Book Title: Sahrdayaloka Part 03
Author(s): Tapasvi Nandi
Publisher: L D Indology Ahmedabad

View full book text
Previous | Next

Page 348
________________ Rasa-nispatti-vicāra in Abhinavagupta 1523 realisation takes place, the enjoyment of which occurs to the sāmājika through bhojakarva-or the power of enjoyment. Thus 'bhoga' of rasa takes place. In Sāmkhya darśana, 'bhoga' is explained as the union of purusa and praksti realised in buddhi i.e. intelligence. The purusa gets reflected in the buddhi and enjoys rasabuddhi. This bhoga is imagined to be distinct in nature from anubhava or direct experience, smrti or recollection, etc. On account of the continuence of rajas and tamas in the buddhi at this moment, vaividhya or variety is added in this bhoga. On account of this 'vaividhya' or diversity, we locate druti', 'vikāsa' and 'vistara'. Some add 'viksobha' also as a fourth citta-bhūmi. This 'bhoga' rests i.e. its 'viśrānti' takes place in sva-samvit. Thus 'sva-samvit' i.e. one's own consciousness gets characterised by light i.e. prakāśa, and ananda or bliss. For this sattva-guna becomes instrumental. Rajas and tamas are subdued at this moment by the predominance of 'sattva'. Thus the nature of 'bhoga' becomes equated with the enjoyment and bliss of parabrahma-“parabrahmā”svāda-kalpa." The thrust of Bhatta Nāyaka's thesis is like this :- In poetry and drama words do not end in abhidhā or the power of expression only. They have a capacity to yield deindividualised meaning, i.e. they render the vibhāvā"di-s sādhāranīkrta or of de-individualised nature. So rasa, which results from the vibhāvā"di-s, is enjoyed in a de-individualised form. To put it in a different way, it can be stated that the sthāyin caused by a certain imagined individual, place, time, etc., becomes generalised due to the force of generalised vibhāvā"di-s, and hence the limitations of individuality are removed and the bhāvaka is gifted with a sense of the vibhāvā"dis being his own. This means that the vibhāvā"di-s are presented as part of his own consciousness i.e. sva-samvid. with the help of poetic word, thus sva-samvit is manifested in full and enjoyment of rasa-rasa-bhoga'-results. Thus in poetry the sabda-vyāpāra or power of word extends upto "bhoga." Thus generalisation or "bhāvakatva" and enjoyment i.e. "bhojakatva" or "bhoga", prove to be the powers of word only. We know the view of Bhatta Nāyaka as “bhukti-vāda.” The opinion of Bhatta Nāyaka is presented in the Abh. in the following words : (pp. 10, Gnoli. ibid): "tasmāt kāvye dosā”bhāva-gunálamkāra-mayatva-lakṣaṇena, nāțye caturvidhábhinaya-rūpena nivida-nija-samkatatā-nivārana-kārinā vibhāvā”disādhāraṇīkaranā”tmanā, abhidhāto dvitīyena amśena bhāvakarva vyāpāreņa bhāvyamāno rasónubhava-smrtyā"di-vilaksanena rajas-tamónuvedha-vaicitrya-balād druti-vistara-vikāsā”tmanā sattvodreka-prakāśa”nanda-maya-nija-samvid-vibrāntilaksanena para-brahmā"svāda-savidhena bhojena param bhujyata iti.” Jain Education International For Personal & Private Use Only www.jainelibrary.org

Loading...

Page Navigation
1 ... 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428 429 430 431 432 433 434 435 436 437 438 439 440 441 442 443 444 445 446 447 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 464 465 466 467 468 469 470 471 472 473 474 475 476 477 478 479 480 481 482 483 484 485 486 487 488 489 490 491 492 493 494 495 496 497 498 499 500 501 502 503 504 505 506 507 508 509 510 511 512 513 514 515 516 517 518 519 520 521 522 523 524 525 526 527 528 529 530 531 532 533 534 535 536 537 538 539 540 541 542 543 544 545 546 547 548 549 550 551 552 553 554 555 556 557 558 559 560 561 562 563 564 565 566 567 568 569 570 571 572 573 574 575 576 577 578 579 580 581 582 583 584 585 586 587 588 589 590 591 592 593 594 595 596 597 598 599 600 601 602 603 604 605 606 607 608 609 610 611 612 613 614 615 616 617 618 619 620 621 622 623 624 625 626 627 628 629 630 631 632 633 634 635 636 637 638 639 640 641 642 643 644 645 646 647 648 649 650 651 652 653 654 655 656 657 658 659 660 661 662 663 664 665 666 667 668 669 670 671 672 673 674 675 676