Kavyanushasana Critical Study

SR No.: 001713
Original Sutra Author: N/A
Author: A N Upadhye
Publisher: A N Upadhye
Publication Year: 1987
Total Pages: 558
Language: English
Classification: Book_English, Literature, & Kavya
File Size: 10 MB

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(i.e., Rasa cannot rightly be said to be of this nature). This is the real reason why Bharata did not include the word Sthāyi in the Sūtra; on the contrary, it would have been a source of trouble. (For, then, Rasa would simply be a perception of someone else's permanent mental movement). It is only due to correspondence ( औचित्य ) that 'स्थायी रसीभूतः' is mentioned by Bharata. This correspondence consists in the fact that the same things which were previously called the causes, etc., related to a given permanent sentiment, now serve the purpose of the gustation ( TOTT ), and are thus presented in the form of Vibhāvādi. 89 What kind of a Rasa is there. indeed. in inference of an ordinary sentiment? Therefore, the tasting of Rasa (which consists in a camatkāra different from any other kind of ordinary cognition) differs both from memory, inference or any form of ordinary consciousness (i.e., pleasure, pain, etc.). Indeed, he who possesses the latent traces of the ordinary inferential processes, does not apprehend a young woman etc. (Vibhāvādi), as if he were indifferent to her (impersonal - तटस्थ or मध्यस्थ, opposite of अनुप्रवेश - personal); but, by virtue of his sensibility which quality is consisting in a consent of heart-he rather apprehends her, without mounting on the steps of memory, inference, etc., as if merged in a gustation ( Cut), suitable to an indentification (with this young woman etc.) which is, so to say, the sprout of the tasting of Rasa, about to appear in all its fullness. This gustation (aut) also is not already born in the past, from some other means of knowledge, so that it is now a form of memory, nor is it the result of the operation of ordinary means of cognition (direct perception etc.); but it is aroused solely by the combination (Samyoga) of the Vibhāvādi, which, as we said, are not of an ordinary nature. Its Distinction from other Experiences
This gustation is distinguished (a) from perception of the ordinary sentiments ( tia etc. ) aroused by the ordinary
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