Agni Purana

कपेर्भावश्च कापेयं सैन्यं पथ्यं यकीरितं । आश्वं कौमारकं चाणि रूपं चाणि च यौवनम् ३५६.

The nature of the monkey is called 'Kāpeya'; the army is called 'Pathya'. The horse is 'Kaumāra', and the form and youth are both 'Cāṇi'.

कुमार उवाच उणादयोऽभिधास्यन्ते प्रत्यया धातुतः परे । उणि कारुश्च शिल्पी स्यात् जायुर्म्मायुश्च पित्तकं ।। ३५७.

Kumāra spoke: The 'uṇa' suffixes will be explained, which are derived from roots. 'Uṇi' means artisan, 'Kāru' is a craftsman, 'Jāyu' is life, and 'Māyu' is bile.

गोमायुर्वायुर्वेदेषु बहुलं स्युरुणादयः । आयुः स्वादुश्च हेत्वाद्याः किंशारुर्धान्यशूककः ।। ३५७.

In the Vedas, 'gomāyu' and 'vāyu' are frequent 'uṇa' derivatives. 'Āyu' is life, 'svādu' is sweet, and 'hetvādi' are causes; 'kiṃśāru' is grain husk.

कृकवाकुः कुक्कुटः स्याद् गुरुर्भर्त्ता मरुस्तथा । शयुश्चाजगरो ज्ञेयः स हरायुधमुच्यते ।। ३५७.

'Kṛkavāku' is the rooster, 'kukkuṭa' is also the rooster; 'guru' is teacher, 'bharttā' is husband, and 'maru' is desert. 'Śayu' is python, and he is known as the bearer of Shiva's weapon.

स्वरुद्‌र्वज्रं त्रपुरुसि समसारं फल्गुरीरितं । गृध्रश्च क्रनि किरचि मन्दिरं तिमिरं तमः ।। ३५७.

'Svarud' is thunderbolt, 'vajra' is also thunderbolt; 'trapurusi' is copper and iron, 'samasāra' is union, 'phalgur' is declared as weak. 'Gṛdhra' is vulture, 'krani' is crow, 'kiraci' is pigeon, 'mandira' is dwelling, 'timira' is darkness, 'tamaḥ' is gloom.

इलचि सलिलं वारि कल्याणं भण्डिलं स्मृतं । बुवो विद्वान् क्कसौ स्याच्च शिविरं गुप्तसंस्थितिः ।। ३५७.

'Ilaci' is water, 'salila' is also water, 'vāri' is water, 'kalyāṇa' is auspicious, 'bhaṇḍila' is remembered as auspicious. 'Buvo' is scholar, 'kkasau' is also so, and 'śivira' is secret abode.

ओतुर्विडालश्च तुनि अभिधानादुगादयः । कर्णः कामी च गृहभूर्वास्तुर्जैवातृकः स्मृतः ।। ३५७.

'Otur' is cat, 'viḍāla' is also cat, 'tuni' is a name from the 'uga' suffixes. 'Karṇa' is ear, 'kāmī' is lover, 'gṛhabhū' is householder, 'vāstu' is architect, 'jaivātṛka' is remembered as such.

कम्बोजो भाजनम्भाण्डं सरण्डश्च चतुष्पदः । तरुरेरण्डः सङ्घातो वरूड़ः साम निर्भरं ।। ३५७.

'Kamboja' is vessel, 'bhājana' is also vessel, 'saraṇḍa' is quadruped. 'Tarur' is castor tree, 'eraṇḍa' is also castor, 'saṅghāta' is group, 'varūra' is Sama, 'nirbhara' is abundance.

स्फारं प्रभूतं स्यान्नान्तप्रत्यये चीरवल्कलं । कातरो भीरुरुग्रस्तु प्रचण्डो जवसं तृणं ।। ३५७.

'Sphāra' is abundant, 'prabhūta' is also abundant; in the negative, 'cīravalkala' is bark garment. 'Kātara' is timid, 'bhīru' is fearful, 'ugra' is fierce, 'pracaṇḍa' is intense, 'java' is speed, 'tṛṇa' is grass.

जगच्चैव तु भूर्लोको कृशानुर्ज्योतिरर्क्ककः । वर्व्वरः कुटिलो धूर्त्तश्चत्वरञ्च चतुष्पथं ।। ३५७.

'Jagat' is the world, 'bhūrloka' is the earth realm, 'kṛśānu' is fire, 'jyoti' is light, 'arkka' is sun. 'Varvvara' is crooked, 'kuṭila' is also crooked, 'dhūrtta' is rogue, 'catvara' is crossroads, 'catuṣpatha' is four-way junction.

चीवरं भिक्षुप्रावृत्तिरादित्यो मित्र ईरितः । पुत्रः सूनुः पिता तातः पृदाकुर्य्याघ्रवृश्चिके ३५७.

'Cīvara' is monk's robe, 'bhikṣuprāvṛtti' is also monk's robe, 'āditya' is the sun, 'mitra' is friend. 'Putra' is son, 'sūnu' is also son, 'pitā' is father, 'tāta' is also father, 'pṛdā' is wolf, 'kuryya' is dog, 'aghra' is snake, 'vṛścika' is scorpion.

कुमार उवाच तिङ्‌विभक्तिं प्रवक्ष्यामि तथादेशं समासतः । तिङस्त्रिष्वपि वर्त्तन्ते भावे कर्म्मणि कर्त्तरि ।। ३५८.

Kumāra spoke: I will explain the verb inflections and their meanings in brief. The verb forms occur in three ways: in the sense of state, object, and agent.

सकर्म्मकाकर्म्मकाच्च कर्त्तरि द्विपदे स्मृताः । सकर्म्मकाकर्म्मणि च तदादेशस्तथेरितः ।। ३५८.

With and without objects, in the agent, they are remembered as dual forms. With and without objects, the meanings are declared accordingly.

वर्त्तमाने लडाख्यातो विध्याद्यर्थे लिङीरितः । विध्यादौ लोडाशिषि च भूतानद्यतने च लङ् ।। ३५८.

In the present, the 'laṭ' form is used; for imperative and optative meanings, 'liṅ' is declared. For imperative and benedictive, 'loṭ' and 'āśiṣ' are used; for past and recent past, 'laṅ' is used.

भूते लुङ् लिट् परोक्षेऽथ भाविन्यद्यतने च लुट् । लिङाशिषि च शेषेऽर्थे लृड् भविष्यति लृङ्‌भवेत् ।। ३५८.

For the past, 'luṅ' and 'liṭ' are used; for remote past, and for future and recent future, 'luṭ' is used. For optative and benedictive in the remaining senses, 'lṛṭ' is used; for future, 'lṛṅ' is employed.

लिङ्निमित्ते क्रियातिपत्तौ परे नवात्मनेपदम् । पूर्व्वं न परस्मैपदन्तिप्तसन्तीति प्रथमः पुमान् ।। ३५८.

When the optative is used for intention or action, the endings are of the 'ātmanepada'. Previously, not in the 'parasmaipada', the first person singular is primary.

सिप्थस्थ मध्यमनरो मिप्वस्मस्चोत्तमः पुमान् । त आतां अन्तात्मने मुख्यः थासाथां ध्वञ्च मध्यमः ।। ३५८.

'Sip', 'thas', 'tha' are the middle person endings; 'mip', 'vas', 'mas' are the first person endings. 'Ta', 'ātām', 'anta' are the main 'ātmanepada' endings; 'thā', 'sā', 'thām', 'dhva' are the middle person endings.

उत्तम इ वहि महि भूवाद्या धातवः स्मृताः । भुविरेधिः पचिर्नन्दिर्ध्वंसिः श्रंसिः पदिस्त्वदिः ।। ३५८.

The elements beginning with earth are considered the highest; in the bhuvi class are edhi, pacir, nandir, dhvamsi, shramsi, padis, and tvadi.

शीङः क्रीड़ो जुहोतिश्च जहातिश्च दधात्यपि । दीव्यतिः स्वपितिर्नहिः सुनोतिर्वसिरेच च ।। ३५८.

Shina, krira, juhoti, jahati, dadhati, divyati, svapiti, nahi, sunoti, and vasira are also included.

तुदिर्मृशतिर्मुञ्चतिः रुधिर्भुजिस्त्यजिस्तनिः । शवादिके विकरणे मनिश्चैव करोत्यपि ।। ३५८.

Tudir, mrishatir, muncan, rudhi, bhuj, tyajis, tani, and verbs beginning with shava are used for various actions, and mani is also used for doing.

क्रीड़तिर्वृङो ग्रहिश्चोरिः पा नीरच्चिश्च नायकाः । भुवि स्यात् तिङ् भवति सः भवतस्तौ भवन्ति ते ।। ३५८.

Krirati, vrino, grahi, chori, pani, raci, and nayaka are leaders; in the bhuvi class, the forms are: 'tiṅ' is 'bhavati', 'sah', 'bhavatas', 'tau', 'bhavanti', and 'te'.

भवसि त्वं युवां भवथो यूयं भवथ चाप्यहं । भवाम्यावां भवावश्च भवामो ह्येधते कुलं ।। ३५८.

'You are', 'you two are', 'you all are', and 'I am'; 'we two are', 'we all are', and thus the family grows.

एधेते द्वे तथैधन्ते एधसे त्वं हि मेधया । एधेथे च समेधध्वे एधे ह्येधावहे धिया ।। ३५८.

Two are 'edhete', similarly 'edhante'; 'edhase', 'you are', indeed with intelligence; 'edhethe', 'samedhadhve', 'edhe', 'edhavahe', with understanding.

एधामहे हरेर्भक्त्या पचतीत्यादि पूर्व्ववत् । भूयतेऽनुभूयतेऽसौ भावे कर्म्मणि वै यकि ।। ३५८.

'Edhamahe' through devotion to Hari, and 'pachati' and so on as before; 'bhuyate', 'anubhuyate', these are in the sense of being or action, with the suffix 'yaki'.

वुभूषति सनीत्येवं णिचि बाचवयतीश्वरं । यङि वोभूयते वाद्यं वोभोति स्याच्च यङ्‌लुकि ।। ३५८.

'Vubhushati' is with the desiderative 'ṇic', as in 'bacavayati' for Ishvara; with 'yaṅ', 'vobhuyate', 'vadya', 'vobhoti', and with 'yaṅ-luki'.

पुत्रीयति पुत्रकाम्यत्येवं पटपटायते । घटयत्यऽथ सनि णिचि बुभूषयति रूपकं ।। ३५८.

'Putriyati' means 'desiring a son', similarly 'patapatayate'; 'ghatayati' is with the causative 'ṇic', and 'bubhushayati' is the desiderative form.

भवेद्भवेताञ्च लिङि भवेयुश्च भवेः परे । भवेतञ्च भवेतैवं भवेयञ्च भवेव च भवेम च ।। ३५८.

In the optative, there are 'bhaved', 'bhaveta', and in the passive, 'bhaveyuh', 'bhaveh', 'bhaveta', 'bhaveta', 'bhaveyan', 'bhaveva', and 'bhavema'.

एधेत एधेयातामेधेरन् मनसा श्रिया । एधेथाश्च एधेयाथामेधेध्वमेधेय एधेवाहि एधेमहि ।। ३५८.

'Edheta', 'edheyatam', 'edheran' with mind and prosperity; 'edhethash', 'edheyathash', 'edhedhvam', 'edheya', 'edheva', 'edhe mahi'.

अस्तु तावद्भवतां लोटि भवन्तु भवताद्भव । भवतं भवत् भवानि भवाव च भवाम् च ।। ३५८.

In the imperative, let it be so for you all: 'bhavantu', 'bhavata', 'bhava', 'bhavatam', 'bhavat', 'bhavani', 'bhavava', and 'bhavam'.