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yath膩 v膩,
k膩ma峁� sarv膩bh墨峁ａ弓a-kanda峁� mukunda峁� 测腻 苍颈谤产补苍诲丑腻迟 pr膩hi峁噊d 颈苍诲丑补苍腻测补 |
膩c膩r测腻n墨 蝉腻 karoti sma pa峁噛a峁� pi峁嚥饽錵膩rtha峁� hanta cint膩ma峁嚹玭dram ||

办腻尘补尘鈥攁t will; 蝉补谤惫补-补产丑颈峁ａ弓补鈥攐蹿 all that is desired; kandam鈥攖丑别 root; mukundam鈥�Mukunda; 测腻鈥攚丑辞; 苍颈谤产补苍诲丑腻迟鈥攑别谤蝉别惫别谤颈苍驳濒测; 辫谤补丑颈峁噊迟鈥攕he sent; 颈苍诲丑补苍腻测补鈥攆or firewood; 膩c膩r测腻n墨鈥攖丑别 guru鈥檚 wife^[1]; 蝉腻鈥攕丑别; karoti sma鈥攎补诲别; panyam鈥攁 purchase; pinyaka鈥攖丑别 residue of sesame seeds crushed for oil; artham鈥撵辞谤; hanta鈥攁濒补蝉; 肠颈苍迟补尘补峁噄鈥攐蹿 肠颈苍迟补尘补峁噄 jewels; indram鈥攖丑别 king.

This is another example. [G膩rg墨 speaks:]

厂腻苍诲墨辫补苍颈 Muni鈥檚 wife鈥檚 perseveringly sending Mukunda, who fulfills all desires at will, to fetch firewood is her purchasing residually crushed sesame at the cost of the best 肠颈苍迟腻尘补峁噄 jewel. (尝补濒颈迟补-尘腻诲丑补惫补)

atra 肠颈苍迟腻尘补峁噄n膩 pi峁嚥饽錵a峁� kr墨峁嘺t墨va k峁涐梗峁噀nendhanam 膩haranty 膩c膩r测腻峁嚹玹y 耻辫补尘腻测腻峁� paryavasiti岣�.

The verse culminates in this simile: Her acquiring firewood by means of 碍峁涐梗峁嘺 is like buying residual sesame with a 肠颈苍迟腻尘补峁噄.

Commentary:

In this regard, 笔补峁囜笉颈迟补-谤腻箩补 闯补驳补苍苍腻迟丑补 propounds a variety of metaphor called v膩k测腻rtha-谤奴辫补办补 (a metaphor between the meanings of sentences):

膩tmano鈥檚ya tapo-d膩nair nirmil墨-kara峁嘺峁� hi yat |
k峁Ｄ乴ana峁� bh膩skarasyeda峁� 蝉腻rasai岣� salilotkarai岣� ||

鈥淧urifying the soul by means of austerity and charity is the washing of the sun with heaps of water from a lake鈥� (Rasa-驳补峁単腻诲丑补谤补, KM p. 238).

However, the verse can be classed as a 苍颈诲补谤艣补苍腻. According to N膩ge艣a Bha峁�峁璦, in a metaphor the 耻辫补尘腻苍补 (standard of comparison) must not be far-fetched.^[2]

This is Mamma峁璦鈥檚 other example of 苍颈诲补谤艣补苍腻,

udayati vitatordhva-ra艣mi-rajj膩v ahima-rucau hima-dh膩mni 测腻ti c膩stam |
vahati girir aya峁� vilambi-gha峁囜弓膩dvaya-pariv膩rita-v膩ra峁噀ndra-l墨l膩m ||

鈥淲hen the sun, with the ropes of its rays shooting upward, is rising and the moon is setting, this mountain (Raivataka) assumes the resplendence of a regal elephant who has a bell dangling on each side.鈥� (艢颈艣耻辫腻濒补-vadha 4.20)

Mamma峁璦 elaborates:

atra katham anyasya l墨l膩m anyo vahat墨ti tat-sad峁浥浤玬 ity 耻辫补尘腻测腻峁� paryava蝉腻nam,

鈥淚n regard to this verse, how can one thing assume the very resplendence of another thing? Therefore the sense culminates in a simile: The mountain assumed a resplendence that was like the resplendence of the other things鈥� (碍腻惫测补-辫谤补办腻艣补 verse 436 惫峁泃迟颈).

In Da峁囜笉墨鈥檚 methodology, however, such a wording literally expresses a simile.

This is his example of his variety of simile called 补诲产丑耻迟腻 耻辫补尘腻 (amazing simile):

yadi ki帽cid bhavet padma峁� subhru vibhr膩nta-locanam |
tat te mukha-艣riya峁� dhatt膩m ity a蝉腻v adbhutopam膩 ||

鈥淕irl with beautiful brows, if there exists some lotus that catches the eye, it must have assumed the resplendence of your face鈥� (K膩v测腻dar艣a 2.24).

Footnotes and references:

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[1]:

The letter n in the word 膩c膩r测腻n墨 is not cerebral, by the rule: 膩c膩r测腻d a峁嘺tva峁� ca (痴腻谤迟迟颈办补 4.1.49).

[2]:

鈥�tvat-辫腻诲补-nakha-ratn膩n膩峁� yad alakta-m膩rjanam, ida峁� 艣谤墨办丑补峁囜笉补-lepena p膩峁囜笉ur墨kara峁嘺峁� vidho岣�鈥� [础濒补峁卥腻谤补-sarvasva] ity atr膩py e峁�aiva. na ceda峁� v膩k测腻rtha-谤奴辫补办补m, loka-prasiddhopam膩natvopameyatvavayor abhedasyaiva 谤奴辫补办补tv膩t. ki峁� ca tatra 蝉腻d峁浥泍alak峁�a峁嚹�-m奴l膩bheda-prat墨ti岣�, iha tu prat墨yam膩n膩bhed膩nupapatt测腻 tattva-kalpaneti bhed膩t (Uddyota on 碍腻惫测补-辫谤补办腻艣补 verse 435). 闯补驳补苍苍腻迟丑补 finds fault with the verse (tvat-辫腻诲补-nakharatn膩n膩峁� etc.) and calls it v膩k测腻rtha-谤奴辫补办补 (Rasa-驳补峁単腻诲丑补谤补, KM pp. 342-343).