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on helping others, is the final result in the case of Talent, the hero of the play. It is clear that SEATE is principally intended here, and this sente is characterized by 321; so the principal Rasa in the Nāgānanda is 27. The other mental states, however, act as subsidiary emotions in relation to this dominant Rasa,
Thus, the efforts of some theorists (like the efforts of धनञ्जय in his दशरूपक 11. 4-5) to establish जीमूतवाहन as a धीरोदात्त hero are shown to be untenable. Nevertheless, that a which has reached the last stage, wherein all 3774193 are absent, cannot be represented. In love and sorrow, too, the peak experience (974) cannot be represented. But in the earlier stage, described by Patañjali in his Yogasūtra (III. 10 and IV. 27), activities like 7A, faqh etc., or worldly activities are perceived even in really Tra persons like Janaka and others. And so TFF is, indeed, apprehended because of outwardly visible symptoms and many of HAITHT7S which are imaginable in the intervals of यम, नियम, etc.
it may be urged that, though Tra may exist, yet, since it cannot be appreciated by everyone, it is not tenable. On these grounds, we say, even a Rasa like 1517 will cease to be a Rasa, just because it cannot be appreciated by the recluses. We must remember that everyone cannot experience everything. While Trate may not be within the range of everyone's experience, it cannot, for that reason, be discounted as a Rasa; for Tra is a special charecteristic of the mental disposition of the extraordinary, great persons. Hemachandra's Treatment of Santa : A Review
In strict critical terms, Hemachandra's treatment of the TEFATA is wholly in keeping with Abhinavagupta's views on the subject. A close study of Hemachandra's gloss on Sūtra 17 of Chapter two of the Kavyanusāsana as well as of the
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