नाट्यशास्त्रम् (प्रथम भाग - अभिनवभारती एवं हिन्दी टीका सहित)

-XIX. 16 ] MODES OF ADDRESS AND INTONATION 339

Addressing persons by their occupation or birth

13. In a play a person is to be addressed by a term appropriate to his birth or to the vocation, art or learning practised by him.¹

Addressing a son or a disciple

14. A disciple or a son is to be addressed by the guru or the father as "child" (vatsa)¹ "son" (putraka)², "father" (tāta)³ or by his own name or clan-name (gotra)⁴.

Addressing Buddhist and Jain Monks

15. Buddhist and Jain (nirgrantha) monks are to be addressed as "blessed sir" (bhadanta)¹.

Addressing persons of other sects

Persons of other sects² are to be addressed by terms enjoined by their own rules³.

People addressing the king

16. The king is to be addressed by his servants as well as

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13 (C.13; B.XVII.77). ¹ Not many examples of this rule seem to be available in any extant drama. In Mṛcch. (X. 20.1) Cārudatta's son addressing the Caṇḍālas as are caṇḍālā may be an example of this.

14 (C.14; B.XVII.78). ¹ Ex. Sauvīra king addressing Avimāraka (Avi. VI. 17.4). Cf. Droṇa addressing Duryodhana (Pañca. I.22.3).
² Ex. The form putraka does not seem to occur in any extant play. The from usually available form is putra. Droṇa addressing Duryodhana as putra (Pañca I. 23.3). Duryodhana addressing his son similarly (Ūru. I. 42.3).
³ No example of this seems to be available in any extant drama.
⁴ Ex. Vālī addressing Aṅgada by name (Abhi. I. 25.2). Kāśyapa (Kaṇva) addressing Śāriṅgarava by name (Śak. IV. 16.1). Instances of a son or a disciple addressed by clan-name (gotra) do not seem to occur in any extant drama.

15 (C.15; B.XVII.79). ¹ Ex. Kṣapaṇaka addressed by Rākṣasa and Siddhārthaka as bhadanta (Mudrā IV. 18.2; V. 2.1). A Buddhist monk is very rarely met with in extant dramas. Aśvaghoṣa's drama included such a character, but one cannot say from the fragments how he was addressed. (See Keith, Skt. Dr. p. 82)
² According to Ag. one is to understand by 'other sects' Pāśupatas and the like.
³ An example of such a rule is a term like bhāpuṣan or bhāsarvajña used in addressing Pāśupata: teachers (Ag.).

16 (C.16; B.XVII.80),