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1490
SAHRDAYĀLOKA But this argument seems primary. In a given illustration rasa is not to be tasted one by one. As is the case of bhāva-sabalatā, so is the case of rasa-samkara wherein the man of taste enjoys more than one rasa simultaneously in a given illustration.
Rasa-virodha is treated in RS. following the lead of Ānandavardhana. (RS. II. 257-261, pp. 200, 201, ibid).
Rasā”bhāsa for RS. is subordination of the principal rasa, or attaching greater importance to subordinate rasa is also rasā”bhāsa.
angenángi rasaḥ svecchāvịtti-vardhita-sampadā, amātyena avinītena
svāmīva-ābhāsatām vrajét.” (Ii. 263, pp. 202, ibid). Rasā”bhāsa for RS. is four-fold such as a-rāga, aneka-rāga, tiryak rāga and mleccha-rāga. a-rāga is lack of love. aneka-rāga is when one lady has affairs with many heroes. Even a hero with equal love for many ladies gives rise to aneka rāga. Tiryag-rāga is expression of love among birds and beasts and mleccha-rāga is love for a lowly born. Meanwhile RS. refutes the view of Vidyadhara concerning tiryag-rāga.
We know that anaucitya-pravrtti is said to be the cause of rasā”-bhāsa in view of almost all predecessors of Singabhūpāla. But Śi. and Sā. have different ideas about rasā”bhāsa where the prādhānya-aprādhānya of angi and anga rasa-s is taken into consideration. This is throwing away tradition. But getting deeper into the four varieties as suggested by the RS. perhaps we arrive at the acceptance of tradition.
With this the consideration of the concepts of rasa and bhāva in RS. ends. The RS. has some fresh ideas and has remained open to the influence of both the Kashmir and Mālava Schools of aesthetics in this respect.
Our investigation of Rasa as seen in Ānandavardhana and his posterior anthors ends here. For the sake of convenience we have treated writers on dramaturgy at the end of the chapter; those, almost all of them have preceded Viśvanātha.
In Ch. XVI, we will now discuss the theory of rasa-realisation as seen in Abhinavagupta and then in Mammata and Jagannātha in the following chapter with the status of śāntarasa at the end of Ch. XVII.
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