अङ्कानर्हस्य वृत्तस्यत्रिकालस्यानुरञ्जिना। संक्षिप्य संस्कृतेनोक्तिरङ्कादौ मध्यमै जनैः।।२३।।
शुद्धो विष्कम्भकस्तत्र संकीर्णो नीचमध्यमैः। अङ्कसन्धायकः शक्यसन्धानातीतकालवान्।।२४।।

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aṅkānarhasya vṛttasyatrikālasyānurañjinā| saṃkṣipya saṃskṛtenoktiraṅkādau madhyamai janaiḥ||23||
śuddho viṣkambhakastatra saṃkīrṇo nīcamadhyamaiḥ| aṅkasandhāyakaḥ śakyasandhānātītakālavān||24||

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From them, the matter of the past, present, future, which can’t be shown in drama, are presented in the beginning of the drama in brief in sanskrit by the characters of the middling class is Śuddha and by characters of the middling and inferior classes are known as Saṅkīrṇa. Both these are used to join two Aṅkas.

एवं प्रवेशको नीचैः परार्थैः प्राकृतादिना। एतौ प्रभूतकार्यत्वान्नाटकादिचतुष्टये।।२५।।

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evaṃ praveśako nīcaiḥ parārthaiḥ prākṛtādinā| etau prabhūtakāryatvānnāṭakādicatuṣṭaye||25||

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Thus, the entrance is made with the lower ones, for the sake of others, by the Prākṛta and so on. These two, due to the abundance of their actions, are in the quartet of dramas and others.

अङ्कास्यमन्तपात्रेण छिन्नाङ्कमुखयोजनम्। वस्तुनः सूचनं चूला पात्रैर्नेपथ्यसंस्थितैः।।२६।।

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aṅkāsyamantapātreṇa chinnāṅkamukhayojanam| vastunaḥ sūcanaṃ cūlā pātrairnepathyasaṃsthitaiḥ||26||

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When the characters at the close of the previous Aṅka, allude to the subject matter of the succeeding Aṅka is called Aṅkāsya. When the upcoming event is suggested by some characters in Nepathya.

सोऽङ्कावतारो यत् पात्रैरङ्कान्तरमसूचनम्। आद्यौ सूच्ये बहावन्ये क्रमादल्पे तरे तमे।।२७।।

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so’ṅkāvatāro yat pātrairaṅkāntaramasūcanam| ādyau sūcye bahāvanye kramādalpe tare tame||27||

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That is the Aṅkāvatara, where the indication of the next Aṅka is not given and the next Aṅka is started.

बीजं पताका प्रकरी बिन्दुः कार्यं यथारुचि। फलस्य हेतवः पञ्चचेतनाचेतनात्मकाः।।२८।।

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bījaṃ patākā prakarī binduḥ kāryaṃ yathāruci| phalasya hetavaḥ pañcacetanācetanātmakāḥ||28||

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Bīja, Patākā, Prakarī, Bindu, Kārya are the causes of the result of five kinds, consisting of sentient and insentient.

स्तोकोद्दिष्टः फलप्रान्तः हेतुर्बीजं प्ररोहणात्। आविमर्श पताका चेच्चेतनः स परार्थकृत्।।२९।।

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stokoddiṣṭaḥ phalaprāntaḥ heturbījaṃ prarohaṇāt| āvimarśa patākā ceccetanaḥ sa parārthakṛt||29||

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A small indication which leads to the end result; the cause is the Bīja from which growth occurs. If there is reflection, the Patākā is consciousness, which acts for the sake of others.

चिन्तितार्थात्परप्राप्तिवृत्ते यत्रोपकारिणी। पताकस्थानकं तत्तु चतुर्द्धा मण्डनं क्वचित्।।३०।।

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cintitārthātparaprāptivṛtte yatropakāriṇī| patākasthānakaṃ tattu caturddhā maṇḍanaṃ kvacit||30||

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In the act of achieving the thought-of goal through the help of others, where it is beneficial, that is the position of the Patākā. Sometimes, the decoration is fourfold.

सहसेष्टार्थलाभश्च श्लिष्टसातिशया च वाक् द्व्यर्था च अप्रकटे श्लिष्टस्पष्टप्रत्यभिधापि च।।३१।।

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sahaseṣṭārthalābhaśca śliṣṭasātiśayā ca vāk dvyarthā ca aprakaṭe śliṣṭaspaṣṭapratyabhidhāpi ca||31||

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Along with the gain of the desired object, there is an excellent and superior speech, which is connected and clear. It is doubly meaningful, not obvious, yet clearly indicative and expressive.

प्रकरी चेद्क्वचिद्भावी चेतनोऽन्य प्रयोजनः। हेतोश्छेदेऽनुसन्धानं बहूनाबिन्दुराफलान्।।३२।।

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prakarī cedkvacidbhāvī cetano’nya prayojanaḥ| hetośchede’nusandhānaṃ bahūnābindurāphalān||32||

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If there is some connection, and if there is some future consciousness or other purpose, then the investigation of the cause and effect is like the linking of many dots that have no fruits.

साध्ये बीजसहकारी कार्यं कार्यैस्तु मुख्यता। पताकायाः प्रधानत्वेऽनुसन्धिः सूचनादिभिः।।३३।।

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sādhye bījasahakārī kāryaṃ kāryaistu mukhyatā| patākāyāḥ pradhānatve’nusandhiḥ sūcanādibhiḥ||33||

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In accomplishing a goal, the work is mainly done with the cooperation of the Bīja, but the importance lies in the actions. The indication is through the flag and others when the Patākā is prominent.

आरम्भयत्नप्राप्त्याशानियताप्तिफलागमाः। नेतुर्वृत्ते प्रधाने स्युः पञ्चावस्था ध्रुवं क्रमात्।।३४।।

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ārambhayatnaprāptyāśāniyatāptiphalāgamāḥ| neturvṛtte pradhāne syuḥ pañcāvasthā dhruvaṃ kramāt||34||

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Arambha, Prayatna, Pratyasha, Niyatapti, Phalagama are five situations kept in order.