Agni Purana

रङ्गाजीवश्चित्रकरस्त्वष्टा तक्षा च वर्धकिः । नाडिन्धमः स्वर्णकारो नापितान्तावसायिनः ।। ३६६.

A painter is called rangajīva, a picture-maker is citrakara, a smith is tvashṭā, a carpenter is takṣā or vardhaki; a pipe-maker is nāḍindhama, a goldsmith is svarṇakāra, a barber is nāpita, and a corpse-bearer is antāvasāyin.

जावालः स्यादजाजीवो देवाजीवस्तु देवलः । जायाजीवास्तु शैलूषा भृतको भृतिभुक्तथा ।। ३६६.

A fire-worshipper is jāvāla, a goat-herder is ajājīva, a divine herder is deva-jīva or devala; actors are jāyājīva or shailūṣa, and a hired servant is called bhṛtaka or bhṛtibhuk.

विवर्णः पामरो नीचः प्राकृतश्च पृथग्जनः । विहीनोपसदो जाल्मो भृत्ये दासेरचेटकाः ।। ३६६.

A person of mixed caste, a base man, a lowly one, a commoner, one lacking in proper approach, a rogue, a servant, a slave, or a menial are all so called.

पटुस्तु पेशलो दक्षे मृगयुर्लुब्धकः स्मृतः । चण्डालस्तु दिवाकीर्त्तिः पुस्तं लेप्यादिकर्म्मणि ।। ३६६.

A weaver is called paṭu or peśala; a skilled hunter is known as mṛgayu or lubdhaka; a chandala is called divākīrtti; a book is pusta, and lepyādi refers to work involving pastes.

पञ्चालिका पुत्रिका स्याद्वर्करस्तरुणः पशुः । मञ्जूषा पेटकः पेडा तुल्यसाधारणौ समौ ३६६.

A puppet is called pañcālikā or putrikā; a young animal is varkara or taruṇa paśu; a box is mañjūṣā, a chest is peṭaka, and a crate is peḍā; the last two are similar and commonly used.

अग्निरुवाच सामान्यान्यऽथ वक्ष्यामि नामलिङ्गानि तच्छृणु । सुकृती पुण्यवान् धन्यो महेच्छस्तु महाशयः ।। ३६७.

Agni said: Now I will describe the general names and genders; listen to this. A virtuous man, one who is meritorious, fortunate, greatly desirous, and magnanimous.

प्रवीणनिपुणाभिज्ञविज्ञविज्ञनिष्णातशिक्षिताः । स्युर्वदान्यस्थूललक्षदानशौण्डा बहुप्रदे ।। ३६७.

One who is skilled, expert, learned, wise, thoroughly trained, generous, and renowned for giving large gifts, and who gives much.

कृती कृतज्ञः कुशल आसक्तोद्युक्त उत्सुकः । इभ्य आढ्यः परिवृढो ह्यधिभूर्नायकोऽधिपः ।। ३६७.

One who is accomplished, grateful, capable, attached, diligent, eager, wealthy, prosperous, greatly increased, a leader, or a chief.

लक्ष्मीवान् लक्ष्मणः श्रीलः स्वतन्त्रः स्वैर्य्यऽपावृतः । खलपूः स्याद्धहुकरो दीर्घसूत्रश्चिरक्रियः ।। ३६७.

One who is fortunate, marked by auspicious signs, endowed with wealth, independent, unrestrained in freedom; a braggart, a loud shouter, one who is slow to act or procrastinates.

जाल्मोऽसमीक्ष्यकारी स्यात् कुण्ठो मन्दः क्रियासु यः । कर्म्मशूरः कर्म्मठः स्याद्भक्षको घस्मरोऽद्मरः ।। ३६७.

A rogue is one who acts without reflection; one who is dull or slow in action; a valiant worker, a laborer, a glutton, a greedy eater, or one who eats excessively.

लोलुपो गर्घ्लो गृध्नुर्विनीतप्रश्रितौ तथा । धृष्टे धृष्णुर्वियातश्च निभृतः प्रतिबान्विते ।। ३६७.

One who is greedy, voracious, covetous, humble, modest, bold, daring, restless, reserved, and intelligent.

प्रगल्भो भीरुको भीरुर्वन्दारुरभिवादके । भूष्णुर्भविष्णुर्भविता ज्ञाता विदुरविन्दुकौ ।। ३६७.

One who is confident, timid, fearful, respectful in greeting, one who will be, one who is becoming, one who will become, a knower, a wise man, and a learned one.

मत्तशौण्डोत्कटक्षीवाश्चण्डस्त्वत्यन्तकोपनः । देवानञ्चति देवद्र्यङ् विश्वद्र्यङ् विश्वगञ्चति ।। ३६७.

One who is intoxicated, a drunkard, one with a fierce gaze, exceedingly wrathful; one who approaches the gods is called devānañcati, one who approaches the wise is viśvadryaṅ, and one who approaches all is viśvagañcati.

यः सहाञ्चति स सध्र्यङ् स तिर्य्यङ् यस्तिरोऽञ्चति । वाचोयुक्तिः पटुर्वाग्मी वावदूकश्च वक्तरि ।। ३६७.

One who approaches together is sadhryaṅ; one who moves sideways is tiryyaṅ; one who is skilled in speech, eloquent, talkative, or a speaker.

स्याज्जल्पकस्तु वाचालो वाचाटो बहुगर्ह्यवाक् । अपध्वस्तो धिक्‌कृतः स्याद्‌ बद्धे कीलितसंयतौ ।। ३६७.

One who chatters is called jalpaka, one who is loquacious is vācāla, one who is verbose is vācāṭa, one whose speech is much censured; one who is ruined or condemned, one who is bound or tied up.

वरणः शब्दनो नान्दीवादी नान्दीकरः समाः । व्यसनार्त्तोपरक्तौ द्वौ बद्धे कीलितसंयतौ ।। ३६७.

A varaṇa is a doorkeeper; a śabdana is an announcer; a nāndīvādī is a musician who plays at auspicious ceremonies; a nāndīkara is one who initiates the nāndī; samāḥ are equals; vyasana and ārtta are those afflicted by misfortune; baddha and kīlita are those who are bound or fastened together.

विहस्तव्याकुलौ तुल्यौ नृशंसक्रूरघातुकाः । पापो धूर्त्तो वञ्चकः स्यान्मूर्खे वैदेहवालिशौ ।। ३६७.

Vihasta and vyākula are those whose hands are tied and who are agitated; tulyau are equals; nṛśaṃsa and krūra-ghātuka are cruel murderers; pāpa is a sinner; dhūrtta is a rogue; vañcaka is a deceiver; mūrkha is a fool; vaideha and vāliśa are also fools.

कदर्य्ये कृपणक्षुद्रौ मार्गणो याचकार्थिनौ । अहङ्कारवानहंयुः स्याच्छुभंयुस्तु शुभान्वितः ।। ३६७.

Kadarya, kṛpaṇa, and kṣudra are all misers; mārgaṇa and yācaka are beggars or petitioners; one who is filled with pride is called ahaṅkāravān or ahaṃyu; one who is auspicious is called śubhaṃyu and endowed with good qualities is śubhānvita.

कात्तं मनोरमं रुच्यं हृद्याभीष्टे ह्यभीप्सिते । असारं फल्गु शून्यं वै मुख्यवर्य्यवरेण्यकाः ।। ३६७.

Kātta is cut; manorama is charming; rucya is pleasing; hṛdya is delightful; abhīṣṭa and abhīpsita are desired or wished for; asāra is unsubstantial; phalgu is trivial; śūnya is empty; mukhya, varya, and vareṇyaka are principal, excellent, and most excellent.

श्रेयान् श्रेष्ठः पुष्कलः स्यात्प्राग्र्याग्र्यग्रीयमग्रिमं । वड्रोरु विपुलं पीनपीव्नी तु स्थूलपीवरे ।। ३६७.

Śreyān is better; śreṣṭha is best; puṣkala is abundant; prāg, āgrya, agrīya, and agrima are foremost or chief; vaḍra and uru mean large; vipula is extensive; pīna and pīvana are plump; sthūla and pīvara are stout.

स्तोकाल्पक्षुल्लकाः सूक्ष्मं श्लक्ष्णं दभ्रं कृशन्तनु । मात्राकुटीलवकणा भूयिष्ठं पुरुहं पुरु ।। ३६७.

Stoka, alpaka, and kṣullaka mean small; sūkṣma is subtle; ślakṣṇa is smooth; dabhra is slight; kṛśa and tanu are thin; mātrā, kuṭīla, and vakaṇa are minute; bhūyiṣṭha, puru, and puruḥ mean many or much.

अखण्डं पूर्णसकलमुपकण्ठान्तिकाभितः । समीपे सन्निदाभ्यासौ नेदिष्ठं सुसमीपकं ।। ३६७.

Akhaṇḍa is unbroken; pūrṇa is full; sakala is whole; upakaṇṭha, antika, and abhitaḥ mean nearby; samīpa, sannidā, and abhyāsa are also nearness; nediṣṭha is nearest; susamīpaka is very close.

सुदूरे तु दविष्ठं स्याद्‌वृत्तं निस्तलवर्तुले । उच्चप्रांशून्नतोदग्रा ध्रुवो नित्यः सनातनः ।। ३६७.

Sudūra is very far; daviṣṭha is farthest; vṛtta is round; nistala and vartula are circular; ucca, prāṃśu, unnata, and udgra are high or elevated; dhruva is fixed; nitya is eternal; sanātana is perpetual.

आविद्धं कुटिलं भुग्नं वेल्लितं वक्रमित्यपि । चञ्चलं चरलञ्चैव कठोरं जठरं दृढ़ं ।। ३६७.

Āviddha is pierced; kuṭila is crooked; bhugna is bent; vellita is twisted; vakra is also crooked; cañcala and carala are unsteady; kaṭhora is hard; jaṭhara is firm; dṛḍha is strong.

प्रत्यग्रोऽभिनवो नव्यो नवीनो नूतनो नवः । एकतानोऽन्न्यवृत्तिरुच्चण्डमविलम्बितं ।। ३६७.

Pratyagra, abhinava, navya, navīna, nūtana, and nava all mean new; ekatāna is uniform; anyavṛtti is of another kind; uccaṇḍa is very fierce; avilambita is without delay.

उच्चावचं नैकभेदं सम्बाधकलिलं तथा । तिमितं स्तिमितं क्लिन्नमभियोगस्त्वभिग्रहः ।। ३६७.

Uccāvaca is high and low; naikabheda is of many kinds; sambādha and kalila are crowded or confused; timita and stimita are dim or sluggish; klinnam is moist; abhiyoga is accusation; abhigraha is seizure.

स्फतिर्वृद्धौ प्रथा ख्यातौ समाहारः समुच्चयः । अपहारस्त्वपचयो विहारस्तु परिक्रमः ।। ३६७.

Sphati is increase; vṛddhi is growth; prathā is fame; khyāti is renown; samāhāra and samuccaya are collection or accumulation; apahāra is removal; apacaya is decrease; vihāra is recreation; parikrama is circumambulation.

प्रत्याहार उपादानं निर्द्धारोऽब्यवकर्षणं । विघ्नोऽन्तरायः प्रत्यूहः स्यादास्या त्वासना स्थितिः ।। ३६७.

Pratyāhāra is withdrawal; upādāna is taking up; nirdhāra is determination; avyavakarṣaṇa is non-withdrawal; vighna, antarāya, and pratyūha are obstacles; āsya is mouth; āsana is seat; sthiti is position.

सन्निधिः सन्निकर्षः स्यात्संक्रमो दुर्गसञ्चरः । उपलम्भस्त्वनुभवः प्रत्यादेशो निराकृतिः ।। ३६७.

Sannidhi and sannikarṣa are proximity; saṃkrama is transition; durgasañcara is difficult passage; upalambha is apprehension; anubhava is experience; pratyādeśa is counter-instruction; nirākṛti is rejection.