________________ 346 STUDIES IN JAIN LITERATURE लौकिकात् करुणात् काव्यकरुणः / ---Avaloka commentary on the Dasarupaka (Ch. IV. p. 98) NS edition Bombay (1941) 5. अथ यद्यालाद इव दुःखमपि प्रमाणसिद्धं तदा प्रतिबन्धकत्वं न कल्पनीयम् / स्वस्वकारणवशाच्चोभयमपि भविष्यति / अथ तत्र कवीनां कर्तुं सहदयानां च श्रोतुं कथं प्रवृत्तिः / अनिष्टसाधनत्वेन निवृत्तेरुचितत्वाद् इति चेत् / इष्टस्याधिक्यादनिष्टस्य च न्यूनत्वाच्चन्दनद्रवलेपनादाविव प्रवृत्तेरुपपत्तेः / - Rasagangadhara (p. 31,) Kavyamala edition, (1939) According to Lollata rasa is primarily present in the hero and only secondarily in the actor who imitates or represents him. 6. अयमाशयो ग्रन्थकारस्य-यदुत नास्ति सा कापि चित्तवृत्तिर्या परिपोषं गता न रसीभवति / भरतेन सहृदयावर्जकत्वात् प्राचुर्यात् संज्ञां चाश्रित्याष्टौ नव वा रसा उक्ता इति / -Tippani on Kavyalamkara, Kavyamala edition (1909) 7. Abhinavagupta explicitly says that some of the 'sthayibhava's are 'sukha-svabhava' (of the nature of happiness, i.e. pleasurable) while some others are duhkha-svarupa' (of the nature of unhappiness, i.e. painful) : रतिहासोत्साहविस्मयानां सुखस्वभावत्वम् / .... क्रोधभयशोकजुगुप्सानां तु दुःखरूपता 1 --Abhinavabharati on NS I. 119, pp. 43-44 Siddhicandragani holds that rasa is simply 'laukika.' Naturally, he recognises the four 'rasa's based on 'rati', 'hasa' 'utsaha' and 'vismaya' and rejects the claim of 'raudra,' 'bhayanaka' etc. to the title of 'rasa'. Abhinavagupta, who firmly subscribes to the view that 'rasas' are 'alaukika,' regards even 'raudra', 'bhayanaka,' etc. as 'sukhasvabhava' or 'sukhapradhana.' 8. Kavyaprakasakhandana (p. 16 and pp. 21-22), Singhi Jaina Series, Vol. 40, Bombay, 1953. Jain Education International For Private & Personal Use Only www.jainelibrary.org
