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Sanskrit Sahityaśāstra
95
The NL. defines it as a logical argument or hypothesis having a striking sense and illustrates it by Ratnāvali III. 2 : The mind is, by its very nature, fickle, and thus it should be a difficult mark to hit. How does it happen then that god of love has pierced it with all his arrows at once ?" The SD., too, cites this stanza as an example63
(4) Udaharana (Udāhrii-ND) is an exaggerated statement. The Abh. and the ND. quote the above passage (Ratnāvali III. 2) as an illustration of this sub-division. The Avaloka illustrates it by a passage in the Ratnāvali where the Vidūşaka enthusiastically remarks that the news of his meeting with Sagarikā would delight the king more than the acquisition of the kingdom of Kausāmbi.
(5) Krama is a knowledge of the feelings of another (-NS., the Abh., the ND. and the SD.) Ratnāvali III. 4, where the king describes the helpless condition of Sāgarikā on account of the extreme uneasiness deep placed in the heart, is an exam
ple of it. The Avaloka illustrates it by Ratnāvali III. The Krama here consists in the · king's love for Sāgarikā having been known to Vāsavadattā.
• The DR. defines it as the acquisition of an object when it is being thought of : The passage in the Ratnāvali (III. 10 etc.) which speaks of the king's meeting with Sāgarikā, who has solely absorbed his mind, illustrates this Krama. It is to be noted that here it is not real attainment as he meets real Vāsavadatta in place of Sāgarikā disguised as Vāsavadattā. The example in the PR. is more appropriate. The king was thinking of the victory of Pratāparudra when news actually came to him, declaring his complete victory.
The NL. defines it as 'knowledge of the future and illustrates it by the speech of Krpa in the Veņi (III) where he says: “Asvatthāman if invested with supreme command would be able to destroy even the three worlds, not to speak of Yudhisthira's army."
(6) Sangraha is 'use of sweet conciliatory words and gifts. '64 It is taking some person on one's side, winning him over by the use of sweet words and gifts. The passage in the Ratnāvali (Act III) where the king gives a reward of his bracelet to the Vidüşaka who assişts him in the acquisition of his object of desire (Sāgarikā) illustrates this sub-division,
(7) Anuryāna (or anumā) is an inference (of the lingin, that which possesses the linga) from its characteristic sign (linga or hetu). The Abh, illustrates it by a passage in the Ratnāvali (Act III. 8) where the path is inferred by fragrance of flowers of
63 The ND., following the Abh., distinguishes between Yukti a subdivision of Mukha and this rüpa as follows:
ETAT 4941 Bfana JFTTT 197=tà I... yta: Faiaraqaa Aga#1191 377 HC: p. 83. 64 The ND. defines it as 'sāma-dānādih' and comments that sāma-dāna includes, by Upalakşaņa, bheda and daņda and a li includes dereit, mizic etc. (read pp. 82-83.).
