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1494
SAHRDAYĀLOKA same and make it more enhanced or 'pusta'. Thus Mammata, as observe later, is of the opinion that the three factors viz. vibhāva, anubhāva and vyabhicārin have their individual special relation- samyoga-with the sthāyin and as a result a three-fold nispatti also takes place. Vibhāva-s cause the sthāyin to appear, anubhāva-s make for its inferential existence and vyabhicărin-s make for its enhancement or puşti. Thus nispatti is made up of uttpatti-upaciti-pusti. It is therefore that we have chosen to call Lollata's view by the name of "utpatti-upacitivāda.” This sounds better than calling it as "utpattivāda", which reveals only half truth. Or We may call it by the name “utpatty ādi vāda.”
Lollata further explains that here "anubhāva-s" are not to be taken as effects of rasa, for how can anubhāva-s of the form of 'effect of rasa could find place among the cause element mentioned by the sūtra ? : "anubhāvāś ca na rasa-janyā atra vivakṣitāḥ, teşām rasa-kāraṇatvena gananánarhatvāt.” (pp. 266, ibid). So, observes Lollata, these anubhāva-s mentioned in the sūtra are to be taken as anubhāva-s of -the bhāva-s. "api tu bhāvānām eva.”-“The consequents intended by Bharata are not, obviously, those which arise from the rasa-s,- for they cannot be considered as causes of rasa-, but the consequents of the states of mind only," (Trans. Gnoli., pp. 25, ibid);
Here what exactly is meant by "api tu bhāvānām eva" is not made clear. Gnoli explains (pp. 25, ft. note no 2, ibid): "Rasa will also produce certain effects in the spectators- it will make them mutter in fear, make their hair stand on the end, etc. These effects, (lit. consequents,- anubhāva) cannot, of course, be considered as the causes of rasa. The causes of rasa can only be the effects of the permanent mental states." We do not agree with this explanation of Gnoli.
As noted above "bhāvānām anubhāvāḥ” are explained as “sthāyinah anubhāvāh” by Gnoli. Bharata has in the VII th Chapter of the NS., discussed various bhāva-s, both sthāyin-s, and also sättvika-s and vyabhicārin-s where he has mentioned the anubhāva-s or effects of mental states. These are mental states accepted at normal worldly level, i.e. these are laukika-bhāva-s which become aesthetic material with reference to rasa only. We believe that the anubhāva-s that Lollata wants us to understand as 'cause' element are the anubhāva-s as exhibited by the actors playing the role of the characters concerned. Thus they are to be taken virtually as anubhāva-s of the alambana-vibhāva, i.e. the hero, heroine or any character on the stage, viewing which, a sympathetic response is created in the spectator through "hỉdaya-samvāda.” So the anubhāva-s of the sthāyin should mean the anubhāva-s exhibited by the characters i.e. alambaba-vibhāva-s- of the
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