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Agni Purana — Sahitya-shastra, Shloka 9

Discrimination of the Qualities of Poetry (Kāvya-guṇa-viveka) — Closing Verse/Colophon Transition

अन्यार्थत्वासमर्थत्वे एतामेवोपसर्पतः मनीषयेति ज सन्दिह्यमानवाच्यत्वमाहुः संशयितार्थतां

anyārthatvāsamarthatve etāmevopasarpataḥ manīṣayeti ja sandihyamānavācyatvamāhuḥ saṃśayitārthatāṃ

အဓိက (တိတိကျကျ) အဓိပ္ပါယ်က မဖြစ်နိုင်သည့်အခါ—မရည်ရွယ်သည့် အဓိပ္ပါယ်ထွက်လာခြင်း သို့မဟုတ် မကိုက်ညီနိုင်ခြင်းကြောင့်—အကြောင်းအရာအလိုက် စဉ်းစားခြင်း (manīṣā) ဖြင့် နီးကပ်သွားသော ဒုတိယအဓိပ္ပါယ်ကို «တိတိကျကျ ပြောဆိုနိုင်မှု မသတ်မှတ်နိုင်ခြင်း» ဟု ဆိုကြသည်။ ထို့ကြောင့် ၎င်းကို «အဓိပ္ပါယ်မသေချာခြင်း» (saṃśayitārthatā) ဟု ခေါ်ကြသည်။

अन्यार्थत्वासमर्थत्वेin (a case of) inability to convey another meaning
अन्यार्थत्वासमर्थत्वे:
Adhikarana (अधिकरण/Condition)
TypeNoun
Rootअन्य-अर्थ-त्व-असमर्थ-त्व (प्रातिपदिक; अन्य + अर्थ + त्व + असमर्थ + त्व)
Formनपुंसकलिङ्ग, सप्तमी (7th), एकवचन; बहुपद-तत्पुरुष; अधिकरण: ‘in the incapacity for other-meaning-ness’ (contextual condition)
एताम्this (state)
एताम्:
Karma (कर्म/Object)
TypeNoun
Rootएतद् (सर्वनाम-प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया (2nd), एकवचन; सर्वनाम
एवindeed / only
एव:
Sambandha (सम्बन्ध/emphasis)
TypeIndeclinable
Rootएव (अव्यय)
Formअवधारण-अव्यय (emphatic particle)
उपसर्पतः(they) approach / come under
उपसर्पतः:
Kriya (क्रिया/Verb)
TypeVerb
Rootउप-√सृप् (धातु)
Formलट् (Present), प्रथमपुरुष (3rd), द्विवचन/बहुवचन?; रूपम्: उपसर्पतः = 3rd person dual present (परस्मैपद) ‘they two approach’ (also seen as plural in some traditions, but standard is द्विवचन)
मनीषयाby intention / by thought
मनीषया:
Karana (करण/Instrument)
TypeNoun
Rootमनीषा (प्रातिपदिक)
Formस्त्रीलिङ्ग, तृतीया (3rd), एकवचन; करण (instrumental)
इतिthus
इति:
Sambandha (सम्बन्ध/marker)
TypeIndeclinable
Rootइति (अव्यय)
Formउद्धरण/समाप्ति-सूचक अव्यय
(particle)
:
Sambandha (सम्बन्ध/particle)
TypeIndeclinable
Rootज (अव्यय/निपात)
Formनिपात (particle; textually uncertain/possibly ‘च’ or metrical filler)
सन्दिह्यमानवाच्यत्वम्the state of having a doubtful denotation
सन्दिह्यमानवाच्यत्वम्:
Karma (कर्म/Object)
TypeNoun
Rootसन्दिह्यमान-वाच्य-त्व (प्रातिपदिक; सन्दिह्यमान (कृदन्त) + वाच्य + त्व)
Formनपुंसकलिङ्ग, द्वितीया (2nd), एकवचन; षष्ठी-तत्पुरुष: ‘being-expressible-ness that is being doubted’; भाववाचक (-त्व)
आहुःthey say / have said
आहुः:
Kriya (क्रिया/Verb)
TypeVerb
Root√अह् (धातु)
Formलिट् (Perfect), प्रथमपुरुष (3rd), बहुवचन; परस्मैपद
संशयितार्थताम्(as) ‘doubtfulness of meaning’
संशयितार्थताम्:
Karma (कर्म/Object complement)
TypeNoun
Rootसंशयित-अर्थ-ता (प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया (2nd), एकवचन; षष्ठी-तत्पुरुष (अर्थस्य संशयितता)

Lord Agni (teaching the sage Vasiṣṭha in the Agni Purāṇa’s encyclopedic instruction)

Vidya Category: {"primary_vidya":"Alamkara","secondary_vidya":"Vyakarana","practical_application":"Explains how doubtful meaning arises when literal sense fails and a secondary sense is reached by reasoning; useful for distinguishing legitimate lakṣaṇā/vyañjanā from doṣa-causing ambiguity.","sutra_style":true}

Encyclopedic Reference: {"reference_type":"Commentary","entry_title":"Saṃśayitārthatā: doubt from incapacity of primary sense and resort to secondary sense","lookup_keywords":["saṃśayitārthatā","vācya-asamarthya","anyārthatva","manīṣā","lakṣaṇā"],"quick_summary":"When the literal meaning cannot function (or yields an unintended sense), the reader moves toward a secondary meaning through contextual reasoning; if the literal expressibility remains indeterminate, the defect is ‘doubtful meaning’."}

Concept: Meaning arises through rule-governed cognition; when primary meaning is blocked, secondary meaning is accessed, but unresolved indeterminacy is a fault.

Application: Ensure contextual markers (case-relations, qualifiers, intended referent) make the shift to secondary meaning unambiguous; otherwise revise to prevent reader hesitation.

Khanda Section: Sahitya-shastra (Kavya-śāstra) — Semantics and Poetics (Śakti, Lakṣaṇā, Vyañjanā, Doṣas)

Primary Rasa: shanta

Secondary Rasa: adbhuta

Visual Art Cues: {"scene_description":"A reader at a crossroads signpost: one path labeled ‘vācya’ blocked, another labeled ‘lakṣya’ reached by ‘manīṣā’; lingering fog symbolizes doubtful meaning.","kerala_mural_prompt":"Kerala mural, allegorical crossroads with Sanskrit labels, fog motif around the reader, teacher guiding with a staff, bold outlines and earthy tones","tanjore_prompt":"Tanjore, ornate signpost with gold leaf inscriptions ‘vācya’ and ‘lakṣya’, blocked gate on one side, luminous guidance on the other, rich decorative borders","mysore_prompt":"Mysore painting, clean pedagogic diagram: blocked literal meaning arrow, secondary meaning arrow via manīṣā, minimal background, crisp calligraphy","mughal_miniature_prompt":"Mughal miniature, scholar pondering over a folio with marginal notes, faint mist painted around the text to show ambiguity, refined interior setting"}

Audio Atmosphere: {"recitation_mood":"contemplative","suggested_raga":"Shankarabharanam","pace":"slow","voice_tone":"instructional"}

Sandhi Resolution Notes: एतामेवोपसर्पतः = एताम् + एव + उपसर्पतः; सन्दिह्यमानवाच्यत्वमाहुः = सन्दिह्यमानवाच्यत्वम् + आहुः

Related Themes: Agni Purana 346 (Śakti/Lakṣaṇā/Vyañjanā and doṣa discussion cluster); Agni Purana 346.7 (saṃśayitārthatā listed)

A
Agni Purana
S
Sahitya-shastra
S
Saṃdeha (ambiguity)
V
Vācyārtha (literal meaning)
M
Manīṣā (reasoned interpretation)

FAQs

It imparts a technical rule of Sanskrit semantics/poetics: when the literal meaning fails (asamarthatva) or yields an unintended sense (anyārthatva), interpretation shifts via reasoned context (manīṣā), producing a recognized category of ambiguity (saṃśayitārthatā).

Beyond ritual and mythology, the Agni Purāṇa also codifies kavya-śāstra and semantic theory—here classifying how meaning becomes doubtful when literal denotation is unstable, a topic usually treated in alaṅkāra and nyāya-style interpretation.

It encourages disciplined comprehension of scripture and poetry: avoiding careless literalism and using thoughtful discernment (manīṣā) reduces misinterpretation, supporting right understanding (samyag-jñāna) as a foundation for dharmic conduct.