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1334
SAHRDAYĀLOKA caused by the activity of buddhi and are said to be three-fold such as rīti-vrtti and pravstti. A.P. (IV. 70, pp. 108, ibid) observes :
“bauddho’padeśa-vyāpāraḥ sa buddhy-ārambha ucyate, tasya bhedās trayas te ca
rīti-vrtti-pravṛttayaḥ.” The variants available for 'bauddho.' and 'buddhyā"rambha' are, "vācopadeśavyāpāra" and "bauddhāya esa', respectively.
Thus predominance of mental activity - mānasika-vyāpāra - is manaārambha-anubhāva. This is again two-fold such as paurusa and straina. The first consists of sobhā, vilāsa etc. the eight qualities. Hāva, bhāva, helā etc. are straina. The narration of speech is vāg-arambha anubhāva. It is twelve-fold such as ālāpa, pralāpa, vilāpa, etc. The activity promoted by buddhi i.e. intelligence is of three types such as rīti-vrtti and pravṛtti. The activity based on bodily gestures is termed śarīrā"rambha-anubhāva. This is twelve-fold such as līla, vilāsa, vicchitti, etc. etc. The A.P. has correlated these four vyāpāras with the four-fold abhinaya i.e. acting. The mana-ārambha is connected with sāttvika abhinaya, vāg-ārambha with vācika-abhinaya, buddhyā”ramhha and pravṛtti are part of this. The śarīrārambha is connected with angika-abhinaya. The activities of limbs and parts of limbs fall under this.
We have seen above how Mahimā, Dhananjaya and Dhanika treat the topic of rasa. After Bhoja and A.P., we will pick up the thread as seen in Mammata, down to Jagannātha wherein the Kashmira School of thought has an upper hand with some minor straying away as seen in the Nātyadarpaņa of Rāmacandra and Gunacandra, whose ideas carry some impressions from different sources. Similarly, śāradātanaya, Sāgaranandin and Rasā'rņava-sudhākara of singabhūpāla, and then Rūpa and Jiva-Goswamin also carry some different traits. We will discuss this as under :
Mammața discusses 'rasa' following absolutely the lead of Anandavardhana and Abhinavagupta. Actually we may say that the works of these three form the real “prasthāna-trayī” of alamkāraśāstra.
Mammața (= M.) observes that the basic emotion, i.e. sthāyin suggested by vibhāvā”di-s, is rasa. K.P. IV. 27, 28 (pp. 62, 64, Edn. R. C. Dwivedi, pub. Motilal
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