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1732
SAHRDAYĀLOKA The ND. mentions the view of some that, 'dyuti' is 'persuation of a person who is already under your control but is unwilling to act up to your advice.' It is illustrated by a passage in the Mudrārāksasa, where Rākṣasa is persuaded to accept ministership by Cāņakya.
(7) Ananda is the 'attainment of one's desire'. The king in the Ratnávali is happy at the acquisition of Ratnávalī, and Draupadi in the Veņi., at the braiding of her hair by Bhīma.
(8) Samaya - is end of all misery or misfortune. The union of Vāsavadattā and Ratnāvali as sisters at the end of the play puts an end to their sorrows and sufferings.
(9) Prasāda is waiting upon (the hero or heroine) with a view to conciliating the anger of the offended person. Yaugandharāyana who did not till the last moment take the king into his confidence regarding his plot requests him to forgive him, for what was done by him, without informing him (= the king). This speech of the minister illustrates 'prasāda'. The ND. names this subdivision as 'Upāsti'.
(10) Upagūhana - is the experience of something wonderful. In the Rāmab ayudaya, Sītā repudiated by Rāma enters fire. The God of fire brings her out safe. At this moment, all those present on the occasion are struck with wonder. This is Upagūhana. The ND. calls it by the name 'parigūhana'.
(11) Bhāṣaņa - is speech accompanied by sweet words (śāma), gift and the like (NS.). The ND. quotes a passage from the Mrcchakarika, where Sarvilaka, at the instance of Āryaka, confers favours on Carudatta, Vasantasenā etc. to illustrate this sub-division.
The DR. defines it as, 'the attainment of honour and the like', and illustates it by a passage from the Ratnāvalī (Act. IV. 21) where the king proudly refers to various achievements such as the acquisition of Sāgarikā and the like.
(12) Pūrva - vākya is uttering words which were earlier used in the mukhasandhi. The ND. illustrates if by a passage from the Mudrārāksasa (VII. 17) where Cāņakya says : "Let the bonds of all except those of horses and elephants be untied, I only having made good my vow, will tie up my tuft of hair", as it contains words which he had earlier uttered in the Mukha.
Other theorists define it as the foreseeing of the object of one's desire. Thus in the Ratnävalī, Yaugandharāyana says to Vāsavadattā, “Do as you please in the case of Sāgarikā, your sister." In this speech Vāsavadattā foresees the Karya, the union of the king and Sagarikā.
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