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"Concept of Rasa" as seen in Anandavardhana and...
1487
exist only in the sāmājika, the cultured enjoyer. The objector may raise a point that if rasa is believed to be located in the sāmājika then the same difficulties will arise. There is lack of propriety-anaucitya-in taking Mālavikā as the vibhāva for sāmājika, and there is vulgarity or ugliness if the wife or beloved of the sāmājika is believed to replace Mālavikā. To remove this crunch Singabhūpāla has resorted to the views of both the bhuktivādins and also the abhivyaktivādins- He observes: (pp. 173, 174-ibid): "nanu mālavikā"di-vibhāva-viśesasya anaucityād bhāvasya a-sannihitatvāc ca, sāmājikānām api natavad evam rasāśrayatvam prasajyata iti ced, atra kecana samādadhate."
"vibhāvā"di-bhāvānām anapekṣita-bāhya-sattvānām śabdópādānād eva āsāditasadbhāvānām ānukulyapekṣayā nissādhāraṇānām api kāvye nāṭye abhidhāparyāyeṇa sadhāraṇīkaraṇā"tmanā bhāvanā-vyāpāreņa sva-sambandhitayā vibhāvitānām sākṣād-bhāvaka-cetasi viparivartamānānām ālambanatva"dy avirodhād anaucityā"di-viplava-rahitaḥ sthāyī nirbharā"nanda-viśranti-svabhāvena bhogena bhāvakair bhujyate iti."
The view of the Bhuktivādin-s (=we know them to be Bhaṭṭanāyaka and his followers) is that the vibhāvā❞di-s take a generalised form with the help of bhāvanāvyāpāra which follows abhidhāvyāpāra. These vibhāvā"di-s do not bother about external objects and are present only through the agency of words only. In poetry and drama, these vibhāvā"di-s, though a-sādhāraṇa i.e. particular in nature (i.e. though they are presented as individual Rama, Sītā etc.), are realised as if in a generalised form through bhāvanā vyāpāra which follows the abhidhä function. Presented in a generalised form they get related to the sāmājika as if they are his personal relations (sva-sambandhitayā vibhāvitānām). Thus, there is no opposition to these vibhāvā"di-s that operate in the heart of the bhāvaka-s in form of their alambana. Thus the bhavaka, through a vyāpāra or function called bhojakatva, enjoys the supreme bliss which is of the form of repose of the sthayin which is free from all possible blemishes of impropriety etc.
RS. then presents the view of the abhivyakti-vadin-s almost in the words of Abhinavagupta and Mammața. RS. observes (pp. 174, ibid) :
ca
"anye tv anyathā samādhānam āhuḥ. -loke pramadā"di-kāraṇaiḥ sthāyyanumāne abhyasa-pātavāt, sahṛdayānām kāvye nāṭye ca vibhāvā”di-pada-vyapadesyaiḥ a-svasambandhitvena ca sadhāraṇyāt pratītaiḥ,abhivyaktībhūtaḥ, vāsanātmakatayā sthitaḥ sthāyī ratyā"diḥ, pānaka-rasa-nyayena carvyamāņo lokóttara-camatkāriparamānandam iva kandalayan rasa-rūpatām āpnoti."
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