________________
P. 346. A. 6. S. 3. )
186
does so. This is, therefore, an instance of petangtaking one thing as another and hence the figure here is afgifth not 3981.
Similarly posifgaa (9f2) afasala pha trografa: fost अजिन; दण्ड the staff of a Sanyasi and अजिन the holy skin of a deer. The word, therefore, means 'a man who tries to maintain his livelihood by deceiving the people with the disguise of a Sanyasi. This word also is not an instance of उपमा but of अतिशयोक्ति.
मम्मट in काव्यप्रकाश has not seperately treated of all the varieties of 3941 such as AISITAT, 37919ar etc. ATTA following the footsteps of HFRC has merely illustrated these varieties of STAI, but has not treated of them seperately. Sometimes in AISI AT (a string of similes) the common quality is one in all the similes as illustrated in the verse 517 the Sanskrit rendering of which runs thus:
" शोभेव लक्ष्मणमुखं वनमालेव विकटं हरिपतेरुरः ।
कीर्तिरिव पवनतनयं आज्ञेव बलानि तस्यावलगति दृष्टिः ।। Rama's gaze fell upon Lakshmana like Beauty; it fell upon the chest of gata (the Lord of Monkeys) like a garland of wild flowers; it fell upon Hanuman like fame and it fell upon the armies like a command.
Sometimes the common quality in every simile in RISITAI is different as in the verse following:
Verse 518 faaffafa (a beautifnl woman) is compared to various things with different common qualities in each case.
syaa etc. she, like authority, has brought under control ( attracted towards her ) all men.
रशनोपमा is another variety of उपमा in which an उपमेय in one simile becomes उपमान in the simile that
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