Text 10.3

साग्रिमा ॥ १०.८७b ॥
श्रौत्य् आर्थी च भवेद् वाक्ये समासे तद्धिते तथा ॥ १०.८७cd ॥

sāgrimā || 10.87b ||
śrauty ārthī ca bhaved vākye samāse taddhite tathā ||10.87cd||

sā—that [simile]; agrimā—the first one (the complete one); śrautī—understood from the words; ārthī—understood from the meanings; ca—and; bhavet—is; vākye—in a sentence; samāse—in a compound; taddhite—in a taddhita suffix; tathā—and.

The complete simile has two varieties: direct (śrautī) and indirect (ārthī). Each one of them occurs either in a sentence, in a compound, or in a taddhita suffix.

agrimā pūrṇā śrauty ārthī ceti dvedhāpi vākyādau sambhavāt ṣoḍhā. ayam arthaḥ, yatheva-vādi-śabdaḥ “tatra tasyeva” iti sūtra-vihito vatiś ca yat-paro’sti tasyaivopamānatvāvagatir iti sa ca sa copamāna-viśeṣaṇaṃ bhavati, tathāpi śruta-mātraḥ sann ubhaya-gaṃ dharmaṃ ṣaṣṭhīva sambandhaṃ bodhayatīti tat-sattve śrauty upamā. tulyādi-śabdaḥ “tena tulyaṃ kriyā ced vatiḥ” iti sūtra-vihito vatiś ca yatrāsti sā tv ārthī, sādharmyasyārthatvāt. tena tulyam iti tulya-śabda upameya-paraḥ, tasya tulyam ity upamānaparaḥ. ubhayaṃ tulyam ity ubhaya-paraś cety evaṃ tulyādiśabdānām eka-niṣṭha-viśrānty-abhāvād artha-paryālocanayā taulya-pratīter ārthītvam ity arthaḥ.^[1] ādinā sama-samānasadṛśa-sammita-caura-bandhu-prabhṛtayaḥ. vākyaṃ prasiddhaṃ samāsaś ca, taddhitas tu vati-kalpab-deśīya-bahuc-prabhṛtiḥ, tataś ca vākya-gā samāsa-gā taddhita-gā ca śrautī tathārthī ceti ṣoḍhā pūrṇopamā.

The complete simile has six varieties because a direct simile and an indirect simile take place in a sentence and so on. The drift is as follows: When a term of comparison such as yathā, iva, and vā,⁶⁶⁶ or the suffix vat[i] which is in the scope of the rule tatra tasyeva (Aṣṭādhyāyī 5.1.116), is placed after a word, that word is understood to be the upamāna (the standard of comparison). Although the term of comparison is a modifier of the upamāna, it makes one understand, merely by being heard (śruta), that the attribute belongs to both the upamāna and the upameya, like the genitive case makes one understand a relationship.^[2] Such is the direct simile (śrautī upamā).

The indirect simile (ārthī upamā) takes place when a word such as tulya (similar) is used or when the suffix vat[i] which is in the scope of the rule tena tulyaṃ kriyā ced vatiḥ (Aṣṭādhyāyī 5.1.115) is used, because in that way the similarity of attribute is understood from the sense (artha). If the word connected with tulya is in the third case ending (tena tulyam), that word denotes the upamāna, but if the word connected with tulya is in the sixth case ending (tasya tulyam), that word denotes the upameya. However, if the formula is ubhayaṃ tulyam (this and that are similar), then the word ubhayam refers to both the upamāna and the upameya. The gist is that words such as tulya constitute an indirect simile (ārthī) because the perception of similarity occurs by considering the sense (artha) since the usage of such words is variable, as mentioned above (with regard to the case endings^[3] ). Words such as tulya include: sama, samāna, sadṛśa, sammita, caura, and bandhu. In the indirect simile, the taddhita suffixes are: vat[i], kalpa[p], deśīya, bahu[c], and so forth.

Everyone knows what a sentence is and what a compound is. Thus the complete simile has six varieties since both the direct simile and the indirect simile occur either in a sentence, in a compound, or in a taddhita suffix.

Commentary:

A letter in square brackets, as in vat[i], is an indicatory letter: Its purpose is either to convey grammatical significance or to facilitate the perception of the mere mention of the suffix in the Sanskrit text. The suffix itself is not in brackets.=

Footnotes and references:

[1]:

“tena tulyaṃ mukham” ity ādāv upameye eva “tat tulyam asya” ity ādau copamāne eva “idaṃ ca tac ca tulyam” ity ubhayatrāpi tulyādi-śabdānāṃ viśrāntir iti sāmya-paryālocanayā tulyatā-pratītiriti sādharmyasyārthatvāt tulyādi-śabdopādāne ārthī (Kāvya-prakāśa 10.87). 666 An example of vā used in the sense of “like” is in verse 7.128. The definition of vā is: upamāyāṃ vikalpe vā, “Vā is used in the sense of a comparison (like)or in the sense of an alternative (or)” (Amara-koṣa 3.3.248).

[2]:

When used in the sense of possession (sva-svāmi-bhāva), the genitive case suffix modifies only one noun, yet it makes one understand the relationship between that noun and the other word. For example: viṣṇor bhaktaḥ (Viṣṇu’s devotee): Here the genitive case modifies viṣṇu, but the relation of “owner and owned” between the two words is understood. Similarly, in candra iva sundaraṃ tasyā mukhaṃ bhavati (Her face is beautiful like the moon), the word iva (like) grammatically only modifies the moon yet semantically it makes one understand that the common attribute of being beautiful applies both to the moon and to the face.

[3]:

However, those rules are not always applied (Commentary 10.9).