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1476
SAHRDAYĀLOKA
vastütthāpana-samphetau
iti pūrve babhāșire." The four parts of arabhai are, samkşipti, ava-pātana, vastütthāpana, and sampheta.
RS. I. 286 pp. 85 ibid, observes that out of these four, bhārati is said to be sabdavrtti and the other three are artha-vrtti-s. RS. also mentions a fifth vrtti viz. a 'miśrā' or a mixed one which has a mixture of all the four vrttis. This is the view of others. RS. has no faith in this variety. (pp. 86, ibid).
RS. has tried to demarcate each vịtti with special rasa-s. RS. I. 290, pp. 87, ibid, observes :
“kaisiki syāt tu sộngāre rase vire tu sātrvati, raudra-bībhatsayor vịttir
niyatā”rabhati punah." śộngārā”dișu sarveșu rasesvistā eva bhārati.
It may be noted that in the above observation the mention of śộngāra etc. is just a sort of a token. By śộngāra is also meant hāsya, by vira, also adbhuta, and by raudra and bībhatsa also karuna and bhayānaka are meant respectively. Thus Kaisiki is fixed for śrngära and hāsya, sātevati for vīra and adbhuta, and ārabhati goes with raudra, karuna, bībhatsa and bhayānaka-rasa-s. Bhārati is common to all rasa-s.
RS. criticises Rudrata in this context : kaiśikīty anuvṛttau rudrațaḥ
"śộngāra-hāsya-karuņarasátisaya-siddhaye, esā vịttiḥ prayatnena prayojyā rasa-kovidaih."- iti. "vicāra-sundaro naisa
mārgaḥ syād ityudāsmahe.” -RS. I. 291 B.
It may be noted in passing that Rudrāta feels that Bharataś suggestion is that the use of the vrtti-s with reference to this or that rasa is based on most
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