________________
96 "prefent are graficha FTTCThEArfaT:
. व्यापारप्रविलयरूपस्याभिनयायोगात् ।”
THE falgaa
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97 Dr. S. K. De puts the views of Dhananjaya and Dhanika
on Sānta in a proper perspective when he remarks that "Dhananjaya himself would object to śānta only in the Nātya. ... but he would permit it in the Kāvya. . . But..... Dhanika would not allow Śänta even in poetry." Read further for Dhanika's reasons, Dr. De's "Some Problems of S. K. Poetics" p. 142.
98
The Viveka (p. 126) explains it as 'the most permanent among all permanent moods" as it underlies all Sthāyins and is Sthāyin by nature; for it does not need causes to arouse it like Rati etc.
99 Hemachandra takes up Tattvajñāna (Viveka, p. 139) for
elucidation. Following Abhinava, he states that Tattvajñāna or knowledge of truth here is Samyagjñāna which causes Nirveda to be born; but this Tattvajñana does not mean Ātmajñāna; for the latter is the Sthāyin of Santa. This Nirveda is not capable of causing Puruşārthasiddhi or of becoming a Sthāying like Utsaha, Rati, etc., (i.e. capable to colour others) or like Hāsya, etc; but depends on another Sthāyin. Hence it is only a Vyabhicärin.
100
Vide Viveka (p. 144) under "Prāṇabhūmiti'. It may be noted here that while elucidating the Rasasūtra, Hemachandra follows Abhinavagupta, (but) in his treatment of the allied aspects of Rasa theory he is influenced by Bharata, Anandavardhana, Dhananjaya, Dhanika and Bhoja. Prof. S. P. Bhattacharya hints at this (Vide "Hemachandra and the Eleventh Cent. Kashmir Poeticists', pp. 120-21, f.n. 12-15). Prof. Bhattacharya refers to Bhoja's views being adumbrated by Hemachandra on Rasābhāsa and adoption of the Nine-rasa view of Abhinava with three long extracts from the Abh. bh. "one of which discusses the
494
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