________________
"Dasarūpaka-Vicāra"
1711 kalpam, yatródghātanam sarvatraiva kathābhāga-samūhe tat-pratimukham.” Abhinava gives etymological explanation of pratimukha as follows: "pratir abhimukhyena yato'tra yrttih, parānmukhatā hi drsta-nasta-kalpananidarśanam. (III. p. 25). In the word 'prati mukha', 'prati' has the sense 'favourable to'.
We may humbly say that we fail to understand how the DR. and the NS. and the explanation of Abhinavagupta differ in themselves. The words in the NS. - "bījasya, mukhanyastasya, udghātanam yatra, drsta-naştam iva kvacit” are echoed exactly in the DR - observing - "tasya (= bījasya), laksyā’laksyatayod bhedaḥ” - pratimukham bhavet."
The illustration that Abh. gives is from Ratnāvalī, wherein the bīja was as it were concealed for the time being, being covered up by the pūjā, but once again came to light on listening the word "Udayana" by Sagarikā, who was reminded of the fact that she was given, by word, in marriage to this king by her father. Thus as the bija, - seed covered as it were by earth for the time being appears as a sprout, in the same way the desire for Udayana reappears.
Dr. Kulkarni continues to explain garbha-sandhi as that part of a play which represents a further stage in development of the bīja which the hero gains and loses by turns and which he frequently searches, everytime it is lost.
It is so called as it contains the fruit as it were within itself :
phalasya garbhīkaraņād garbhaḥ - S.D. pp. 320. "prāptisambhavā”khyayā'vaşthāyuktatvena phalasya garbhibhāvāt.” A.bh. III. pp. 25.
“nāțakasya madhyatvad garbhaḥ.” NLRK. p. 30. The authorities differ regarding the definition and interpretation of the fourth sandhi avamaría or vimarśa. Bharata's text is very knotty, defying as it does, a satisfactory interpretation. Bharata has, as observed earlier : (NS. XIX. 42) -
"garbha-nirbhinna-bījārtho vilobhana-ksto’thavā krodha-vyasanajo'pi vā
sa vimarśa iti smộtaḥ." [Dr. Bhat, as noted earlier, translates - (pp. 173, ibid - "The context (or developments) of the seed which has sprouted in the Garbha (sandhi), its contemplation (vimarśa) made (necessary) on account of some temptation, or born out of anger, or calamity, - is known as Vimarśa." We feel the translation makes Bharata's concept very clear. Dr. Bhat adds in the foot-note : "Abhinava says that a review of the plot-development is taken in this sandhi, and the possibility of
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
