English
Here, fragrance, connection with hearing, and opposition to cool rays, these are the common qualities of the lotus-like faces of the compared and the compared-to, and the connection of the lotus with common qualities is called a simile because of the shared quality, and that is indicated by the word "like" related to the lotus, but the common quality related to the face is understood by the force of the suffix "having that nature" even though it is made in the sense of "having that nature." 191. Because it is expressed by words of similar form, That is a simile of continuity, as; "This garden garland is like a young woman, Adorning a grove of sal trees." 191. "Similar form," etc. This garden garland is like a young woman. How? Adorning a grove of sal trees. A young woman indeed exists with a special arrangement of hair with salaka, she is adorned by salaka. The garden garland adorning a grove of sal trees also shines with a dense grove of sal trees, a special kind of tree, such a one is called a simile of continuity, why? Not a simile of double meaning. Even in that state, it is understood that she is to be expressed or made known by a special series of words similar in form, such as "shining with a grove of sal trees." "As" is an example. 191. "Similar in form," etc. Because the simile is expressed by words similar in form, with equal sound, in an unbroken series of statements, that simile is called a series simile. Even though there is double entendre, it is called a series simile because it is expressed by a series of words in compound forms. "As" is an example. This garland of gardens, this row of gardens, shining with a grove of sal trees, is like a young woman shining with a face adorned with a collection of locks of hair, shining with a grove of sal trees, adorned with sal trees. The sentence consists of: those whose form is the same for the subject of comparison and the object of comparison; and those words that are similar in form; and that which is expressed by them is a simile; and the state of that; and a simile endowed with a series; and a garland of gardens; and existing with locks of hair; and that face; and shining with that character; and a grove of sal trees; and shining with that character. 192. The moon is waning, the lotus full of dust, Your face surpasses them, though similar; This is considered a simile of dispraise. 192. "Waning," etc. The moon is waning, having decay, destruction; the lotus is full of dust, having many particles of pollen; your face, though similar to these such moon and lotus in beauty and so on, surpasses them, is exceedingly superior, because the word "decay" and "dust" imply faults, and because of the presence of decay, which is a fault, and the state of being full of dust, through verbal deception. Thus, this kind of simile is considered a simile of dispraise, because it is compared to the dispraised moon and so on, due to decay. 192. "Waning," etc. The moon is waning, having a nature of diminishing day by day from the first day of the lunar cycle, due to being near the sun; the lotus is full of dust, endowed with many particles of pollen; your face, though similar to those moon and lotus in beauty, fragrance, and so on. Your face, your countenance, surpasses The dust of acacia and the faults of others. Because faults are absent from such a face, Though hinted at by deceptive words, It possesses superior qualities. Thus, this simile is a "simile of dispraise," Where the faces of the moon and lotus, Objects of dispraise, are compared. The shared quality residing in the face Is illuminated by the word "equal," A synonym for "like." The shared quality in the moon and lotus, Designated as similes, Is also understood through implication, The shared quality in both. The word "also" here implies an additional statement, And "surpasses" is the additional statement. 193. The moon is unable, O Victor, To rival your face; Dull and stained— This is a simile of negation. 193. "Asamattho" etc. O Victor, the moon, Dull, cold, and unskilled, And stained, possessing the fault Of the mark of the hare, Such a moon is unable to rival your face. The statement of fault is by deceptive words. But your face is clear and adorned, So how can it be like it? Thus, similarity is understood through negation. This is a simile of negation. 193. "Asamattho" etc. O Victor, The moon, dull, cold, unclear, Stained, marked, or faulty, Is unable to rival your face. This simile is called a "simile of negation." The phrase "stained" is a statement. Here, the clear, faultless face Is unable to be equal to the cold, unclear, faulty moon. Thus, by this double negation, The connection of shared qualities Between the moon and face, Designated as simile and object of comparison, Is revealed. Even though there is no simile of dispraise, It is called a "simile of negation." "Rival" illuminates the shared quality Residing in the moon, Because it is a characteristic of the moon. 194. Surpassing the sphere of moon and lotus, Your face, Has become equal to itself alone— This is a unique simile. 194. "Kaccha" etc. The sphere of the moon and lotus... having surpassed the position of the moon and lotus flowers, or having placed them beneath, your face has become equal to itself in its own form; thus, due to the declaration of such extraordinary uniqueness, through the understanding of similarity, it is called an extraordinary simile. 194. "Kacchaṃ," etc. O sage, your face, having surpassed the position or state of the moon and lotus flowers, which are revered in the world, the moon-lotuses, has become equal to itself, due to its own incomparability, because there is no object equal to itself; thus, such a simile is an extraordinary simile, because it reveals the state of having an incomparable quality, it is called an extraordinary simile. Here, by indicating the inferior state of the moon and lotus flowers, which are the objects of comparison, it is shown that the face is equal to the moon and lotus flowers; therefore, the moon and lotus flowers are called an extraordinary simile. The word "sama" illuminates the common quality of the face. The rest is easily understood. 195. The essence of the light of all lotuses, As if gathered into a heap somewhere; Your face shines, This is called an unprecedented simile. 195. "Sabba," etc. Somewhere, in one place, as if a heap of the essence of the light of all lotuses, your face shines; such is called an unprecedented simile. 195. "Sabba," etc. Somewhere, in a place, as if a heap of the essence of the light of all lotuses, like a collection of the excellent radiance of all lotuses, your face shines, especially radiates; such a simile is an unprecedented simile, because the object of comparison is non-existent, it is called an unprecedented simile. Arāsi, rāsibhūto is the analysis. Here, due to the absence of such an essence of light as is joined, it is imagined as non-existent. 196. But an implied simile is understood, Somewhere by the power of words; Even without the use of compound words, suffixes, or "eva," etc. 196. To show the implied simile, "patīyate," etc. But an implied simile is understood somewhere, in some place, by the power of words, through the special application of words, deeply, by the characteristic of indispensability, even without the use of compound words, etc. 196. Having shown the three kinds of explicit similes, now, It shows the example of implied meaning with "is understood." But the implied meaning, in some places, is understood by the power of the words, and the strength of the meaning of the remaining words, even without the use of compound suffixes or words like "eva." "The power of the words" is the explanation. 197. These eyes are like bees, This face is not a lotus; Because of the very clear similarity, That is considered a simile of form. 197. He gives an example with "bees." These are not bees, but rather these are eyes, This is not a lotus, but rather it is a face, Such is considered a simile of form, because it reveals the non-inverted form of bees, etc. Therefore, he says, "very clear," etc. By the very clear similarity of bee-eyes and lotus-faces, with characteristics like flickering beauty, the knowledge of bees, etc., that arose elsewhere in the eyes, etc., was discerned even before the doubt of non-difference. Even without the presence of simile-indicating words like "iva," the similarity of bee-eyes, etc., is understood by the power of the words. Thus, also above, as appropriate. 197. Now he brings an example with "bees." These bees are not bumblebees, but rather eyes. This lotus is not a lotus, but rather a face. Such a simile, by the very clear similarity, by the very evident likeness of bee-eyes and lotus-faces, is called a simile of form. Here, even without the use of compound suffixes or words like "eva," by "these eyes are like bees," etc., by preventing the inverted understanding of bees and lotuses in the eyes and faces, and by the description of eyes and faces, without very clear likeness in flickering beauty, etc., what kind of understanding of bees and lotuses would arise in the eyes and faces? By the power of the characteristic of impossibility otherwise, the similarity of the bees and lotuses, which are the standards of comparison, and the eyes and faces, which are the objects of comparison, is known. "Very clear" means very evident, and that similarity, and the same form. Whose nature is simile, and that is the simile, and that is the sentence. 198. "My face's beauty alone," thus the moon boasts in vain; "Since the lotus also possesses it," this is a conceived simile. 198. "Mayeva" etc. The moon, indu, the beauty of his, the sage's, face, the radiance of his face, is mine alone, not elsewhere, such boasting is enough, a prohibition with praise of meaning. Why?