Agni Purana

चो दुर्जने निर्म्मले छश्छेदे जिर्ज्जयने तथा । जं गीते ज्ञः प्रशस्ते स्याद् बले ञो गायने च टः ।। ३४८.

'Ca' is for the wicked, 'ci' is for the pure, 'cha' is for cutting, 'chi' is for victory; 'jaṃ' is for singing, 'jñaḥ' is for praise, 'ṭa' is for strength, 'ña' is for singing as well.

ठश्चन्द्रमण्डले शून्ये शिवे चोद्बन्धने मतः । डश्च रुद्रे ध्वनौ त्रासे ढक्कायां ढो ध्वनौ मतः ।। ३४८.

Ṭha is considered to denote the void in the lunar disc, and also in the binding of Shiva; ḍa is for Rudra, in sound, in fear, and ḍhakkā (drum); ḍha is regarded as sound.

णो निष्कर्षे निश्चये च तश्चौरे क्रोडपुच्छके । भक्षणे थश्छेदने दो धारणे शोभने मतः ।। ३४८.

Ṇa is for extraction and certainty; ṭa is for a thief and the tail of a mongoose; in eating, tha; in cutting, da; in holding and in beauty, da is regarded.

धो धातरि च धूस्तूरे नो वृन्दे सुगते तथा । प उपवने विख्यातः फश्च झञ्झानिले मतः ।। ३४८.

Dha is for the supporter and for the dhūstūra plant; na is for a group and for good movement; pa is renowned in a grove; pha is considered in the windstorm.

फुः फुत्कारे निष्फले च विः पक्षी भञ्च तारके । मा श्रीर्म्मानञ्च माता स्याद्यागे यो यातृवीरणे ।। ३४८.

Phu is for blowing and for fruitlessness; vi is for a bird; bhañ is for a star; mā is for prosperity, honor, and mother; ya is for sacrifice and for the hero among travelers.

रो वह्नौ च लः शक्रे च लो विधातरि ईरितः । विश्लेषणे वो वरुणे शयने शश्च शं सुखे ।। ३४८.

Ra is for fire, la for Indra, lo is said for the creator; in separation, vo; in Varuṇa, in lying down, śa is for happiness.

षः श्रेष्ठे सः परोक्षे च सा लक्ष्मीः सं कचे मतः । धारणे हस्तथा रुद्रे क्षः क्षत्त्त्रे चाक्षरे मतः ।। ३४८.

Ṣa is for the best; sa for what is remote; sā is Lakṣmī; saṃ is for hair; dhā is for holding, as well as for Rudra; kṣa is for kṣatriya and for the syllable akṣara.

क्षो नृसिंहे हरौ तद्वत् क्षेत्रपालकयोरपि । मन्त्र एकाक्षरो देवो भुक्तिमुक्तिप्रदायकः ।। ३४८.

Kṣa is for Narasiṃha and Hari, and likewise for the two guardians of the field; the mantra of a single syllable is divine, granting both enjoyment and liberation.

हैहयशिरसे नमः सर्व्वविद्याप्रदो मनुः । अकाराद्यास्तथा मन्त्रा मातृकामन्त्र उत्तमः ।। ३४८.

Salutation to the head of the Haihayas; the mantra grants all knowledge; the mantras beginning with 'a' and so on, as well as the mātṛkā mantra, are supreme.

एकपद्मेऽर्चयेदेतान्नव दुर्गाश्च पूजयेत् । भगवती कात्यायनी कौशिकी चाथ चण्डिका ।। ३४८.

One should worship these on a single lotus, and also worship the nine Durgās: Bhagavatī, Kātyāyanī, Kauśikī, and Caṇḍikā.

प्रचण्डा सुरनायिका उग्रा पार्व्वती दुर्गया । ओं चण्डिकायै विद्महे भगवत्यै धीमहि तन्नो दुर्गा प्रचोदयात् । क्रमादि तु षड़ङ्गं स्याद् गणो गुरुर्गुरुः क्रमात् ।। ३४८.

Pracaṇḍā, leader of the gods, Ugrā, Pārvatī, Durgā; 'Om, we contemplate Caṇḍikā, we meditate on the blessed one; may Durgā inspire us.' In order, the ṣar̤aṅga is prescribed, and the group, the guru, and the teacher, in sequence.

अजितापराजिता चाथ जया च विजया ततः । कात्यायनी भद्रकाली मङ्गला सिद्धिरेवती ।। ३४८.

Ajitā, Aparājitā, then Jayā and Vijayā; Kātyāyanī, Bhadrakālī, Maṅgalā, and Siddhirevatī.

सिद्दादिवटुकाः पूज्या हेतुकश्च कपालिकः । एकपादो भीमरूपो दिक्पालान्मध्यतो नव ।। ३४८.

Siddhā and the other attendants are to be worshipped, as well as Hetuka and Kapālika; Ekapāda, of terrible form, and the nine guardians of the directions in the center.

ह्रीं दुर्गे दुर्गे रक्षणि स्वाहा मन्त्रार्थसिद्धये । गौरी पूज्या च धर्म्मद्याः स्कन्दाद्याः शक्तयो यजेत् ।। ३४८.

'Hrīṃ, O Durgā, Durgā, protect! Svāhā'—for the accomplishment of the mantra's purpose; Gaurī is to be worshipped, and the foremost powers, beginning with Skanda.

प्रज्ञा ज्ञाना क्रिया वाचा वागीशी ज्वालिनी तथा । कामिनी काममाला च इन्द्राद्याः शक्तिपूजनं ।। ३४८.

Prajñā, Jñānā, Kriyā, Vācā, Vāgīśī, Jvālinī, Kāminī, Kāmamālā, and the powers beginning with Indra are to be worshipped.

ओं गं स्वाहा मूलमन्त्रोऽयं गं वा गणपतये नमः । षड़ङ्गो रक्तशुक्लश्च कदन्कताक्षपरशूत्कटः ।। ३४८.

'Om gaṃ svāhā' is the root mantra; or 'gaṃ, salutation to Gaṇapati.' Ṣar̤aṅga is red and white, with a crooked gaze, an axe, and a large belly.

समोदकोऽथ गन्धादिगन्धोल्कायेति च क्रमात् । गजो महागणपतिर्म्महो ल्कः पूज्य एव च ।। ३४८.

With modaka, and then with sandal and other fragrances, and with a flaming torch, in order; the elephant, the great Gaṇapati, and the great lkaḥ are also to be worshipped.

कुष्माण्डाय एकदन्तत्रिपुरान्तकाय श्यामदन्तविकटहरहासाय । लम्वनाशाननाय पद्मदंष्ट्राय मेघोल्काय धूमोल्काय । वक्रतुण्डाय विघ्नेश्वराय विकटोत्कटाय गजेन्द्रगमनाय ।। ३४८.

To Kuṣmāṇḍa, Ekadanta, Tripurāntaka, Śyāmadanta, Vikaṭa, Hara, Hāsāya; to Lamvanāśāna, Padmadaṃṣṭra, Megholkā, Dhūmolkā; to Vakratuṇḍa, Vighneśvara, Vikaṭotkaṭa, and Gajendragamana.

वक्रतुण्डाय विघ्नेश्वराय विकटोत्कटाय गजेन्द्रगमनाय । भुजगेन्द्रहाराय शशाङ्कधराय गणाधिपतये स्वाहा ।। ३४८.

To Vakratuṇḍa, Vighneśvara, Vikaṭotkaṭa, Gajendragamana; to Bhujagendrahāra, Śaśāṅkadhara, and Gaṇādhipati—svāhā.

एतैर्म्मनुभिः स्वाहान्तैः पूज्य तिलहोमादिनार्थभाक् । काद्यैर्वा वीजसंयुक्तैराद्यैश्च नमोऽन्तकैः ।। ३४८.

With these mantras ending in 'svāhā', one should honor the offerings of sesame and other oblations; or with those beginning with 'kā', joined with seed syllables, and those beginning with 'namas'.

मन्त्राः पृथक् पृथग्वा स्युर्द्विरेफद्विर्मुखाक्षिणः । कात्यायनं स्कन्द आह यत्तद्व्याकरणं वदे ।। ३४८.

The mantras are each distinct, some with double 'r' or double 'v', some with initial or final 'k'; what Kātyāyana and Skanda have spoken, that grammatical explanation I shall declare.

स्कन्द उवाच वक्ष्ये व्याकरणं सारं सिद्धशब्दस्वरूपकम् । कात्यायनविबोधाय बालानां बोधनाय च ।। ३४९.

Skanda said: I shall explain the essence of grammar, the nature of perfected words, for the understanding of Kātyāyana and for the instruction of the young.

स्कन्द उवाच वक्ष्ये सन्धिसिद्धरूपं स्वरसन्धिमथादितः । दण्डाग्रं सागता दधीदं नदीहते मधूदकं ।। ३५०.

Skanda said: I shall explain the nature of sandhi, beginning with the union of vowels; 'daṇḍāgra', 'sāgata', 'dadhīdaṃ', 'nadīhate', 'madhūdakaṃ'.

पितॄषभः लॄकारश्च तवेदं सकलोदकं । अर्द्धर्च्चोऽयं तवल्कारः सैषा सैन्द्री तवौदनम् ।। ३५०.

'Pitṛṣabha', the letter 'lṛ', and this, all water is yours; this is half a verse, 'tavalkāra', this is 'saindrī', your food.

शट्टौघोऽभवदित्येवं व्यसुधीर्वस्वलङ्कृतं । पित्रर्थोपवनं दात्री नायको लावको नयः ।। ३५०.

'Śaṭṭaugha' has arisen thus, 'vyasudhīr', 'vasvalaṅkṛtaṃ'; for the sake of the ancestors, 'upavanaṃ', 'dātrī', 'nāyaka', 'lāvaka', 'nayaḥ'.

तइह तयिहेत्यादि तेऽत्र योत्र जलेऽकजं । प्रकृतिर्नो अहो एहि अ अवेहि इ इन्द्रकं ।। ३५०.

'Taiha', 'tayihe', and so on; 'te' here, 'yotra', 'jale', 'akajaṃ'; 'prakṛtir', 'no', 'aho', 'ehi', 'a', 'avehi', 'i', 'indrakaṃ'.

उ उत्तिष्ठ कवी एतौ वायू एतौ वने इमे । अमी एते यज्ञभूते एहि देव इमन्नय ।। ३५०.

'U', arise, poets; 'etau', winds; 'etau', in the forest, these; these are sacrificial beings; come, god, bring this here.

वक्ष्ये सन्धि व्यञ्जानानां वाग्यतोऽजेकमातृकः । षडेते तदिमे वादिवाङ्‌नीतिः षण्मुखादिकम् ।। ३५०.

I shall explain the sandhi of consonants, the origin of speech from the single mother; these six, and those, the rules of speech, beginning from Ṣaṇmukha.

वाङ्‌मनसं वाग्‌भावादिर्वाक् श्लक्ष्णं तच्छरीरकं । तल्लुनाति तच्चरेच्च क्रुङ्‌ङास्ते सुगण्णिह ।। ३५०.

Speech and mind, the origin of speech, speech is gentle, its embodiment; it cuts, it moves, 'kruṅṅāste', 'sugaṇṇiha'.