________________
[ P. 349. A. 6 S. 4.
In the following verse (533) again though is described as bending slightly as if on account of her (heavy) breasts and though she is said to be, as it were, a moving blossomed creeper, there is no उत्प्रेक्षा but a कल्पितोपमा again.
191
In the following verse (534) though the woman is said to be, as it were, a lightening without clouds and moon-light without the moon etc, it is an instance of उपमा and not उत्प्रेक्षा.
Similarly in the opening verse of कुमारसंभव.
<<
अस्त्युत्तरस्यां दिशि देवतात्मा । हिमालयो नाम नगाधिराजः ॥
पूर्वापरौ तोयनिधी वगाह्य | स्थितः पृथिव्या इव मानदण्डः ॥
>>
the statement that The Himalaya mountain is, as it were, a measuring rod of this earth' does not give rise to the figure, but is purely an instance of 39, evidently because the idea of likeness or comparison is prominent in this verse.
The figure रूपकः
विषय here is उपमेय and विषयन् is उपमान. For a रूपक the idea of similarity is essential; when the 3 and उपमान even though they are two seperate things are identified with each other the figure is रूपक - अतथाभूतेऽपि तथात्वेनाध्यवसायः though the two things are not one, they are considered as being identical. रूपति = एकतां नयति is the etymological sense of the word 5. Hence it is a figure that identifies two things. But though the identification is mutual, in the assumes oneness with 3, that is to say, it completely merges into 34 and not the other way. The idea of similarity being an essential factor of a the statements such as आयुर्धृतम् (ghee is life itself ) do not give rise to रूपक,
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
