Handbook of Classical Sanskrit Rhetoric /119

similitude are henceforth excluded from poetic simile. Defects of
Upamā recognised in general are as follows: Simile
 
similitude are henceforth excluded from poetic simile. Defects of
Upamā reco
(a) a difference in number and gnised in general are as follows:
 
ender of the upameya and
the upamāna,
(ab) a difference in number and gender of the upameya and
the upamāna,
 
mention of the inferiority of the upameya (b)
 
mention of the inferiority of the upameya (ie the object

of comparison),
 

(c) superiority of the upmāna (ie the standard of compari-

son) and
 

(d) uncommon or unusual similitude devoid of any kind of
poetic charm
 

poetic charm
 
It should be mentioned here that some figures such as

Prativastūpamā, Dīpaka, Ananvaya and others are very close to Upamā.

Some earlier rhetoricians consider these figures as different varieties

of Upamā. But, in course of time, they were gradually recognised as
separate alam
separate alaṃkarās and their basic differences from Upamãā were also

pinpointed. So we give below the points of their basic difference:
 
63
 

 
In Ananvaya (self Simile), one and the same object is com-

pared to itself but in Simile there are two different objects.

Vyatireka is based on mutual contrast though such contrast brings

the sense of implied or indirect resemblance.
 

 
In Upameyopamā, two objects (or the Upameya and the upamāna

are separately stated in two different sentences.
 

 
In Utprekṣā, the likeness between two things is purely a poetic

fancy and not based on any factual estimation like that of Upamā.
 

 
In Rūpaka, there is absence of mutual difference between the

two (ie the upameya and the upamāna). Rūpaka is compressed or

condensed Simile. Therefore, it is said that an Upamā without like

or as is a Rūpaka. Thus it can be said that -
 
-
(a) Upamā is based on both mutual difference and non-dif-

ference (bheda-abheda-pradhāna),
 

(b)
 
Vyatireka is based on mutual difference (bheda-
pradhāna) and
(c) Rūpaka is based on mutual identity (abheda-pradhāna).

 
Ruyyaka eulogises Upamā as the basic principle of all rhetorical

language. Vāmana thinks that Upamā is the mother of all orna-

ments and is solicited for all such expressions where the poet wants
 
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Vyatireka is based on mutual difference (bheda-
pradhāna) and
 
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UNIVERSITY OF MICHIGAN