________________
"Daśa-rupaka-Vicăra"
1837
yatrā'nyasmin samaveksya kāryamanyat prasādhyate, (116b) tac cā'valagitam nāma vijñeyam nātya-yoktņbhiḥ. (117a) äksipte'rthe tu kasmiścicchudhā'śubha-samutthite, (117b) kausalyād ucyatényórthas tad ava-spanditam bhavet. (118a) hāsyenopagatā’rtha-prahelikā nāliketi vijñeyā. (118b) mūrkha-jana-sannikarse hitam api yatra prabhāşate vidvān na ca gļhyatésya vacanam vijñeyo'sat-pralāpósau. (119) (120) eka-dvi-prativacanā vākkelī syāt-prayogésmin. (120a) yad asadbhūtam vacanam samstava-yuktam dvayoh (120b) ekasyà câ'rthahetoh, sa hāsyajananah prapancah syāt. (121a) yat kāraṇād guņānām dosīkaranam bhaved vivāda-krtam, (121b) dosa-gunīkaranam vā tan mțdavam nāma vijñeyam. (122a) paravacanam ātmanaśca uttarottara-samudbhavam dvayor yattu, (122b) anyónyā’rtha-viseșakam adhibalam iti tad budhair jñeyam. (123a) anyā’rtham eva vākyam chalam abhi-sandhāna-hāsya-rosa-karam (123b) srutisārūpyād yasmin bahavórthā yuktibhir niyujyante, yad häsyam a-hāsyam vā tattrigatam nāma vijñeyam. (124) pratyakşa-výttir ukto vyāhāro hāsya-leśárthaḥ. (125a) samramba-sambhrama-yutam vivāda-yuktam tathā'pavādakstam, (125b) bahuyacanā’ksepa-krtam gandam pravadanti tattvajñāḥ. (126a) Dr. Bhat translates (pp. 153-159) :
(112-113a) - The vīthi should have one act; it has the character of all the sentiments and it comprises 13 aspects (lit. limbs); it is to be acted by one or two characters; it may include three kinds of dramatic characters (prakrti), high, middling and low. (113b, 114, 115a) - The thirteen limbs of the vīthi are stated (as follows) : uddhātyaka, avalagita, ava-spandita, nālī, asat-pralāpa, vāk-keli, prapanca, mệdava, adhibala, chala, trigata, vyāhāra, ganda.
I have spoken about the vithi. I will now explain the characterstics of these (thirteen aspects) (115b-116a). When dramatic characters (lit. men) connect words, (uttered) out of due respect (but) not understood in their (correct) meaning, with other words (not intended by the original speaker) that is called uddhātyaka - (Thrusted interpretation.)
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
