Sambodhi 1990 Vol 17

Author(s): H C Bhayani
Publisher: L D Indology Ahmedabad

Page 60

55
Sthayi is experienced through knowledge of the senses, and is born of मोहनीय कर्म and is of the form of चिद्वृत्ति:- It is suggestive of rasa.
So it seems that he
here he does not say उत्कर्ष प्राप्तः उपचित: वा
Ajitasena holds Sthayi as a suggestor of rasa.
accepts the tradition of
: ' because ga: OR
that sthayi itself is rasa,
स्थायी रस. '
Abhinavagupta takes sthayi as a Samskara - Vasana, While Ajitasena puts Sthayi as a result of action. So he uses the term of Jain darśana. But he does not lay down clearly the form of Sthayi and also does not discuss the explicit idea of the Jain terminology.
He mentions nine sthayıs and he accepts Sama as a Sthayi of Śäntarasa.
After that he has discussed the psychological basis of the sthayibhāvas. In this discussion he follows Bharata and Abhinavagupta. (See, a of 5/3).
He says:
श्रृङगारादि रसत्वेन स्थायिने। भावयन्ति ये ।
ते विभावानुभावौ द्वौ सात्त्विकव्यभिचारिणी ॥
(Aci. 5/4)
Thus vibhāvādi four bhavas convert the sthay into sṛngarādi rasas. What is vibhāva? Ajitasena explains
alfag, atqzai gani zana! विभावयेद विभावश्चालम्बनाद्दीपनाद द्विधा ॥
(Aci. 5/5)
For those who see drama and listen to kävya vibhavas make them expierence rasas. Vibhavas are two-fold, alambana and uddipana.
Bharata also Says fama etc. (See, N. S. 7/4) Ajitasena explains it in explicit manner.
Ajitasena defines the alambana vibhavas as follows:- (Aci. 5/6) Factors resorting to which rasa is manifested are Called
S
and in case of couples, the lover and the beloved are alambanas for each
other.
He holds - रसस्येापादान हेतुरालम्बनभाव : 1 (Vxtti of 5/6) ie, आलम्बनभाव is the 11- material cause of rasa.
The factors that enhance the rasa are 31's the instrumental causes such as moon light, garden etc,; in case of Srngara: (5/8). Then he attempts the definition of अनुभावs.