________________
Studies in
(1) Apavida is 'the proclaiming of a fault or misdeed of another.' The ND. comprehends under it 'one's own censure.' The DR. illustrates this sub-division by a passage from the Ratnavali (Act IV) where we are informed of the misdeed of the queen in her harsh treatment of poor Sägarikā,
98
(2) Sampheta is altercation-exchange of angry violent words. The Avaloka illustrates it by a passage in the Veņi (VI. 10-11) which reports exchange of hot words between Bhima and Suyodhana. The SD. illustrates it by a passage in the Veņi (V. 30) where Duryodhana strongly condemns Bhima and his brothers.
(3) Drava (or Abhidrava or vidrava) is showing disrespect or insolence towards one's elders. Thus Yudhisthira shows disrespect to Balarama in Veņi (VI. 20), or Lava shows contempt for Rama in Uttara-Carita (V. 34).
(4) Sakti is placating one who is angry (-NS.) or the allaying of opposition. (to the accomplishment of the desired end by the hero-DR.). The Avaloka illustrates it by two instances, one from the Ratnavali (IV. 1) in which the king's speech shows that the anger of Vasavadatta standing in his way of the acquisition of Sagarika is pacified; and the other from the Uttara-Caritra (VI. 11), where Lava's opposition to Candraketu and his army is removed or allayed at the sight of Rama,
(5) Vyavasaya is acquisition of the means to accomplish one's undertaking. Thus, in the Ratnavali, the magician's entry on the stage helps Yaugandharāyaṇa in accomplishing his desired aims. The DR. defines it as 'mention of one's own power," and illustrates it by a passage in the Ratnävall (IV. 8-9) where the magician mentions his supernatural power and suggests that he would show the king Sagarika whom he so eagerly longed to see.
(6) Prasanga is mentioning (with reverence) one's elders. The Avaloka illustrates it by a passage in the Ratnavali (Act IV) where the declaring of Sagarika's parentage helps the attainment of the object of the king's desire.
The NL. defines it as 'giving expression to what really is aprastuta (the irrelevant). The ND. cites Veņi VI. 18, where Yudhisthira laments the (supposed) death of Bhima, as an illustration of prasanga in this sense.
(7) Dyuti is 'rebuking'. The DR. defines it as 'threatening and hurting the feelings of others'. Wilson freely renders it as 'provoking to combat,' The Avaloka illustrates it by a passage from the Veņi (Act VI. 6-9) where Bhima rebukes Suyodhana. and forces him to come out of the lake.
70 Abhinava paraphrases the definition as 'Virodhinaḥ Kupitasya samaḥ.' The DR. defines Śakti as virodha-samanam.' The ND. includes under Sakti complete destruction of one's enemy. It adds that some theorists recognise 'ajña' in place of Sakti and define it as 'giving an order when provoked to anger, without giving due thought to the matter in question' (see p. 100).
71 The NS. defines it as 'प्रतिज्ञाहेतुसम्भवः'. Abhinava explains it as प्रतिज्ञातस्याङ्गीकृतस्यार्थस्य हेतवो ये तेषां सम्भवः प्राप्तिः व्यवसायः । NS. III. 91, pp 54.
