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Rasa-niṣpatti-vicara in Abhinavagupta
1501
varieties of Comic Rasa (hāsya). (f) Because, in the ten states of love (Kāma), there would be an infinite number of mental states and of rasas. (g) Because we see that what happens is just the contrary, in the sense that sorrow (śoka) is at first intenser and is seen to grow weaker with time, and that in the feelings of anger (krodha), heroism (utsaha), and delight (rati) a diminution is met with when the indignation (amarṣa), firmness (sthairya) and sexual enjoyment (sevā) are absent." (Trans. Gnoli, pp. 27, 28, 29, ibid).
The substance of all this is that without accepting vibhāvādi-s as logical reasons or unfailing mark (i.e. linga), the apprehension of rasa, which is "lingin", is impossible, like the knowledge of fire on the mountain without sighting the smoke. Hemacandra has added this remark here : "na hi dhūmam vinā dharādharántastho vahnir avagamyate." (viveka, Kā, Śa.) Thus acceptance of linga-lingi-bhāva between vibhāvā"di-s and rasa is inescapable.
Again, for Lollata rasa is the intensified state of the basic emotion. Thus for him, existence of sthayin-s prior to rasa-s has to be accepted. But, argues Śrī Śankuka, if in reality it were so, then Bharata would have taken up first the sthayin-s for consideration, and rasa-s could have followed this consideration. But Bharata has not done this. We know that Bharata first considers the rasa-s in the VI th Ch. of his NS. and then takes up bhava-s for consideration in the next i.e. the VII th Ch. of his NS. This can serve as an answer to Sārdātanaya also who prefers to consider bhāvas first and discusses rasa later in his Bhāva-prakāśana. Again, if rasa were only an intensified stage of bhāva, then Bharata need not have enumerated the vibhāvā❞di-s of both rasa once, and then again of sthāyins next, the vibhāvā"dis in both the cases being idential. There can not be difference in Vibhāvā"dis simply because of a different stage of one and the same thing. Hemacandra again clarifies in his Viveka : "na ca utpattau padarthānām kāraṇam abhidhāya puṣyatām punah tad utpattikāraṇam abhidhātavyam vaiyarthyā"patteḥ."- It will be meaningless to explain the causes etc. of one and the same thing twice over.
"upaciti" of sthāyin, if
Again as the enhancement or intensification accepted, has to be in a certain rising order or sequence, and we will also have to accept this rising order or sequence i.e. 'tȧra-tama-bhāva' in case of rasaexperience also. So, we will have to accept many and not just six varieties of hasya or comic, and also will have to accept not just the ten stages of love but innumerable stages of love will have to be accepted. These three arguments virtually suggest one and the same point.
Thinking on the same line, we find that in case of sorrow i.e. soka the order is reversed. The force or shock of sorrow is most intense in the first moment and
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