One of the central categories of secondary meaning is those meanings which have similarities with the primary meaning. For instance, Kumārila takes qualitative expression (gauṇavṛtti), figures based on similarities, to be one of the two major types of secondary meaning, where indication (lakṣaṇā) is a catch-all category for figures based on any other kind of relationship. The figure of speech which rhetorical traditions tracing back to ancient Greece call “metaphor” would fall under qualitative expression, although Indian thinkers generally focus on the logical structure underlying figures rather than a syntactic structure by which metaphor is often characterized (Gerow 1971). Kumārila discusses the common example “Devadatta is a lion,” saying that when people hear the utterance, they find the word “lion” to be inexplicable as referring to Devadatta, and therefore conclude that the term must be used figuratively. However, while some thinkers would describe metaphors as involving a superimposition of lion on Devadatta, Kumārila explicitly rejects this analysis, saying that all that is meant is that there are similar properties that the two have, such as bravery. Otherwise, superimposition would mean there is confusion about the genuine difference between people and lions.