Agni Purana

पुनरुक्तत्वमाभीक्ष्ण्यादभिधानं द्विधैव तत् । अर्थावृत्तिः पदावृत्तिरर्थावृत्तिरपि द्विधा ।। ३४७.

Repetition is twofold, arising from frequent expression: it is either repetition of meaning or of word, and repetition of meaning is also twofold.

प्रयुक्त वरशब्देन तथा शब्दान्तरेण च । नावर्त्तते पदावृत्तौ वाच्यमावर्त्तते पदम् ।। ३४७.

When a word is used again with the same term or with another word, in the case of word-repetition, the word is repeated, but the meaning is not.

व्यस्तसम्बन्धता सुष्ठुसम्बन्धो व्यवधानतः । सम्बन्धान्तरनिर्भाषात् सम्बन्धान्तरजन्मनः ।। ३४७.

Disjointed relation is when a proper connection is interrupted, either by the introduction of another relation or by the generation of a different relation.

अभावेपि तयोरन्तर्व्यवधानात्त्त्रिधैव सा । अन्तरा पदवाक्याभ्यां पुनर्द्विधा ।। ३४७.

Even in the absence of those two, when there is interruption in between, it is threefold; and the interruption is again twofold, by word or by sentence.

वाच्यमर्थार्थ्यमानत्वात्तद्‌द्विधा पदवाक्ययोः । व्युत्पादितपूर्व्ववाच्यं व्युत्पाद्यञ्चेति भिद्यते ।। ३४७.

Because what is to be expressed is not properly conveyed, that is twofold, in word and in sentence: it is distinguished as what is previously explained and what is to be explained.

इष्टव्याघातकारित्वं हेतोः स्यादसमर्थता । असिद्धत्वं विरुद्धत्वमनैकान्तिकता तथा ।। ३४७.

The cause may be ineffective due to bringing about the opposite of what is intended; and also due to being unproven, contradictory, or inconclusive.

एवं सत्प्रतिपक्षत्वं कालातीतत्वसङ्करः । पक्षे सपक्षे नास्तित्वं विपक्षेऽस्तित्वमेव तत् ।। ३४७.

Likewise, the presence of a valid counter-example, confusion of past and present, non-existence in the subject and similar cases, and existence in the opposite case are described.

काव्येषु परिषद्यानां न भवेदप्यरुन्तुदम् । एकादशनिरर्थत्वं दुष्करादौ न दुष्यति ।। ३४७.

In poetry, for the assemblies of the learned, even a flaw may not be an obstacle; the absence of meaning in elevenfold ways is not faulty in difficult compositions.

दुःखीकरोति दोषज्ञान् गूढार्थत्वं न दुष्करे । न ग्राम्यतोद्वेगकारी प्रसिद्धेर्ल्लोकशास्त्रयोः ।। ३४७.

A fault that causes distress is recognized, but obscurity of meaning is not a fault in difficult works; nor is rusticity that causes agitation, if it is established in common usage or in the treatises.

क्रियाभ्रंशेन लक्ष्मास्ति क्रियाध्याहारयोगतः । भ्रष्टकारकताक्षेपबलाध्याहृतकारके ।। ३४७.

The mark of omission of action is present when the action is supplied by implication; and when the agent is supplied by the force of suggestion after its omission.

प्रगृह्यो गृह्यते नैव क्षतं विगतसन्धिना । कष्टपाठाद्विसन्धित्वं दुर्व्वचादौ न दुर्भगम् ।। ३४७.

What is to be taken is not taken when the connection is broken; harsh reading causes faulty connection, but in difficult passages, it is not considered a great fault.

अनुप्रासे पदावृत्तिर्व्यस्तसम्बन्धता शुभा । नार्थसंग्रहणे दोषो व्युत्क्रमाद्यैर्न्न लिप्यते ।। ३४७.

In alliteration, repetition of words and disjointed relation are considered good; there is no fault in failing to convey the meaning, nor is one tainted by irregular order and the like.

विभक्तिसंज्ञालिङ्गानां यत्रोद्वेगो न धीमतां । संख्यायास्तत्र भिन्नत्वमुप्मानोपमेययोः ।। ३४७.

Where the wise feel no disturbance from the use of case, gender, or number, difference between the compared and the comparator is not a fault.

अनेकस्य तथैकेन बहूनां बहुभिः शुभा । कवीनां समुदाचारः समयो नाम गीयते ।। ३४७.

The practice of poets is called convention: sometimes one for many, sometimes many for one, and sometimes many for many, all auspicious.

सामान्यश्च विशिष्टश्च धर्म्मवद्भवति द्विधा । सिद्धसैद्धान्तिकानाञ्च कवीनाञ्चाविवादतः ।। ३४७.

Convention is twofold, being either general or particular, and it pertains to those who uphold dharma, as well as to established theorists and poets, without dispute.

यः प्रसिध्यति सामान्य इत्यसौ समयो मतः । सर्व्वे सिद्धान्तिका येन सञ्चरन्ति निरत्ययं ।। ३४७.

That which is widely accepted is called general convention; by it, all established theorists proceed without error.

कियन्त एव वा येन सामान्यस्तेन स द्विधा । छेदसिद्धान्ततोऽन्यः स्यात् केषाञ्चिद्‌ भ्रान्तितो यथा ।। ३४७.

And whatever is accepted by only a few, that is the particular convention; it differs from the established doctrine, and for some, it arises from error.

तर्कज्ञानां मुनेः कस्य कस्यचित् क्षणभङ्गिका । भूतचैतन्यता कस्य ज्ञानस्य सुप्रकाशता ।। ३४७.

Among those skilled in reasoning, some sages hold the doctrine of momentariness; for others, consciousness belongs to elements, and for others, knowledge is self-luminous.

प्रज्ञातस्थूलताशबप्दानेकान्तत्वं तथार्हतः । शैववैष्णवशाक्तेयसौरसिद्धान्तिनां मतिः ।। ३४७.

The Arhats maintain the doctrine of the manifoldness of terms for grossness; the Śaivas, Vaiṣṇavas, Śāktas, and Sauras each have their own established views.

जगतः कारणं ब्रह्म साङ्‌ख्यानां सप्रधानकं । अस्मिन् सरस्वतीलोके सञ्चरन्तः परस्परम् ।। ३४७.

For the Sāṅkhyas, the cause of the world is Brahman together with Pradhāna; in this world of learning, they move among each other with differing views.

बध्नन्ति व्यतिपश्यन्तो यद्विशिष्टः स उच्यते । परिग्रहादप्यसतां सतामेवापरिग्रहात् ।। ३४७.

They establish their positions by mutual opposition; that which is distinguished in this way is so called, whether accepted by the true or the false, or not accepted by the true.

भिद्यमानस्य तस्यायं द्वैविध्यमुपगीयते । प्रत्यज्ञादिप्रमाणैर्यद्बाधितं तदसद्विदुः ।। ३४७.

When such a convention is divided, this twofoldness is described; whatever is refuted by primary means of knowledge, such as direct perception, is considered unreal.

कविभिस्तत् प्रतिग्राह्यं ज्ञानस्य द्योतमानता । यदेवार्थक्रियाकारि तदेव परमार्थसत् ।। ३४७.

Poets should accept the self-luminosity of knowledge; whatever produces practical results is alone the ultimate reality.

अज्ञानाज्ज्ञानतस्त्वेकं ब्रह्मैव परमार्थसत् । विष्णुः स्वर्गादिहेतुः स शब्दालङ्काररूपवान् ।। ३४७.

But whether through ignorance or knowledge, Brahman alone is the ultimate reality; Viṣṇu is the cause of heaven and so forth, and is possessed of the form of verbal ornament.

अपरा च परा विद्या तां ज्ञात्वा मुच्यते भवात् ।। ३४७.

There is lower and higher knowledge; by knowing that, one is liberated from worldly existence.

अग्निरुवाच एकाक्षराभिधानञ्च मातृकान्तं वदामि ते । अ विष्णुः प्रतिषेधः स्यादा पितामहवाक्ययोः ।। ३४८.

Agni said: I will tell you the meaning of each single letter up to the end of the alphabet; 'a' is Viṣṇu, and in the statements of the Creator, 'a' is negation.

सीमायामथाव्ययं आ भवेत्संक्रोधपीडयो । इः कामे रतिलक्ष्म्योरी उः शिवे रक्षकाद्य ऊः ।। ३४८.

'Ā' is imperishable at the boundary, and also indicates distress from anger; 'i' is for desire, for the marks of pleasure and Lakṣmī; 'ī' is for Śiva, for the protector, and so on; 'ū' likewise.

ऋ शब्दे चादितौ ऋॄस्यात् लृ लॄ ते वै [https://puranastudy.freeoda.com/pur_index14/diti.htm दितौ] गुहे । ए देवी ऐ योगिनी स्यादो ब्रह्मा औ महेश्वरः ।। ३४८.

'Ṛ' and 'ṝ' are for sound at the beginning; 'ḷ' and 'ḹ' are for the cave; 'e' is the goddess, 'ai' is the yoginī; 'o' is Brahmā, 'au' is Maheśvara.

अङ्कामः अः प्रशस्तः स्यात् को ब्रह्मादौ कु कुत्सिते । खं शून्येन्द्रियं खङ्गो गन्धर्व्वे च विनायके ।। ३४८.

'Aṃ' is for desire, 'aḥ' is praised; 'ka' is for Brahmā at the beginning, 'ku' is for what is base; 'kha' is for emptiness, for the senses, 'khaṅga' is for the sword, for the Gandharva and Vināyaka.