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1356
SAHRDAYĀLOKA
Rasa can not be termed to be 'sa-vikalpa-samvedya' i.e. an object of determinate knowledge either because there is absence of the suitability of contact with abhilāsā - The Lakşmi ţikā explains (pp. 89, ibid) : "hi tathā hi sa-vikalpakasamvedyānām ghara-pațā”dīnām vacana-prayoga-yogyatā - "ayam ghara' iti, abhilāşa-vyavahāra-yogyatā, tat kāvyastha-śabdena asti iti śesaḥ. vyangyatvena rasasya tu na tathā ity arthaḥ.” The idea is that whatever are the objects of determinate knowledge are capable of being expressed through words directly such as ‘ghata' or a 'jar', 'pata' or a piece of cloth etc. But in case of 'rasa' this sort of capacity of being expressed directly by words is absent, 'Rasa' cannot be named. It is indescribable or “a-nirvacanīya”.
It can not be said to be 'paroksa' i.e. 'in-direct as it is directly felt, "säksātkārataya”. It is neither 'a-paroksa' i.e. 'direct' because rasa-pratīti is caused directly by words in poetry.
It is precisely for this situation, observes Viśvanātha, that rasa-apprehension has to be classed as 'a-laukika' i.e. extra-worldly. It is in fact apprehended by men of taste. The proof-pramāna-for this is the relish-carvana-of rasa by the experts. This 'carvanā' is 'sva-abhinna' i.e. not different from its self, i.e. the object. In short in this process of relish or enjoyment there is no virtual difference between the process of relishing and the object of relishing. 'Carvaņā’ itself, is ‘āsvādana'. 'Rasa' and its 'āsvāda' are absolutely one and the same.
Now, the problem is that if rasa is held to be 'sva-prakāśānanda-samvit-maya', then how is its 'anubhūti' brought about ? How is it that the rasa-sūtra of, Bharata talks of its 'nispatti' i.e. of its being 'caused as an effect ?
"The answer is that it is said to be 'nispatti' on account of the process of relishing being caused. Actually 'rasa' is said to be 'nitpanna' or 'caused' only metaphorically. Viśvanātha observes : (vrtti - S.D. III. 27, A, pp. 92, ibid) : "yady api rasā'bhinnatayā, carvanasyā'pi na kāryatvam, tathā'pi tasya kādācitkatayā upacaritena kāryatvena, kāryatvam upacaryate.” Viśvanātha says that rasa 'being indescribable' will be shown while discussing vyañjanā -
"a-vācyatvā"dikam tasya
vaksye vyañjana-rūpaņe.” (S.D. III. 27B) By "ādi”, 'laksyatva' i.e. its (not) being an object of laksaņā or indication also will be discussed there only.
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