Handbook of Classical Sanskrit Rhetoric /191

(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. Rūpakam: Metaphor
 
(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. Rupaka
 
135
 

 
In Rūpaka, identity is based on extreme likenesse thou<flagh the
>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. Mammața notes that absence of
ṭa 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-

nivarnṇana),
 

(ii)
 
according to others, it is super-imposition (iiitattva-
nirūpaṇa)
 
or
(iii) it is surrendering of one's own identity to other (sva-ruūpa-
arpanarpaṇa),
 
according to others, it is super-imposition (tattva-
nirūpaṇa) or
 

(iv) resemblance may be total or partial, direct or indirect,

expressed or implied,
 

(v) absence of any difference between the two (ie abheda)
and
 

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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