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1362
SAHRDAYĀLOKA the answer is -
“pratīyamānah prathamam pratyekam hetur ucyate, tataḥ samvalitaḥ sarvo vibhāvā"dih sacetasām." prapānaka-rasa-nyāyāc,
carvyamāņo raso bhavet.” (S.D. III. 15) yathā khanda-maricā"dīnām sammelanād apūrva iva kaścid āsvādah prapānakarase sañjāyate, vibhāvā"di-sammelanād ihā'pi yathā ity arthaḥ. .
The idea is that prior to rasa-apprehension all vibhāvā”dis are said to be "cause", with reference to ratyā"di. After this prior individual cognition, through the power of vyañjanā they get inter-mixed. On the analogy of "pra-pānaka-rasa" i.e. a beverage made of suger, black pepper etc. and other ingredients, the whole complex becomes such in which particularity of these factors melts into one homogenity and the whole is relished as one indivisible unit. This relish is such in which even the separate identity of the process of relish and the object of relish is not preserved.
To a question that if the three - i.e. vibhāva, anubhāva and vyabhicărin - taken together cause rasa then how is it that we have instances of poetry with rasa, where only one or two of these are seen ? The answer is that whatever is seen apparently missing is implied and thus is imagined to be there.
The sāmājika experiences rasa on account of the ratyā"di planted in him in form of impressions. This 'vāsanā' is two-fold viz. 'idānīntani' i.e. "present" and 'prāktanī - belonging to past birth. In the absence of the former, even the Mimāmsakas will be able to enjoy rasa, and in the absence of the latter even the sāmājika - the cultured - will fail to enjoy rasa : S.D. III. 8b reads as : “na jāyate tadā"svão vină ratyā"di-vāsanām." - vāsanā ca idānīntani prāktani ca, rasā"svādahetuh; tatra yady adya na syāt tadā śrotriya-jaran-mīmāmsakādīnām api sa syāt. yadi dvitiya na syāt tadā yad rāginām api kesäñcid rasódbodho na drśyate, tanna syāt. uktañ ca, dharmadattena -
sa-vāsanānām sabhyānām rasasyā"svādanam bhavet nirvāsanās tu rangāntahkāstha-kudy'āsma-sannibhāh.”
(S.D. III. 8, & Vrtti, pp. 78, 79, ibid).
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