________________
"Dhvani' and other thought-currents such as guna,......
1167 In the vṛtti thereon he further observes : (pp. 324, ibid) : ātmana eva hi śauryā"dayo na ākārasya yathā, tathā rasasyaiva mādhuryā”dayah, na varņānām. kvacit tu sauryā"di-samucitasya akāra-mahattva"der darśanādākāra. eva asya śūraḥ, ity āder vyavahārād, anyatra a-śūrépi vitatā”kstitva-mātrena śūra iti, kvā'pi śūrépi mūrti-lāghava-mātrena a-śūra iti, a-viśranta-pratītayah yathā vyavaharanti, tad-vad madhurādi-rasa-vyañjaka-sukumārā"di-varņānām mādhuryā"di-vyavahārapravrtteh, a-madhurā"di-rasángānām varnānām saukamāryā"di-mātrena mādhuryā"di, madhurā"di-rasópakaranānām tesām a-saukumāryā"der a-mādhuryā"di ca, rasaparyanta-pratīti-vandhyā vyavaharanti. ata eve mādhuryā”dayo rasa-dharmaḥ samucitair varņair vyajyante, na tu varņa-mātrā”śrayāḥ, yathaiņām vyañjakatvam tathā udāharisyate."
66- "Those attributes of the rasa which is essence (principal), that are like the heroism of the soul, that cause its exaltation and have an unceasing existence, are (known to be) excellences.".. .
Just as the heroism etc. belong to the soul only, not to the form, similarly sweetness etc. belong to 'rasa' only, not to the letters (=varņas). However, in some cases on perceiving the tall figure which is appropriate for heroism and the like, 'his forin alone is heroic,' such a usage prevails and in others even when some one is not brave, he is called brave only on the ground of his large form; and in certain other cases even a brave man is called not-brave only because his form is short. as such usages are done by those who don't know for definite, similarly the use of sweetness etc. being prevalent (figuratively) for soft letters suggestive of tender 'rasas' (the Erotic) and others, those who are devoid of the knowledge that excellences extend as far as rasas, use 'sweetness' etc. for the letters suggestive of rasas which are not tender (for example the Herioc) and the like.and speak of untenderness of these letters which in fact) help the tender rasa and the like. To conclude, the sweetness etc. are attributes of 'rasas' which are manifested through
oice words (varnas); and (these) do not depend simply on the letters. The way these letters become suggestive (of the rasas) will (now) be illustated.” (Trans. R. C. Dwivedi, pp. 325, ibid). As for the position of alamkāras, Mammata observes (VIII. 67) (pp. 326, ibid) :
“upakurvanti tạm santam yénga-dvāreņa jātucit; hārā"divad alamkārās ténuprāsópamā”dayah."
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
