Agni Purana

स्वतन्त्रः कर्त्ता विद्यान्तं कृतिनः समुपासते । हेतुकर्त्तालम्भयते हितं वै कर्म्मकर्त्तरि ।। ३५४.

The independent doer is served by the learned until knowledge is attained; the instrumental cause is relied upon; the beneficial is indeed for the agent of action.

स्वयं भिद्येत् प्राकृतधीः स्वयञ्च छिद्यते तरुः । सर्त्ताऽभिहित उत्तमः कर्त्ताऽनभिहितोऽधमः ।। ३५४.

A person of ordinary intellect breaks by himself, and likewise a tree is cut by itself; the agent who is mentioned is superior, the unmentioned agent is inferior.

कर्त्ताऽनभिहितो धर्म्मः शिष्ये व्याख्यायते यथा । कर्त्ता पञ्चविधः प्रोक्तः कर्म्म सप्तविधं श्रुणु ।। ३५४.

The unmentioned agent is explained in the case of dharma to the disciple, as it is; the agent is said to be fivefold, and the action is sevenfold—listen.

ईप्सितं कर्म्म च यथा श्रद्दधाति द्दरि यतिः । अनीप्सितं कर्म्म यथा अहिं लङ्घयते भृशं ।। ३५४.

As a renunciant faithfully performs the desired action, so too, just as a snake forcefully crosses over the undesired action.

नैवेप्सितं नानीप्सितं दुग्धं सम्भक्षयन्रजः । भक्ष्येदप्यकथितं गोपालो दोग्धि गां पयः ।। ३५४.

Neither desired nor undesired, as when one eats curds mixed with dust; even unspoken, the cowherd milks the cow for milk.

कर्त्तृ कर्माऽथ गमयेच्छिष्यं ग्रामं गुरुर्यथा । कर्म्म चाभिहितं पूजा क्रियते वै श्रिये हरेः ।। ३५४.

The agent, together with the action, leads the disciple to the village, just as the teacher does; and the specified action is worship, performed for the glory of Hari.

कर्म्मानभिहितं स्तोत्रं हरेः कुर्य्यात्तु सर्व्वदं । करणं द्विविधं प्रोक्तं वाह्यमाभ्यन्तरं तथा ।। ३५४.

The unspecified action is the praise of Hari, which one should always perform; the instrument is said to be twofold: external and internal.

चक्षुषा रूपं गृह्णाति वाह्यं दात्रेण तल्लुनेत् । सम्प्रदानं त्रिधा प्रोक्तं प्रेरकं ब्राह्मणाय गां ।। ३५४.

With the eye one grasps form, which is external; with the hand one cuts it; the recipient is said to be threefold: the one who prompts, the one who gives a cow to a Brahmin.

नरो ददाति नृपतये दासन्तदनुमन्तृकं । अनिराकर्त्तृकं भर्त्रे दद्यात् पुष्पाणि सज्जनः ।। ३५४.

A man gives to the king, as a servant, with the approver; to the master, one should give flowers as one who does not refuse.

अपादानं द्विधा प्रोक्तं चलमश्वात्तु धावतः । पतितश्चाचलं ग्रामादागच्छति स वैष्णवः ।। ३५४.

The source is said to be twofold: moving, as from a horse that is running; and stationary, as when one who has fallen comes from a village, that is called Vaiṣṇava.

चतुर्द्धा चाधिकरणं व्यापकन्दध्नि वै घृतम् । तिलेषु तैलं देवार्थमौपश्लेषिकमुच्यते ।। ३५४.

The locus is fourfold: clarified butter pervades the vessel and the fire; oil in sesame seeds, for the sake of the gods, is called 'aupaśleṣika.'

गृहे तिष्ठेत् कपिर्वृक्षे स्मृतं वैषयिकं यथा । जले मत्स्यो वने सिंहः स्मृतं सामीप्यकं यथा ।। ३५४.

A monkey stays in a house, as is called 'vaiṣayika'; a fish in water, a lion in the forest, as is called 'sāmīpya.'

गङ्गायां घोषो वसति औपचारिकमीदृशं । तृतीया वाथ वा षष्ठी स्मृताऽनभिहिते तथा ।। ३५४.

A settlement dwells on the Ganges—this is called 'aupacārika'; in the absence of specification, the third or the sixth case is remembered.

विष्णुः सम्पूज्यते लोकैर्गन्तव्यन्तेन तस्य वा । प्रथमाऽभिहितकर्त्तृ कर्म्मणोः प्रणमेद्धरिम् ।। ३५४.

Viṣṇu is worshipped by the worlds, either with the intended or with that; the first case, when the agent is specified, one should bow to Hari for the action.

हेतौ तृतीया चान्नेन वसेद् वृक्षाय वै जलं । चतुर्थी तादर्थ्येऽभिहिता पञ्चमी पर्य्युपाङ्मुखैः ।। ३५४.

In the sense of cause, the third case is used: 'with food'; 'for the tree, water'; the fourth is for the purpose, when specified; the fifth, when facing toward.

योगे वृष्टः परि ग्रामाद्देवोऽयं बलवत् पुरा । पूर्व्वो ग्रामादृते विष्णोर्न मुक्तिरितरो हरेः ।। ३५४.

When united, this god, powerful from ancient times, is invoked outside the village; except for the village of Viṣṇu, no other liberation apart from that of Hari exists.

पृथग्विनाद्यैस्तृतीया पञ्चमी च तथा भवेत् । पृथग्ग्रामाद्विहारेण विना श्रिश्च श्रीया श्रइयः ।। ३५४.

With a separate instrumental, the third and fifth cases likewise arise; without a separate village or movement, there is neither prosperity nor excellence.

कर्म्मप्रवचनीयाख्यैर्द्वितीया योगतो भवेत् । अन्वर्ज्जुनञ्च योद्धारो ह्यभितो ग्राममीरितं ।। ३५४.

By those called 'prescribed by action and recitation,' the second case arises through union; and the warriors, together with Arjuna, are said to surround the village.

नमः स्वाहास्वधास्वस्तिवषडाद्यैश्चतुर्थ्यपि । नमो देवाय ते स्वस्ति तुमर्थाद्भाववाचिनः ।। ३५४.

With 'namaḥ,' 'svāhā,' 'svadhā,' 'svasti,' and 'vaṣaṭ,' the fourth case also occurs; 'salutation to the god, may there be well-being for you,' these express intention and meaning.

पाकाय पक्तये याति तृतीया सहयोगके । हेत्वर्थे कुत्सितेऽङ्गे सा तृतीया च विशेषणे ।। ३५४.

For cooking or for the act of cooking, the third case is used with accompaniment; for the sense of cause, for a contemptible limb, and as a qualifier, the third case is also applied.

पिताऽगात्सह पुत्रेण काणोऽक्ष्णा गदया हरिः । अर्थेन निवसेकद्‌भृत्यः काले भावे च सप्तमी ।। ३५४.

The father went with the son; the one-eyed man with one eye; Hari with a mace; with meaning, for residence, for a servant, for time, and for state, the seventh case is used.

विष्णौ नते भवेन्मुक्तिर्वसन्ते स गतो हरिम् । नृणां स्वामी नृषु स्वामी नृणामीशः सताम्पतिः ।। ३५४.

By bowing to Viṣṇu, liberation is attained; in spring, he went to Hari; the lord of men among men, the lord of men, the ruler, the lord of the virtuous.

नृणां साक्षी नृषु साक्षी गोषु नाथो गवाम्पतिः । गोषु सूतो गवां सूतो राज्ञां दायादकोऽस्विह ।। ३५४.

The witness of men among men, the witness; the lord of cows among cows, the lord of cows; among cows, the charioteer; the charioteer of cows; the inheritor of kings, here.

अन्नस्य१ हेतोर्वसति षष्ठी स्मृत्यर्थकर्मणि । मातुः स्मरति गोप्तारं नित्यं स्यात् कर्तृकर्मणोः ३५४.

For the sake of food, he dwells; the sixth case is used for the sense of memory and action; he remembers the protector of his mother; always, it is for agent and object.

स्कन्ध उवाच षोढ़ा समासं वक्ष्यामि अष्टाविंशातिधा पुनः । नित्यानित्यविभागेन लुगलोपेन च द्विधा ।। ३५५.

Skanda said: I shall now explain the ṣoḍhā-samāsa, again in twenty-eight ways, distinguishing between eternal and non-eternal, and also in two ways by the omission of the word.

कुम्भकारश्च नित्यः स्याद्धेमकारादिकस्तथा । राज्ञः पुमान्‌राजपुमान् नित्योऽयञ्च समासकः ।। ३५५.

The potter is considered eternal, as is the goldsmith and others; the king's man, the royal man, this compound is also eternal.

कष्टश्रितो लुक्‌समासः कण्ठेकालादिकस्त्वलुक् । स्यादष्टधा तत्‌पुरुषः प्रथमाद्यसुपा सह ।। ३५५.

The compound with omission is called 'luk-samāsa,' such as 'kaṣṭaśrita'; in the throat, time, and so on, it is 'valuk'; thus, the tatpuruṣa compound is of eight kinds, with the first case and the suffix 'as.'

प्रथमातत्‌पुरुषोऽयं पूर्व्वं कायस्य विग्रहे । पूर्वकायोऽपरकायो ह्यधरोत्तरकायकः ।। ३५५.

This is the first tatpuruṣa, first in the analysis of the body; the former body, the latter body, and the lower and upper body.

अर्द्धं कणाया अर्द्धकणा भिक्षातुर्य्यमथेदृशम् । आपन्नजीविकस्तद्वत् द्वितीया चाधराश्रितः ।। ३५५.

Half of a particle is called 'half-particle'; likewise, a beggar for alms is so named; similarly, one whose livelihood is attained; the second case is dependent on the lower.