Agni Purana — Chapter 343
AgP 343.1
:ए इत्य् आग्नेये महापुराणे अलङ्कारे शब्दालङ्कारनिरूपणं नाम द्विचत्वारिंशदधिकत्रिशततमो ऽध्यायः छप्तेर् {३४३} :श् अथ त्रिचत्वारिंशदधिकत्रिशततमो ऽध्यायः अर्थालङ्काराः अग्निर् उवाच अलङ्करणमर्थानामर्थालङ्कार इष्यते तं विना शब्दसौन्दर्यमपि नास्ति मनोहरम्
:e ity āgneye mahāpurāṇe alaṅkāre śabdālaṅkāranirūpaṇaṃ nāma dvicatvāriṃśadadhikatriśatatamo 'dhyāyaḥ chapter {343} :ś atha tricatvāriṃśadadhikatriśatatamo 'dhyāyaḥ arthālaṅkārāḥ agnir uvāca alaṅkaraṇamarthānāmarthālaṅkāra iṣyate taṃ vinā śabdasaundaryamapi nāsti manoharam
Thus, in the Āgneya Mahāpurāṇa, within (the section on) ornament, the three hundred forty-second chapter, called the exposition of word-ornaments. Chapter 343. Now the three hundred forty-third chapter: the ornaments of sense. Agni said: The ornamenting of the senses (of words) is held to be the sense-ornament; without it even beauty of sound is not charming.
AI translation rendered from the Sanskrit, not a published edition
AgP 343.2
अर्थालङ्काररहिता विधवेव(१) सरस्वती स्वरूपमथ सादृश्यमुत्प्रेक्षातिशयावपि
arthālaṅkārarahitā vidhaveva(1) sarasvatī svarūpamatha sādṛśyamutprekṣātiśayāvapi
Speech (Sarasvatī) bereft of sense-ornaments is like a widow. Now: intrinsic nature (svarūpa), similarity, poetic fancy (utprekṣā), and hyperbole (atiśaya) too,
AI translation rendered from the Sanskrit, not a published edition
AgP 343.3
विभावना विरोधश् च हेतुश् च सममष्टधा स्वभाव एव भावानां स्वरूपमभिधीयते
vibhāvanā virodhaś ca hetuś ca samamaṣṭadhā svabhāva eva bhāvānāṃ svarūpamabhidhīyate
the presentation of a cause as absent (vibhāvanā), contradiction, cause (hetu), and equality (sama) — (thus) eightfold. The very own-being of things is called svarūpa.
AI translation rendered from the Sanskrit, not a published edition
AgP 343.4
निजमागन्तुकञ्चेति द्विविधं तदुदाहृतम् सांसिद्धिकं नियं नैमित्तिकमागन्तुकं तथा
nijamāgantukañceti dvividhaṃ tadudāhṛtam sāṃsiddhikaṃ niyaṃ naimittikamāgantukaṃ tathā
It is declared to be of two kinds: innate and adventitious; the innate is that which is inherently accomplished, and the adventitious is that which is occasioned (by some cause).
AI translation rendered from the Sanskrit, not a published edition
AgP 343.5
:न् १ विधुरेवेति ख॥ , ट॥ च :प् २२४ सादृश्यं धर्मसामान्यमुपमा रूपकं तथा महोक्त्यर्थान्तरन्यासाविति स्यात्तु चतुर्विधम्
:n 1 vidhureveti kha.. , ṭa.. ca :p 224 sādṛśyaṃ dharmasāmānyamupamā rūpakaṃ tathā mahoktyarthāntaranyāsāviti syāttu caturvidham
[note 1: 'vidhura eva' in mss kha and ṭa; page 224] Similarity is a commonality of property: simile (upamā), metaphor (rūpaka), and likewise magnified statement (mahokti) and the corroborative illustration (arthāntaranyāsa) — thus it is of four kinds.
AI translation rendered from the Sanskrit, not a published edition
AgP 343.6
उपमा नाम सा यस्यामुपमानोपमेययोः सत्ता चान्तरसामान्ययोगित्वेपि विवक्षितं
upamā nāma sā yasyāmupamānopameyayoḥ sattā cāntarasāmānyayogitvepi vivakṣitaṃ
That is called simile in which the being (i.e. the likeness) of the standard and the subject of comparison is what is meant to be conveyed, even when they are also connected with other common (properties).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 343.7
किञ्चिदादाय सारूप्यं लोकयात्रा प्रवर्तते समासेनासमासेन सा द्विधा प्रतियोगिनः
kiñcidādāya sārūpyaṃ lokayātrā pravartate samāsenāsamāsena sā dvidhā pratiyoginaḥ
Taking up some resemblance, the transaction of the world proceeds. It is of two kinds, with a compound and without a compound, of the correlate (the term compared).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 343.8
विग्रहादभिधानस्य ससमासान्यथोत्तरा उपमाद्योतकपदेनोपमेयपदेनच
vigrahādabhidhānasya sasamāsānyathottarā upamādyotakapadenopameyapadenaca
From the analysis of the expression (it is) the one with a compound; otherwise it is the latter (the uncompounded). And by a word that expresses the comparison and by the word for the subject of comparison,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 343.9
ताभ्याञ्च विग्रहात्त्रेधा ससमासान्तिमात् त्रिधा विशिष्यमाणा उपमा भवन्त्यष्टादश स्फुटाः
tābhyāñca vigrahāttredhā sasamāsāntimāt tridhā viśiṣyamāṇā upamā bhavantyaṣṭādaśa sphuṭāḥ
and by those two, and from the analysis — threefold; and from the last, which is compounded — threefold; thus, when distinguished, the similes come to eighteen clear (varieties).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 343.10
यत्र साधारणो धर्मः कथ्यते गम्यते ऽपि वा ते धर्मवस्तुप्राधान्याद्धर्मवस्तूपमे उभे
yatra sādhāraṇo dharmaḥ kathyate gamyate 'pi vā te dharmavastuprādhānyāddharmavastūpame ubhe
Where the common property is stated, or is merely understood — these two, according as the property or the thing predominates, are the property-simile and the thing-simile.
AI translation rendered from the Sanskrit, not a published edition
AgP 343.11
तुल्यमेवोपमीयेते यत्रान्योन्येन धर्मिणौ परस्परोपमा सा स्यात् प्रसिद्धेरन्यथा तयोः
tulyamevopamīyete yatrānyonyena dharmiṇau parasparopamā sā syāt prasiddheranyathā tayoḥ
Where two property-bearers are compared to each other as exactly equal, that would be reciprocal simile; otherwise, it is on account of the (established) renown of the two.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 343.12
विपरीतोपमा सा स्याद्व्यावृत्तेर् नियमोपमा अन्यत्राप्यनुवृत्तेस्तु भवेदनियमोपमा
viparītopamā sā syādvyāvṛtter niyamopamā anyatrāpyanuvṛttestu bhavedaniyamopamā
That would be inverted simile; from exclusion (of other cases) there is restrictive simile; but from its extending to other cases as well there is non-restrictive simile.
AI translation rendered from the Sanskrit, not a published edition
AgP 343.13
समुच्चयोपमातो ऽन्यधर्मवाहुल्यकीर्तनात् वहोर्धम्मस्य साम्येपि वैलक्ष्ण्यं विवक्षितं
samuccayopamāto 'nyadharmavāhulyakīrtanāt vahordhammasya sāmyepi vailakṣṇyaṃ vivakṣitaṃ
Cumulative simile comes from mentioning an abundance of further properties; where, though many properties are alike, a difference is what is meant to be conveyed —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 343.14
यदुच्यते ऽतिरिक्तत्वं व्यतिरेकोपमा तु सा यत्रोपमा स्याद्वहुभिः सदृशैः सा बहूपमा
yaducyate 'tiriktatvaṃ vyatirekopamā tu sā yatropamā syādvahubhiḥ sadṛśaiḥ sā bahūpamā
where an excess is stated, that is the simile of distinction (vyatireka); where the comparison is with many likes, that is the multiple simile.
AI translation rendered from the Sanskrit, not a published edition
AgP 343.15
धर्माः प्रत्युपमानञ्चेदन्ये मालोपमैव साअप्_३४३।०१५अब्।उपमानविकारेण तुलना विक्रियोपमा
dharmāḥ pratyupamānañcedanye mālopamaiva sāap_343.015ab/upamānavikāreṇa tulanā vikriyopamā
If the properties and the corresponding standards are each different, that is precisely the garland-simile. Comparison by way of a modification of the standard is the modified simile.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 343.16
त्रिलोक्यासम्भवि किमप्यारोप्य प्रतियोगिनि :प् २२५ कविनोपमीयते या प्रथते साद्भुतोपमा
trilokyāsambhavi kimapyāropya pratiyogini :p 225 kavinopamīyate yā prathate sādbhutopamā
That which is displayed when the poet, superimposing upon the correlate something impossible in the three worlds, makes the comparison, is the marvellous simile.
AI translation rendered from the Sanskrit, not a published edition
AgP 343.17
प्रतियोगिनमारोप्य तदभेदेन कीर्तनम् उपमेयस्य सा मोहोपमासौ भ्रान्तिमद्वचः
pratiyoginamāropya tadabhedena kīrtanam upameyasya sā mohopamāsau bhrāntimadvacaḥ
Superimposing the correlate and describing the subject of comparison as non-different from it — that is the simile of delusion; it is an utterance involving mistaken perception.
AI translation rendered from the Sanskrit, not a published edition
AgP 343.18
उभयोर्धर्मिणोस्तथ्यानिश् चयात् संशयोपमा उपमेयस्य संशय्य निश् चयान्निश् चयोपमा
ubhayordharmiṇostathyāniś cayāt saṃśayopamā upameyasya saṃśayya niś cayānniś cayopamā
From the non-ascertainment of the truth about both property-bearers there is the simile of doubt; from ascertainment about the subject of comparison after doubting, there is the simile of ascertainment.
AI translation rendered from the Sanskrit, not a published edition
AgP 343.19
वाक्यार्थनैव वाक्यार्थोपमा स्यादुपमानतः आत्मनोपमानादुपमा साधारण्यतिशायिनी
vākyārthanaiva vākyārthopamā syādupamānataḥ ātmanopamānādupamā sādhāraṇyatiśāyinī
By a sentence-meaning (compared) with a sentence-meaning, taken as the standard, there is the sentence-meaning simile; the simile in which the thing itself is the standard is one that excels in the common property.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 343.20
उपमेयं यद्न्यस्य तद्न्यस्योपमा मता यद्युत्तरोत्तरं याति तदासौ गगनोपमा(१)
upameyaṃ yadnyasya tadnyasyopamā matā yadyuttarottaraṃ yāti tadāsau gaganopamā(1)
When what is the subject of comparison for one is regarded as the standard for another, and this proceeds on and on in succession, then that is the sky-simile.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 343.21
प्रशंसा चैव निन्दा च कल्पिता सदृशी तथा किञ्चिच्च सदृशी ज्ञेया उपमा पञ्चधा पुरः
praśaṃsā caiva nindā ca kalpitā sadṛśī tathā kiñcicca sadṛśī jñeyā upamā pañcadhā puraḥ
Praise, and blame, and the invented (comparison), and likewise the similar, and the somewhat similar — thus simile is to be known as fivefold, as presented above.
AI translation rendered from the Sanskrit, not a published edition
AgP 343.22
उपमानेन यत्तत्वमुपमेयस्य रूप्यते गुणानां समतां दृष्ट्वा रूपकं नाम तद्विदुः
upamānena yattatvamupameyasya rūpyate guṇānāṃ samatāṃ dṛṣṭvā rūpakaṃ nāma tadviduḥ
When, by means of the standard of comparison, the very nature of the thing compared is figured forth, having observed the equality of their qualities — that they call 'metaphor' (rūpaka).
AI translation rendered from the Sanskrit, not a published edition
AgP 343.23
उपमैव तिरोभूतभेदा रूपकमेव वा सहोक्तिः सहभावेन कथनं तुल्यधर्मिणां
upamaiva tirobhūtabhedā rūpakameva vā sahoktiḥ sahabhāvena kathanaṃ tulyadharmiṇāṃ
It is simile itself with the difference concealed, or else it is metaphor. 'Joint statement' (sahokti) is the telling, by way of togetherness, of things having a common property.
AI translation rendered from the Sanskrit, not a published edition
AgP 343.24
भवेदर्थान्तरन्यासः सादृश्येनोत्तरेण सः अन्यथोपस्थिता वृत्तिश्चेतनस्येतरस्य च
bhavedarthāntaranyāsaḥ sādṛśyenottareṇa saḥ anyathopasthitā vṛttiścetanasyetarasya ca
There would be 'the adducing of another matter' (arthāntaranyāsa) when it comes about through a resemblance in what follows. And when the activity of a sentient being and of a non-sentient one is presented as other (than it is) —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 343.25
अन्यथा मन्यते यत्र तामुत्प्रेक्षां प्रचक्षते लोकसीमान्वृत्तस्य वस्तुधर्मस्य कीर्तनम्
anyathā manyate yatra tāmutprekṣāṃ pracakṣate lokasīmānvṛttasya vastudharmasya kīrtanam
— when (a thing) is conceived otherwise, that they declare to be 'fanciful assumption' (utprekṣā/utprekṣā). The proclaiming of a property of a thing that exceeds the bounds of the ordinary world —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 343.26
भवेदतिशयो नाम सम्भवासम्भवाद्द्विधा गुणजातिक्रियादीनां यत्र वैकल्यर्दर्शनं
bhavedatiśayo nāma sambhavāsambhavāddvidhā guṇajātikriyādīnāṃ yatra vaikalyardarśanaṃ
— that would be 'hyperbole' (atiśaya) by name, twofold according as (the thing) is possible or impossible. Where there is shown a deficiency of qualities, kinds, actions, and the like —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 343.27
विशेषदर्शनायैव सा विशेषोक्तिरुच्यते :न् १ पवनोपमेति ख॥ । गमनोपमेति क॥ , ट॥ च :प् २२६ प्रसिद्धहेतुव्यावृत्या यत् किञ्चित् कारणान्तरम्
viśeṣadarśanāyaiva sā viśeṣoktirucyate :n 1 pavanopameti kha.. / gamanopameti ka.. , ṭa.. ca :p 226 prasiddhahetuvyāvṛtyā yat kiñcit kāraṇāntaram
— just for the purpose of showing a distinction, that is called 'statement of distinction' (viśeṣokti). [Note: variant readings 'pavanopamā' in ms. kha, 'gamanopamā' in mss. ka and ṭa; page 226.] When, by the exclusion of the well-known cause, some other cause,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 343.28
यत्र स्वाभाविकत्वं वा विभाव्यं सा विभावना सङ्गतीकरणं युक्त्या यदसंगच्छमानयोः
yatra svābhāvikatvaṃ vā vibhāvyaṃ sā vibhāvanā saṅgatīkaraṇaṃ yuktyā yadasaṃgacchamānayoḥ
or else a thing's being natural (of itself), is to be brought out — that is 'bringing out' (vibhāvanā). When two things that do not fit together are made to fit by an argument,
AI translation rendered from the Sanskrit, not a published edition
AgP 343.29
विरोधपूर्वकत्वेन तद्विरोध इति स्मृतं सिसाधयिषितार्थस्य हेतुर्भवति साधकः
virodhapūrvakatvena tadvirodha iti smṛtaṃ sisādhayiṣitārthasya heturbhavati sādhakaḥ
in that it proceeds from a contradiction, that is recorded as 'contradiction' (virodha). A reason that establishes the matter one wishes to prove becomes the proving (factor).
AI translation rendered from the Sanskrit, not a published edition
AgP 343.30
कारको ज्ञापक इति द्विधा सो ऽप्युपजायते प्रवर्तते कारकाख्यः प्राक् पश्चात् कार्यजन्मनः
kārako jñāpaka iti dvidhā so 'pyupajāyate pravartate kārakākhyaḥ prāk paścāt kāryajanmanaḥ
That too arises as twofold: the productive (kāraka) and the informing (jñāpaka). The one called productive operates before the arising of the effect, (the other) after;
AI translation rendered from the Sanskrit, not a published edition
AgP 343.31
पूर्वशेष इति ख्यातस्तयोरेव विशेषयोः कार्यकारणभावाद्वा स्वमावाद्वा नियामकात्
pūrvaśeṣa iti khyātastayoreva viśeṣayoḥ kāryakāraṇabhāvādvā svamāvādvā niyāmakāt
of just those two particular (kinds) it is termed 'prior' and 'subsequent' — either from the relation of cause and effect, or from its own nature as the determining factor.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 343.32
ज्ञापकाख्यस्य भेदो ऽस्ति नदीपूरादिदर्शनात् अविनाभावनियमो ह्य् अविनाभावदर्शनात्
jñāpakākhyasya bhedo 'sti nadīpūrādidarśanāt avinābhāvaniyamo hy avinābhāvadarśanāt
There is a subdivision of the one called 'informing', (as) from seeing the flooding of a river and so on; for the rule of invariable concomitance (comes) from observing invariable concomitance.
AI translation rendered from the Sanskrit, not a published edition