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 364

Rasa-nispatti-vicāra in Abhinavagupta
1539
solid apprehension resulting in nourishment of rasa. This becomes possible with reference to all sāmājikas taken together because the mind of all of them are imprinted or coloured with permanent mental states that have no beginning. This sort of apprehension which is free from obstacles-nirvighnā samvit-is itself camatkāra, a sort of divine surprise. This camatkāra is a mental attitude-mānasa adhyavasāya', or it is the capacity of the mind to arrage together different things so as to create a whole design. It is termed samkalpa, smrti etc. also. But it is not smrti or recolletion of the logicians. It is the 'smrti' so termed by Kālidāsa in the line : tac cetasā smarati nūnam a-bodha-pūrvam, bhāvasthirāni jananántara-sauhrdāni."
This smrti does not rest on things experienced beforehand. Its another name is "pratibhāna”. Its nature is of "saksātkāra" or direct experience. Viewed from any angle this apprehension is of the nature of taste and pure 'rati' and other feelings get reflected in it. This apprehension which is of the nature of taste is not conditioned by any particularity, or by any other particular object. It is neither "indescribable" nor, "similar to worldly ordinary apprehension"-i.e. it is neither "anirvācyā” nor “laukika-tulyā”, nor also of the nature of superimposition-"tad āropā" ditulyā". As there is absence of any limitation of space, time and particularity, this apprehension may be called, from a certain angle, of the form of enhancement i.e. 'upacayàvāsthā astu' It can be also thought of as a sort of visaya-samagricombination of different elements, when viewed from the angle of vijñāna-vādin. But, in short from all points of view rasa may be called a feeling collected in the absence of all obstacles...
The A.bh. (pp. 14, Gnoli, ibid) reads as-“sarvathā tāvad eşásti pratītir āsvādā"tmā, yasyām ratir eva bhāti. tata eva višesántaránupahitatvāt sā rasanīyā sati na laukikī, na mithyā, nánirvācyā, na laukika-tulyā, na tadāropā”dirūpā.
eşaiva cópacayávasthás tu deśādy aniyantraņāt anukārópy astu bhāvānugāmitayā karanāt. visaya-sāmagry api bhavatu vijñāna-vādávalambanāt sarvathā rasanā”tmaka-vīta-vighna-pratīti-grahyo bhāva eva rasaḥ”.
(Trans. Gnoli, pp. 60, 61, ibid) :
"In any case, however, it is a form of perception-a perception in which what appears is just a feeling, for instance) delight, consisting of a tasting. For this reason, i.e. because it is not conditioned by further specifications, this perception is apt to become the object of a relish, and, as such, it is neither a form of ordinary cognition, nor is it erroneous, nor, ineffable, nor like ordinary perception, nor does it consist of a superimposition. To conclude we may say equally well that it consists of a state of intensification, -using this term to indicate that it is not limited by