218 The tenth Book of the Sáhitya Darpana. [No. 3> 



Tvvo editions of the original have appeared in Calcutta, in 1828 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 nnintelligible from an omission of three lines in 

 the very centre of the argnment. 



The Hindú analysis of Simile and Metaphor appears in the form 

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

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

 portion. The principie on which the división is fonnded, 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 fonr gradations are 

 called Upamá, Utprekshá, Rúpaha and Atis'ayokti. 



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

 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 subordínate position. 



In the second, Utprekshá, we may observe a change in their 

 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, I¿úpaJca,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 opérate, 



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

 Sútra G91. 



f I may notice in passing a subdivisión of Kupaka, called Parináma, where 

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

 original topic, as e. g. e Iler eyes were stars to guide the wanderer hoine." 



