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Þ: 149. A. 2. S. 55. ) 108
In the verse 163 the love-lorn state of an elephant is described hence it is an instance of fagdeHIHIA." He is not sending forth a trumpetting sound even at the appearance of clouds, is not eating moss from the lake; the silent bees are sitting on his temples. Surely he is suffering from the pangs of seperation from his beloved.
But in the verse 164, atsi (sense of shame ) a gafa iftara is described : “Oh beloved ! the female deer are put to shame by your beautiful eye-glances and have gone away to the forest.”
Depicting love between the moon and the night also leads to the as in the verse 165:
The moon seizing the darkness (hair ) of the night (his beloved ) with his fingers (his rays ) is rising ( kissing her face )-at which the night closes the lotuses ( closes her eyes with a sense of pleasure ).
Again an instance of me (ater a sumarfrura ) is given in the verse 166:--
The moon is hiding his face through shame at the sight of a beautiful woman.
The figures FAIETEN Bet-at-18 JETI 69and 3941 generally help these TATHIAS and H HIAS (especially समासोक्ति greatly helps रसाभासs as will be seen from the instances quoted above ).
If the cas or as are described as appearing at improper places, they lapse into रसाभास and भावाभास respectively.
For instance Traui's love for ai ( who does not reciprocate his love ) is an instance of TAHTA.
This is illustrated in the verse 167:“Mere mention of her name acts as a spell to me;
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