Sambodhi 2006 Vol 30

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

Page 28

22
TAPASVI NANDI
SAMBODHI
only four viz. śrngāra, vīra, hāsya and adbhuta - are to be taken as rasas, and in the discussion that follows it will be brought out how karuna and the rest (i.e. also raudra, bhayānaka and bībhatsa) cannot be considered as rasas : "navīnās tu śrngāra-vīra-hāsya-adbhutasamjñās' catvāra eva rasāh karunā "dīnām yathā na rasatvam tathā vaksyate." . (pp. 16, ibid)
Then of course he first mentions that śrngāra is twofold; sambhoga and vipralambha; the latter again being fivefold due to abhilāsa i.e. craving, viraha, i.e. separation, etc. - This is followed by proper illustrations. At the end of this he talks of twofold - "karuna-vipralambha" also. Then follow illustrations of hāsya, karuna, raudra, vīra, bhayānaka, bībhatsa and adbhuta-rasas, that are keeping in with tradition.
Then he turns to the view of the navīnāh, the moderns, who do not accept karuna etc. as rasas. He observes : (pp. 21 ibid) -
"atha karunā" dīnām katham na rasatvam iti cet, ucyate - He first quotes from sources that śoka is disturbance of mind - ceto-vaiklavyam,-due to loss of beloved person etc. The vaiklavya or agitation of mind is caused due to furious power. Jugupsä-aversion - is garhā-censure born of sighting foul/faulty objects. Nirveda - disgust - is due to knowledge of the (highest) being. The sentiments such as karuņa etc. that are correlated to these feelings of soka-sorrow-etc. are rejected as rasas. It cannot be maintained that even when they are of that type (i.e. causing feeling of unhappiness etc.), they should be consolidated as rasas as they are manifested along with the portion of consciousness gifted with bliss, etc. - “na ca tesam tathābhūtave'pi abhivyaktā” nanda - cidā "tmanā saha abhivyaktānām rasatvam iti vācyam.” (pp. 21, ibid). For even with this, there is opposition to (or, contradiction with) the element of basic emotion "evam api sthayyamse rasatva - virodhāt." - ([[. 21, ibid).
It is said that their being "rasa" can be supported by the fact that they are (also) manifested by extra - ordinary vibhāvādis, as in case of bite by teeth in the act of love-making etc., then this also cannot be maintained. In that case you will have to accept as rasas other feelings also such as agitation of mind caused due to any number of causes of unhappiness such as born of hunger, thirst etc. also. In case of love making the bites etc. can be accepted and accomodated as they are ultimately the removers of the pain caused by intense desire for fun and the lovers