1S60.] The tenth Boole of the Sdhitya Darpana. 221 



only regarded as a future liability, since the object was not stated as 

 being definitely placed for the subject, [but qualified by " as it were"] ■ 

 but here the actual result produced is this very impression. (Still in 

 TTtpreJcshi to a certain degree the subject was swallowed up in the 

 object in consequence of its being placed in the background, and in 

 Atis'ayokti too we can have the same in such phrases as " her face is 

 a second moon,"* since they say, 



" The wise hold that the subject is swallowed up in the object 

 when the former is not named in the sentence, and even also when 

 it is named, if it be thrown as subordinate in the background.") 



Sutra 691. Atis'ayokti may have a five-fold division, — identity ivhere 

 there is difference, — disconnection ivhere there is connection, — the oppo- 

 sites of these — and a violation of priority and posteriority in cause 

 and effect. 



By " the opposites of these" I mean — difference where there is 

 identity, and connection where there is disconnection. For an exam- 

 ple of identity where there is difference, take these lines of mine. 



" How can it be ! a peacock's feathers above, and under it shines 

 a fragment of the moon eight days old, and next a pair of lotuses 

 dancing, and then a tila flower, and under that a new shoot !" 



Here we have the introsusceptive energy manifested by the iden- 

 tity [in spite of the real difference,] of the fair one's hair, &c, with 

 the peacock's feathers, &c. [the half-moon being her forehead, the 

 lotuses her eyes, the tila her nose and the new shoot her lips] : or 

 again in the verses quoted from Rama's speech, in a former part of 

 the treatise : 



" This is the spot where seeking thee I came to the anklet thou 

 hadst dropped on the ground ; but I saw it not, as it lay fixed in 

 silence, as though from sorrow at its separation from thy lotus-foot." 



Here the attribute of silence in a sentient being is one thing, and 

 that in a non-sentient is another ; but the poet produces the idea of 

 their identity in spite of their real difference. Or again, in the line, 



* When you boldly say "her face is another moon," as there is only one 

 moon (soil, in Hindu science,) you really make as much exaggeration as if you 

 dropped the face altogether and spoke only of " her moon." — " Her face is fair 

 as the moon" is Uparnd ; "her face shines as if it were a moon" Utprelcslid ; " her 

 face is a moon," Mujpaka ; "her face is a second moon," or "her moon" 

 Atis ' ayoldi. Many authorities, however, deny that the former of these is 

 properly Atis'ayokti at all. 



