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"Concept of Rasa” as seen in Anandavardhana and......
1315 vyangya-pratītyor nimitta-nimitti-bhāvād niyamabhāvī kramaḥ. sa tu ukta-yukteḥ kvacil laksyate kvacit tu na laksyata'iti. - "The apprehension of the setting, etc. is only an invariable condition of all apprehension of sentiments etc., hence we might posit a cause-effect relation to exist between the two apprehensions. There is therefore, bound to be some temporal sequentiality also between the two. But this sequentiality is not noticed since it is minute. Hence it is that we mentioned above that sentiments are suggested only through undiscerned sequentiality." (Trans. K.Kris., pp. 191, ibid) It may be noted that the readings in Dr. K.'s Edn. and in Mahimă are slightly different and it will be interesting to study Mahima's quotations from the Dhv. from text-criticism point of view. Of course Mahimā does not seem to misquote or twist the text to his advantage.
Here of course, Mahimā quotes from the vrtti on Dhv. III. 33. (pp. 196, Dr. K.'s Edn., ibid). The english rendering by Dr. K. Kris. renders it as (pp., 197, ibid) : "It is clear therefore, that even as the apprehensions of denotative word (= abhidhāna) and denoted sense (= abhidheya) involve a cause-effect relation and consequently temporal sequentiality, so also the apprehensions of the expressed and the suggested involve a cause-effect relation as well as temporal sequentiality. As already illustrated, sometimes it is noticed and sometimes it is not."
Mahimā, after quoting the words of Ā., concludes that in view of this he will establish in due course the "linga-lingi-bhāva” i.e. a cause-effect relation between the two apprehensions. Thus all varieties of dhvani can be subsumed under inference. (pp. 67, ibid) : "tad evam vācya-pratiyamānayor vaksyamāna-kramena linga-lingi-bhāvasya samarthanat sarvasyaiva dhvaner anumana'-ntarbhāvaḥ samanvito bhavati, tasya ca tad apeksayā maha-visayatvāt.” The inference or anumāna has a wider scope and it covers up, holds Mahimā, even such cases of gunībhūta-vyangya as illustrated in figures such as 'paryāyokta' and the like. This 'anumāna' or inference is of the form of expression and hence we have to understand 'parártha' anumāna by it. The mention of three-fold reason or linga is pararthánumāna'. People of dull intelligence do not grasp this point. (pp. 6, 7, ibid) - "tacca vacana-vāpāra-pūrvakarvāt parártham ity ava-gantavyam. tri-rūpalingā"khyānam parārthánumānam iti kevalam ukta-naya-anubhijñatayā tan na lakṣayaty avicaksaņo lokah.”
Mahimă wants to drive at the conclusion that poetic inference is made of aesthetic delight. We do not experience pleasure when we infer feelings like grief in actual life. But, the same causes, effects etc., termed as vibhāvas, anubhāvas etc. in poetry make for inference of rasa, a blissful experience. Causes in ordinary life
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