Agni Purana

अभवतमभवतापचमपचावापचाम च । ऐधतैधेतामैधध्वं ऐधे चैधामहीरितं ।। ३५८.

'Abhavatam', 'abhavata', 'pacam', 'pacava', 'pacama'; 'aidhata', 'aidhetam', 'aidhadhvam', 'aidhe', 'aidhama', these are the forms.

अभूदभूतामभूवनभूश्चभूवमेव लुङ् । ऐधिष्टैधिषातां नरावैधिष्ठा ऐधिषीदृशं ।। ३५८.

In the imperfect: 'abhut', 'abhutam', 'abhavan', 'abhush', 'abhuvam'; in the aorist: 'aidhiṣṭ', 'aidhiṣatam', 'naravaidhiṣṭha', 'aidhiṣidṛsham'.

लिटि बभूव बभूवतुः बभूवुश्च बभूविथ । बभूवथुर्बभूव च बभूविव वभूविम ।। ३५८.

In the perfect: 'babhūva', 'babhūvatuḥ', 'babhūvuḥ', 'babhūvitha', 'babhūvathur', 'babhūva', 'babhūviva', 'babhūvima'.

पेचे पेचाते पेचिरे त्वमेधाञ्चकृषे तथा । एधाञ्चक्राथे पेचिध्वे पेचे पेचिमहे तथा ।। ३५८.

'Pece', 'pecate', 'pecire', you did 'edhāñcakṛṣe' likewise; 'edhāñcakrāthe', 'pecidhve', 'pece', and 'pecimahe' as well.

लुटि भविता भचवितारौ भवितारो हरादयः । भवितासि भवितास्थो भवितास्मस्तथा वयं ।। ३५८.

In the future: 'bhavitā', 'bhavitārau', 'bhavitāraḥ', and others; 'bhavitāsi', 'bhavitāstha', 'bhavitāsmā', and likewise 'vayam'.

पक्ता पक्तारौ पक्तारः पक्तासे त्वं शुभौदनं । पक्ताध्वे पक्ताहे चाहं पक्तास्महे हरेश्चरुं ।। ३५८.

You are the cook, the two cooks, the cooks, and you are the one who prepares the auspicious food; on the day of cooking, at the time of cooking, I am also a cook; we are cooks for the offering to Hari.

लिङाशिषि सुखं भूयात् भूयास्तां हरिशङ्करौ । भूयासुस्ते च भूयास्त्वं युवां भूयास्तमीश्वरौ ।। ३५८.

May there be happiness in the sign of the sacrificial fire; may Hari and Śaṅkara be ever present; may you be ever present, and may both of you, the Lords, always be present.

भूयास्त यूयं भूयासमहं भूयास्म सर्व्वदा । यक्षीष्ट ह्येधिषीयास्तां यक्षीरन्नेधिषीय च ।। ३५८.

May you all be present, may I be present, may we always be present; may the offering be made, may it be established, may the food-offering be established as well.

यक्षीवह्येधिषीमहि लिङि चायक्ष्यतेति लृङ् । अयक्ष्येतामयक्ष्यन्तायक्ष्येऽयक्ष्येथां युवां ।। ३५८.

May the offering be made, may we establish it; in the optative mood, 'let it be offered'; 'may he offer', 'may they offer', 'may I offer', 'may you both offer'.

अयक्षअयध्वमैधिष्यावह्यैधिष्यामह्यरेर्वयम् । लृटि स्याद्भविष्यतीति एधिष्यामह ईदृशम् ।। ३५८.

'May he not offer', 'do not offer', 'may we establish', 'may we establish here', 'may we establish for the Lord'; in the future tense, 'it will be', thus 'may we establish' in this way.

एवं विभावयिष्यन्ति बोभविष्यति रूपकं । घटयेत् पटयेत्तद्वत् पुत्रीयति च काम्यति ।। ३५८.

In this way, they will conceive, and the form will become; one should construct, one should recite, likewise, one should beget a son and desire.

कुमार उवाच कृतस्त्रिष्वपि विज्ञेया भावे कर्म्मणि कर्त्तरि । अज्ल्युट् क्तिन् घञो भावे युजकारत एव च ।। ३५९.

Kumāra said: The forms with kṛt affixes are to be understood in three ways: as indicating the state, the action, or the agent; aj, yuṭ, ktin, and ghañ denote the state, as do yuj and kāra.

अचि धर्म्मस्य विनय उत्करः प्रकरस्तथा । देवो भद्रः श्रीकरश्च त्लुटि रूपन्तु शोभनम् ।। ३५९.

With the vowel 'a', the meanings are: dharma, humility, excellence, and distinction; deva, auspicious, bestowing prosperity, and with tluṭ, the form is beautiful.

क्तिनि वृद्धिस्तुतिमतो घञि बावोऽथ युच्यपि । कारणा भावनेत्यादि अकारे च चिकित्सया ।। ३५९.

With ktin comes increase and praise; with ghañ, the sense of being, and sometimes with yuc; the cause is called 'bhāva', and so on, and with 'a' in medical usage.

तथा तव्यो ह्यनीयश्च कर्त्तव्यं करणीयकम् । देयं ध्येयञ्चैव यति ण्यति कार्य्यञ्च कृत्यकाः ।। ३५९.

Similarly, tavya and anīya indicate what is to be done and what is to be made; deya, dhyeya, yati, ṇyati, kārya, and kṛtya denote what is to be accomplished.

कर्त्तरि क्तादयो ज्ञेया भावे कर्म्मणि च क्कचित् । गतो ग्रामं गतो ग्रम आश्लिष्टश्च गुरुस्त्बया ।। ३५९.

With reference to the agent, ktā and similar affixes are to be known, and sometimes for the state or the action; 'he has gone to the village', 'he has gone to the village', and 'the teacher has been embraced by you'.

शतृङ्‌शानचौ भवन् एधमानो भवन्त्यपि । पुण् तृचौ सर्व्बधातुभ्यो भावको भविता तथा ।। ३५९.

With śatṛ and śānac, the meaning is 'being'; 'edhamāna' and 'bhavant' as well; with pu and tṛc, from all roots, the sense of being, and 'bhavitā' as well.

क्किबन्तश्च स्वयम्भूश्च भूते लिटः क्कन्सु कान च । बभूविवान् पेचिवांश्च पेचानः श्रद्दधानकः ।। ३५९.

With kki, 'svayambhū' and others; in the past tense, with liṭ, and with kkan and so on; 'babhūvivān', 'pecivān', 'pecāna', and 'śraddadhānaka'.

अणि स्युः कुम्भकाराद्या भूतेप्युणादयः स्मृताः । वायुः पायुश्च कारुः स्याद्वहुलं छन्दसीरितं ।। ३५९.

With aṇ, 'kumbhakāra' and similar forms arise; in the past, the uṇ and other affixes are remembered; 'vāyu', 'pāyu', and 'kāru' are found, and many such forms are used in the Vedas.

अग्निरुवाच स्वर्गादिनामलिङ्गो यो हरिस्तं प्रवदामि ते । स्वः स्वर्गनाकत्रिदिवा द्योदिवौ द्वेत्रिपिष्टपं ।। ३६०.

Agni said: I will tell you about the masculine forms of words like 'heaven', O Hari; 'svaḥ', 'svarga', 'naka', 'tridiva', 'dyu', 'diva', 'dvitra', 'piṣṭapa'.

देवा वृन्दारका लेखा रुद्राद्या गणदेवताः । विद्याधरोऽप्सरोयक्षरक्षोगन्धर्वकिन्नराः ।। ३६०.

The gods, vṛndārakas, lekhās, Rudras and other group-deities; vidyādharas, apsarases, yakṣas, rākṣasas, gandharvas, and kinnaras.

पिशाचो गुह्यकः सिद्धो भूतोऽमी देवयोनयः । देवद्विषोऽसुरा दैत्याः सुगतः स्यात्तथागतः ।। ३६०.

Piśāca, guhyaka, siddha, bhūta—these are divine beings; enemies of the gods, asuras, daityas, 'sugata' and 'tathāgata'.

ब्रह्मात्मभूः सुरज्येष्ठो विष्णुर्न्नारायणो हरिः । रेवतीशो हली रामः कामः परञ्चशरः स्मरः ।। ३६०.

Brahmā, Ātmabhū, Surajyeṣṭha, Viṣṇu, Nārāyaṇa, Hari; Revatīśa, Halī, Rāma, Kāma, Parañcaśara, and Smara.

लक्ष्मीः पद्मालया पद्मा सर्व्वः सर्व्वेश्वरः शिवः । कपर्दोऽस्य जटाजूटः पिनाकोऽजगबन्धनुः ।। ३६०.

Lakshmi, the one who dwells in the lotus, the lotus itself, the all-pervading, the Lord of all, Shiva; his matted hair is piled high, and his bow is Pinaka, strung with a serpent.

प्रमथाः स्युः पारिषदा मृड़ानी चण्डिकाऽम्बिका । द्वैमातुरो गजास्यश्च सेनानीरग्निभूर्गुहः ।। ३६०.

The Pramathas are his attendants, Mridani, Chandika, and Ambika; the two-mothered one, the elephant-faced one, and the commander of the army—Agni-born Guha.

आखण्डलः सुनासीरः सुत्रामाणो दिवस्पतिः । पुलोमजा शचीन्द्राणी देवी तस्य तु वल्लभा ।। ३६०.

Akhandala, Sunasira, Sutrama, Lord of the heavens; Puloma's daughter, Shachi, Indrani, is his beloved consort.

स्यात् प्रासादो वैजयन्तो जयन्तः पाकशासनिः । ऐशवतेऽभ्रमातह्गैरावणाभ्रमुवल्लभाः ।। ३६०.

His palace is Vaijayanta, Jayanta is his son, and he is the wielder of the thunderbolt; his elephant is Airavata, and his beloveds are the cloud-maidens.

ह्रादिनी वज्रमस्त्री स्यात् कुलिशम्भिदुरं पविः । व्योमयानं विमानोऽस्त्री पीयूषममृतं सुधा ।। ३६०.

Hradini is his thunderbolt weapon, the cleaver of mountains is the axe; his chariot is the sky-traveling vimana, and his drink is nectar, amrita, and sudha.

स्यात् सुधर्म्मा देवसभा स्वर्गङ्गा सुरदीर्घिका । स्त्रियां बहुष्वप्सरसः स्वर्व्वेश्या उर्व्वशीमुखाः ।। ३६०.

Sudharma is the divine assembly hall, the heavenly Ganga and the celestial lake; among women, the many Apsaras, foremost among them Urvashi.