________________
"Concept of Rasa" as seen in Anandavardhana and...
1481
RS. observes that some other vyabhicarin-s counted by other authorities could be included in these thirty-three, as the case may be. RS. (II. 94b, 95, pp. 139, ibid)observes :
"udvega-sneha-dambhérṣā
pramukhāś citta-vṛttayaḥ, utkeṣvantar bhavantíti
na pṛthaktvena darsitāḥ."
To support his view Singa-bhūpāla also quotes BP. :
"anyépi yadi bhāvāḥ syus' cittavṛtti-viśeṣatah, antarbhāvas tu sarveṣām
dṛṣṭavyo vyabhicāriṣu."
But an interesting point is noted by the RS. when (II. 95b, pp. 139-ibid) it observes that these vyabhicārins could also play the role of a vibhāva or an anubhava towards one another in a given situation.
"vibhāvā anubhāvāś ca
te bhavanti parasparam."
This reminds us of the remark in the A.bh. in the context of Santa-rasa for which Bharata lays down jugupsā (a sthāyin) as a vyabhicārin.
The cause-effect relation with reference to each vyabhicārin is to be understood, observes RS., following world-order :
"kārya-kāraṇa-bhāvas tu
jñeyaḥ prayeṇa lokataḥ."
(RS. II. 90a; pp.139 ibid). The RS. elaborates this in the vṛtti: (pp. 139, 140 ibid):
tathā hi, santāpasya dainyam prati vibhāvatvam, glānim praty anubhāvatvam. prahārasya pralaya-mohau prati vibhāvatvam, augryam praty anubhavatvam. ca. viṣādasya utpādā"vegam pratyanubhāvatvam stambham prati vibhāvatvam. vyādher glani-stambha-pralayādīn prati vibhāvatvam.
These vyabhicārin-s are again two-fold, observes RS. (at II. 96, 97, pp. 140 ibid) with reference to their independence or dependence. They are said to be independent when not engaged in arouising some other bhāva, but once they reach
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org