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1624
SAHRDAYĀLOKA
"yathā hi sarāvādinā pihito dīpas tan nivrttau sannihitan padārtham prakāśayati, svayam ca prakāśate, evam ātma-caitanyam vibhāvā"di-samvalitān ratyā”dīn, antaḥkarana-dharmāņām sākṣibhāsyatvā’bhyupagateh.” (R.G. p. 26).
Here a question would arise. It may be correct that Rati etc. being the Antahkarana-Dharmas, should be sāksi-bhāsya-s. But how can the vibhāvas etc. be sāksi-bhāsya-s ? In reply to this probable objection he says : "vibhāvādīnām api svapna-turagā"dīnām iva, ranga-rajatā"dīnām iva sākşi-bhāsyarvam a-viruddham.” (R.G. p. 26).
In fact, PR. could have established the sāksi-bhāsya-vibhāvas etc. by following the famous dictum of Vivaraņā”cārya : sarvam vastu jñāta-tayā a-jñāta-tayā vā sākṣi-caitanya-visayaḥ.” (Panca-padika-vivaranam, p. 99). But he prefers to take the vibhāvas as the creation of imagination and so the vibhāva-jñāna should be considered only as a Bhrānti-jñāna. Once the vibhāvā"di-jñāna is accepted as a Bhrānti, there should be no objection in accepting the Rasā'nubhava as the result of Bhrānti; because it is the result of vibhāvādi-jñāna, and in fact, as explained above while stating Abhinavagupta's theory, is the samūhālambana-jñāna of the vibhāvas etc.
Thought it is Bhranti-jñāna, there is nothing wrong if it is sought by the wise men, when they are sure to get pleasure of peculiar nature from it. Only become it is Bhrānti-jñāna, we cannot deny the existence of Ananda or the mixture of Sukha and Duḥkha as the case may be, and this can induce the Sahrdaya towards the drama or anykind of poetical work. Only this is how we can explain the craze of the people for reading the detective novels, which may be in our technical language, the source of Adbhuta-Rasa. That Sahrdaya would feel ashamed also need not be a serious drawback because, according to the above theories, the Sahrdaya ascribes Dusyantarva on himself and so there is, no question of experiencing Rati etc. as Ātma-gata. Moreover, even if he has such Rati, he need not have the sense of shame, because, he does not express it normally. [We feel Sri Ramacandrudu has gone astray here.] It is not clear how far the Ālamkārikas are justified in applying the process of Brahmā”nandā"svāda (the Avaranabhanga, etc.) in the case of Rasā"svāda; just because they call it Alaukika. (The earlier chapter in which following Abhinavagupta's rasa-theory we have dealt with the secret of art-experience in general which borders on the Divine. This may be looked into carefully.) The Atmajñāna being directly connected with the Brahman which is Anandarūpa, there may be Āvaranabhanga etc. acceptable on the authority of the upanisads but how such things can be talked of in the context of rasāsvāda ?"
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