प्रियदर्शिका नाटिका (सम्राट हर्षवर्धन - चतुरङ्क शास्त्रीय नाटिका सान्वय सटीक)

42 सर्वबन्धनमोक्ष —It was customary to set prisoners free on an occasion of great joy, such as the birth of a son and heir to a King, a great victory over an invading powerful enemy, &c, cf Hemādri on Raghu III 20—युवराजाभिषेके च परचक्रावमर्दने । पुत्र- जन्मनि वा मोक्षो बद्धस्य हि विधीयते ॥ cf Māl V p 106, where the king, on hearing of the victory gained by his son (sl 15) says— मौद्गल्य मुच्यन्तां सर्वे बन्धनस्थाः । Also IV p. 73, where Vidu says— देवभिन्नकैरितिज्ञापिते राजा सोपसर्ग वो नक्षत्र सर्वबन्धनमोक्षः क्रियतामिति । see also Mṛch X p छोटिका—Snapping the thumb and the middle finger together P 53 कथं सा &c —The impatient Vidu wanted Vāsavadattā to give the order for the release of A ra at once सम्बन्ध — Family connexion वासवदत्तायाः परिग्रहेण &c —The pain is removed at the thought that you, as the husband of Vāsava are connected with our family सञ्चिन्त्य—Thinking it to be a wise step स्मर्तव्यतां नीत—reduced to the condition of being remembered, made a matter of memory—a phrase often used in the sense of ‘utterly destroyed’ Cf अपास्य कथंहीवृत्तं वपु Kum IV 13 For this see the Chamberlain's introductory speech in Act I P 54 विजयसेन किं &c —The king asks Vijayasena signi- ficantly He knew that A ranyaká was meant प्राणसंशये वर्तते— is in imminent danger (of life) This speech of Manoramā is so introduced as to be taken in connection with and serve as a reply to the Kanchuki's words न ज्ञायते क्व वर्तते इति । It is not known where she is—she is in great danger of life This is a kind of what is called in dramaturgy a Patākāsthāna Four different kinds of it are mentioned in the Sāh -D One occurs when a speech is so arranged that it should serve as a reply to one preceding it, though uttered in a different context See Sāh D VI 48 प्रियदर्शना—seems to be another name of Priyadarsikā कल्प- wine, see com दुःखमन्तरित—Not because she was inclined to love Priyadar but because she feared that people might suspect her hand in the matter of the administration of the poison. अतिदुर्जनः खलु लोकः—Cf Uttar I यथा स्त्रीणां तथा वाचां साधुत्वे दुर्जनो जनः । (sl 5), सुखपार—अतिदुर्जन इति वक्तव्यम् । नागलोकात् &c — It is not mentioned in the Kathā that Udayana was taught the art of curing snake bites and other kinds of poisons by means of incantations and drugs, when in Pātāla It is probably an invention of the poet to enable the king to resuscitate the heroine and thus to assist in the dénouement in the last Act