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SAHRDAYĀLOKA as rasavat and the like, at the outset. K. observes : (vrtti, VJ. III. 10, pp. 143, ibid) : tatra svābhāvikam padártha-svarūpam alamkaranam yathā na bhavati tathā prathamam eva pratipăditam. idānīm rasā”tmanaḥ pradhāna-cetana-parispandavarnyamānavștter alamkārakārántarā bhimatām alamkāratām nirákaroti." - "Of the two, how the first i.e. naturalness of subject cannot be regarded as ornament has already been established earlier. Now how the second also, i.e. the subject involving sentiments of primarily sentient beings in their actions, cannot be ever regarded as an ornament is taken up for consideration. The position of the other writers who declare that it is also an ornament is refuted.” (Trans. K.Kris., pp. 429430, ibid)
K. holds that 'rasavat' is not an ornament because there is nothing palpable apart from it which is dorned by it, and because the literal meaning of that word itself is contradicted.' (Trans. K.Kris. pp. 430, ibid) : (VJ. III. 11, pp. 144) :
"alamkāro na rasavat parasyā’pratibhāsanāt svarūpās atiriktasya,
śabdārthā'sangater api.” K. holds that 'rasā"di' can never be an ornament for it is never observed as a separate entity apart from all the subject matter described. He observes : (vrtti, VJ. III. 11, pp. 144, ibid) : "tad idam atra tātparyam, yat sarveșām eva satkavivākyānām idam alamkāryam ity apoddhāra vihito viviktabhāvah sarvasya yasya kasyacit pramātus cetasi parisphurati. rasavad alamkāravad ity asmin vākye punar avahita-cetasópi na kiñcid etad eva budhyāmahe.” - “The upshot is this : Whatever the instance of poetry chosen, one and all the connoisseurs have a in their minds regarding the two divisions, the "adorned" and the "ornament". But in the expression, "a poem with rasavat alamkāra", we cannot understand this fundamental distinction itself, despite our best attention and endeavour.” (Trans. K.Kris., pp. 430, ibid)
K. continues : (vrtti, VJ. III. 11, pp. 144, ibid) : tathā ca-yadi śrngārā”dir eva prādhānyena varnyamānólamkāryaḥ, tatas tad anyena kenacid alamkaranena bhavitavyam. yadi vā tat-svarūpam eva tad-vidāhlāda-nibandhanatvād alamkaranam iry ucyate, tathā’pi tad vyatiriktam anyad alamkāryatayā prakāśanīyam. tad evamvidho na kaścid api vivekaś cirantanálamkāra-kārábhimate rasavad alamkāra-laksaņódāharaṇa-mārge manāg api vibhāvyate.”
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