________________
193 (P. 352. A. 6. S. 5. Verse 539 illustrates Batatafaqat 595. This kind is named by मम्मट as सावयव रूपक. The idea underlying this रूपक is the same as is found in समस्तविषया उपमा (illustrated in the verse 521 above ). The identity in this sort of 69% is full-fledged with all the attending identities of the parts of the thing which forms the subject-matter (faqa) of the original 59%.
__Here तृष्णालता is the central रूपक. तृष्णा-craving is identified with a creeper. Now there are many sides of this idea of craving; they are, therefore, identified with the corresponding parts of the creeper which is the main faqzit.
अहंकृति egotism is the seed (of the creeper). ममेतिग्रहः the idea of possession.
Facztearifat: the notion of the permanency of things. FFE: stem. Verse 540 is another instance of 31779fa975946.
जयलक्ष्मी द्वारतोरणस्तम्भौ (your arms are) the pillars of the portals of the Goddess of Victory.
Some of the minor varieties of 54% are mentioned and illustrated in passing by mouse below. But not being very prominent, they are not separately treated of by him. Verse 541 is an instance of argaza 595, but in reality it, in no way, differs from an 342757 tafaq3 579. Perhaps the difference between these two kinds of 59is this that in the former the parts are not as natural as the parts in the latter.
आहार्यावयव रूपक is one in which the parts of the main faqe are artificially brought together, for instance, in the verse 542. An elephant is identified with a mountain, the covering on his back with the clouds. These parts are not naturally suggested but are
25
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
