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"Concept of Rasa" as seen in Anandavardhana and......
1283
It never becomes the object of direct verbal expression and hence it is necessarily distinct from the the expressed sense. If at all it could be the object of the expressed, it might be so alleged either as being denoted by its proper name, or as being expressed through the delineation of setting and the like. If the first alternative be true, there would be no possibility of an experience of sentiments in instances where their proper names are not employed.
Never are they so expressed directly by their proper names. Even when the proper names are present, the experience of sentiments, emotions etc., is not due to them but due only to the delineation of a proper setting and the like. The experience of sentiments, emotions etc. is only given a designation by the proper name and are not at all conditioned by it. A. observes (Dhv. I. iv. Vṛtti) - "yatra'pyasti tat tatrā'pi visista-vibhāvā"di-pratipadana-mukhenaiva eṣām pratitiḥ. sva-śabdena sa kevalam anudyate na tu tat-kṛtā, viṣayántare tatha tasya adarśanāt." Thus, in fact we do not have the experience of sentiments, emotions, etc. in all the instances where only proper names are used. Indeed there is not even the slightest experience of the presence of sentiments in a composition which contains only their proper names such as śṛngāra and the like, and without the delineation of vibhāvā"di at all. That means, on the strength of both positive and negative argument in favour of vibhāvā"di, the sentiments emotions etc., are exclusively evoked by the latent power of the expressed, and in no way mentioned directly i.e. explicitly. Thus it stands that rasa-dhvani or the third variety of the implicit sense is quite distinct from the expressed sense and is conveyed only through vyajana (Trans. K.Kris.). Its cognition, adds A., however, may appear to be almost simultaneous with the expressed : "yataśca sva'bhidhānam antarena kevalebhyo'pi vibhāvā"dibhyo visiṣtebhyo rasā"dīnām pratītiḥ, kevalāc ca sva'bhidhānād a-pratītiḥ, tasmād anvaya-vyatirekābhyām abhidheya-samarthyā"kṣiptatvam eva rasā❞dīnām, na tv abhidheyatvam kathañcid iti tṛtīyópi prabhedo vācyād bhinna eva iti sthitam. vācyena tv asya sahéva pratitir ity agre darśayiṣyāmaḥ." (vrtti, Dhv. I. 4, pp. 12, ibid)
Here, Abhinavagupta (Locana on Dhv. I. 4) (pp. 24, Edn. Nandi, ibid) - observes : "yas tu svapnépi na sva-śabda-vācyo na laukika-vyavahara-patitaḥ, kintu śabdsamarpyamāṇa-hṛdaya-samvada-sundara-vibhāvā'nubhāva-samucita-prāg-vinivistaratyādi-vāsanā-'nurāga-sukamāra-sva-samvid-ānanda-carvaṇā-vyāpāra-rasanīya
rupo rasaḥ, sa kavya-vyāpāraika-gocaraḥ rasadhvanir iti, sa ca dhvanir eva iti, sa eva mukhyatayā ātmā iti."
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