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Sanskrit Sahityaśāstra
99
(8) Kheda is lassitude (-fatigue) arising either from mental or physical activity. The SD. illustrates it by a well-known stanza occurring both in the Mālati-Madhava (IX. 12), and Uttara-Carita (III. 31) which vividly portrays Rāma's poignant sorrow at the loss of Sitā. The Abh. illustrates the physical fatigue by a passage from the Vikramorvasiyam (Act IV, p. 166) where Pururavas, tired on account of his wanderings in search of Urvasi says: “I am tired. So reposing on the bank of this mountainstream I shall enjoy the breeze from its waves" etc.
The DR. and its followers do not recognise Kheda as a sandhyanga.
(9) Pratişedha (or Nişedha) is obstruction to the attainment of one's desired end. The SD. quotes a passage from the Prabhāvati where Pradyumna is told by the Viduşaka that Prabhāvati, has been abducted by the lord of Asuras. This abduction of Prabhāvati is an obstruction in the way of Pradyumna's attaining Prabhāvati-the object of his desire. In place of pratiședha the ND. substitutes Samrambha. He defines it as 'śakti-kirtanam,' and comments : Samrambha is 'mention of one's own power in the conversation between two persons who are agitated.' He quotes Veņi V. 33–34 to illustrate it. He further says Samrambha is found even when there is mention of one's power by one who is not agitated,' and quotes Veņi VI. 6 as an instance of it.
The ND. distinguishes between Sampheța and Samrambha as follows : In the sampheta we have angry speech only, whereas in the samrambha mention of one's own power.' It is clear from the ND.'s treatment of Samrambha that it comprehends under this sub-division the two sub-divisions of the DR., namely virodhana and vyavasäya.
(10) Virodhana (Nirodhana or Virodha) : When some obstacle suddenly arises in the way of accomplishing the object of one's desire we have this sub-division. The SD. cites Veņi Act VI. 1 as an example : Here Yudhisthira expresses his fear that the rash declaration of Bhima (that he would kill Duryodhana that very day or would himself commit suicide) has imperilled the lives of all Pandavas at a time when complete victory over the Kurus was just within their reach.
From the definitions and illustrations of Pratiședha and Virodhana it is perfectly clear that there is hardly any real distinction between the two sub-divisions.
The DR. defines it as declaring one's own superior power by two persons when they are agitated-perturbed. It illustrates this sub-division by Veņi (Act V. 30–34) where Bhima and Duryodhana, who are highly excited, assert their own superior strength.
(11) Adāna : When fruition (attainment of thing desired) is in sight we have ādāna?2. It is according to the DR., 'a resume of the action.°73 Veņi VI. 37, where the total destruction of the enemy is recapitulated, illustrates it. 72 a157612197148 afala afzan | NS. XIX. 94a.
atasi atatuagg: | Abh. III. p. 55.
YET9Rt 2317412177 | ND. p. 103. 73 311315 ZIJÄTE: 1 - DR. K. P. Trivedi thus renders it 371919 consists in the collection of preparations for the accomplishment of the desired object." (--PR. Notes, p. 49).
