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1386
SAHṚDAYALOKA
The idea is that the sāmājika apprehends the vibhāvā❞di-s in form of padártha i.e. word-meaning, and padártha makes the sthāyin situated in the heart of the sāmājika, an object of bhāvanā-vyāpāra. The result is the attainment of bliss in form of relish. This "ananda" in form of "asvada" is rasa. Thus rasa is nothing else but the 'bhāvita' state, or the state of relish of the sthayin itself. It seems Dhananjaya is closer to Lollata and Bhatta Nāyaka.
It may be observed that Bharata had devoted a separate chapter viz. the bhāvádhyāya over and above the rasádhyāya for explaining bhava. But the DR. seems to suggest that on account of the basic identity of bhāva and rasa, no separate treatment of bhavas along with their vibhāvā"di-s is considered here. As the vibhāvas of both rasa and the related bhāva are identical, both rasa and bhāva are taken as non-different and hence no separate treatment of bhāvas is required as is done by Bharata. DR. IV. 47b observes :
"lakṣaṇaikyam vibhāvaikyād abhedad rasa-bhavayoḥ."
Now onwards, the DR. takes up individual rasas with their varieties if any. Dhanika of course provides poetic illustrations for all rasas, such as śṛngāra, with its varieties and avasthās, vīra, bībhatsa, raudra, etc.
DR. IV. 84 (pp. 250, ibid) observes that bhāvas such as prīti, bhakti etc., and rasas such mṛgayā, akṣa, etc. get included in harṣa, utsäha etc. clearly; and therefore are not separately cognised:
"prīti-bhakty ādayo bhāvā mrgaya'kṣā"dayo rasāḥ, harṣotsāhā"diṣu spaṣṭam antarbhāvān na kīrtitāḥ."
DR. IV. 84
This means that the DR. is in favour of absorbing the love for any game, be it the game of dice, or say cricket or boxing or any, in 'utsaha', the sthāyin of vīra, while priti or bhakti are taken up under accepted vyabhicārins.
In the same vein, harṣa, utsäha etc. along with alamkāras, are capable of absorbing the 36 bhūṣaṇas (or lakṣaṇas), and 21 sandhyantaras. DR. IV. 85 reads:
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