12- The Race of Agni

This chapter presents the forty-nine ritualistic functions of the Fire as so many different Agni gods and gives their arrangement or correlations in a genealogical form. As a matter of fact, it is a Vedic concept as can be seen from the notes. This section concerning Agnivamsha must have been possibly a part of the original (Ur) puraņa as many verses hereof are textually identical with those in Va.P. 29, Mt.P.51. The Mbh. Vana Chs. 217-22 (Angirasa upåkhyāna) give a detaild description of the ritualistic functions of fire. 

Suta said:

1-2a. A mental son of Brahmă is remembered as the deity identifying itself with fire in the Svayambhuva Manvantara. Svähå bore to him three sons,1 viz.: Pavamana and Shuchi who is remembered as Agni also. 

1. VV.1-6: The following genealogical tree will clarify the relation of these fire: 

Agni=Svaha 

Pavamana                                      Pavaka                                 Shuchi

(= Gårhapatya)                            (= Dakšhiņagni) (= Ahavaniya) 

Born of Agni (cf Rv. III.29.2)             

or source:                                       Water or Lightening      The sun

Functions: kavya-vahana                                            Havya-vahana

(pertains to Pitrus)                                                         pertains to Devas

 (Vaidyuta)

Saharksha (belongs to Asuras)

2b-3. The Pavamana fire is that which is obtained by churning (the Arani), Påvaka is the fire originating from lightning. Shuchi should be known as the solar fire. These are the three sons of Svähä. [(Repetition)* the Pavamana fire is that which is obtained by churning (the Arani), and Shuchi is remembered as solar fire.] 

* The text repeats this, hence included here.

4-6. The Pāvaka fire has water as the source of origin and it originates from the lightning. They are their respective abodes (viz.: Arani, the sun and the lightning). Kavyavāhana is said to be the son of Pavamana. Saharakṣha was the son of Påvaka and Havyavāha was the son of Shuchi. 

Havyaváha is the fire of the Devas; Kavyaváhana is the fire of the Pitrus; Saharakṣha is the fire of the Asuras. There are (thus) three fires pertaining to the three (i.e. the Devas, the Pitrus and the Asuras). The sons and grandsons of these are fortynine in number. 

7. I shall mention their divisions separately along with their names. The secular fire is well known as the first son of Brahma. 

8. The good son of Brahmadattāgni2 (the fire handed over by Brahma) is well known by the name Bharata. Vaishvånara was his son, and he carried Havya for a hundred years. 

2. VI.P. 29-7 reads Brahmaudanagri instead of Brahmadattigni of BD. P. That reading is supported by Mt.P. The genealogy is: Brahmadatta or Brahmaudana Bharata Vaišhvånara who carried Havya to gods. SBr. (Sutapatha Brahmana) 1.4.2.2 explain that Agni is called Bharata as he supplies Havya to gods: 

esha agnir hi devebhyo bharati tasmad

bharatognir ityahuh /

In other words, this genealogy becomes an equation thus: 

Brahmadatta-=Bharata=Vaišhvånara, the carrier of food to gods. 

9-10. Formerly the fire Edhiti was gathered by Atharvan in the ocean Pushkara.1 Hence that secular fire is Atharvana. Darpahå is remembered as the son of Atharvan. Bhrugu was born as Atharvan and Fire is remembered as Atharvana (son of Atharvan). Hence the secular fire is considered Dadhyan,2 the son of Atharvana. 

1. This has a reference to Rv.VI.16.13 where Agni is said to have been churned out of Pushkara. According to ŚHBr. VI.4.2.2, Pushkara=Waters (Apovai Pushkaram). ŚHBr.VII.4.1.13 explains that when Indra got frightened after slaying Vrutra, he resorted to waters which created a city (Pur) for him and henc came to be known as Pushkara (asmai puram akurvams tasmat Pushkaram ha vai tat Pushkaram acaksate paroksam). 

2. It is probably the same as Dakshiņågni. 

11. Pavamana, the son of Atharvan, is remembered by the wise as one that should be generated by churning. It should be known as Gärhapatya fire. His two sons are remembered as follows: 

12. (They are Samsya and Shuka* (Shukra in Vā. P. 9-11) Samsya is Ahavaniya fire who is remembered as Havyavāhana. The second son is Shuka (Shukra in Vå, P.) and he is said to be the fire that is gathered and carried. 

*kruttika charini dhishni-the fireplace movable in a carriage (Kruttika). The idea is obscure. The Vā.P. 29.16a. reads differently as follows: 

dhishanyaa avyabhicharinyas tasutpannas tu dhishnayah ||

13. Savya and Apasavya** were the two sons of Samsya. Samsya, the Havyaváhana, loved sixteen rivers. 

** This is a wrong reading as 'savya' and 'apasavya' are no fires at all. 'Sabhya' and 'avasathya' are the name of the fire. Vi.P.29.12 correctly reads: 

tatha sabhyavasathyau vai Samsasyagnoh Sutavubhan.

14-18. The fire Samsya who is remembered as Āhavaniya fire as well as one who is identified with fire (Abhimanin, one who takes pride) by the Brahmanas loved these sixteen rivers :1 viz.: Kaveri, Krišhņaveņa, Narmada, Yamuna, Godavari, Vitastá, Chandrabhāga, Irávati, Vipäshä, Kaushiki, Šhatadru, Sarayü, Sita, Sarasvati, Hrädini and Pavani. He divided himself into sixteen Dhamans (abodes) and in those abodes he deposited himself. The Dhišhnis (abodes i.e. fire-places) were caused to move by vehicles (Kruttikas) (?) and the sons were born in those Dhišhnis. Hence those sons are called “Dhişhnis". Thus these sons of the rivers were born in the Dhišhņis and they are glorified as Dhišhnis. 

1. This is a poetic way of describing the spread of the Vedic Yajnacult. This portable fire was carried from the Sitä (The Oxus–V.S. Agrawala; the Jaxartes-N. L. De) in the Central Asia down to the Kaveri in the South India. Modern political maps of India blind us to the vast geographical area which was India to the Purana-writers. It was on the Sitä that Närada met his brothers Sanatkumăta etc. and where probably the N.P. was presumed to have been narrated. 

For the ancient names of the rivers hereof modern names are given in bracket: Vitasta (The Jhelum), Chandrabhågå (The Chinab), Irávati (The Ravi), Vipasha (The Bias), Kaushiki (The Kosi), Shatadru (The Sutlej), Sità (the Oxus or the Jaxartes or the Tarim-Yarkand), Hrådini or Hladini (The Brahmaputra?), Påvani (The Ghaggar?). 

The list of rivers shows that the spread of the Yajna-cult covered parts of Central Asia, the Panjab and Kashmir, the Uttar Pradesh (and probably Bihar), the Madhya Pradah, Maharashtra and part of Southern Karnatak. 

"The sons of the rivers' is obviously the riperian population which followed the Yajna cult. 

19. Some of these fires are Viharaniyas, (portable, those that should be carried or removed), and others are Upastheyas2 (those that should be made to sit, deposited (?). They shall be briefly but factually recounted. 

2. The Purana classifies Dhishnya fire into Viharaniyas and Upasthayas. The translation give The translation gives only the literal interpretations of the terms. The Dhishnya was a side-altar of a heap of earth coverod with sand. On that altar fire was placed. In the Soma-sacrifice, these fires were placed between the altar (Vedi) of the Srauta Yajna and the Uttara Vedi meant for the Soma sacrifice. The designation Upastheya is given to those fires as they were to be approached at their fixed place in the Uttara-Vedi. The Viharaniya fires are so called as they could be taken to any spot considered necessary on the day of the Yajña. 

20. The following are the sons of Samsya. All of them are remembered by Brāhmaṇas as Upastheyas. Vibhu, Pravahana and Agnidhra and others, Dhišhnis already deposited fires) are serially laid down in their proper places in a Savana (Soma sacrifice) on the day when the Soma-juice is extracted. 

21-22. Listen to the due order of the fires that are to be laid down Anuddeśhya* (without being given any particular direction). Brahmaņas** worship the eight fires beginning with Samrådagni. They are Samrädagni etc. The second one is Krušhanu and it is inside the Altar. The third one is Parişhatpavamāna. It is laid down as directed (anudishyate).*** 

* For anuddeshya nivasyānam here cf. Va.P.29.19a. anirdeshyanya vachyanam, 'undefinable or indescribable'. 

** The printed text shows some confusion, verse 21A should be followed by 22a after which 21b should be taken. The translation is of the rearranged lines.

 *** Vă.P.29.20 atra druyate, is seen here'. 

In Vå.P.29.22 vishvasyayasamudra seems to be the name of the fire. 

23. Another fire is Pratalka, otherwise) named Nabhas. It is manifested in the Chatvara (levelled spot of ground specially prepared for the sacrifice). Havya that is not besmeared (with ghee) is deposited in the fire in the Samitra vessel (particular vessel used in the sacrifice). 

24. (Thereafter is the fire) Rutudhảman that is glorified as Sujyoti and Audumbarya Vishvavyachas is the ocean fire? and is glorified in the abode of Brahmå. 

25-26. (The fire) Vasurdhaman that is Brahmajyoti is mentioned in the abode of Brahma. Ajaikapăt that is an Upastheya is also Salásukhiyaka. Ahirbudhnya is an Anuddeśhya fire. That fire is remembered as Gruhapati. 

27-28. Thereafter, I shall enumerate his eight sons who are called Viharaniyas.1 Here there is a repetition of verse No. 20). The fire Havyavahana is declared as Hotriya fire (i.c. fire used by the Hotr). 

1. It is not known why there should be a different list of such fires as this list differs from that in Mt.P. 

+VI.P.28a-brahma-sthane sa uchyate.

 'is spoken of as being in the abode of Brahma. 

29-30. The second fire here is named Prachetas that is a subdued fire. Thereafter is the fire Vaišhvadeva. It is called Saṁshi by the Brahmanas. The fire Uśhik that is Kavi is conceived as Pota fire. It is also conceived as Aväri fire, Vábhári and Vaişhthiya. 

31. The fire Avasphurja is also called Vivasvån and Asthån. The eighth one which is fire Sudhyu is also called Marjāliya. 

32. Those Dhisnyas, the Viharaniyas, are being worshipped on the Sautya day (that is the day on which Soma juice is extracted) by the Brāhmaṇas. It (i.e, Sudhyu) is remembered as the source of origin of the waters. Indeed, it is conceived in waters. 

33. The fire by name Pavaka that is born of waters and that is called Abgarbha (Having the waters as the womb) should be known as the fire at the Avabhrutha (the holy ablution at the end of a sacrifice). It is worshipped along with Varuņa 

34. Hrucchaya (Abiding within the heart) is the fire that is his (Påvaka's) son.1 It is the fire that digests (food-stuffs) in the stomach of men. Mrutyumán is remembered as the scholarly son of the Jathara-fire (Gastric fire). 

1. VV.34-38 give the list of Pavaka's sons. But actually they are given here in the genealogical order as follows: 

Påvaka-Hrucchaya-Mrutyuman (Manyuman)-Samvartaka (Vadavānala)-Saharakšha-kšhåma-Kravyādagni. 

35-36. That fire born mutually may burn all the living beings here. The terrible Saṁvartaka fire is remembered as the son of the fire Manyumān (? Mrutyuman). It drinks water and lives in the ocean and has the face of a mare. Saharakṣha is conceived as the son of Samudravāsin (residing within the ocean). 

37. Kšhama, the son of Saharakşha, burns the houses of men. His son is the fire Kravyad and it consumes dead persons. 

38. Thus the sons of Pāvaka fire have been described here. Thereafter is the solai fire Shuchi.2 It is called Ayus by the Gandharvas. 

2. The fires under group of Shuchi are given in a genealogical order as follows: 

Shuchi or Ayus, Mahisha, Sahasa, Adbhuta, Vividhi, Arka-nine sons of Arka as enumerated in V.43. 

39. This fire generates other fires on being churned in the Araņi; this fire is taken from one place to another; this lord is known by the name Ayus. 

40. Mahisha was the son of Ayus. His son is named Sahasa. That fire Sahasa is remembered as the Abhimanin (Identifying itself with it) in the Yajnas of Paka (cooking). 

41. The son of the fire Sahasa was Adbhuta of great fame. Vividhi is remembered as the great son of the fire Adbhuta. 

42. (This fire) is onc that identifies itself with expiatory rites. It always consumes the Havis-offering that is consigned into the fire. Arkka was the son of Vividhi. The following were the sons of that fire (Arkka). 

43. They are. Anikavān, Vajasruk, Rakshoha, Yaşhţikrut, Surabhi, Vasu, Annada, Apravista and Rukmarat. 

44. These fourteen fires are the Progeny of the fire Shuchi. These fires arc said to be those that are consecrated in the sacrifices. 

45. In the Manvantara of Svayambhuva in the first Sarga (creation), these fires that arc Abhimanins (those that identify themselves) had passed away along with the Yamas, the excellent Devas. 

46. Formerly in the world, thesc Havyavāhanas (fires) were those that identified themselves with thc abodes called Viharaniyas, both sentient and insentient. 

47. These fires were stationed in the holy rites and Yajñas. They were both) Kamyas (those with the fruit desired) and Naimittikas occasional ones or that are utilised when cause arises). They had passed away in the previous Manvantara along with those Shukras and Yågas (?) 

48. In the Manvantara of the first Manu, they had passed away along with the holy noble-souled Devas. Thus the abodes of these Sthanins (those that identify themselves with the abodes) have been enumerated by me. 

49. The characteristics of Jåtavedas (fires) in the Manyantaras of the past and future are enumerated through them. 

50. All of them are remembered as ascetics and Brahmabhruts (those that sustain the knowledge of Brahman). All of them were lords of subjects. They are remembered as Luminous, 

51. These are to be known (as present) in all the seven Manvantaras beginning with Svárochisha and ending with the Sävarṇya Manvantara in regard to their names, forms and purposes. 

52. The present fires exist along with the current Yama Devas. The future fires (lit, those that have not yet come) shall exist along with the future Devas. 

53. Thus the group of fires has been duly described in the proper order. 

Now henceforth the racc of the Pitrus will be narrated in detail and in the due order.