काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

CHAPTER X 369
तद्रूपकमभेदो य उपमानोपमेययोः ।
अतिसाम्याद् अनपह्नुतभेदयोः अभेदः ।
समस्तवस्तुविषयं श्रौता आरोपिता यदा ॥ ९३ ॥
आरोपविषया इव आरोप्यमाणाः यदा शब्दोपात्ताः तदा
समस्तानि वस्तूनि विषयोस्येति समस्तवस्तुविषयम् । आरोपिता
इति बहुवचनमविवक्षितम् । यथा
ज्योत्स्नाभस्मच्छुरणधवला बिभ्रती तारकास्थी-
न्यन्तर्धानव्यसनरसिका रात्रिकापालिकीयम् ।
द्वीपाद् द्वीपं भ्रमति दधती चन्द्रमुद्राकपाले
न्यस्तं सिद्धाञ्जनपरिमलं लाञ्छनस्यच्छलेन ॥३२१॥
the source of effulgence ? or was it the Love-god him-
self abounding in the erotic passion ? Or was it the
season of spring ?—How else could the ancient sage,
whose sensibility had been deadened by Vedic study and
whose interest had been withdrawn from all objects, be
able to create such a heart-ravishing body ?' 92.
VI—Rūpaka—Metaphor.
Where there is non-difference between the 'object compared
to' and the 'object compared', it is Metaphor.
What is meant by 'non-difference' is that idea of
non-difference which is based upon extreme likeness
between two objects, whose difference is not entirely
concealed.
(1) In cases where what is imposed is directly expressed,
it is Metaphor Universal. 93.
In cases where, as the objects imposed upon, so the
objects imposed also, are directly mentioned by words,
it is that Metaphor which is called 'Universal',—in the
sense that the whole (samasta) of what is imposed (nyasta) is its
expressed objective (viṣaya).