________________
"Daśarūpaka-Vicāra"
1657 reach the goal. Again, the conception of patākā-sthānaka-s is so attractive or charming and useful that it draws our attention as is a flag. Bharata explains patākāsthānaka (vs. 30) as -
"yatrā’rthe cintite'nyasmins tallingo'nyah prayujyate, āgantukena bhāvena
patākāsthānakam tu tat. "When some matter is already contemplated (i.e. expressed or represented in the drama), another matter, having the same characteristics (or, similar to it) is suggested (i.e. employed, prayujyate) on account of accidental happening, it is pataka-sthānaka or plot-indication. (Trans. Dr. Bhat, p. 171)
Abhinavagupta explains that patākāsthānaka is iti-vṛtta, i.e. plot or a phase of plot-development. The particular happening suggests such plot-development in such a way, as a banner suggests a special place in which it is planted.
Four types of patākāsthānaka-s are explained by Bharata (vs. 31-34). When sudden wealth of meaning, full of excellence and helping the cause of the main plot occurs, it is said to be the first type of patākā-sthanaka. Words, charged with ślesadouble entendre, expressed in a poetic composition (help the cause), it is the second variety. Third type of patākāsthānaka is that when a polite conversational usage of words suggesting a future idea with the help of double entendre is used. Thus here, a concealed (līna) subject-matter is suggested, by a special device through conversation which is subtly connected. The verse (33) reads as -
"arthópakṣepanam yatra līnam sa-vinayam bhavet, ślista-pratyuttaropetam
tļtīyam idam isyate.” (NS. XIX. 33). Abhinavagupta explains 'sa-vinayam' as ·
'viseșeņa nayanam viśeșa-niścaya-prāptyā sahitam.' 'ślīstena' is explained as - "sambandha-yogena abhiprāyā’ntara-prayuktena api.”
Fourth variety occurs in the use of words in a poetic composition, conveying a double meaning. Thus su-ślistah - i.e. judicious or well-connected, or with the use of beautiful double entendre, - words are used in a poetic composition, well connected with the theme, make for this variety.
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
