Sahrdayaloka Part 03

SR No.: 006910
Original Sutra Author: N/A
Author: Tapasvi Nandi
Publisher: L D Indology Ahmedabad
Publication Year: 2005
Total Pages: 676
Language: English
Classification: Book_English
File Size: 15 MB

Page 250

“Concept of Rasa” as seen in Anandavardhana and......
1425
Sā. again suggests that at times (as in case of nirveda or sama) though they (i.e. vyabhicārins) rise to the capacity of rasa, as they are not steady, they are not useful for the purposes of nātya etc. So, those who know nātya take only eight as sthāyins. Even if sama, wherein all activity ceases, be taken as sthāyin, its acting is not possible in a drama as it is without any anubhāva. So, according to the seniors (i.e. vrddha-i.e. Bharata) there is no enhancement of rasa (in case of sama) and so only eight sthāyins are recognised as useful for drama.
Again drawing inspiration from the DR., Śā observes that sthāyin is only that which, by imposing its nature or form renders others (= opposite or non-opposite bhāvas) one with oneself. It is like waters of the ocean.
Eventhough ‘nirveda' may be a bhāva (= sthāyi-bhāva), as they are also relished like other sthāyins, nirveda and such others can not be taken as sthāyins as they like the other eight recognised sthāyins, cannot make others (= viruddha or aviruddha) one with oneself like the ocean. So, even if nirveda and others are enhanced, they will bring 'vairasya' or absence or mis-representation of rasa. This is under the influence of DR. IV. 36 (pp. 204, ibid) Śā. thus concludes : (pp. 26, ibid) :
ato nātyavidām astāv
evā'tra sthayino matāḥ. So, only eight sthāyins are recognised by those who know the dramatic art.
Only that bhāva, when enhanced becomes rasa, is sthāyin. If others also rise to the status of rasa they are to be included or subsumed under these eight only. The activity of bhāva is of the form of experience. The expertness in presenting the same should be termed as their enhancement. The sadhya artha - i.e. the end for them is rasa, which is their soul.
"tat sādhyo'rtho rasas
teşām, tad ātmā"pattir eva saḥ.” Sā. observes that even vibhāva is anubhava and the latter is like vibhāva. Both of them are vyabhicārins and the latter are also both of them. Thus they are interrelated. The difference in rasa is brought about by difference in this mutual relation. Their being 'cara' i.e. not constant or 'a-cara' i.e. steady is due to context. Šā. promises to discuss the darśana, drsti, etc. concerning the bhāvas later. With this the first adhikara on bhāva ends.