Sambodhi 2004 Vol 27

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

Page 11

Vol. XXVII, 2004
SOME ASPECTS OF THE.... view : (pp. 174, ibid).
"evañca bhukti-vyakti-paksayor ubhayor api sāmājikānām rasāśrayatvopapatter anyatara-paksa-parigrahā'grahād udāsmahe.”— As both bhuktivādin and abhivyakrivādin accept rasa with reference to the sāmājika, we (i.e. Śingabhūpāla) do not feel like taking sides. This means both are acceptable to him so far as rasaexperience is accepted by both to rest with the sāmājika. Thus, RS. has avoided a theoretical position concerning the process of rasa-nispatti but has accepted the general agreement of both the views that rasa rests with the sāmājika. This means that he is not favourably inclined to the view of Lollata or Śrī. Sankuka, the former - "utpattivādin” preferring to locate rasa in anukārya, the latter - "anumitivādin" making rasa rest in "anukartā.” RS. makes the concluding observation (pp. 174, 175, ibid) favouring the view that the sthāyin-s of the sāmājika-s are enjoyed as rasa, with vikāsa (flashing), vistāra (expansion) viksobha (disturbance) and viksepa (movement) as qualifying this experience of rasa. It may be noted that these four citta-bhūmi-s are alluded to by Dhananjaya, but Bharata is not against this. RS. observes : (pp. 174, 175 ibid) :
“prāyena bhāratīya-matā’nusāriņām prakriyā tu loke kārana-kāryasahakāri-rūpatām upagatā kāvye nātye vā rasa-sūkti-sudha-madhuri dhurinair yathoktā'bhinaya-sametair vā, padārthatvena vibhā'vānubhāva-sañcāri-vyapadeśam ca prāpitair nāyikā-nāyaka candra-candrikā-malayānilādi-bhrūviksepakatāksapāta-sveda-romāñcādi-nirveda-visādādi-rūpair vāsanātmakair ātmasambandhitvena abhimatair bhāvaih dharma-kirti-ratänām sad-anga-nātyasamaya-jñānām nānā-deśa-vesa-bhāsā-vicaksanām nikhila-kalā-kalāpa-kovidānām santyakta-matsarānām, sakala-siddhanta-vedinām rasabhāvā-viva-vecakānām kāvyārth-nihita-cetasām sāmājikānām manasi mudrā-mudrita-nyāyena viparivartitā vāsitās' cā’bhivardhitāḥ sthāyino bhāvāḥ kāvyārthatvena abhimatāh bāhyarthālambanātmakāḥ santo, vikāsa-vistāra-viksobha viksepātmakatayā vibhinnāh, svarūpeņa āsvādyamānāḥ paramānanda-rūpatām āpnuvanti iti sakalasahrdaya-samvedana-siddhasya rasasya pramāṇāntareņā samsādhana-pariśramaḥ śatrjana-citta-viksobhāya kevalam, na upayogāya iti prakrtam upasarāmah."
This is beautiful prose and makes excellent reading.
With this RS. embarks upon the varieties or number of rasa-s, which, according to it, is eight such as śrngāra, hāsya, vīra, adbhuta, raudra, karuna, bībhatsa and bhayānaka. In these pairs of two each, the latter is derived from the former : "esu uttaras tu pūrvasmāt sambhūtāt visamāt samaḥ-” (RS. II. 167, pp. 175 ibid).