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Biswanath Bhattacharya
[Saundara-Nanda, 10/11)
!Saundara-Nanda, 10/13]
calat-kada mbe Himavan-nitambe tarau pralambe camaro lalambe chettum vilagnań na śaśāka balam kulodgatām pritim ivārya-vșttah / daricariņāṁ atisundarīņām monohara-śroņi-kucodarīņām vịndāni rejur diśi kinnarinām puspotkacānām iva vallarīņām || raktāni phullāh kamalāni yatra pradipa-vşkşā iva bhānti vşk şāḥ / praphulla-nīlotpalarohiņo 'nye sonmīlitākṣā iva bhānti vặkşāḥ || Mandāra-vşkşāṁś ca kuśeśayāṁś ca puspānatan kokanadāmś ca vşkşān/ äkramya māhātmya-guņair virājan rājāyate yatra sa Pārijātaḥ 11
(Saundara-Nanda, 10/11]
[Saundara-Nanda, 10/26]
We might now examine the particulars about śānta-rasa and its relationship with other khanda-rasas in Aśvaghosa's kāvyas. Thus Bharata refers to some sama dramas meant for the select persons of mature intellect (vỉddhas) and dispassionate disposition (virāgins) besides the usual sāṁsārika (=tri-varga-niştha) dramas. Further, it must be admitted on all bands that Bharata was aware of the śānta-rasa synthesis of the Mahā-Bhārata. So śānta-rasa cannot be altogether foreign to Bharata, As we have seen, Ašvaghosa also is indebted to the Maha-Bhārata for his śānta-rasa synthesis in practice in his sravya and drśya kāvyas.
In Aşvaghoşa the sthāyi-bhāva of šānta-rasa is nirveda or sama (=samvega=purvāśaya-śuddhi). This bodhy-anukūlatā is latent in the human minds of the bodhi-sattvas (=bodhy-unmukha sattvas). This inborn śānta-rasa-bīja must have been dormant in the naturally sober and sensitive minds of the Buddha, Nanda, śāriputra and most likely Rāștrapāla.
The ālambana-vibhāva is the Buddhistic nairātmya-tattva.
The uddīpana-vibhāvas are the kşaņika saṁsāra (with janman, jară, vyādhi and mộtyu, tapo-vana-darśana, Bauddha-bhikṣu-samāgama, nairātmyopadeśaśravana, etc.
The anubhāvas are yama, niyama, saumya drsti, etc. The sättvikabhāvas are stambha, vaivarnya, etc.
The vyabhicāri-bhāvas are mati, vitarka, dhști, harşa, etc,
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