Agni Purana

द्विधा चक्रं चतुररं षड़रन्तत्र चादिमं । पूर्व्वार्द्धे सदृशा वर्णाः पादप्रथमपञ्चमा ।। ३४३.

The wheel should be divided in two, with four spokes, and there the first; in the eastern half, the letters similar to the first and fifth of the foot.

अयुजोऽश्वयुजश्चैव तुर्य्यावप्यष्टमावपि । तस्योपपादप्राक्प्रत्यगरेषु च यथाक्रमं ।। ३४३.

Both the odd and even ones, as well as the fourth and eighth, should be placed accordingly in the respective preceding and following quarters.

स्यात्पादार्द्धचतुष्कन्तु नाभौ तस्याद्यमक्षरं । पश्चिमारावधि नयेन्नेमौ शेषे पदद्वयी ।। ३४३.

There should be a group of four half-feet, with the first letter at the navel; these two should be led up to the western boundary, and the remaining two feet in the rest.

तृतीयं तुर्य्यपादान्ते प्रथमौ सदृशावुभौ । वर्णौ पाढ़त्रयस्यापि दशमः सदृशो यदि ।। ३४३.

The third at the end of the fourth foot, and the first two, which are similar, and likewise the tenth letter of the three quarters, if it is similar.

प्रथमे चरमे तस्य षड्‌वर्णाः पश्चिमे यदि । भवन्ति द्व्यन्तरं तर्हि वृहच्चक्रमुदाहृतं ।। ३४३.

If, in the first and last, there are six letters in the west, and if there is an interval of two, then it is called the great wheel.

सम्मुखाद्वये पादमेकैकं क्रमशो लिखेत् । नाभौ तु वर्णं दशमं नेमौ तुर्य्यपदन्नयेत् ।। ३४३.

One should write each foot in order, two facing each other; at the navel, the tenth letter, and these should not be led to the fourth foot.

श्लोकस्याद्यन्तदशमाः समा आद्यन्तिमौ युजोः । आदौ वर्णः समौ तुर्य्यपञ्चमावाद्यतुर्य्ययोः ।। ३४३.

The first, last, and tenth of the verse are equal, as are the first and last of the even ones; at the beginning, the letters are equal in the fourth and fifth, at the beginning of the fourth.

द्वितायप्रातिलोम्येन तृतीयं जायते यदि । पदं विदध्यात् पत्रस्य दण्डश्चक्राब्जकं कृतेः ।। ३४३.

If the third is produced by the inversion of the second, one should assign the foot to the petal, and the staff to the wheel-lotus arrangement.

द्वितीयौ प्राग्दले तुल्यौ सप्तमौ च तथापरौ । सट्टशावुत्तरदलौ द्वितीयाभ्यामथार्द्धयोः ।। ३४३.

The second in the eastern petal, and likewise the seventh in the next; the sixth and seventh in the northern petal, and the halves of the second as well.

द्वितीयषष्ठाः सट्टशाश्चतुर्थपञ्चमावपि । आद्यन्तपादयोस्तुल्यौ परार्द्धसप्तमावपि ।। ३४३.

The second and sixth, as well as the sixth and seventh, and the fourth and fifth; in the first and last feet, the seventh in the latter half as well.

समौ तुर्य्यं पञ्चमन्तु क्रमेण विनियोजयेत् । तुर्य्यौ योज्यौ तु तद्वच्च दलान्ताः क्रमपादयोः ।। ३४३.

The fourth and fifth, being equal, should be assigned in order; the fourths should likewise be joined at the ends of the petals, in the order of the feet.

अर्द्धयोरन्तिमाद्यौ तु मुरजे सदृशावुभौ । पादार्द्धपतितो वर्णः प्रातिलोम्यानुलोमतः ।। ३४३.

At the ends of the halves, the first and last, both being similar in the drum-shaped (muraja) arrangement; the letter placed at the half-foot, in reverse and direct order.

अन्तिमं परिबध्नीयाद्यावत्तुर्य्यमिहादिमत् । पादात्तुर्य्याद्यदेवाद्यं नवमात् षोड़शादपि ।। ३४३.

One should bind the last up to the fourth here, beginning with the first; from the fourth foot, the first, and from the ninth up to the sixteenth as well.

अक्षरात् पुटके मध्ये मद्येऽक्षरचतुष्टयम् । कृत्वा कुर्य्याद्यथैतस्य मुरजाकारता भवेत् ।। ३४३.

From the letter, in the middle of the fold, placing a group of four letters in the center, one should arrange so that it takes the form of a drum (muraja).

द्वितीयं चक्रशार्दूलविक्रीडितकसम्पदम् । गोमूत्रिका सर्ववृत्तैरन्ये बन्धास्त्वनुष्टुभा ।। ३४३.

The second is the wheel, the tiger's play, and the gomūtrikā, accomplished by all meters; other arrangements are for anuṣṭubh.

नामधेयं यदि न चेदमीषु कविकाव्ययोः । मित्रधेयाभितुष्यन्ति नामित्रः खिद्यते तथा ।। ३४३.

If there is no name for these, whether in poetry or in the poet, friends are pleased by the giving of names, but not-friends are thus distressed.

वाणबाणासनव्योमखड्गमुद्गरशक्तयः । द्विचतुर्थत्रिश्रृङ्गाटा दम्भोलिमुष्लाङ्कुशाः ।। ३४३.

Arrows, bows, quivers, swords, maces, spears, double, triple, and quadruple-crested clubs, drums, pestles, goads—

पदं रथस्य नागस्य पुष्करिण्यसिपुत्रिका । एते बन्धास्तथा चान्ये एवं ज्ञेयाः स्वयं बुधैः ।। ३४३.

The foot of a chariot, an elephant, a lotus pond, a sword-case—these are bonds, and others as well; thus the wise should know them for themselves.

अग्निरुवाच अलङ्करणमर्थानामर्थालङ्कार इष्यते । तं विना शब्दसौन्दर्य्यमपि नास्ति मनोहरम् ।। ३४४.

Agni said: Ornamentation of meanings is called the ornament of meaning; without it, even the beauty of words is not truly captivating.

अर्थालङ्काररहिता विधवेव सरस्वती । स्वरूपमथ सादृश्यमुतप्रेक्षातिशयावपि ।। ३४४.

Without the ornament of meaning, Sarasvati is like a widow; her true nature, resemblance, poetic fancy, and excellence are also so.

विभावना विरोधश्च हेतुश्च सममष्टधा । स्वभाव एव भावानां स्वरूपमभिधीयते ।। ३४४.

Imagination, opposition, and cause—these eightfold together; the inherent nature of things is called their essential form.

निजमागन्तुकञ्चेति द्विविधं तदुदाहृतम् । सांसिद्धिकं निजं नैमित्तिकमागन्तुकं तथा ।। ३४४.

It is said to be of two kinds: innate and acquired; innate is natural, while acquired arises from a cause.

सादृश्यं धर्म्मसामान्यमुपमा रूपकं तथा । सहोक्त्यर्थान्तरन्यासाविति स्यात्तु चतुर्विधम् ।। ३४४.

Resemblance, common property, simile, and metaphor; co-expression and transference of meaning—thus, there are four kinds.

उपमा नाम सा यस्यामुपमानोपमेययोः । सत्ता चान्तरसामान्ययोगित्वेपि विवक्षितं ।। ३४४.

A simile is that in which, between the object of comparison and what is compared, there is an intended connection, even if only a general similarity.

किञ्चिदादाय सारूप्यं लोकयात्रा प्रवर्त्तते । समासेनासमासेन सा द्विधा प्रतियोगिनः ।। ३४४.

By taking some resemblance, worldly discourse proceeds; in brief or in detail, the counterparts are twofold.

विग्रहादभिधानश्य ससभासाऽन्यथोत्तरा । उपमाद्योतकपदेनोपमेयपदेन च ।। ३४४.

From the analysis of expression, with or without a word indicating similarity, and with the word for the compared object—

ताभ्याञ्च विग्रहात् त्रेधा ससमासान्तिमात् त्रिधा । विशिष्यमाणा उपमा भवन्त्यष्टादश स्फुटाः ।। ३४४.

From these two and from analysis, there are three; with or without compounds, there are three types; thus, the distinguished similes are clearly eighteen.

यत्र साधारणो धर्म्मः कथ्यते गम्यतेऽपि वा । ते धर्म्मवस्तुप्राधान्याद्धर्म्मवस्तूपमे उभे ।। ३४४.

Where a common property is stated or implied, due to the prominence of property or object, both are called property-simile or object-simile.

तुल्यमेवोपमीयेते यत्रान्योन्येन धर्म्मणौ । परस्परोपमा सा स्यात् प्रसिद्धेरन्यथा तयो ।। ३४४.

Where both are equally compared with each other in respect to a property, that is called mutual simile; otherwise, it is not so established.