Sambodhi 2002 Vol 25

Author(s): Jitendra B Shah, N M Kansara
Publisher: L D Indology Ahmedabad

Page 11

P. R. VORA
SAMBODHI
While we discuss the Rasa theory as influenced by Pūrvamīnāṁsā it would not be out of place to refer to the views of Dhananjaya and his scholiast Dhanika set forth in the Daśa-rūpaka and the Avaloka thereon respectively.52
They contend that one is able to apprehend Rasa, by virtue of vākyärtha i. e. tātparyārtha which though it is not a padārtha is none the less a vākyārtha. (apadārtho pivākyārthah).53 According to Dhanika vibhāvas etc. are like padārthas (vibhāvāḥ padārtha-sthāninah) and ratyādi connected therewith is vākyārtha. Vibhāvas etc., in short, conduce to the apprehension of the sthāyi, which is the total meaning or purport (tātparyārtha) of the great sentence in the form of dramatic performance. It is, for this reason, that while distinguishing nitya from nātya he points out that nrtya is padārthābhinaya while nätya is vākyarthābhinaya54. We shall deal with the other part of Dhanika's theory regarding the appreciation of rasa later on.
Sankuka's Theory of Rasa : Sankuka argues that the spectator apprehends the sthāyi abiding in the actor by inference and derives pleasure therefrom, since due to the clever acting of the trained and well practised actor he identifies the anukartā as the anukārya shorn of his individuality (i. e. not as Rāmaḥ ayam but only as Rāmaḥ).55
The following points may be noted in this connection :
(i) Vibhāvas etc., the lingas for the anumāna are artificial yet the samājika is led into believing them to be real due to the ingenious actions of the nata.
(ii) The sthāyī is cognised as abiding in the anukārya by inference of an extraordinary nature since other subjects of inference (anumīyamāna) are not relishable where as the sthāyī is.
(iii) The anukartā is taken for the anukārya on the analogy of the citra-turaga.
(iv) Though this sthāyī cognised by the sămājika, does not abide in him he nonetheless enjoys it and derives pleasure therefrom; and the sthāyi so enjoyed is Rasa. 56
From the above it is clear that Sankuka's explanation of the Rasa theory is influenced by the Nyāya Darśana. But he makes it amply clear that in this anumāna the object inferred is not as prosaic as in the inference of fire from the smoke.
Commentators like Vidyacakravarti have tried to explain the extraordinary nature of the anumīyamāna in this inference57.
Sankuka claims that the anukartā (nata) is identified with the anukārya on