________________
Further, Fata, being devoid of sorrow, happiness, anxiety, love, hatred and desire, is based on a. Such a sentiment is possible only in the state of 18 which is of the form of the realization of the true nature of the self. But this state is. indescribable and as such it is without any positive attributes. And there are no sensitive readers who are competent to enjoy such a रस. But मुदिता, मैत्री, करुणा and उपेक्षा which are the means leading to it, are of the nature of fawia, PEETTT, 1977 and fear, and as these four states of mind are known to be associated with the eight Fararhras, the aesthetic relish of Trata can be taken to have been already described..
Apart from the theoretical discussion on TFath and its FATHIA (TF), we also meet with comments of considerable: critical significance in Dhanika's Avaloka commentary. Thus; while commenting on Dhananjaya's definition of the stara a778 (11.4), Dhanika deals with the question whether shaaran, the विद्याधर hero of the नागानन्दनाटक is a धीरोदात्त नायक or a
शान्त नायक. Is again a Ta 911*?
Dhanika realizes that the definition of a Fa 7177 as given by Dhananjaya (II. 4), which states that such a tha hero should be twice-born etc. and that he should be endowed with general virtues, is very formal, is neither realistic nor exclusive. This is proved, firstly, by the fact that it excludes taaten, a fazia, who is exceedingly peaceful and compassionate, like a sage who has subdued all his passions, from being considered a TFT ATT# and, secondly, by the impossibility of all the general qualities of a TFT being found in any and every fira 27TF. If we took to the behaviour of the Buddha, of slagaren and G EZT. we find that they are stra heroes. Yet, they all may not fit in with the fixed definition
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