Agni Purana

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.

भूगोवाचस्त्विड़ा इलाः प्रगाढ़ं भृशकृच्छ्रयोः । भृशप्रतिज्ञयोर्वाढ़ं शक्तस्थूलौ दृढ़ौ त्रिषु ।। ३६२.

'Bhūga' is speech; 'vāc' is also speech; 'ilāḥ' are earths; 'pragārha' is deep or intense; 'bhṛśa' is severe or difficult; 'bhṛśapratijñā' is strong promise; 'vārha' is powerful; 'śakta' is strong; 'sthūla' is gross; 'dṛḍha' is firm; all these in three contexts.

विन्यस्तसंहतौ व्यूढ़ौ कृष्णो व्यासेऽर्ज्जुने हरौ । पणो द्यतादिषूत्सृष्टे भृतौ मूल्ये धनऽपि च ।। ३६२.

'Vinyasta' is arrangement; 'saṃhata' is collection; 'vyūha' is array; 'kṛṣṇa' is Vyāsa; 'arjuna' is Arjuna; 'hara' is Shiva; 'paṇa' is a wager in gambling; 'utsṛṣṭa' is released; 'bhṛta' is price; 'dhana' is wealth, and so on.

मौर्व्यां द्र्व्याश्रिते स्त्वशुक्तसन्ध्यादिके गुणः । श्रेष्ठेऽधिपे ग्रामणीः स्यात् जुगुप्साकरुणे घृणो ।। ३६२.

'Maurvī' is a bowstring; 'dravya' is substance; 'aśukta' is unfermented; 'sandhyā' is twilight and so on; 'guṇa' is quality; 'śreṣṭha' is the best; 'adhipa' is lord; 'grāmaṇī' is village chief; 'jugupsā' is disgust; 'karuṇa' is compassion; 'ghṛṇa' is also compassion.

तृष्णा स्पृहापिपासे द्वे विपणिः स्याद्वणिक्पथे । विषाभिसरलोहेषु तीक्ष्णं क्लीवे खरे त्रिषु ।। ३६२.

'Tṛṣṇā' is thirst; 'spṛhā' is desire; 'pipāsa' is also thirst; 'vipaṇi' is a market; 'vaṇikpatha' is the merchant's road; in poison, 'viṣa'; in iron, 'abhisara'; in sharpness, 'tīkṣṇa'; in a eunuch, 'klīva'; in a donkey, 'khara'; all these in three contexts.

प्रमाणं हेतुमर्य्यादाशास्त्रेयत्ताप्रमातृषु । करणं क्षेत्रगात्रादावीरिणं शून्यमूपरं ।। ३६२.

'Pramāṇa' is measure, cause, boundary, authority, extent, and the measurer; 'karaṇa' is instrument, field, body, and so on; 'īriṇa' is desert, empty, and upper.

यन्ता हस्तिपके सूते वह्निज्वाला च हेतयः । श्रुतं शास्त्रावधृतयोर्युगपर्य्याप्तयोः कृतं ।। ३६२.

'Yantā' is an elephant driver; 'hastipaka' is also an elephant driver; 'sūta' is a charioteer; 'vahni' is fire; 'jvālā' is flame; 'hetu' is cause; 'śruta' is heard; 'śāstra' is scripture; 'avadhṛta' is determined; 'yuga' is a pair; 'paryāpta' is sufficient; 'kṛta' is done.

ख्याते हृष्टे प्रतीतोऽभिजातस्तु कुलजे बुधे । विविक्तौ पूतविजनौ मूर्च्छितौ मूढ़सोच्छ्रयौ ।। ३६२.

'Khyāta' is renowned; 'hṛṣṭa' is delighted; 'pratīta' is confident; 'abhijāta' is well-born; 'kulaja' is of good family; 'budha' is wise; 'vivikta' is isolated; 'pūta' is pure; 'vijana' is deserted; 'mūrchita' is unconscious; 'mūrkha' is foolish; 'ucchraya' is support.

अर्थोऽभिधेयरैवस्तुप्रयोजननिवत्तिषु । निदानागमयोस्तीर्थमृषिजुष्टजले गुरौ ।। ३६२.

'Artha' is meaning; 'abhidheya' is what is denoted; 'raiva' is purpose; 'prayojana' is motive; 'nivatti' is cessation; 'nidāna' is cause; 'āgama' is tradition; 'tīrtha' is a sacred place; 'ṛṣi' is sage; 'juṣṭa' is favored; 'jala' is water; 'guru' is teacher.

प्राधान्ये राजलिङ्गे च वृषाङ्गे ककुदाऽस्त्रियां । स्त्री सम्बिज्ज्ञानसम्भाषाक्रियाकाराजिनामसु ।। ३६२.

In matters of primacy, royal insignia, bull symbols, and the hump of a cow, woman is recognized by her knowledge, speech, actions, and names.

धर्म्मे रहस्युपनिषत् स्यादृतौ वत्सरे शरत् । पदं व्यवसितित्राणस्थानलक्ष्माङ्‌घ्रिवस्तुषु ।। ३६२.

In dharma, secret teachings, the Upanishad, proper conduct, the year, and autumn, the mark is found in the place of decision, protection, and the auspiciousness of the feet and objects.