Text 10.104

तद्-भेदान् आह,

tad-bhedān āha,

He mentions the subvarieties:

hetvor uktāv anutktīnāṃ traye sāmye nivedite ||10.105cd||
śabdārthābhyām arthākṣipte śleṣe tadvat trir-aṣṭatā^[1] ||10.106ab||

hetvoḥ—of both reasons; uktau—in the mention; anutktīnām—of the nonmentions; traye—in the three; sāmye—when the similarity; nivedite—is made known; śabda-arthābhyām—from the sound or the meaning; artha-ākṣipte—when it is implied^[2] from the sense; śleṣe—when there is a double meaning; tad-vat—like that; triḥ-aṣṭatā—being three times eight.

There are twenty-four kinds of vyatireka. One variety occurs when both the reason for the superiority of the upameya over the upamāna and the reason for the inferiority of the upamāna are mentioned. If either of the two is mentioned, there are two more varieties; when neither reason is mentioned, there is one more kind for a total of four.

Among them, the contrast takes place by a word, by the sense, or by implication, for a total of twelve varieties. A contrast can also occur as a double meaning, for a grand total of twenty-four kinds. The comparison is partly a simile.

upameyotkarṣopamāna-nikarṣāv ādhikyasya hetū. tayor yugapad uktāv ekaḥ paryāyeṇa yugapad vānuktau punas trayaḥ. evaṃ catvāro bhedāḥ. eṣu śabdenārthena ca sāmye bodhite, tathākṣipte ca sati te dvādaśa syuḥ. atha śleṣe’pi teṣāṃ sambhavāc caturviṃśati-vidho vyatirekaḥ. sāmyam upamā. (The translation of the elaboration was incorporated in the translation of the kārikā.)

Footnotes and references:

[1]:

trir-aṣṭa tat (therefore twenty-four) (Kāvya-prakāśa).

[2]:

ākṣipta iti, vyaṅgya ity arthaḥ (Uddyota).