Text 10.225

यथा वा,

yathā vā,

Here also the upamāna is portrayed as contemptible:

vinirmite’syā vadane vidhātrā dṛṣṭvāmbujendū bahu-doṣa-pūrṇau |
aśuddhatāṃ sūcayatā tayos tau kṛtau dvirephāṅkamasī-viliptau ||

vinirmite—was made; asyāḥ—Her; vadane—when the face; vidhātrā—by the creator; dṛṣṭvā—after seeing; ambuja-indū—a lotus and the moon; bahu-doṣa-pūrṇau—filled with many faults; aśuddhatām—the impurity; sūcayatā—who is implying; tayoḥ—of those two; tau—those two; kṛtau—were made; dvi-repha—[in the form of] a bee (a bee, bhramara, has two r’s); aṅka—[and in the form of] a mark; masī—black (anything black: soot, ink); viliptau—smeared.

After fashioning Rādhā’s face, Brahmā saw that lotuses and the moon have many defects. To hint that lotuses and the moon are impure, he blotted lotuses with black ink in the form of bees and the moon with black ink in the form of a mark. (Govinda-līlāmṛta 11.144)

anayor upamānasyākṣepaḥ, kintu paratra kaimarthyaṃ gamyate.

Both verses are instances of the first pratīpa since there is a disparagement of the upamānas, yet in this verse the uselessness of the upamānas is perceived.

Commentary:

The word aśuddhatām (impurity, defect) herein refers to the mistake of copyists and to errata in printing (Monier-Williams). The creator added darkness to lotuses and to the moon like someone might cross out a mistake by scribbling over it.