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"Concept of Rasa" as seen in Anandavardhana and..
1461 no intention in the NS. to illustate utility of each other to serve the cause of each other, i.e. "parasparópakāra.”
The NLRK. further observes in the vrtti (pp. 183, ibid) :
"parasparam sarvadā sambaddhāh preksakān manasi pramodena upaślisyanto rasā iti vyapadiśyante. (=These bhāvas, including the sthāyin and the vibhāvādi-s)
ombine with one another and are termed rasas, embracing the spectators with delight in their minds."
This is a careful non-committal expression of the NLRK. How the vibhāvādi-s combine with the sthāyin is not made clear thus implying all the possibilities of janyajanaka-bhāva, gamya-gamaka-bhāva and vyangya-vyañjaka bhāva all in one !
The NLRK. further notes the views of others. (pp. 183, ibid) : "anye tu kāryakāranarvam anayoh sat-kārya-vādidarśanena angīkurvanti-yatra bhāvāh kāryam rasah karanam, dvayam apy etat tulya-kālāvasthityā anyónyópasādhayanti."
"Others, following the principle of satkāryavāda, accept the cause-effect relationship between these two (i.e. rasas / bhāvas). Accordingy, the bhāva-s are 'effect' and the rasa-s are 'cause'. Both of these, on account of simultaneity, serve the cause of one another (=parasparópakāra), and achieve the end resulted from (contribution of) one another."
Perhaps the view of the samkhya-theorists on rasa, read in the A.bh. is referred to here. But 'rasa' here is said to be cause' and 'bhava' is mentioned as "effect." This goes against Śā.ś view. We had suggested that bhāva-s in aesthetic context are considered by Bharata and placed next to rasa for consideration. This way NLRK.ś observation can be said to be true, because laukika-bhāvas have no bearing on rasa.
After this NLRK. treats of individual rasas such as śrngāra and the like. The vibhāvā"di-s, the types if any etc. are also mentioned following Bharata and tradition. Sāgaranandin (=Sā.) does not consider Santa-rasa, but at the end of the treatment of individual rasas, he, following the lead of Anandavardhana observes :
"āksipya sa-vyājam ati-prasaktam rasam rasajñaḥ punar ādadīta, na cátigādham ca, na cáti-mandam
sandīpanam drstam idam rasānām."- Kā. 227 (pp. 191. ibid). If the delineation of rasa is stopped in the middle due to any reason, the knower of rasa should once again start. This delineation should neither be over-done nor should be below normal level. This is the right process of presenting rasas.
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