Adhyaya 360

Verse 1

इत्य् आग्नेये महापुराणे स्वर्गपातालादिवर्गा नामोनषष्ट्यधिकत्रिशततमो ऽध्यायः अथ षष्ट्यधिकत्रिशततमो ऽध्यायः अव्ययवर्गाः अग्निर् उवाच आङीषदर्थे ऽभिव्याप्तौ सीमार्थे धातुयोगजे आ प्रगृह्यः स्मृतौ वाक्ये ऽप्यास्तु स्यात् कोपपीड्योः

Thus, in the Agni Mahāpurāṇa, the chapter called “The Classes beginning with Heaven and the Netherworld” (359) is concluded. Now begins the 360th chapter: “Groups of Indeclinables.” Agni said: The particle “ā” is used (i) in the sense of “a little/partial” (īṣat), (ii) to denote pervasion or extension (abhivyāpti), (iii) to indicate a boundary/limit (sīmā), and (iv) as arising from combination with verbal roots (dhātu-yoga). “Ā” is treated as a pragṛhya (i.e., it remains unchanged in sandhi) in smṛti-style recitation and also in sentence-usage; and it may occur in the senses of anger and affliction (kopapīḍā).

Verse 2

पापकुत्सेषदर्थे कु धिग्जुगुप्सननिन्दयोः चान्वाचयसमाहारेतरेतरसमुच्चये

The particle “ku” is employed in the senses of “sinful,” “contemptible,” and “residual/defective.” The particle “dhig” expresses revulsion and censure. The particle “ca” is used for (i) anvācaya (subordinate or additional mention), (ii) samāhāra (collective aggregation), and (iii) itaretara-samuccaya (mutual/coordinate conjunction).

Verse 3

स्वस्त्याशीः क्षेमपुण्यादौ प्रकर्षे लङ्घने ऽप्यति स्वित्प्रश्ने च वितर्के च तु स्याद्भेदे ऽवधारणे

“Svasti” is used in benediction, and at the beginning of expressions denoting welfare and merit. “Ati” conveys excess or superiority and also the sense of transgressing a limit. “Svit” is used in questions and in deliberative doubt. “Tu” indicates contrast or difference and also marks restriction, i.e., emphatic determination.

Verse 4

सकृत्सहैकवारे स्यादाराद्दूरसमीपयोः प्रतीच्यां चरमे पश्चादुताप्यर्थविकल्पयोः

The indeclinable “sakṛt” denotes “once.” “Saha” and “ekavāre” convey “together/at the same time, in a single instance.” “Ārāt” means “far,” and by context may also mean “near.” “Pratīcyām” means “in the west.” “Carame” means “at the end/in the last part.” “Paścāt” means “after/behind.” “Uta” and “api” are used where an alternative sense or option in meaning is intended.

Verse 5

पुनःसदार्थयोः शश्वत् साक्षात् प्रत्यक्षतुल्ययोः खेदानुकम्पासन्तोषविस्मयामन्त्रणे वत

The particles (indeclinables) are used thus: “punaḥ” and “sadā” convey repetition and constancy; “śaśvat” means “always.” “Sākṣāt” denotes “directly.” “Pratyakṣa” and “tulya” indicate “perceptible/manifest” and “similar.” “Vata” is employed in expressions of dejection, compassion, satisfaction, astonishment, and also in calling or addressing someone.

Verse 6

हन्त हर्षे ऽनुकम्पायां वाक्यारम्भविषादयोः प्रति प्रतिनिधौ वीप्सालक्षणादौ प्रयोगतः

The indeclinable “hanta” is used to express joy, compassion, at the opening of an utterance, and also dejection. “Prati” is used in the sense of “in return/against” and also as a substitute or representative. Moreover, certain particles, by established usage, convey vīpsā (repetition) and indicate lakṣaṇa (a defining mark), and so forth.

Verse 7

इति हेतौ प्रकरणे प्रकाशादिसमाप्तिषु प्राच्यां पुरस्तात् प्रथमे पुरार्थे ऽग्रत इत्य् अपि

“Iti” is used in the sense of a cause (hetu) and in topical divisions (prakaraṇa); it is also used at the conclusion of expositions beginning with “prakāśa” and the like. For the eastern direction (prācyām) one uses “purastāt” (“in front/east”); and in the sense of “first/earlier” (prathame, pūrva-arthe) one may also use “agrataḥ” (“before/in the forefront”).

Verse 8

यावत्तावच्च साकल्ये ऽवधौ माने ऽवधारणे मङ्गलानन्तरारम्भप्रश्नकार्त्स्नेष्व् अथोथ च

The particles “yāvat–tāvat” (“so long—so long/then”) are used in the sense of totality, in marking a limit, in expressing measure (māna), and in emphatic determination (avadhāraṇa). Likewise, “atha/atho” (“now/then”) are used for an auspicious opening, for beginning after what has been stated before, for introducing a question, and for indicating the completeness of a topic.

Verse 9

वृथा निरर्थकाविध्योर्नानानेकोभयार्थयोः नु पृच्छायां विकल्पे च पश्चात्सादृश्ययोरनु

“Vṛthā” is used in the senses of “in vain” and “without purpose.” “Nānā” conveys plurality (“various”), “aneka” conveys “many,” and “ubhaya” conveys “both.” “Nu” is used in questions and in alternatives (optional choice). “Paścāt” means “after,” and “anu” expresses “following/after” as well as “similarity.”

Verse 10

प्रश्नावधारणानुज्ञानुनयामन्त्रणे ननु गर्हासमुच्चयप्रश्नशङ्कासम्भावनास्व् अपि

The particle “nanu” is used also in the senses of: questioning, emphatic ascertainment, permission, conciliatory persuasion, and invitation; and likewise for censure, aggregation (adding a point), renewed questioning, doubt, and supposition/probability (sambhāvanā).

Verse 11

उपमायां विकल्पे वा सामित्वर्धे जुगुप्सिते अमा सह समीपे च कं वारिणि च मूर्धनि

In the sense of comparison (upamā), or of an alternative; in the sense of ownership and of “half/share”; in a contemptible (disparaging) sense; and also in the senses of “together/with” and “near”—these are the recognized semantic domains for the stated usages. Likewise, the form “kam” is used with the meanings “in water” and “on the head” (i.e., with a locative-type force in these contexts).

Verse 12

इवेत्थमर्थयोरेवं नूनं तर्के ऽर्थनिश् चये तूष्णीमर्थे सुखे जोषं किम्पृच्छायां जुगुप्सने

The indeclinable particles (avyayas) are used thus: “iva” and “ittham” express resemblance and manner; “evaṁ” and “nūnam” are employed in reasoning and in the ascertainment of meaning; “tūṣṇīm” denotes silence; “joṣam” denotes ease or pleasure; and “kim” is used in questioning, and may also convey disgust or aversion (jugupsā).

Verse 13

नाम प्राकाश्यसम्भाव्यक्रोधोपगमकुत्सने अलं भूषणपर्याप्तिशक्तिवारणवाचकम्

The particle “nāma” conveys the senses of making known, possibility, anger, assent or acceptance, and censure; and the indeclinable “alam” denotes adornment, sufficiency, capability, and prohibition or restraint.

Verse 14

हूं वितर्के परिप्रश्ने समयान्तिकमध्ययोः पुनरप्रथमे भेदे निर्निश् चयनिषेधयोः

The particle “hūṁ” is used in deliberation and in close questioning. The particle “punaḥ” is used in the senses of “at the proper time,” “near,” and “in the middle,” and also in the senses of “not first/again,” “distinction,” “ascertainment,” and “negation.”

Verse 15

स्यात्प्रबन्धे चिरातीते निकटागामिके पुरा उरर्युरी चोररी च विस्तारे ऽङ्गीकृते त्रयम्

In a prabandha (continuous composition), with reference to time, three accepted usages are: (i) the long past, (ii) the near future, and (iii) the former/earlier. And in matters of expansion or elaboration, the forms “uraryurī” and “corarī” are also admitted.

Verse 16

स्वर्गे परे च लोके स्वर्वार्तासम्भावयोः किल निषेधवाक्यालङ्कारे जिज्ञासावसरे खलु

Indeed, with regard to svarga (heaven) and the higher world, on the occasion of inquiry, the rhetorical ornament called the “prohibitive statement” is employed where the possibility of tidings concerning heaven is being contemplated.

Verse 17

समीपोभयतःशीघ्रसाकल्याभिमुखे ऽभितः नामप्रकाशयोः प्रादुर्मिथो ऽन्योन्यं रहस्यपि

When two items are set close on both sides—swiftly and in full, facing one another—then, through the mutual manifestation of their names, even the hidden sense becomes evident by their reciprocal relation.

Verse 18

तिरो ऽन्तर्धौ तिर्यगर्थे हा विषादशुगर्तिषु अहहेत्यद्भुते खेदे हि हेताववधारणे

“tiro” is used in the sense of ‘concealment/being hidden’ and also ‘obliquely/sideways’. “hā” expresses dejection, grief, and distress. “ahahe” is used in wonder and in lamentation. “hi” indicates a cause (reason) and also serves for emphasis or ascertainment.

Verse 19

चिराय चिररात्राय चिरस्याद्याश्चिरार्थकाः मुहुः पुनः पुनः शश्वदभीक्ष्णमसकृत् समाः

“Cirāya” (for a long time), “cirarātrāya” (for a long night), “cirasya” and similar phrases of long duration, and “cirārthakāḥ” (expressions whose sense is ‘long’). Likewise, “muhuḥ”, “punaḥ punaḥ”, “śaśvat”, “abhīkṣṇam”, and “asakṛt” are equivalent in meaning, all denoting repetition or continual recurrence.

Verse 20

स्राग्झटित्यञ्चसाह्नाय सपदि द्राङ्मङ्खु च द्रुते बलवत् सुष्ठु किमुत विकल्पे किं किमूत च

“Srāk, jhaṭiti, añca, and sāhnāya” mean ‘quickly’; “sapadi, drāk, maṅkhu, and drute” mean ‘at once, swiftly’. “balavat” means ‘forcibly, with strength’; “suṣṭhu” means ‘well, properly’. “kimuta” is used in an a fortiori sense (‘how much more!’). “kiṃ” is used in alternatives, and “kimūta” also in that emphatic interrogative/a fortiori sense.

Verse 21

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

Indeed, it is also taught that, for ritual completion (pādapūraṇa) in acts of worship, the proper time is the daytime (divāhna). Further, the periods of night are stated as: the first part of night (doṣā), midnight (nakta), and the remaining night (rajanī).

Verse 22

तिर्यगर्थे साचि तिरो ऽप्यथ सम्बोधनार्थकाः स्युः प्याट्पाड्ङ्ग हे है भोः समया निकषा हिरुक्

For the sense “across/sideways” (tiryak-artha), the particles sāci and tiro are employed. Moreover, the vocative (addressing) particles are pyāṭ, pāḍṅga, he, hai, bhoḥ; likewise samayā, nikaṣā, and hiruk are also used as particles.

Verse 23

अतर्किते तु सहसा स्यात् पुरः पुरतो ऽग्रतः स्वाहा देवहविर्दाने श्रौषट् वौषट् वषट् स्वधा

In an unexpected (sudden) situation, one should promptly utter “puraḥ, purataḥ, agrataḥ” (“in front; before; ahead”). In offering oblations (havis) to the gods, the utterance is “svāhā”; and the ritual exclamations are “śrauṣaṭ, vauṣaṭ, vaṣaṭ”; whereas for offerings to the ancestors it is “svadhā”.

Verse 24

किञ्चिदीषन्मनागल्पे प्रेत्यामुत्र भवान्तरे जिज्ञासानुनय इति ञ यथा तथा चैव साम्ये अहो हो इति विस्मये

“Kiñcit, īṣat, and manāk” denote “a little.” “Pretya” means “after death”; “amutra” means “there (in the other world)”; and “bhavāntare” means “in another existence (a different birth or state of being).” The particle “iti” is used for inquiry and polite solicitation. “Yathā” and “tathā” express correspondence/equivalence. “Aho” and “ho” express wonder.

Verse 25

मौने तु तूष्णीं तूष्णीकं सद्यः सपदि तत्क्षणे दिष्ट्या शमुपयोषञ्चेत्यानन्दे ऽथान्तरे ऽन्तरा

In the observance of silence (mauna), one becomes utterly quiet—immediately, at once, in that very moment. By good fortune, tranquility is attained; the mind grows calm and restrained; and then, within, an inner, layered bliss arises again and again.

Verse 26

अन्तरेण च मध्ये स्युः प्रसह्य तु हटार्थकम् युक्ते द्वे साम्प्रतं स्थाने ऽभीक्ष्णं शस्वदनारते

“Antareṇa” and “madhye” are used in the sense of “in between.” “Prasahya” conveys “forcibly,” and “haṭārthakam” likewise denotes “by force/compulsion.” The pair “yukte” and “dve” is used in the sense of “joined/paired.” “Sāmpratam” means “now/at present.” For the sense of “place” one uses “sthāne.” “Abhīkṣṇam” means “repeatedly,” “śasvat” “always,” and “anārate” “without interruption.”

Verse 27

अभावे नह्यनो नापि मास्म मालञ्च वारणे पक्षान्तरे चेद्यदि च तत्त्वे त्व् अद्धाञ्जसा द्वयम्

In the sense of non-existence (negation), the indeclinables “na, hi, anu, na, api” are employed; and for prohibition, “mā, sma, mālam” are used. For an alternative (another option), “cet” and “yadi” are used; whereas to state the real truth, “tu” is used. “addhā” and “añjasā” form a pair conveying certainty and directness.

Verse 28

प्राकाश्ये प्रादुराविः स्यादोमेवं परमं मते समन्ततस्तु परितः सर्वतो विश्वगित्यपि

In the condition of luminous manifestation, its arising becomes evident—thus “Oṃ” is regarded as the supreme principle. It is on all sides, all around, everywhere; therefore it is also called “viśvag” (all-pervading).

Verse 29

अकामानुमतौ काममसूयोपगमे ऽस्तु च ननु च स्याद्विरोधोक्तौ कच्चित् कामप्रवेदने

In a context of consent without desire, one says, “let there indeed be desire”; and where jealousy is absent, “let it be so.” But then—would there not be contradiction in such a statement?—especially when the intention (kāma) is being explicitly disclosed.

Verse 30

निःषमं दुःषमं गर्ह्ये यथास्वन्तु यथायथं मृषा मिथ्या च वितथे यथार्थन्तु यथातथं

In censurable usage, one speaks of “niḥṣama” (out of measure) and “duḥṣama” (ill-measured), and likewise of “yathāsvam” (as it is heard) and “yathāyatham” (in whatever manner). In what is false or untrue, the terms are “mṛṣā”, “mithyā”, and “vitatha”; but in what is real, one says “yathārtha”, that is, “yathā-tatha” (as it truly is).

Verse 31

स्युरेवन्तु पुनर्वैवेत्यवधारणवाचकाः प्रागतीतार्थकं नूनमवश्यं निश् चये द्वयं

“syuḥ”, “eva”, “tu”, “punar”, and “vai”—these are indeclinables expressing delimitation and emphasis (avadhāraṇa). “nūnam” and “avaśyam” convey what is previously established (prāg-atīta) and certainty; this pair functions in determination (niścaya).

Verse 32

संवद्वर्षे ऽवरे त्वर्वागामेवं स्वयमात्मना अल्पे नीचैर् महत्युच्चैः प्रायोभूम्न्य् अद्रुते शनैः

In the cycle of the year, the inferior phase comes first and then advances in this manner by its own nature: when the measure is small it proceeds low, and when the measure is great it rises high—generally moving over the earth slowly and without abruptness.

Verse 33

सना नित्ये वहिर्वाह्ये स्मातीते ऽस्तमदर्शने अस्ति सत्त्वे रुषोक्तावूमुं प्रश्ने ऽनुनये त्वयि

The particle “sanā” is used in the sense of “always/eternally”; “bahirvāhya” in the sense of “external/outward”; “smāt” with reference to what is past; “asti” in the sense of “exists/is present”; (terms like) “sattva” in the sense of “being/essence”; “ūmuṃ” is used in an utterance made in anger; and “tvayi” is used in a question and in conciliatory address.

Verse 34

हूं तर्के स्यादुषा रात्रेरवसाने नमो नतौ पुनरर्थे ऽङ्गनिन्दायां दुष्ठु सुष्ठु प्रशंसने

“Hūṃ” is used in disputation (as an interjection in debate). “Uṣā” denotes the dawn at the end of the night. “Namo” is used in the sense of bowing (salutation). “Punar” means ‘again’. “Aṅga” is used when reproaching (a familiar vocative used in censure). “Duṣṭhu” and “Suṣṭhu” are used in the sense of blame and praise (respectively).

Verse 35

सायं साये प्रगे प्रातः प्रभाते निकषान्तिके परुत्परार्यैसमो ऽब्दे पूर्वे पूर्वतरे यति

‘In the evening’ is expressed as sāyam or sāye; ‘at dawn/early’ as prage or prātaḥ; ‘at daybreak’ as prabhāte; ‘near/close by’ as nikaṣā or antike. In the sense of ‘beyond/further’ one uses para and uttara; ārya is synonymous with sama (“equal”). For ‘in the year’ one uses ’abde. For ‘earlier/former’ one uses pūrve, and for ‘still earlier’ pūrvatare. (These are the accepted usages in grammatical practice.)

Verse 36

अद्यात्राह्न्य् अथ पूर्वेह्नीत्यादौ पूर्वोत्तरा परात् तथाधरान्यान्यतरेतरात्पूर्वेद्युरादयः

Now, in the set of time-expressions beginning with “adya” (today) and “trāhni/atrāhni” (on that day), and “pūrvehni” (in the forenoon), the relevant formations/derivations are explained; likewise, forms expressing “prior and subsequent” (pūrva–uttara), “higher and lower” (para/uttara versus adhara), “mutual/reciprocal” (anyonyatara/itaretara), and those beginning with “pūrvedyuḥ” (on the previous day).

Verse 37

उभयद्युश्चोभयेद्युः परे त्वह्नि परेद्यपि ह्यो गते ऽनागते ऽह्नि श्वः परश्वः श्वःपरे ऽहनि

‘Ubhayadyuḥ’ (also ‘ubhayedyuḥ’) is used for a day that is both before and after, that is, relative to two reference points. ‘Paredyuḥ’ is likewise used for the more distant day. ‘Hyaḥ’ denotes a day that has passed; for a day not yet come one says ‘śvaḥ’; for the day after tomorrow ‘paraśvaḥ’; and for the day after that, ‘śvaḥpare’ (on that later day).

Verse 38

तदा तदानीं युगपदेकदा सर्वदा सदा एतर्हि सम्प्रतीदानीमधुना साम्प्रतन्तथा

‘Then’ (tadā), ‘at that very time’ (tadānīm), ‘simultaneously’ (yugapad), ‘once/at one time’ (ekadā), ‘always’ (sarvadā), ‘forever/constantly’ (sadā), ‘now/at this time’ (etarhi), ‘at present’ (samprati), ‘just now’ (idānīm), ‘nowadays/now’ (adhunā), ‘currently’ (sāmpratam), and ‘thus/in that manner’ (tathā)—these are indeclinable particles used to denote time and manner.