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Rasa-nişpatti-vicāra in Mammaţa and Jagannātha
1627 samarana-prānitah sambhāvita-tad-uparamabahula-sukha-mayo nirvedah evam vyabhicāri-prabhrtisvapi vācyam."
Here the sthāyibhāvas stated as Ubhaya-svabhāva by Abhinavagupta stand for their respective Rasas. (Ramacandrudu is grossly out of truth here. For Abhinavagupta, the basic fact of his Rasa-concept is, “sthāvi (i.e. laukika-sthāyi) vilaksano rasah." The learned author has overlooked this plain truth., because in another place Abhinavagupta says - "ity ānanda-rūpatā sarva-rasānām. kimtu uparañjaka-visaya-vaśāt tesām api kațukimnā'sti sparso, vīrasya iva] - (we have kept our reading following Hemacandra, and Gnoli), sa hi kleśasahisnutā"di-prāna eva.” (Hindi A.bh. pp. 478) - [We have explained in the earlier chapter how for Abhinavagupta Rasa - The basic rasa; you may call it śānta or Mahā-Rasa; is only one, and is ananda-ghana-eva.) (Ramacandrudu Continues, pp. 128, ibid) -
There are some others who believe some Rasas as Sukharūpa and others as Duhkha-rūpa. For example, Rāmacandra and Gunacandra the authors of Natyadarpana (and how grossly mistaken they are in understanding the 'alaukikatā' of rasa) - state, "tatra ista-vibhāvā"di-prathita-svarüpa-sampattayaḥ śngāra-hāsya-vīra-adbhuta-śāntāḥ pañca sukhātmānaḥ. apare punaḥ anistavibhāvā”dy upanītā”tmānaḥ karuņa-raudra-bībhatsa-bhayānakās' catvāraḥ duḥkhātmānaḥ. (Nā. Darpana, pp. 141, G.O.S. Edn.).
[It may be noted that we have thoroughly denounced the view of the Nā. Darpana. Relevant pages may be looked into earlier chapters.)
(pp. 129) (Rāmacandrudu) - "The Nāryadarpaņa (p. 141) further argues : People are averse to Bhayānaka-rasa. If at all there is some camatkāra, it is not because of the Rasas like Bībhatsa, but because of other things presented next to them by a skillful actor; and being deceived by this Camatkāra, even wise men declare that even rasas like Karuna are a source of pleasure.
[How grossly mistaken are these authors !) Madhusudana Saraswati also states that there is a difference of degree in the experience of different Rasa-s, and it is not correct to say that all the Rasa-s give same kind of pleasure. (B. B. Rasāyana p. 22). [We pity this gentle man.] Thus the general experience compells us to believe that all the Rasas do not consist of pure Ananda, and that there is a mixture of Duhkha, at least in some Rasas. This fact is proved beyond doubt, by the popularity of some works of some Rasas only even to-day.' (God save Sri. Ramacandradu; what has he to say about the 'Four great Tragedies' of Shakespeare ?].
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