Agni Purana

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.

अन्तरेण च मध्ये स्युः प्रसह्य तु हठार्थकम् । युक्ते द्वे साम्प्रतं स्थानेऽभीक्ष्‌णं शश्वदनारते ।। ३६१.

‘Antareṇa’ and ‘madhye’ mean in between or in the middle; ‘prasahya’ means forcibly or by force; ‘haṭhārthakam’ refers to obstinacy; ‘yukte’ means appropriately; ‘dve’ means two; ‘sāmprataṃ’ means at present; ‘sthāne’ means in place; ‘abhīkṣṇaṃ’, ‘śaśvat’, and ‘anārate’ mean frequently, constantly, or without interruption.

अभावे नह्यनो नापि मास्म मालञ्च वारणे । पक्षान्तरे चेद्यदि च तत्त्वे त्वऽद्धाऽञ्चसा द्वयम् ।। ३६१.

‘Abhāve’ means in absence; ‘nahyano’ and ‘nāpi’ mean not at all; ‘mā’ and ‘mālañca’ are used for prohibition; ‘vāraṇe’ means in restraining; ‘pakṣāntare’ means in another case; ‘ced’ and ‘yadi’ mean if; ‘tattve’ means in reality; ‘tva’, ‘ddhā’, and ‘añcasā’ mean truly or certainly; ‘dvayam’ means both.

प्राकाश्ये प्रादुराविः स्यादोमेवं परमं मते । समन्ततस्तु परितः सर्वतो विश्वगित्यपि ।। ३६१.

‘Prākāśye’ means in clarity or brightness; ‘prādurāviḥ’ means manifest or apparent; ‘evaṃ’ means thus; ‘paramaṃ mate’ means in the highest opinion; ‘samantatas’, ‘paritaḥ’, and ‘sarvataḥ’ mean all around or on every side; ‘viśvag’ also means everywhere.

अकामानुमतौ काममसूयोपगमेऽस्तु च । ननु च स्याद्विरोधोक्तौ क्कच्चित् कामप्रवेदने ।। ३६१.

‘Akāma’ means without desire; ‘anumatau’ means with consent; ‘kāma’ means desire; ‘asūyā’ means envy; ‘upagame’ means in acceptance; ‘nanu’ is used for questioning; ‘syāt’ means may be; ‘virodha’ means opposition; ‘uktau’ means in statement; ‘kkacit’ means somewhere; ‘kāmapravedane’ means in expressing desire.

निःषमं दुःषमं गर्ह्ये यथास्वलन्तु यथायथं । मृषा मिथ्या च वितथे यथार्थन्तु यथातथं ।। ३६१.

‘Niḥṣamaṃ’ and ‘duḥṣamaṃ’ mean badly or improperly; ‘garhye’ means blameworthy; ‘yathāsvalam’ and ‘yathāyatham’ mean as is proper or as appropriate; ‘mṛṣā’ and ‘mithyā’ mean false; ‘vitathe’ means untrue; ‘yathārtham’ and ‘yathātatham’ mean as it is or truly.

स्युरेवन्तु पुनर्वैवेत्यवधारणवाचकाः । प्रागतीतार्थकं नूनमवश्यं निश्चये द्वयं ।। ३६१.

‘Syureva’ and ‘punarvai’ are used for emphasis or certainty; ‘avadhāraṇavācakāḥ’ means words expressing determination; ‘prāg’ and ‘atīta’ mean before and past; ‘arthakaṃ’ means in the sense of; ‘nūnam’ means certainly; ‘avaśyaṃ’ means necessarily; ‘niścaye’ means in certainty; ‘dvayaṃ’ means both.

संवद्वर्षेऽवरे त्वर्वागामेवं स्वयमात्मना । अल्पे नीचैर्महत्युच्चैः प्रायोभूम्न्यऽद्रुते शनैः ।। ३६१.

‘Saṃvadvarṣe’ means in the year of conversation; ‘avare’ means in the lower; ‘tvarvāgāmevaṃ’ means in the coming or approaching; ‘svayam’ and ‘ātmanā’ mean by oneself; ‘alpe’ means in little; ‘nīcaiḥ’ means in low; ‘mahaty’ and ‘uccaiḥ’ mean in great and high; ‘prāyo’ means mostly; ‘bhūmni’ means on earth; ‘adrute’ means without support; ‘śanaiḥ’ means slowly.

सना नित्ये वहिर्वाह्ये स्मातीतेऽस्तमदर्शने । अस्ति सच्चवे रुषोक्तावूमुं प्रश्नेऽनुनये त्वयि ।। ३६१.

‘Sanā’ means always or eternal; ‘nitye’ means perpetual; ‘vahir’ and ‘vāhye’ mean outside or external; ‘smātīte’ means from the past; ‘astamadarśane’ means in disappearance; ‘asti’ and ‘sat’ mean is or exists; ‘cave’ means indeed; ‘ruṣoktāu’ means in angry speech; ‘ūmuṃ’ is an interjection; ‘praśne’ means in question; ‘anunaye’ means in entreaty; ‘tvayi’ means to you.

हूं तर्के स्यादुषा रात्रेकरवसाने नमो नतौ । पुनरर्थेऽङ्गनिन्दायां दुष्ठु सुष्ठु प्रशंसने ।। ३६१.

‘Hūṃ’ is used in argument; ‘tarke’ means in reasoning; ‘uṣā’ means dawn; ‘rātre’ means at night; ‘karavasāne’ means at the end of the hand (possibly at the end of the night); ‘namo’ means in salutation; ‘natau’ means in bowing; ‘punararthe’ means for repetition; ‘aṅganindāyām’ means in reproaching a woman; ‘duṣṭhu’ and ‘suṣṭhu’ mean badly and well; ‘praśaṃsane’ means in praise.

सायं साये प्रगे प्रातः प्रभाते निकषाऽन्तिके । परुत्परार्य्यैषमोऽब्दे पूर्वे पूर्वतरे यति ।। ३६१.

‘Sāyaṃ’ and ‘sāye’ mean evening; ‘prage’, ‘prātaḥ’, and ‘prabhāte’ mean morning or at dawn; ‘nikaṣā’ means near; ‘antike’ means close by; ‘parut’, ‘parārya’, and ‘aiṣama’ mean beyond or further; ‘abde’ means in the year; ‘pūrve’ and ‘pūrvatare’ mean before or earlier; ‘yati’ means in effort.

अद्यात्राह्न्यऽथ पूर्वलह्नीत्यदौ पूर्वोत्तरा परात् । तथाऽधरान्यान्यतरेतरात्पूर्व्वोदुरादयः ।। ३६१.

Today, tomorrow, and the day after; the previous day, the forenoon, and so on; the earlier and later, the superior and inferior, and others in sequence; thus, the earlier, the later, the distant, and the beginning.

उभयद्युश्चोभयेद्युः परे त्वह्नि परेद्यवि । ह्यो गतेऽनागतेऽह्नि स्वः परश्वः श्वः परेऽहनि ।। ३६१.

Both days, the day after both; on the following day, on the next day; yesterday, the day gone, the day not yet come; the day after tomorrow, tomorrow, and the day after that.

तदा तदानीं युगपदेकदा सर्वदा सदा । पतर्हि सम्प्रतीदानीमधुना साम्प्रतन्तथा ।। ३६१.

Then, at that time, at once, at one time, always, forever; at that moment, at present, now, at this very time, and likewise.

अग्निरुवाच आकाशे त्रिदिवे नाको लोकस्तु भुवने जने । पद्ये यशसि च शलोकः शरे खड्गे च सायकः ।। ३६२.

Agni said: In the sky, 'ākāśa'; in the third heaven, 'tridiva'; 'nāka' is the world; 'loka' is among people; in poetry, 'padya'; in fame, 'yaśas'; 'śloka' is a verse; in an arrow, 'śara'; in a sword, 'khaḍga'; and in a missile, 'sāyaka'.

आनकः पटहो भेरी कलङ्कोऽङ्कापवादयोः । मारुते वेधसि व्रध्ने पुंसि कः कं शिरोऽम्बुनोः ।। ३६२.

'Ānaka' is a drum, 'paṭaha' is a kettle-drum, 'bherī' is a large drum; 'kalaṅka' is a blemish or mark, 'aṅka' is a mark or sign; in wind, 'māruta'; in piercing, 'vedha'; in a castrated animal, 'vradhna'; in a man, 'kaḥ'; in water, 'kaṃ'; in the head, 'śiraḥ'.

स्यात् पुलाकस्तुच्छधान्ये संक्षेपे भक्तसिक्थके । महेन्द्रगुग्गुलूलूकव्यालग्राहिषु कौशिकः ।। ३६२.

'Pulāka' is empty grain; 'tuccha' is worthless grain; in summary, 'saṃkṣepa'; in food, 'bhakta'; in flour, 'sikthaka'; among Mahendra, guggulu, owl, snake, and grahi, 'kauśika' is used.

शालावृकौ कपिश्वानौ मानं स्यान्मितिसाधनं । सर्गः स्वभावनिर्मोक्षनिश्चयाध्यायसृष्टिषु ।। ३६२.

'Śālā' and 'vṛka' are wolves; 'kapi' and 'śvāna' are monkeys and dogs; 'māna' is a measure or means of measurement; 'sarga' is creation; 'svabhāva' is nature; 'nirmokṣa' is release; 'niścaya' is certainty; 'adhyāya' is a chapter; 'sṛṣṭi' is production or creation.

योगः सन्नहनोपायध्यानसङ्गतियुक्तिषु । भोगः सुखे स्त्र्यादिभृतावव्जौ शङ्खनिशाकरौ ।। ३६२.

'Yoga' is union, armor, means, meditation, connection, and method; 'bhoga' is enjoyment, happiness, wife, and so on; 'bhṛta' is a servant; 'avja' is a goose; 'śaṅkha' is a conch; 'niśākara' is the moon.

काकेभगण्डौ करटौ दुश्चर्मा शिपिविष्टकः । रिष्टं क्षएमाशुभाभावेष्वरिष्टे तु शुभाऽशुभे ।। ३६२.

'Kāka' and 'bhagaṇḍa' are crows and testicles; 'karaṭa' is a monkey; 'duścarman' is a person with bad skin; 'śipiviṣṭaka' is a leper; 'ariṣṭa' is misfortune; 'kṣema' is well-being; in the absence of good or bad, 'ariṣṭa' means both auspicious and inauspicious.

व्युष्टिः फले समृद्धौ च दृष्टिर्ज्ञानेऽक्षिण दर्शने । निष्ठानिष्पत्तिनाशान्ताः काष्ठोत्कर्षे स्थितौ दिशि ।। ३६२.

'Vyuṣṭi' is fruit and prosperity; 'dṛṣṭi' is knowledge, the eye, and sight; 'niṣṭhā' is accomplishment, destruction, peace, wood, elevation, stability, and direction.