QUOTES ABOUT FIRE

 And in that most evil time a boundary has most disrespect where it is the property of a suffering man of religion; gifts are few among their deeds, and duties and good works proceed but little from their hands; and sectarians of all kinds are seeking mischief for them. 34. And all the world will be burying and clothing the dead, and burying the dead and washing the dead will be by law; the burning, bringing to water and fire, and eating of dead matter they practise by law and do not abstain from. 35. They recount largely about duties and good works, and pursue wickedness and the road to hell; and through the iniquity, cajolery, and craving of wrath and avarice they rush to hell

 From children, lest she shall bite them; from the fire, lest it shall hurt her' (Comm.)

 He knows that it is forbidden to bury a corpse; but he fancies that if one manages so that dogs or foxes may not take it to the fire and to the water, he behaves piously' (Comm.) See Introd. V, 9.]

 In the same way (by the bringing of corpses to water and to fire), winter grows colder, and summer grows warmer' (Saddar 72, Hyde 80)

 It is said in the Avesta that when there are many gnats and locusts it is owing to corpses having been brought to wat="../images/red.jpg" width=4 height=4> So, when a dog or a man dies, the first thing to urify the house, inside and outside, with perfumes burnt on the fire' (Comm.) Cf. XI, 4. Urvâsni is the râsan plant, a sort of garlic; Vohu-gaona, Vohu-kereti, and Hadhâ-naêpata are respectively (accordi

 The fire of a bath,' according, to Aspendiârji; but see Introd. V, 8

 The fire of the good difl. Yas. XVII, 64)

 The fire of the lac-makers and of the dyers' (Asp. and Gr. Rav. 120)

 The fire Vâzist, that which smites the demon Spengargâ' (Pahl. Yas. XVII, 66). See Chap. VII, 12

&nbs. The Bahrâm fire is composed of a thousand and one fires belonging to six, eighty dyers' fires, & c.) As the earthly representative of the heavenly fire, it is the sn, in order to be united again, as much as possible, with its native abode. The more it has been defily freeing it from defilement

 - To the fire (62)

 "He said first Thiseven now a man, when called, says first, 'It is I', and tells afterwards any other name that belongs to him. And, because He, as ttherefore he is called Purusha. . .

 "None of these things are ever to be done by Thee, Oh Daughter of the Mountain (Sarvatha naiva kartavyastvaya Parvatanandini). Whoever does so, incurs the sin of destroying Me. I destroy all such, as does fire, dry grass. Of a surety such incur the sin of slaying a Brahmana. All succ="../images/red.jpg" wi your lives

 "The heaven of Indra was constructed by the great artisan-god himself. Like a chariot it can be moved anywhere at will. The Assembly House has many rooms and seats, and is adorned by celestial trees. Indra sits there with his bets on his upper arms; he is decked with flowers, and attired in white garments. He is waited upon by brilliant Maruts, and all the gods and the rishis and saints, whose sins have been washed off their pure souls, which are resplendent as fire. There is no sorrow, or fear, or suffering in Indra's abode, which is inhabited by thnd clouds, and planets and stars, and the spirits ace. Fairies and elves (Apsaras and Gandharvas) dance and sing there to sweet music; feats of skill are performed by celestial battle heroes, auspicious rites are also practised. Divine messengers come and go in celestial chariots, looking bright as Soma himself

 "The sun", declared one of the poets, "has the nature of Agni, the moon of Soma." At the same time Agni was a great consumer of Soma; when it was poured on the altar, the fire god leapt up joyfully. The beverage was the "water of life" which was believed to sustain the Adityas and the earth, and to give immortality to all the gods; it was therefore called Amrita (ambrosia)

 "When the gods, performing sacrifice, bound Purusha as a victim, there were seven sticks (stuck up) for it (around the fire). . . . With sacrifice the gods performed the sacrifice. These were the earliest rites."

 (combata moon) the charioteer. 24. Do thou win here, do thou conquer here, overcome, win, hail! These here shall conquer, those yonder be conquered! Hail to these here, perdition to those yonder! Those yonder do I envelop in blue and red

 (halak) of Zartosht, and, when they had beheld the light of the fire, they

 (millennial) time when that renovation shall have become complete. 4. Give me, O Fire

 (T the self; in that he offers to Vaiçvanara after the piling, he prepares its by, in that he piles the fire; in that he offers to Vaiçvanara after th with the self; therefore they do not cut off from it; verily living he goes to the gods

 (The Ratu.) Thou art the announcer for us, O Fire-priest! [(Pazand.) It is the Zaotar (who is

 § 10. Therefore the corpse is laid on the summit of a mountain, far from man, from water, from tree, from fire, and from the earth itself, as it is separated from it by a layer of stones or bricks . Special buildings, the Dakhmas, were erected for this purpose. There far from the world the dead were left to lie, beholding the sun

 § 13. The fight for the waters was described in a myth of later growth, a sort of refacimento, the myth of Tistrya and Apaosha. Apaosha keeps away the rain: Tistrya, worsted at first, then strengthened by a sacrifice which has been offered to him by Mazda, knocks, clown Apaosha with his club, the fire Vâzista[11], and the w" width=4 height=4> § 14. The god that conquers light is chiefly praised in the Vedas under the name of Indra Vritrahan, 'Indra the fiend-smiter.' His Iranian brother is named Verethraghna, which became by and by the genius of Victory (Bahrâm). Yet although he assumed a more abstract character than Indra, he retained the mythical so little forgotten that he was worshipped on earth as a fire, the Bahrâm fire, which was believed to be an emanation from the fire above , and the most powerful protector of the land against foes and fiends

 § 18. To what extent the Magian dogmatical conceptions were admitted by the wholethey spread among it, we cannot ascertain for want of documentary evidence. As regards their observances we are better instructed, and can form an idea of how far and in what particulars they differed from the other Iranians. The new principle they introduced, or, rather, developed into new consequences, was that of the purity of the elements. Fire, earth, and water had always been considered sacred things, and had received worship : the Magi drew from that principle the conclusion that burying the dead or burning the dead was defiling a god: as early as Herodotus they had a, and cremation was a capital crime. The earth still continued to be defiled, notwithstanding the example they set; and it was only under the Sassanians, when Mazdeism became the religion of the state, that they won this point also

 § 19. While the serpent passed thus from mythology into legend, he still continued under another name, or, more correctly, under another form of his name, âzi, a word which the Parsis converted into a pallid and lifeless, abstraction by identifying it with a similar word from the same root, meaning 'want.' But that he was the very same being as Azi, the snake, appears from his adversaries: like Azi, he fights against Âtar, the fire, and strives to extinguish it, and together with the Pairikas, he wants to carry off the rain-floods, like the Indian Ahi

 § 5. The spiritual attributes of the Heaven god were daily more and more strongly defined, and his ound. Yet many features, though ever dimmer and dimmer, betray his former bodily or, rather, his sky nature. He is white, bright, seen afar, and his body is the greatest and fairest of all bodies; he has the sun for his eye, the rivers above for his spouses, the fire of lightning for his son; he wears the heaven as a star-spangled garment, he puts on the hard stone of heaven, be is the hardest of all gods . He dwells in the infinite luminous space, and the infinite luminous space is his place

 § 8. the elements being pushed to an extreme. The elements, fire, earth, and water are holy, and during the Indo-Iranian period they were already considered so, and in the Vedas they are worshipped as godlike beings. Yet this did not prevent the Indian from burning his dead; death did not appear to him so decidedly a work of the demon, and the dead man was a traveller to the other world, whom the fire kindly carried to his heavenly abode 'on his undecaying, flying pinions, wherewith he killed the demons.' The fire was in that, as in the sacrifice, the god that goes from earth to heaven, from man to god, the mediator, the god most friendly to man. In Perform of the eternal, infinite, godly light , no death, no uncleanness can be allowed to enter it, as it is here below the purest offspring of the good spirit, the purest part of his pure creation. Its only function is to repel the fiends with its bright blazing. In every place where Parsis are settled, an everlasting fire is kept, the Bahrâm fire, -which, 'preserved by a more than Vestal

 0. With propitiation of Ahura Mazda. Homage to you, O Fire of

 1 Give me, O Fire, son of Ahura Mazda, the Best

 1 In the month Fravardîn and the day Ahuramazda he rushed in at noon, and thereby the sky was as shattered and frightened by him, as a sheep by a wolf. 13. He came on to the water which was arranged below the earth, and then the middle of this earth was pierced and entered by him. 14. Afterwards, he came to the vegetation, then to the ox, then to Gâyômard, and then he came to fire ; so, just like a fly, he rushed out upon the whole creation; and he made the world quite as injure5. And noxious creatures. were diffused by him over the earth, bitivâk), and lizard (vazak), :: so that not so much as ths. 16. And blight was diffused by him over the

 1 I announce (and) carry out (this Yasna) for you, o Fire, son of Ahura Mazda, together with

 1. And we worship the Fire here, Ahura Mazda's son, and the Yazads having the seed of fire in

 1. At the hour of Havani. Haoma came to Zarathushtra, as he served the (sacred) Fire, and

 1. I offer my sacrifice and homage to thee, the Fire, as a good offering, and an offering with our

 1. We would approach You two, O (Ye) primeval ones in the house of this Thy holy Fire, O

 10. From the two fire the hand, the glorious Agni

 10. Give me, O p> 11. And we worship thee, the Fire, Ahura

 11. We worship thee, the Fire, O Ahura Mazda's son! We worship the fire Berezi-savangha (of

 113. The hero Spendadad caught him also. He cut one of his hands, one leg, one ear, and burned one of his eyes with fireail was cut

 12 (23). Thus, under the sway of Yima,lenished with flocks and herds, with men and dogs and birds and with s, herds, and men

 13 (40). 'Away art thoum the water, from the earth, from the cow, from the tree, from the faithful man and from the fait, from the boundless light, from all good things, made by Mazda, the offspring of the holy principle

 13. Afterwards, in another thir-jawed, and they slaughtered it; and fire was extracted by them out of the wood of the lote-plum and box-tree, through the guidance of the heavenly angels, since both woods were most productive of fire for them

 13. The Fire of Ahura Mazda

&n 'what does

 14. And I offer with a complete and sacred offering to thee, the Fire, O Ahura Mazda's son

 14. An all the fires, and to the good

 15. Ahuramazda spoke rehand, the one tree which thou sawest is the world which I, Ahuramathe seven periods which will come. 16. And that which was golden is the reign of King Vistâsp, wll accept that religion and shall demolish the figures of the demons, and the demons desist from de demons rush back to darkness, and care for water, fire, plants, and the earth of Spendarmad becomes apparent. 17. And that which was of silver is the reign of Ardashîr the

 16. 'I drive thee away, O mischievous Angra Mainyu! from the fire, from the water,' & c.

 16. And if, also, those of the good religion in the country of Irân be, therefore, always in want of the learning and acquaintance with religion of his priestly lordship, so that he disperses the profession and the preparation and management of the remedy

 17 (5 7). Ahura Mazda answered: 'Thirty paces from the fire, thirty paces es of baresma, three paces from the faithful

 17. Among his producers of the renovation of the universe, those righteous men of whom it is written that they are living, fifteeof Sôshyans. 18. As Gôkîhar falls in the celestial sphere from a moonbeam on to the earth, the distress of the earth becomes such-like as that of a sheep when a wolf falls upon it. 19. Afterwards, the fire and halo melt the metal of Shatvaîrô, in the hills and mountains, and it remains on this ewidth=4 height=4> 1And these we announce hereby to thee, the Fire, O Ahura Mazda's son! with all the fires for

 18 Ahura Mazda, calls the master of the house for help, saying

 19. 'Away art thou driven, O mischievous Angra Mainyu! from the fire, from the water,' & c.

 2 (11). Ahura Mazda answered: 'Thrita it was who first of the healthful, the wise, the happy, the wealthy, the glorious, the strong man of yore, drove back sickness to sickness, drove back death to death, and first turned away the pos of mortals

 2 (3). Ahura Mazda answerin growing trees and in logs ; they shall strew dry dust on the ground ; and they shall erect a building there , higher thanth part, lest her look should fall upon the fire

 2 (63). 'Then the worshippers of Mazda may at their will bring by those ways sheep and oxen, men and women, and Fire, the son of Ahura Mazda, the consecrated bundles of baresma, and the faithful

 2 (7). Now, lo! hhe top of the mountain; he comes to the tree whereon the bird is sitting; from that tree he wants to take wood for the fire. He fells the tree, he hews the tree, he splits it into logs, and then he lights it in the. fire, the son of Ahura Mazda. What is the penalty that he shall pay

 20 (46). 'In the second part of the night, Firp, saying

 22 (48). 'In the third part of the night, Fire, the son of Ahura Mazda, calls the holy Sraosha for help, saying: "Come thou, holy,n wood with his well-washed hands] : here comes Âzi, made by the Daêvas, who is about to strive against me, and wants to put out my life."

 23 (70). 'Whilst alive he smites the, water; whilst alive he blows out the fire; Whilst alive he carries off the cow; whilst alive he smites the faithful man withso will he do when dead

 23. Then King Vishtasp gave an odled on a lofty hill in high mountains

 24 (80). 'When nine nights have passed away, thou shalt bring libations unto the fire, thou shalt bring hard wood unto the fire, thou shalt bring incense of Vohu-gaona unto the fire, and thou shalt perfume Vohu-manô therewith

 24. "Inform the cit the priests who consecrate water and the fire-temples and take care of them as their servants, nobody, from the age of 10 to the age of 80, should stay in his house

 25 (65). O Maker of the material world, thou Holy One! Can he be clean again, O holy Ahura Mazda! who has brought a corpse with filth into the waters, or unto the fire, and made either unclean

 25. It is concerning plants that every single kind with a drop of water on a twig (teh) they should hold four finger-breadths in front of the fire ; Most of all it /images/red.jpg" width=4 height=4> And then bed-fellows address one another: "Rise up, here is the cock calling me up." Whichever of the two first gets up shall first enter paradise: whichever of the two shall first, with well-washed hands,, the Fire, well pleased with him and not angry, and fed as it required, will thus bless him

 3 (6). 'He shall godly and piously bring untod, of Urvâsna, Vohu-gaona, Vohu-kereti, Hadhâ-naêpata , or any sweet-scented plant, as an atonement unto the soul (of the water dog)

 3 (9). 'It ater and where there are fewest trees, the part which is the cleanest and driest, and the least passed through by sheep and oxen, and by Fire, the son of Ahura Mazda, by the consecrated bundles of baresma, and by the faithful

 3 (9). O Maker of the material world, thou Holy One! How far from the fid bundles of baresma? How far from the faithful

 And I invoke the chief of the fire-priest by means of the most imposing sciences of the

 What award Thou givest through the (holy) Spirit and through the Fire and hast taught

 I created, O Spitama Zarathustra! the stars, p> He shall sit down there in the place of infirmity , inside the house, apart from the other worshippers of Mazda. He shall not h, nor near the cow, nor near the trees, nor near the faithful, either man or woman. Thus shaee nights have passed, he shall wash his body, he shall wash his clothes with gômêz and d.jpg" width=4 height=4> Then he shall sit down again in the place of infirmity, insid He shall not go near the fire, nor near the water, nor near the earth, nor near the cow, nor near Thus shall he continue until six nights have passed. When six nights have passed, he shall wash his body, he shall wash his clothes with gômêz and water to make them clean

 Then he shall sit down again in the place of infirmity, inside the house, apart from the other worshippers of Mazda. He shall not go near the fire, nor near the water, nor near the earth, nor near the cow, nor near Thus shall he continue, until nine nights have passed. When nine nights have passed, he shall wash his body, he shall wash his clothes with gômêz and water to make them clean

 3He may thenceforth go near the fire, near the water, near the earth, near the cow, near

 Whilst alive he smites the water ; whilst alive he blows out thlive he smites the faithful man with a deadly blow, that parts the soul from the body ; not so will he do when dead

 And the illustrious Pêshyôtanû advances, and the fire Frôbâ, the fire Gûsnasp, and the triumphant fire Bûrzîn-Mitrô will smite the fiend of excessive strength; he will extirpate the idol-temples that are the abode of demons; and they celebrate the ceremonial (yazisn), arranpraise me, Ahuramazda, with the archangels; this is what I foretell . 38. The illustrious PêshAhuramazda, created, to the Arvand and Vêh river ; when the wicked see him they will be terrified, those of the progeny of gloom and those not worthy

 Or, in those last times, it btwo men, so that this religion may not come to nothing and collapse ; there will be only one in a hundred, in a thousand, in a myriad, who believes in this religion, and even he does nothing of it though it be a duty ; and the fire of Vâhrâm, which will come to nothing and collapse, falls off from a thousand to one care-taker, and even he does not supply it properly with firewood and incense; or when a man, who has performed worship and does not know the Nîrangistân ('code of religious formulas'), shall kindle it with good intentions, it is allowable

 O Maker of the e below we have brought the fire, the baresma, the cups, the Haoma, and the mortar, O holy Ahura Mazda! if it come to pass that either a dog or a man dies there, what shall the worshippers of Mazda do

 4 (10). 'Therefore, O Zarathustra! whenever here below thou shalt comb thy hair or shave it off, or pare off thy nails, thou shalt take them away ten paces from the faithful, twenty paces from the fire, thirty paces from the water, fifty paces from the consecrated bundles of baresma

 4 (10). Ahura Mazda answered: 'Fifteen pac

 4 (11). How far from the fire? How far from the water? How far from the consecrated bundles of baresma? How far from the faithful

 4. Of Thy Fire, O Ahura, desire that it

 4. Yea, we worship the Creator Ahura Mazda and the Fire, Ahura Mazda's son, and the good

 40 (125). Ahura Mazda answered: 'Out of the house, O Spitama Zarps, the Haoma, and the mortar; they shall take the dead one out to the proper place whereto, according re

 40 (139). Ahura Mazda answered: 'The place in that Mazdean house whereofst passed through by. flocks and herds, by Fire, the son of Ahura Mazda, by the consecrated bundles o./images/red.jpg" width=4 height=4> 42 (129). Ahura Mazda answered: 'They shall wait for they shall bring back the fire to the house wherein the man has died

 42 (162). 'That man delights them, O Spitama Zarathustra! who cleanses from the Nasu those whom she has defiled; he delights the fire, he delights the waterts the trees, he delights the faithful, both men and women

 43 030. O Maker of the material world, thou Holy One! And if they shall bring back the fire to the house wherein the man has died, within the nine nigp>

 46 (128). Before the water and the blazing fire

 47 (143). O Makhe fire? How far from the water? How far from the consecrated bundles of baresma? How far from the faithful

 48 (131). 'They shall first tie up the bitch there, far from children and from the Fire, the son of Ahura Mere from anywhere. They shall afterwards let another dog come near her, and then a third besides , each being kept apart from the former, lest they should assail one another

 5 (12). Ahura Mazda answered: 'Thirty paces from the fire, thirty paces from the wsma, three paces from the faithful

 5 (14). Ahura Mazda answered: 'The place in that house whereof the ground is the cleanest and the driest, and the least passed through by flocks and herds, by Fire, the son of Ahura Mazda, by the consecrated bundles of baresma, and by the faithfught=8> 5. And we worship thee, the Fire, O Ahura Mazda's son! the holy lord of the ritual order, and

 50. Ahuramazda spoell, that this one brings the creatures back to their proper state. 51. When it is near the end of the millennium Pêshyôtanû son of Vistâsp comes into notice, who is a Kayân thupon fiendishness, such as the Tûrk, Arab, and Rûman, and the vile ones who control the Iranian sovereign with insolence and oppression and enmity to the sovereignty, destroy the fire and make the religion weak; and they convey their power and success to higly; if he

 51. 'The perfume of fire, plafar; ..

 52 (112). 'Then thou shalt call his name "Fire-creature, Fire-seed, Fire-offspring, Fire-land," or any name wherein is the word Fire

 56. 'After that apostate shouts like this, and because of it, Az-i Dahâk stands up before him, but, through fear of the likeness of Frêdûn in the body of Frêdûn, he does not first remove those fetters and stake from his trunk until Aharman removes them. 57. And the vigour of Az-i Dahâk increases, the fetters being removed from his trunk, and his impetuosity remains; heto the world to perpetrate sin, he commits innumerable grievous sins; he swallows down one-third mazda; he smites the water, fire, and vegetation, and commits grievous sin

 58.d before Ahuramazda the lord in lamentation, and make this complaint: "Make Frêdûn alive again! so that he may destroy Az-i Dahâk; for if thou, O Ahuramazda! dost not do this, we cannot

 6 (16). O Maker of the material world, thou Holy One! How far from the fire? How far from the water? How far from the consecrated bundles of baresma? How far from the faithful

 6 (55). O Maker of the material world, thou Holy One! How far from the fire? How far from the water? How far from the consecrated bundles of baresma? How far from the faithful

 Through this holy Spirit, Mazda Ahura, and through the Fire thou wilt give the division of 61 (155). Ahura Mazda answered: 'The place in that Mazdean house whereof the ground is the cleanest and the driest, and the least passed through by flocks and herds, by Fire, aresma, and by the faithful;' ::

 62 (158). O Maker of the material world, thou Holy One! How far from the fire? How far fbaresma? How far from the faithful

 63 (1 thirty paces from the water; thirty paces from the consecrated bundles of baresma three paces fpg" width=4 height=4> 67. "The hero Spendadad will catch him also. He will cut his one hand, one leg, and one ear, he will burn his one eye with fire, and he will send him off back to his country on an ass whose tail is cut, and will say, 'Go and tell your countrc="../images/red.jpg" width=4 height=4> 7 (17). Ahura Mazda answered: 'Thirty paces from the fire; thirty paces from the water; thirty paces from the consecrated bundles of bares"../images/red.jpg" width=4 height=4> 7 (20). 'Two (loads of the) proper materials for fire ; a broom ; a pair of tongs; a pair of round bellows extended at the bottom, contractinted handle , a saw with sharp teeth and a sharp-pointed handle, by means of which the worshippers of Mazda procure wood for the fire of Ahura Mazda

 Yea, we worship thee, the Fire, Ahura Mazda's son I the holy lord of the ritwidth=4 height=4> 70 (137). 'He shall slay a thousand head of small cattle; he shall godly and piously offer up to the fire the entrails thereof together with Zaothra-libatios

 71 (140). 'He shall godly and piously bring unto the fire a thousand loads of soft wood, of Urvâsna, Vohu-gaona, Vohu-kereti, Hadhâ-naêpata, or of any sweet-scented plant

 73 (229). O Maker of the material world, thou Holy One! I or driving, come upon a corpse-burning fire, whereon a corpse is being cooked or roasted, what sha height=8> 75 (237). 'Then they shall kindle wood from that fire; either wood of those trees that have the seed of fire in them, or bundles of the very wood that was prepared for that fire; and they shall separate a 76 (242). 'Thus they shall lay a first bundle on the ground , a Vîtasti away from the corpse-burning fire, and they shall s

 77 (245). 'They shall lay down, a second bundle on the ground, a Vîtasti away from the corpse-burning fire, and they shall separate and disperse it, that it may die oh=8 height=8> 78 (245). 'They shall lay down a ninth bundle on the ground, a Vîtasti away from the corpse-burning fire, and they shall separate and disperse it, that it may die out the sooner

 the fire, O Spitama Zarathustra! wood of Urvâsna, or Vohu-gaona, or Vohu-kereti, or Hadhâ-naêpata, or any other sweet-smelling wood, wheresoever the wind shall bring the perfume of the and kill thousands of unseen Daêvas, thousands of fiends, the brood of darkness, thousands of couples of Yâtus and Pairikas

 8are supposed {footnote p. 64} to be incorporated in its three earthly representatives, the fires Frôbak, Gûsasp, and Bûrzîn-Mitrô respectively.]

 82 (254). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire wherein excrement has been burnt , what shall be his reward when his soul has parted with his body

 83 (257). O Maker of the material world, thou erein cowdung has been burnt , what shall be his reward when his soul has parted with his body

 84 (258). O Maker of the material world, thou Holy e kiln of a brick-maker , what shall be

&nbne! If a man bring to the Dâityô-gâtu the fire from a potter's kiln, what shall be his reward when his soul has parted with his body

 86 (260). bring to the Dâityô-gâtu the fire of the reapers , what shall be his reward when his soul has parted with his body

 87 (261). O Maker of the mtyô-gâtu the fire of a goldsmith, what shall be his reward when his soul has parted with his body

&nbne! If a man bring to the Dâityô-gâtu the fire of a worker in brass, what shall be his reward when his soul has parted with his body

 91 (265). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire of rted from his body

 92 (266). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire from undhas parted with his body

 94 (268). O Maker of the material world, thou Holy One! If a man bring a herdsman's fire to the Dâityô-gâith his body

 9If a man bring to the Dâityô-gâtu the fire of his own hearth, what shall be his reward when his soul has parted with his body

&" width=4 height=4> A fire within this forest, and it burned

 a lamp also has the same contingency (ham-brah) as a fire; and by =8 height=8> a man who is consecrating a sacred cake [dron], and the fire is his household

 abode of the ever-growus

 about his creatures and capability that fire is producing wind, fire is producing

 After having meditated upon the Devi in this form, and evotion worship Her with the articles of mental worship (142). Let him offer the lorom the lotus of a thousand petals for the washing of Her feet, and his mind as arghyfor rinsing of Her mouth and bathing of Her body, let him offer the essence of the ethe the perfumes, his own heart and vital air the essence of fire, and the ocean of nectar to be respectively the flowers, incense, light, and food offerings (of worship)

 afterwards Ahura Mazda's Fire will bless him, contented, not offended, and in (its) satisfaction

 Afterwards, with a cloud for a jar (khûmb) :: thus they call the measure which was a means of the work :: he seized upon the water and made it rain most prodigiously, in drops like bull's heads and men's heads, pouring in handfuls and pouring in armfuls, both great and small. 1 On the production of that rain the demons Aspengargâk and Apâôsh contended with it, and the fire Vâzist turned its club over; and owing to the blow of the club Aspengargâk made a very grievous noise, as even now, in a conflict with the producer of rain, a groaning and raging aced by him in that manner, and the poison and venom of the noxious creatures which were in the earth wite salt, because there remained in the earth some of those germs which noxious creatures ever collect

 agnau = in the fire of consummation

 agni = fire

 Agni the Fire God :: Source of Life :: The Divine Priest :: Myths regarding his Origin :: The Child God :: Resemblances to Heimdal and Scyld :: Messenger of the Gods :: Martin Elginbrodde :: Vayu or Vata, the Wind God :: Teutonic Vate and Odin :: The Hindu "Wild Huntsman" :: Rudra the Howler :: The Rain God :: Sublime Varuna :: The Omniscient One :: Forgiver of Sins :: Mitra, an ancient Deity :: Babylonian Prototype :: A Sun God :: A Corn God :: Mitanni Deities :: Surya, the Sun God :: The Adityas :: Ushas, Goddess of Dawn :: Ratri, Night :: C the Gods :: A Humorous Hymn :: Sources oc="../images/red.ted with Varuna; 'With extending blaze', (with these words) he unloosens (him); verily, instigated by Savitr, he lets loose on all sides the wrath of Varuna that is in him. He pours water down; the waters are appeased; verily by the waters appeased he calms his pain; with three (verses) he pours (it) down, Agni is three fold; verily he calms Agni's pain throughout his whole extent. 'Mitra having united the earth', he says; Mitra is the auspicious one of the gods; verily with him he unites him, for atonement. If he were to unite him with sherds of domestic pots, he would afflict domestic pots with pain; he unites (him) with fragments of broken pots; these are not used for life; veand, for support, and for healing. He unites (him) with goat-hair; the female goat is Agni's dear form; verily he unites him with his dear form, and thus with brilliance. He unites him with the hairs of a black antelope skin ; the black antelope skin is the sacrifice; verily he unites the sacrifice with the sacrifice. 'The Rudras, having gathered together the earth', he says; these deities first gathered him together; verily with them he gathers him together. 'Thou art the head of Makha', he says; Makha is the sacrifice, the firepan is his head; therefore he says thus. 'Ye are the two feet of the sacrifice', he says, for these are the two feet of the sacrifice ; and also (it serves) for support. He hands (the pan) over with one set (of verses), and addresses it with another, to make a pairing. He makes it with a triple stand; these worlds are three; (verily it serves) to obtain these worlds. He makes (it) with the metres; the metres are strength; verily he makes it with strength. He makes a hole with a Yajus, for discrimination. He makes it so great, of equal girth with Prajapati, the beginning of the sacrifice. He makes it with two breasts, for the milking of sky and earth; he makes it of four breasts, for the milking of cattle; he makes it of eight breasts, for the milking of the metres. For him who practises witchcraft he should make it nine cornered; verily gathering together the threefold thunderbolt he hurls it at his foe, to lay him low. 'Having made the great pan', (with these words) he deposits (it); verily he establishes it among the deities

 Agni, come hither with thy fires; we choose thee as our Hotar; let

 Agni, produced by strength, do thou with all thy fires accept our prayer

 AGNI, THE FIRE GOD From a painting by Nanda Lall Bose (By permission of the Indian Society of Oriental Art, Calcutta)

 AGNI, the fire god, was closely associated with Indra, and is sometimes called his twin brother. The pair were the most prominent deities in Vedic times: about 250 hymns are addressed to Indra and over 200 to Agni

 agniHight=8> AGNIROTRA, a sacrifice to the fire performed with a daily o./images/red.jpg" width=4 height=4> agnishhu = in the fires

 Ahura Mazda answered: 'His reward shall be the same as if he had, here below, brought a hundred fire-brands to the Dâityô-gâtu

ra Mazda answered:, brought a thousand fire-brands to the Dâityô-gâtu

 Ahura Mazda answered: 'His reward shall be the same as if he had, here below, brought fifty fire-brands to the Dâityô-gâtu

 Ahura Mazda answered: 'His reward shall be the same as if he had, here below, brought to the Dâityô-gâtu as many fire-brands as /images/red.jpg" width=4 height=4> Ahura Mazda answered: 'His reward shall be the same as if he had, here below, brought rc="../images/red.jpg" width=4 height=4> Ahura Mazda answered: 'His reward shall be the same as it he had, here below, brought thi/images/red.jpg" width=4 height=4> Ahura Mazda answered: 'It is the place whereon one of the faithful erects a house with a priest within, with cattle, with an afterwards the cattle go on thriving, holiness is thriving , fodder is thriving, the dog is thriving, the wife is thriving, the child is thriving, the fire is thrivinsrc="../images/red.jpg" width=4 height=4> Ahura Mazda answered: 'It shall be the place on this earth wherein is least water andthe driest and the least passed through by flocks and herds, by Fire, the son of Ahura Mazda, by the consecrated bundles of bares.jpg" width=4 height=4> Ahura Mazda answered: 'They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gâthas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters-may enter, then the fire may Zarathustra

 Ahura Mazda answered: 'They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gâthas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles rs; then the house shall be clean, and then the waters may enter, then

 Ahura Mazda answered: 'They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gâthas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall bay enter, and then the Amesha-Spentas may enter, O Spitama Zarathustra

 Ahura Mazda answered: 'They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gâthas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles rs; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spentas may enter , O Spitama Zarathustra

 Ahura Mazda answered: 'They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gâthas three times; they shall offer up a sacrifice to my Fire, they shall, offer up the bundleters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spentas may enter, O Spitama Zarathustra

 Ahura] towards this var (ordeal) prepared, towards the fire and

 All the fire-sticks that are thine, O Agni

&nb the waters made by Mazda, and for all the

 All the quarters and their opposites

 All those three fires are the whole body of the fire of Vâhrâm, together with the fire of the world, and those breathing souls are lodged in them; a counterpart of the body of man when it forms in the womb of the mother, and a soul from tody while living; when that body dies, the body mingles with the eartc="../images/red.jpg" width=4 height=4> alled by smoke, O Arjuna

 Along the eastern h this (verse) he moves to the world of heily with this he mounts these worlds. 'From earth have I mounted to the atmosphere,' he says; verily with it he mounts these worlds. 'Going to the heaven they look not away', he says; verily he goes to the world of heaven. 'O Agni, advance first of worshippers', he says; verily with it he bestows eyesight upon both gods and men. He steps upon (the altar) with five (verses); the sacrifice is fivefold; vnt of the sacrifice. 'Night and dawn', he recites as the Puronuvakya, for preparation a thousand; (verily it serves) to obtain Prajapati. 'To thee as such let us pay honour; to strength hail!' he says; strength is food; verily he wins food . He offers on the naturally perforated brick (a ladle) of Udumbara wood filled with curds; curds are strength, the Udumbara is strength, the naturally perforated is yonder (sky); verily he places strength in yonder (sky); therefore we live on strength coming hitherward from yonder. He puts (it) in place with three (verses); the fire is threefold; verily be makes the whole extent of the fire attain support. 'Enkindled, O Agni, shine before us', (with these words) he takes (the kindling-stick) of Udumbara wood; this is a pipe with projections; by it the gods made piercings of hundreds of the Asuras; in that he takes up the kindling-stick with this (verse), the sacrificer hurls the hundred-slaying (verse) as a bolt at his enemy, to lay him low without fail. 'Let us pay homage to thee in thy highest birth, O Agni ', (with these words) he takes up (the kindling-stick) of Vikankata wood; verily he wins radiance. 'That various of Savitr, the adorable', (with these words) be takes up (the kindling-stick) of Çami wood, for soothing. The fire milks the piler-up of the fire; the piler-up, milks the fire; 'that various of Savitr, the adorable', he says; this is the milking of the fire. This of it Kanva Çrayasa knew, and with it he was wont to milk it; in that be takes up the kindling-stick with the verse, the piler-up of the fire milks the fire. 'Seven are thy kindling-sticks, O Agni, seven tongues'; verily he delights seven sevens of his. With a full (ladle) he offers, for Prajapati is as it were full, to obtain Prajapati . He offers with a half-filled (ladle), for from the half-filled Prajapati created creatures, for the creation of offspring. Agni departed from the gods; he entered the quarters; he who sacrifices should think in his mind of the quarters; verily from the quarters he wins him; with curds he offers at first, with butter afterwards; verily he bestows upon him brilliance and power in accord. There is (an offering) to Vaiçvanara on twelve potsherds; the year has twelve months, Agni Vaiçvanara is the year; verily straightway he wins Vaiçvanara. If he were to offer the fore- and after-sacrifices, there would be a bursting of the sacrifice; he offers an oblation with a ladle, for the support of the sacrifice. Vaiçvanara is the kingly power, the Maruts the people; having offered the offering to Vaiçvanara, he offers those to the Maruts; verily he attaches the people to the kingly power. He utters aloud (the direction to the Agnidh) for Vaiçvanara, he offers the offerings of the Maruts muttering; therefore the kingly power speaks above the people. (The offerings) are for the Maruts; the people of the gods are the Maruts; verily he wins for him by the people of the gods the people among men. There are seven; the Maruts are in seven troops; verily in troops he wins the people for him; running over troop by troop he offers; verily he makes the people obedient to him

 amid the sea the wind rushed upon the fireplace :: the fireplace in which the fire was, such as was provided in three places on the back of the ox :: which the wind dropped with the fire into the sea; and all those three fires, like three breathing souls, continually shot up in the place and position of the fire on the back of the ox, so that it becomes quite light, and the men pass again through the sea. 5. And in the reign of Yim every duty was performed more fully through the assistance of all those three fires; and the fire Frôbak was established by him at the appointed place (dâd-gâs) on the Gadman-hômand ('glorious') mountain in Khvârizem , which Yim constructed for them; and the glory of Yim saves of King Vistâsp, upon revelation from the religion, it was established, out of Khvârizem, at the Rôshan ('shining') mountain in Kâvulistân, the country of Kâvul (Kâbul), just as it remains there even now

 amongst women, with but one husband.

 anala = fire

 analaH = fire

 analena = by the fire

 and after that the Spirit of Fire with the

 And an anguish scathes my bosom like the withering forest fire

 and be passed through water, rain, or fire, or be buried in the well-yielding

 And from the fire's heart hg" width=4 height=4> And her sparklin

 and its brilliance that of fire; its in./images/red.jpg" width=4 height=4> and moon and sun and fire of Ohrmazd, and ages/red.jpg" width=4 height=4> and of the Fire c="../images/red.jpg" width=4 height=4> and subject to the sway ofto take part in the "Last Battle". An "Asura fire" burns constantly in Patala, fed by water; it in the end of all comes, it will burst forth and burn up the three worlds.

 and then within this place the worshipper should meditate upon the Devi Vagishvari under the form of the Mula-Devata. After lighting the Fire with the Vija Rang, and reciting the Mula-Mantra, and then the

 And these we announce and we present to thee, the Fire, O Ahura Mazda's son! for thy

 and these wood-billets, and the perfume even Thine, the Fire's, O Ahura Mazda's son! and all

 and three nights with fire blazing, with baresma tied up, and with Haoma uplifted

 and to the vlofty lord, for sacrifice

 And we worship the wood-billets, and the perfume and thee, the Fire, Ahura Mazda's son, the

 And, again, the wr in that conflict I will shed thus much vexation on the righteous man and the labouring ox that,destroy their living souls (nismô) ; I will vex the water, I will vex the plants, I wilation of Ahuramazda vexed.' 7. And she so recounted those evil deeds a second time, that the evil ; and he kissed Gêh upon the head, and the pollution which they call menstruation became apparentight=8> And, furthermore, "the Princess width=4 height=4> another fire apart from that holy-water, and the ceremonial cleansing of the

 Arani are the two sticks of samid wood used to kindle sacrificial fire

 arms, with the sun and the moon as Your eyes, with Your mouth as a blazing fire

 as distinguished from the serpent- and pillar-symbols which had relation more particularly to man. The latter, however, were by far the most important, as they were most intimately connected with theer, as Abraham was the human progenitor, of the Hebrew name, retained his character of a sun-god, is shown by the fact that he is repeatea flame. The pillar of fire which guided the Hebrews by night in the wildern the tabernacle, and probably of a flame over the mercy-seat to betoken the presence int to the same conclusion. The notion entertained by Ewald, that the idea connected with the Hebrew Jahve was that of a "Deliverer" or "Healer" (Saviour)

 As instances of general ideas I may cite the following: the conception of Deity as a supreme Personality (Parahanta) and of the double aspect of God in one of which He really is or becomes the Universe; a true emanation from Him in His creative aspect; successive emanations (Abhasa, Vyuha) as of "fire from fire" from subtle to gross; doctrine of Shakti; pure and impure creation; the denial of unconscious Maya, such as Shamkara teaches; doctrine of Maya Kosha and the Kañcukas (the six Shaiva Kañcukas being, as Dr. Schrader says, represented by the possibly earlier classification in the Pancaratra of the three Samkocas); the carrying of the origin of things up and beyond Purusha-Prakriti; acceptance at a laterlution of Tattvas as applied to the doctrine of Shakti; affirmance of the reality of the Universe; emphasis on devotion (Bhakti); provision for all castes and both sexes.

 As it is cooked by the fire when thou art spitted

 As Sati, Shiva's wife is the ideal of a true and virtuous Hindu woman. When Sati's husband was slighted by her father, the Deva-rishi, Daksha, she cast herself on the sacrificial fire. Widows who died on the funeral pyres of their husbands were called Sati

 As the blazing fire reduces wood to ashes; similarly

 As the Earth is pregnant of Fire, as the Heaven is pregnant of Indra, as the Points of the compass are pregnant of the Air they contain, so do thou also become pregnant (by thisdth=8 height=8> As the fire is covered by smoke, a width=4 height=4> As the personification of the sacrificial fire, Agni is second in importance to Indra (ii. 12) only, being addressed in at least 200 hymns. The anthropomorphism of his physical appearance is only rudimentary, and is connected chiefly withed, flame-haired, and has a tawny beard, sharp jaws, and gwhich the gods eat the oblation. With a burning head he faces in all directions

 As tranquil, possessed of the effulgence of ten million Moed thread made of a serpent; His whole body covered with a of reddish-black, yellow, rose, white, and red colours, with three eyes each; His head is covered with matted hair; He is Omnipresent; He holds Ganga on His head, and has ten arms, and in His forehead shines the (crescent) Moon; He holds in His left hand the skull, fire, the noose, the Pinaka, and the axe, and in His right the trident, the thunderbolt, the arrow, and blessings; He is being praised by all the Devas and great Sages; His eyes half-closed in the excess of bliss; His body iHe is seated on the Bull; He is by day and night surrounded on every side by Siddhas, Gandharvas, and Apsaras, who are chanting hymns in His praise; He is the husband of Uma; the devoted Protector of His worshippers (32-38)

 Associate with fires, make your God Agni envoy at sacrifice, best skilled in worship

 Associated with Varuna was the God Mitra (the Persian Mithra). These deities are invariably coupled and belong to the early Iranian period. Much controversy has been waged over their pre-Vedic significance. Some have regarded Mithra as the firmament by day with its blazing and fertilizing sun, and Varuna as the many-eyed firmament of night, in short, the twin forms of Dyaus. Prof. E. V. Arnold has shown, however, that in the Vedas, Mithra has no solar significance except in his association with Agni. The fire god, as we have seen, symbolized the principle of fertili growth of "all herbs", as well as the illuminating and warmth-giving flames of sun and hoth=8 height=8> Âtar means 'fire;' he is both a thing and a person. He is sometimes described as the weapon of Ahura , but usually as his son , as the fire that springs from heaven can be conceived either as flung by it, or as born of it

 Atash Niyayesh (Litany to Fire)

 Atharva Veda: VII. Charms to Secure Prosperity in House, Field, Cattle, Business, Gambling, and Kindred Matters: VI, 106. Charm to ward off danger from fire

 Atharvan is Prajapati; Dadhyañc Atharvana is the fire, his bones are the bricks; as to that the seer says, 'Indra with the boncks, he piles up the fire with itself; he has his own self in yonder world who knows thus

 Aûshdâstâr is in Sagastân. 16. Mount Arezûr is that which is in the directiich is in Taparîstân and the side of h the Bûrzîn fire was established; and its name Rêvand means this, that it is glorious. 19. The Vâdgês mountain is that which is on the frontier of the Vâdgêsians The Bakyîr mountain is that which Frâsiyâv of Tûr used as a stronghold, and he made his residence within it; and in the days of Yim a myriad towns and cities were erected on its pleasant and prosperous territory. 21. Mount Kabed-sikaft ('very rugged')

 away death. Indrajorsooth, by his holy disciplehood brought the light to the gods. 20. The plants, that which was and shall be, day and night, the tree, the year along with the seasons, have sprung from the Brahmakârin. 21. The earthly and the heavenly animals, the wild and the domestic, the wingless and the winged (animals), have sprung from the Brahmakârin. 2 All the creatures of Pragâpati (the creator) severally carry breath in their souls. All these the brahma, which has been brought hither in the Brahmakârin, protects. 23. This, that was set into motion by the gods, thprung the brâhmanam (Brahmanical life), the highest brahma, and all the gods, togn carries the shining brahma: into this all the gods are woven. Producing in-breathing and out-breathing, as well as through-breathing; speech, mind, heart, brahma, and wisdom, do thou furnish us with sight, hearing, glory, food, semen, blood, and belly! 26. These things the Brahmakârin fashioned upon the back of the (heavenly) water. He stood in the sea kindled with tapas (creative fervour). He, when he has bathed, shines vigorously upon the earth, brown and ruddy

 Away is the Pairika driven that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree. Away is the demon of uncleanness driven that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree

 Bali issued proud and stately with the thought of vengeance fired

 Banner of the fire in the pan

 be on the increase. May these be on the increase - these fires

 Be the fires all enkindled present

 Because every time that they maintain a fire properly, which is within a

 because in performing this rite they imitated the faithfuleight=8> become a renunciant merely by not lighting the fire, and " width=4 height=4> Becoming teings; uniting

 Bhrigu touched with fire t../images/red.jpg" width=4 height=4> billets, and the perfume, thine, the

 bodies threy shall chant the Gâthas three times; they shall offer up a sacrifice to my Fire, bring libations to the good waters; then the house shall be clean, and then the waterha-Spentas may enter, O Spitama Zarathustra

&he Fire of Ahura Mazda, that one who more

 Brahmanas who cherish fire in the house and perform homa thrice daily

 Breathed freshly, and the fire's black path was stayed

 Bring libations unto the Fire, bring hard wood unto the Fire, bring incense of Vohu-gaona unto the Fire

 bring to the fire the plant that is called Haperesi, the wood

 Bringing corpses to fire or water an abomination

 burning of firewood, but they should cause a burning of firewood on that at

 by Mazda, to the>&nbs. Recite for Agni as he is kindled', he says, for the overcoming of foes. He recites seventeen kindling-verses; Prajapati is seventeenfold; (verily it serves) to win Prajapati. He recites seventeen; there are twelve months and seven seasons, that is the year; offspring are born in the course of the year; (verily it serves) for the propagation of offspring. The gods, after reciting the kindling-verses, could not discern the sacrifice; Prajapati silently performed the libation of ghee; then did the gods discern the sacrifice; in that for the revelation of the sacrifice. The sacrifice was with the Asuraently he performs the libation of ghee, he takes away the sacrifice of his foe. He rubs the enclosing-sticks; verily he purifies them. Thrice each he rubs them, for the sacrifice is thrice repeated; also (it serves) to smite away the Raksases. They make up twelve; the year has twelve months; verily he delights the year, verily also he endows him with the year, for the gaining of the world of heaven. The libation of ghee is the head of the sacrifice, the fire is all the gods; in that he performs the libation of ghee, verily the sacrificer at the beginning of the sacrifice wins all the gods. The libation of ghee is the head of the sacrifice, the beast is the body; having performed the libation of ghee he anoints the beast; verily on the body of the sacrifice he places the head. 'Let thy breath be united with the wind', he says; the breath has the wind for its deity; verily he offers its breath in the wind. 'Thy limbs with the sacrificers, the lord of the sacrifice with his prayer', he says; verily he causes the lord of the sacrifice to obtain its blessing. Viçvarupa, Tvastr's son, vomited over the beast from above; therefore they do not cut off (portions) from the beast above; in that he anoints the beast from above, verily he makes it pure . He chooses the priests, verily he chooses the metres, he chooses seven; there are seven tame animals, seven wild; there are seven metres, (and so it serves) to win both. He offers eleven fore-sacrifices; ten are the vital airs of the beast, the body is the eleventh; verily his fore-offerings are of the same size as the beast. One (of them) lies around the omentum; verily the body lies around the body. The axe is a thunderbolt, the splinter of the sacrificial post is a thunderbolt, the gods by making a thunderbolt of the ghee smote Soma. 'Anointed with ghee, do ye guard the beast', he says; verily, overpowering it by means of the thunderbolt, he offers it

 By the 'sitters on the vault' the gods went to the world of heaven; that is why the 'sitters on the vault' have their name. In that he puts down the 'sitters on the vault', the sacrificer thus goes by the 'sitters on the vault' to the world of heaven; the vault is the world of heaven; for him for whom these are put down there is no misfortune (ná-ákam); the 'sitters on the vault' are the home of the sacrificer; in that he puts down the 'sitters on the vault', the sacrificer thus makes himself a home. The 'sitters on the vault' are the collected brilliance of the Prstha (Stotras); in that he puts down the 'sitters on the vault', verily he wins the brilliance of the Prsthas. He puts down the five crested; veri verily also they are the bodyguards of the sacrificer. He should think of whomever he hates as he puts (them) down; verily he cuts him off for these deities; swiftly he goes to ruin. He puts (them) above the 'sitters on the vault'; that is as when having taken a wife one seats her in the house ; he puts the highest on the west, pointing east; therefore the wife attends on the west, facing east. He puts as the highest the naturally perforated and the earless (bricks); the naturally perforated is breath, the earless is life; verily he places breath and life as the highest of the breaths; therefore are breath and life the highest of the breaths. No brick higher (than these) should he put down; if he were to put another brick higher, he would obstruct the breath and life of cattle and of the sacrificer; there fore no other brick should be put down higher. He puts down the naturally perforated brick; the naturally perforated brick is yonder (sky); verily he puts down yonder (sky). He makes the horse sniff it; verily be places breath in it; again the horse is connected with Prajapati; verily by Prajapati he piles the fire. It is naturally perforated, to let out the breaths, and also to light up the world of heaven. The earless is the triumph of the gods; in that he puts down the earless, he triumphs with the triumph of the gods; to the north he puts it down; therefore to the north of the fire is action carried on; (the verse) has the word 'wind', for kindling

 By the fire repose, my husband, and return by light of day."

 By the fire the village elder tells the stirring tale of yore

 By the lotuses (which surround Thee).

 By the name Sharva the Earth is meant; by Bhava is meant Water; by Rudra, Fire; by Ugra, Wind; by Bhuna, Ether; by Pashu-pati is meant the Employer of a priest for sacrifice; by Mahadeva, the Source of Nectar, and by Ishana, the Sun: these are declared to be the Eight Images (78-79)

 by the vital fire [vohu-fryan fisrc="../images/red.jpg" width=4 height=4> Calm in silent cont../images/red.jpg" width=4 height=4> can or will establish the Fire, O

 chullg" width=4 height=4> Cita, which in Tantra has a twofold meaning (sma`sanam dvividham Devy is burnt, so in the second is the fire which consumes passion (Niruttara Tantra, chap. i.)

 class of Sadhakas only), but also the whole of the Agamas of all classes of worshippers under the misleading designation "The Tantra"

 constant attention to the fire are requisite. 3. So also when they are ousted

 Corroboration of their ges in normal life and reasoninividual representation of the collective cosmic processes. "As here, so elsewhere." Primary evidence is actual experience of the surrounding and supreme states. Man does not leap at one bound from ordinary finite sense-exthereto, and by stages he retraces his steps to the world, unless the fullness of experience has been such as to burn up in the fire of Sel world. Man's consciousness has no fixed boundary. On the contrary, it is at root t a contraction (Shamkoca), due to limitation as Shakti in the form of mind and matter. This contraction may be greater or less. As it is gradually loosened, consciousness expands by degrees until, all bonds being gone, it becomes one with the Full Consciousness or Purna. Thus there are, according to common teaching, seven ascending light planes of experience, called Lokas, that is 'what are seen' (lokyante) or experienced; and seven dark descending planes, or Talas, that is 'places'. It will be observed that one name is given from the subjective and the other from the objective standpoint. The center of these planes is the 'Earth-plane' (Bhurloka). This is not the same as experience on earth, for every experience, including the highest and lowest, can be had here. The planes are not like geological strata, though necessity may picture them thus. The Earth-plane is the normal experience. The ascending planes are states of super-normal, and the descending planes of sub-normal experience. The highest of the planes is the Truth-plane (Satya-loka). Beyond this is the Supreme Experience, which is above all planes, which is Light itself, and the love of Shiva and Shakti, the 'Heart of the Supreme Lord' (Hridayam parameshituh). The lowest Tala on the dark side is described in the Puranas with wonderful symbolic imagery as a Place of Darkness where monster serpents, crowned with dim light, live in perpetual anger. Below this is the Shakti of the Lord called Tamomayi Shakti :: that is, the Veiling Power of Being in all its infinite intensity

 Daksha is the father of Sati, the peerless wife of Shiva. It was on account of this rishi's quarrel with her husband, who was not invited to a great feast, that she flung herself upon the sacrificial fire. Shiva cut off Daksha's head and replaced it with the head of a goat

 damage his (the man's) property, and all the religious rites of fire, through

 Dasaratha lamented and said: "A woman hath deceived me. She concealed her wicked designs in her heart as a fire is concealed by ashes. . . . The evening is late; tarry therefore with thy mother and me until day breaks."

 dethroned. She vainly thinks to foil us, and would beguile both Fire-priest and Haoma; but she

 diiptaanala = blazing fire

 do they not say the words 'tava athro (for thee, the fire),' as by another

 Do thou, O Agni, with thy fires strengthen our prayer and height=8> dogs and birds and with red blazing fires, and there was no more room for flo" width=4 height=4> dogs, of birds, and of red blazing fires. He made Vara, long as a riding-grn; a Vara, long as a riding-grou

 Doubtful. This cla. 46} oaths. The water and the blazing fire are the water and the fire before wh7-49, which are misplaced from Farg. III, 34, one comes to § 50, in which g src="../images/red.jpg" width=4 height=4> Dushyanta, abandoning the chase, wandered on until hesaw the sacred fire of that austere and high-souled Brahman, the saintly Kanva. It was a scene of peace and beauty. Blossoms from the trees covered the ground; tall were the trunks, and the branches were far-sweeping. A silite foam; it was the sacred River Malini, studded with green islands, loved by water fowl, and abounding with fish

 dwelling, every fire which is in the earth of seven regions becomes pleased

 Earth in depth, sky hes it. The serpents thought that they were growing worn out; Kasarnira Kadraveya beheld this Mantra; then did they strike off their worn-out skins. With the verses of the queen of serpents he establishes the Garhapatya, and so renewing it he establishes it as immortal. Pure food did not come to the earth; she beheld this Mantra; then food came to her. In that he establishes the Garhapatya with the verses of the serpent queen (it serves) for the winning of food; verily he establishes it firm in the verily he conceals it from him. 'Again thee we relight', he says; verily he kindle', he says; verily by means of the deities he unites him. The sacrifice of him who removes the fire is split; he pays reverence with a verse containing the word Brhaspati; Brhaspati is the holy power (Brahman) of the gods; verily by holy power (Brahman) he unites the sacrifice. 'May he unite this scattered sacrifice', he says, for continuity, 'May the All-gods rejoice herein', he says; verily continuing the sacrifice he points it out to the gods. 'Seven are thy kindling-sticks, O Agni, seven thy tongues', he says, for sevenfold in seven-wise are the dear forms of Agni; verily he wins them. 'Return with strength', 'Return with wealth', (with these words) he offers oblations on either side of the sacrificial cake; verily with strength and with wealth he surrounds on either side the sacrificer. The Adityas went from this world to yonder world, they were thirsty in yonder world, having returned to this world and having established the fire, they offered these oblations; they prospered, they went to the world of heaven. He, who establishes a fire after the second establishment, should offer these oblations; be prospers with the prosperity where with the Adityas prospered

 Earth, water, fire, air, ether, (then) scent, taste, vision, touch, sound, (then) speech, hands, feet, anus and organ of generation, (then) ears, skin, eyes, tongue, and smell, (then) manas, buddhi, ahangkara, and chitta, (and lastly) all the functions of the senses and of life (250-253)

 edhaa.nsi = firewood

 eding upwards to the throat expresses itself in spoken speech which is Vaikhari or Virat Shabda. Now it is that the Mantra issues from the mouth and is heard by the ear. Because the one cosmic movement produces the ideating mind and its accompanying Shabda and the objects cognized or Arith the Matrikas and Varnas, and Devi is said to be in the forms of the letters from A to Ha, which are the gross expressions of the forces called Matrika; which again are not different from, but are the same forces that evolve into the universe of mind and matter. These Varnas are, for the sacal centers which are prod It is by virtue of these centers and their controlled area in the body that all the phenomena of human psychosis run on, and keep man in bondage. The creative force is the union of Shiva and Shakti, and each of the letters (Varna) produced therefrom and thereby are part and parcel of that Force, and are, therefore, Shiva and Shakti in those particular forms. For this reason, the Tantra Shastra says that Devata and Mantra composed of letters, are one. In short, Mantras are made of letters (Varna). Letters are Matrika. Matrika is Shakti and Shakti is Shiva. Through Shakti (one with Shiva) Nada-Shakti, Bindu-Shakti, the Shabda-Brahman or Para Shabda, arise the Matrika, Varna, Pada, Vakya of the lettered Mantra or manifested Shabda

 Even as the Soma (sacrifices) come together in competition, so the new and full moon (sacrifices) are sacrifices which come together in competition. Whose sacrifice then do the gods approach and whose not? He, who among many sacrificers first appropriates the gods, sacrifices to them when the next day comes. The Ahavaniya is the abode of the gods, between the fires of cattle, the Garhapatya of men, the Anvaharya pacana of the fathers. He takes the fire; verily he appropriates the gods in their own abode; to them he sacrifices when the next day comes. By means of a vow is Agni, lord of vows, pure, the Brahman is a supporter of vows. When about to undertake a vow he should say, 'O Agni, lord of vows, I shallods; verily after announcement to him he undertakes the vow. At the full moon be undertakes his vow with the (strewing of the) straw, with the (driving away of the) calves at new moon; for that is their abode. 'The fires, both in the front and at the back, must be bestrewed', they say; men indeed desire what is bestrewed, and, how much more the gods whose is a new dwelling. With him, when sacrifice is to be made on the next day, do the gods dwell, who knowing this bestrews the fire. 'The sacrificer should win both beasts of the wild and of the village', they say; in that he refrains from those of the village, thereby be wins them; in that he eats of the wild, thereby he wins them of the wild. If be were to fast without eating, the Pitrs would be his divinity ; he eats of the wild, the wild is power, and so he bestows power upon himself. If he were to fast without eating, he would be hungry; if he were to eat, Rudra would plan evil against his cattle; he partakes of water; that is neither eaten nor not eaten; he is not hungry and Rudra does not plot evil against his cattle. The sacrificer is a bolt, the enemy of man is hunger; in that he fasts without eating, he straightway smites with the bolt the enemy, hunger

 ever have been actually applied in the form stated in the texts. It may be doubted whether the murder of a shepherd's dog could have been actually punished with eight hundred stripes, much more whether the murder of a water dog could have been really punished with ten thousand stripes, unless we suppose that human endurance was different in ancient Persia from what it is elsewhere, or even in modern Persia herself . Now as we see that in modern tradition bodily punishment is estimated in money value, that is to say, converted into fines, a conversion which is alluded to in the Pahlavi translation , it may readily be admitted that as early as the time of the last edition of the Vendîdâd, that conversion had aor a Tanâfûhr, are estimated as equal to three hundred istîrs or twelve hundred dirhems, or thirteen hundred and fifty rupees; a stripe is therefore about equal to six rupees . How far that system prevailed in practice, whether the guilty might take advantage of this commutation of his own accord, or only with the assent of the judge, we cannot decide. It is very likely that the riches of the fire-temples came for the most part from that source, and that the sound of the dirhems often made the Sraoshô-karana fall from the hands of the Mobeds. That the system of financial penalties did not, however, suppress the system of bodily penalties, appears from the customs of the Parsis who apply both, and from the Pahlavi Commentary which expressly distinguishes three sorts of atonement: the atonement by money (khvâstak), the atonement by the Sraoshô-karana, and the atonement by cleansing

 every evil thought, and word, and deed. [(Pazand.) One would think of it as when the fire

 exist in the world; the fire says thuswill not heat; and the water says thuswill not flow."

 extirpating the idol-temples of Lake Kêkast it settled upon the mane of his horse, and drove away the darkness and gloom, and made it quite light, so that they might extirpate the idol-temples; in the same locality the fire Gûsasp was established at the appointed place on the Asnavand mountain

 Famous also art Thou as Indrani

&nd when it does not obtain

 fire of men's bodies, and they, therefore, become perfect and immortal through

 Fire, which is taught through Asha, to be a manifest help to the

 fire? 3. And of the propitiatory dedications (shnumanoiha) to the period of

 fires and other matters which are as greatly aages/red.jpg" width=4 height=4> Flame of fire, lustrous Sakuni

 For all the gods is the fire piled up; if he were not to put (them) down in unison, the gods would divert his fire; in that he puts (them) down in unison, verily he piles them in unison with himself; he is not deprived of his fire; moreover, just as man is held together by his sinews, so is the fire held together by these (bricks). By the fire the gods went to the world of heaven; they became yonder Krttikas; he for whom these are put down goes to the world of heaven, attains brilliance, and becomes a resplendent thing. He puts down the circular bricks; the circular bricks are these worlds; the citadels of the gods are these worlds; verily he enters the citadels of the gods; he is not ruined who has piled upby them he makes these worlds full of light; verily also they support the breaths of the sacrificer; they are the deities of heaven; verily grasping them he goes to the world of heaven

 For defiling the fire by bringing dead matter into it, see Farg. VII, 25 seq. The Vendîdâd Sâdah has here, 'Put ye only proper and well-examined fuel (in the fire).' For the purification of unclean wood, see Farg. VII, 28 seq

 For every single fire which dies out in a dwelling a loss of three dirhams

 For the tears of good and righteous wither like the forest fire

 For the worship of' Shakti, the Pañcatattva are declared to be essential. Without the Pañcatattva in one form or another Shaktipuja cannot be performed (Mahanirvana, V. 23-i, worship Divinity as Creatrix and in the form of the universe. If She appears as and in natural function, She must be worshipped therewith, otherwise, as the Tantra cited says, worship is fruitless. The Mother of the Universe mus meat, fish, grain, and woman, or their substitutes. By their use the universe (ip (Upacara). The Mahanirvana (VII. 103-111) says that wine which givich nourishes and increases the strength of mind and body is Air; fish which increases generative power is Water, cereals grown on earth and which are the basis of life are Earth, and sexual union, which is the root of the world and the origin of all creation, is Ether. They thus signify the Power (Shakti) which produces all fiery elements, all terrestrial and aquatic life, all vegetable life, and the will, knowledge and action of the Supreme Prakriti productive of that great bliss which accompanies the process of creation. (See also Haratattvadidhiti XV, Kamakhya Tantra, Nigamatattvasara IV). The Kailasa Tantra (Purvakhya, Ch. XC) identifies this Pentad (Pañcatattva) with the five vital airs (Pranadi) and the five Mahapreta which support the couch of Tripurasundari

 Forth come to us with all his fires that Agni, whose the mighty are

 fortune, O Yazata full of healing; to Fire, the son of Ahura Mazda

 Fradat-fshu and Zantuma, and Righteousness the Best, and Ahura Mazda's Fire

 From the fire upon the altar which a holy radiance flung

 From the pit he scatters (earth) on the altars; the pit is the birthplace of the sacrifice; (verily it serves) to unite the sacrifice with its birthplace. The gods lost by conquest the sacrifice; they won it a invincible part of the sacrifice. In that he draws off the altar fires fe invincible part of it. Conquered as it were they go who creep to the Bung, he says, 'Agnidh, draw off the fires, spread the strew, make ready the sacrieep renewing it. At two pressings he draws off by means of embglory verily he completes it. The altars guarded the Soma in yonder world they took away the Soma from them; they followed it and surrounded it. He who knows thus wins an attendant. They were deprived of the Soma drink; they besought the gods for the Soma drink; the gods said to them, 'Take two names each; then shall ye gain it, or not.' Then the altars became fires (also); therefore a Brahman who has two names is likely to prosper. Those which came nearest gained the Soma drink viz. the Ahavaniya, the Agnidh's altar, the Hotr's, and the Marjaliya; therefore they sacrifice on them. He leaves them out in uttering the cry for sacrifice, for they were deprived of the Soma drink. The gods drove away the Asuras who were in front by the sacrifices which they offered on the eastern side, and the Asuras who were behind by those which they offered on the western side. Soma libations are offered in the east, seated to the west he besprinkles the altars; verily from behind and from in front the sacrificer smites away his enemies; therefore offspring are engendered behind, and are brought forth in front . The altars are the breaths; if the Adhvaryu were to go past the altars to the west, he would mingle the breaths, he would be liable to die. The Hotr is the navel of the sacrifice; the expiration is above the navel, the inspiration is below; if the Adhvaryu were to go past the Hotr to the west, he would place the expiration in the inspiration, he would be liable to die. The Adhvaryu should not accompany the song; the Adhvaryu's strength is his voice; if the Adhvaryu were to accompany the song, he would confer his voice on the Udgatr , and his voice would fail. The Adhvaryu should not go beyond the Sadas to the west before the Soma offering is completed. Then how is he to go to offer the sacrifices in the southern fire? Because that is the end of the fires. But how are the gods to know whether it is the end or not?' He goes round the Agnidh's altar to the north and offers the sacrifices in the southern fire; verily he does not mingle the breaths. Some of the altars are besprinkled, some not; those which he besprinkles he delights; those which he does not besprinkle he delights by indicating them

 From the two fire-sticks have the men engendered, with thought, urged by the hand, the glorious Agni

 From the worship of the Pitris was developed in Iran the worship of the Fravashis, who being at first identical with the Pitris, with the souls of the departed, became by and by a distinct principle. The Fravashi was independent of the circumstances of life or death, in immortal part of the individual which existed before man and outlived him. Not only man was endowed with a Fravashi, but gods too, and the sky, fire, waters, and plants (Orm. Ahr. §§ 112-113).]

 g-spoons (into the fire) and thce of the sacrifice', they saw a ransom in the bunch of grass for the offering-spoons, in the chip for the the fire) the bunch of grass, he offers the chip, to avoid disturbing the sacrifice

 gentleness, and with Ahura Mazda's sacred Fire

 Girded for the dubious combat, flaming like the forest fire

 go (264). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the firel has parted with his body

 Golden fire-flies glint and sparkle in the yellow light of day

 GYaanaagniH = the fire of knowledge

 h The breaths depart from him we in the mouth, breath in the nostrils', he says; ve="../images/red.jpg" width=4 height=4> hail of salvation, ev the Fire, O Ahura

 has said, Thou art Arundhati

 Having consigned the functions of the body, he who is now devoid of all action shouldas dead and devoid of all function, and cs sacred thread (256). He, the possessor of divine knowledge, should take it from his shoulder, uttering the

 Having kept tuld offer on eight potsherds to Agni, to Indra on eleven potsherds, to the All-gods on twelve potsherds; in the third year he should s(an offering) on eight potsherds, the Gayatri has eight syllables, and the morning pressing is connected with Agni and the Gayatri, verily he supports by it the morning pressing and the Gayatri metre. In that there is (an offering) on eleven potsherds, the Tristubh has eleven syllables, and the midday pressing is connected with Indra and the Tristubh, verily he supports by it the midday pressing and thwelve potsherds, the Jagati has twelve syllables, and the third pressing is connected with the All-gods and the Jagati, verily he supports by it the third pressing and the Jagati metre. In that there is an oblation to Brhaspati, and Brhaspati is the holy power of the gods, verily he supports by it holy power. In that there is (an offering) to Visnu on three potsherds, and Visnu is the sacrifice, verily he supports by it the sacrifice. In that he sacrifices with the Abhijit in the third year, (it serves) for conquest. In that he keeps the fire in the pan for a year, he saves this world by it; in that he piles the fire in the second year, he saves the atmosphere by it; in that he sacrifices in the third year, he saves yonder world by it. This (fire) Para Atnara, Kaksivant Auçija, Vitahavya Çrayasa, and Trasadasyu Paurukutsya piled, being desirous of offspring; then indeed did they win thousands each of children; he is extended with offspring, with cattle, that measure he attains which they attained, who knowing thus piles the fire

 Having shown the Sun to his child, the father should return to his own house, and, after making offering to the Sun, feast his kinsmen (164). O Shiva! in the sixth or eighth month either the father’s brother or the father himself should give the first rice to the child (165). After worshipping the Devas and purifying fire as aforementioned, and duly performing the ceremonies leading to Dhara Homa, the father should make five oblations to Fire, under his name of Shuchi, to each of the following Devas: He should make the oblations first to Agni, next to Vasava, after him to Prajapati, then to the Vishva-devas, and then the fifth ahuti to Brahma (166-168). He should then meditate upon the Devi Annada, and, afterned with clothes and jewels, in his lap, and give him payasa, either in the same or in another room (169). The payasa should be put into the child’s mouth five times, uttering the Mantras for making oblations to the five vital airs; and after that a little rice and curry should be put into the child’s mouth (170). The ceremony should be brought to a close by the blowing of conches and horns and other music, and by performing the concluding expiatory rite

 Having thus instructed the disciple, the Guru should make him offer three oblations into Fire in the name of Samudbhava with the

 Having thus invoked Him, the worshipper should say, "0 Fire! this is Thy seat," and then worship him, the Seven-tongued, with appropriate offerings (24). The seven licking Tongues of Fire are: Kali, Karali, Mano-java, Sulohita, Su-dhumra-varna, Sphulingini, and Vishva-nirupini (25). Then, O Great Devi! the sides of the Fire should be thrice sprinkled with water from the hand, beginning from the East and ending at the North (26). Then the sides of the Fire, from the South to the North, should be thrice sprinkled with water, thrice sprinkled (27). Then spread kusha grass on the sides of the square, beginning with the East and ending with the North. The endtowards the North, and the rest of the grass should be placed with its ends towards the East (28). The worshipper should then proceed to the seat placed for Brahma, keeping the Fire on his right, and, picking up with his left thumb and little finger a blade of kusha grass from the seat of Brahma, should throw it along with the remaining blades of kusha grass on the South side of the fire, uttering the

 Having thus prayed to Fire, he should, O Shiva! be bidden to depart with the following (63

 He draws cups of water; the cups are the royal consecration; the fire is the consecration; the royal consecration is the consecration of Varuna; (the fire) to be piled is Agni's consecration; verily by them is he consecrated; verily also he conquers both the worlds, that of him who has offered the royal consecration and that of the piler of the fire. There are waters; the waters are foes of Agni; in that he puts the waters down below the fire, (they serve) to overcome his foe; he prospers himself, his foe is defeated. The waters are ambrosia ; therefore they ruin, he lives all his life, for whom these are put down, and who knows them thus. The waters aer of food and rich in cattle he becomes, for whom these are put down, and who knows them thus. They are twelve; the year has twelve months; verily by the year he wins food for him ; there are vessels used; in a vessel is food eaten; verily he wins food with its birthplace; up to the twelfth generation he eats food; moreover, he is not cut off from his vessel for whom these are put down, nor he who knows them thus. The pots and the pans make pairs, for the propagation of pairing; with offspring, with cattle, with pairings is he propagated for whom these are put down and he who knows them thus. Agni is pain; he afflicts the Adhvaryu, the sacrificer, and offspring with pain; in that he puts down water, he soothes his pain; neither Adhvaryu nor sacrificer goes to ruin; offspring are soothed where these are put down. The waters are the hearts of the waters; in that he puts these down, he unites these with (the waters) of the sky; Parjanya becomes likely to rain . He who knows their home and their arrangement becomes possessed of a home, things go in order for him. Along the furrows he puts (them) down; this is their home, their arrangements; he who knows thus becomes possessed of a home, and things go in order for him. The others he puts down in pairs, but four in the middle, for support. The bricks are food, this oblation is food in very presence; in that he puts down this oblation, verily straightway he wins food for him; in the middle he puts (them) down; verily he bestows food on him in the middle; therefore in the middle is food eaten. It is offered to Brhaspati; Brhaspati is the holy power of the gods: verily by holy power he wins food for him. 'Thou art splendour; for splendour thee!' he says; brilliant and resplendent does he become, for whom these are put down, and he who knows it thus

 He encircles (it) with fire; verily he makes it completely offered, that nothing may be lost, for that which falls of the oblation is (thus) not lost. He encircles (it) with fire thrice, for the sacrifice is thrice repeated; also (it serves) to smite away the Raksases. Should the beast be grasped hold of, or not?' Now the beast is led to death; if he were to grasp hold of it, the sacrificer would be likely to die. Or