Agni Purana

समुच्यतेपमातोऽन्यधर्म्मवाहुल्यकीर्त्तनात् । वहोर्धर्म्मस्य साम्येपि वैलक्षण्यं विवक्षितं ।। ३४४.

When, apart from the simile, there is mention of many other properties, and even with similarity in the main property, distinction is intended.

यदुच्यतेऽतिरिक्तत्वं व्यतिरेकोपमा तु सा । यत्रोपमा स्याद्वहुभिः सदृशैः सा बहूपमा ।। ३४४.

When excess is stated, that is called excessive simile; where the simile is with many similar things, it is called multiple simile.

धर्म्माः प्रत्युपमानञ्चेदन्ये मालोपमैव सा। उपमानविकारेण लुलना विक्रियोपमा ।। ३४४.

If the properties are compared with different objects, that is called garland-simile; when the object of comparison is altered, it is called changing simile.

त्रैलोक्यासम्भवि किमप्यारोप्य प्रतियोगिनि । कविनोपमीयते या प्रथते साद्‌भुतोपमा ।। ३४४.

When something impossible in the three worlds is attributed to the counterpart, and a poet compares it, that is called a marvelous simile.

प्रतियोगिनमारोष्य तदभेदेन कीर्त्तनम् । उपमेयस्य सा मोहोपमाऽसौ भ्रान्तिमद्वचः ।। ३४४.

When the counterpart is imposed and, without distinction, the subject is described as identical, that is called a delusive simile, the speech of one who is confused.

उभयोर्धर्म्मिणोस्तथ्यानिश्चयात् संशयोपमा । उपमेयस्य संशय्य निश्चयान्निश्चयोपमा ।। ३४४.

When there is uncertainty about the properties of both, it is called a doubtful simile; when the subject is doubted, it is a simile of uncertainty; when certainty is established, it is a simile of certainty.

वाक्यार्थेनैव वाक्यार्थोपमा स्यादुपमानतः । आत्मनोपमानादुपमा साधारण्यतिशायिनी ।। ३४४.

When the meaning of a sentence itself is compared to the meaning of another sentence, that is a sentence-simile; when the comparison is to oneself, it is a simile surpassing commonality.

उपमेयं यदन्यस्य तदन्यस्योपमा मता । यद्युत्तरोत्तरं याति तदाऽसौ गगनोपमा ।। ३४४.

When the subject is compared to something else, that is considered a simile; when it proceeds step by step, it is called a sky-simile.

प्रशंसा चैव निन्दा च कल्पिता सदृशो तथा । किञ्चिच्च सदृशी ज्ञेया उपमा पञ्चधा पुनः ।। ३४४.

Praise, censure, and imagined similarity, as well as partial similarity—thus, the simile is known to be fivefold.

उपमानेन यत्तत्त्वमुपमेयस्य रूप्यते । गुणानां समतां दृष्ट्वा रूपकं नाम तद्विदुः ।। ३४४.

When the true nature of the subject is represented by the comparison, seeing the equality of qualities, that is known as a metaphor.

उपमैव तिरोभूतभेदा रूपकमेव वा । सहोक्तिः सहभावेन कथनं तुल्यधर्म्मिणां ।। ३४४.

When the distinction of the simile is concealed, or even the metaphor, then 'sahokti' is the expression of similar properties together.

भवेदर्थान्तरन्यासः सादृश्येनोत्तरेण सः । अन्यथोपस्थिता वृत्तिश्चेतन्स्येतरस्य च ।। ३४४.

When, by similarity, another meaning is introduced subsequently, or when the function appears otherwise, that is called 'arthantaranyasa' or 'vritti' of another kind.

अन्यथा मन्यते यत्र तामुत्प्रेक्षआं प्रचक्षते । लोकसीमानिवृत्तस्य वस्तुधर्म्मस्य कीर्त्तनम् ।। ३४४.

Where something is imagined otherwise, that is called 'utpreksha'—the description of a property of a thing that transcends the limits of the world.

भवेदतिशयो नाम सम्भवासम्भवाद् द्विधा । गुणजातिक्रियादीनां यत्र वैकल्यदर्शनं ।। ३४४.

Excess, called 'atishaya', is twofold: possible and impossible; where there is a perception of deficiency in qualities, species, actions, and so on.

विशेषदर्शनायैव सा विशेषोक्तिरुच्यते । प्रसिद्धहेतुव्यावृत्या यत् किञ्चित् कारणआन्तरम् ।। ३४४.

For the sake of showing distinction, that is called 'vishesokti'; when, by excluding a known cause, some other reason is given.

यत्र स्वाभाविकत्वं वा विभाव्यं सा विभावना । सङ्गतीकरणं युक्त्या यदसंगच्छमानयोः ।। ३४४.

Where naturalness or inherent quality is to be inferred, that is called 'vibhavana'; when two unrelated things are brought together by reasoning.

विरोधपूर्वकत्वेन तद्विरोध इति स्मृतं । सिसाधयिषितार्थस्य हेतुर्भवति साधकः ।। ३४४.

When opposition is presented first, that is known as 'virodha'; for what one wishes to establish, the reason becomes the means of proof.

कारको ज्ञापक इति द्विधा सोऽप्युपजायते । प्रवर्त्तते कारकाख्यः प्राक् पश्चात् कार्य्यजन्मनः ।। ३४४.

The means is twofold: as agent and as indicator; the agent operates before, and the indicator after, the production of the effect.

पूर्व्वशेष इति ख्यातस्तयोरेव विशेषयोः । कार्य्यकारणभावद्वा स्वभावाद्वा नियामकात् ।। ३४४.

This is known as the 'residue of the prior', in the distinction between the two; either by the relation of cause and effect, or by the nature determined by necessity.

ईपकाख्यस्य भेदोऽस्ति नदीपूरादिदर्शनात् । अविनाभावनियमो ह्यविनाभावदर्शनात् ।। ३४४.

There is a division called 'ipaka', as seen in the filling of a river, and the rule of invariable concomitance is known from the observation of invariable connection.

अग्निरुवाच शब्दार्थयोरलङ्कारो द्वावलङ्कुरुते समं । एकत्र निहितो हारः स्तनं ग्रीवामिव त्रियाः ।। ३४५.

Agni said: Ornamentation of sound and meaning is twofold; it adorns both equally, like a necklace placed on the neck and breast of a woman.

प्रशस्तिः कान्तिरौचित्यं संक्षेपो यावदर्थता । अबिव्यक्तिरिति व्यक्तं षड्‌भेदास्तस्य जाग्रति ।। ३४५.

Praise, radiance, propriety, conciseness, adequacy, and clarity—these six distinctions are manifest in it.

प्रशस्तिः परवन्मर्म्मद्रवीकरणकर्म्मणः । वाचो युक्तिर्द्विधा सा च प्रेमोक्तिस्तुतिभेदतः ।। ३४५.

Praise is of the act that melts the heart of another; speech is of two kinds, and so is affectionate utterance, according to the distinction of praise.

प्रेमोक्तिस्तुतिपर्य्यायौ प्रियोक्तिगुणकीर्त्तने । कान्तिः सर्व्वमनोरुच्यवाच्यवाचकसङ्गतिः ।। ३४५.

Affectionate utterance and praise are synonyms, as are the expression of fondness and the glorification of virtues; radiance is the harmony of all that pleases, of what is spoken and what is meant.

यथा वस्तु तथा रीतिर्यथा वृत्तिस्तथा रसः । उर्ज्जस्विमृदुसन्दर्भादौचित्यमुपजायते ।। ३४५.

As is the subject, so is the style; as is the meter, so is the sentiment; from vigorous, gentle, and well-composed context, propriety arises.

संक्षेणो वाचकैरस्पैर्वहोरर्थस्य संग्रहः । अन्यूनाधिकता शब्दवस्तुनोर्यावदर्थता ।। ३४५.

Conciseness is the gathering of meaning by words that are not excessive; adequacy is the correspondence of word and object, with nothing lacking or superfluous.

प्रकटत्वमभिव्यक्तिः श्रुतिराक्षेप इत्यपि । तस्या भेदौ श्रुतिस्तत्र शब्दं स्वार्थसमर्पणम् ।। ३४५.

Clarity is manifestness; it is also called 'audibility' or 'suggestion'; its two divisions are 'audibility', where the word conveys its own meaning.

भवेन्नैमित्तिकी पारिभाषिकी द्विविधैव सा । सङ्केतः परिभाषेति ततः स्यात् पारिभाषिकी ।। ३४५.

It is of two kinds: conventional and technical; 'convention' and 'technicality'—thus arises the technical form.

मुख्यौपचारिकी चेति सा च सा च द्विधा द्विधा । स्वाभिधेयस्खलद्‌वृत्तिरमुख्यार्थस्य वाचकः ।। ३४५.

It is also of two kinds: literal and figurative; the figurative is the expression of a non-primary meaning, when the usual usage slips.