Agni Purana

सौगन्धिकन्तु कह्लारं नीलमिन्दीवरं कजं । स्यादुत्‌पलं कुवलयं सिते कुमुदकैरवे ।। ३६०.

Saugandhika, blue lotus, indīvara, kaja; utpala, kuvalaya, white kumuda, and kairava.

शालूकमेषां कन्दः स्यात् पद्मं तामरसङ्कजं । नीलोत्पलं कुवलयं रक्तं कोकनदं स्मृतम् ।। ३६०.

Of these, the root is shālūka; lotus is the red water-lily; blue lotus is kuvalaya; the red one is called kokanada.

करहाटः शिफा कन्दं किञ्चल्कः केशरोऽस्त्रियां । खनिः स्त्रियामाकरः स्यात् पादाः प्रत्यन्तपर्व्वताः ।। ३६०.

Karahāṭa is the pod, the root is called kanda; kiñcalka is the stamen, and in women, khani means mine; pāda refers to the outer mountains.

उपत्यकाद्रेरासन्ना भूमिरूद्‌र्ध्वमधित्यका । स्वर्गपातालवर्गाद्या उक्ता नानार्खकान् श्रृणु ।। ३६०.

The land near the foothills of a mountain, rising upwards, is called a plateau; now listen to the various terms used for heaven, the netherworld, and other such divisions.

अग्निरुवाच आङीषदर्थेऽभिव्याप्तौ सीमार्थे धातुयोगजे । आ प्रगृह्यः स्मृतौ वाक्येऽप्यास्तु स्यात् कोपपीड़योः ।। ३६१.

Agni said: The particle 'āṅ' is used to indicate a slight sense, pervasiveness, boundary, or when joined with a root to mean 'to the limit'; it is also employed in statements of memory, in speech, and in situations of anger or pain.

पापकुत्‌सेषदर्थे कु धिग्‌जुगुप्सननिन्दयोः । चान्वाचयसमाहारेतरेतरसमुच्चये ।। ३६१.

'Ku' is used to express evil, contempt, reproach, disgust, and censure; 'ca' is used for accumulation, collection, and mutual combination.

स्वस्त्याशीः क्षएमपुण्यादौ प्रकर्षे लङ्घनेऽप्यति । स्वित्प्रश्ने च वितर्के च तु स्याद् भेदेऽवधारणे ।। ३६१.

'Sva' is used for blessings, welfare, merit, excellence, and also for transgression; 'svid' appears in questions and doubts, as well as in cases of distinction or specification.

सकृत्सहैकवारे स्यादाराद्‌दूरसमीपयोः । प्रतीच्यां चरमे पश्चादुताप्यर्थविकल्पयोः ।। ३६१.

'Sakṛt' means 'once', 'saha' means 'together', 'ekavāra' means 'one time'; 'ārāt' and 'dūra' refer to distance, 'samīpa' to nearness; 'pratīcyām' means 'in the west', 'carame' means 'last', 'paścāt' means 'afterwards', and 'utāpi' is used for alternatives of meaning.

पुनःसदार्थयोः शश्वत् साक्षात् प्रत्यक्षतुल्ययोः । खेदानुकम्पासन्तोषविस्मयामन्त्रणे वत ।। ३६१.

'Punah' is used for repetition, 'sadā' for constancy, 'śaśvat' for perpetuity, 'sākṣāt' for directness, and 'pratyakṣa' for what is evident; 'kheda' for fatigue, 'anukampā' for compassion, 'santoṣa' for contentment, 'vismaya' for wonder, and 'amantraṇa' for consultation, indeed.

हन्त हर्षेऽनुकम्पायां वाक्यारम्भविषादयोः । प्रति प्रतिनिधौ वीप्सालक्षणादौ प्रयोगतः ।। ३६१.

'Hanta' is used for joy, 'harṣa' for delight, 'anukampā' for sympathy, and at the beginning of a statement or for sorrow; 'prati' is used for opposition, substitution, desire for repetition, and for indicating characteristics in usage.

इति हेतौ प्रकरणे प्रकाशादिसमाप्तिषु । प्राच्यां पुरस्तात् प्रथमे पुरार्थेऽग्रत इत्यपि ।। ३६१.

'Iti' is used for indicating reason, context, and completion of statements like 'thus'; 'prācyām' means 'in the east', 'purastāt' means 'in front', 'prathame' means 'first', 'purārthe' means 'regarding the past', and 'agrataḥ' means 'ahead', indeed.

यावत्तावच्च साकल्येऽवधौ मानेऽवदारणे । मङ्गलानन्तरारम्भप्रश्नकार्त्स्नेष्वऽथोथ च ।। ३६१.

'Yāvat' and 'tāvat' are used for totality, limit, measurement, and determination; 'maṅgala' for auspiciousness, 'anantara' for what follows, 'ārambha' for commencement, 'praśna' for question, 'kṛtsna' for entirety, and 'atha', 'otha' for transition.

वृथा निरर्थकाविध्योर्नानाऽनेकोभयार्थयोः । नु पृच्छायां विकल्पे च पश्चात्सादृश्ययोरनु ।। ३६१.

'Vṛthā' means 'in vain', 'nirarthaka' means 'meaningless', 'avidhi' for absence of rule, 'nānā' for diversity, 'aneka' for many, 'ubhayārtha' for both meanings; 'nu' is used in questioning, in alternatives, and after similarity.

प्रश्नावधारणानुज्ञाऽनुनयामन्त्रणे ननु । गर्हासमुच्चयप्रश्नशङ्कासम्भावनास्वऽपि ।। ३६१.

'Praśna' is for questions, 'avadhāraṇa' for determination, 'anujñā' for permission, 'anunaya' for persuasion, 'amantraṇa' for consultation, 'nanu' for censure, accumulation, questioning, doubt, and supposition.

उपमायां विकल्पे वा सामि त्वर्द्धे जुगुप्सिते । अमा सह समीपे च कं वारिणि च मूद्‌र्धनि ।। ३६१.

'Upamā' is for simile, 'vikalpa' for alternative, 'sāmitva' for similarity, 'arddha' for half, 'jugupsita' for what is to be avoided; 'amā' means 'together', 'saha' for nearness, 'samīpa' for proximity, 'kaṃ' for water, and 'mūrdhani' for the head.

इवेत्थमर्थयोरेवं नूनं तर्क्केऽर्थनिश्चये । तूष्णीमर्थे सुखे जोषं किम्पृच्छायां जुगुप्सने ।। ३६१.

'Iva', 'ettham', and 'evam' are used for comparison and thusness; 'nūnam' for certainty in reasoning; 'tūṣṇīm' for silence, 'sukha' for happiness, 'joṣam' for contentment, 'kim' in questioning, and 'jugupsā' for aversion.

नाम प्राकाश्यसम्भाव्यक्रोधोपगमकुत्सने । अलं भूषणपर्य्याप्तिशक्तिवारणवाचकम् ।। ३६१.

'Nāma' is used for clarity, possibility, anger, approach, and contempt; 'alam' expresses sufficiency, ornament, adequacy, power, and prohibition.

हुं वितर्क्के परिप्रश्ने समयाऽन्तिकमध्ययोः । पुनरप्रथमे भेदे निनिश्चयनिषेधयोः ।। ३६१.

'Hum' is used in deliberation, repeated questioning, and in the middle or end of an agreement; 'punar' for repetition, 'aprathame' for what is not first, 'bheda' for difference, 'niścaya' for certainty, and 'niṣedha' for negation.

स्यात्प्रबन्धे चिरातीते निकटागामिके पुरा । उरर्थुरी चीररी च विस्तारेऽङ्गीकृते त्रयम् ।। ३६१.

'Syāt' is used in connection, 'prabandha' for continuity, 'cirātīta' for after a long time, 'nikaṭa' for nearness, 'āgāmika' for what is to come, 'purā' for the past; 'ur', 'arthu', and 'cīra' are used for extension, and all three are accepted.

स्वर्गे परे च लोके स्वर्वार्त्तासम्भावयोः किल । निषेधवाक्यालङ्कारे जिज्ञासावसरे१ खलु ।। ३६१.

'Svarga' and 'para loka' refer to heaven and the other world; 'svarga-vārttā' for news of heaven, 'asambhāvya' for improbability; 'niṣedha-vākya' for statements of negation, 'alaṅkāra' for ornamentation, and 'jijñāsā' for occasions of inquiry.

समीपोभयतः शीघ्रसाकल्याभिमुखेऽभितः । नामप्रकाशयोः प्रादुर्मिथोऽन्योन्यं रहस्यपि ।। ३६१.

'Samīpa' means proximity, 'ubhayataḥ' for both sides, 'śīghra' for swiftness, 'sākalya' for completeness, 'abhimukha' for facing, 'abhitaḥ' for all around; 'nāma' for clarity, 'prakāśa' for manifestation, 'prādur' for appearance, 'mitho' for mutuality, 'anyonyaṃ' for each other, and 'rahasya' for secrecy.

तिरोऽन्तर्द्धौ तिर्यगर्थे हा विषादशुगर्त्तिषु । अहहेत्यद्‌भुते खेदे हि हेताववधारणे ।। ३६१.

‘Tiro’ and ‘antarddhi’ are used for concealment; ‘tiryak’ for the sense of across; ‘hā’ in distress or despair; ‘viṣāda’ in sorrowful situations; ‘aha’ and ‘he’ in wonder or pain; ‘hi’ in the sense of a reason or explanation.

चिराय चिररात्राय चिरस्याद्याश्चिरार्थकाः । मुहुः पुनः पुनः शश्वद भीक्षणमसकृत् समाः ।। ३६१.

‘Cirāya’, ‘cirarātrāya’, and ‘cirasyādyāḥ’ express long duration; ‘muhuḥ’, ‘punaḥ punaḥ’, ‘śaśvat’, ‘bhīkṣaṇam’, ‘asakṛt’, and ‘samāḥ’ all indicate repetition, again and again, or constantly.

स्राग्ज्ञटित्यञ्जसाह्राय सपदि द्राङ्‌मङ्क्षु च द्रुते । बलवत् सुष्ठु किमुत विकल्पे किं किमूत च ।। ३६१.

‘Srāgjñaṭi’ and ‘añjasā’ mean directly or straightforwardly; ‘hrāya’, ‘sapadi’, ‘drāṅ’, ‘maṅkṣu’, and ‘drute’ all denote swiftness or immediacy; ‘balavat’ and ‘suṣṭhu’ mean strongly or well; ‘kimuta’ and ‘vikalpe’ mean ‘or else’, ‘what if’, or ‘alternatively’; ‘kiṃ kimūta’ expresses further alternatives.

तु हि च स्म ह वै पादपूरणे पूजनेप्यति । दिवाह्नीत्यथ दोषा च नक्तञ्च रजनाविति ।। ३६१.

‘Tu’, ‘hi’, ‘ca’, ‘sma’, ‘ha’, and ‘vai’ are used for filling out meter or for emphasis in worship; ‘divā’, ‘ahni’, ‘atha’, ‘doṣā’, ‘nakta’, and ‘rajanī’ refer to day, afternoon, evening, night, and so on.

तिर्यगर्थे साचि तिरोऽप्यथ सम्बोधनार्थकाः । स्युः प्याट्‌पाडङ्ग हे है भोः समया निकषा हिरुक् ।। ३६१.

‘Tiryagarthe’ and ‘sāci’ mean ‘across’ or ‘sideways’; ‘tiro’ also means concealment; words like ‘pyāṭ’, ‘pāḍaṅga’, ‘he’, ‘hai’, ‘bhoḥ’, ‘samayā’, ‘nikaṣā’, and ‘hiruk’ are used for addressing or calling out.

अतर्किते तु सहसा स्यात् पुरः पुरतोऽग्रतः । स्वाहा देवहविर्दाने श्रौषट् वौषट् वषट् स्वधा ।। ३६१.

‘Atarkite’ means unexpectedly or suddenly; ‘sahasā’ is also suddenly; ‘puraḥ’, ‘purataḥ’, and ‘agrataḥ’ mean in front or ahead; ‘svāhā’ is used in offering to gods; ‘śrauṣaṭ’, ‘vauṣaṭ’, ‘vaṣaṭ’, and ‘svadhā’ are also used in sacrificial offerings.

किञ्चिदीषन्मनागल्पे प्रेत्याऽमुत्र भवान्तरे । यथा तथा चैव साम्ये अहो ही इति विस्मये ।। ३६१.

‘Kiñcid’, ‘īṣat’, and ‘manāgalpe’ mean a little or slightly; ‘pretya’, ‘amutra’, and ‘bhavāntare’ refer to after death, in another world, or in another existence; ‘yathā’, ‘tathā’, and ‘sāmye’ mean in the same way or equally; ‘aho’ and ‘hī’ express wonder.

मौने तु तूष्णीं तूष्णीकं सद्यः सपदि तत्क्षणे । दिष्ट्या शमुपयोषञ्चेत्यानन्देऽथान्तरेऽन्तरा ।। ३६१.

‘Maune’, ‘tūṣṇīṃ’, and ‘tūṣṇīkaṃ’ mean silence; ‘sadyaḥ’, ‘sapadi’, and ‘tatkṣaṇe’ mean immediately or at once; ‘diṣṭyā’ and ‘śamupayoṣa’ express joy or happiness; ‘athāntare’ and ‘antarā’ mean in between or meanwhile.