Text 10.16

क्रमेणोदाहरणम्,

krameṇodāharaṇam,

Examples of the above three varieties are shown in order:

nāsti yat-sadṛśaṃ kvāpi nāpi tulyaṃ yad-ākhyayā |
bhramarīyati sa śrīmān sva-bhakta-hṛdayāmbuje ||

na asti—there is no; yat-sadṛśam—similar to whom (or similar to Him who is the upameya); kva api—anywhere; na api—nor; tulyam—[is there something] similar; yat-ākhyayā—to the name of whom; bhramarīyati—He conducts [Himself] like a bee; saḥ—He; śrīmān—He has beauty; sva-bhakta—of His devotee; hṛdaya—[in the form] of the heart; ambuje—in the lotus.

He is beyond compare, and His name is beyond compare. In the lotus of His devotees’ hearts, He, who is resplendent, conducts Himself like a bee.

atra yat-sadṛśaṃ nāstīti samāsa-gā, yad-ākhyayā tulyaṃ neti vākya-gā, bhramarīyatīti kyaj-gā ca. ātmānaṃ bhramaram ivācaratīty upameyasyātmanas tatheva-śabdasya ca vācakasya lopaḥ.

In this verse, the example of the elliptical simile characterized by the ellipsis of the common attribute and of the upamāna, in a compound, is: yat-sadṛśaṃ nāsti (He is beyond compare). The example of the same in a sentence is: yad-ākhyayā tulyaṃ na.^[1]

The example of the elliptical simile characterized by the ellipsis of the upameya and of the word of comparison, when [k]ya[c] is used, is: bhramarīyati, which means ātmānaṃ bhramaram iva ācarati,  “He conducts Himself like a bee.” This involves the ellipsis of the upameya, Himself, and of iva, the word of comparison (here the suffix [k]ya[c] is applied after the karma, the object of the verb).

Footnotes and references:

[1]:

With respect to Mammaṭa’s rule (the genitive case is used to denote the upameya), the wording should be: yad-ākhyāyās tulyaṃ na (His name compares to none).