Agni Purana

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.

यया शब्दो निमित्तेन केनचित्सौपचारिकी । सा च लाक्षणिकी गौणी लक्षणागुणयोगतः ।। ३४५.

When a word, by some cause, is used figuratively, it is called 'indicative' or 'secondary', due to association with indication or quality.

अभिधेयाविनाभूता प्रतीतिर्ल्लक्षणोच्यते । अभिधेयेन सम्बन्धात्सामीप्यात्समवायतः ।। ३४५.

That is called 'indication' where the apprehension is inseparable from the indicated; through relation with the indicated, proximity, or inclusion.

वैपरीत्यात्‌क्रियायोगाल्लक्षणा पञ्चधा मता । गौणीगुणानामानन्त्यादनन्ता तद्विवक्षया ।। ३४५.

Indication is considered fivefold: by opposition, by association with action, etc.; secondary meaning is endless, because qualities are infinite and intended.

अन्यधर्म्मस्ततोऽन्यत्र लोकसीमानुरोधिना । सम्यगाधीयते यत्र स समाधिरिह स्मृतः ।। ३४५.

Where another attribute is properly applied elsewhere, in accordance with worldly limits, that is called 'samadhi' here.

श्रुतेरलभ्यमानोऽर्थो यस्माद्भाति सचेतनः । स आक्षएपो ध्वनिः स्याच्च ध्वनिना व्यज्यते यतः ।। ३४५.

When a meaning not obtained by audibility appears consciously, that is 'suggestion', and is called 'dhvani', because it is revealed by suggestion.

शब्देनार्थेन यत्रार्थः कृत्वा स्वयमुपार्जनम् । प्रतिषेध इवेष्टस्य यो विशेषोऽभिधित्सया ।। ३४५.

Where, by word and meaning, a meaning is self-generated, like a prohibition of what is desired, that special intent arises from the wish to express.

तमाक्षेपं ब्रुवन्त्यत्र स्तुतं स्तोत्रमिदं पुनः । अधिकारादपेतस्य वस्तुनोऽन्यस्य या स्तुतिः ।। ३४५.

That suggestion is called here 'praise', and this is the hymn again; the praise of another object, when the proper subject is absent, is due to the context.

यत्रोक्तं गम्यते नार्थस्तत्‌समानविशेषणं । सा समासोक्तिरुदिता सङ्‌क्षेपार्थतया बुधैः ।। ३४५.

Where the meaning is not directly stated but is inferred, that is called 'compact expression', recognized by the wise as conciseness of meaning.

अपह्नुतिरपह्नुत्य किञ्चिदन्यार्थसूचनम् । पर्य्यायोक्तं यदन्येन प्रकारेणाभिधीयते ।। ३४५.

Concealment is the act of hiding, or suggesting another meaning; 'synonymous expression' is when something is expressed in another manner.

एषामेकंतमस्येव समाख्या ध्वनिरित्यतः ।। ३४५.

Among these, the highest is called 'dhvani', thus.