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 302

"Concept of Rasa" as seen in Anandavardhana and...
1477 observations but it is not a fixed rule which can never be altered. This is Rudrațaś view. RS. does not agree with Rudrata and takes the fixing of vrtti-s to be as tight a regulation as a law of natural sciences. But this may not be so.
"Pravștti" is also part of buddhy-ārambha-anubhava. It is a technical term. As by 'vrtti' is meant the physical, mental and speech activities of nāyaka and the rest, 'pravstti' also stands for the same "vyāpāra” or activity. But this vyāpāra is of a different type. From the point of view of difference in country or region, there are seen differences in a hero's language, costume, behaviour pattern etc. These are termed 'pravstti.' Say, for example to crack a joke by speech is vācika-vyāpāra and it falls under "vaco-hāsya-narma” type of kaiśiki-vrtti. But this activity of cracking a joke etc. is done in a languague that goes with the hero's region or country. This will fall under "pravrtti."
Thus 'pravṛtti’ is general behaviour-pattern of a particular region or land or country.
The NS. observes : (Ch. XIV.36 prose vrtti thereon, pp. 165, G.O.S.) “pravṛttir iti kasmāt ? ucyate, prthivyām nānā-deśa-veşa-bhāṣā-ācāravārtāh khyāpayati iti pravṛttiḥ.” Thus 'pravrtti' is that which reveals the lauguage, behaviour, occupation (=vārtā,='krsi' etc.), etc. of a given country or region. The poet derives the knowledge of different lauguages or dialects of regions and applies the same in his dramatic creation. Bharata talks of four pravstti-s such as āvantī, dākṣiṇātyā, pāñcālī and audra-māgadhī. DR. and BP. almost follow Bharata. RS. also observesI. 294, pp. 88, ibid - that the language (or dialect), costumes and activity of a given region is "pravstti”
"tat tad deśocita
bhāṣā- kriyā-veśāḥ, pravṛttaya).” Bhāṣā is divided by singa-bhūpāla into prācya (=eastern), avantyā, māgadhī, bahlikā, dākṣiṇātyā, śūrasenya and andhramāgadhi. Thus it is seven-fold -“saptadhā syād”. Then there is vibhāṣā (=minor lauguage) such as sabara, dravida, andhraja, śakāra, ābhīra, cāņdāla, and one projected by foresters. These are also seven..
Actually the list can be wider or narrower as to the know-how of a theorist. RS. suggests that there are other vibhāsā-s also but as they do not serve the purpose they are not enumerated, (RS. I. 294,-298 A)-“tāsām an-upayogitvāt nátra lakṣaṇam işyate.” (pp. 88, ibid).
Thus, it may be observed that the delineation of the concept of "anubhāva" in the RS. is quite exhaustive. It is in keeping with the tradition of what we term the