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1424
SAHRDAYĀLOKA
pratyāsannāḥ parasparam, vibhāvato'nubhāvāc ca, sphurabhedā ihóditāḥ. sthāyisvapīyam anyonyam prakriyā jñāyatām budhai). sabhyān rasayitum, abhinaya-cāturyártham, rasam ca posayitum kavibhir nibandhanīyās te [ca] vibhāvā"dayo niyatāḥ. sthāyişu bhāveșu ye ca vibhāvā"dayaḥ pratiniyatāḥ, tair eva sati nibandhe bhāva-višesah pratīyate tatra. yady anyathā nibandhe, sādhāranyena samśayótpatteh doso vibhāvyate vā,
yukta-vibhāvā”di-vaidhuryāt. It may be noted that the concepts of vibhāva, anubhāva, sthāyin, sāttvikas and sañcărin as read in the B.P. are also under the strong influence of the DR. and quite often the same words are accepted in definitions and elaborations.
Sā. observes that the vibhāvádis either stated directly or implied help the cause of enhancement of rasa.
Vyabhicārins are explained in the same terms as read in the DR. BP. (pp. 25, ibid) reads -
viśeşād ābhimukhyena caranto vyabhicāriņaḥ sthāyiny unmagna-nirmagnāḥ
kallolā iva vāridhau. This is DR. IV. 7 (pp. 174, ibid) Sā. further observes that as waves in an ocean are rising and falling and expanding the glory of the ocean they merge with the
me, in the same way the vyabhicārins are rising and merging in the sthāyins and thus nourish the sthayin and themselves also and become rasa.
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