called Vāruṇāḥ, and Kavi and Bhṛgu, Vāruṇau.

Agni is Brahmán, Paśupati, Sarva, Rudra, Prajāpati; gold

is the offspring of Agni (v. 4164); when fire is not obtainable

gold is used as a substitute by a Jāmadagnyaḥ (“one that knows

the identity of gold with fire,” PCR.) Pramāṇajño vedaśrutivi-

darśanāt (v. 4165), etc. (v. 4166—7); Agni sprang from

Brahmán, and from Agni sprang gold (v. 4168); those

persons observant of righteousness who make gifts of gold

are regarded as giving away all the deities (v. 4169), etc.;

he who makes a gift of gold at the second twilight succeeds

in attaining to a residence with (sālokyaṃ) Brahmán, Vāyu,

Agni, and Soma (v. 4173), and in the regions of Indra

(sendreṣu caiva lokeṣu, v. 4174), etc.; he has never to fall

down from the regions to which he attains (na ca kṣarati

tebhyaś ca, v. 4176). XIII, 85, 4062, etc., (4065), etc., 4095

(Hiraṇyaretaḥ), etc., 4102 (Īśaḥ Prajāpatiḥ), 4103 (Agnī-

Ṣomātmakaṃ jātarūpaṃ), 4106 (°purogamāḥ devāḥ), 4112

(i.e. Śiva), 4128 (etasmāt kāraṇād āhur Agniṃ sarvās tu

devatāḥ), (4135), etc., 4141 (Īśvaro, i.e. Brahmán, 'ṅgirasañ

cāgner apatyārtham akalpayat), etc., 4164, 4173, etc.—

§ 748b (Tārakavadhop.): 86, 4209 (gave the newborn

Skanda a goat), etc.—§ 749 (Ānuśāsanik.): 91, 4348

(kṛtvāgnau karaṇaṃ pūrvaṃ mantrapūrvaṃ tapodhaṇāḥ|tato

'gnaye ca Somāya Varuṇāya ca nityaśah|Viśve devāś ca ye

nityaṃ Pitṛbhiḥ sahagocarāḥ, etc., at a śrāddha), 4351

(udakānayane caiva stotavyo Varuṇo vibhuḥ|tato 'gniś caiva

Somaś ca āpyāyyāviha te 'nagha, at a śrāddha), 4354 (viśve

cāgni-mukhā devāḥ); 92 (at a śrāddha ordered by Nimi and

performed by the maharṣis, the Pitṛs and gods became

afflicted with indigestion in consequence of the offerings

(nivāpa) made by persons of the four castes. They repaired

to Soma and thence to Svayambhū (Pitāmaha, on the

summit of Meru), and thence to Agni. Agni told them

to eat these offerings with him. It is for this reason that

in making offerings at śrāddhas a share is first offered to

Agni; thence also the Brahma-Rākṣasas cannot do any

injury to the śrāddha; but the Rakṣases fly away from it);

(v. 4383—4) (Śrāddhakalpa); XIII, 92, (4381), 4382

(etasmāt kāraṇāc cāgneḥ prāk tāvad dīyate, nṛpa!).—§ 758

(do.): 103, 5142 (°saṃbhavaḥ, i.e. Aṅgiras).—§ 766 (do.):

XIII, 126 (at Indra's court Agni declared that the Pitṛs of

one who raises his feet to kick a cow, or a brahman, or a fire,

become filled with fear, and that he himself has to roast in

Hell (Narake pacyate) for 100 lives), (6033).—§ 772b (Pavan-

ārjuna-s.): 154, 7225 (even Agni and Brahmán are

brahmans).—§ 773b (Kṛṣṇa): 159 [†7378, sa, i.e. Kṛṣṇa,

ekadā kakṣagato mahātmā tuṣṭo vibhuḥ Khāṇḍave dhūma-

ketuḥ], †7388 (Kṛṣṇa becoming Agni burns the world).—

§ 773d (Śiva): 161, 7486 (Śiva slew the Daityas—in

Tripura—“kṛtvā Viṣṇum śarottamaṃ|śalyam Agniṃ tathā

kṛtvā, puṃkhaṃ Vaivasvataṃ Yamaṃ|Vedān kṛtvā dhanuḥ

sarvān jyāñ ca Sāvitrīm uttamām…”), 7496 (i.e.

Rudra); 162, 7503 (do.).—§ 778b (Saṃvartta-Maruttīya):

XIV, 3—10: In the Tretā-yuga (v. 80) king Marutta, who

rivalled Indra, intended to celebrate a sacrifice on Meru on

the northern side of Himavat. Bṛhaspati had expelled his

younger brother Saṃvartta, and in allegiance to Indra

refused to perform sacrifice for his rival Marutta. Nārada

then told Marutta to appeal to Saṃvartta, who was wandering

about in the garb of a mad man; he was to prevail upon him

to perform his sacrifice, and tell him that Nārada had entered

into the fire; Saṃvartta consented to perform his sacrifice,

not from any desire of wealth, but only that he might do

what was disagreeable to Indra and Bṛhaspati. Marutta

succeeded in obtaining from Śiva the gold on Muñjavat, and

made arrangements for the sacrifice. Bṛhaspati became sick

with jealousy, and Indra therefore despatched Agni to Marutta

to say that Bṛhaspati would officiate at his sacrifice and make

him immortal, etc. But Marutta answered that he did not

desire these things, and Saṃvartta threatened to burn Agni

with his fierce evil (dāruṇena) eyes if he should ever come

again. At last Indra himself directed the sacrifice. Indra

told Marutta to offer a red bull consecrated to Agni, and

a blue with a variegated skin to V.-D. (v. 285); 9, (227),

(230), (232), (235), (240), (243), (246), (249).—§ 782b

(Brāhmaṇagītā): 20, 608 (i.e. the vessel of the body called

Piṅgalā, Nīl.; cf. PCR.), 617 (Vaiśvānaro, the senses with

manas and buddhi are his seven tongues).—§ 782 (Guru-

śiṣya-s.): 42, 1167 (mahān ātmā, i.e. the Emancipate, sa vai

Viṣṇuś ca Mitraś ca Varuṇo 'gniḥ Prajāpatiḥ|sa hi Dhātā

Vidhātā ca…); 43, 1177 (Agni is bhūtapatir nityaṃ).—

§ 784 (Utaṅkop.): 58, 1746 (the horse which Utaṅka saw in

the Nāgaloka turned out to be Agni).—§ 789 (Putradarśanap.):

XV, 31η, 857 (°er bhāgaṃ Dhṛṣṭadyumnaṃ).—§ 793

(Mausalap.): XVI, 3, 60 (°dattaṃ Kṛṣṇasya cakraṃ,

ascended to heaven).—§ 794 (Mahāprasthānikap.): XVII, 1:

Having heard about the slaughter of the Vṛṣṇis and the death

of Kṛṣṇa, the five Pāṇḍavas with Draupadī and a dog set

out to retire from the world. When they had reached the

sea of red waters (lauhityaṃ salilārṇavam, v. 33, i.e. udayā-

calaprāntasthaṃ samudraṃ, Nīl.; cf. v. 44 ff.), they beheld

Agni in the shape of a man, who requested Arjuna to throw

the Gāṇḍīva bow and his couple of inexhaustible quivers

into the sea, that they might be made over to Varuṇa,

from whom Agni had procured them for the use of Arjuna

(v. Khāṇḍavadah.): 35, 38, 43.

Cf. the following:—

Adbhuta (“wonderful”): III, 14212, 14234, 14237.

See also Viṣṇu.

Anala (Analā fem., see separately): I, 2582 (a Vasu);

II, 332 (in the palace of Yama), 1147; III, 480 (= Kṛṣṇa),

12967 (saṃvarttako); IX, 2506 (Anilā°au), 2687, 2743;

XII, 11117; XIII, 7094 (the sixth of the eight vasus),

7110 (Rudrā°-Vasuprabhāḥ ṛṣayaḥ). Also = Śiva and

Viṣṇu.

*Anilasambhava (“sprung from the wind”): II,

1151.

*Anilasārathi (“having the wind for his charioteer”):

I, 1058; III, 5001.

*Apāṃ garbha (“the embryo of the waters”):

II, 1150.

*Bhagavat (“the holy one”): II, 1143, 1153.

*Bhūritejasa (“of great might”): II, 1148.

*Bhuvanabhartṛ (“the upholder of the world”):

III, 14209.

*Citrabhānu (“with brilliant splendour”): I, †2106;

II, 1147; XII, 1753—4; XIII, 113 ff.

*Śikhin (“with flames”): I, 932; II, 1147, 1150,

1152; V, 2118 (metaphorically = the Pāṇḍavas).

*Dahana (“burning”): XIII, 111.

*Dhūmaketu (“having the smoke for his standard”):

I, 2113; II, 1152; XIV, 228, 231, 238.

*Gṛhapati (“the lord of the house”): III, 14211

(= Adbhuta).

*Havyakavyabhuj (“the eater of offerings”): XII,

10177, 13382 (bhagavān), 13452 (Viṣṇor).

*Havyavah (“the carrier of offerings”): I, 8353;

III, 10590; IV, 50; V, 483, 491, 5290 (the best of the

Vasus); [XIII, 916 (Pitṝṇāṃ, i.e. Śiva)].

*Havyavāha (“the carrier of offerings”): I, 2113,

8416; III, 14107, 14170 (pl.), 14218, 15929; V, 486, †487;

VII, 8725; XII, 10176; XIV, 238, 245.

*Havyavāhana (“the carrier of offerings”): I, 845,

8095, 8147, 8157, 8164, 8363; II, 342, 1126, 1130, 1135,

1146 (vahanād Havyavāhanaḥ); III, 9972, 10920, 14109;

XIII, 106 ff., 4039, 4068 ff.

*Hiraṇyakṛt (“the maker of gold”): II, 1148.

*Hiraṇyaretas (“the golden seed”): I, †2106; XIII,

4095; [XIV, 118 = the Sun].

*Hutabhuj (“the eater of offerings”): I, 927, *2106;

III, 14108.

*Hutāśa (“the eater of offerings”): I, 8463; II, 1147;

III, 2168 (īśaṃ devānāṃ).

*Hutāśana (“the eater of offerings”): I, 930, 2584

(Śāṇḍilyāś ca Hutāśanaḥ, sc. putraḥ), 7790, 8142, 8174

(bhagavān Dhūmaketur Hutāśanaḥ), 8193, 8322, 8422, 8474;

II, 1707; III, 5000, 14114, 14196 (śukla-kṛṣṇa-gatir devo

yo bibharti Hutāśanaṃ), 14236 (pl.), 14238, 14286, 14288;

V, 476, 484; VII, 402; IX, 2535, 2741; XII, 1006, 4497;

XIII, 3150, 4022, 4032, 4036, 4042, 4048, 4080, 4116, 4154,

[6351 (pl.)].

*Hutahavyavaha (“the carrier of offerings”): I, 2585

(Dharasya putro Draviṇo).

*Hutavaha (“the carrier of offerings”): III, 14105,

14284; XII, 10758.

*Jātavedas: I, 883, 888, 891, 8419, 8423; II, 1146

(Vedās tvadarthaṃ jātā vai Jātavedās tato hy asi), 1150;

V, 657, 1933; XII, 4499 (īśaṃ Vasūnāṃ); XIII, 2013,

2871, 3973 (apatyaṃ J°aḥ…suvarṇam), 4099 (do.),

4191 (°aḥ garbhaṃ, i.e. Skanda), 4193 (do.), 5167, 5210,

etc., 5944, etc.; XIV, 226, 239, 245, 1735; XV, 1035;

XVI, 249.

*Jvalana (“flaming”): I, 8403, 8437, 8461; II, 1147;

III, 5001; V, 516; VIII, 1502, †4542 (°āstram acyutaṃ);

IX, 2746—8.

*Kṛṣṇavartman (“whose road is black”): I, †2106,

8422; II, 1145.

*Kumārasū (“the father of Kumāra”): II, 1148

*Lohitagrīva (“with a red neck”): I, 8422.

*Mahāsattva (“the great Being”): II, 1150.

*Pāñcajanya (an Agni): III, 14160 (called so because

he had been thought of with the mahāvyāhṛṭibhir, had five

colours, was made by five persons, and was the progenitor of

five races) (Āṅgirasa).

*Pāpahan (“slayer of sin”): II, 1151.

*Pāvaka: I, 884—5, 8087, 8175, 8179, 8196—7, 8201,

8205, 8243, 8325, 8328, 8353, 8361, 8466, 8475, 8478;

II, 2, 1144—6 (pāvanāt Pāvakaś cāsi), 1162; III, 14137

(Bharato Bharatasyāgneh Pāvakas tu Prajāpateḥ|mahān

atyartham ahitas tathā, Bharatasattama!), 14145 (yas tu viśvasya

jagato buddhim ākramya tiṣṭhati|taṃ prāhur adhyātmavido

Viśvajin nāma pāvakaṃ), 14153 (atulyatvāt kṛte devair nāmnā

Kāmas tu pāvakaḥ|saṃharṣād dhārayan krodhaṃ dhanvī

sragvī rathe sthitaḥ), 14154 (samaye nāśayec chatrūn Amogho

nāma pāvakaḥ), 14297, 14300 (°ābhyāsaṃ), 14307, 14342,

14349, 14378 (°ārciṣaḥ), 14517; IV, 40, 1434, 1439;

V, 489, 545, 2945, 4412, 5356, 5382; VII, 159 (Rudrāṇām

iva Kāpālī, Vasūnām iva Pāvakaḥ|Kubera iva Yakṣāṇāṃ

Marutām iva Vāsavaḥ, etc.); IX, 2329, 2484, 2489, 2492;

X, 226 (vaḍavāmukhaḥ), 463 (yugānte), 806 (sa jalaṃ pāvako

bhūtvā śoṣayati, sc. the wrath of Rudra); XII, 1006,

2577, 12105, 12334 (bhagavān); XIII, 117, 125 (°suto,

i.e. Sudar-śanaḥ), 142 (id.), 914 (Vasūnām, i.e. Śiva),

4007, 4061 ff.; XIV, 237; XV, 857; XVII, 36; XVIII,

167.

*Piṅgākṣa (“with yellow eyes”): I, 8422.

*Piṅgeśa (from piṅga, “yellow,” and īśa, “lord”):

II, 1148.

*Plavaṅga (“who moves skippingly”): II, 1148

(so also B.).

*Pradakṣiṇāvartaśikha (“winding his flames from

left to right”): I, †2106.

*Pradīpta (“flaming”): I, †2106.

*Rudragarbha (“the embryo of Rudra”): II, 1148.

*Saptārcis (“who has seven flames”): I, 892, 8208

(Jvalana).

*Sarvaprāṇiṣu nityastha (“ever present in all

living beings”): II, 1151.

*Sureśa (“the Lord of the gods”): II, 1147.

*Sureśvara (“the Lord of the gods”): II, 1150.

*Svargadvāraspṛśa (“touching the doors of

Heaven”): II, 1147.

*Tigmāṃśu (“with hot flames”): I, 8421, 8429, 8465

(bhagavān).

*Vahni: I, 911, 922, 935, 8141 (bhagavato °er), 8147,

8364; II, 1129 (bhagavān), 1137, 1140, 1157; III, 14194

(sa Vahniḥ sa Prajāpatiḥ|prāṇān āśritya yo dehaṃ pravartayati

dehināṃ), 14285, 14289, 14293, 14296, 14432; IV, 997

(diśaṃ °er); V, 493, 3967 (Svāhāyāñ ca yathā Vahnir…

reme); VII, 7978 (bhagavān); VIII, †4542; IX, 2657, 2746,

2789 (bhagavān), 3658 (yathā vahnir jagatkṣaye); XII, 1005,

10171, 10175, 10179 (°vat), 11611; XIII, 3295, 3304, 4034,

4040, 4051, 4058, 4081, etc., 4148 (°jāḥ, the eight sons of

Aṅgiras), etc., 4380, etc.; XIV, 229, 247, 270 (devaḥ),

1130 (= vāc).

*Vaiśvānara: I, 811; II, 299 (muniḥ), 1148; III,

11046, 13297, 14192, 14670 (Sūrya-Vaiśvānara-samau);

VII, 3836; VIII, 4788 (°ārkapratimaṃ); XII, †8941

(Brahman?), 12180; XIII, 4085 (°prabhaṃ), 4093 (sūrya°

samaḥ), 5329 (°samaprabhaḥ); XIV, 617 (A°), 618 (ghrāṇaṃ

jihvā ca…saptaitā jihvā V°ārciṣaḥ).

*Vātasārathi (“who has the Wind for his charioteer”):

I, 8324 (Agniḥ, śarīravān jaṭī bhūtvā nadann iva balāhakaḥ).

*Vibhāvasu (“being a treasure of splendour”): I,

†2106; II, 1138 (bhagavān), 1147; III, 15932.

Cf. Adolf Holtzmann, “Agni nach den Vorstellungen des

Mahābhārata,” Strassburg, 1878. See also Āṅgirasa.

Agni (I) — the God of Fire also known as Hutāśana,

Havyavāhana and Vahni.¹ A place sacred to Agni in the Sara-

svatī which Vidura visited.² Svāhā and her three sons are

deities presiding over Agni.³ One of the gods with power to

confer boons or pronounce curse on the world, curse on

elephants.⁴ On the tail of Śiśumāra.⁵ Invested by the Māyā

of Bhagavān, Agni does not sometimes understand his

will and work.⁶ A guardian of the world.⁷ The mouth of

Hari as embodying all Vedas.⁸ Is pleased with a devotee of

Hari.⁹ Even the powerful Agni could not digest Brāhman's

property when misappropriated.¹⁰ Identified with Hari.¹¹

Swallowed the seed of Śiva borne by Gaṅgā as a punishment

for disturbing Umā's union with the Lord, and unable to

digest it, he discharged it into a bush of reeds (śarakānana)

where it became Kumāra.¹² Goes round Dhruva.¹³ Pre-

sented Ājagava bow to Pṛthu.¹⁴ Married a daughter of

Dakṣa.¹⁵ Worshipped in Kuśadvīpa.¹⁶ His son was Manu

Svārociṣa.¹⁷ Fought with Puloma in a Devāsura war,¹⁸ fol-

lowed Indra's army against Kṛṣṇa who took away Pārijāta

from heaven. Beaten by Kṛṣṇa, he escaped alive from the

field.¹⁹ His town visited by Arjuna in search of a dead child

of a Brāhman of Dvārakā.²⁰ [Footnote] 1) Bhā., I. 15. 8; Br., III. 10. 24-35. [Footnote] 2) Bhā., III. 1. 22. [Footnote] 3) Ib. IV.

1. 60. [Footnote] 4) Ib. IV. 14. 26-27; Br. III. 7, 352. [Footnote] 5) Bhā., V. 23. 5;

Br. II. 23. 104. [Footnote] 6) Bhā., VI. 3. 14. 15. [Footnote] 7) Ib., VIII. 10. 26. [Footnote] 8) Ib.

VIII. 16. 9. [Footnote] 9) Ib. X. 41. 13. [Footnote] 10) Ib. X. 64. 32. [Footnote] 11) Ib. XI. 16. 13. [Footnote] 12) Ib. IV. 7. 64[]; VI. 6. 14; Br. IV. 15. 21; 20. 46; 26. 53. [Footnote] 13) Bhā., IV. 9. 21. [Footnote] 14) Ib. IV. 15. 18. [Footnote] 15) Ib. IV. 1. 48. [Footnote] 16) Ib. V. 20. 2. [Footnote] 17) Ib. VIII. 1. 19. [Footnote] 18) Ib. VIII. 10. 31; [Footnote] 19) Ib. X. [65 (V) 40];

[66 (V) 27-31]. [Footnote] 20) Ib. X. 89. 44.

Agni (II) — a lokapāla: Gold pleasing to Agni; worship

of;¹ burning women and children in Tripura, he pleaded

that he was not a free agent, but only carrying out orders.²

The vamśa of Agni. The succession of fires and their

descendants detailed in Ch. 51 of the Matsya Purāṇa.³ The

Bhāgavata Purāṇa mentions 49 Agnis. Pāvaka, Pavamāna

and Śuci and their 45 sons together with Svāhā. All invoked

in sacrifices.⁴ Another classification of fires: divyam, bhau-

tikam or abyoni, and pārthivam.⁵ [Footnote] 1) M. 225. 13; 266. 20, 63. [Footnote] 2) M. 188. 29-57. [Footnote] 3) Cf. Mhb.

Vana: 220. 4. [Footnote] 4) Bhā. IV. 1. 60-62; 7, 16. [Footnote] 5) Br. II. 24. 6; 21. 53. 56; Vā.

53. 5.

Agni (III) — one of the eight Vasus, and a son of Vasu.

Wife Vasorddhāra. Draviṇaka and others are sons.¹ Identi-

fied with Hari.² [Footnote] 1) Bhā., VI. 6. 11, 13. [Footnote] 2) Ib. XI. 16. 13; M. 8. 4.

Agni (IV) — married Vikeśi. Father of Ūrjja clan of

apsaras and also of Nala and Aṅgāraka, who afterwards

became a planet.

Br. II. 24. 91; III. 7. 21, 229.

Agni (V) — an Ātreya, and one of the seven sages of

Tāmasa epoch.

Br. II. 36. 47; M. 9. 15; Vā. 62. 41.

Agni (VI) — a son of Āgneyī and Ūru: His daughter Suc-

chāyā married Śiṣṭa, son of Dhruva: Ārṣeya pravara.

M. 4. 38, 43; 196. 9.

Agni (VII) — alias Ṛta; son of Samvatsara;¹ married

Svāhā, a daughter of Dakṣa.² [Footnote] 1) Br. II. 13. 23. [Footnote] 2) Vā. 1. 76; Br. II. 9. 56; 12. 1.

Agni (VIII) — a Marut gana of that name.

M. 171. 52.

Agni (IX) — The eldest son and mindborn son of Brahmā

in Svāyambhuva antara;¹ of Brahmā's tapas;² one of the

eight tanus of Mahādeva,³ hymns to;⁴ gave rise to a family

of 49 fires.⁵ [Footnote] 1) Vā. 29. 1; Vi. I. 10. 14. [Footnote] 2) Vā. 21. 63-4. [Footnote] 3) Vā. 27. 35. [Footnote] 4) Vā. 21. 71ff. [Footnote] 5) Vi. I. 10. 15-7.

Agni (X) — (Bhūtapati) one Agni made into three by

Aila to attain the Gandharva loka in the Tretāyuga. The

Gandharvas presented him with a pot of Agni which he took

to his city to perform sacrifices. He placed it on the Araṇi

when an Aśvattha appeared to his surprise. When Aila

informed Gandharvas the latter asked him to turn the

Aśvattha thrice and get three fires with which to sacrifice.

Vā. 91. 48: 101. 21.

Agni (XI) — see Anila.

Vi. I. 15. 114.

Agni (XII) — a Mahāpurāṇa (also Āgneya).

Vi. III. 6. 22.

Agni Abhimānī — see Agni.

Vi. I. 10. 14.

Agni , n. of a yakṣa leader: Māy 236.17.

agni vaid. Oudh XX, 8. XXII, 42.

agni (IE 7-1-2), ‘three’.

AGNI .

1) Genealogy. Agni was descended from Viṣṇu in this

order: Viṣṇu-Brahmā-Aṅgiras-Bṛhaspati-Agni.

2) Birth. We come across several contradictory state-

ments in the Purāṇas regarding the birth of Agni. There

is some real difficulty, therefore, in tracing correctly

the true genealogy of Agni. The one given above is

based on statements in Bhāgavata and Mahābhārata.

Aṅgiras is one of the six mind-born sons of Brahmā. [Footnote] *) Manas=Mind. Putra=Son. Mānasa-putras are sons created from the mind of Brahmā, Śloka 10, Chapter 65, Ādi Parva, M.B.

Aṅgiras married Śraddhā and got four daughters and

two sons. Bṛhaspati was one of the sons and Utatthya

was the other. The daughters were Sinīvālī, Kuhū,

Rākā and Anumati. (There is a mention of a third

son named Saṃvarta in the Bhāgavata by Eluthassan

though the original quoted below does not say so)

Śraddhā tu aṅgirasaḥ patnī

Catasro’ sutakanyakāḥ

Sinīvālī Kuhū Rākā

Caturthya’ anumatistathā

Tatputrāvaparāvāstām

Khyātau svārocise'ntare

Utatthyo bhagavān sākṣāt

Brahmiṣṭhaśca Bṛhaspatiḥ.

Bṛhaspati married Cāndramasī and got six divine sons.

Of these Saṃyu, the eldest, married Satyā and Agni

was born to Saṃyu of Satyā. (Ślokas 1 to 4, Chapter

219, Āraṇya Kāṇḍa of Malayālam Mahābhārata).

3) Agni—One of the Aṣṭa-dik-pālakas. (Aṣṭa=eight,

dik=zone, pālaka=guardian). The Devī Bhāgavata

states in its eighth chapter that Agni is one of the eight

guards posted at the eight different zones to protect

the universe. Indra guards the east; Agni, the south-

east; Yama the south; Nirṛti, the south-west; Varuṇa,

the west; Vāyu, the north-west; Kubera, the North and

Śiva, the north-east. The place where Agni sits on

guard is known as tejovatī.

4) Agni—One of the five elements. The universe is be-

lieved to be composed of five elements of which Agni

is one. The other four are Water, Earth, Ether and

Air.

5) The story of how Agni gave a Māyā Sītā (Phantom

Sītā) to Śrī Rāma. During their exile in the forests

Rāma and Lakṣmaṇa were for some time living in an

āśrama built on the shores of the ocean. One day

Agni disguised as a Brāhmin approached them and

said “O, Śrī Rāma, thou art born to kill the demon

Rāvaṇa and save the world from his atrocities. Sītā is

going to be a cause for that. Time is not far for you

to finish this duty of yours. Rāvaṇa is soon to come and

kidnap your wife, Sītā. You must, therefore, allow me

to play a trick on Rāvaṇa. Entrust Sītā with me and

I shall keep her safe. In her place here you can keep

a Māyā Sītā. (Phantom Sītā) which will be a live rep-

lica of your real wife. In the end when you take back

Sītā after killing Rāvaṇa you will be compelled to

throw your wife into the fire to test her chastity. At

that time I will take back the replica and give you

back your real wife”. Śrī Rāma was very much

pleased to hear this. Agni then, by his yogic powers

created a Phantom Sītā and gave her to him. Rāma

kept this as a secret even from Lakṣmaṇa. In the great

Rāma-Rāvaṇa battle Rāvaṇa was killed and Śrī Rāma

took back Sītā to his kingdom. Then respecting public

opinion and wishing to establish in public the purity

of his queen King Śrī Rāma put her into the fire. At

that moment Agni took back the replica and gave

back the real Sītā to Śrī Rāma. Sītā thus came out

from the fire unscathed. Later, on the advice of Rāma

and Agni, the Phantom Sītā went to the sacred place

Puṣkara and started doing tapas (penance) there.

After doing tapas for a long period of three lakhs of

divine years this Phantom Sītā became known as

Svargalakṣmī. It was this Svargalakṣmī that later on

in the Dvāpara yuga came out from the yajña kuṇḍa

of King Pāñcāla as Pāñcālī and became the consort of

the Pāṇḍavas. Vedavatī, daughter of Kuśadhvaja in

Kṛtayuga, Sītā, daughter of Janaka in the Treta yuga,

and Pāñcālī, daughter of Drupada in Dvāpara yuga

are one and the same person. On account of this she

is known as trihāyanī also. (Chapter 9 of Devī

Bhāgavata).

6) The story of how Agni got indigestion. In olden times

there was a bold and mighty King called Śvetaki. He

conducted several different types of yajña. Afflicted

by the unending dense smoke in the yajña hall all the

ascetics left the place and went their way. Undaunted

by this, Śvetaki started another twelve-year sacrifice in

which not a single sage took part. The sages rebuked

him and said if he wanted to conduct a sacrifice again

he could invite śūdras to help him. (Śūdras belong

to the lowest caste among Hindus and are not allow-

ed to participate in sacrifices generally.) Enraged

by this insult Śvetaki went to Kailāsa and did fierce

penance. Lord Śiva appeared before him and gave him

Durvāsas as a priest for his yajña. For twelve years

sage Durvāsas performed the yajña pouring into

the mouth of Agni through the sacrificial pit un-

limited materials of food. Agni was overfed and

he got indigestion. He lost all appetite for food, be-

came weak and the brilliance of his face faded.

(Chapter 235, Ādi Parva, M.B.).

7) The story of how Agni burnt the big forest, Khāṇḍava.

When the indigestion continued without abate for some

time Agni approached Brahmā and asked for a cure.

Brahmā declared that his indigestion would be cured

if Agni could burn the huge forest, Khāṇḍava, the

abode of the enemies of the Devas. Agni immediately

started consuming the forest. But the inhabitants of the

forest soon quenched the fire. Disappointed Agni went

to Brahmā again and the latter advised him to wait for

some time till the advent of Nara-Nārāyaṇas to that

forest. They would then help Agni to burn the forest.

Agni waited for the time to come. At that time the

Pāṇḍavas were living in Indraprastha with Śrī Kṛṣṇa.

When the heat became unbearable there Arjuna and

Kṛṣṇa came to the banks of river Yamunā. Hearing

about the arrival of Kṛṣṇa and Arjuna who were none

but the incarnations of Nārāyaṇa and Nara, Agni dis-

guised as a brahmin approached them and requested

them to help him to burn the Khāṇḍava forest. Agni

added that any attempt of his to burn the forest was

always foiled by Indra who would send a heavy down-

pour of rain to quench the fire because Takṣaka, an

intimate friend of Indra, was living there.

To gain his end Agni gave Arjuna an arrow-case

which would never be empty, a chariot bearing a

monkey flag, four white horses adorned with gold

chains and also the famous Gāṇḍīva bow. To Śrī Kṛṣṇa

he gave the cakrāyudha or the divine wheel-weapon.

(All these military equipments were once given to

Agni by Varuṇa.) When all these were given to them

Kṛṣṇa and Arjuna got ready to help Agni to burn the

forest. Agni started burning the forest, Indra at once

sent a heavy downpour of rain and Arjuna created a

canopy of arrows above the forest preventing the rains

from falling on the forest. Agni carried on his work

undisturbed, the forest was burnt and Agni was cured

of his indigestion. (Ślokas 233 to 239, Ādi Parva,

M.B.).

8) Agni falls in love. As an inaugural procedure to the

great Rājasūya which Dharmaputra performed at

Indraprastha his four brothers Bhīma, Arjuna, Nakula

and Sahadeva conducted a victory march to the four

different sides of the kingdom. Sahadeva who turned

south conquered many kings including Dantavaktra

and Bhīṣmaka and reached a country called Māhiṣmatī-

pura. There he had to encounter a powerful king

called Nīla. Before long there broke a fire in his camp.

Disheartened, Sahadeva prayed to the God, Agni, for

help. It was then that Sahadeva came to know about

the ties between Agni and Nīla.

King Nīla had a beautiful daughter named Sudarśanā.

Once when she was talking to her father after having

entered the Agni-hotra Agni fell in love with her. From

that day onwards Agni became dreamy about the

beautiful lips of Sudarśanā. It reached a stage when

Agni would burn only if it was blown by the lips of

Sudarśanā. This ended in Agni marrying Sudarśanā.

After the marriage Agni lived in the palace of his

father-in-law, King Nīla, as a useful ally. It was at this

time that Sahadeva came to conquer Nīla. But Agni

knew that for the proper conduct of the Rājasūya of

Dharmaputra his father-in-law had to surrender to

Sahadeva and so advised his father-in-law to do so.

What appeared to be a difficult problem was thus

easily solved. (Chapter 31, Sabhā Parva, M.B.).

9) How Emperor Śibi was tested by Agni. Once Agni and

Indra thought of testing how strong and deep was the

sense of charity in Emperor Śibi. Indra took the shape

of a hawk and Agni that of a dove and the dove flew

and dropped down into the lap of the Emperor who

was at that time doing a yāga. The hungry hawk

came chasing its prey and finding the dove in the lap

of the Emperor said: “O King, is it proper on your

part to withhold my food from me, and keep it in your

lap?” Hearing this Śibi replied: “This dove has sought

refuge in me. It is my duty to give it protection. If it

is only food you want I shall give you food.” Śibi then

offered many things including his kingdom to the

hawk in return for the dove. But the hawk refused

them all and finally agreed to accept an equal weight

of flesh from the body of the Emperor. Śibi without

any hesitation cut a portion of his thigh and weighed

it against the dove in a scale. The dove weighed more

and the Emperor started putting more and more flesh

from his body to make the weight equal. But the dove

always weighed more and at last the Emperor said he

would weigh himself against the dove. As the weak and

fleshless Emperor was about to get into the pan of the

scale Agni and Indra emerged from the bodies of the

dove and hawk and appeared before the Emperor.

They blessed him and immediately took him to heaven.

(Chapter 131, Vana Parva, M.B.).

10) Agni and the testicles of a goat. The occasion is when

sage Viśvāmitra is taking Rāma and Lakṣmaṇa to the

forests to give protection to the sages against the de-

mons. They reached the place where Ahalyā lay as a

stone cursed by Gautama. Viśvāmitra told them the

story: “It was here that the great sage, Gautama, lived

with his beautiful consort, Ahalyā. Once Indra had an

intercourse with her privately and Gautama coming to

know of the misdeed cursed her and turned her into

stone. By the curse of the same sage Indra lost his

testicles. Greatly aggrieved by this loss Indra prayed

to god Agni for help and on the advice of Agni the

devas removed the deformity by placing a goat's testi-

cles instead.” (Ślokas 48 & 49, Bāla Kāṇḍa, Vālmīki

Rāmāyaṇa).

11) How sage Bhṛgu cursed Agni. Sage Bhṛgu was living

with his wife Pulomā in his āśrama. Pulomā became

pregnant. One day when Bhṛgu wanted to go out for

a bath in the river he asked Agni to keep a watch over

his pregnant wife. There was a demon by name

Puloma who was once in love with Pulomā. On this

particular day Puloma entered the āśrama to see

his former love. When he entered the āśrama Puloma

saw Agni there burning with a brilliant flame in the

fire-pit. Puloma said: “O God of fire, if I ask you a

question you must give me an impartial reply. I was

in love with this Pulomā and I had accepted her as

my wife spiritually. But, then, her father gave her to

Bhṛgu. Who, then, is the true owner of Pulomā?”

Agni was afraid of Bhṛgu. Yet he explained the posi-

tion honestly. “It is true that Pulomā has married

Bhṛgu. But he has not married her according to Hindu

rites.” Hearing this the demon changed himself into

the shape of a swine and carried away Pulomā. On

the way Pulomā delivered a male babe and it fell on

the ground. The boy was named Cyavana. It was this

boy that became later on the famous Cyavana Maha-

rṣi. Even at birth the boy was brilliant as the Sun

to look at and Puloma, the demon, noticing the un-

usual brilliance of the child left the mother and child

on the way and fled frightened. Pulomā returned to the

āśrama carrying the child weeping profusely all the

way and creating a lachrymal river called Vadhū-

saras. As soon as she entered the āśrama the angry

sage asked “Who told Puloma that you are my wife?”

Pulomā then told her husband all that happened there

and Bhṛgu called Agni and cursed him thus: “May

you be a consumer of all things on this Earth”. Great-

ly aggrieved Agni went away and hid himself. The

absence of Agni created chaos in all the three worlds;

Heaven, Earth and the Nether-world. A deputation of

all the afflicted people waited upon Brahmā and

Brahmā modified the curse and declared that all that

Agni touched would become pure. Agni was consoled

and he started his work as usual.

12) How Agni cursed frogs, birds and elephants. Many

important events took place while Agni was under-

ground cursed by Bhṛgu. It was during that time that

Pārvatī cursed all the Devas and the Devas were

defeated by the asuras (demons). The necessity of a

warrior capable of defeating the asuras arose then.

The idea of creating Lord Subrahmaṇya came up and

Brahmā said that only Agni could help them in this

matter since Agni was the only one who escaped from

the curse of Pārvatī, being underground at the time

of the curse. The Devas started a vigilant search but

Agni was not to be found. Agni was then hiding inside

the ocean. The ocean was getting hot and the animals

living there found their life unbearable. Frogs went to

the devas and told them where Agni was hiding.

Enraged at this Agni cursed the frogs saying that they

would never be able to find the taste of anything.

Frogs went weeping to the devas who in turn blessed

the frogs saying that they would acquire the ability to

move about easily in any darkness. Agni changed his

place of hiding and went and hid in a big banyan

tree. An elephant going by that way found him out

and informed the devas; knowing this Agni cursed

the elephants saying that its tongue would go deep

inside. But the devas blessed the elephants saying that

the position of the tongue would never be a hindrance

to free eating and that elephants would be able to eat

anything and everything. Agni left the banyan tree

and hid himself in the hollow of a Śamī tree. A little

bird living in that tree gave information to the devas

and the devas found him out before he got time to

leave the place. Agni cursed the bird saying that its

tongue would always be curved inside and the devas

blessed it saying that the curvature would help it to

sing beautiful songs. Since Agni was found out from

Śamī tree this tree became sacred. Since this finding

out of Agni after a long absence is like a re-birth of

Agni the Purāṇas mention that Agni was born from

the Śamī tree. The Devas then requested Agni to help

them to create a son capable of conquering the de-

mons. [Footnote] *) Kathāsaritsāgara gives another version of why Agni went and hid himself under the ocean. When Kāma, the God of Love, was

burnt to death by Śiva, Pārvatī, Śivā's wife, did not find a way to get a child for her from her husband. At last Brahmā approached Śiva and

told him that the absence of Kāma was making creation difficult. Śiva then declared that thereafter Kāma would find a place in the minds of all

living beings including himself. Pārvatī and Śiva immediately commenced a sexual life which went on incessantly for a hundred years with-

out reaching the climax. The world was agitated and the universe stood on the verge of ruin. The Devas decided to send Agni to intervene But

Agni was afraid of Śiva and so went and bid himself under the ocean. (Chapter 6, Lāvāṇakalambaka of Kathāsaritsāgara). (Chapter 85, Anuśāsana Parva, M.B.).

13) Birth of Subrahmaṇya. At that time Varuṇa performed

a yāga. All the dikpālakas (zone guardians of the

universe) including Śiva participated in the yāga.

Seeing the beautiful wives of the sages Śiva had emission.

Taking the semen in his hand he put it into the fire.

Agni carried it to Gaṅgā and requested her to take it

for conception. Though she at first refused she took it,

became pregnant and finally delivered a male child

whom she threw into the forest Śaravaṇa. It was this

child who became known as Kārttikeya or Subrah-

maṇya later on. (Chapter 85, Anuśāsana Parva, M.B.).

14) How Agni blessed Nala. While Nala was going to the

wedding of Damayantī Indra, Agni, Varuṇa and Kāla

accosted him on his way and asked him to go as a

messenger of theirs and advise Damayantī to marry one

of them. Nala did so but Damayantī was adamant and

said she would marry none other than Nala. So all the

four gods appeared as Nala in the wedding hall.

Damayantī who was confused prayed that she should

be shown the real Nala. The gods then changed into

their original forms and blessed Nala. Agni said he

would come and help him the moment he wanted him.

Thus Nala became a good cook and Nala Pācakaṃ

(Pācakaṃ=cooking) became famous. Even now it is a

synonym for good cooking. (Chapter 57, Vana Parva,

M.B)

15) Agni and Raṃbhā. There was once a dānava called

Danu. He had two sons named Raṃbha and Karaṃ-

bha. They had no children and tormented by this

they went to Pañcanada and started doing penance.

Raṃbha sat in the centre of Pañcāgni (five fires) and

Karaṃbha in water to do penance. Indra afraid of the

severe and powerful tapas of the two took the form of

a crocodile and killed Karaṃbha who was doing pe-

nance in water by dragging him down to the water. Be-

reaved Raṃbha started to commit suicide by jumping

into the fire. God Agni appeared before him then and

asked him what he wanted. Raṃbha then said that he

should get a son who would be famous as a warrior in

all the three worlds. Agni agreed. Raṃbha on his way

back saw a voluptuous she-buffalo and married her

at yakṣa kavāṭa. They lived a happy married life and

one day a he-buffalo envious of their life attacked

Raṃbha and killed him. Grief-stricken Raṃbha's wife

jumped into the funeral pyre and committed suicide.

Then from the fire arose a demon named Mahiṣāsura

(Mahiṣa=Buffalo. Asura=Demon). This buffalo-

demon became a terror to all in the three worlds later

on. (Chapter 5, Devī Bhāgavata).

16) Difference of opinion between Agni and Aṅgiras. Bhaga-

vān Aṅgiras did penance in his own āśrama and

became more brilliant than Agni. The whole world

was submerged in his brilliance. Agni felt a bit depress-

ed at this. Agni argued that it was not proper on the

part of Brahmā to give anybody else more brilliance

than himself. So as a protest against this Agni dis-

appeared from the world. Even Aṅgiras was annoyed at

Agni's disappearance and so he went and consoled Agni

and took him to Brahmā. Brahmā declared that hence-

forth the world world recognize Agni as the father and

Aṅgiras as his son. Thus Agni got the first place in

effulgence. This is a story told by sage Mārkaṇḍeya

to Dharmaputra. (Chapter 217, Vana Parva, M.B.).

17) Agni and Mahābali. On their way to the forest sage

Viśvāmitra took Rāma and Lakṣmaṇa to Siddhāśrama.

The sage explained to the princes the importance of

that āśrama. He said: “Mahāviṣṇu lived in this āśrama

for a number of years. It was at that time that the

Emperor of the asuras (demons), Mahābali, son of

Virocana, was ruling the world conquering even the

devas. After having conquered all the three worlds

Mahābali decided to conduct a yāga. A deputation

of the Devas headed by Agni then waited upon Mahā-

viṣṇu and Agni said: “O Lord, Mahābali has com-

menced a yāga and before it is finished you should go

to him and do something for the benefit of the

devas”. It was at this request of Agni that Mahāviṣṇu

took the form of Vāmana and sent Mahābali to the

nether-world. (Chapter 29, Bālakāṇḍa, Vālmīki

Rāmāyaṇa).

18) Agni and Nahuṣa. Repenting for his act of killing

Vṛtra Indra unknown to anybody went and hid in a

lotus in the Mānasa Saras (Lake Mānasa). Perplexed

by the disappearance of their leader the devas brought

Nahuṣa from the Earth and made him their leader.

Nahuṣa became very proud and arrogant of his new

position and tried to make Indrāṇī his wife. Indrāṇī

went to Bṛhaspatī for help. Bṛhaspati commanded

Agni to go and find out Indra. Agni searched for him

in forests, rivers and oceans. At last he went to

Mānasa Saras and searched among the lotuses. There

he found Indra hiding in a lotus and Bṛhaspati was

duly informed. Then Bṛhaspati gave Indrāṇī some

clever directions to kill Nahuṣa and Nahuṣa was

killed. (See Agastya). There is a story in Śānti Parva,

Chapter 28, of how Agni took for himself a quarter of

the sin which Indra acquired because of his killing

Vṛtra, a brahmin by birth. (Chapter 14, Udyoga

Parva, M.B.).

19) Agni Deva and Kārttavīryārjuna. After the great

Kurukṣetra battle the Pāṇḍavas went again to Kuru-

kṣetra along with Śrī Kṛṣṇa. On their way Kṛṣṇa

showed them the Paraśurāmahradas and narrated to

them several stories of Rāma. Reference to Agni

comes when Kṛṣṇa explains the reason why Paraśurāma

cut off the thousand hands of Kārttavīryārjuna. It was

at the time when Kārttavīryārjuna was ruling the

three worlds by his might that Agni went and asked for

alms from him. Kārttavīrya gave Agni mountains and

forests for his food which Agni burnt and ate. In one

of the forests was the āśrama of sage Āpava and that

also was burnt. Enraged at this the sage cursed Kārtta-

vīrya saying that his thousand hands would be cut off

by Paraśurāma. Though the curse was not seriously

minded by the King then, it so happened that before

long Kārttavīrya had to encounter Paraśurāma in a

battle when the children of the King stole a sacrificial

cow belonging to Jamadagni, father of Paraśurāma.

In the battle all the thousand hands of Kārtta-

vīryārjuna were cut off by Paraśurāma. (Chapter 43,

Śānti Parva, M.B.).

20) How Agni was duped. Once the wives of the Sapta-

ṛṣis (seven Saints) attended a yāga where Agni was

also present. Agni fell in love with them but knowing

it to be futile to make any attempt to fulfil his desire

he went to the forests dejected. Svāhādevī, daughter of

Dakṣa was for a long time craving to marry Agni and

she decided to take advantage of the opportunity thus

offered. Disguising herself as the wife of Aṅgiras, one

of the seven saints, she approached Agni and said: “O

Lord, I am Śivā, wife of Aṅgiras. We were all excited

when you darted cupids' arrows against us and they

have now selected me to come to you for fulfilling your

desire”. Agni believed her and took her as his consort.

(Chapters 223 to 227 of Vana Parva, M.B.).

21) How Agni became a doctor. There was once a sage

called Dattātreya who had a son called Nimi. Nimi

had a son and he died after thousand years. The

bereaved sage performed a Śrāddha which was attend-

ed by all devas. The feast was so sumptuous that the

devas got indigestion after that. Consulting Brahmā

Agni prescribed a remedy for their indigestion. He said:

“whenever you take any food make me also a partici-

pant in that. If you do so you will never get indiges-

tion”. That is why a very small portion of any cooked

food is first thrown into the fire before given for eat-

ing. This story is part of Bhīṣma's oration to Dharma-

putra on the origin of Śrāddha (The ceremony con-

ducted on the anniversary of the death of a person by

his son). (Chapter 92, Anuśāsana Parva, M.B.).

22) How Agni became a horse. There was once a precep-

tor named Āveda. He got a disciple named Uttaṅga.

One day Āveda left his āśrama for a distant place

leaving his disciple in charge of the management of the

āśrama. The preceptor was absent for a long time and

his wife started making love to Uttaṅga. The dutiful

disciple strongly objected to this. When Uttaṅga com-

pleted his course of study under Āveda he enquired

what he should give to his preceptor. The preceptor

directed him to his wife. The wife who bore a grudge

against Uttaṅga resolved to tease him and said that

he should go to King Pauṣya and beg of him the

earrings worn by his wife. Uttaṅga started immediately

and getting the earrings was coming back when on

the way Takṣaka wrested the ornament from him and

went and hid in the nether-world. Uttaṅga followed

Takṣaka and there Agni in the form of a horse appear-

ed before him and asked Uttaṅga what he wanted.

He replied that he wanted to subdue all the serpents in

the nether-world. Agni then advised him to blow thro'

the nostrils of the horse. As he did so flames burst forth

from all the openings of the horse making the nether-

world hot and smoky. Takṣaka was frightened and he

at once gave back the earrings to Uttaṅga. Uttaṅga

was again worried for he had very little time to carry the

earrings to the preceptor in time. Here again Agni helped

him by carrying him swiftly on his back to the āśrama.

When the preceptor and his wife found that Uttaṅga

had carried out their wish they blessed him. (Chapter

3, Ādi Parva, M.B.).

23) Agni becomes a messenger. Once there arose a mis-

understanding between Bṛhaspati and Saṃvarttaka,

sons of Aṅgiras. Bṛhaspati went to devaloka as priest

while the other remained in the world as a mad saint.

At that time a King called Marutta invited Bṛhaspati to

officiate as priest for a yajña of his. But Bṛhaspati

refused to accept it. Nārada saw Marutta in despair

and told him thus: “You go to Kāśī (Benares) and

there at Puradvāra place a dead body and wait there.

Saṃvarttaka, Bṛhaspati's brother will come and repri-

mand you. Without minding his scoldings follow him

and request him to become the chief priest for your

yāga. He will then ask you who advised you to do

like this. Tell him that Nārada did so and if he asks

where he could find Nārada do tell him that Nārada

is hiding inside Agni”. Hearing this Marutta went to

Kāśī and did all as directed. Saṃvartta agreed to be-

come the priest but wanted Marutta to bring some gold

from Kailāsa before that. Marutta brought that also

and the yajña started. Bṛhaspati when he came to know

of all these developments became sorry for his refusal

first and decided to become the priest of Marutta for his

yāga. It was Agni who carried this message of consent

to King Marutta. Thus Marutta's yajña was performed

in a grand way. (Chapter 9, Aśvamedha Parva, M.B.).

24) Agni takes back the Gāṇḍīva. At the time of

Khāṇḍava dahana (burning of Khāṇḍava forest) Agni

gave Arjuna the famous Gāṇḍīva bow which Varuṇa

had given him. After the great Mahābhārata battle

Agni took back this bow from Arjuna. The Pāṇḍavas

at the fag end of their life started on a pilgrimage to

the south with their consort Pāñcālī. Marching along

slowly they reached the shores of Aruṇa Samudra

(Aruṇa Ocean). Arjuna had with him then the Gāṇḍīva

and also the arrow-case which never becomes empty.

When they reached the shores of the ocean Agni blocked

their way standing before them in the form of a huge

mountain and said, “O Arjuna I am god Agni. It was I

who gave this famous Gāṇḍīva bow to you. The bow

belongs to Varuṇa. So please throw it into the ocean

and proceed on your way”. On hearing this Arjuna

threw both the bow and the arrow-case into the ocean

and continued the march. (Ślokas 33 to 43, Chapter

1, Mahāprasthānika Parva, M.B.).

25) Additional information about Agni, the God of fire.

1) Svāhādevī, wife of Agni, gave birth to three sons,

named Dākṣiṇam, Gārhapatyam and Āhavanīyam.

(Chapter 9, Devī Bhāgavata).

2) Agni, the God of fire, got three sons by his wife

Svāhādevī named Pāvaka, Pavamāna and Śuci. These

three sons had all together fortyfive sons. These forty-

five grandsons, three sons and Agni himself constitute

the fortynine Fires mentioned in the purāṇas (Aṅgira-

saṃ).

3) Nīla, the monkey, is born of Agni. (Sarga 41,

Chapter Kiṣkindhā, Rāmāyaṇa).

4) Dhṛṣṭadyumna, the great archer, was born of Agni.

(Śloka 126, Chapter 67, Ādi Parva, M.B.).

5) Subrahmaṇya was born as the son of Agni. (Chapter

225, Vana Parva, M.B.).

6) Agni, the God of fire, loved all prajāpatis like his

sons. (Chapter 85, Anuśāsana Parva, M.B.).

7) The sage, Bhṛgu, was born from Agni. (Śloka 8,

Chapter 5, Ādi Parva, M.B.).

8) All Devatās are Agni himself. (Śloka 109, Chapter 85,

Anuśāsana Parva, M.B.).

9) God Agni loved God Skanda more than anybody

else. (Chapter 226, Vana Parva, M.B.).

10) At the time when Śrī Rāma after killing Rāvaṇa

was putting Sītā to a purity test by throwing her into the

fire, Agni witnessed that Sītā had done no wrong and

was pure and chaste as before. (Śloka 28, Chapter 201,

Vana Parva, M.B.).

11) In the beginning Brahmā created the universe.

There was no death then and the Earth became over-

crowded. Brahmā got worried and he sent fire from his

body to burn all beings. The world was on the verge

of extinction when Lord Śiva intervened and requested

Brahmā to withdraw Agni and create the god of Death.

(Chapter 52, Droṇa Parva. M.B.).

12) Agni is one of the Aṣṭa Vasūs which are eight in

number. The others are: Āpa, Dhruva, Soma, Dharma,

Anila, Pratyuṣa and Prabhāsa. (Chapter 15, Viṣṇu

Purāṇa).

13) Śuci, son of Agni, born of Svāhādevī is Baḍavāgni

himself. (Chapter 20, Agni Purāṇa).

14) The God, Agni, uses a spear as his weapon and

the vehicle he uses is a goat. (Chapter 51, Agni Purāṇa).

15) The sage, Agastya, converted the Viṣṇu idol at the

Kuttālam temple into one of Śiva and when people

around started an agitation Agastya sent forth flames

of fire through his eyes. (Asura Kāṇḍa of Skānda

Purāṇa).

16) Agni was born to Pururavas as a son named Jāta-

vedas. (Chapter 14, Navama Skandha of Bhāgavata).

17) The Devas wanted help to clean their hands when

oblated materials stuck to their hands and Agni creat-

ed from water three sons named Ekata, Dvita and

Trita for this purpose. Of these Trita fell into a well

while drawing water. Seeing him fall the demons

closed the well but Trita broke the top and came out.

(Sūkta 52, Anuvāka 10, Maṇḍala 1 of Ṛgveda).

18) Once the earth looked like heaven because of the

innumerable celestial beings who came to earth in search

of Agni. (Sūkta 65, Anuvāka 12, Maṇḍala 1 of Ṛg-

veda).

19) The Sun hands over his effulgence to Agni in the

evening and takes it back from him in the morning. (A

fact from Śruti—Sūkta 71, Anuvāka 12, Maṇḍala 1 of

Ṛgveda).

20) For making fire for the sacrificial ceremony the

sages use two Araṇi sticks (These are two pieces of wood,

one upper and another lower, and fire is produced by

attrition). It is believed that the sages get the strength

to produce fire from it through Vyāna, one of the forms

of Vāyu (air). So Ṛgveda describes Agni as the son of

Vāyu. (Sūkta 112, Anuvāka 16, Maṇḍala 1).

21) In the times of the Ṛgveda Agni was worshipped

as a God. (Sūkta 1, Anuvāka 1, Maṇḍala 1, Ṛgveda).

22) Lord Śiva entered into an elaborate and long

conjugal play for creating Subrahmaṇya. Hundred

years went by and still the preliminaries never ended.

The universe was on the verge of a collapse and so

the devas decided to send Agni to put a stop to this

libidinal play of Śiva. But Agni was afraid of Śiva and

therefore absconded and hid himself in the ocean. The

ocean became hot and the water-animals unable to

bear the increasing heat went and informed the devas of

Agni's hiding place. Agni cursed them all saying that all

of them would go dumb. He then went to the Mandara

mountain in the shape of an owl and hid there. But the

devas went there also and picked him up. Agni then by

his terrible heat stimulated Śiva into action. Śiva

threw his semen into Agni and Agni poured it into

Gaṅgā and Gaṅgā delivered a child which later on be-

came Subrahmaṇya. (Taraṅga 6, Lāvāṇakalaṃbaka

of Kathāsaritsāgara).

26) Conclusion. Agni stands next to Indra in impor-

tance in the Vedas. Because Agnī was indispensable for

yāgas the care of Agni became very important. Accord-

ing to the Ṛgveda the birth of Agni is different. Born

of the clouds Agni reaches the earth as lightning. Then

Agni forsakes its form and becomes invisible. It was

Mātariśvā who gave form to Agni and gave him to the

Bhṛgu family. From that day onwards it became

possible to produce fire and the Ṛgveda describes how

Agni is produced by sages by the use of Araṇi sticks.

The main job of Agni is to receive the oblations from

devas when they conduct yāgas.

27) Synonyms of Agni.

Agnirvaiśvānaro' Vahniḥ

Vītihotro Dhanañjayaḥ

Kṛpīṭayonir jvalano

Jātavedāstanūnapāt

Barhiśśūṣmā Kṛṣṇavartmā

Śociṣkeśaḥ Uṣarbhudhaḥ

Āśrayāśo Bṛhadbhānuḥ

Kṛśānuḥ Pāvako'nalaḥ

Rohitāśvo Vāyusakhaḥ

Śikhāvānāśuśukṣaṇiḥ

Hiraṇyaretaḥ hutabhuk

Dahano Havyavāhanaḥ

Śaptārcirdamunāḥ Śukra-

Ścitrabhānurvibhāvasuḥ

Śucirappittamaurvastu

Bāḍavo Baḍavānalaḥ

Vahnerdvayorjvālakīlā-

Varcirhetiḥ śikhā striyām

Triṣu sphuliṅgognikaṇaḥ

Kṣantāpaḥ Sajvaraḥ samau

Ulkāsyānnirgata jvālā

Bhūtir Bhasita Bhasmanī

Kṣāro rakṣā ca dāvastu

Davo vanahutāśaṅaḥ.

(Amarakośa)

The synonyms:

1) Agni, Vaiśvānaraḥ, Vahniḥ, Vītihotra, Dhanañjaya,

Kṛpīṭayoni, Jvalana, Jātavedas, Tanūnapāt, Barhis,

Śūṣmā, Kṛṣṇavartmā, Sociṣkeśa, Uṣarbhudha, Aśra-

yāśa, Bṛhadbhānu, Kṛśānu, Pāvaka, Anala, Rohitāśva,

Vāyusakha, Sikhāvān, Āśuśukṣaṇi, Hiraṇyaretas, Huta-

bhuk, Dahana, Havyavāhana, Saptārcis, Damuna,

Śukra, Citrabhānu, Vibhāvasu, Śuci, Appitta.

2) Baḍavāgni: Aurva, Bāḍava, Baḍavānala.

3) Agnijvālā: Jvalā, Kīla, Arcis, Heti, Sikhā. (Flame)

4) Sparks: Sphuliṅga, Agnikaṇa.

5) Heat: Santāpa, Sajvara.

6) Firebrand: Ulkā.

7) Ashes: Bhūti, Bhasita, Bhasma, Kṣāra, Rakṣa.

8) Wild-fire: Dāva, Dava, Vanahutāśana.