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"Dasarūpaka-Vicāra”
1731 Duryodhana's blood and about to tie up Draupadi's locks asks her whether she remembers the vow he tad taken that he would braid her hair only when the insult to her was avenged. Thus the braiding of Draupadi's hair, the bīja of the play, is again alluded to here.
(2) Nirodha (or Vibodha) is seeking for the end aimed at. Thus Bhima in the Veni (Act VI) who has been embraced affectionately by Yudhisthira after the annihilation of the Kurus asks Yudhisthira to release him for a moment as he has yet to braid Draupadi's hair. Yudhisthira permits him to go so that poor Draupadi can bind up at last her locks. This sub-division is designated by NLRK. as 'anuyoga'.
(3) Grathana : is 'referring to a purpose held in view throughout.' Thus Bhīma reminds Draupadi that she had been forbidden by him to tie up her dishevelled hair, as he had vowed to do it himself for her, when he had slain those who had subjected her to the indignity of untying her braid of her.
(4) Nirnaya - is a narration to one's experience (with reference to the end or purpose). The speech of Bhīma (Veni. VI. 39) which is addressed to doubting Yudhisthīra illustrates this sub-division, for Bhima here describes his triumphant success in slaying Duryodhana and annihilating the Kurus and the acquisition of sovereignty over the world.
(5) Paribhāsaņa - is a speech censuring oneself by admitting one's faults. The speeches of Ratnávali and Vasavadattā at the close of the play where they censure themselves for their own improper behaviour illustrates this sub-division.
The DR. and its followers define it as 'talking (of persons) with one another.' Their illustrations are, however, of the same kind given above. It is, therefore, clear that ordinary conversation is not meant by these theorists.
(6) Dyuti - is pacifying of anger, jealousy, etc. The speech of Yaugandharāyana at the close of the play Ratnāvalī, where he discloses his whole plot and pacifies Väsavadattā's anger and jealousy towards Sagarikā and secures Sāgarikā for the king illustrates this sub-division.
The DR. and its followers substitute Kști for dyuti' and interpret it as (i) substantiation or confirmation of the result attained, or (ii) conciliation of each other (by the hero and the elder queen, who was earlier opposed to his acquisition of Sāgarikā) on attaining the object of one's desire. Krti, in the first sense, is illustrated by Krsna's address to Yudhisthira where he says that Vyāsa, Vālmīki and others have arrived for his coronation (Veni. VI. 24); "krti' in the second sense is illustrated by a passage in the Ratnāvali (Act IV) where, on attaining Ratnāvalī, the king and Vāsavadattā try to conciliate each other.
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