Text 10.49

उदाहरणम्,

udāharaṇam,

mādhurya-madhubhiḥ pūrṇaṃ daśana-dyuti-keśaram | gopī-netrāli-niṣpītaṃ paśyāli vadanaṃ hareḥ || mādhurya—of sweetness; madhubhiḥ—with the nectars (the plural is said because of high regard); pūrṇam—filled; daśana—of the teeth; dyuti—are the radiance; keśaram—in which the filaments; gopī—of the cowherd girls; netra—of the eyes; ali—by the bees; niṣpītam—drunk (emptied by drinking); paśya—look; āli—O female friend; vadanam—the face; hareḥ—of Hari.

My friend, look at Hari’s face: It is filled with the nectar of sweetness, its filaments are the radiance of the teeth, and it is relished by the bees of the gopīs’ eyes.

atra mādhuryādau madhutvādy-āropaḥ śābdaḥ, vadane padmatvāropas tv ārthaḥ.

In this verse, the superimpositions, such as the superimposition of nectar upon sweetness (the sweetness of His face is the nectar of a lotus flower), are understood from the words whereas the superimposition of a lotus unto His face is understood from the sense.

Commentary:

The implied metaphor is that His face is a lotus. By definition, the eka-deśa-vivarti-rūpaka (partial overall metaphor) contains an implied metaphor which completes the imagery. Such an implied metaphor is always a second-rate implied sense because it is fairly obvious. This is Paṇḍita-rāja Jagannātha’s definition: eka-deśe upātta-viṣayike avayave viśeṣeṇa sphuṭatayā vartanād eka-deśa-vivarti, “The eka-deśa-vivarti-rūpaka is so called because a metaphor exists in a special way (vi = viśeṣeṇa), i.e. clearly, in one place, that is to say in the sphere where an upamāna is necessarily obtained” (Rasa-gaṅgādhara, KM p. 231).