Text 10.60

यथा, ताम्राधरौष्ट-दलम् उन्नत-चारु-नासम्
  अत्यायतेक्षणम् इदं बत नास्याम् आस्यम् ।
बन्धूक-युग्म-तिल-पुष्प-सरोज-युग्मैः
  सम्पूजितः स्वयम् असौ विधिनैव चन्द्रः ॥

yathā, tāmrādharauṣṭa-dalam unnata-cāru-nāsam
  atyāyatekṣaṇam idaṃ bata^[1] nāsyām āsyam |
bandhūka-yugma-tila-puṣpa-saroja-yugmaiḥ
  sampūjitaḥ svayam asau vidhinaiva candraḥ ||

tāmra—copper red; adhara-oṣṭha—lower and upper lips; dalam—whose petal-like; unnata—raised; cāru—charming; nāsam—whose nose; atyāyata—elongated; īkṣaṇam—whose eyes; idam—this; bata—how amazing; na—not; āsyam—face; āsyam—face; bandhūka-yugma—with a pair of bandhūka flowers (red flowers); tila-puṣpa—with a sesame flower; saroja-yugmaiḥ—and with a pair of lotuses; sampūjitaḥ—worshiped; svayam—personally; asau—it; vidhinā—by the creator; eva—only; candraḥ—the moon.

That face with its copper red, petal-like lips, charming raised nose, and large eyes is actually not a face but a moon that was personally worshiped by the creator with a bandhūka flower, a sesame flower, and two lotuses. (Alaṅkāra-kaustubha 8.85)

Commentary:

This is apahnuti because the denial of the existence of the upameya, the face, is clearly expressed, and then it is replaced with the existence of the upamāna, the moon.

Brahmā devotionally offered those flowers at a moon and placed them on it in their respective places: a red bandhūka flower for the mouth, a sesame flower for the nose, and a pair of lotuses for the eyes.

Footnotes and references:

[1]:

tava (Alaṅkāra-kaustubha).