This blog provides an extract of the discussion within the Mahabharata between Rishi Markandeya and Yudhisthira where the Rishi conveys the story of Angira and the various children of Angira. In the following blog, I have listed some observations summarising what may be happening in the discussion below. This is however a mystical subject and only one who is deeply well-versed in the Veda can probably explain what may be going on here.

युधिष्ठिर उवाच

कथमग्निर्वनं यातः कथं चाप्यड्निरा: पुरा ।
नष्टेऽग्नौ हव्यमवहदग्निर्भूत्वा महाद्युति: ॥ २ ॥

युधिष्ठिर asked – In the ancient times, for what reason did अग्नि enter the waters? And when अग्नि became unseen, how did the illustrious ऋषि अंगिरा perform the actions of moving/ transporting the हविष्य (offerings made to अग्नि in a यज्ञ) to the देवताs?

अग्निर्यदा त्वेक एव बहुत्वं चास्य कर्मसु ।
दृश्यते भगवन् सर्वमेतदिच्छामि वेदितुम् ॥ ३ ॥

O भगवन्! When there is only a single अग्निदेव, how is it that we see multiple forms when multiple कर्म are undertaken? I wish to know the complete answer to this question,

कुमारश्च यथोत्पन्नो यथा चाग्ने: सुतोऽभवत् ।
यथा रुद्राच्च सम्भूतो गङ्गायां कृत्तिकासु च ।। ४ ।।

How was कुमार कार्तिकेय born? How did he become the पुत्र of अग्नि? How was He born with the help of भगवान् शंकर, गंगादेवी and the कृत्तिकाs?

एतदिच्छाम्यहं त्वत्तः श्रीतुं भार्गवसत्तम ।
कौतूहलसमाविष्टो याथातथ्यं महामुने ।। ५।।

O भृगुकुलतिलक महामुने! I wish to listen to the entire event as it really happened as I am highly  eager to know this completely.

मार्कण्डेय उवाच

अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
यथा क्रुद्धो हुतवहस्तपस्तप्तुं वनं गतः ।। ६ ।।

यथा च भगवानग्नि: स्वयमेवाड़िराऽभवत् ।

संतापयंश्च प्रभया नाशयंस्तिमिराणि च ।। ७ ।।

Said मार्कण्डेय — O राजन्! On this topic, the people who know recount the ancient history which clearly conveys how अग्निदेव became angry and entered the waters for doing तपस्या. And how महर्षि अंगिरा Himself became भगवान् अग्नि and solved the world turning into darkness using His effulgence and became the source of heat for the जगत्.

पुराड़िरा महाबाहो चचार तप उत्तमम् ।
आश्रमस्थो महाभागो हव्यवाहं विशेषयन् ।
तथा स भूत्वा तु तदा जगत् सर्वं व्यकाशयत् ॥ ८॥

O महाबाहो! Once upon a time, the noble अंगिरा ऋषि were present in His आश्रम immersed in deep तपस्या – He was making efforts to gain effulgence of a higher order than अग्नि. He attained success and the entire जगत्  became lighting up owing to His effulgence.

तपश्चरंस्तु हुतभुक् संतप्तस्तस्य तेजसा । भृशं ग्लानश्च तेजस्वी न च किंचित् प्रजज्ञिवान् ॥ ९॥
अथ संचिन्तयामास भगवान् हव्यवाहनः । अन्योऽग्निरिह लोकानां ब्रह्मणा सम्प्रकल्पितः ।। २० ।।

अग्नित्वं विप्रणष्टं हि तप्यमानस्य मे तपः कथमग्नि: पुनरहं भवेयमिति चिन्त्य स: ॥ ११॥

At the same time, even अग्निदेव was engaged in तपस्या and while He was तेजस्वी, He was getting burned up and became highly decayed owing to the तेज of अंगिरा. But what was the reason for this? He too was unable to comprehend the reason for this.  Then भगवान् अग्निने thought – “It does appear that ब्रह्मा has created another अग्निदेवता for this जगत् – and it also apears that my अग्नित्व got destroyed while being immersed in तपस्या. How do I regain my state as अग्नि? While contemplating like this, He happened to witness महामुनि अंगिरा who was effulgent like अग्नि and lighting up the entire जगत्.

अपश्यदग्निवल्लोकांस्तापयन्तं महामुनिम् । सोपासर्पच्छनैर्भीतस्तमुवाच तदाड़िराः ।। १२ ।।
शीघ्रमेव भवस्वाग्निस्त्वं पुनर्लोकभावनः । विज्ञातश्चासि लोकेषु त्रिषु संस्थानचारिषु ।। १३ ।।

त्वमग्नि: प्रथमं सृष्टो ब्रह्मणा तिमिरापहः । स्वस्थानं प्रतिपद्यस्व शीघ्रमेव तमोनुद ।। १४।।

Seeing this, he cautiously approached ऋषि अंगिरा while being fearful inside. अंगिरा मुनि then spoke to Him – O देव! Kindly re-take your position (or status) as the अग्नि of all लोक quickly since you are famous in all the three लोक and among all beings which are स्थावर (non-moving like trees) and जंगम (moving, like animals). ‘ब्रह्मा has created you as the first अग्नि who is meant to get rid of darkness. O देवता who has got rid of तिमिरपुञ्ज! Kindly take up your position (or status) as quickly as you can.

अग्निरुवाच

नष्टकीर्तिरहं लोके भवान् जातो हुताशनः । भवन्तमेव ज्ञास्यन्ति पावकं न तु मां जना: ।। १५ ।।
निक्षिपाम्यहमग्नित्वं त्वमग्निः प्रथमो भव । भविष्यामि द्वितीयोऽहें प्राजापत्यक एव च ।। २६ ।।

Replied अग्निदेव – O मुने! My fame has got blemished in this संसार. I therefore request you to take up the position of अग्नि. People will see you as अग्नि and in front of you, no one will consider me as अग्नि. I see my अग्नित्व within you, (hence), kindly establish Yourself in the position of the first अग्नि.  I will take up the position of second अग्नि  and take up the name of प्राजापत्य

अंगिरा उवाच

कुरु पुण्यं प्रजास्वर्ग्यं भवाग्निस्तिमिरापहः । मां च देव कुरुष्वाग्ने प्रथमं पुत्रमज्जसा ।। २७ ।।

Said अङ्ञिरा — O अग्निदेव! Kindly get established in the position of अग्नि which blows away darkness and enable people who undertake पुण्यकर्म to attain स्वर्गलोक (by taking their offerings of हविष्य  to the देवताs) – along with this, kindly accept me as your first पुत्र

मार्कण्डेय उवाच

तच्छुत्वाड़िरसो वाक्यं जातवेदास्तथाकरोत्। राजन् बृहस्पतिर्नाम तस्याप्यड्गिरस: सुतः ॥ १८॥
ज्ञात्वा प्रथमजं तं तु वह्नेराड्गिरसं सुतम् । उपेत्य देवा: पप्रच्छु: कारणं तत्र भारत ।। १९ ।।

Says मार्कण्डेय – O राजन्! अग्निदेव accepted the words of अंगिरा and accepted अंगिरा as first पुत्र. Then from अंगिरा was born a पुत्र named बृहस्पति.  O भरतनन्दन! When all देवताs came to know that अंगिरा has been accepted as the first पुत्र of अग्निदेव, they came over wanting to know the reason to do this.

स तु पृष्टस्तदा देवैस्ततः कारणमब्रवीत् । प्रत्यगृह्लंस्तु देवाश्च तद् वचोऽड़िरसस्तदा ।। २० ।।
तत्र नानाविधानग्नीन् प्रवक्ष्यामि महाप्रभान् । कर्मभिर्बहुभि: ख्यातान् नानार्थान् ब्राह्मणेष्विह ।। २२ ।।

When देवताs asked, अंगिरा gave them the reason and देवताs accepted the reasoning given to them by अंगिरा and accepted this as truth. Now, I will describe (or list) the multiple great and effulgent list of अग्निs which have been listed in the various विधि-वाक्य contained in the ब्राह्मण-ग्रंथ, and which are attained by performance of multiple कर्म and famed for attainment of various appropriate goals. 

मार्कण्डेय उवाच

ब्रह्मणो यस्तृतीयस्तु पुत्र: कुरुकुलोद्वह । तस्याभवत् सुभा भार्या प्रजास्तस्यां च मे शृणु ।। १ ।।
बृहत्कीर्तिर्बृहज्ज्योतिर्बृहद्रह्मा बृहन्मना: ।  बृहन्मन्त्रो बृहट्भासस्तथा राजन् बृहस्पतिः ।। २ ।।

प्रजासु तासु सर्वासु रूपेणाप्रतिमाभवत् । देवी भानुमती नाम प्रथमाड्गिरस: सुता ।। ও ।।

Says मार्कण्डेय – O कुरुकुलधुरन्धर युधिष्ठिर! अंगिरा is the third पुत्र of ब्रह्मा and the name of his भार्या is सुभा. Listen the names of progeny who emerged from her.

O राजन्! बृहत्कीर्ति, बृहज्ज्योति, बृहद्ब्रह्मा, बृहन्मना, बृहन्मन्त्र, बृहभ्भास and बृहस्पति (these are seven progeny of अंगिरा and सुभा).

देवी भानुमती is the name of first daughter of अंगिरा. She was the most beautiful among all progeny and there is no parallel to her form with anyone else (She is referred to as the अभिमानि देवता of day time as it is connected to भानु meaning सूर्य).

भूतानामेव सर्वेषां यस्यां रागस्तदाभवत् । रागाद्रागेति यामाहुर्द्वितीयाड्गिरस: सुता ।। ४ ।।

यां कपर्दिसुतामाहुर्दृश्यादृश्येति देहिनः । तनुत्वात् सा सिनीवाली तृतीयाड़िरस: सुता ।। ५ ।।

पश्यत्यर्चिष्मती भाभिर्हविर्भिश्च हविष्मती । षष्ठीमड़्गिरस: कन्यां पुण्यामाहुर्महिष्मतीम् ।। ६ ।।

The second daughter of अंगिरा मुनि is famously referred to by the name of ‘रागा’ – all living beings carry a special attachment towards Her and this is why she is popularly referred to by this name. (She us referred to as the अभिमानि देवता of night time).

The third daughter of अंगिरा is named as ‘सिनीवाली’ (अमावास्या connected to चतुर्दशी) – She is extremely lean (or frail) and can often therefore be seen or even not seen – and this is why people also refer to her as ‘दृश्यादृश्या’.  रुद्र  bears Her on His forehead and for this reason, She is also referred to as कपर्दिसुता (or ‘रूद्रसुता’)

The fourth daugher is named as ‘अर्चिष्मती’, (She is connected to the full-moon and also referred to as शुद्ध पौर्णमासी) – owing to its effulgence, people are able to see all objects even in the night time. Fifth daughter is named as ‘हविष्मती’ (First day of lunar fortnight connected to or following पूर्णिमा and also called as ‘राका’) in whose presence, हविष्य is offered to the देवताs while doing यज्ञ. The sixth daughter of अंगिरा मुनि is named as ‘महिष्मती’ (पूर्णिमा connected to चतुर्दशी who is also known as ‘अनुमति’).

महामखेष्वाङ्निरसी दीप्तिमत्सु महामते । महामतीति विख्याता सप्तमी कथ्यते सुता ।। ७ ।।
यां तु दृष्ट्वा भगवतीं जनः कुहुकुहायते । एकानंशेति तामाहुः कुहूमड्गिरस: सुताम् ॥ ८॥

O महामते! The one who shines brightly during यज्ञs like सोमयाग, etc owing to which it is famously known as ‘महामती’ is the seventh daughter of अंगिरा मुनि.

When people seeing भगवती अमा, they make the sound ‘कुहु-कुहु’ (in excitement), She is the eight daughter of अंगिरा मुनि and She is famously called by the name ‘कुहू’. Within It, only a single कला of चंद्रमा is present via its most subtlest aspect (this is शुद्ध अमावस्या).

मार्कण्डेय उवाच

बृहस्पतेश्चान्द्रमसी भार्याऽऽसीद् या यशस्विनी । अग्नीन् साजनयत् पुण्यान् षडेकां चापि पुत्रिकाम् ।। १।।

आहुतिष्वेव यस्याग्नेर्हविषाद्यं विधीयते । सोऽग्निर्बृहस्पते: पुत्र: शंयुर्नाम महाव्रतः ।। २ ।।

चातुर्मास्येषु यस्येष्टमश्वमेधेऽग्रज: प्रभुः । दीप्तो ज्वालैरनेकाभैरग्निरेकोऽथ वीर्यवान् ।। ₹।।

Says मार्कण्डेय – O राजन्! The wife of बृहस्पति is famously known as चान्द्रमसी (तारा) – She has given birth to six sacred अग्नि in पुत्र form and in addition, has given birth to one daughter.

The very first अग्नि into which आहुति of घी is poured into (at the start of दर्श-पौर्णमास) when the primary आहुतिs are made, that महाव्रत अग्नि is the first son of बृहस्पति and famously known as ‘शंयु’.

The first अग्नि whose पूजा is undertaken during यज्ञs related to चातुर्मास्य and अश्वमेध and which is most capable and which glows (shines) in multiple colurs, that unique (peerless) and powerful अग्नि is indeed शंयु.

शंयोरप्रतिमा भार्या सत्या सत्याथ धर्मजा । अग्निस्तस्य सुतो दीप्तस्तिस्रः कन्याश्च सुव्रताः ॥ ४॥

प्रथमेनाज्यभागेन पूज्यते योऽग्निरध्वरे । अग्निस्तस्य भरद्वाज: प्रथम: पुत्र उच्यते ।।५ ।।

पौर्णमासेषु सर्वेषु हविषाऽऽज्यं स्रुवोद्यतम् । भरतो नामत: सोऽग्निर्द्वितीयः शंयुत: सुतः ।। ६ ।।

The name of wife of शंयु is सत्या – She is the daughter of धर्म and Her form and attributes are not comparable. She is always eager to align Herself with Truth (सत्य). From Her was born a son of शंयु who possessed the nature of अग्नि and also had three daughters who used to adhere to the highest व्रत at all times.

Within a यज्ञ, the अग्नि which is the first one that is offered a part of आज्य (घी), that is referred to as the eldest son of शंयु and the name of this अग्नि is ‘भरद्वाज’

In all the पौर्णमास यज्ञ, the first foundation or base offering (हविष्य) made using a ladle (long deep spoon) along with घी to the अग्नि is the second son of शंयु and goes by the name of ‘भरत’ (ऊर्ज) (this son was born from the second wife of शंयु).

तिस्र: कन्या भवन्त्यन्या यासां स भरतः पतिः । भरतस्तु सुतस्तस्य भरत्येका च पुत्रिका ।। ७।।

भरतो भरतस्याग्ने: पावकस्तु प्रजापते: । महानत्यर्थमहितस्तथा भरतसत्तम ॥ ८॥

भरद्वाजस्य भार्या तु वीरा वीरस्य पिण्डदा । प्राहुराज्येन तस्येज्यां सोमस्येव द्विजा: शनै: ॥ ९ ॥

शंयु had three additional daughters who were under the care of their elder brother, भरत. भरत had a son bearing the same name, ‘भरत’ and a daughter who was named ‘भरती’.

From अग्नि named प्रजापति, भरत who takes care of all, was born ‘पावक’. O भरतश्रेष्ठ! Because this अग्नि  was great (worthy of पूजा), It was given the name of ‘महान्’.

The wife of the first son of शंयु, भरद्वाज had the name of ‘वीरा’. She gave birth to a son named वीर. Like सोम, पूजा of वीर too involves offering of घी and when such an offering is being done, the मन्त्र is pronounced in उपांशु style

हविषा यो द्वितीयेन सोमेन सह युज्यते । रथप्रभू रथध्वानः कुम्भरेता: स उच्यते ।। २० ।।
सरय्वां जनयत् सिद्धिं भानुं भाभिः समावृणोत् । आग्नेयमानयन् नित्यमाह्वाने ह्येष सूयते ॥ १ ॥

यस्तु न च्यवते नित्यं यशसा वर्चसा श्रिया । अग्निर्निश्यवनो नाम पृथिवीं स्तौति केवलम् ॥ १२॥

It is this अग्नि that is given the second offering of घी  along with सोमदेवता. It is also referred to as ‘रथप्रभु’, ‘रथध्वान’ and ‘कुम्भरेता’.

‘सरयू’, wife of वीर, gave birth to a son that goes by the name of ‘सिद्धि’. By His effulgence, ‘सिद्धि’ even covered up the effulgence of सूर्य. And when सूर्य got covered up (or hidden), it undertook यज्ञ that is related to अग्निदेवता. In the आह्वान-मन्त्र, it is this अग्नि named सिद्धि whose स्तुति is done.

The name of second son of बृहस्पति is ‘निश्ययवन’ – it never strays from (or shed’s its) fame, aura and effulgence – the ‘निश्ययवन’ अग्नि only does स्तुति of पृथ्वी (this is also referred to in the श्रुति as the अभिमानी देवता of वाक्)

विपाप्मा कलुषैर्मुक्तो विशुद्धश्चार्चिषा ज्वलन् । विपापोऽग्नि: सुतस्तस्य सत्य: समयधर्मकृत् ॥ २३ ॥

आक्रोशतां हि भूतानां य: करोति हि निष्कृतिम् । अग्नि: स निष्कृतिर्नाम शोभयत्यभिसेविते ।। १४।।

अनुकूजन्ति येनेह वेदनार्ता: स्वयं जना: । तस्य पुत्र: स्वनो नाम पावक: स रुजस्कर: ॥ १५॥

It is निष्पाप (without पाप), निर्मल (pure, without dirt), विशुद्ध (pure or authentic) and always bright (lighted up). Its son is the अग्नि named ‘सत्य’ and it too has the characteristics of being निष्पाप; in addition, it is also the promoter of कालधर्म (time).

This अग्नि is also named as निष्कृति (getting rid or discharge) since it gets rid of or provides redemption to beings who are crying out in anguish when suffering from pain. It is this अग्नि which adds beauty/ grandeur to the houses and well as gardens inhabited (or taken care of) by the living beings.

The name of the son of सत्य is ‘स्वन’ troubled by which people start groaning (or moaning) – and this explains why it has got its name. This अग्नि is responsible for diseases.

यस्तु विश्वस्य जगतो बुद्धिमाक्रम्य तिष्ठति । तं प्राहुरध्यात्मविदो विश्वजिन्नाम पावकम् ॥ २६ ॥

अन्तराग्नि: स्मृतो यस्तु भुक्तं पचति देहिनाम् । स जज्ञे विश्वभुङ्नाम सर्वलोकेषु भारत ।। १७ ।।

ब्रह्मचारी यतात्मा च सततं विपुलव्रतः । ब्राह्मणा: पूजयन्त्येनं पाकयज्ञेषु पावकम् ॥ १८॥

(The name of the third son of बृहस्पति is ‘विश्वजित्’) The बुद्धि of the entire विश्व is under its control and it is for this reason that the scholars of अध्यात्मशास्त्र refer to this as ‘विश्वजित्’ अग्नि.

O भरतनन्दन! The अग्नि that is present inside the digestive system of beings and responsible for digestion of food is popularly known as ‘विश्वभुक्’ and this अग्नि is manifest as the fourth son of बृहस्पति.

This विश्वभुक् अग्नि is a ब्रह्मचारी, जितात्मा (conquered its own self) and always continually undertakes व्रत – the ब्राह्मणs undertake its पूजा during पाकयज्ञ (यज्ञ undertaken while cooking).

पवित्रा गोमती नाम नदी यस्याभवत् प्रिया । तस्मिन् कर्माणि सर्वाणि क्रियन्ते धर्मकर्तृभि: ॥ १९ ॥

वडवाग्नि: पिबत्यम्भो योऽसौ परमदारुणः । ऊर्ध्वभागूर्ध्वभाङ्नाम कवि: प्राणाश्रितस्तु यः ।। २० ।।

उदग्दारं हविर्यस्य गृहे नित्यं प्रदीयते । तत: स्विष्टं भवेदाज्यं स्विष्टकृत् परम: स्मृत: ॥ २२॥

The sacred river गोमती is the name of its wife. Those द्विजs who follow धर्म at all times perform all their actions in the presence of विश्वभुक् अग्नि

The same force that dries up (or absorbs) the waters of fiery समुद्र that has an extremely ferocious form, the same force is present within the bodies of all beings and popularly known as ‘उदान’ that moves in upward direction. Since this force is a moving one and moves in upward direction, it is also called as ‘ऊर्ध्वभाक्’ – it is present within प्राणवायु and is a त्रिकालदर्शी (witness of all three times and may be understood as the fifth son of बृहस्पति).

That excellent अग्नि which is used daily for every गृह्यकर्म and घी is poured into it in a northerly direction is called as ‘स्विष्टकृत्’ – such an अग्नि into which the घी is poured ensures fulfilment of all desires. (You may understand this as the sixth son of बृहस्पति)

यः प्रशान्तेषु भूतेषु मन्युर्भवति पावकः । क्रुद्धस्य तु रसो जश्रे मन्युतीव्रा च पुत्रिका ।

स्वाहेति दारुणा क्रूरा सर्वभूतेषु तिष्ठति ।। २२ ।।

त्रिदिवे यस्य सदृशो नास्ति रूपेण कश्च । अतुलत्वात् कृतो देवैर्नाम्ना कामस्तु पावक: ।। २३ ।।

संहर्षाद् धारयन् क्रोधं धन्वी स्रग्वी रथे स्थितः । समरे नाशयेच्छत्रूनमोघो नाम पावकः ।। २४ ।।

At the time when the anger of अग्नि-natured बृहस्पति fell on calm beings, sweat came out of his body and its form changed into his daughter. That daughter had a high angry demeanour and popularly called as ‘स्वाहा’. That dreadful and cruel girl resides in all beings.

One who has no peer in स्वर्ग and one whose form cannot be compared to anyone else, this son of स्वाहा is known among देवताs as ‘काम’ अग्नि

That अग्नि which bears anger within its heart, bears a bow and garland on its body and fights in wars with joy and enthusiasm and destroys enemies is referred to by the name of ‘अमोघ’.

उक्थो नाम महाभाग त्रिभिरुक्थैरभिष्टुतः । महावाचं त्वजनयत् समाश्वासं हि यं विदु: ।। २५ ।।

O महाभाग! That अग्नि whose स्तुति is undertaken in a three-fold manner by the ब्राह्मणs, that अग्नि which also created the great sound (परा) and all wise people understand this अग्नि as one that always gives assurance, this अग्नि is referred to as ‘उक्थ’.

मार्कण्डेय उवाच

काश्यपो ह्यथ वासिष्ठ: प्राणश्च प्राणपुत्रकः । अग्निराड़िरसश्चैव च्यवनस्त्रिषु वर्चकः ॥ १ ॥
अचरन्त तपस्तीव्रं पुत्रार्थे बहुवार्षिकम् । पुत्रं लभेम धर्मिष्ठं यशसा ब्रह्मणा समम् ।। २।।

Says मार्कण्डेय – O युधिष्ठिर! There are five अग्निs – काश्यप who is the son of कश्यप, वासिष्ठ  who is the son of वसिष्ठ, प्राणक who is the son of प्राण, च्यवन who is the son of अंगिरा and fifth being त्रिवर्चा.

All these undertook extreme तपस्या for many years to obtain progeny – the intent of the तपस्या was to obtain progeny who were equal to ब्रह्मा in fame and immersed in धर्म

महाव्याहृतिभिर्ध्यातः पण्चभिस्तैस्तदा त्वथ । जज्ञे तेजो महार्चिष्मान् पण्चवर्ण: प्रभावनः ।। ३ ।।

The aforementioned five ऋषिs bearing the form of अग्नि undertook ध्यान on परमात्मा taking the aid of five महाव्याहृति मन्त्रs (भू, भुव:, सुव:, मह: & जन: – these are the महाव्याहृतिs). After some time, there appeared in front of them a highly effulgent पुरुष which was comprised of five colours and who was as bright as a large burning fire. He was capable of doing सृष्टि of the entire जगत्.

समिद्धोऽग्नि: शिरस्तस्य बाहू सूर्यनिभौ तथा । त्वङ्नेत्रे च सुवर्णाभे कृष्णे जङ्घे च भारत ।। ४ ।।

O भारत! His forehead was shining like a fully-lit fire, the brightness of both shoulders was akin to प्रभाकर (Sun), both eyes were shining as one having a golden complexion while its thighs were black in colour.

पञ्चवर्ण: स तपसा कृतस्तै: पञ्चभिर्जनै: । पाठ्चजन्य: श्रुतो देव: पण्चवंशकरस्तु सः ।।५ ।।

The above five मुनि who undertook तपस्या and obtained a पुरुष bearing five colours and they therefore named the दैवी पुरुष as पाज्चजन्य who became the initiator of वंश of all the five ऋषिs.

दशवर्षसहस्राणि तपस्तप्त्वा महातपा: । जनयत् पावकं घोरं पितॄणां स प्रजा: सृजन् ॥ ६ ॥

To accomplish continuity of the वंश of the पितर (ancestors), पाज्चजन्य undertook तपस्या for ten thousand years which led to the birth of the fearsome दक्षिणा अग्नि.

बृहद् रथन्तरं मूर्ध्नो वक्त्राद् वा तरसाहरौ । शिवं नाभ्यां बलादिन्द्रं वाय्वग्नी प्राणतोऽसृजत् ।। ७ ।।

From the forehead, बृहत् got manifest and from the face, रथन्तर साम got manifest. Both these absorb age, etc in a speedy manner and this is why they are referred to as ‘तरसाहर’. From the navel, रुद्र got manifest, from strength, इन्द्र got manifest and from प्राण, वायु and अग्नि got manifest.

बाहुभ्यामनुदात्तौ च विश्वे भूतानि चैव ह । एतान् सृष्ट्वा तत: पण्च पितॄणामसृजत् सुतान् ॥८॥

From both the arms, he created both प्राकृत and वैकृत types of अनुदात्तs, all the (six) देवताs of मन and (five) ज्ञानेन्द्रियs and the five महाभूत. After creating all these, he created five more sons for the five ancestors.

बृहद्रथस्य प्रणिधि: काश्यपस्य महत्तर: । भानुरड़िरसो धीर: पुत्रो वर्चस्य सौभर: ॥ ९ ॥

(whose names are as follows) प्रणिधि  was manifest from the अंश of वासिष्ठ बृहद्रथ, महत्तर from अंश of काश्यप, भानु from अंश of अंगिरस च्यवन and सौभर from अंश of वर्च.

प्राणस्य चानुदात्तस्तु व्याख्याताः पठ्चविंशतिः । देवान् यज्ञमुषश्चान्यान् सृजत् पण्चदशोत्तरान् ॥ १०॥

सुभीममतिभीमं च भीमं भीमबलाबलम् । एतान् यज्ञमुषः पण्च देवानां ह्यसृजत् तपः ॥ ११ ॥

सुमित्रं मित्रवन्तं च मित्रज्ं मित्रवर्धनम् । मित्रधर्माणमित्येतान् देवानभ्यसृजत् तपः ॥ १२॥

From the अंश of प्राण came अनुदात्त – in this way, the names of twenty five progeny have been given. Thereafter, पांचजन्य, named ‘तप’ created fifteen North देवs for the purpose of creating obstacles in the conduct of यज्ञs. These can be elaborated as given here – सुभीम, अतिभीम, भीम, भीमबल और अबल – these five विनायकs were created first whose role is to create obstructions and destroy यज्ञs undertaken by the देवताs.  

After the above, पाञ्चजन्य gave birth to five more विनायकs – सुमित्र, मित्रवान्, मित्रज, मित्रवर्धन & मित्रधर्मा- all of whom possessed the form of देवs.

सुरप्रवीरं वीरं च सुरेशं च सुवर्चसम् । सुराणामपि हन्तारं पण्चैतानसृजत् तप: ॥ १३ ॥

त्रिविधं संस्थिता ह्येते पठ्च पठ्च पृथक् पृथक् । मुष्णन्त्यत्र स्थिता होते स्वर्गतो यज्ञयाजिनः ॥ १४ ॥

तेषामिष्टं हरन्त्येते निघ्नन्ति च महद्धवि: । स्पर्धया हव्यवाहानां निघ्नन्त्येते हरन्ति च ।। १५ ।।

And thereafter, पाञ्चजन्य manifested five more – सुरप्रवीर, वीर, सुरेश, सुवर्चा & सुरहन्ता.

In this way, the fifteen देव-like influential विनायकs are divided into three groups of five-five each. While living on this earth, they abduct the यज्ञसामग्री of people performing the यज्ञ even from स्वर्गलोक.

These विनायकs not only snatch away the great offerings meant for (various) अग्निs, but also destroy them. It is because of their proximity to the अग्निs that they snatch away and destroy the offerings.

बहिर्वेद्यां तदादानं कुशलै: सम्प्रवर्तितम् । तदेते नोपसर्पन्ति यत्र चाग्नि: स्थितो भवेत् ॥ २६ ॥

चितोऽग्निरुद्वहन् यज्ञां पक्षाभ्यां तान् प्रबाधते । मन्त्रै: प्रशमिता ह्येते नेष्टं मुष्णन्ति यज्ञियम् ॥ २७ ॥

बृहदुक्थस्तपस्यैव पुत्रो भूमिमुपाश्रितः । अग्निहोत्रे हूयमाने पृथिव्यां सद्भिरिज्यते ॥ १८॥

रथन्तरश्च तपसः पुत्रोऽग्नि: परिपठ्यते । मित्रविन्दाय वै तस्य हविरध्वर्यवो विदु: ॥ १९ ॥
मुमुदे परमप्रीतः सह पुत्रैर्महायशा: ।। २० ।।

That is why the scholars adept in यज्ञ have started the rule of keeping the due portion for these विनायकs on the outer वेदी of the यज्ञशाला – this is because where अग्नि is established, the विनायकs do not go anywhere near it.

After अग्निदेव  is glowing after being purified by मन्त्र accepts the आहुति and performs the यज्ञ, at that time, He causes harm to the विनायकs with His two wings (meaning by lateral शिखाs) – and after being pacified by the मन्त्रs, the विनायकs are unable to snatch away the हविष्य relating to the यज्ञs.

When अग्निहोत्र is happening on पृथ्वी, it is बृहदुक्थ who is the son of तप (पाञ्चजन्य) who is stationed on the earth whose पूजा is undertaken by the best of पुरुषs.

The हवि  given by the sons of तप, who are referred to as रथन्तर अग्नि, is said to be part of मित्रविन्द देवता, as per the scholars of यजुर्वेद. Along with all progeny, the greatly famed तप (पाञ्चजन्य) remains extremely happy and joyful.

मार्कण्डेय उवाच
गुरुभिर्नियमैर्युक्तो भरतो नाम पावकः । अग्नि: पुष्टिमतिर्नाम तुष्ट: पुष्टिं प्रयच्छति ।
भरत्येष प्रजा: सर्वास्ततो भरत उच्यते ।। १ ।।

अग्निर्यश्च शिवो नाम शक्तिपूजापरश्च सः। दु:खार्तानां च सर्वेषां शिवकृत् सततं शिव: ।। २ ।।

तपसस्तु फलं दृष्ट्वा सम्प्रवृद्धं तपो महत् । उद्धर्तुकामो मतिमान् पुत्रो जज्ञे पुरंदरः ॥ ३ ॥

Says मार्कण्डेय – O युधिष्ठिर! The अग्नि  named भरत mentioned earlier (who is the grandson of शंयु and son of ऊर्ज) is always endowed with great नियम. When this अग्नि is joyous, it provides पुष्टि (nourishment) and hence, it is also referred to as ‘पुष्टिमति’. Since it is responsible for well-being and nourishment of all beings, it is referred to by the name of भरत.

The अग्नि  popularly known as ‘शिव’ is always immersed in doing  आराधना of शक्ति. For all beings immersed in दुःख, it is शिव who is responsible for their welfare; hence the name of ‘शिव’ has been given to it.

Seeing that performance of तप has led to greatness and acquisition of opulence (or grandeur), it appears as if the wise इन्द्र came down with the name of पुरंदर to become its son (meaning, son of पाज्चजन्य) to gain the beneficial outcomes of performing it

ऊष्मा चैवोष्मणो जज्ञे सोऽग्निधूतस्य लक्ष्यते । अग्निश्चापि मनुर्नाम प्राजापत्यमकारयत् ॥ ४॥

शम्भुमग्निमथ प्राहुर्बाह्मणा वेदपारगा: । आवसथ्यं द्विजा: प्राहुर्दीप्तमग्निं महाप्रभम् ॥ ५॥

ऊर्जस्करान् हव्यवाहान् सुवर्णसदृशप्रभान् । ततस्तपो ह्यजनयत् पञ्च यजसुतानिह ।। ६ ।।

From the same पाज्चजन्य  was born अग्नि  named ‘ऊष्मा’ – it creates heat (ऊष्मा) among all beings and अग्नि named ‘मनु’, who is the son of तपक, performed the ‘प्राजापत्य’ यज्ञ.

The wise ब्राह्मण who are well-versed in the वेद, state that the अग्निs named ‘शम्भु’ and ‘आवसथ्य’ are resplendent and full of radiance.

In this way, तप gave birth to five children who offered आहुति of सोम in the यज्ञ undertaken by them. All of them enable attainment of a golden complexion, strength and vigour and ensure that the हविष्य (offered in the यज्ञ) reach the देवताs.

प्रशान्तेऽग्निर्महाभाग परिश्रान्तो गवां पतिः । असुरान् जनयन् घोरान् मर्त्यांश्चैव पृथग्विधान् ॥ ७ ॥

तपसश्च मनुं पुत्रं भानुं चाप्यड़िरा: सृजत् । बृहद्भानुं तु तं प्राहुर्बाह्मणा वेदपारगा: ।। ८।।

भानोर्भाया सुप्रजा तु बृहध्रासा तु सूर्यजा । असृजेतां तु षट् पुत्रान् शृणू तासां प्रजाविधिम् ॥ ९ ॥

O महाभाग! सूर्यदेव turns into अग्निस्वरूप  at sunset becoming tired after doing hard work (throughout the day). It creates fearsome असुरs and various types of beings which are mortal. 

अंगिरा also gave a new life to अग्नि named भानु who bears the same स्वरूप as मनु (प्रजापति) who is the son of तपक. The wise ब्राह्मण well versed in the वेद also refer to this भानु as ‘बृहद्भानु’.

भानु has two wives – सुप्रजा and बृहभ्भासा – in these, बृहभ्भासा is the wife of सूर्य. Both of them gave birth to six children and from these (children), listen to the list of progeny given birth to by them.

दुर्बलानां तु भूतानामसून् यः सम्प्रयच्छति । तमग्निं बलदं प्राहु: प्रथमं भानुतः सुतम् ।। २० ।।

यः प्रशान्तेषु भूतेषु मन्युर्भवति दारुणः । अग्नि: स मन्युमान्नाम द्वितीयो भानुतः सुतः ॥ ११ ॥

दर्श च पौर्णमासे च यस्येह हविरुच्यते । विष्णुर्नामेह योऽग्निस्तु धृतिमान्नाम सोऽड़िरा: ।। १२ ।।

‘बलद’ is the name of अग्नि that provides strength to beings when they are weak – this is the first child of भानु.

‘मन्युमान्’ named अग्नि is the second son of भानु who gets expressed as anger within calm beings.

In the दर्श & पौर्णमास यज्ञ, the way to offer हविष्य to अग्नि named ‘विष्णु’ is found. The गोत्र (of this अग्नि) is ‘अंगिरा’. Another name of this अग्नि is ‘धृतिमान्’ (this is the third son of भानु).

Note: The three अग्नि – ‘बलद’, ‘मन्युमान्’ & ‘विष्णु’ are born out of सुप्रजा, the wife of भानु. Similarly, आग्रयण, आग्रह & स्थुभ – these three are sons of बृहद्भास.  

इन्द्रेण सहितं यस्य हविराग्रयणं स्मृतम् । अग्निराग्रयणो नाम भानोरेवान्वयस्तु सः ।। १३ ।।

चातुर्मास्येषु नित्यानां हविषां योनिरग्रहः । चतुर्भि: सहित: पुत्रैर्भानोरेवान्वय: स्तुभ: ॥ १४ ॥

निशा त्वजनयत् कन्यामग्नीषोमावुभौ तथा । मनोरेवाभवद् भार्या सुषुवे पण्च पावकान् ।। २५।।

The fourth son of भानु is ‘आग्रयण’ whose यज्ञ involves offerring आग्रयण (यज्ञ  that involves offering of new grains) कर्म as हविष्य along with इन्द्र.

The place of origin of eight हविष्य like आग्नेय, etc involved in the चातुर्मास्य यज्ञ goes by the name ‘अग्रह’. अग्नि named ‘स्तुभ’ is also the son of भानु. Together with the four sons mentioned earlier, these two viz अग्रह (वैश्वदेव) and स्तुभ are the six sons of भानु.

Note: अग्रह is the chief अग्नि named विश्वदेव in the वैश्वदेव पर्व– and is the fifth son of भानु.

मनु (भानु) had a third wife whose name was निशा  – She gave birth to one daughter and two sons (name of कन्या is ‘रोहिणी’) and name of sons are अग्नि and सोम. In addition, निशा gave birth to five अग्नि-like sons (whose names in order are वैश्वानर, विश्वपति, सन्निहित, कपिल and अग्रणी).

पूज्यते हविषाग्रयेण चातुर्मास्येषु पावकः । पर्जन्यसहितः श्रीमानग्निर्वेश्वानरस्तु सः ॥ २६॥

अस्य लोकस्य सर्वस्य यः प्रभुः परिपठ्यते । सोऽग्निर्विश्वपतिर्नाम द्वितीयो वै मनो: सुत: ।। २७ ।।
तत: स्विष्टं भवेदाज्यं स्विष्टकृत् परमस्तु सः ।

कन्या सा रोहिणी नाम हिरण्यकशिपो: सुता ।। १८ ।। कर्मणासौ बभौ भार्या स वह्निः स प्रजापति: ।

प्राणानाश्रित्य यो देहं प्रवर्तयति देहिनाम् । तस्य संनिहितो नाम शब्दरूपस्य साधनः ।। १९ ।।

With हविष्य (poured into it), वैश्वानर is the name of अग्नि whose पूजा is done primarily along with पर्जन्य (इंद्र) in the चातुर्मास्य यज्ञ (this is the first son of मनु)

विश्वपति is the name of अग्नि referred to as the second son of मनु and popularly stated as being lord of the entire जगत् in (the knowledge of) वेद. Owing to its influence, the आहुति-क्रिया gets done in a glorious way by offering हविष्य and this is why it is called by the name of परम स्विष्टकृत् that (one that ensures success of our highest desires).

The daugher of मनु is also understood as ‘स्विष्टकृत्’ – Her name is रोहिणी – for some inauspicious कर्म, She became the wife of हिरण्यकशिपु. In reality, ‘मनु’ is indeed वह्नि and He indeed is the ‘प्रजापति’

The अग्नि that resides in all beings having a physical body and motivates beings to undertake actions, its name of ‘संनिहित’ and is the third son of मनु. Owing to its presence, the beings are able to grasp sounds and forms.

शुक्लकृष्णगतिर्देवो यो बिभर्ति हुताशनम् । अकल्मष: कल्मषाणां कर्ता क्रोधाश्रितस्तु सः ।। २० ।।
कपिलं परमर्षिं च यं प्राहुर्यतय: सदा । अग्नि: स कपिलो नाम सांख्ययोगप्रवर्तक: ।। २१ ।।
अग्रं यच्छन्ति भूतानां येन भूतानि नित्यदा । कर्मस्विह विचित्रेषु सोऽग्रणीर्वह्निरुच्यते ।। २२ ।।

One who is an effulgent महापुरुष, one who is the basis for शुक्ल & कृष्ण movement, one who takes care and feeds अग्नि, one who does not have even a minor blemish or disorder as well as one who is the creator of this जगत् which is continually changing, the wise people refer always refer to the name of महर्षि कपिल. He is the initiator/ author of सांख्ययोग and He is also the अग्नि named कपिल which acts as a shelter for the fire in the form of anger (He is the fourth son of मनु).

For all the actions performed by all beings including मनुष्य, the अग्नि which is used to offer the first portion of the food before performing all such actions is popularly called as अग्रणी (He is the fifth son of मनु).

इमानन्यान् समसृजत् पावकान् प्रथितान् भुवि । अग्निहोत्रस्य दुष्टस्य प्रायश्चित्तार्थमुल्बणान् ॥ २३॥

संस्पृशेयुर्यदान्योन्यं कथड्चिद् वायुनाग्नयः । इष्टिरष्टाकपालेन कार्या वै शुचयेऽग्नये ।। २४ ।।

दक्षिणाग्निर्यदा द्वाभ्यां संसृजेत तदा किल । इष्टिरष्टाकपालेन कार्या वै वीतयेऽग्नये ।। २५ ।।

For errors committed while performing अग्निहोत्र कर्म, मनु has created the world-famous effulgent अग्निs for the purpose of undertaking प्रायश्चित्त – and these अग्निs are different from all previously-stated अग्निs.

If the अग्निs comes into contact with each other (accidentally) owing to the influence of wind, then इष्टि (act of आहुति) must be undertaken using अग्नि named शुचि by performing अष्टाकपाल पुरोडाश (this is prepared by keeping the specified वस्तु into eight कपालs and thereby making this sanctified)

When दक्षिणा अग्नि comes into contact with two other अग्निs – गार्हपत्य and अहवनीय, one must purify पुरोडाश and keep this in eight vessels and these must be offered into an अग्नि named ‘वीति’.

यद्यग्नयो हि स्पृश्येयुर्निवेशस्था दवाग्निना । इष्टिरष्टाकपालेन कार्या तु शुचयेडग्नये ।। २६ ।।

अग्निं रजस्वला वै स्त्री संस्पृशेदग्निहोत्रिकम् । इष्टिरष्टाकपालेन कार्या वसुमतेऽग्नये ।। २७ ।।

मृतः श्रूयेत यो जीवः परेयुः पशवो यदा । इष्टिरष्टाकपालेन कार्या सुरभिमतेऽग्नये ।। २८ ।।

When the अग्नि kept inside home comes into contact with a storm, then sanctify चरु by keeping it in eight earthern pots and pour this as an offering into an अग्नि named as शुचि

If an अग्नि linked to अग्निहोत्र gets touched by a woman who is in रजस्वला state (under menstruation), then sanctify चरु by keeping it in eight earthern pots and pour this as an offering into an अग्नि named as वसुमान् अग्नि

If any animal’s dying agony, etc is heard or if any animal like a dog, etc touches the अग्नि (which is part of यज्ञ कर्म), in that state, sanctify पुरोडाश by keeping it in eight earthern pots and pour this as an offering into an अग्नि named as सुरभिमान् to satisfy it.

आर्तो न जुहुयादग्निं त्रिरात्रं यस्तु ब्राह्मणः । इष्टिरष्टाकपालेन कार्या स्वादुत्तराग्नये ।। २९ ।।
दर्शं च पौर्णमासं च यस्य तिष्ठेत् प्रतिष्ठितम् । इस्टिरष्टाकपालेन कार्या पथिकृतेऽग्नये ।। ३० ।।

सूतिकाग्निर्यदा चाग्निं संस्पृशेदग्निहोत्रिकम् । इस्टिरष्टाकपालेन कार्या चाग्निमतेऽग्नये ।। ३१।।

If a ब्राह्मण is undergoing any agony and does not perform अग्निहोत्र for three nights, then sanctify चरु by keeping it in eight earthern pots and pour this as an offering into an अग्नि named as ‘उत्तर’ अग्नि

When the दर्श & पौर्णमास यज्ञ is commenced but had to be abandoned mid-way and one is unable to offer the main आहुति, then sanctify चरु by keeping it in eight earthern pots and pour this as an offering into an अग्नि named as ‘पथिकृत’ अग्नि

When अग्नि of a maternity ward (सूतिकागृह) touches the अग्नि of अग्निहोत्र, then sanctify चरु by keeping it in eight earthern pots and pour this as an offering into an अग्नि named as ‘अग्निमान्’ अग्नि

मार्कण्डेय उवाच
आपस्य मुदिता भार्या सहस्य परमा प्रिया । भूपतिर्भुवभर्ता च जनयत् पावकं परम् ॥ १ ॥
भूतानां चापि सर्वेषां यं प्राहु: पावकं पतिम् । आत्मा भुवनभर्तेति सान्वयेषु द्विजातिषु ।। २ ।।

महतां चैव भूतानां सर्वेषामिह य: पति: । भगवान् स महातेजा नित्यं चरति पावक: ॥ ३ ॥

Said मार्कण्डेय – O राजन्! ‘सह’ is the name of अग्नि that resides in the water and the name of the wife is मुदिता. ‘सह’, as the स्वामी of भूलोक and भुवर्लोक, created an अग्नि named ‘अद्भुत’ from her womb (meaning womb of मुदिता).

It is accepted by the ब्राह्मणs as part of their वंशपरम्परा that the अग्नि named ‘अद्भुत’ is the Lord of all beings – it is their आत्मा as well as their protector.

It is the Lord of all the महाभूत (great elements) of this जगत् – All opulence/ grandeur is situated within it and this illustrious अग्निदेव keeps moving all over at all times.

अग्निर्गृहपतिर्नाम नित्यं यज्ञेषु पूज्यते । हुतं वहति यो हव्यमस्य लोकस्य पावक: ॥ ४ ॥
अपां गर्भो महाभाग: सत्त्वभुग् यो महाद्भुतः । भूपतिर्भुवभर्ता च महतः पतिरुच्यते ।। ५।।

दहन् मृतानि भूतानि तस्याग्निर्भरतोऽभवत् । अग्निष्टोमे च नियत: क्रतुश्रेष्ठो भरस्य तु ।। ६ ।।

The अग्नि named गृहपति whose पूजा is undertaken in various यज्ञ at all times as well as takes all offerings of हविष्य to the देवताs, it is that अद्भुत अग्नि only that purifies this entire जगत्

The name of son of सह is ‘आप’ who is a महाभाग (has great fortune), enjoyer of सत्त्व, protector of भूलोक and Lord of भुवर्लोक – that great अग्नि named अद्भुत is seen as the अधिपति of बुद्धितत्त्व (at ब्रह्माण्ड level, this is referred to as महत्)

That अग्नि  named ‘अद्भुत’ or गृहपति had one son whose name was ‘भरत’ – it is the one which cremates the bodies of all beings – भरत is always present at the अग्निष्टोम यज्ञ and for this reason, it is also referred to as ‘नियत’ – the संकल्प of नियत is the highest (best).

स वह्निः प्रथमो नित्यं देवैरन्विष्यते प्रभुः । आयान्तं नियतं दृष्ट्वा प्रविवेशार्णवं भयात् ॥ ७ ॥
देवास्तत्रापि गच्छन्ति मार्गमाणा यथादिशम् । दृष्ट्वा त्वग्निरथर्वाणं ततो वचनमब्रवीत् ॥ ८॥

देवानां वह हव्यं त्वमहं वीर सुदुर्बल: । अथ त्वं गच्छ मध्वक्षं प्रियमेतत् कुरुष्व मे ॥ ९॥

The first अग्नि ‘सह’ is very influential. Once, the देवताs were searching for it. When they saw his grandon नियत coming with them, they entered the ocean in fear (of being touched by him).

Then all the देवताs who too were searching in all directions reached that place. One day, seeing अथर्वा (अंगिरा), अग्नि asked –

O वीर! Kindly go over to the देवताs and take the हविष्य to them – I have become very weak. You are the only one who must establish yourself in the position of अग्निपद and ensure that my loved work is undertaken satisfactorily.

प्रेष्य चाग्निरथर्वाणमन्यं देशं ततोऽगमत् । मत्स्यास्तस्य समाचख्यु: क्रुद्धस्तानग्निरब्रवीत् ।

भक्ष्या वै विविधैर्भावैर्भविष्यथ शरीरिणाम् ।। २० ।।
अथर्वाणं तथा चापि हव्यवाहोऽब्रवीद् वचः ।। १ ।। अनुनीयमानो हि भृशं देववाक्याद्धि तेन सः ।
नैच्छद् वोढुं हवि: सोढुं शरीरं चापि सोऽत्यजत् ।। १२ ।।

In this way, sending अथर्वा away, अग्निदेव moved to another place – however, the मत्स्यs (fishes) conveyed the location of अग्निदेव to अथर्वा – this angered अग्निदेव and He cursed them – You will become food for various kinds of beings.

Thereafter, अग्नि repeated the same words to अथर्वा. At that time, being asked by the देवताs, अथर्वा मुनि pleaded with अग्निदेव named सह but He refused to take the responsibility of carrying the हविष्य nor was He able to handle the weight of His own body – ultimately, He left His body.

स तच्छरीरं संत्यज्य प्रविवेश धरां तदा । भूमिं स्पृष्टासृजद् धातून् पृथक् पृथगतीव हि ।। २३ ।।

पूयात् स गन्धं तेजश्च अस्थिभ्यो देवदारु च । श्लेष्मण: स्फाटिकं तस्य पित्तान्मारकतं तथा ।। १४।।

यकृत् कृष्णायसं तस्य त्रिभिरेव बभु: प्रजाः । नखास्तस्याभ्रपटलं शिराजालानि विद्रुमम् ॥ १५॥

At that time, shedding His own body, He entered into the earth. And entering earth and touching it, He created separate-separate types of धातु (minerals).

From Its pus and blood, the अग्नि  named ‘सह’ created sulphur and तैजस type of minerals. From His bones emerged देवदारु (Deodar) trees. Crystals (स्फटिक) emerged from Its phelgm and emeralds (मरकतमणि) emerged from the bile.

And His liver itself appeared as black iron. Wood, stone and iron – it is these three that adorn the people. His nails take the form of clouds. His veins have appeared as corals.

शरीराद् विविधाश्चान्ये धातवोऽस्याभवन् नृप । एवं त्यक्त्वा शरीरं च परमे तपसि स्थितः ।। २६ ।।

भृग्वड्गिरादिभिर्भूयस्तपसोत्थापितस्तदा । भृशं जज्वाल तेजस्वी तपसाऽऽड्यायित: शिखी ।। २७ ।।

दृष्ट्वा ऋषिं भयाच्चापि प्रविवेश महार्णवम् । तस्मिन् नष्टे जगद् भीतमथर्वाणमथाश्रितम् ।

अर्चयामासुरेवैनमथर्वाणं सुरादयः ।। १८ ।।

O राजन्! From the body of सह अग्नि, various other types of minerals arose. In this way, by shedding His physical body, He got immersed in intense तपस्या.

When the ऋषिs भृगु and अंगिरा, etc again distracted Him from doing further तपस्या, then the illustrious अग्निदेव, strengthened by His तपस्या, became extremely radiant.

Seeing महर्षि अंगिरा in front of Him, अग्नि again re-entered the ocean (महासागर) driven by fear. In this way, when अग्नि disappeared, the entire universe became fearful and sought protection of अथर्वा-अंगिरा and the देवताs too did पूजा of अथर्वा.

अथर्वा त्वसृजल्लोकानात्मनाऽऽलोक्य पावकम् । मिषतां सर्वभूतानामुन्ममाथ महार्णवम् ।। १९ ।।

एवमग्निर्भगवता नष्ट: पूर्वमथर्वणा । आहूत: सर्वभूतानां हव्यं वहति सर्वदा ।। २० ।।

एवं त्वजनयद् धिष्णयान् वेदोक्तान् विबुधान् बहून् । विचरन् विविधान् देशान् भ्रममाणस्तु तत्र वै।। २१।।

अथर्वा churned the ocean in front of all living beings and after seeing अग्निदेव, He Himself created all the लोकs.

In this way in the past, अंगिरा again called अग्नि who had disappeared. After appearing from it, He always carried the offerings of all living beings.

Wandering and roaming within various places within that ocean, the सह अग्नि created multiple types of अग्निदेवs and their locations (or places of residence) as mentioned within the वेद.

सिन्धुनदं पण्चनदं देविकाथ सरस्वती । गङ्गा च शतकुम्भा च सरयूर्गण्डसाह्वया ।। २२।।
चर्मण्वती मही चैव मेध्या मेधातिथिस्तदा । ताम्रवती वेत्रवती नद्यस्तिस्रोऽथ कौशिकी ।। २३ ।।
तमसा नर्मदा चैव नदी गोदावरी तथा । वेणोपवेणा भीमा च वडवा चैव भारत ।। २४ ।।
भारती सुप्रयोगा च कावेरी मुर्मुरा तथा । तुङ्गवेणा कृष्णवेणा कपिला शोण एव च ।। २५ ।।
एता नद्यस्तु धिष्णयानां मातरो याः प्रकीर्तिता: ।

सिन्धुनद, पंचनद, देविका, सरस्वती, गंगा, शतकुम्भा, सरयू, गण्डकी, चर्मण्वती, मही, मेध्या, मेधातिथि, ताम्रवती, वेत्रवती, कौशिकी, तमसा, नर्मदा, गोदावरी, वेणा, उपवेणा, भीमा, वडवा, भारती, सुप्रयोगा, कावेरी, मुर्मुरा, तुंगवेणा, कृष्णवेणा, कपिला and शोणभद्र — all these are नदी (river moving from East to West) and नद (river moving from West to East), and are understood as the place of birth of various अग्निs.

अद्भुतस्य प्रिया भार्या तस्य पुत्रो विभूरसि: ।। २६ ।। यावन्तः पावका: प्रोक्ता: सोमास्तावन्त एव तु ।
अत्रेश्चाप्यन्वये जाता ब्रह्मणो मानसा: प्रजा: ।। २७ ।। तस्य तद्वाह्मण: कार्यान्निर्हरन्ति हुताशना: ।

एवमेते महात्मानः कीर्तितास्तेऽग्नयो मया ।। २९ ।। अप्रमेया यथोत्पन्ना: श्रीमन्तस्तिमिरापहा: ।

From the loving wife of अद्भुत was born a son whose name was ‘विभूरसि’. The number of  अग्निs mentioned is the same as that of सोमयागs. All these अग्निs were born as progeny in the वंश of अत्रि, the mind-born son of ब्रह्मा.

When अत्रि desired to create living beings, He held those अग्निs within His हृदय – then various अग्निs emerged from the body of that ब्रह्मर्षि.

O राजन्! In this way, I have described to you the sequence in which these inexplicable, darkness removing and luminous great अग्निs were created.

अद्भुतस्य तु माहात्म्यं यथा वेदेषु कीर्तितम् ।। ३० ।। तादृशं विद्धि सर्वेषामेको ह्योषु हुताशनः ।

एक एवैष भगवान् विज्ञेय: प्रथमोऽड़िराः ॥ ३१ ॥ बहुधा नि:सृत: कायाज्ज्योतिष्टोम: क्रतुर्यथा ।

इत्येष वंश: सुमहानग्नीनां कीर्तितो मया । योऽर्चितो विविधैर्मन्त्रैर्हव्यं वहति देहिनाम् ।। ३२।।

The significance of the अग्नि named ‘अद्भुत’ have been described in the वेद – similarly, all अग्निs must be understood in the same way because the same अग्नितत्त्व is present in all of them.

It should be known that this first भगवान् अग्नि, who is also referred to as अंगिरा are one only – just as ज्योतिष्टोम यज्ञ has appeared in various forms like उभ्भिद्, etc., in that way, the various अग्नितत्त्वs have emerged from the body of प्रजापति in various forms.

In this way, the great वंश of अग्निदेव has been elucidated by me. भगवान् अग्नि whose

पूजा is undertaken in various forms using the various वेदमन्त्र, delivers the offerings given by various living beings to the देवताs.