Studies in Indian Philosophy

SR No.: 001580
Original Sutra Author: N/A
Author: Dalsukh Malvania, Nagin J Shah
Publisher: L D Indology Ahmedabad
Publication Year: 1981
Total Pages: 352
Language: English
Classification: Book_English, Philosophy, Epistemology, & Religion
File Size: 21 MB

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Studies in Indian Philosophy
are different kinds of supplementary states like 'smiling' etc., which are useful in acting, and the Vyabhicaribhavas are different bodily and mental states etc.) (How do you explain this process of the production of Rasa ?) What is your illustration? It will be explained by us. Just as on account of the combination (chemical) of many spices, medicinal herbs and things (ores), Rasa (i.e. either mercury or juice) is produced or from things like jaggery, spices and medicinal herbs Rasas (essences), ṣāḍava etc. are extracted, similarly the Sthayibhāvas, (evidently in the mind of the dramatist) even when they approach the different Bhāvas. (Vibhāvas, Vyabhicārībhāva and Anubhāva) they become Rasa. Here it is said. What kind of object is Rasa? (What is the object of the word Rasa? ie. How do you know that it stands for something? We shall say. Because it is that objectlfied, which can be tested (experienced). (2nd process) How is it tasted? Just as good men eating the food prepared with different spices taste the Rasas 33 (essences or juices that exist in the food) and attain happiness, so a good minded Prekṣaka (ie. observer) taste or experience the Sthayibhavas, 35 which have been spiced with (ie. which have been transformed to) different kinds of bhavas (i.e. Vyabhicaribhāvas etc.) and Abhinayas and have thus come nearer to (ie. have taken the shape of) Vak, Anga, and Sattvas (the spectator perceives or experiences the Sthayibhāvas, not in the form that is mental (for this is impossible) but perceives them in an objectified form or Rusa) and attains happiness37 etc. In this way the Rasas in Natya are defined. 38
The passage of Natyasastra that follows the one rendered above, again of crucial importance, is also the subject of erratic comment in the Abhinavabhārati. I, therefore, propose to translate it.
Here it is said, whether the Bhavas are born of Rasas or Rasas are born of Bhava According to some they are born out of one another. But that is not so. Why? It is seen that Rasas are born out of Bhavas and Bhavas are not born out of Rasa." Here the point to note is that Bharata is referring to the
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