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SAHṚDAYALOKA
Śrī Śankuka's views with the views of the Naiyayikas as expressed by Anandavardhana under Dhv. III. 33. Before we proceed with Śrī Śankuka's views as laid down in the Abh., it will be interesting to quote the same from Locana (on Dhv. II, 4, pp. 108, ibid, Dr. Nandi's edn.), which reads as :
"atrócyate-rasa-svarūpa eva tāvad vipratipattayaḥ prati-vādinām. tathā hi, pūrvávasthāyām yaḥ sthāyī sa eva vyabhicāri-sampā"dinā prāptaparipoṣónukaryagata eva rasaḥ. nātye tu prayujyamānatvān nāṭyarasa iti kechit.
The refutation proceeds in the Locana without mentioning the name of ŚrīŚankuka. It reads as (pp. 108, ibid)
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"pravaha-dharmiṇyām citta-vṛttau citta-vṛtteḥ citta-vṛtty antarena kaḥ paripoṣárthaḥ? vismaya-śoka-krodhādeś ca krameņa tavan na paripoṣaḥ, iti na anukarye rasaḥ anukartari ca tadhātve layā"dy ananusaraṇam syat. sāmājikagate vā kaś camatkāraḥ ?, pratyuta karuna"dau duḥkha-praptiḥ. tasman nā❞yam pakṣaḥ. kas tarhi ? iha anantyān niyatasya anukāro na śakyaḥ, nisprayojanaś ca visiṣṭatā-pratītau tāṭasthyena vyutpatty abhāvāt."
The objections raised by Śrī Śankuka against Lollata, as read in the Abh. are as follows :
(pp. 266, NS. vol. I. G.O.S. ibid): etan na iti śrī śankukaḥ. vibhāvā❞dy ayoge sthāyino lingá-bhāvena avagaty anupapatter, bhāvānām pūrvamabhidheyatāprasangāt; sphīta-daśāyām lakṣaṇántara-vaiyarthyāt, manda-tara-tamamādhyasthyā"dy ananty apatteh, hāsya-rase ṣoḍhatvà bhāva-prāpteḥ, kāmávasthāsu daśasv asamkhya-rasa-bhāvā"di-prasangat, śokasya prathamam tīvratvam kālāt tu mandya-darśanam, krodhótsäha-ratīnām amarṣa-sthairya-sevaviparyaye hrāsadarśanam iti viparyayasya dṛśyamānatvāc ca."
"This interpretation, says Sankuka, is unsound. Why ?- (a) Because, without the determinants etc., the permanent mental state cannot be known, for the determinants, etc., are the characteristic signs, i.e. the logical reasons (linga), by means of which knowledge of it is made possible. (b) Because, if the thesis of Lollata is right, Bharata should first have expounded the permanent states and only afterwards the Rasas, (c) Because the second definition of the determinants, etc., in their state of full development, (put forward by Bharata in connexion with Rasas, which according to Bhatta Lollata, are nothing but permanent mental states), would become a useless waste of words. (d) Because, evey feeling would come to be subdivided into an infinity of different gradations, weak, weaker, weakest, indifference, etc. (e) Because, there would no longer be six
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