Adhyaya 361

Verse 1

इत्य् आग्नेये महापुराणे अव्ययवर्गा नाम षष्ट्यधिकत्रिशततमो ऽध्यायः अथैकषष्ट्यधिकत्रिशततमो ऽध्यायः नानार्थवर्गाः अग्निर् उवाच आकाशे त्रिदिवे नाको लोकस्तु भवने जने पद्ये यशसि च श्लोकःशरे खड्गे च सायकः

Thus, in the Agni Mahāpurāṇa, ends the three-hundred-and-sixty-first chapter called “The Section on Indeclinables (Avyaya-varga).” Now begins the three-hundred-and-sixty-second chapter, “The Section on Words of Multiple Meanings (Nānārtha-varga).” Agni said: “The word nāka denotes (i) the sky, (ii) the third heaven, and (iii) heaven itself. The word loka denotes (i) a dwelling/house, (ii) people, (iii) a metrical verse-foot (pāda), and (iv) fame. The word sāyaka denotes (i) an arrow and (ii) a sword.”

Verse 2

आनकः पटहो भेरी कलङ्को ऽङ्कापवादयोः मारुते वेधसि व्रध्ने पुंसि कः कं शिरो ऽम्बुनोः

“Ānaka” means a kettle-drum; “paṭaha” and “bherī” are drums. “Kalaṅka” denotes both a stain/blemish and slander/reproach. “Ka” is used for Vāyu (the Wind), for Vedhas (the Creator), for Vṛdhna, and also for a man; “kam” means the head, and also water.

Verse 3

स्यात् पुलाकस्तुच्छधान्ये संक्षेपे भक्तसिक्थके महेन्द्रगुग्गुलूलूकव्यालग्राहिषु कौशिकः

‘Pulāka’ denotes inferior grain; ‘saṃkṣepa’ means a concise abridgement; ‘bhakta-sikthaka’ refers to the starchy crust or residue of cooked rice. The term ‘Kauśika’ is used for Mahendra, for guggulu, for an owl, for a serpent, and for one who seizes or captures (a captor).

Verse 4

शालावृकौ कपिश्वानौ मानं स्यान्मितिसाधनं सर्गः स्वभावनिर्मोक्षनिश् चयाध्यायस्मृष्टिषु

“Śālāvṛka” and “kapiśvāna” denote a kind of jackal. “Māna” is that by which measurement is accomplished. “Sarga” is used in the senses of creation, inherent nature, liberation, ascertainment, a chapter, and a collection/compendium.

Verse 5

योगः सन्नहनोपायध्यानसङ्गतियुक्तिषु भोगः सुखे स्त्र्यादिभृतावब्जौ शङ्कनिशाकरौ

The word “yoga” is used in the senses of preparation/arming (equipment), a means or method, meditation, association/union, and a device or stratagem. The word “bhoga” denotes pleasure (enjoyment) and also maintenance/support (as in the upkeep of a wife and the like). The term “abja” (“born in water”) signifies both a conch and the moon.

Verse 6

काके भगण्डौ करटौ दुश् चर्मा शिपिविष्टकः रिष्टं क्षेमाशुभाभावेष्वरिष्टे तु शुभाशुभे

In the case of a crow (appearing with abnormal marks), conditions such as bhagaṇḍa (fistula), karaṭa (ulcerous swelling), duś-carman (diseased or foul skin), and śipiviṣṭaka are regarded as ariṣṭa—portents indicating danger or misfortune. But when there is an absence of inauspicious indications and a state of well-being, the omens are to be understood as mixed—both auspicious and inauspicious.

Verse 7

व्युष्टिः फले समृद्धौ च दृष्टिर्ज्ञाने ऽक्ष्णि दर्शने निष्ठानिष्पत्तिनाशान्ताः काष्ठोत्कर्षे स्थितौ दिशि

“Vyuṣṭi” denotes fruition and prosperity. “Dṛṣṭi” means knowledge; “akṣṇi” (akṣi) means the eye; and “dṛṣṭi” also means seeing. “Niṣṭhā”, “niṣpatti”, “nāśa”, and “anta” denote completion/cessation. “Kāṣṭha” denotes the highest point (utmost limit), and also a fixed position and a direction (quarter).

Verse 8

भूगोवाचस्त्विडा इलाः प्रगाढं भृषकृच्छ्रयोः भृशप्रतिज्ञयोर्वाढं शक्तस्थूलौ दृढौ त्रिषु

“Bhū” and “go” are also termed “vāc”, and the terms “iḍā” and “ilā” likewise denote them. “Pragāḍha” is used in the sense of “very difficult/arduous.” “Vāḍha” is used for one who is “firmly resolved” and “strongly vowed.” In the three gender-forms, “śakta” and “sthūla” mean “strong” and “stout,” and “dṛḍha” means “firm.”

Verse 9

विन्यस्तसंहतौ व्यूढौ कृष्णो व्यासे ऽर्जुने हरौ पणो दूयतादिषूत्सृष्टे भृतौ मूल्ये धने ऽपि च

The terms vinyasta and saṃhata mean “arranged/placed”; vyūḍha means “arrayed in formation.” “Kṛṣṇa” is a name applied to Vyāsa, to Arjuna, and to Hari (Viṣṇu). “Paṇa” denotes a stake or wager in gambling and the like; it also signifies payment/wages, price/value, and wealth.

Verse 10

मौर्व्यां द्रव्याश्रिते सत्वशुक्लसन्ध्यादिके गुणः श्रेष्ठे ऽधिपे ग्रामणीः स्यात् जुग्प्साकरुणे घृणे

“Guṇa” denotes: (i) a bowstring made of mūrvā-fibre, (ii) a property dependent upon a substance (an attribute inhering in material), (iii) sattva (goodness/pure being), (iv) whiteness, and (v) twilight and the like. It also means “the excellent/the best,” “a lord/overlord,” and “a village headman” (grāmaṇī). “Ghṛṇā” signifies both disgust and compassion.

Verse 11

तृष्णा स्पृहापिपासे द्वे विपणिः स्याद्वणिक्पथे विषाभिमरलोहेषु तीक्ष्णं क्लीवे खरे त्रिषु

“Tṛṣṇā” and “spṛhā” are two words used for “thirst” (pipāsā). “Vipaṇi” denotes the merchants’ road or marketplace. “Tīkṣṇa,” in the neuter, is used for poison, iron, and a deadly (killing) agent; and in the masculine it denotes a donkey.

Verse 12

प्रमाणं हेतुमर्यादाशास्त्रेयत्ताप्रमातृषु करणं क्षेत्रगात्रादावीरिणं शून्यमूषरं

“Pramāṇa” (a valid means of knowledge), “hetu” (reason), and “maryādā” (limits/constraints) are to be defined in the śāstric system with reference to the “pramātṛ” (the knower). “Karaṇa” (instrument) is spoken of in contexts such as the field and the body; and land is termed “īriṇa” when barren, “śūnya” when empty, and “ūṣara” when saline/alkali wasteland.

Verse 13

यन्ता हस्तिपके सूते वह्निज्वाला च हेतयः स्रुतं शास्त्रावधृतयोर्युगपर्याप्तयोः कृतं

“Yantrā” (the controller) refers to the elephant-driver (hastipaka) and the charioteer (sūta); weapons are like tongues of fire (vahni-jvālā). This has been handed down as tradition and fixed by authoritative treatises—formulated as sufficient for proper application even across long ages (yugas).

Verse 14

ख्याते हृष्टे प्रतीतो ऽभिजातस्तु कुलजे बुधे विविक्तौ पूतविजनौ मूर्छितौ मूड्सोच्छयौ

“Khyāta” means “well-known”; “hṛṣṭa”, “delighted”; “pratīta”, “accepted/recognized as genuine”. “Abhijāta” denotes one “well-born”; likewise “kulaja”, “born in a good family”; and “budha”, “learned/wise”. “Vivikta” means “secluded/withdrawn”; “pūtavijana”, “one belonging to purified and virtuous people”. “Mūrchita” means “fainted/unconscious”, and “mūḍha-socchaya” denotes “a heap of folly (utterly deluded)”.

Verse 15

अर्थो ऽभिधेयरैवस्तुप्रयोजननिवृत्तिषु निदानागमयोस्तीर्थमृषिजुष्टजले गुरौ

The term “artha” (meaning) is also used in the senses of: “abhidheya” (that which is to be expressed), “vastu” (the thing/reality), “prayojana” (purpose), and “nivṛtti” (cessation/withdrawal); and likewise for “nidāna” (cause) and “āgama” (authoritative scripture). It is also used for a “tīrtha” (sacred ford), for water frequented by ṛṣi, and for the guru (spiritual preceptor).

Verse 16

प्राधान्ये राजलिङ्गे च वृषाङ्गे ककुदो ऽस्त्रियां स्त्री सम्बिज्ज्ञानसम्भाषाक्रियाकाराजिनामसु

In the sense of “pre-eminence”, in the royal (honorific) gender, and in the sense of a limb of a bull, the word “kakuda” is not feminine; but in names denoting a woman, and in the senses of mutual/complete recognition, conversation, action, and a doer/agent (kārājī), it is feminine.

Verse 17

धर्मे रहस्युपनिषत् स्यादृतौ वत्सरे शरत् पदं व्यवसितित्राणस्थानलक्ष्माङ्घ्रिवस्तुषु

In matters of dharma, the term “upaniṣat” denotes a secret (esoteric teaching). In the context of seasons and the year, “śarat” is the term for “autumn”. The word “pada” is used in the senses of decision/settlement, protection, place/abode, prosperity (Lakṣmī), foot, and an object/thing (vastu).

Verse 18

त्रिष्वष्टमधुरौ स्वादू मृदू चातीक्ष्णकोमलौ सत्ये साधौ विद्यमाने प्रशस्ते ऽभ्यर्हिते च सत्

In the three senses (taste, touch, and speech/quality), the terms “sweet” and “pleasant” are used; likewise “soft” and “tender”, and also “not sharp”. The word sat (“good/true”) is used in the meanings: true, virtuous, existent/present, praiseworthy, and worthy of honour.

Verse 19

विधिर्विधाने दैवे ऽपि प्रणिधिः प्रार्थने चरे वधूर्जाया स्नुषा च सुधालेपो ऽमृतं स्नुही

“Vidhi” means a prescribed rule or rite, and also fate or divine ordinance. “Praṇidhi” denotes earnest supplication in prayer. “Carā” means a bride, a wife, and a daughter-in-law. “Sudhā-lepa” is “amṛta” (nectar of immortality), and “snuhī” (the euphorbia plant) is also called amṛta.

Verse 20

स्पृहा सम्प्रत्ययः श्रद्धा पण्डितम्मन्यगर्वितौ ब्रह्मबन्धुरधिक्षेपे भानू रष्मिदिवाकरौ

“Spṛhā” means desire or longing; “sampratyaya” means trust or conviction; “śraddhā” means faith. “Paṇḍita-manya” and “garvita” denote one who deems himself learned and one who is proud. “Brahma-bandhu” is used as a term of reproach for a Brahmin only by birth. “Bhānu”, “raśmi”, and “divākara” are names of the Sun.

Verse 21

ग्रावाणौ शैलपाषानौ मूर्खनीचौ पृथग्जनौ तरुशैलौ शिखरिणौ तनुस्त्वग्देहयोरपि

“Grāvāṇa” and “śaila-pāṣāṇa” are words for stones and rock-masses. “Mūrkha” and “nīca” are used for a mean fool or a base person. “Pṛthag-jana” denotes the common people. “Taru” and “śaila” are also used for “śikhariṇ” (a peak-bearing mountain). And “tanu” is used as well for “tvac” (skin) and “deha” (body).

Verse 22

आत्मा यत्नो धृतिर्वुद्धिः स्वभावो ब्रह्मवर्ष्म च उत्थानं पौरुषे तन्त्रे व्युत्थानं प्रतिरोधने

The self, effort, steadfastness, intelligence, one’s innate disposition, and spiritual vigor—these together are called “utthāna”, initiative, in the doctrine of manly endeavor (pauruṣa). In a context of opposition, that same initiative becomes “vyutthāna”, counter-initiative, namely active resistance.

Verse 23

निर्यातनं वैरशुद्धौ दाने न्यासार्पणे ऽपि च व्यसनं विपदि भ्रशे दोषे कामजकोपजे

“Niryātana” is used in the sense of the purification or settlement of enmity, and also in the contexts of gifting and the handing over of a deposit or entrusted property. “Vyasana” denotes calamity—whether in misfortune, in downfall, or in a fault arising from passion-born anger.

Verse 24

मृगयाक्षो दिवास्वप्नः परिवादः स्त्रियो मदः तौर्यत्रिकं वृथाट्या च कामजो दशको गणः

Hunting; addiction to dice; sleeping by day; slander; indulgence in women (sensuality); intoxication; the triple art of music—song, instrumental music, and dance; and purposeless roaming—these form the set of ten vices born of desire (kāma).

Verse 25

पैशून्यं साहसं द्रोह ईर्ष्यासूयार्थदूषणम् वाग्दण्डश् चैव पारुष्यं क्रोधजो ऽपि गणो ऽष्टकः

Backbiting, rash violence, treachery, envy, spiteful disparagement, malicious distortion of another’s purpose, verbal assault, and harsh speech—this is the eightfold set of faults arising from anger (krodha).

Verse 26

अकर्मगुह्ये कौपीनं मैथुनं सङ्गतौ रतौ प्रधानं परमार्था धीः प्रज्ञानं बुद्धिचिह्नयोः

In the secret teaching of non-action (akarma, renunciation), the loincloth (kaupīna) is enjoined; sexual union (maithuna) pertains to association and sensual delight. The highest principle is insight into the supreme truth, and prajñāna—discriminative wisdom—is the defining mark of awakened intellect.

Verse 27

क्रन्दने रोदनाह्वाने वर्ष्म देहप्रमाणयोः आराधनं साधने स्यादवाप्तौ तोषणे ऽपि च

The term “ārādhana” is used in the sense of lamentation—crying and calling out; it is also used for “varṣman”, namely bodily form and bodily measure. Further, “ārādhana” can mean the accomplishment of a means of practice (sādhana), as well as attainment (avāpti) and pleasing or satisfaction (toṣaṇa).

Verse 28

रत्नं स्वजातिश्रेष्ठे ऽपि लक्ष्म चिह्नप्रधानयोः कलापो भूषणे वर्हे तूणीरे संहते ऽपि च

“Ratna” also denotes the best of its own kind, and “lakṣma” denotes a mark or a principal distinguishing sign. “Kalāpa” means an ornament, a cluster of peacock tail-feathers, a quiver, and also an assemblage or collection taken together.

Verse 29

तल्पं शय्याट्टारेषु डिम्भौ तु शिशुवालिशौ स्तम्भौ स्थूणाजडीभावौ सभ्ये संसदि वै सभा

“Talpa” means a bed; “śayyā” (a couch/bed) is also called “aṭṭāra”. “Ḍimbha” denotes a child, and also an immature or foolish person (śiśu, vāliśa). “Stambha” means a pillar; it is also called “sthūṇā”, and it also denotes a condition of stupor or rigidity (jaḍībhāva). “Sabhya” means a member of an assembly; and “sabhā” is an assembly—a council or royal court (saṃsad).

Verse 30

किरणप्रग्रहौ रश्मी धर्माः पुण्ययमादयः ललामं पुच्छपुण्ड्राश्वभूषाप्राधान्यकेतुषु

“Kiraṇa” and “pragraha” are names for rays; “raśmi” also means rays. “Dharma” denotes merit, Yama, and the like. “Lalāma” is used in the senses of tail, forehead-mark (tilaka/puṇḍra), horse-ornament, pre-eminence, and banner/standard.

Verse 31

प्रत्ययो ऽधीनशपथज्ञानविश्वासहेतुषु समयाः शपथाचारकालसिद्धान्तसंविदः

“Pratyaya” (a basis of conviction or proof) is applied with respect to dependence (on another), an oath, knowledge, and trust (as causal grounds). “Samaya” (agreement/compact) refers to a settled understanding—namely, an oath, customary practice, time (as a stipulation), established doctrine, and a mutual contract.

Verse 32

अत्ययो ऽतिक्रमे कृच्छ्रे सत्यं शपथतथ्ययोः वीर्यं बलप्रभावौ च रूप्यं रूपे प्रशस्तके

The word “atyaya” is used in the sense of “going beyond” and also “distress”. “Satya” denotes an oath as well as factual truth. “Vīrya” means both strength and effective power (potency). “Rūpya” is used for “silver” and also for a commendable, excellent form.

Verse 33

दुरोदरो द्यूतकारे पणे द्यूते दुरोदरं महारण्ये दुर्गपथे कान्तारः पुन्नपुंसकं

“Durodara” is used for a gambler, for a wager, and for gambling. In the sense of a great forest and a difficult path, the word “kāntāra” is used; it is of masculine and neuter gender.

Verse 34

यमानिलेन्द्रचन्द्रार्कविष्णुसिंहादिके हरिः दरो ऽस्त्रियां भये श्वभ्रे जठरः कठिने ऽपि च

In contexts such as Yama, Vāyu (wind), Indra, the Moon, the Sun, Viṣṇu, the Lion, and the like, he is called “Hari.” In the sense of “not a woman” (i.e., a male), he is “Dara”; in fear and in a pit or perilous chasm, he is “Jaṭhara”; and also in the sense of “hard, unyielding,” he is so termed.

Verse 35

उदारो दातृमहतोरितरस्त्वन्यनीचयोः चूडा किरीटं केशाश् च संयता मौलयस्त्रयः

A noble man (udāra) is recognized as a great giver; the opposite is found among the low and mean. The three head-forms are: the topknot (cūḍā), the crown/diadem (kirīṭa), and bound or arranged hair (saṃyatakeśa).

Verse 36

बलिः करोपहारादौ सैन्यस्थैर् यादिके बलं स्त्रीकटीवस्त्रबन्धे ऽपि नीवी परिपणे ऽपि च

The word bali denotes a tax or tribute, or an offering presented by hand and the like; bala denotes an army’s strength and allied senses. The word nīvī denotes a woman’s waist-cloth fastening (girdle-knot) and also a stake or wager in betting.

Verse 37

शुक्रले मूषिके श्रेष्ठे सुकृते वृषभे वृषः द्यूताक्षे सारिफलके ऽप्याकर्षो ऽथाक्षमिन्द्रिये

The word “vṛṣaḥ” is used in the senses of: a lustful man, a mouse, the best (excellent one), a meritorious act, and a bull. The term “ākarṣaḥ” is used for a gambling die and also for the seed of the sāri-fruit; and the word “akṣam” denotes a sense-organ (faculty).

Verse 38

ना द्यूताङ्गे च कर्षे च व्यवहारे कलिद्रुमे ऊष्णीषः स्यात् किरीटादौ कर्षूः कुल्याभिधायिनी

In the terminology of gambling (dyūta), in the measure called karṣa, and also in legal or transactional usage (vyavahāra), the word “kali” is used in these senses. In matters of head-ornaments, “ūṣṇīṣa” denotes a turban or a crown (kirīṭa and the like). And “karṣū” is a term signifying a small canal or watercourse, i.e., what is called a “kulyā.”

Verse 39

प्रत्यक्षे ऽधिकृते ऽध्यक्षः सूर्यवह्नी विभावसू शृङ्गारादौ विषे वीर्ये गुणे रागे द्रवे रसः

In the sphere of direct perception, the presiding superintendent is called adhyakṣa; the Sun and Fire are also termed vibhāvasu. In erotic love and the other aesthetic moods it is called rasa; in poison it is vīrya (potency); in a quality it is guṇa; in dyeing or attachment it is rāga; and in a liquid it is drava.

Verse 40

तेजःपुरीषयोर्वर्च आगः पापापराधयोः छन्दः पद्ये ऽभिलासे च साधीयान् साधुवाढयोः व्यूहो वृन्दे ऽप्यहिर्वृत्रे ऽप्यग्नीन्द्वर्कास्तमोनुदः

‘Varcas’ denotes both splendour and excrement; ‘āgas’ denotes sin as well as offence. ‘Chandas’ denotes metrical verse and also desire. ‘Sādhīyān’ denotes both “better/excellent” and “one who increases the good (prosperity)”. ‘Vyūha’ denotes a group/cluster, and ‘ahi’ denotes Vṛtra. ‘Agnīndvarkāḥ’ (fire, Indra, and the Sun) are “dispellers of darkness.”