Agni Purana — Chapter 346
AgP 346.1
:ए इत्य् आग्नेये महापुराणे काव्यगुणविवेको नाम पञ्चचत्वारिंशदधिकत्रिशततमो ऽध्यायः :प् २३१ छप्तेर् {३४६} :श् अथ षट्चत्वारिंशदधिकत्रिशततमो ऽध्यायः काव्यदोषविवेकः अग्निर् उवाच उद्वेगजनको दोषः सभ्यानां स च सप्तधा वक्तृवाचकवाच्यानामेकद्वित्रिनियोगतः
:e ity āgneye mahāpurāṇe kāvyaguṇaviveko nāma pañcacatvāriṃśadadhikatriśatatamo 'dhyāyaḥ :p 231 chapter {346} :ś atha ṣaṭcatvāriṃśadadhikatriśatatamo 'dhyāyaḥ kāvyadoṣavivekaḥ agnir uvāca udvegajanako doṣaḥ sabhyānāṃ sa ca saptadhā vaktṛvācakavācyānāmekadvitriniyogataḥ
Thus, in the Āgneya Mahāpurāṇa, the three hundred forty-fifth chapter, called "The Discrimination of Poetic Qualities." [p. 231] Chapter 346. Now the three hundred forty-sixth chapter: the discrimination of poetic faults. Agni said: A fault is what generates distaste in the cultivated; and it is sevenfold, according to its application to one, two, or three of speaker, expression, and expressed sense.
AI translation rendered from the Sanskrit, not a published edition
AgP 346.2
तत्र वक्ता कविर्नाम प्रथते स च भेदतः सन्दिहानो ऽविनीतः सन्नज्ञो ज्ञाता चतुर्विधः
tatra vaktā kavirnāma prathate sa ca bhedataḥ sandihāno 'vinītaḥ sannajño jñātā caturvidhaḥ
Among these, the speaker is known as the poet, and he, by division, is fourfold: doubting, untrained, ignorant, and knowing.
AI translation rendered from the Sanskrit, not a published edition
AgP 346.3
निमित्तपरिभाषाभ्यामर्थसंस्पर्शिवाचकम् तद्भेदो पदवाक्ये द्वे कथितं लक्षणं द्वयोः
nimittaparibhāṣābhyāmarthasaṃsparśivācakam tadbhedo padavākye dve kathitaṃ lakṣaṇaṃ dvayoḥ
By way of ground (of usage) and by convention, the expression touches upon the sense; its two divisions are word and sentence, and the definition of both has been stated.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.4
असाधुत्वाप्रयुक्त्वे द्वावेव पदनिग्रहौ शब्दशास्त्रविरुद्धत्वमसाधुत्वं विदुर्बुधाः
asādhutvāprayuktve dvāveva padanigrahau śabdaśāstraviruddhatvamasādhutvaṃ vidurbudhāḥ
There are just two faults of the word: incorrectness and non-currency. The wise know incorrectness to be contrariety to grammar.
AI translation rendered from the Sanskrit, not a published edition
AgP 346.5
व्युत्पन्नैर् अनिबद्वत्वमप्रयुक्तत्वमुच्यते छान्दसत्वमविस्पष्टत्वञ्च कष्टत्वमेव च
vyutpannair anibadvatvamaprayuktatvamucyate chāndasatvamavispaṣṭatvañca kaṣṭatvameva ca
Non-currency is said to be not being employed by the learned. Vedic usage, lack of clarity, and difficulty,
AI translation rendered from the Sanskrit, not a published edition
AgP 346.6
तदसामयिकत्वञ्च ग्राम्यत्वञ्चेति पञ्चधा छान्दसत्वं न भाषायामविस्पष्टमबोधतः
tadasāmayikatvañca grāmyatvañceti pañcadhā chāndasatvaṃ na bhāṣāyāmavispaṣṭamabodhataḥ
and its being contrary to convention, and rusticity — thus fivefold. Vedic (archaic) usage is not (proper) in (ordinary) speech; unclarity (arises) from non-comprehension.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.7
गूडार्थता विपर्यस्तार्थता संशयितार्थता अविष्पष्टार्थता भेदास्तत्र गूढार्थतेति सा
gūḍārthatā viparyastārthatā saṃśayitārthatā aviṣpaṣṭārthatā bhedāstatra gūḍhārthateti sā
Having a hidden sense, having an inverted sense, having a doubtful sense, having an unclear sense — these are its varieties; among them, that is 'hidden sense':
AI translation rendered from the Sanskrit, not a published edition
AgP 346.8
यत्रार्थो दुःखसवेद्यो विपर्यस्तार्थता पुनः विवक्षितान्यशब्दार्थप्रतिपातिर्मलीमसा(१)
yatrārtho duḥkhasavedyo viparyastārthatā punaḥ vivakṣitānyaśabdārthapratipātirmalīmasā(1)
— where the meaning is grasped only with difficulty. 'Inverted sense', again, is the sullied conveying of a word-meaning other than the one intended.
AI translation rendered from the Sanskrit, not a published edition
AgP 346.9
अन्यार्थत्वासमर्थत्वे एतामेवोपसर्पतः :न् १ मनीषयेति ज॥ :प् २३२ सन्दिह्यमानवाच्यत्वमाहुः संशयितार्थतां
anyārthatvāsamarthatve etāmevopasarpataḥ :n 1 manīṣayeti ja.. :p 232 sandihyamānavācyatvamāhuḥ saṃśayitārthatāṃ
When (the words) are incapable (of yielding) another meaning, they resort to just this (fault). [note 1: reading 'manīṣayā' in ja. / p. 232] They call it 'doubtful sense' when what is to be expressed remains in doubt.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.10
दोषत्वमनुबध्नाति सज्जनोद्वेजनादृते असुखोच्चार्यमाणत्वं कष्टत्वं समयाच्युतिः
doṣatvamanubadhnāti sajjanodvejanādṛte asukhoccāryamāṇatvaṃ kaṣṭatvaṃ samayācyutiḥ
It entails the status of a fault only when it distresses good people. Being uncomfortable to pronounce is 'harshness'; deviation from convention (is the next fault).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.11
असामयिकता नेयामेताञ्च मुनयो जगुः ग्राम्यता तु जघन्यार्थप्रतिपातिः खलीकृता
asāmayikatā neyāmetāñca munayo jaguḥ grāmyatā tu jaghanyārthapratipātiḥ khalīkṛtā
The sages have declared this (deviation) to be 'unconventionality' and 'requiring to be construed'; but 'rusticity' is the reprehensible conveying of a base meaning.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.12
वक्तव्यग्राम्यवाच्यस्य वचनात्स्मरणादपि तद्वाचकपदेनाभिसाम्याद्भवति सा त्रिधा
vaktavyagrāmyavācyasya vacanātsmaraṇādapi tadvācakapadenābhisāmyādbhavati sā tridhā
It is threefold: through the utterance of a vulgar expression that ought (only) to be alluded to, through the mere recollection (of it), and through resemblance to the word that denotes it.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.13
दोषः साधारणः प्रातिस्विको ऽर्थस्य स तु द्विधा अनेकभागुपालम्भः साधारण इति स्मृतः
doṣaḥ sādhāraṇaḥ prātisviko 'rthasya sa tu dvidhā anekabhāgupālambhaḥ sādhāraṇa iti smṛtaḥ
A fault is (either) common or particular; and that (particular one), of meaning, is twofold. The censure applying to many parts is remembered as the 'common' one.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.14
क्रियाकारकयोर्भ्रंशो विसन्धिः पुनरुक्ता व्यस्तसम्बन्धता चेति पञ्च साधारणा मताः(१)
kriyākārakayorbhraṃśo visandhiḥ punaruktā vyastasambandhatā ceti pañca sādhāraṇā matāḥ(1)
Failure of the action and of the case-factor, faulty juncture, repetition, and disjointed connection — these five are held to be the common (faults).
AI translation rendered from the Sanskrit, not a published edition
AgP 346.15
अक्रियत्वं क्रियाभ्रंशो भ्रष्टकारकता पुनः कर्त्र्यादिकारकाभावो विसन्धिःसन्धिदूषणम्
akriyatvaṃ kriyābhraṃśo bhraṣṭakārakatā punaḥ kartryādikārakābhāvo visandhiḥsandhidūṣaṇam
Absence of an action is 'failure of the action'; 'defective case-factor' again is the absence of the agent and other case-factors; 'faulty juncture' is a flaw of juncture (sandhi).
AI translation rendered from the Sanskrit, not a published edition
AgP 346.16
विगतो वा विरुद्धो वा सन्धिः स भवति द्विधा सन्धेर्विरुद्धता कष्टपादादर्थान्तरागमात्(२)
vigato vā viruddho vā sandhiḥ sa bhavati dvidhā sandherviruddhatā kaṣṭapādādarthāntarāgamāt(2)
That juncture is twofold: either missing or contradictory; the contradictoriness of a juncture (comes) from the intrusion of a different sense through a harsh (metrical) foot.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.17
पुनरुक्तत्वमाभीक्ष्ण्यादभिधानं द्विधैव तत् अर्थावृत्तिः पदावृत्तिरर्थावृत्तिरपि द्विधा
punaruktatvamābhīkṣṇyādabhidhānaṃ dvidhaiva tat arthāvṛttiḥ padāvṛttirarthāvṛttirapi dvidhā
Repetition is the saying (of something) over again; it is just twofold — recurrence of sense and recurrence of word; and recurrence of sense is also twofold:
AI translation rendered from the Sanskrit, not a published edition
AgP 346.18
प्रयुक्तवरशब्देन(३) तथा शब्दान्तरेण च नावर्तते पदावृत्तौ वाच्यमावर्तते पदम्
prayuktavaraśabdena(3) tathā śabdāntareṇa ca nāvartate padāvṛttau vācyamāvartate padam
by a fine word already used, and likewise by a different word. In recurrence of word, the word recurs while the thing meant does not.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.19
व्यस्तसम्बन्धता सुष्ठुसम्बन्धो व्यवधानतः सम्बन्धान्तरनिर्भाषात् सम्बन्धान्तरजन्मनः
vyastasambandhatā suṣṭhusambandho vyavadhānataḥ sambandhāntaranirbhāṣāt sambandhāntarajanmanaḥ
'Disjointed connection' is (where) a well-formed connection (is broken) by interposition, by the mention of another connection, or by the arising of another connection.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.20
:न् १ मला इति क॥ , ज॥ च २ कष्टपादादर्थान्तरक्रमादिति ट॥ ३ प्रयुक्तचरशब्देनेति ज॥ , ञ॥ च :प् २३३ अभावेपि तयोरन्तर्व्यवधानास्त्रिधैव सा अन्तरा पदवाक्याभ्यां प्रतिभेदं पुनर्द्विधा
:n 1 malā iti ka.. , ja.. ca 2 kaṣṭapādādarthāntarakramāditi ṭa.. 3 prayuktacaraśabdeneti ja.. , ña.. ca :p 233 abhāvepi tayorantarvyavadhānāstridhaiva sā antarā padavākyābhyāṃ pratibhedaṃ punardvidhā
[variants: 'malā' in ka. and ja.; 'kaṣṭapādād arthāntarakramāt' in ṭa.; 'prayuktacaraśabdena' in ja. and ña.; p. 233] Even when those two are absent, there is inner interposition; thus it is just threefold; and again twofold according to each subdivision, by way of word and sentence.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.21
वाच्यमर्थार्थ्यमानत्वात्तद्द्विधा पदवाक्ययोः व्युत्पादितपूर्ववाच्यं व्युत्पाद्यञ्चेति भिद्यते
vācyamarthārthyamānatvāttaddvidhā padavākyayoḥ vyutpāditapūrvavācyaṃ vyutpādyañceti bhidyate
Since what is to be expressed is sought after for the sake of the sense, it is twofold, in respect of word and of sentence; it is further divided into what has been previously explained and what is (yet) to be explained.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.22
इष्टव्याघातकारित्वं हेतोः स्यादसमर्थता असिद्धत्वं विरुद्धत्वमनैकान्तिकता तथा
iṣṭavyāghātakāritvaṃ hetoḥ syādasamarthatā asiddhatvaṃ viruddhatvamanaikāntikatā tathā
Bringing about the contradiction of what is intended would be the incapacity of the reason (hetu); (likewise) being unestablished, being contradictory, and being inconclusive,
AI translation rendered from the Sanskrit, not a published edition
AgP 346.23
एवं सत्प्रतिपक्षत्वं कालातीतत्वसङ्करः पक्षे सपक्षेनास्तितत्वं विपक्षे ऽस्तित्वमेव तत्
evaṃ satpratipakṣatvaṃ kālātītatvasaṅkaraḥ pakṣe sapakṣenāstitatvaṃ vipakṣe 'stitvameva tat
and so being met by a valid counter-thesis, and being out of time — the confusion (of these). That is: being absent in the subject and in the similar instance, and being present in the dissimilar instance.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.24
काव्येषु परिषद्यानां न भवेदप्यरुन्तुदम् एकादशनिरर्थत्वं(१) दुष्करादौ न दुष्यति
kāvyeṣu pariṣadyānāṃ na bhavedapyaruntudam ekādaśanirarthatvaṃ(1) duṣkarādau na duṣyati
In poems there should be nothing that wounds the (feelings of the) members of the assembly. The eleven-fold meaninglessness is no fault in (verses of) difficult composition and the like.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.25
दुःखीकरोति दोषज्ञान्गूढार्थत्वं न दुष्करे न ग्राम्यतोद्वेगकारी प्रसिद्धेर् लोकशास्त्रयोः
duḥkhīkaroti doṣajñāngūḍhārthatvaṃ na duṣkare na grāmyatodvegakārī prasiddher lokaśāstrayoḥ
Hidden meaning distresses those who know the faults; (but) it is not (a fault) in difficult composition; and rusticity is not distressing when it is well known in common usage and in the śāstras.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.26
क्रियाभ्रंशेन लक्ष्मास्ति क्रियाध्याहारयोगतः भ्रष्टकारकताक्षेपबलाध्याहृतकारके
kriyābhraṃśena lakṣmāsti kriyādhyāhārayogataḥ bhraṣṭakārakatākṣepabalādhyāhṛtakārake
Even with the omission of a verb there is (poetic) propriety, when a verb can be supplied; and where the case-word that has dropped out is supplied by the force of implication (there is no fault).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.27
प्रगृह्ये गृह्यते नैव क्षतं विगतसन्धिना कष्टपाठाद्विसन्धित्वं दुर्वचादौ न दुर्भगम्
pragṛhye gṛhyate naiva kṣataṃ vigatasandhinā kaṣṭapāṭhādvisandhitvaṃ durvacādau na durbhagam
In the case of a pragṛhya vowel no defect is taken to arise from the absence of sandhi; absence of sandhi (is a fault only) when it makes recitation harsh; in harsh-sounding words and the like there is no misfortune (i.e. no fault).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.28
अनुप्रासे पदावृत्तिर्व्यस्तसम्बन्धता शुभा नार्थसंग्रहणे दोषो व्युत्क्रमाद्यैर् न लिप्यते
anuprāse padāvṛttirvyastasambandhatā śubhā nārthasaṃgrahaṇe doṣo vyutkramādyair na lipyate
In alliteration the repetition of words and the separation of the connection (of words) is acceptable; there is no fault in not gathering the sense together, nor is (the composition) tainted by inversion of order and the like.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.29
विभक्तिसंज्ञालिङ्गानां यत्रोद्वेगो न धीमतां संख्यायास्तत्र भिन्नत्वमुपमानोपमेययोः
vibhaktisaṃjñāliṅgānāṃ yatrodvego na dhīmatāṃ saṃkhyāyāstatra bhinnatvamupamānopameyayoḥ
Where difference of case-ending, of grammatical designation, and of gender causes no distress to the wise, there (also) difference of number, and of the object of comparison and the thing compared,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.30
अनेकस्य तथैकेन बहूनां बहुभिः शुभा कवीमां समुदाचारः समयो नाम गीयते
anekasya tathaikena bahūnāṃ bahubhiḥ śubhā kavīmāṃ samudācāraḥ samayo nāma gīyate
of one with one, likewise of many with one, and of many with many, is acceptable. The usage of poets is what is called convention (samaya).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.31
:न् १ एकादशनिरस्तत्वमिति ञ॥ :प् २३४ समान्यश् च विशिष्टश् च धर्मवद्भवति द्विधा सिद्धसैद्धान्तिकानाञ्च कवीनाञ्चाविवादतः
:n 1 ekādaśanirastatvamiti ña.. :p 234 samānyaś ca viśiṣṭaś ca dharmavadbhavati dvidhā siddhasaiddhāntikānāñca kavīnāñcāvivādataḥ
It is twofold, general and particular, like dharma; (the general arising) from the absence of dispute among established doctrinal thinkers and among poets.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.32
यः प्रसिध्यति सामान्य इत्य् असौ समयो मतः सर्वेसिद्धान्तिका येन सञ्चरन्ति निरत्ययं
yaḥ prasidhyati sāmānya ity asau samayo mataḥ sarvesiddhāntikā yena sañcaranti niratyayaṃ
That which is commonly established — that is held to be (general) convention, by which all the followers of doctrines proceed without transgression.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.33
कियन्त एव वा येन सामान्यस्तेन सद्विधा छेदसिद्धन्ततो ऽन्यः स्यात् केषाञ्चिद्भ्रान्तितो यथा
kiyanta eva vā yena sāmānyastena sadvidhā chedasiddhantato 'nyaḥ syāt keṣāñcidbhrāntito yathā
Or (that convention) by which only some (proceed) is thereby the general one, twofold; another would be based on doctrinal division, as (arising) in some cases from error.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.34
तर्कज्ञानं मुनेः कस्य कस्यचित् क्षणभङ्गिका भूतचैतन्यता कस्य ज्ञानस्य सुप्रकाशता
tarkajñānaṃ muneḥ kasya kasyacit kṣaṇabhaṅgikā bhūtacaitanyatā kasya jñānasya suprakāśatā
For one sage, the knowledge of reasoning; for another, momentariness; for another, that consciousness derives from the elements; for another, the self-luminosity of cognition;
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.35
प्रज्ञातस्थूलताशब्दानेकान्तत्वं तथार्हतः शैववैष्णवशाक्तेयसौरसिद्धान्तिनां मतिः
prajñātasthūlatāśabdānekāntatvaṃ tathārhataḥ śaivavaiṣṇavaśākteyasaurasiddhāntināṃ matiḥ
and for the Arhat (Jaina), the non-exclusiveness (of predication) regarding the known, the gross, and the word; (and there is) the view of the Śaivas, Vaiṣṇavas, Śāktas, Sauras and Siddhāntins;
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.36
जगतः कारणं ब्रह्म साङ्ख्यानां सप्रधानकं अस्मिन् सरस्वतीलोके सञ्चरन्तः परस्परम्
jagataḥ kāraṇaṃ brahma sāṅkhyānāṃ sapradhānakaṃ asmin sarasvatīloke sañcarantaḥ parasparam
Brahman is the cause of the world; for the Sāṅkhyas it is (Brahman) together with pradhāna. Moving about in this world of Sarasvatī (the realm of speech), one with another,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.37
बध्नन्ति व्यतिपश्यन्तो यद्विशिष्टैः स उच्यते परिग्रहादप्यसतां सतामेवापरिग्रहात्
badhnanti vyatipaśyanto yadviśiṣṭaiḥ sa ucyate parigrahādapyasatāṃ satāmevāparigrahāt
observing one another they bind (each other down); that (convention) which (is upheld) by particular (schools) is so called — arising both from the acceptance of what is unreal and from the non-acceptance of what is real.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.38
भिद्यमानस्य तस्यायं द्वैविध्यमुपगीयते प्रत्यक्षादिप्रमाणैर् यद् बाधितं तदसद्विदुः
bhidyamānasya tasyāyaṃ dvaividhyamupagīyate pratyakṣādipramāṇair yad bādhitaṃ tadasadviduḥ
For that (convention), when it is divided, this twofoldness is proclaimed: what is contradicted by perception and the other means of knowledge, that they know as unreal.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.39
कविभिस्तत् प्रतिग्राह्यं ज्ञानस्य द्योतमानता यदेवार्थक्रियाकारि तदेव परमार्थसत्
kavibhistat pratigrāhyaṃ jñānasya dyotamānatā yadevārthakriyākāri tadeva paramārthasat
That is to be accepted by poets: the shining forth of cognition. Precisely that which performs a causal function is real in the highest sense.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 346.40
अज्ञानाज्ज्ञानतस्त्वेकं ब्रह्मैव परमार्थसत् विष्णुः स्वर्गादिहेतुः स शब्दालङ्काररूपवान् अपरा च परा विद्या तां ज्ञात्वा मुच्यते भवात्
ajñānājjñānatastvekaṃ brahmaiva paramārthasat viṣṇuḥ svargādihetuḥ sa śabdālaṅkārarūpavān aparā ca parā vidyā tāṃ jñātvā mucyate bhavāt
But whether through ignorance or through knowledge, the one Brahman alone is ultimately real. Viṣṇu is the cause of heaven and the rest; he possesses the form of word and ornament. There is a lower and a higher knowledge; knowing that (higher one), one is freed from existence.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain