________________
"Concept of Rasa” as seen in Anandavardhana and......
1335 Banarasidass, Delhi, '67) read as :
“kāraṇāny atha kāryāņi sahakārīņi yāni ca ratyādeḥ sthāyino loke tāni cen nātya-kāvyayoḥ - IV. 27, vibhāvā anubhāvaś ca kathyante vyabhicāriņaḥ, vyaktaḥ sa tair vibhāvādyaiḥ
sthāyī bhāvo rasaḥ smộtaḥ.” IV. 28 "Now, if the causes, effects and auxiliaries of the basic mental state, such as love, in the world are (found) in poetry and drama, they are spoken of as determinants, ensuants and transitories (respectively). The basic emotion, manifested (= suggested) through these determinants etc., is known as 'rasa'.” (Trans. R. C. Dwivedi, pp. 63, 65, ibid).
Following his masters Anandavardhana and Abhinavagupta M. is also clear regarding the fact that the vibhāvā"di-s in themselves are not rasa, but they make for rasa. Rasa is suggested in an unnoticeable sequence by these vibhāvā"di-s. This rasa is not identical with alamkāras such as 'rasavat and the like.
M. observes (vștti, K.P. IV. 25, pp. 60, 61, ibid) : “na khalu vibhāvā’nubhāvavyabhicāriņa eva rasaḥ, api tu rasas tair ity asti kramah. sa tu na laksyate.
tatra ca, rasa-bhāva-tad ābhāsabhāva-śāntyādir akramaḥ, bhinno rasādy alamkārād
alamkāryatayā sthitaḥ.” (K.P. IV. 26) adi-grahanāt bhāvodaya-bhāva-samdhi-bhāva-sabalatvāni. pradhānatayā yatra sthito rasā”dis tatra alamkāryah, yathódāharisyate. anyatra tu pradhāne vākyárthe yatrángabhūto rasā"dis tatra gunībhūta-vyangye rasavat-preya-ūrjasvi-samāhitā”dayó lamkārāḥ. te ca gunībhūta-vyangyā bhidhāne udāharisyante.”
(Trans. R. C. Dwivedi, pp. 61, 63, ibid) : " 'Without perceptible', etc., implies - it is not at all that the determinant - ensuant, and the transitory (vibhāva, anubhāva, sañcāribhāva) by themselves are rasa, but rasa is (manifested) through these, hence there is sequence but it is not perceived (owing to its quickness).
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
