________________
establishes the Rasāśrayatva of Guņas through Anvaya and Vyatireka.131 This argument of his is worked out of a verse and the Vștti thereon in Anandavardhana and out of Abhinavagupta's Locana on them. Closing his discussion on Guņa in Udyota II, pp. 82-3, Anandavardhana says :
Śrutiduștādayo doşā anityā ye ca sūcitāḥ 1 Dhvanyātmanyeva śộngāre te heyā ityudahstaḥ 11
Anityā dosāśca ye śrutidustādayah Sūcitāh. Te'pi na vācyārthamatre na ca vyangye śộngāre, śộngāravyatirekini vā dhvaneranātmabhāve. Kim tarhi dhvanyātmanyeva śțngāre angitaya vyangye te heyā ityuļāhstaḥ. Anyathā hi teşāmanitya-doșataiva na syāt (Dhv. Al.II).
"Bibhatsahāsyaraudrādau tveşām asmābhirupagamāt Sșngārādau tu varjanad anityatvam samarthitameveti bhāvah"
(Locana, p. 53) There are some faults like Śruti-duşta and Aślila, which are not as such Dosas. They are Dosas only in Sủngāra and such other Rasas. Sruti-duşta in Bibhatsa and Raudra, and Aslila in Śộngārābhāsa and Hāsya are Guņas. They are thus Anityadosas. Their Anityatva and Doşatva are related to the particular Rasa in which they are Dosa and in which they are not. Therefore, the Rasas decide their character and the avoidance of them is prescribed only with reference to the Atman or Rasa. This argument is utilised by Anandavardhana to show the existence of Rasa-dhvani as Ātman. He proves that the Ātman is a necessity if the terms Guņa and Alamkāra are to be rendered intelligible, if the name Rasavadalamkāra is to become sensible, and finally if Śruti-duşta and other Dosas are to be held as Anitya-dosas. This Hemachandra utilises and develops into an argument1 3 2 to prove that Guņas pertain to Rasa : "Guņas are like Dosas and exist in the same place. Doșas are in Rasas and not in sabda or Artha. If the Doşa called Kasta should be in sabda, then that Pada which is Kasta will eternally be Duşta. So also a Pada will have to be eternally Aślila. The real fact is that these Doșas are Guņas
349
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
