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Sanskrit Sahityaśāstra
105
All the authorities agree that the number of the sub-divisions of the mukha, the pratimukha, the avamarsa and the nirvahana is 12, 13, 13 and 14 respectively. The NS., as interpreted by Abhinava, the NL., the ND., and the SD. give thirteen subdivisions of the garbha whereas the DR., the BP., the PR., and the RS. give twelve.
The total number of the sub-divisions according to the DR. and its followers is 64 which agrees with their total number given by the NS. The total number of the subdivisions as enumerated by Abhinava and his followers comes to 65. The DR. and its followers make the total sixty-four by omitting one sub-division of the garbha called prarthana. Abhinava and his followers arrive at the total sixty-four by excluding prasasti (the last sub-division of the nirvahana) which is of the nature of Benediction and like the nāndi cannot be regarded as a part of the dramatic story. This point of view stands to reason as with the thirteenth sub-division of the nirvahana named 'Kāvyasamhāra' the play proper comes to its end.
The names, definitions and interpretations of the angas, barring some exceptions, are essentially the same. The two angas Karana and bheda of the Mukha are variously interpreted. Vialūta, tāpana (sama is recognised instead of it by the DR.), narmadruti, upanyāsa, and varnasamhāra-these sub-divisions of the pratimukha are differently iníerpreted and illustrated by various theorists. The sub-division 'pragayaņa' of the sandhi is called 'pragamana' in the DR. The nature of the two is essentially the same. Rūpa, Krama, Ākşipti (Utk sipta, Aksepa) and Adhibala—these sub-divisions of the garbha are variously interpreted; Vidrava of the NS. is called Sambhrama by the DR., and prārthanā of the garbha is not recognised by the DR. Instead of Kheda, Pratişedha and of the avamaría in the NS., the DR. gives us drava, vicalana and chalana Chādana of the NS. and Chalana of the DR. are essentially the same as is clear from their definitions and interpretations. The remaining two of each group have nothing in common except that they belong to the same sandhi. Vyavasāya, prasanga, virodhana, chādana and prarocană of this avamarsa are differently treated by different theorists. The two angas nirodha and dyuti of the nirvahana given by the NS. are called vibodha (virodha) and křti by the DR. But their definitions and interpretations are nearly the same. The purvavākya (-NS) of the nirvahaņa is called pūrvabliāva by the DR. The interpretations of the Abh. and the DR. regarding it differ. Although some of the sub-divisions such as kheda (=srama), udvega, vitarka. vidrava (=sambhrama) are of the nature of transitory feelings, they are so described with a view to impiessing on the mind of the dramatist that they ought to be used, if the occasion demands, for developing particular rasas etc.79
79 cf. यद्यपि श्रमोदेगवितर्कलज्जाप्रभृतयो व्यभिचारिवगै पूर्वमुक्तास्तथाप्येते सत्यवसरेऽवश्यप्रयोज्याः प्रागुक्तप्रयोTHUG), 947.971671T 25aal 7021: | Abh. III. p. 55.
The ND. almost repeats this : 1 Alenaufnafuatiae fua, a9119 cafetyg: Haqiqats 287a sfa | p. 97.
The ND. observes, elsewhere, that the 'sandhyangas' should be regarded as of the nature of the dominant emotions, the determinants, the consequents and the transitory feelings : 3;&TU FOIE
191T417-71TT-Effor gf | p. 115 14
