________________
280
THE INDIAN ANTIQUARY.
[OCTOBER, 1894.
[Here there is no real connexion between the height of the temple and of the moon, but nevertheless there is an implication of such connexion.]
(6) In the second kind there is a denial of connexion when there is connexion, as for examples:
In the presence of thy generous) hand, how can the kalpa-taru obtain honour'?
[Here the connexion of the kalpa-taru, with the tree of plenty, and the hand of a generoas giver is eminently proper, but it is denied in this special case.]
(5) When Cause and Effect are represented as occurring simultaneously, it is an instance of akrumátisayokti or Hyperbole not in Sequence, as for example: -
Thine arrows reach thy bow and thine enemies' bodies at tho same instant.'
[Here the placing the arrow in the bow is the cause of it reaching the body of the enemy, and the two, the cause and its result, are hyperbolically represented as occurring simultaneously.]
(6) When the Effect is represented as following the Cause very quickly, it is called the Hyperbole of Immediate Sequence (chapalátisayókti), as for example:
Immediately on hearing of the departure of her beloved to-day, her ring became her bracelet (
ie, she became so thin with grief that her ring was able to go round her wrist).' (7) Hyperbole may depend on the sequence to a Causation being inverted and is then called Exaggerated Hyperbole (atyantátisayókti), as for example :
His enemies fall, before his arrows reach their bodies.
Text.
Tulyayogitalankara. Tulyayogita tini &
lakshana krama tê jáni Ēka subda mo. hita ahita
bahu mêcủai bái || 80 || Bahuta su samatá gunana kari
ihi vidhi hota prákára Guna-nidhi nikai déta tú.
tiya kau ari kan hára II 81 11 Navala vadhú ki vadana duti
aru sakuchita aravinda Tú-hí sri-nidhi, dharma-nidhi, • tu-hi indra, aru chanda 11 82 11 .
Translation.
Equal Pairing. [The Sahitya-darpana (695) defines this figure as follows:- When objects in hand or others are associated with one and the same attribute (dharma = quality, guņu, as well as action, kriya) it is Equal Pairing. The Bhasha-bhishana's description is not in accordance with this.]
The following are the three (varieties of) Equal Pairing (tulyayógita). Learn their peculiarities in order - (1) when in the same word both an auspicious and an inauspicious (meaning are suggested); (2) when one attribute (is associated) in several (words); and (3) when many attributes) are detailed in equal co-existence. Such are the three varieties. Examples are :
(1) O thou abode of virtue, thou givest necklaces to thy Lady, and discomfiture to thine enemies.' (Here the same word hára is used in two senses, one auspicious, i. e., '& necklace, and one inauspicious, i, e., discomfiture.']
(2) Faded (at nightfall) are the charms of the bride's countenance, and the lotus. [Here the same attribute, fading, is attributed both to the bride's countenance, and to the lotus (with which it may be compared).]
5 (Some authors, e. g. Bharatl-bhashana, 96, call this asambandhatilayokti.)
