Studies in Jain Literature

SR No.: 001868
Original Sutra Author: N/A
Author: V M Kulkarni
Publisher: Shardaben Chimanbhai Educational Research Centre
Publication Year: 2001
Total Pages: 114
Language: English
Classification: Book_English, Literature, & Story
File Size: 14 MB

Page 362

344 STUDIES IN JAIN LITERATURE have to be called misrepresentation. The Natyadarpana holds that the sthayibhava itself, when developed by vibhavas and vyabhicaribhavas, and manifested by anubhavas is to be called rasa. This view of the nature of rasa is identical with the utpattivada or pustivada of Lollata (and Dandin), and most probably with Bharata's own view of rasa as found in the Natyasastra. For Bharata explicitly says : Sthayibhavansca rasatvam upanesyamah | -NS, Vol. I, Ch. VI, p. 299 and sthayyeva tu raso bhavet -Ns, Vol. I, Ch. VI. p. 379 Further Bharata's description of a sensitive spectator corroborates this above statement : "A true spectator at a drama is he who, when the character is happy becomes himself happy, when the character is in sorrow is himself in sorrow, and when the character is depressed becomes himself depressed:"4 Thus it would seem that the authors of the ND, in contrast to their own revered Acarya Hemacandra who follows Abhinavagupta, word for word, as regards the nature of rasa regard, following Bharata, Lollata, Dandin etc., rasa as laukika and therefore, sukhaduhkhatmaka. Here we inay note, in passing, that the authors of the ND do not subscribe to the misrananda-vadas of rasa alluded to in their work by Dhanika and Jagannatha, when they speak of its being sukha-duhkhatmaka ! They clearly state that five rasas are sukhatmaka and four, dukhatmaka. Regarding the location of rasa they differ with Lollata. They hold that rasa is present in the hero (say, Rama, Dusyanta, etc.), in the spectator, and some times in the actor also. From amongst the Jaina commentators on poetics a few deserve notice here. Namisadhu (1069 A. D.), the able commentator of Rudrata's Kavyalamkara looks upon rasas as innate gunas, like saundarya, of kavya; and asserts that there is not a single state of mind which when intensified or fully developed does not become rasa. Bharata speaks of eight or nine rasas only as they appeal to the sensitive spectators and are abundantly found in literature Manikyacandra's Sanketa (1160 A. D.), Kavyaprakasakhandana of Siddhicandragani (1587-1666 A. D.) Saradipika of Gunaratnagani (17th century A. D.) are the commentaries on Mammata's famous Kavyaprakasa. Of these commentators, Siddhicandragani deserves special mention here. He very probably gives his own view under the guise of "iti navinah" or "navinas tu".