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Rasa-nişpatti-vicara in Mammața and Jagannatha
1613
After these three views, J. again presents eight more views on the nature and realization of rasa. But before we discuss these views threadbare, we will quote at length first from prof. Dr. Sri Ramachandrudu who sits high in our estimation along with our gurus Prof-s Parikh, Dr. Kulkarni and Prof. Athavale. It may be noted however that we do not agree on all points with Prof. Ramacandrudu (Ref. The contribution of Pandita-rāja Jagannatha to Samskrit Poetics, Vol. I, Pub. Nirajanā, Delhi, Edn. '83), whose views we quote out of sheer respect for him. We have expressed our own views as above and will also note our differences with Prof. Ramachandrudu as and when we feel it pertinent.
Prof. Dr. Sri Ramachandrudu writes: (pp. 113-114) ..."Let us now examine, under this background, the theory of Rasa as expounded by PR (=Pandța-rāja, i.e. J.). As was already noted, he mentions in Rasa-gangadhara eleven different views on Rasa. He begins with mentioning the views of Abhinavagupta which are generally taken as the last word on the theory of Rasa. Of the eleven theories mentioned by PR. the first Six theories have got some important points of their own and the last three theories, which are mentioned just because they were expounnded by some ancient writers,cannot get, as PR. says, the approval of Bharata. [Here we may add that true, Bharata speaks of the three viz. vibhāva, anubhava and vyabhicarin combined only cause rasa, but in practice, as Abhinavagupta has also illustrated in his A.bh., the poets, being "nirankuśa" by nature, quite often describe just one of these factors or even any two of them, where, as Abhinavagupta suggests the elements not mentioned are to be placed by the imagination of the sāmājika. The sāmājika has to do the exercise and fill the gap. So, virtually the three together cause rasa but these three thories are mentioned keeping the practice of the poets in mind, and of course, keeping the most important among the three of vibhāvā"di-s, keeping in mind. So, we feel there should not be any grudge against these three theories also which are mentioned as follows.) :
"According to the last three theories only the vibhāva (9th view), or the Anubhava (10th view) or the vyabhicāribhāva (11th view) which is being relished (Bhavyamāna) is the Rasa. The last two theories are reminiscent of the views of Rudrata and Bhoja, who believe that every Bhāva can be developed to the state of Rasa; and the first theory is related to the prehistoric conception of even Vibhāva becoming Rasa, a theory which is not found in any of the extent works." [we beg to differ. For if scrutinized minutely, even Bhoja, and then both Rāmacandra and Gunacandra virtually suggest the abridgement of rasa-sutra as only- "vibhāvād
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