Agni Purana

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.

परिरम्भः परिष्वङ्गः संश्लेष उपगूहनं । अनुमा पक्षहेत्वाद्यैडिम्बे भ्रमरविप्लवौ ।। ३६७.

Parirambha and pariṣvaṅga are embrace; saṃśleṣa is union; upagūhana is covering or enfolding; anumāna is inference; pakṣa and hetu are reason and cause; aiḍimba is doubt; bhrama and viplava are confusion and error.

असन्निकृष्टार्थज्ञानं शब्दाद्धि शाब्दमीरितं । सादृश्यदर्शनात्तुल्ये बुद्धिः स्यादुपमानकं ।। ३६७.

Knowledge of a non-present object derived from words is called verbal testimony; knowledge arising from perceiving similarity is called analogy.

काय्य दृष्ट्वा विना नस्यादर्थापत्तिः परार्थधीः । प्रतियोगिन्यऽगृहीते भुवि नास्तीत्यभावकः ३६७.

When something is known by seeing the effect without the cause, that is called arthāpatti, presumption of another's intention; when the counterpart is not apprehended, the knowledge of non-existence is called abhāva.

अग्निरुवाच चतुर्विधस्तु प्रलयो नित्यो यः प्राणिनां लयः । सदा विनाशो जातानां ब्राह्मो नैमित्तिको लयः ।। ३६८.

Agni said: There are four kinds of dissolution; the perpetual dissolution is the ceasing of living beings; the constant destruction of those who are born, the Brahmic dissolution, and the occasional dissolution.

चतुर्यगसहस्त्रान्ते प्राकृतः प्राकृतो लयः लय आत्यन्तिको ज्ञानादात्मनः परमात्मनि ।। ३६८.

At the end of four thousand yugas, the dissolution called 'prākṛta' occurs; the ultimate dissolution is through knowledge, when the self merges into the Supreme Self.

नैमित्तिकस्य कल्पान्ते वक्ष्ये रूपं लयस्य ते । चतुर्युगसहस्नान्ते क्षीणप्राये महीतले ।। ३६८.

I will describe to you the form of the occasional dissolution at the end of a kalpa, when, after four thousand yugas, the earth is nearly depleted.

अनावृष्टिरतीवोग्रा जायते शतवार्षिकी । ततः सत्त्वक्षयः स्याच्च ततो विष्णुर्जगत्पतिः ।। ३६८.

A hundred-year drought of extreme severity arises; then, the depletion of living beings occurs, and thereafter, Viṣṇu, Lord of the world, acts.

स्थितो जलानि पिवति भानोः सप्तसु रश्मिषु । भूपार्तालसमुद्रादितोयं नयति संक्षयं ।। ३६८.

Standing in the seven rays of the sun, he drinks up the waters; from the earth, lakes, and oceans, he draws the water to extinction.

ततस्तस्यानुभावेन तोयाहारोपबृंहिताः । त एव रश्मयः सप्त जायन्ते सप्त भास्कराः ।। ३६८.

Then, by his influence, those same seven rays, strengthened by absorbing water, become seven suns.

दहन्त्यऽशेषं त्रैलोक्यं सपातालतलं द्विज। सूर्म्मपृष्ठसमा भूः स्यात्ततः कालाग्निरुद्रकः ।। ३६८.

They burn all three worlds, including the subterranean realms, O twice-born; the earth becomes like the surface of a wave, and then the Rudra called Kālāgni arises.