________________
202
Studies in Ibdian Philosophy
Bharata called this, the state of poet's mind or Intention (Kavi-antargata-bhava). He used the word 'sthāyi' for the total meaning of the state-continuum. In a sense the intention and the meaning would be indentical. The problem before an artist is to reduce his 'individual experience to a medium which will be impersonal, independent of him, and knowable to all people who want to know it. This is pole (2) in our termi. nology and represent in the world of art a concept wbich is similar to that of Tanmātra of the Sāṁkhya. The influence of the Sāṁkhya system on Nățyaśāstra is well known and several passages from Nātyaśāstra can be quoted for proving that in Nātyaśāstra the language of the Sārkhya is used. In fact the word 'Rasa' (Tanmātra) and Bhāva used in Nāțya. śāstra and the two processes to which I refer above have been actually mentioned in the Sāṁkhya Kārikā. I quote below the fifty-second Kārikā from Isvarakļşna which will indicate that the words Rasa, Bhāva etc., are borrowed from Sāṁkhya. Na vinā bhāvair lingam na vinā lingena bhāva-nirvyttih
Lingākhyo bhāvākhyaḥ tasmāt dvividhah pravartate sargaḥ 11 The kārikā when translated means : Without Bhāva there cannot be linga i.e. Tanmā tras ( fortunately commentator Gaudapāda is very clear on this point in his commentary of this kārikā. He clearly says that lingu refers to tanmātras ( lingum na tanmātrasargah na), though in his commentaries on other kārikās he has confused the meanings). And without Linga or tanmatra the Bhāvās cannot come into existence (the word 'Nirvștti'' also is used in Natya). Therefore there are two kinds of creative process, by name Bhāva and by name Linga.
I, therefore, think that the Sāṁkhya theory of knowledge is used in the Indian theory of Art in general and the Nāțya. śāstra in particular, in the way I suggest. It, thus, appears to me that the terms referring to tanmātras in the Sāmkhya theory of knowledge, such as Sabda, Rūpa and Rasa, were borrowed by the theory of art to designate the pole (2) or
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
