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SAHṚDAYALOKA
Rasa-svabhāva : while dealing with the nature of rasa A.G. first explains the process of sadhāraṇīkaraṇa, and how a sa-hṛdaya experiences rasa. He takes an illustration from the Abhijñāna-śākuntala of Kālidāsa viz. "grīvābhangábhirāmam muhur anupatati..." etc. (Ab. śā. I. 7). He also quotes from Kumāra-sambhava and cites two illustrations viz. "umápi...." (Kumāra. III. 62), and "haras tu kiñcit..." (Kumāra. VI. 67) The first illustration suggests the bhayanaka rasa and the other two illustrate the śṛngara-rasa. The rasa-process proceeds as follows.- First of all the primary or denotated meaning of "grīvābhangábhirama..." etc. becomes clear to the sensitive reader. Then follows the next apprehension which is mental"mānasi". In this apprehension, the spatio-temporal limitations are removed. The youngone of the deer that is perceived is not perceived as an individual youngone of a deer which is terrified. After this there is apprehension of bhayānaka-rasa itself in which the limitations of space, time, individualitry etc. are removed. We find similarity of case as was observed in the illustrations quoted from the Śruti. But here we go a step further. The bhayanaka-rasa that is perceived here does not terrify the onlooker, nor does he have a feeling that some third neutral person is also terrified. Thus this apprehension is beyoud the touch of a particular individual. So, the feeling of pleasure (sukha), pain (duḥkha) etc. is removed and hence there is no inclination either to grab or avoid something (hanópādāna-buddhi). Actually the feeling individually of pleasure and pain, or to have a feeing to possess or disown, are considered to be obstacles to rasa-experience. Thus perception of rasa is different from any worldly perception, for in the latter there are obstacles such as nija-sukhádi-vivaśībhāva, etc. Here the perception of bhayānaka-rasa is vītavighna i.e. free from obstacles. Thus it is felt as if 'rasa' is entering the heart, dancing before the eyes, etc. This process marked in case of this illustration of bhayānaka-rasa, is common to all other rasas such as the śṛngāra and the like.
1536
The A.bh. reads as follows: (pp. 13, Gnoli, ibid) :- "adhikārī cátra vimalapratibhāna-śāli-hṛdayaḥ. tasya ca "grīvābhangá"bhiramam" iti, "umápi nīlālaka...," iti "haras tu kimcit" ityā"di-vākyebhyo vakyártha-pratiter anantaram mānasī sākṣātkārā”mikā, apahastita-tat-tad-vākyópātta-kālā”di-vibhāgā, tāvat pratītir upajāyate. tasyam ca yo mṛga-potakā"dir bhāti tasya viseṣa -rūpatvábhāvād bhīta iti, träsakasyápāramarthikatvād bhayam eva param deśakālādy anā❞lingitam, tata eva bhītóham bhītóyam śatrur vayasyo madhyastho vétyā"di-pratyayebhyo duḥkhasukhā"di-kṛta-hānā"di-buddhy-antarodaya-niyamavattayā vighna-bahulebhyo vilakṣaṇam nirvighna-pratīti-grāhyam sākṣād iva hṛdaye niviśamānam cakṣuşor iva viparivartamānam bhayānako rasaḥ."
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