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"Concept of Rasa" as seen in Anandavardhana and......
1341 He seems to belong to the tradition of those, including Sankuka perhaps, who hold that the basic emotion i.e. sthāyin enhanced by anubhāvas, vibhāvas, sättvikas and vyabhicārins is rasa :
"anubhāvair vibhāvais ca sāttvikair vyabhicāribhiḥ, āropyamāņa utkarşam
sthāyi bhāvo bhaved rasah." It is interesting to read 'sātrvika bhāvá over and above the three viz. vibhāva, anubhāva and vyabhicārins.
The ND. of Rāmacandra and Gunacandra also observe, as we will go to see later that "śritótkarsah sthāyibhāvah rasah.” It may be interesting to note further that Vägbhața (I), at V. 3, enumerates the sthāins which go to include 'sama' also. Thus he supports the case of śāntarasa, as is done by Udbhața. At I. 4, he mentions nine rasas along with śānta and observes that these nine are supported by the wise : navaite niścitā budhaih.” He proceeds to deal with two-fold śrngāra and then with nāyaka. He talks of nine rasas individually also. He does not enter into any theoretical discussion concerning rasa-realisation.
Vāgbhața (II) follows M. and the Kashmir tradition. He observes (V; pp. 53, Edn. NS., 1915) : "tatra vibhāvánubhávair vyabhicāribhis' cā'bhivyaktā rati-hāsaśoka-krodhótsäha-bhaya-jugupsā-vismaya-samāh sthāyino bhāvāh, kramena śrngārahāsya-karuna-raudra-vīra-bhayānaka-bībhātsa-adbhuta-śāntā nava rasā bhavanti.
He proceeds to discuss each rasa along with its vibhāvā"dis. Then he describes the thirty three vyabhicărins, and eight sāttvikas. He then talks of rasābhāsa and bhāvābhāsa born of 'an-aucitya'. Then he talks of rasa-dosas and their exceptions, three-fold prakrti or nature, four-fold nāyakas, three-fold nāyikā, the eight avasthā or states of nāyikās, etc. Jayadeva, in Candrāloka (VI 1-3) talks of rasa as follows :
ālambano'ddīpanā”tmā vibhāvaḥ kāraṇam dvidhā, kāryo'nubhāvo bhāvasca sahāyo vyabhicāry api.” (VI. i) galad-vedyántarod bhedam hrdayesv a-jadātmanām,
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