218 The tenth Book of the Sdhitya Darpana. [No. 3, 



Two editions of the original have appeared in Calcutta, in 1S28 and 

 1851 ; but in consequence of the imperfect condition of the MSS. 

 on which they were founded, an important sentence has, till now, 

 remained perfectly unintelligible from an omission of three lines in 

 the very centre of the argument. 



The Hindu, analysis of Simile and Metaphor appears in the form 

 of a series of four terms, composed (if I may say so) of two factors, 

 of which the one decreases while the other increases in equal pro- 

 portion. The principle on which the division is founded, is the 

 position of the subject of the comparison relatively to the object, and 

 the extent to which it is able to maintain its own individuality 

 or is forced to yield it up to its rival. These four gradations are 

 called TJpamd, TJtprekshd, HupaJca and Atis'ayokti. 



In the first, we have a simple Simile ; the object (upamdna) 

 is only introduced for the sake of illustration, and the subject 

 (upameya) retains its own independent position. Thus in the 

 sentence, " her face is fair as the lotus," the subject, the face, retains 

 its individuality unimpaired, and the idea of the lotus is only an 

 accessory, which is kept in its strictly subordinate position. 



In the second, UtpreJcshd, we may observe a change in. then- 

 relative position ; the individuality of the subject is beginning to 

 waver, and retreat into the back ground ; while that of the object is 

 assuming a new prominence. In the sentence " her face is, as it 

 were,* a lotus," the attributes of the lotus are threatening to encroach 

 upon those of the face, — we are beginning already to lose the one in 

 the other. 



In the third, Bupaka,f this change has come to pass. In the 

 sentence " her face is a lotus" or " the lotus of her face," the attributes 

 of the lotus have usurped the place of those of the face, — the one 

 seems to have passed into the other and its own personal identity is 

 being absorbed. But it is still to be recognised, — -the metamorphosis 

 is not wholly complete. It is like Ovid's account of the Centaur's 

 daughter, when the curse has begun to operate, 



* The same result is produced by such phrases as " methought," &c. see 

 Sutra 691. 



t I may notice in passing a subdivision of Eiipaka, called Parinama, where 

 the usurping idea is not purely ornamental (as in Kupaka) but helps on the 

 original topic, as e. g. ' Her eyes were stars to guide the wanderer home." 



