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Handbook of Classical Sanskrit Rhetoric / 191 Image 191 of 262 (Page 135)

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(ii) any Simile without like or as (ie when the slightest difference
denoted by the direct use of a word, for example iva, tulya,
sadṛśa, sama etc is removed) becomes a Metaphor.

eg  Love is like a singing bird. Simile
Love is a singing bird. Metaphor
krodha iva analaḥ: Anger is like fire. Upamā
krodhānalaḥ : Anger is fire. Rūpaka

In Rūpaka, identity is based on extreme <flag>likenesse </flag>though the
difference is not totally concealed, but any kind of superiority, infe-
riority or dissimilitude between the two is not expressed or implied.
Bhāmaha observes that identification arises due to close resem-
blance of qualities present in both. Mammaṭa notes that absence of
any sort of discrimination between the two is the basic principle of
Rūpaka. It is termed as Rūpaka since it gives close resemblance (ie
rūpa). The basic features of it may be identified thus:
(i) according to some, it is total identification (rūpa-
nivarṇana),
(ii) according to others, it is super-imposition (tattva-
nirūpaṇa) or
(iii) it is surrendering of one's own identity to other (sva-rūpa-arpaṇa)
(iv) resemblance may be total or partial, direct or indirect,
expressed or implied,
(v) absence of any difference between the two (ie abheda)
and
(vi) common relationship between the two due to extended
denotation (ie lakṣṇā or guṇavṛtti or sāmānādhikaraṇya).

Upamā does not imply abheda or close identification like
Rūpaka, but expresses simple resemblance only. Rūpaka is con-
densed, compressed or implied simile. In Utprekṣā, there is identifi-
cation (adhyavaśāna), but in Rūpaka it is super-imposition (abheda-
āropa). In Utprekṣā, there is some sort of uncertainty in accepting
the upamāna (ie the standard of comparison) as the upameya (ie
the subject of comparison or the object of discussion).

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