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Rasa-nispatti-vicāra in Abhinavagupta
1517 anukārye rasah, anukartari ca tadbhāve layā”dy ananusaranam syāt. sāmājikagate vā kaś camatkāraḥ. pratyuta karuņā”dau duḥkha-prāptiḥ. tasmān nā'yam paksah. kas tarhi ? iha änantyān niyatasya anukāro na sakyah, nisprayojanaś ca, viśistatā-pratītau tāțasthyena vyutpatty abhāvāt.
tasmādaniyatávasthātmakam sthāyinam uddiśya vibhā'vānubhāvavyabhicāribhiḥ samyujyamānair ayam rāmaḥ sukhi iti smộti-vilaksaņā sthāyini pratigocaratayā āsvāda-rūpā pratipattir anukartrālambanā nātyaika-gāmini rasaḥ, sa ca na vyatiriktam adhāram apeksate. kimtv anukāryā’bhinnā’bhimate nartake āsvādayitā sāmājika ity etāvanmātram adḥ. tena nāțya eva rasaḥ, na anukāryādişv iti kecit.
anye tu - anukartari yah sthāyy avabhāsó bhinayā"di-sāmagryādi-krto bhittāv iva haritālā”dinā aśvávabhāsaḥ, sa eva lokātīta-tayā āsvādā’para-samjñayā pratītyā rasyamāno rasa iti nāțyād rasā nāļyarasāḥ.”
It may be noted that Abhinavagupta's presentation in Locana is less clear as compared to the one we read in the Abh. In Locana AG. does not name particular ācāryās clearly. As read above, Lollata's and Sankuka's views are almost placed together in one section and Lollata's refutation is not fully developped. Again AG. actually starts with Bhatta Nāyaka's views first in Locana, and this is followed by the passage quoted as above. Again, the passage quoted above has some lines to be read further as : (pp. 108, 110, ibid):
"apare punar vibhāvā'nubhava-mātram eva visista-sāmagryā samarpyamānam tad-vibhāvanīyā'nubhāvaniya-sthāyi-rūpa-citta-vrttya-ucita-vāsanā'nusaktam svanirvști-carvaņā-visistam eva rasaḥ tan nātyam eva rasāḥ.
anye tu śuddham vibhāvam, apare śuddham anubhāvam, kecit tu sthāyimātram, itare vyabhicărinam, anye tat samyogam, eke anukāryam, kecana sakalam eva samudāyam rasam āhur ity alam bahunā.”.
We will go to see later that Jagannātha has given nearly as many as eleven views which follow the above pattern. But the presentation of this topic is less scientific and less methodical in Locana, perhaps because Anandavardhana has not bothered about discussing this topic-Anandavardhana concentrates just on the fact of rasa or rasa-dhvani with which other thought-currents are duly correlated. On the other hand the Abh. has a direct concern with the fact of the process of rasaexperience as Bharata himself has given the rasa-sūtra.
The Bālapriyā on Locana (pp. 184, Edn. Chowkhamba, skt. Sr. Benares city, 1940) takes the first view to be that of Lollata: "bhatta-lollatādimatam adau
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