Sambodhi 2002 Vol 25

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

Page 15

10
P. R. VORA
It is possible that though Bhaṭṭa Nayaka was a Mimāmsaka he explained the Rasa theory on the basis of his own invention of the two powers and just explained, by way of analogy, the aesthetic pleasure as being akin to the state of bliss enjoyed by the person who realises Brahma. He just wanted to confute the newfangled notion of Dhvani. In order to achieve this and being fully conscious of the alaukika (unworldly) and mystical nature of Kavya-rasāsvāda, he invented Bhavakatva and Bhojakatva vyāpāras and somehow tried to controvert the theory of Dhvani. In this he came so near to the latter that Abhinavagupta accepts his theory minus the two powers which, according to the latter, are redundant88 or synonymous with Dhvani.
It may be pointed out that Dhananjaya and Dhanika who explain Rasa theory on the basis of the Bhatta School of Purvamimämsä also seem to accept one of these two functions invented by Bhatta Nayaka, viz Bhāvakatva. They too believe in the process of universalisation89 though they do not elucidate this point. They also accept like Bhatta Nayaka and Abhinava that ratyādi sthāyī belongs to the sāmājika, or as they put it, to the rasika.90 They also follow Lollata, as has already been pointed out, for the cognition of sthāyī by lakṣanā.
SAMBODHI
Abhinavagupta's Theory :
This is the most convincing of all the interpretations of the Rasa Theory. The following are some of the important features of his theory91;
(i) The vibhāvas etc., presented in a universalised form, suggest (vyaktaḥ)92 the permanent state (sthāyi).
(ii) This sthāyi is already present as a vāsanā93 (previous impression) in the particular spectator (sāmājika).
(iii) The sthāyi so suggested by the vibhāvas etc. is apprehended by the sāmājika in a universalised form though it belongs to that particular sāmājika,94 because at the time of witnessing the Natya he becomes a de-individualised cogniser95.
(iv) This sthāyī is enjoyed by the sāmājika on the analogy of Panaka-Rasa. (v) When relished the sthāyī becomes Rasa.
(vi) The word niṣpatti in the Bharata-Sutra refers not to the Rasa but to the relish (rasana)97 of the Rasa, which former is bodha-rupa yet alaukika98.
(vii) This Rasa is not itself distinct from one's being,99 and hence it is very much similar to the Brahmananda. 100