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·Advanced Research Project Approved By U G C
Reassessment of Rasa Theory
रसालोचनम्
&
By
Dr Brahmanand Sharma
Er-Director Rajasthan Oriegfa Henearch Infi fata
Principal liglestigacor
Department bf Sanskrit
University oll Rajasthan
Jaipur
Wirkt English Translatorisce
By
Dr BN Sharma (author)
kore
Dr Prabhakar Shastri
Sohily acharya, MA Phd, DL184
Associate Professor of Sanskrit
University of Rajasthan
Jaipur
26 January, 1985
Distributed by .
Champa Lal Ranka & Co.
Dhamanı Market, Chaura Rasta
JAIPUR 302 003

·Publisher
Dr BN. Sharma
7-Ka-15 Jawaharnagar
JAIPUR (India)
All rights reserved First Edition
Price
Rs 60 00
Book available at
Chowkhamba Sanskrit Pratishthan
38 U A Jawaharnagar,
Bungalow Road,
Delhi-110 007
Chowkhamba Vidya Bhavan
Post Box No 1069, Chowk
Varanasi-221 001
Pwed
Anuj Printers,
2168, Maniharon Ka Rasta
Jarpur

·रसालोचनम् 118 रविना डा० ब्रह्मानन्द शर्मा भू०पू० निदेशक राजप्राच्यविद्याप्रतिष्ठान में, र Col- 26 जनवरी, 1985

·Published works
of
Dr. B. N. Sharma
1
Sanskrit Sabirya men Sadrsya moolaka
Alankaron ka Vikasa Phd thesis
2 Vastvalankaradarsanam (Sanskrit)
3 Abhinavarasamimansa (Sanskrit)
4 A critical study of Indian Poetics
5 Kavyasatyaloka (Sanskrit)
6 Tattvasatakam (Sanskrit)

·Preface In the present age much useful work has been done by scholars like Dr SK De, Dr V Raghavan eic in the field of Sanskrit Poetics Most of this work is of a descriptive, comparative and explanatory nature with analysis interspersed here and there Inspite of this, there can be no denying the fact that little new hac been added to the rich treasure of Sanskrit Poetics with the result that scholars are often apt to remark that Sanskrit Poetics today stands where it was in the days of Panditaraja Jagannatha In the West and in the communist world, Poetics is making big strides in the present era in the circumstances it would have been in the fitness ut things for us to carry forward the rich heritage of Sanskrut Poetics and to bring it at par with the modern trends prevailing in the world Or Rewaprasad Dwivedi has certainly introduced some new ideas in his work entitled Kasi alankaraharika and thus has added something to the richness of Sanskrit Poenics I too, have made an hunble attempt in my works entitled TITTAR अभिनवरसमीमाता and काव्यमत्यालोर to add something to Sanskrit Poetles Stil much needs to be done The present work, Rasalocanam, is the result of the findings of my Advanced Research Project entitled Reassessment of Rasa Theory' approved by the UGC for a period of three years I am very much grateful to the UGC for the financial assistance rendered by it touards the above project during this period The findings are now being placed before the scholars on Poetics all over the uorld for their valuable comments so that the same may help me in my lurther u orh in the field of Sanskrit Poetics ·The work is written in Sanskrit in original karıkas with a Vrto thereon from my side A translation in English is added for those who donot have access to Sanskrit language Dr Prabhakar Shastrı, my student and Associate Professor of Sanskrit in the University of Rajasthan deserves my thanks for extending his help in respect of this translation My thanks, are due to Anuj Printers also which took keen interest in printing the work so nicely Brahmanand Sharma

·विषय सूची
प्रथम उद्योत.
सत्यनिरूपणम्
पृष्ठाका
6
प्रकृतिगत सत्यम्
प्राररागत सत्यम्
हृदयगत सत्यम्
माध्यात्मिक सत्यम्
मस्कृत काव्यशास्त्र वाव्यस्य लोव मत्यन
8
9
11
सह सम्बन्ध
शब्दार्ययो माहिल्पम्य विवेचनम्
15
द्वितीय उद्योत
रससमीक्षणम्
24
26
26
भावविवेचनम्
पारपरामम्बन्धिनो भावा
विवर्पणसम्बन्धिनो माया
भावा द्विविधा -बांगला व्यक्तिगताश्च
सत्यभावपोग
মাদি
31
33
33

·तृतीय उद्योत. रसवैशिष्ट्यादिसमीक्षणम् रमस्य मुखात्मत्वादिविवेचनम् 42 चतुर्थ उद्योत शृगारादिरससमीक्षणम् 48 49 49 49 50 वीररमापा मन्यानुभूति करणरमरूपा मत्यानुभूति रौद्ररमरूपा नत्यानुभूति शृगाररमम्पा मत्यानुभूनि वात्सत्यरमरुपा सत्यानुभूति हास्य रसस्पा सत्यानुभूति बीभत्मरमापा मत्यानुभूति भयानकरसस्पा मत्यानुभूति अद्भुतरमरूपा सत्यानुभूति शान्तस्य रसत्वविवेचनम् मक्ते रमत्वविवेचनम् 50 51 51 51 52 53 पञ्चम उद्योत रसगतदोषसमीक्षणम् असत्यताप्रतीति 56 मत्यगता स्थूलना 56 57 मत्यगतसूक्ष्मताया न्यूनता स्फुटताविरह English Translation 57 11078 ·प्रथम उद्योत सत्यनिरूपणम् श्रमं तु प्रथमं वन्दे, श्रमिकञ्च ततः परम् । श्रम. श्रमिकरूपेण, प्रतिष्ठा जगतो मता ॥१॥ ध्वनिकारं नमस्कृत्प, ध्वन्यालोकप्रसारिणम् । विद्याधरप्रसादेन, रसालोक करोम्यहम् ।।२।। न ममालोकिकी प्रज्ञा, वाचि न चास्ति पाटघम् । प्राभासे में न विश्वास , सत्यं हि शरण मम॥३॥ सत्यं प्रिय हि सर्वस्य, सौक्षम्येरणास्य प्रकृष्टता । शास्त्र ज्ञानमिद प्रोक्तम्, काव्येऽनुभूतिरिप्यते ॥ ४ ॥ द्रवरूपा, वाप्परूपाश्च। सत्य सर्वपामभोप्टमिति काव्येऽप्यस्य स्थिति । काव्यगतमेतत्सत्य न हि भौतिकमपितु ज्ञानरूपम् । ज्ञानस्य चास्य न हि स्वतो ज्ञानरूपता अपितु विषय. गम्बदस्य तस्य ज्ञानरूपतेत्यस्मिन् शाने पदार्थाना भानविषयत्वेन स्थिति । ज्ञानविषय- त्वमापन्नेप्वेषु पदार्थेषु सूक्ष्मता प्रयातेषु प्रभावकारिताया आविर्भाव । भौतिरपदार्याना- मुदाहरणेनास्य समधनम् । भोतिरपदार्यास्त्रिविधा कठोररूपा , वठोररूपाद् द्रवरूपस्य प्राप्तिद्रवरूपाच्च वाप्परूपस्य प्राप्ति । यथा-जल पूर्व हिमरूपा, नतो द्रवरूपम्, ततश्चोणतायोगेन वाप्पत्वाप्ति । एष भौतिकप्रश्रािदृष्ट्या मूदमता- प्राप्ते प्रकारः । मनेन प्रभावकारिताया अतिशय । ज्ञानविषयत्वमापन्नेषु पदार्थेषु या मूक्ष्मता मा भानप्रत्रियादृष्ट्या, परमेपाऽपि मूक्ष्मतेत्यत्रापि प्रभावकारिताया प्राविर्भाव । एपा प्रभावकारितंव वाट्ये चमत्कार । स च चित्तगतो वेग । मनेन चमत्वारे तत्त्वदयम् । परत सत्यगता मूक्ष्मता पपरतश्व चित्तगतो वेगस्तद्गता तीयताप्रतीतिर्वा । पा नोवताप्रतीनिरनु-भूतिरूपेनि काये मयानुभूतिरिति वक्त. शक्यम् ।

·2 रसालोचनम् विज्ञानादिप्वपि सत्यगताया सूक्ष्मताया स्थिति । परमेपा बुद्धिप्रयत्नेन जन्या । एप च बुद्धिप्रयत्नो विरुद्धशक्तिरूप (Opposite force) इति तत्र चमत्कारा- माव । मत्योन्मुखतानन्तर विज्ञानादिषु वुद्धिप्रयत्ने शिथिलता गते यत्र महतं सत्यगताया सूक्ष्मताया प्रतीतिस्तत्र चमत्कारोऽपि सम्भाव्यते । काव्ये सत्यगताया मूक्ष्मनाया महृदयस्य समक्ष स्वत एवोपस्थितिरिति तन प्रयत्नस्यानपेक्षा । अत्र च कारण कविप्रतिभव। किञ्च काव्ये विज्ञान व सत्यानुभूत्यो विषय दृष्ट्याऽपि भेद । काव्ये स्त्यानु. भूति नौकसवादायत्तेति लोकसवादस्य तत्र विषयत्वेनोपस्थिति । विज्ञाने सत्यानुभूतिभी- निकतत्त्वान्वेषणायत्तेति भौतिकतत्त्वाना तत्र विषयत्वेनोपस्थिति । माध्यात्मिकानुभूतावपि सत्यानुभूते सद्भाव । परमा न हि लोकमवादस्प अपितु मोनिकेतरतत्त्वाना विषयत्वेनोपस्थिति । किठनात्र चेतनागताय स्वरूपोन्मावताया प्राधान्यम् । काव्य गतसत्यानुभूतौ चेतनागता स्वरूपोन्मुखता यथाकथञ्चिद् विद्यमानाऽपि अप्रधानव । अपरञ्चाप्रधानाऽप्येपा घेतनागता स्वरूपोन्मुखता लोकसवादरूपसत्यसूक्ष्मनाया माध्यमेन जन्या आध्यात्मिकानुभूतो पुनश्चेतनाया स्वस्पोन्मुसता तदेकोन्मुखताया एव परिणाम । किञ्च प्राध्यात्मिको अनुभूति मापनायनि तस्या स्थायित्वम् । न हि काव्यगनाया सत्यानुभूगाचेतत्सम्भाव्यते। अपरञ्च काव्यगतमत्यानुभूतो मूर्तिमत्ताया अतिशय । माध्यात्मिकसत्यानुभूती मूतिमत्ताया अभावोऽनतिशयो वा । विज्ञानादिष्वपि सत्यानुभूतो मूर्तिमत्ताया प्रभाव । काव्यगतसत्यानुभूतैमूर्तिमसातिशयस्याय हेतुर्यदत्र पात्रादियोग । अत एव काव्यस्य कविसृष्टिरिति ध्यपदेश । मत्यानुभूतिरेषा यथार्यानुभूतिरपि वक्त शक्यने । यथा-- ग्रीवाभगाभिराम मुहुरनुपतति स्यन्दने बस दृष्टि , पश्चाघेन प्रविष्टः शरपतनमयाद् भूमसा पूर्वकायम् । दभैरविली श्रमविवृतमुखभ्र शिभि कोणंवर्मा, पश्योदग्रप्लुतत्वाद्विति बहुतर स्तोकमुा प्रयाति ॥ -प्रमिज्ञान- अत्र घावतो भयभीतस्य मृगस्य सूक्ष्मधर्माणा वगंनग । अनेन वियद् ययायं सत्य वा एतद्वनिमित्यत्र यथार्यानुभूति सत्यानुभूतिर्वा ।

·सत्यनिरूपणम् 3 प्रण यथाथताया यथार्थतानुभूतिरेषा यथार्थताया यथार्थतावोघाच्च भिद्यते । यथा-- "गोरपत्य क्लीवर्दस्तृणान्यत्ति मुखेन स ।" सत्ता निर्विवादा ! पर वर्ण्यधर्माणा सूक्ष्मताभावेनान पथार्थतानुभूनेरभाव । 'गोपुच्छ हस्तद्वयपरिमाण, जटिवस्तदन्तमागश्च द्वादशागुलिपरिमाए ।' अब गोगतमपु यथार्थताया प्रतीतिर्बुद्धिप्रयत्नजन्येत्यत्र यथार्थतानु- भूनेरभाव । अनेनंतरस्पष्टं यत्मन्यानुभूत्या तत्त्वद्वयमस्ति-मत्य तद्गता मूक्ष्मता च । पत्र मरय प्रथम निरूप्यते। लोको मूल हि सत्यस्य, लोके सत्य प्रतिष्ठितम्, लोकाधारस्ततो रक्ष्यः, कविनाऽभिनिवैशिना ॥५॥ लोकसत्येऽनुरागश्चेत् काव्यस्य रसनीयता । तत्रैव तदनावे च, तस्य नीरसता मता ॥६॥ काव्यगतमेतत्मत्य लोकसम्बद्धम् । एतच्चत्यम्-काव्ये मत्यस्यास्य कविप्रति- भयोपस्थापनम् । कविप्रतिभायाश्च लोको विषय इति लोकादेव कविना अस्य सत्यस्य ग्रहणम् । लोकादस्प सत्यस्य ग्रहण न हि कविनिष्ठोऽनुकरणात्मको व्यापारोऽस्माक मम्मत । मत्राय हेतुर्यदनुकरणे वस्तुनस्तटस्पानुमरणम् । अत्र पुन प्रतिभागम्यस्य लोपसत्यम्यात्ममावरणम् । प्रात्मसात्कृतस्यैव चास्य प्रवाशनम् । प्रनेनैव हेतुना काव्यम्य कविमृप्टिरिनि व्यपदेशो विधातृमृष्टिवलक्षण्येन च तम्पोत्वपं । पर वैलक्षप्यमेतन हि काव्यस्य लोकेन सह मम्वन्धाभावस्य प्रयोजकमपितु जोराश्रितस्य नवनिर्माणमात्रस्य प्रयोजसमित्यपि स्पष्टम् । ननु कवि प्रजापति स्वयम्भू- रिति पदमागिरपस्य प्रतिमाजन्याया सृष्टमंनोवाञ्छितत्वेन लोकेन मह सम्बन्धाभावसम्भा- वननि बेदुच्यते प्रतिभया लोकगताना तत्सम्बद्धानामेध वा मूदमपाणामभावनसम्भावना । प्रनिमागत रष्टि सृष्टिरिति पसद्वय भवति । तत्र दृष्टिपक्षेण लोकगताना तदनुगताना वा मूदमपाणा पवेः प्रत्यक्षीकरण सृष्टिपक्षेण च तेपामभिव्यञ्जनमिनि प्रतिमाजन्यस्य मोरगनत्य तत्सम्बदत्व दा स्पष्टमेव । ननु मृष्टिपसेगास्मिन्नभिनन्नने रूपनिर्माण- मप्यन्तभूतमिति चेत् तदपि न मिदान्तहानि , यत एतन्निर्माण नोरसम्बदमेव । एव ·4 रसालोचनम् सति कवे मुष्टिम्तस्य मनोवाञ्छितेति यदुच्यते तस्यायमेवामिग्रायो यत्कविलोकान्मनोनु- कूलस्योपादानस्य ग्रहणे स्वतन्त्र । "अपार काव्यससारे कविरेव प्रजापतिः । "यथाम्मं रोचते विश्व तयेद परिवर्तते ॥ ” गारी चेत्कवि काव्ये जात रममय जगत् । स एव वीतरागश्चेन्नीरस मप्रमेय तत् ॥" -ध्वन्यालोर इत्यय श्लोकोऽन यंव रीत्या ग्राह्य । प्रयाग्निमस्य पक्तिद्वयम्यानमेवार्य प्रतीयते यद् यदि शृंगाररमस्य चित्रणे कवेरभिनिवेशस्तहि स तदनुकूलमेवोपादान लोराद ग्रहणातीति तस्य काव्यस्य मरसता। पर यदि स वीतरागस्तहि सोकगतेप पदार्थेप तस्यारुचिरिति लोकसम्बन्धरहितस्य तस्य काय्यस्य नीरसता । प्रत्र तृतीयपक्तो श गागैति पद सीमितार्थमिति अन्तिमस्य परितद्वयस्य निम्नाविन परिवर्तन युक्तियुक्तम्- लोकमत्ये रुचौ सत्यां जात रममय जगत् । तव रुच्यभावे च नीरम सर्वमेव तत् ।। ननु 'नियतिकृतनियमरहिताम् हादकामयीमनन्यपरतन्त्राम्' इति मम्मट कृताया कारिकाया पाविसृष्टे रनन्यपरतन्त्रत्वेनोपादानमिनि तम्या लोकाश्रयत्वानुपपतिरिति घेदुच्यते-'परमाणवाद्य पादानकर्मादिराहकारिकारणपरतन्त्रा' इति अन्यपरतन्नस्यस्य वृत्तिगता व्याख्या । अत्र परमावादीना विधातु पाधक्यम् । एतच्च पार्थक्य न हि केवल मृप्टिव्यापारात् प्रागपितु मृप्टिव्यापारकालेऽपि स्थितमित्यतीतकालिक वर्तमानकानि- कम्चेति उभयकालिकमैतत्पार्थक्य जेयम् । अन्यत्वेनावविधस्यंव पार्यक्यम्य ग्रहणम् । लोकस्य कवेयरपार्थक्य तत्केवल कविव्यापारात् पूर्वकालिक न तु कविव्यापारवानिकम् । यत. कविव्यापारकाले लोकगतरूपाणा कविना प्रात्मसास्करणमिति तेषा पायंक्यम्य समाप्ति । अनेन न हि लोकस्यानया दृष्ट्या कवेरन्यवम् । अन्यत्वाभावेन्य लोग कावेरनन्य इत्येव शेयम् । एवं गति एत लोक या कविमृप्टिराश्रयते मा न हि प्रन्यपरताना अपितु अनन्यपरतन्त्रत्यायातम् । अनेन अनन्यपरतन्त्रत्वस्य न हि लोकाश्रयत्वेन वश्चत विरोध इति पयंवगितम् । अपरञ्च न हि लोक परमाण्वादिवद् भौतिकन स्पेग व विमृप्टेरायोपित ज्ञानविषयत्वरूपेण, प्रम्य च स्पस्यावतारणे कवि स्वतन्त्र इति न हि लोरायविग्य अनन्यपरतन्त्रत्वेन कश्चन विरोध ।

·सत्यनिरूपणम् 5 ननु विधातृमृष्टिनियतिकृत नियमपुंक्ता, कविसृष्टिश्व ते रहितेनि मम्मट- रयाशय इति कथ रविमृष्टेर्लोकाश्रयत्वसम्भावना । अत्रीच्यते---'देव दिष्ट भागधेय भाग्यमित्येते नियतिशब्दस्य सामान्यत कोपगता मर्या । भनेन मम्मटकृतस्य कारिकाश. म्यायमर्यो यद् विधात्रा अदृष्ट देव वा अनुपेक्षमाणेनाय पुस्पादिनिर्माणम् । एतच्च युक्तियुक्तमेव ! पर कविना स्वसृष्टो पत्रादीना यदवतारण तत्र न हि अदृष्ट हेतुरपितु लोकगत तेषा स्वरूपम् । अनेन कविसृष्टेलोंकाश्रयत्वमक्षतम् । मम्मट काश्मीरवास्तव्य इनि काश्मीरशैवदर्शनगत पारिभाषिकोऽप्यों नियतिशब्दम्य सम्भाव्यते । स चेत्यम्- नियतिर्योजना पत्तै विशिष्टे कार्यमण्डले । नन्यालोक पास्य स्वतन्याख्या शक्ति सकोचशालिनी सेव । कृत्याहत्येप्ववश नियतममु नियमयन्त्यभूमियनि ।। --तन्त्रालोक मनेन कर्तुत्वनियामिका कार्यकारणभावशक्तिनियतिरिति फलितम् । कवी प्रम्य नियामकतत्त्वस्याभाव इति न हि तस्य सृष्टेलोकाश्रयत्वसम्भावना । प्राच्यते- कवी व स्वनियामक तत्वस्याभावेनंतदेवाभिप्रेत यरम्वप्रतिभावलेन लोकगताना रूपाणामव. तारणे स स्वतन्त्र इत्यस्य स्वातन्त्र्यस्य न हि काव्यगतलोकमम्वन्वेन कश्चन विरोव । ननु निरकुशाः कवय इति लोकनियमात्मनामकुशानामभावे न हि तसतस्य काव्यस्य नोक्सम्बन्धमम्भवनेति चेदुच्यते कवयो लोकनिष्ठा न तु पात्मनिष्ठा पति तोके तेपा स्वतोऽव्यात्तश्च प्रवृति । अनेन च लोकगताना नियमाना न हि तस्य वृते भकुशता अपितु स्पृहणीयतेति स्पष्टम् । बन काव्ये प्रस्तुत्मप्रस्नुनदेखि विशाद द्विविधम् । तर प्रस्तुतस्य लोकमरयेन सह सम्बन्ध सम्भवति । परमप्रस्तुतस्य क्यभप सम्बन्ध स्यात् । पत्रोच्यते- मप्रस्तुतस्य विधान प्रस्तम्प सम्यक् प्रतिपादनामिति न हि सस्य स्वतन्त्रतया स्थिति । विश्च सहृदयान् प्रति सम्प्रेषितम्यच वाव्यस्य काव्यता । सहृदयाश्च तोरवनिन इनि लोगसम्बन्धानावे गाव्यस्य तत्र सम्प्रेपणाभाव. । मनेन च तस्य साम्पत्वदानि।

·6 रसालोचनम् अपरञ्च कविलॊकहृदयस्य परीक्षक इति भवतामपि सम्मतम् । काव्यस्य लोकसम्बन्धाभावे मतमेतद्व्याहतं स्यादिति काव्यगतम्य सत्यस्य लोकगतेन सत्येन मह मम्वन्धोऽपरिहार्य । लोके तत्त्वद्वयमस्ति-भूनद्रव्य (Matter) मनुष्यश्च (Man) इत्यनयो- लोकमत्येऽन्तर्भाव । मनुष्ये पुन प्राधान्येन तत्त्वयम्-प्राणा हृदय बुद्धिश्च । पत्र बुद्ध प्रवृत्ति प्राधान्येन भूतद्रव्यं प्रति । अत्र भूतद्रव्य बुद्धे विषय टत्येपा प्रवृत्ति- विषयोन्मुखी। अस्या प्रवृत्तेलोंके प्राधान्यमित्येपा जीवनस्य यथार्थ । एतद्भिमा प्रवृत्तिरात्मोन्मुखी। अस्या केवल कादाचित्वत्वमित्यम्या गौरगता। केवलमादर्श इति विज्ञेयम् । - इय जीवनस्य प्रारणा हृदयञ्चति यत्नत्त्वद्वय नजीवन कमंग प्रेरकमिति तदनुप्राणिनाया बुद्धिप्रवृत्ते. कश्चन विशेष । अत्र प्राणानुप्राणिताया बुद्धिप्रवृत्तों विषय म प्राणगत गत्य हृदयानुप्राणितायाश्च बुद्धिप्रवृत्तयों विषय म हृदयगत मत्यमुच्यते। इनो भिन्न यल्लोकवनि सत्य तत् प्रकृतिगत सत्यमुच्यते। - प्रकृनिगत सत्यम्-प्रकृतौ वस्तुतस्तपा सर्वेषा जडपदार्थानामतर्भावो येषाम- स्मानमित स्थिति । अनेन प्रकारेणात्र न हि केवल वननद्यादीनामपितु वाप्पयान- यन्त्रालयवायुयानादीनामप्यन्तर्भाव । अत्रतद्वक्त शक्यते यद्वाप्पयानादीनि मानव निर्मितत्वेन विकृतिरूपाणीनि प्रकृतेस्नेवा बहिर्माव । परमेतदयुक्तम्, यत उपवनादीन्यपि मानवनिर्मितानि तथापि तेपा प्रकृतावन्तर्भाव । किञ्च सारयदर्शनदृष्ट्या अस्मद्दर्शनगना ग्षा अखिला प्रकृतिविकृतिरूपा। तात्त्विकी प्रकृतिस्त्वध्यक्तस्पा। तस्या एव प्रकृते प्रकृतिरिय विकार । "मूलप्रकृतिरविकृतिमंहदाद्या प्रकृतिविकृनय सप्न । घोडशकस्तु विकारोन प्रकृतिनं, विकृति, पुरुष ।।" -मारयकारिका अत प्रकृति विकृत्यायत्तो भेदोऽकिञ्चित्कर । प्रश्न केचनंतरक्त शक्नुवन्ति यदुपवनादिभिरस्मसम्माघ प्रगाढ'। न हि म वाप्पयानादिमि मह सम्मवति परमेतदयुनम् । यत सम्बन्धस्य प्रगाढता न हि सम्बन्धस्य प्राचीनतामाप्रयते अपितु साहचर्यातिशयम् । वाप्पयानयन्त्रालयादिभिश्च ·7 सत्यनिरूपणम् मह वर्तमानयुगे स माहचर्यातिशय इति तत्र सम्बन्धस्य प्रगाढता 1 प्राकृतिकेनानेन वर्णनेन सह पशुमगादीना यवर्णन सहायरूपेण तदपि प्रकृनावेदान्तभृतम् । प्रनेन प्राकृति केन सत्येन सहास्माक सम्बन्ध । प्रारण गत सत्यम् प्राणा मूल हि लोकस्य, प्राणाश्चैतेऽर्थमास्थिता: । प्रर्थोन्मुखानि भूतानि, तेनार्यस्य परा स्थिति 171 अर्थस्यास्य भमो मूलम्, युक्ताऽस्यात में स्थिति । चित्रं जगति वैषभ्यम्, यदश्रमेऽस्य संस्थिति ॥8॥ कुतोऽस्याध्यात्मवादत्वमाभास्य स्फुटा स्थितिः । प्राभासमेनमाभित्य घनिर्धनसग्रह ॥१॥ प्राणाना धारणाय अन्नजलादीन्यपेक्ष्यन्तै । প্রাণ মুরবিদ্যাবিন मनुभवन्ति । एव प्राणानामन्नजलादीनि प्रति प्रवृत्ति । अनया रोत्या एतान्यर्थ- सज्ञकानि । यद्यपि व्यापकदृष्ट्या ज्ञानरिषयभूताना सर्वेषामेव पदार्थानामर्थेऽन्तर्भार , परमत्रास्मामि प्राणधारणायापेक्षितानामेव पदार्थाना कृते अर्थपदम्य श्यवहार । रिश्च प्राणधारण्यापेक्षितम्याथस्य येन प्राप्ति स्यात्तस्य कृते अर्थपदस्य व्यवहार इति मुद्रादिकस्पा पत्रान्तर्भाव । एतमर्थ प्रति प्राणाना प्रवृत्तिरिति निर्विवादम् । एमा च प्रवृत्ति मकद विधीयमाना न हि विराम भजते अपितु अर्थसचय प्रति तस्या प्रसारो भवान। मादायनेनान प्राणाना तृप्ति , परमनिशयमापन्नेनारेन प्रकारेण मह सम्बन्धस्थापनम् । न चास्याहकारस्य कथमपि शम इति तत्सम्बद्धस्यार्यातिशयम तद्गनाया प्रवृत्तेश्चापि न कापि इयत्ता । भमानेऽयं सम्बन्धि एतत्मत्यमाथिक सत्यमुच्यते । अयार्थ यमजन्य । श्रमम्य च स्थिति अमिक इत्पर्यस्यापि स्थितिस्तव युक्तियुक्ता । पर धमजन्यम्पार्थस्य वस्यापि विपुलभागस्य स्थितिघनिरे । सा च तत्र अर्यायतेति धनिकस्य घन न तु तगत श्रमम्नाया हेतु । अनेन श्रमिकम्य श्रमानुरुपादाद वञ्चितत्व पनितम्य चाधिकार्यप्राणिकारित्वम् । इदमेव धनिकै श्रमिकामा शोषणम् । प्रम परिया गोपा मिकाच शोपिता । मनेनव समाजे वपम्य मघर्षश्च । मपर्ष इति विज्ञेयम् । प्राणप्रेरणाजन्येऽस्मिन् सघर्म प्राणानुगतम्य हृदयम्यापि योग । हृदयाच भावभूमिरित्सम्मिन् सघ मावांगम्याप्पुपस्यिति । प्रनेन सत्येन महाम्मा प्रगार सम्बन्ध , प्रम्य च सत्यम्प ममा प्राधान्यम् । - एप एव वर्ग- ·8 रसालोचनम् हृदयगत सत्यम् - हृदयतत्त्वेन समाजे सम्बन्धाना स्थापना । एते सम्बन्ध प्राधान्येन त्रिविधा --रक्ततत्वाधिता, साहचर्यतत्वाधिना मान्यतासाम्याश्रिताश्च । एभि सम्बन्ध समाज परिवारादिप्तज्ञकाना विभिन्नाना समुदायानामुत्पत्ति । एषु समुदायेषु देशरूपस्य समुदायस्य धर्मरूपस्य च समुदायस्य व्यापकतादृष्ट्या महत्त्वम् । देशरूपे समुदाय मान्यतादीना मायेन सह रभानविशेषेण योगस्थापि हेतुत्वेन स्पिति । अनेन देशेन मह य सम्बन्ध मा राष्ट्रियतापदवाच । इय राष्ट्रियताऽपि जीवनस्य यथार्थ , परमस्य प्रभावकारिता अर्थगनययार्थम्य प्रभावकारिताया न्युननरव । धर्मतत्त्वे ययार्यस्य आदर्शस्य चैत्युभयोर्योग । अस्यापि प्रभावकारिता राष्ट्रियतावद् विजया । परिवारादिसज्ञ कानामुपयुक्ताना तत्वानामर्थतलतुलनायोमगबलीयस्त्वमेव । हेतुपंत प्रयम तु प्राणप्रेरणाजन्यत्वेन अर्थतत्त्वम्य प्राधान्यम् । तत्त्वाश्रितेपु परिवारादिपु समुदायपु न हि सम्बन्वसाम्पस्य निर्वाह 1 विश्वेनेषु समुदायेषु परस्पर समुदायानामग्यलरे व क्रियाप्रतिक्रियास्तजन्यम्प पम्यम्य चाविर्भाव । अत्र चाय अपरम्च सम्बन्ध- । अर्थतत्त्वन्य प्राधान्येन प्रवृत्तौ समाजे धर्मतत्त्वम्य या स्थिति मा प्रावरण- रूपय। अस्मिन्नावरणे धर्मस्यार्थावरणरूपतया स्थिति । अत्र वाय हेतुयंदन प्रवृत्ति- दृष्ट्या प्राधिकमात्यस्यैव स्थिति । अतो धर्मस्य तत्रायपोपत्नया सद्भावो न तु नत्वत. । एवं सति धर्मोऽय न हि धर्मोऽपितु धर्माभास ! धर्मऽपि वस्तुत तत्त्वद्वयम्- मूलतत्त्वं तद्गतबाह्यरूपञ्च । यत्र मूलतत्त्वस्याभाव केवल बाह्यरूपस्यंव स्थिति स्तन धर्मस्य धर्माभास इति व्यपदेश । आर्थिकसत्ये शोपण पनाढ्यवर्ग कृतमिति धर्माभानस्य स्थितिघनाट्यवर्ग एव। स्थितिरिय द्विविधा-बोषपूर्वमवोधपूर्वञ्च । प्रथमावस्थाया घनायवर्ग प्रावरणस्याभिन इति तेनाभीष्टार्थसाधनाय प्रावरणस्य ब्रोपपूर्वमवलम्बनम् । द्वितीयावस्थाया धनाढ्यवर्गेण प्रावरणस्य न हि यावरणरूपत्वेन ज्ञानम्, पर तत्त्वतस्त- दावरगामवेनि विज्ञेयम् । इतो भिन्ना धर्मस्य तात्त्विकी अपि स्थिति सम्माव्यते पर ममाजे तस्या विरलतंद। अर्यनत्वस्य प्राधान्येन प्रवृत्ती ममाजे राष्ट्रियतातत्त्वस्य या स्थिति मापि धर्मवावरणरूपैवेति विशेयम् । इतो मिन्ना राष्ट्रियताया तात्त्विकी प्रपि स्थिति सम्भाव्यते पर समाजे नस्या विरलतव।

·सत्यानरूपणम् 9 समाजे न हि केवल घमंस्य राष्ट्रियतायाश्च प्रर्यावरणरूपत्वेन स्थितिरपितु जानस्यापि स्थिनिस्तथंव सम्भाव्यते । प्रय ज्ञानस्यार्थोन्मुखतयंव स्थितिरित्यत्र ज्ञान न हि ज्ञानमपितु ज्ञानाभास । एष आमास एवं प्रावृति । एव धर्माभासादिरूपं. विद्यमानमावृतितत्त्वमप्यस्य समाजस्य कोऽपि यथार्थ । परमस्य यथार्थम्य तावत्पर्य- न्तमेव स्थितिवदस्य प्रावरणमगो न स्यात् । सति तु प्रावरण मगेऽम्याचिरेणव विलय । समाजे हृदयतत्वस्य प्राणतत्त्वस्य च संयुक्त विवेचनम् –ममा गतेषु समुदायेषु नत्वान्तरं मह प्राणतत्त्वस्याप्युरस्थिति । तत्त्वमेतत्तत्त्वान्तरेम्यो बलीयसित्यनेन नत्यान्तरजन्येषु समुदायेषु परिवर्तनम् । किञ्च तत्त्वान्तरजन्य समुदायगतं बैषम्य तस्वान्तर- हासमुखेन एतत्तत्त्वपर्यवसायीति ज्ञेयम् । समाजे मनुष्यस्य कर्मानुष्ठानेन वैषम्यमेतद्यथा घटते यथा चैतदर्थतत्त्वस्य प्राधान्ये पर्यवस्यति तदित्यम् । समाजे प्रत्येक जनस्य निर्दिष्ट स्थानम् । स्यानमेतत्कर्मरूपम् । अनेन कर्मणा मनुष्यस्यार्थप्राप्तिरिति स्थानस्यार्थयोग । समाजगत कम नियमविशेषाथितम्, परं सम्पन्धानुरोधेनात्र सम्बन्धविशेषस्थापि प्रमाव । अनेन नियमविशेषस्योल्लपन तत्कृतस्य वपम्यस्य चाविर्भाव । स्थानस्यायोग इनि नद्रक्षणाय मनुष्यस्य प्रयाम । समाजे सम्बन्धाना प्रभावकारितेत्यस्मिन् प्रयासक्रमे मम्बन्धाना समाश्रय । अनेन सम्बन्धस्थापने थमस्यापव्यय इति कर्मणो हानि । हानेरस्या अपहनवाय कर्मामासस्यावलम्बनम्। प्राभास एप आवरणरूप । अनेना- वरणेन न हि हानेरावृतत्वमपितु माभामस्य स्पष्टत प्रतीति । रिञ्च सम्बन्ध स्थापन- प्रपामे पाटवेन सम्वन्धाभासस्यावलम्वन मिति सम्वन्धतत्त्वस्यय हानि । अस्मिन् सर्वस्मिन् कमे अर्थतत्त्वमक्षमिति सम्बन्धतत्त्यस्य ह्रासमुखेन तम्यवावशेष । माध्यात्मिक सत्यम-प्राध्यात्मिक सत्यमस्मिल्लोके व्यक्तिविशेषगत न तु ममाजगतम् । व्यक्तयश्चाप्येता विरला विरलतराश्च। ननु ब्रह्म सत्य जगन्मिध्येति चेदुच्यते ब्रह्मनिष्ठस्यव जनस्य दृष्ट्या ब्रह्मणस्तथात्वम् न वितरेपा दृष्ट्या । ते तु नोकनिष्ठा एव । तेनैव च लोकस्य लोकत्वम् । किञ्च समाजेऽत्र प्राध्यात्मिरमत्यस्य म्याने प्रघ्यारमामामायब भगोदर्शनम् । एतच्चत्यम्-समाज खलु प्राधानाधनिष्ठ इति. तद्गतो धनाढ्यवर्गोऽपि तया। प्रनेन धनाढ्यदगण श्रमिकवर्गस्य शोपणमेतदेव च तम्य लक्ष्यम् । लक्ष्यमेतदलसित स्यादिति तत्रावरणमपेक्ष्यते। मावरणचार्य भिन्नेन मयं. विरोपिना वा तत्त्वेन भवित महति । अवार्य भिन्नानि तत्त्वानि सन्ति हृदयतत्वाधितानि घमराष्ट्रियतादीनि मर्यविरोघि च तत्वमस्ति प्रात्मतत्त्वम् । एषु तत्त्वेवयं विरोधिनस्तत्त्वस्य सविशेष प्रभावकारितेति प्रात्मतत्त्वस्या प्रभावकारिता विज्ञेया। प्रापि तत्त्वद्वयम्- - ·10 रसालोचनम् मूलतत्त्वं तद्गत-बाह्यरूपञ्च । अत्र न हि मूलतत्त्वमर्थस्यावरण भवितमहंतीति तद्गतबाह्यरूपेणेवार्थतत्त्वस्यावरणं विधीयते । इद बाह्यरूपमेवाध्यात्माभास । ननु समाजे भवतु नाम प्राध्यात्मिकसत्यस्य विरलत्वेन दर्शनम्, एतत्सत्योन्मुख्या प्रवृत्तेस्तु दर्शनमत्र भूयस्त्वेन विद्यत एवेति चेदुच्यते-अस्मिन् समाजे यावत्पर्यन्त यथार्थता- जन्यस्य प्राथिकवैषभ्यस्य समावस्तावत्पर्यन्त न हि प्रात्मतत्त्वप्रेरितेन प्रादर्शवादमागण आध्यात्मिकप्रवृत्ते स्थायित्वस्य प्रभावकारितायाश्च सम्भावना ।

·मत्यनिरूपणम्
11
मस्कृतकाव्यशास्त्र काव्यस्य सोकसत्येन मह सम्बन्ध
-
सस्कृतकाव्यशास्ने काव्यस्य लोकसत्येन सह सम्बन्ध स्वीकृत । नाट्यशास्त्रगतेन
निम्नलिखितन श्लोकेनतत्स्पष्ट प्रतिपादितम्---
यानि शास्त्राणि पे धर्मा यानि शिल्पानि या क्रिया ।
लोकधर्मप्रवृत्तानि तानि नाट्य प्रकीर्तितम् ।।
--नाट्यशास्त्रम्
माहित्यशास्त्रगत औचित्यसम्प्रदायो रससम्प्रदायस्यौचित्यमूलकता चापि एत
मायाध स्थापयत । प्रोचिस्यसम्प्रदायानुसार व्यवहारौचित्यमौचित्यल्प प्रमुख प्रकार ।
एतदनुमार काव्यगतस्य वर्णनस्य लोकव्यवहारेश सह माम्यमपेक्षितम् । अनेनैव तत्री-
चित्यस्य प्रतीति । काव्यगतस्य वर्णनस्य लोकव्यवहारेणंतत्माम्यमेव वस्तुत काव्यस्य
लोकमत्येन मह सम्बन्धोऽस्ति ।
रससिद्धान्तस्य निरुपणे नौचित्यस्य महत्त्व स्पष्टत प्रतिपादितम्-
अनौचित्यादृते नान्यद्रसभगस्य कारणम् ।
प्रसिद्धीचित्यबन्धस्तु रसस्योपनिपत्परा ।।
--काव्यप्रकाश
अनेन काव्यस्य लोकसत्येन सह म्पद
निम्नलिपित्त कपन महत्त्वपूर्णम्-
सम्बन्ध । किञ्च रमनिरूपणप्रमगे
कारणान्यथ कार्याणि महकारीणि यानि च,
रत्यादे स्थायिनो लोके तानि चेनाट्यकाव्ययो ।
विमावा अनुमावास्तत्कभ्यन्ते व्यभिचारिण,
व्यक्त स विभावाचं स्थायी भावो रस स्मृत ।।
-काव्यप्रकाश
मनेनंतत्स्पष्ट यसै विभावादिगतमौचित्य लोक्व्यवहारानुकूलतामपेक्षते ।
एषा अनुकूलतव वस्तुत काव्ये लोग सत्यस्य प्रकाशनमस्ति ।
रूपपलक्षणग्रन्थगत वस्तुनेहरसविवेचनमपि रूपरस्य लोक्सत्येन सह सम्बन्ध
प्रतिपादयति ।

·12 रसालोचनम् सत्यप्येव सस्कृत काव्यशास्त्र प्राणतत्त्वाश्रितस्य सामाजिकसत्मचित्रणस्य विधाना- भाव.। विधानमेतत्प्राधान्येन वस्तुविवेचने प्रशतश्च नेतृविवेचने सम्भवमासीत् । पर वस्तुविवेचने वस्तुन आधिकारिकतामा प्रासगिकतायाश्च, तस्य विकासक्रमस्य तद्गताया सररातापा नीरसतायाश्च विवेचन कृतम् । अखिलमेतद्विवेचन वातुपोजना लगता रसानु- कुलतादिकञ्चाश्रयते न तु लोकसत्यानुगामि तद्गत स्वरूपम् । प्रख्यातादिकस्य वातुगास्य भेदत्रयस्यापि निरूपणे न हि अनया दृष्ट्या स्पष्टीकरण विहितम् । नाट्यलक्षणप्रन्येषु रसविवेचने दृष्टिपातेन प्रतीयते यद्विवेचनमैतद् विस्तृत पूर्णञ्चास्ति । यस्तुविवेचने न हि एतादृशो स्थिति । तत्त्वानुषगिकमिव प्रतोयो । एतच्चालकारिक स्पष्टत स्वोकृतम् - सन्धिसाध्यापटन रसामिव्यक्त्यपेक्षया । न तु केवलया शास्त्रस्थितिसम्पादतेच्छया ।। काव्यशास्त्रग्रन्थानामवलोकनेन प्रतीयते यदालकारिकाणा दृष्टिव्यक्तिपरा प्रासीत् न तु समाजपरा । अत एव व्यक्तिसम्बन्धिना भावाना तत्सम्बन्धिनौना चेष्टानाञ्च ते मूक्ष्म सुन्दरञ्च विवेचन कृतम्, परमेतदभावादियशाद रामाजस्य य स्वरूपपरिणाम- स्तस्य विवेचनस्य गौरव । अन केचनंतद्वक्त शक्नुवन्ति यद् व्यक्तिगता भावा स्थायिन इति तेपा विवेचन गुक्तियुक्तम् । समाजगतानि रूपाणि तु परिवर्तनको लानीति न हि तपा विवेचन भवितुम- हंति । अत्रोच्यते- न हि व्यक्तिगता सर्वपि भावा स्थायिन , अपितु विकासक्रमजन्या । किञ्च समाजगतेषु रूपेषु परिवर्तन भजमानेप्वपि प्राणतत्त्वजन्यस्तद्गत स्थायी एव। प्रभाव अत्रतद्वक्त शक्यते यत्समाजगतस्यास्य सत्यस्य विवेचनमयंशाम्बममाजशास्त्र. दीना विपय इति काव्यशास्त्र तस्य विवेचनमयुक्तम् । अयोच्यते यद्भावविवेचनमपि मनोविज्ञानस्य विषय , तथापि रसविवेचने तस्य रमोपयोगिनी स्थितिरिति समाजशास्त्रा- दीनामपि विषयस्य काव्यशास्त्रगतविवेचने न किमप्यनौचित्यम् । अतद्वक्तु शक्यते पत्कर्माधिता वथिमव्यवस्था पालकारिकमतानुसार समा- जगतसत्यस्य स्वरूपम्, तदनुसारञ्च मायकादीना निर्देशोऽस्त्येव । अत्रोच्यते-यमापनत्त्वा- हकारतत्त्वजन्येन प्रभावशास्या व्यवस्थामा यो पम्यात्रिभवस्तस्यापि विधानमत्रापेक्षितम् ।

·सत्यनिरूपणम् 13 एतत्तु सत्य यन्नाट्यलक्षणग्रन्थेषु न हि समाजगतस्य मर्याश्रितवपम्योपादानस्य कश्चन विरोध , न च श्रमिक्स्य श्रमिकवर्गस्य नेतुर्वा तत्र प्रमुखपात्रत्वेनोपादानम्य कश्चन निषेध । काव्यस्य लोकचित्रणरूपेण ग्रह इत्यैवविचित्रणेऽन्तर्भूतस्य अर्थजन्यवैषम्योपादानस्य परिहाराशंकैव तत्र नौदेति, प्रमुखपावत्वेनोपादानस्य पुनर्यो विषयस्तस्य कृते नायकम्य सामान्य गुणाना विवेचनमापेक्षितम् । तच्चेत्यम्- नेता विनीनो मधुरस्त्यागी दक्ष प्रियवद । रक्तलोक शुचिर्वाग्मी रूढवश स्थिरो युवा ।। बुद्ध्युत्साहस्मृतिप्रज्ञाकलामानसमन्वित । शुरो दृढश्च तेजस्वी शाम्प्रचक्षुश्च धार्मिक । -दशरूपकम् एयु गुणेषु न हि कोऽपीदृशो गुणो यस्य स्थिति श्रमिके श्रमिकवर्गम्य नेतरि वा न मम्भवेत् । धामिर इत्येवरूपो यो गुणोऽत्रान्ते उपात्तस्तस्य तु श्रमिक निर्विवादा स्थितिरिति बक्त शवयम् । तश्चेत्यम्-धर्म चरतीति धार्मिक इत्यस्य पदस्य व्युत्पनि । धर्मश्च तंव्यापरपर्याय इति कर्तव्यपालक इत्यस्य पदस्यार्थ । श्रमिकश्च श्रमरूप स्ववर्तव्य पालयत्येव अन्यथा तम्प स्वरूपस्यव हानि स्यादिनि श्रमिकस्य धार्मिकत्व तद्रूपान्त पातीति ज्ञेयम् । महाकाव्यानामपि लक्षणेनंतत्प्रतीयते यच्छमिकादीना न हि नायकत्वश्रेण्यास्तव बहिर्माप । महाकाव्यस्य लक्षणमेव कृतम्-- सगंबन्धो महाकाव्य तत्रको नायर सुर । मदश क्षत्रियो वापि धीरोदात्तगुणान्वित ।। अत्र 'सुर ' इति पदम्य नायकविशेषणत्वेनोपादानम् । सुरासुररूपञ्च विभाजन बस्याश्रित न तु मर्यानितमिति विभाजनेऽम्मिन्नर्थस्य गौणताघानेन न हि श्रमिकम्य नायकत्वोपादाने कश्चन विरोष । किश्च 'सद श.' इति पदम्यात्र क्षत्रियविशेषणत्वेनो- पादानम् । स शत्वञ्च वृत्त्याश्रितमिति न हि थमिकम्य नायरवोपादाने पाचन विरोध । सरपप्येवमेगु अन्धेषु भाधिनबंधम्यस्य अमिवाय च विषिरूपगोपादानस्य योऽभाव स चिन्त्य एव ।

·14 रसालोचनम् मस्कृतमहाकाव्येषु नाटकेपु नापि समाजगतस्याथिकपम्यस्य चित्रण न्यून मैवाव- लोक्यते । अत्रानेकानि कारणानि भवितुमर्हन्ति - अग्रकमेतत्कारण यत्वेपाचन महाकवीना नाटपकारागाच्च समये भारतदेश मुखी समृद्धश्चासीदिति तत्र प्रापिकवैषम्यम्याभाव प्रासीत् । अपरञ्चतत्कारण यत्मस्कृतववय प्रायेगा राजाश्रिता इति पीडितजनजीवनेन तेषा सम्बन्धामाव प्रासीत् । अन केचनंतद्वत्ता शक्नुवन्ति यद् भारतीयसमागे प्राध्यात्मिकनाया प्रभावेण अर्थोन्मुखता भौतिकता या नियन्त्रिता प्रासीदिति तज्जन्यम्य वैपम्यस्यावाभाव प्रासीत् । अत्रीच्यते यदध्यात्मपरकमारतीयदर्शनानुसारमिन्द्रियाणामर्थोन्मुखता जीवनगत सत्यमिति तज्जन्याया भौतियताया न हि अपलापमम्भावना। किञ्च भारतीयसमाने अर्थोन्मुप- प्रवृत्तिजन्यस्य प्रायिकवैषम्यस्याभाव इत्येपा न हि तात्त्विकी स्थिति । अत्र सत्यामप्यर्थ- पराया प्रवृत्ती आध्यात्मिकताया प्रभावेण मारतीयसमाजे दयादानादिमूल्यान्यक्षुण्णानीति अर्थाधिनवैपम्यस्य तीव्रतामाव इति यस्तक प्रस्तूयते तत्राप्यात सत्यता यत पाघ्या- त्मिकताया शिथिलता गनायामेतानि दयादानादीनि भौतिकताया प्रावरणमात्राणि मजातानि । प्रावृता चंभिभौतिकता अनावृताया अपि मौनिकताया भयकरतरा प्रासीत् । प्रथैकमेतदपि कारण भवितुमर्हति यदध्यात्ममूलस्य कर्मवादस्य लोकप्रचलिता भौतिकतापरामतिव्याप्ताञ्च व्यारयामनुमृत्य भारतीयसमाजे श्रमिकवर्गण स्वनिर्धनताया धनिकनिकतायाश्च पूर्वजन्मकृतकर्मणा परिणामरूपेण ग्रह इति सत्यप्याथिके वैषम्ये तज्जन्यसघर्षस्य स्थाने भाग्यवादस्योदय मजात । अत्रीच्यते यत्तस्याम्याशत पूर्णतो वा सत्यत्वेऽपि समाजगतम्यायिकपम्यस्प चित्रणमपेक्षितमेवासीत् ।

·सत्यनिरूपणम् 15 शब्दार्थयो साहित्यस्य विवेचनम् सत्यमर्थगतं काध्येऽयं च शब्दस्य सस्थितिः । शब्दार्थयोहि सद्भावादस्य साहित्यल्पता ॥१०॥ काव्येऽस्य सत्यस्योपस्थितिरथंस्पेण भवतीत्यर्थ वाध्यस्य स्वरूपम् । अर्थश्चप गन्दगम्यस्तदनुस्यूतश्चेति शब्दोऽपि काव्यस्य स्वरूपम् । अनेन प्रकारेग शब्दम्यार्थस्य चत्युभयो काव्यस्वस्पतेति साहित्यमित्यस्यान्वर्था सज्ञा शब्दः काव्यबहिभूत एतद् द्विदिनां मतम् । शब्दरूपविचारे हि काव्ये तन्नोपपद्यते ॥११॥ अब डा. रेवाप्रसादद्विवेदिमहामामा नययन्ति यन्नहि शब्दम्य काव्यस्वरूपे नर्भाव । प्रा शब्देन कि तात्पर्यमिति तावत्प्रथम विचारणीयम् येन वाव्यम्वरूपेरणाम्प सम्बन्धनिर्णय, स्यात् । शब्दस्यक कार्यमम्ति स्वोच्चारणस्पतया प्रस्तुतभावानुकूतम्य रठोरताकोमलतादिकस्य प्रस्तुति , अपरञ्च कार्यमस्ति अर्थद्योतक्ता । अस्मदृष्ट्या तु बाव्ये प्रथमस्याप्युपयोगिता, द्वितीयस्य तु सा सर्वेरेव स्वीकार्या। पिञ्च काव्येऽद्योतना- नन्तर न हि शब्दम्य पृथग्मावोऽपितु काव्यानुभूतौ तस्य मुहुमुंहस्पस्थितिरिति न हि 'तस्य काव्या बहिर्भाव । शास्त्र स्वर्थद्योतनानन्तर शन्दम्य विराम इति न हि नतादृशी , स्थिति । किञ्च काव्ये न हि सामान्यस्यास्योपस्थिनिरपितु विशिष्टम्यार्थम्य । अस्य च प्रगविशेपे उपयुक्तता। एपा उपयुक्तता शन्दजन्या तत्सम्बद्धा चेति सौन्दर्यचित्रेय शब्दस्यापि समावेश । यथा-स्त्रिया गुणविशेषान् लक्ष्यीकृत्य कान्ताप्रमदादीना मान्दाना प्रयोगेश्यं विशेपस्योपस्थिति प्रकरगविशेषे च तेषामुपयुक्ततेति तज्जन्ये चास्त्वा निशये एषा सम्दानामपि समावेश म्वीकार्य । यालिदामविरचिनन निम्नलिखितनोदाहरणेनं- तम्पप्टम्- सरमिजमनुविद्धं शवलेनापि रम्यम् मलिनमपि हिमाशोतंक्ष्म नामी तनोति । इयमधिकमनोज्ञा वकलेनापि तन्वी, किमिव हि मधुराणा मण्डन नाहनीनाम् ।। ~अभिज्ञान ·16 । रसालोचनम् अत्र कमल शब्दस्य स्थाने सरमिजशब्दस्य प्रयोग प्रसगदृष्टया चास्य प्रयोगस्योप- युक्तता। किञ्च व्याप्त सलग्नमित्यादिशब्दाना म्याने अनुविद्धमिति शब्दस्य प्रयोग । एष चातीव हृद्य । सन्वीति भन्दम्यापि प्रपोगोऽत्र सार्थक इत्येतच्छच्दजन्यै सौन्दर्यातिशय एषा शब्दानामपि समावेशोऽत्र स्वीकार्य । अपरञ्च समनश्लोकगतेऽर्थ शब्दाना म्थान- ब्रामादिकस्यापि महत्त्वमित्येतज्जन्ये सौन्दर्यातिपये एतदनुपेक्षयम् । किञ्च कविदृष्ट्या महृदयदृष्ट्या चेत्युभाभ्यामेव दृष्टिम्या काव्यस्वाप शन्द- भ्यान्नव । कविदृष्ट्या दृष्टिरक्ष मृप्टिपक्षश्चेनि काव्ये पक्षद्वयम् । प्रथमोऽनुभूतिकको द्वितीयश्चाभिव्यक्तिहप । न हि एन द्वितीय पक्ष विना काव्यम्य पूर्णता । शब्दम्य चाम्मिन्नेव पक्षेऽन्तर्भाव इति तस्य काव्यम्वरूपेऽन्तर्भाव स्वीकार्य । क्रोचेमहाभागानामत्र विप्रतिपत्ति । तपा मतानुमारमभिव्यक्तिरेव काव्यम् । एषा अभिव्यक्तिश्चान्तरिकी अनुभूति । प्रम्या अनुभूते कृते न हि बाह्यशब्दादियोगस्यपेक्षा "When we have mastered the internal word, when we have vividly and clearly conceived a figure or statue, when we have found a musical theme, expression is born and is complete, nothing more is needed What we then do is to say aloud what we have already said within, sing aloud what we have already sung within" न हि मतमेतद्युत्तियुक्त प्रतिभाति । प्रान्तरिकी अनुभूति क्वेव्यक्तिगतं वस्तु । न हि अनया सह यहृदयहृदयस्य सम्बन्धमम्भावनेस्यस्या कृते अभिव्यक्तिपरिणामोर पेक्षित । स च शब्दादिरूप । फिञ्चानुभूतिनं हि उत्पत्तिसमकालमेवामिव्यक्तिरूपनामाप. धने अपितु तत्कृने शब्दादियोगात्मन कर्मणोऽपेक्षा । महृदयदृष्ट्या शब्दस्यार्थमम्पृततया प्रतीतिरित्ययाप्ययन मह गन्दस्य वाध्य- स्वरूपेऽन्ताव स्वीकार्य । - अभिव्यक्ते काव्यबाह्यत्वसाधनाय डा. द्विवेदिमहाभागा निम्नलिखित सर्व प्रस्तुवन्ति अभिव्यक्ती नु दुग्धस्य हेतुर्गोपालधारक । किमसो धेनुभावेन पूज्यते पामरंगपि । -वाट्यालकारकारिता ·सत्यनिरूपणम् 17 अत्र द्विवेदिमहाभागानुसार दुग्धस्य कारणं धेनु , दुग्धाभिव्यक्तैश्च कारण गोपानदारक इति दुग्धाभिव्यक्तेरपेक्षणीयता । प्रयोच्यते-- । अभिव्यक्तौ न दुग्धस्य हेतुरुपस्नतिः क्रिया। नास्या धेन्वा बहिविस्तस्यामस्या स्थितिमता ॥१२॥ दुम्माभिव्यक्त कारणमुपस्नवन निया। एपा च धेनुगतेति न हि अभिव्यक्ते. पेक्षणीयता । अन द्विवेदिमहामागा वक्त शक्नुवन्ति यदुपस्नवनियाया अम्या गोगन- स्वेऽपि गोपालदारक जन्यता । अत्रोच्यते यदुपस्नवनक्रिया धेनुगनेच्छाजन्यति गोपाल. दारकम्यान बाह्यतंव। डा० द्विवेदिमहाभागा पाचक्षते यत्काव्य ज्ञानरूप शब्दश्च ज्ञानवाह्य इति तम्य भानरूपत्वाभावेन काव्यस्वस्पताभाव काव्यम्य ज्ञानरूपत्वे शब्दत्व नोपपद्यते । शब्दम्य ज्ञानताया हि शब्दतैव विनश्यति । -काव्यालकारकारिका अत्रोच्यते- काव्यस्य ज्ञानरूपत्वे वमत्यं न कदाचन । बाह्मत्वेन स्थित. शन्दो ज्ञानाकारं प्रपद्यते ॥१३॥ शब्दस्य ज्ञानतायां हि शब्दो यदि विनश्यति । अर्थस्य ज्ञानतायां हि नश्येदर्थ इति ध्रुवम् ॥१४॥ काव्य ज्ञानरूपमिनि तु मत्यम् । अस्माभिरपि वनस्वलकारदशनशीपके म्वग्रन्थे एतदेव प्रतिपादितम्-- पत्र दायत्वम्यामिधाबोध्यत्वरूपत्वात्वि' नवोनार्थत्वमित्युपम्वित ज्ञानरूप- त्वमेव तदित्यस्माकः मनम् । -दावल कारदर्शनम् पृ०६

·18
रमालोचनम्
पर न हि अस्य तत्वस्य शब्दे काव्यस्वरूपतापादनेत पश्चन विरोध ।
तन्चेत्यम् -प्रथमं शब्दो ज्ञानबाह्य इति तस्य ज्ञानाद् भैद । अथ तस्य श्रोनेद्रियण
ग्रहणम् । गृहीतस्य चास्य ज्ञानाकारतेत्यस्य कान्यस्वस्पत्ये न काप्यनुपपत्ति ।
किञ्च न्यायमतानुसार शब्दस्य यद्ग्रहण तत्र न हि समपस्म तर बाह्यरत
स्थितिरपितु तद्गता. पूर्वपूर्ववर्णा सस्कारयामापयन्ते, केवलमन्तिमस्येव बाह्यत्वेन
स्थिति श्रवणेन ग्रहणानन्तरञ्चास्यापि ज्ञानाकारताया पर्यवसानम् ।
'पूर्वपूर्ववर्णानुमवनितसस्कारसहरूतेन अन्त्यवर्णसम्बन्धन श्रोरेगकदव पदधतो.
निजायते।'
-तर्कभाषा
किन्च यदि शब्दस्य ज्ञानताया शब्दताया हानि स्थात् तदा अर्थस्यापि
शागतायामर्थताया हानि स्वीकार्या । अर्याश्च घटपटादिपदार्था । एतेपा हाती हि
स्मादेत द्विरहितमर्थशानस्य स्वरूपम् । यतो ज्ञानस्य न हि स्वतो ज्ञानस्पना अपितु विपय.
सम्बन्धित्वेनैव ज्ञानरूपता। एक सति अर्थज्ञाने न हि पदार्थाना हानिरपितु तेपामान-
रिकत्वम् स्वीकार्य ।
डा० द्विवेदिमहाभागा कथयलि यन्मूककवीना काय न हि शब्दस्य स्थितिरिति
तस्य काव्यरूपावर्भािव ।
अत्रोच्यते--
श्रोत्रस्य विषय शब्दो जानाकारं प्रपद्यते।
मूकारनास्य बहिर्भावस्तत्र तस्य स्थितिमता ॥१५॥
शब्द भोषस्य विषय ति थोत्रेण गृहीतस्यास्य प्रारिफलेन स्थिति । एप
यस्मिति केऽपि सम्मदतीति न हि मूककविकृते काव्ये शब्दस्याभाव ।
डा. द्विवेदिमहाभागा पुन कथयन्ति यदनुवादेन शब्दपरिवर्तनेऽपि काव्यस्या-
परिवनितया स्थितिरिति न हि काव्यस्वरूपे शब्दस्यान्तर्भाव । अत्रोच्यते-
अनुवादे खल काव्यस्योत्कृष्टताऽपचीयते ।
परिवृत्तिर्यथा शन्दे ह्यपि सा तथा मता ॥१६॥

·मन्यनिरूपणम् 19 अनुवादे न हि काव्यम्य सर्वथैवापरिवर्तनमपितु तत्सदृशत्वम्। यथा मेघदूतानु- बादम्य न हि कालिदासकृतमेघवेन ग्रहणमपितु तद्गतेनानुवादेन । किञ्च काव्य शब्दम्पार्थवशिष्ट्यम् । अनुवादे वैशिष्ट्येऽस्मिन् जायते कापि हानि । अत एव तन्य न हि मूलवन्महत्त्वमिति तात्त्विको स्थिति । अपरञ्च काव्ये सगीतात्मकताया वर्ण घ्दनेश्च य प्रभावम्तद्गता हानिस्त्वनुवादे सुस्पष्टा। अत एव गीतगोविन्दमदृशाना काव्याना न हि मनुवादमम्भावना ।

·द्वितीय उद्मोत रससमीक्षणम् सौक्ष्म्यं सत्यगतं काव्ये पूर्व यत्प्रतिपादितम् । उपाया बहवस्तस्य सकीयन्ते समासत ॥१७॥ प्राधानं सूक्ष्मधर्माणाम् सादृश्यञ्च समर्थनम् । प्राधानञ्च निमित्तस्य विरोधश्चाविरोधत ॥१८॥ ध्यापारस्य विशेषो हि व्यन्जनासंज्ञया मत । भावानामपि योगश्चेत्युपाया अत्र सम्मता ॥१६॥ काव्ये सत्यानुभूति; सा न हेया कदाचन । इयमात्मा हि काव्यस्य रसेऽपीयं समीहिता ॥२०॥ सत्यस्य विवेचनानन्तर सम्प्रति सत्यगनाया मूक्ष्मताया विवेचन प्रस्तूयते । अस्मिन् प्रसगे एतत्सूक्ष्मताधानस्य काव्यगता ये उपायास्तेऽत्र विचारणीयां । अत्र प्रयम उपायो विद्यते लोकगतम्य सत्यस्य मूक्ष्मघर्माणामुपादानम् । समर्थत हेतूपादानादिभि- रप्पस्या सत्यगताया मूक्ष्मताया प्रकाशन मित्येतेऽन्ये उपाया । काव्ये सूक्ष्मधर्मा शब्द- गम्या इति तेऽर्थरूपा । शब्देनार्थप्रतीति शब्दव्यापाराश्रिता इत्यस्य व्यापारम्य मूक्ष्म- ताया कश्चनातिशय इत्येपोऽपर उपाय । काव्ये सूक्ष्मपर्माणा प्रतीतिरनुभूनिरूपा भावयोगेन चात्र तीव्रतेत्येष भावयोगोऽन्य उपाय | सत्यस्य मूक्ष्मपर्माणामुपादान स्वभावोक्त्यलकार समर्थनादीनामुपादानेऽर्यान्तरन्यासादयो व्यापारस्य सूक्ष्मतायाध व्यञ्जनाच्यापार इति मदीये अन्य काव्यसत्यालोके प्रतिपादितमिति नेह वितन्यते । सत्य गताया सूक्ष्मताया भावयोगे रसादीना स्थितिरिति तदा सविशेष प्रतिपादनीयम् । ध्वनिवादिना मतानुसार रसस्यालक्ष्यत्रमध्यग्यध्वनिरिनि व्यपदेश इनि तय व्यञ्जना- व्यापारस्य वारुता । अम्मन्मतानुसार सतोऽपि व्यञ्जना यापारस्यालक्ष्यत्वेनावाप्रतीति ।

·रससमीक्षणम् 21 सत्यप्येव रसस्य व्यग्यान्तरेभ्यो यो विशेष स्वीकृतस्तय विभावादिप्रनिपादनम् प्रान्त- रिकम्य च भावस्य तत्र योग एव हेतु । विभावादीनामस्मन्मतानुसार मत्यगतसूक्ष्मता- यामन्नाव इति भावयोगपूर्वक मेवास्या सत्यगतमूक्ष्मताया विवेचन युक्तियुक्तम् । सत्यगनमूधमताया भावयोगेन सत्यानुभुतिरिति रसानुभूति सत्यानुभूते प्रकार विशेष इति स्थितम् । किञ्च रससूत्रस्य रसोदाहरणानाच विवेचनेगाप्येतत्सापयितु शस्य यद् रसानुभूते सत्यानुभूताबन्तर्भाव । प्रथम रसमूत्रविवेचन प्रस्तूयते । अत्र लोल्लरसम्मत विवेचनमेवमस्ति "विमावललनोद्यानादिभिरालम्बनोद्दीपनकारण रत्यादिको भावो जनित , अनुभावं कटाक्षभुजाक्षे प्रभृतिभि कार्य प्रतीतियोग्य कृत , व्यभिचारिभिनिर्वेदादिभि महकारिभिरुपचितो मुख्यया वृत्त्या रामादावनुकार्य तद्यतानुमाधानान्न केऽपि प्रनीय- मानो रम ।" -काव्यप्रकाश अत्रानुकार्यगता नटगता वा रसप्रनीतिर्लोल्लटसम्मतेति प्रायेण विदुषा मतम् । पर न हि एतद्यक्तियुक्त प्रतिभाति । अत्र 'प्रतीयमान ' इति पदस्य रत्पादिक इत्यनेन पदेन सह सम्बन्ध । प्रतो मुख्यया वृत्या रामादावनुकायें तद्पतानुसन्धानान्नत केऽपि प्रतीयमानो रत्यादिको भावो रत्यादिकस्य भावस्य प्रतीतिर्वा रस । प्रतीतिरेपा सहृदय- गति रन्यादिकस्यानुकार्यगतत्वेन नर्तकगतत्वेन वा सहृदयगता प्रतीति रम इति लोल्लट- राम्मतम् । परं रत्यादिकस्य परमतत्वेन प्रनीतिनं हि चारत्वावत्यस्य भावस्य न हि स्यनिविशेषगतत्वेन प्रतीति स्वीकार्या। किञ्च रामादिमम्बन्धिनि वयं विषयेऽव सन्यता मूक्ष्मता च स्वीकरणीया । सत्य गता सुक्ष्मता प्रति प्रस्मक रागमामायमिन्यग्र चमत्का- रोत्पत्ति । एपंवास्गत्सम्मता सत्यानुभूति । श्रीशकुकमम्मत रसमूत्रविवेचन मेवमस्ति "नटेनंव प्रकाशित कार्यकारणसहकारिभि कृत्रिमपि तथानभिमन्यमान. विभावादिशब्दव्यपदेश्य 'सयोगात्' गम्यगमकमावत्पादनुमीयमानोऽपि वस्तुमौन्दय- बलादमनीयत्वेनान्यानुमीयमानविलक्षण स्थायित्वेन सम्भाव्यमानो रत्यादिभावन्तत्रामा मामाजिकाना वासनया चयमारणो रम । --काव्यप्रकाश अनेन नटप्रकाशित कृतिमपि विभावादिभिनंटेमतोऽपि रत्यादिकम्य भावम्य नामाजिकन यदनुमान स रस इति घीश कुक्स्य मतम् ।

·22 रसालोचनम् अत्रोच्यते-लोके पर्वतगतस्याग्ने]न घूमेनानुभात तम्य यथार्थतव न तु कृत्रिमता । अत्र च विभावादीना कृत्रिमतेत्यस्यानुमानस्यायुक्तता । ननु सकृत्कृतमनुमान स्वप्नभाव दर्शयत्येवेति तस्य हेतो कृत्रिमता अकृत्रिमता वैत्यविचारणीयमिति चेदुच्यते-एवविधम्यानुमानस्य कालान्तरे बाध सम्प्रति च भ्रान्तिरूपता स्यात्, न चैतत् श्रीशकुकस्यापि मम्मतम् । किञ्च न हि अनुमीयमानयाऽपि रत्या चमत्कारानुभूति । अत्र चाय हेतुर्यद- नुमान बौद्धिकव्यापारविशेष इति तन चमत्काराभाव । ननु वस्तुसौन्दर्यबलाद्रसनीयत्वेनास्मिन्ननुमाने चमत्कार इति चेत्पृच्छ्यते कुत एतदनुमेयगतं सौन्दर्यम् ? अनुमेया तावत्र नटगता रति । सा च परगना सामा- जिकस्य कृते इति न हि तत्र सौन्दर्यस्य प्रनीति । अनेन मौन्दर्यमेतद्वये विपपरय सन्छ- गतमूक्ष्मतामाश्रयत इति स्वीकार्यम् । एपंव अस्मत्सम्मता सत्यानुभूति । भट्टनायकसम्मत रससूत्र विवेचनमेवमस्ति "अभिधातो द्वितीयेन विभावादिमाधारणीकरणात्मना भावकत्वव्यापारेण भाव्यमान स्थायी सत्त्वोद्रेकप्रकाशानन्दमयमविविधान्तिमतत्त्वेन भोगेन मुज्यते ।" --काव्यप्रकाश अतो भावकत्वन्यापारेण विभावादीना साधारण्येन स्थायिनोऽपि साधारणी- करणम् । साधारणीकृतस्य चाम्य भोजकत्वव्यापारेण भोग इति भट्टनायकस्य मतम् । अत्र विभावादीना यत्माधारणीकरण स्वीकृत तस्वम्मारमपि सम्मतम् । परमस्य साधारणीकरणस्य को हेतुरित्यपि विचारणीयम् । अस्य चैतदेवीसर यत्सत्यगता सूक्ष्मतात्र हेतु । अनया मूक्ष्गतया सत्यानुभूतिरत्र दुर्वारा। भट्टनायकमतानुसार भाव्यमानस्य स्थायिभावस्य महत्त्वमिति तदायत्ता रसानुभूतिस्तस्य सम्मता । अम यो भोगव्यापार स तु चित्तगतोऽवस्थाविशेष । अस्य च सत्यानुभूतिगताया अवस्थाया न हि कोऽपि विशेष । " थीमदाचार्याभिनवगुप्तसम्मत रममूत्रविवचनमेवमस्ति तरेव कारण- वादिपरिहारेण विभावादिव्यापारवस्वादलौकिकविभावादिशब्दव्यवहाम्य साधारण्येन प्रतीतरभिव्यक्त मामाजिकाना वामनात्मतया स्थितो रत्यादिक मान्यप्रकाश ·रमसमीक्षण 23 । प्रत्राभिनवगुप्तसम्मत साधारणीकरणमम्माकमपि सम्मतम् । अस्य साधारणी- करणस्य को हेतुरिति विचार्यमाणे विभावादिगत सत्य मोक्षम्यञ्चात्र हेतुरिति तत्प्रयोज्या गत्यानुभूतिरत दुर्वारा। अभिनवगुप्नमतानुसार वासनात्मतया स्थित सम्प्रनि चाभिव्यक्ती रत्यादिक एवं रम । रत्यादिकस्य वामनात्मतया स्थितिस्तम्याभि- व्यक्तिपचास्माकमपि पर महत्त्वमयतदत्यादिक्परामृष्टापा विभावादि- गताया सत्यताप्रतीरित्यत्र सत्यानुभूति । अभिव्यक्तभ्य रत्यादिकस्य कथ रसरूपतत्यन विचारणीयम् । रतिमिन्ना रसश्च भिन्न । अतो न हि प्रथमस्यान्यस्पना । रतेभिव्य- रक्तावपि न हि रतित्वम्य हानि । किंञ्चार माधारणीकरणेऽपि रनित्वमव्याहतमिति नहि एकस्यान्यरूपता । यदि च रत्यादिकस्याभिव्यको रनित्यादिवस्य हानि स्यात्तहि शृगा- रादिषु रसेषु भेदम्य किं विनिगमक स्यादिति रनित्वादिस्य स्थितिरत्रापरिहार्या । किञ्च श्रोधादयो रजोगुणनघाना रमश्च मत्वगुणप्रधान इति क्यमेषा रसस्पता । ननु रत्यादि- रम्याभिव्यक्ती रतित्वादिकम्य सत्त्वेऽपि तत्त्वान्तरस्य योग इति रमानुभूतिसम्भावनेति घेदुच्यतै किमिद तत्त्वान्तरम् । आन्तरिक वाह्य वा। यदि वाह्य तहि विभावादिकमेवत्तद् भवितुमर्हति । यदि चान्तरिक तहि अान्तरिकस्यापि तत्त्वस्य न हि बाह्यतत्त्वाभावे म्फतिरिति किमपि वाह्यतत्त्वमस्य प्रयोजकत्वेन स्वीकार्यम् । एतद्विभावादिकमैव भवितु. महति । अत्राप्यनुभूतिप्रयोजकत्वाय कश्चन विशेष स्वीकार्य । एष च विशेषो विभावा- दिगना सन्यता सूक्ष्मता च । अस्य विशेपस्यतज्जन्ये अान्तरिकतत्त्वेऽपि परिस्फुरहणमिति भन्यानुनतिरबानायत्या पायाता। केपाञ्चन विदुषा शान्तभक्त्यादो रमत्वेन मम्मता । श्रीमदाचार्याभिनवगुप्ताना शान्तो रसत्वेन सम्मत । एषु रसेपु शमादीनामभिव्यक्ताना रमरूपता भवितुमर्हति । पर चाय हेतुर्यच्दमादयोऽलौकिया रसापि चालौकिक इत्येषा रसरूपतामहणे न हि मिप्पनौचित्यम् । परमते रमा अध्यात्मशास्त्राता इति काव्यशास्त्र एपा विवेचनम- युक्तम् । अनेन शान्तादिगता मरणि यावलम्वनीया । सम्पति रसोदाहगाविवेचन प्रस्तूयत- ग्रोवामगाभिराम मुहुरनुपतनि स्यन्दने बददृष्टि , पश्चापन प्रविष्ट भरपतनभयाद्भयमा पूर्वरायम् । दमरावलोदै प्रमविवृतमुवनंगिभि वाएंवर्मा, र म प्रयाति॥

·24 रसालोचनम् रसवादिनामनुमारमेतद्भयानकरसस्योदाहरणमित्यत्र रमानुभूति । अस्मन्मना- नुसारमेतन्मृगविशेषस्य सत्य सूक्ष्मञ्च वरनमित्यत्र सत्यानुभूति । अलकारवादिनामनुसारमन स्वभायोक्त्यलकार । अम्य चास्मन्मतानुसार मत्यानुभूतानन्तर्भाव । वाच न मिश्रयति यद्यपि मढचोभि , कर्णं ददात्यभिमुख मयि भापमारणे । काम न मन्तिष्ठति मदाननममुरवीना, भूयिष्ठमन्य विपया न तु दृप्टिरस्या ॥ ग्रालंकारिकमतानुसारपेतच्छ गाररमस्योदाहरणमित्यत्र মামুলি अस्मन्मतानुमारमत्र कामविकारग्रस्ताया शकुन्तलाया दुष्यन्तकृत यथार्य वर्णन नत्र च रागयोग इत्यत्रैव विधा मत्यानुभूति । रसानुभूति मत्यानुभूते प्रकारविशेष , मत्यगतसूक्ष्मनाया भावयोगेन चास्य निष्पतिरिति स्थिते भावयोगोऽत्र विचारणीय । भावयोगम्य परिज्ञानाय भावानामनि परिज्ञाननावश्यकमिति तेऽत्र विचारणीयत्वेन प्रस्तुता । ननु भावानामपि सत्येऽन्तर्भाव सत्यस्य च रूपाणि पूर्वत एव निरूपितानीति भावाना तद्व्यतिरिक्तत्वेन निरूपणमयुक्त मिति चेदुच्यते-भावयोगेन गत्यगतमूक्ष्मताया काश्चन विशेष इति भावविवेचन युनि- युक्तमेव । भावविवेचनम् चेतनापरिणामा येते भावा इति मे मतिः । उद्भवे हेतुतामेषाम् विषया यात्यनेकदा ॥२१॥ भावाश्चेतनापरिणामविणेषाश्चित्तवृत्तिविशेषा वा । ननु चितिशक्तिरपरिणा- मिनीति कथ नस्या परिणाम इति चेदुच्यते चित्तप्रतिबिम्विनामेव चितिशक्तिमभि- प्रत्यात्र परिणामशब्दस्य प्रयोग , चिनिशक्तावस्मा चित्तपरिणामानामेतद्गतत्वेनैव प्रतीते । व्युत्पत्यनुसार भावस्या! द्विधा-भवन्तीति भावा भावयन्तीति वा भावा । वस्तुनो न हि केवल मावा एव भवन्ति अपितु तभिन्ना अन्येऽपि एदार्था इति न हि भावशब्दस्य प्रथमोऽर्थो युक्तियुक्त । भावा स्वसवलितान् सनिन् भावयन्ति वासयन्ती• त्यनया दृष्ट्या भावशब्दस्य द्वितीयोऽर्थो युक्तियुक्त । परमय भावस्प देवन मार्याभिपायो ·रमममीक्षणम् 25 न तु स्वरमाभिधायो । एवं स्थिते चित्तवृत्तिप्प इत्येव भावशब्दम्य युक्तियुक्तोऽर्थ । पर पटाताराकरिता वृत्ति पटाकारमारिता वृत्तिरिति बुद्ध यस्य रस्यापि परिणामग्य चित्तवृत्तावन्तर्भावो न च म मावामिध इति चित्तवृत्तिविशेषस्यैव भावार्यकत्व स्पीकार्यम् । अस्मिन्न चित्तपरिणामस्य न हि विषयवान्वितत्वेन स्थितिरपितु भिन्नत्वेनापि । गमनानिक्रियादेगदर्शनेन विते यो देगमचारस्तव चित्तपरिणामन्य येवल विषयोपरततया न तु स्वतन्त्रतया स्थितिरिति न हि तस्य भावेऽन्तर्भाव । भाषानामुद्भवे विषययोगो यथाकञ्चित्स्वीकार्य एवं। पर या कुत्रचिन्न हि अस्य योगस्यानिवार्यत्वम् प्राधान्य वा विपयाभावेऽपि भावविशेषस्य स्थितिदर्शनात् । अन चित्तगतपादानेर्भावविशेपम्य निर्माणम् । चित्तमतात्युपादानानि सन्ति सत्त्वरजम्तमासि । भनापि भावदृष्ट्या रजोगुणम्य विशिष्टता । एव स्थिरी रजोगुणेन यम्य भावस्य माक्षानिर्माण तन चित्तोपादानस्य प्राधान्य तस्य च भावस्य सर्वेष भावेषु वैशिष्ट्यमिति नेयम् । अयमेव भाव उत्साह इत्युत्साहस्य भावान्तरेम्य कश्चन विशेष स्वीकार्य । भावेषु प्रधान भूतेनीन्सान मह प्रान्तरिकतत्त्वाना वाह्यनत्त्वानाञ्च योग ।मान्त- खितत्त्वेषु प्राणतत्त्वम्य सत्तेति प्राणरितस्योत्साहस्य सर्वातिशायित्वम्। अस्य प्राण- प्रेरितस्योत्माहस्यार्थ प्रति प्रवृत्तिरित्याथिक जगदम्य वाह्य वार्यक्षेत्रम् नत्र वाम्य वर्ग- मयरूपेणाभिव्यक्ति । बाह्मतत्त्वेषु धर्मस्य देशस्य च स्थितिरिनि धर्मप्रेरितम्य देशप्रेरि- तस्य चोत्साहस्य लोके दर्शनम् । एतदतिरिक्त विद्भिर्दयादानशास्त्रादिमम्बन्धिनामप्युत्साहाना निस्पण कृतम् । प्रम दया वृत्तिविशेषम्नम्याश्च धर्मेऽन्तर्भाव इति दयाप्रेरितम्योत्माहस्य धर्मप्रेरिते उत्माहेन्तर्भाव । अवाय विशेषो यदेवविधस्योत्माहस्य प्रायेणाध्यवमायस्पेशाभिव्यक्तिनं तु मघर्पस्पेण । यद्यपि प्राणप्रेरितम्याप्युत्माहस्य श्रमरूपेणाध्यवसायस्पेग वाभिव्यक्ति- सम्भावना पर नस्य पर्यवमान मपर्परूपाँच । दानसम्बन्धिनोऽप्युत्माहस्य धर्मप्रेरिन एवोन्माहेऽन्तर्भाव । पर दयाप्रेरितादुत्माहादस्याय विशेषो यहया वृतिविशेष , राया च प्रेरितस्य दयावत उत्साहे प्रवृत्ति । अत्र पुननिमेव प्रवृत्ते रूपमित्यत्रोत्माहत्य दान- पर्मणाऽभिव्यक्ति । - शास्त्रसम्बन्धिन्यप्युत्माहे ज्ञानात्मके शास्त्रेऽन्तर्भूतन सिद्धान्न विशेपेगा प्रेरितम्य जनम्योन्मादर्शनम्, सिद्धानविशेपश्चाय तस्य जनस्य कृते धर्मरूप इत्यस्योत्साहम्प धर्मोन्माहेन्नाभाय । इयाम्नावदव विशेषो यसिमालो मूनतो विचारमण पर मम्वन्ध- दायनास्य वृत्तिस्पतावाप्ति , दयादीना पुनर्मूलन एव वृत्तिरूपता ।

·26 रसालोचनम् सम्प्रति विषयसम्बन्वेनाधिगतस्वरुपारणा भावाना विवेचन प्रस्तूयते । एते भावा विषयाल्लक्ष्यीकृत्येति येन स्पैरण विषयाणा प्रतीतिस्तदनुसारमेव चेतनाया परिणाम । तद्यथा-विषयविशेथे अाकर्षणप्रतीरिति चेतनायास्त प्रति आकृष्टता रागवत्तिर्वा । विषया द्विविधा एते चेतनापरिवर्तिन । आकर्षका मता केऽपि हत्ये सन्ति विकर्षका ॥२२॥ चेतना प्रति विषयाणा प्रतीतिद्विविधा-ग्राकर्षकत्वेन विकर्षकत्वेन वा। अनेनाकर्पण विकर्पणञ्चेति द्वौ प्राधान्येन विषयघो। विषयधर्मावप्येतो तदैव सम्भाव्येते यदा तदनुसार चेतनातिनी रागद्वे पापो धो स्याताम् । इत्य विपयसम्बन्धदृष्ट्या चेतनाया प्रधान्येन द्वौ प्रकारौ रागो द्वेषश्च । एते एक सम्बन्धदृष्ट्या मूलभूते प्रवृत्ती इत्यस्माक मतम् । आकर्षणसम्बन्धिनो भावा - रागे चेतनाया यस्मिन् विपये प्राकर्षण त प्रति तस्या उन्मुखतेति विषयोऽयमस्या उन्मुखताया अवलम्ब इति ज्ञेयम् । एव सति विपयस्य विनाशेऽवलम्बस्याप्यस्य विनाश इति स्पष्टम् । एपंव चेतनाया शोके परिणति । कुचिच्च स्वविषये विकृतिदर्शनेन तदुन्मुखत्वतीव्रताया हाम इति चेतनायास्तव प्रसार । इयमेव हासस्य स्थिति । विकर्षणसम्बबिनो भावा -विषयविकर्षणजन्यानि चेतमागतानि प्रमुखारिण स्पाणि विषयपराड मुखता, विषय प्रति प्रतिरोधो विषयात्रान्तता च । विपयपराध : मुखता जुगुप्सायाम् । विषय प्रति प्रतिरोये चेतनाया सोम इति तम्या जोघर पता. वाप्ति । विपयरकान्ततायों विषयगतप्रबतशक्त्या प्रतिरोधस्य समाप्तिरिति चेतनाया भयरूपतावाप्ति। विस्मयस्थिति - कुत्रचिद् विषयगतेनासाधारण्येन रागादि क्रियास्वसमर्धा चेतना किंकर्तव्य मूढतामापद्यते । एपंदास्या विस्मय स्थिति । अनेन प्रकारेण विपयराम्बन्धजन्यचेतना परिणामस्पेग रागहासशोक जुगुप्सा- क्रोधभविस्मयानां विवेचन वृतम् ! भावेषु प्रमुखतामापनस्योत्साहभावस्य विवेचन पूर्वमेव सवृत्तम् । चित्तोपादानजन्यस्यास्योत्साहस्य यद्यपि विषयामावे एव लब्यसत्तावत्वम्, पर सब्यसत्तारस्यास्य विगयेणापि योग । अत्र विषयस्य स्थितिविया-मावर्षयत्वेन ·रमसमीक्षणम् 27 विकर्षकत्वेन च । पत्र विषयस्याकर्षकत्वेन स्थितिस्तर विषयान्वितस्योत्साहस्य प्रम- पेणामिव्यक्ति , यत्र च विषयस्य विकर्षकत्वेन स्थितिस्तमोन्माहत्य मरूपेणाभि- व्यक्ति । एषु भावेषु रागस्प रतेर्वा विविधा प्रकारा । तत्र कान्ताविपया रतिस्तु प्रसिद्ध व । रते पुनर्येऽन्ये प्रकारास्तेपा परिज्ञानाय रते स्वरूपमामान्यस्य प्रवृत्तिविषयस्य च ज्ञानमपेक्षितमिति तदत्र प्रस्तूयते । स्वरूपासामान्येन रतिरात्मीयतापग्पर्याया प्रात्मी- याच जनान् प्रति अस्या प्रवृत्तिरिति ज्ञेयम् । ननु तत्त्वदृशा सर्वत्रात्मन प्रसार इति मवंत्र प्रात्मीयतासमादेन रतिप्रवृत्तिप्रसग इति चेदुच्यते-सम्भवन्त्यप्पा प्रवृत्ति- रात्मन्यावरणारोपेण बाधितेति सर्वत्रास्या अप्रसर । एव गतेऽस्यावरणस्य यदि व्यनि- वर्गविशेषेण स्वभाववैशिष्ट्याद विच्छेद स्यात्तदा रतेस्तत्र प्रवृत्तिमम्मावना। एप वर्ग- विशेष शिशुवर्गों वालकवर्गों वा । स्वनिश्वनत्वेन निष्कपटत्वेन चाम्य प्रसिद्धिरित्या- वरणभावनात्र रतिप्रवृत्ति । अस्मिन् बालकवर्गेऽवोधतया चेतना अविकमितावस्थावतिनी अस्मदीया पुदि कमितावस्थातिनीत्यस्मच्चेतनाया अत्र या प्रवृत्ति मा स्नेहरूपा वत्सलतारूपा वेति ज्ञेयम् । मनु प्राध्यात्मिकेऽपि पुरपै निश्चतताया स्थितिरिति नत्रापि स्नेहप्रवृत्ति स्यादिति चंदुच्यने-निश्छनतायामस्या चेतनाया विकास , अस्मासु पुनश्चेतनाया विकासा- भाव इति तत्र रनिप्रवृत्तेनं हि स्नेहेऽन्तर्भाव । मत्यभाव - तुन्यविकामा चेतना प्रति प्रात्मीयतावशाच्चेतनाया प्रवृत्ती मध्यभावम्याविर्भाव । लोकेऽस्य भावम्य प्रायेग्ग सर्वगतत्वेन स्थिनि । पर काव्यगतेऽस्मिन् वोऽपि विशेष इत्योदात्त्यतत्त्वेऽम्यान्नांव । श्रद्धाभाव -प्रात्मीयतावशादधिकविकामा चेतना प्रति चेतनाया प्रवृत्ती थदाभावस्याविर्भाव । श्रद्धाभावोऽय पित्रादीन् प्रति । तद्यया-पित्रादीनामस्मान् प्रति मात्मीयतामावना तदनुरूपश्च व्यवहार इत्यम्माकमपि तान् प्रति प्रात्मीयताभावना । एने पुनश्चेतनाविकामशालिन इति तान् प्रति प्रवृत्ताया भस्या भावनाया श्रदायामन्त- भाव । श्रद्धं का उदात्तभावनेति अन्या प्रौदात्त्यतत्त्वेऽनर्भाव । देवादिविषया रति -मम्या रती विपया देवादय । एते चालोक्किा इत्यनेषा विषयत्व चेतनारोहापेक्षम् । किञ्चास्य रतेनं हि सर्व विषयत्वमपितु भतंत्र विषयत्व. मित्यस्पा प्रौदात्यभावे एवान्तर्भाव सुम्पष्ट ।

·28 रसालोचनम् रते प्रकारातराणि --त्रीडाविशेषविपया देशविशेषविपया सिद्धान्तविशेष- विषयाश्चेत्यादयोऽने के रतिप्रकारा सम्भवन्ति । अत्र क्रीडाविशेषविपया रनिरक्षरत्यादि- रूपा, देशविशेषविषया राष्ट्रभक्त्यादिरूपा सिद्धान्तविज्ञपविषया च याम्यवादादिसिद्धान्त- गतरतिस्पा। अत्र नीडाविशेषविषयाया रतेनं हि रागसामान्धात्कश्चन विशेष , मावस्या- पादनाय च रागगतम्य विशेषस्यापेक्षेत्यस्या रनेर्भावत्वाभाव । ननु क्रोडाविशेषयागेन रागेऽपि विशेषयोग इति चेन्न एव दिन विशेषेण चेतनात्मके रागे विशेयस्याप्रतीने । किञ्चवविधरते मवित्वप्राप्नो घावनरतिभ्रंमणरतिरित्यादीनामखिलानामेव व्यापाररति- प्रकारागा भावत्वप्रसग । राष्ट्रभक्तो मातृभूमिगतप्रदेशादिक तद्गता सम्कृतिच लक्ष्यी कृत्य श्रद्धामाव- नेत्यस्या प्रोदात्त्यतत्त्वेऽन्तर्माव । वस्तुतस्तु एवविधमवत्त्य भावेऽपि देशादिकस्य काव्यगन- वरांनसम्भावनेति न हि भक्तियोगस्यैव विधवणंने सर्वत्रापेक्षा । सत्यामपि च यथाक्थ- ञ्चिदस्या भक्तो यत्रोत्माहस्यव प्राधान्येन वर्णन तत्रोत्साहमान एब स्वीकार्य । सिद्धान्तविशेषविपयाया तो रतिदायन विचाररूपाय सिद्धान्नस्यैव वृत्ति- प्रायत्वापादनमित्येव विपासा रतेमभावनायामन्तर्भाव । पर काध्ये सिद्धान्त विशेपसा प्रतिपादन न हिं एव विधमापना प्रदर्शनपुरस्मरमपितु मितान्तसभिवेशमायपुरस्मरम् । किञ्च सन्निवेशोऽप्यप केवल लोकमत्यानुस्यूतत्वेन न तु स्वतन्मतयेत्यवधेयम् । । उपरिनिर्दिष्टेषु मावेषु प्रौदात्यतत्त्वान्वितान् भावान् विहायान्य मावा स्थायिभावा । अब च कारणमेतदेव गद्यामनात्मतया स्थितेषु स्थायिभावपु चाना सामान्यस्तर वतिनी योदात्त्यतत्त्वे तु तस्या प्रारोहापेक्षेति प्रौढत्यतत्वान्विनामा भावाना- मुत्साहादिस्था यिमावेभ्यो वहिर्भाव । स्थायि भाव स्वेन न हि अनंतदभिप्रेत यत् म्यायि- विशेषम्य गर्ववेव स्थायित्वमपितु एतदेवाभिप्रेत यत्तस्य स्थायित्वयोग्यता। अनेन प्रकरएबलात्तस्य स्वामित्वेऽपि प्रकरणातरे सहकारित्वमपि सम्भाव्यते । ग्रम्य स्थापिभाव- स्थान्ये भावा मदारिए । एत एव व्यभिचारिण इत्पालकारियाणा मतम् । भावाश्चित वृत्तिविशेषा इति प्राक् प्रतिपादितम् । अनेन महकारिभात्रा प्रति चित्तवृत्तिविशेषा इत्यायातम् । किञ्चते भारि मावा स्थापिभावाना महाशित इतने स्यायिमम्वन्धिनीनामेव चितवृत्तीनामवस्थाविशेषा इत्यापागम् ।

·रमममीक्षणम् 29 . . स्थायिभावा प्रायेण विषयालविकरण जन्या इति सहकारिभावानामप्प- नेकपा स्थिति । तद्यथा-विषयाकर्षणावस्थायामभीष्टवस्तुप्राप्तो विलम्बासहिष्णुनया प्रो मुथम्, अभीष्टवस्तुतोऽनचिन्नने शका, अभीष्टस्याप्राप्नो ध्यानकताया चिन्ला, विरहादियशैन मनस्तापे व्याधिः, अभीष्टम्य प्राप्नो च हर्ष । विषयविकर्षणावस्थाया परगुशामहिष्णुतायाममूया, चित्तमकोचे नीटा, ढपादिवशेन चित्तस्याम्थिरताया चपलता, अनधिक्येन मन मानमे प्रादा , अपमानादिना कोपन्य स्थिरतायाममपं, अधिक्षेपा- दिना चित्तस्य प्रचण्टतायामुग्रता मन क्षोभे च बाम । यत्र नाकर्षगा न च विकर्षण नौदासीन्यभाव । एषु भावपु चित्तोपादानभूताना मत्वरजस्तमोगुणाना विविधा परिणामा । एणु गुणेषु मावदृष्ट्या रजोगुणस्य प्राधान्यम् । अनेन न हि केवलमम्प गुणस्य विकामे अपितु हासेऽपि भावाविर्भाव । तद्यथा-मनस्तापेन निघाणता पानि , ग्लानेहेतुभूत श्रम , प्रमादिसम्भूता मनमो निन्द्योगिता प्रालस्यम्, दुर्गतिजन्या मनम प्रोजस्विताहा. निदैन्यम् चिन्तादिवशेन कार्य पाटवामावो जडना, श्रगादिवशेनेन्द्रियाणा व्यापारशून्यता निद्रा, निद्रावस्थाया विषयाननुभूति सुप्तम्, मत्त्वमक्षये विषाद , मूर्धा च मरणम् । मत्त्व प्रकाशक तत्त्वमिति तस्य फुटरवेन प्रतीतो निम्नाकिताना भावानामा- विर्भाव -सदृशानुभवादिजन्म पूर्वानुभूतयम्तुज्ञान स्मरणम्, निद्रासमाप्नो चैतन्यलाम प्राय , शास्त्रादिपरिचयवशेनार्थनिश्चयो मनि , सन्देहे विचार विमर्शच विनई । मत्त्वगुम्य हानौ निम्नाकिताना भावानामाविर्भाव चितम्य विचित्तना मोह , मनोव्यथाजन्य स्मृतिप्रमोपोऽपस्मार , चित्तविभ्रमश्चोन्माद । भावप्वहकारतत्त्वस्य यथाकथञ्चित्मर्वत्र स्थिति । पर यत्राम्य नामान्यन शथिल्यतो वा स्थितिस्तत्र न हि अन्य प्रतीति । प्रधानताया पुनरम्य स्फुटा प्रनीतिरिति तन्प्रयोज्याना भावाना दर्गनम् । तद्यथा-विप्रमावाधिवयेन प्रबहाया गवं , प्रव सम्मोमिश्रणे च मद । प्रात्तकारिकरवाहित्थानामकोऽपि भाव स्वीकृत । लगादिवशेन प्रसन्नतागोपन मिति च तस्य लक्षण कृतम् । वस्तुता भावस्याम्यावृतितत्त्वेऽन्तर्भाव । एतच्च म्यापक तत्वम् । ममाजेऽम्यानेस्त्र दर्शनम् । अन्यंव ब्यापकस्य तत्त्वम्याश विशेषो भावत्प । पर्वाणष्टम्य चाम्य विचारस्पेऽन्तर्भाव । व्यञ्जनाध्यापारःप्यम्य तत्वम्य यत्र चिरिस्थति । तद्यथा-- - ·30 रसातोपनम् मात, होपकरणमद्य नास्तीति सापित त्वया । तरण किं करणीयमेवमेव न वामर स्थायी ।। अत्र स्वरविहाराणिनीत्ययों व्यग्य | वाच्यार्थस्या विशेपश्चातावरणम् । परञ्चमत्कारोऽन न हि प्रावृतिरूपोऽपितु अर्थप्रकाशनरूप इति व्यन्जनाया प्रावृत्ति- तत्त्वाभेद । किञ्च 'गतोऽरतम' इत्यादिपु व्यन्जनोदाहरणेषु न हि प्रावृतितत्त्वमिति व्यञ्जनाया स्वतन्त्रताया स्थिति । प्रवस्थादिकभेदेनोपामनेकरूपता । भावानामपि तस्मात्स्याद् भेदसख्यातिभूयसी ॥ २३ ॥ - भावगतमेतद्विवेचनमलकारशास्त्र स्थिरपदानामेव भावाना यथासम्मय प्रतिपाद- नार्यम् । वस्तुतस्तु चित्तवृत्तिविशेपा न हि परिसस्यातु शरया इति मावा अपरिसख्येया.। किञ्चतेपु निरूपितेप्वपि भावेषु व्यक्तिदेशवालादिभेदेन भेद इत्येपा भावाना वैविध्यम् । तद्यथा-लज्जा कश्चन सामान्यमाव , पर स्त्रीपुरुषभेदेनाप्रापि भेद । पुष्पादिग- ताया सज्जायामवस्थाभेदेन पुनरपि भेद । अत्रापि देशकालादिक पुन दहेतु । तद्यथा- भारतीयनारीगताया सज्जाया पाश्चात्यनारोगताया लग्जाया कश्चन विशेष । अत्र च देशविशेषगता मान्यता एव कारणम् । अनेन बुद्धिगताना मान्यनानामनेकशी भावस्व. रूपेऽन्तर्भाव इत्यपि स्थिनम् ।

·रमसमीकरणम् 31 मावा द्विविधा -वर्गगता व्यक्तिगताश्च एषु मावेषु केचन वर्गगता प्रपोति तेषा व्यक्तिगतेभ्यो भावेभ्य कश्चन विशेष । ननु पक्तिगतानामपि भावाना प्रतिव्यक्ति स्थितिरिति वर्गव्यक्तिकृतो भेदोऽकिन्चित्कर इनि चेदुच्यते वर्गगताना भावाना वाह्याभिव्यक्ती समाजम्याप्यन्तर्भाव , न हि व्यक्तिगतेषु भावेषु एवविधा स्थितिरित्येष भेदो युक्तियुक एव । वर्गगतेपु भावेपु उत्साहोऽन्यतम । अत्रापि प्राणप्रेरितस्योत्साहस्य प्राधान्यम् । उत्माहोऽयमर्थोन्मुस इति प्रथम श्रमरूपेण ततश्चार्थिक सघर्षरूपेरणास्याभिव्यक्ति । अम्यो- स्माहस्य श्रमिकवर्ग सविशेषा स्थिति । घनिकवर्गगतोऽप्युत्साहोऽर्योन्मुख । परमुत्माहोऽय महि प्राणप्रेरणाजन्योऽपितु अर्थलिप्साजन्य इत्यस्योत्साहस्य कश्चनापकर्ष । किञ्चाएं लक्ष्यीकृत्य पनिकेपु परम्परमपि संघर्ष इत्यस्योत्साह पुनरपि हानि । वर्गगतम्य मपर्णरूपेणाभिव्यक्तम्योत्माहत्यास्य विकर्षणातिशये परवावाप्ति क्रान्तिस्पेग च पर्यवमानम् । वर्गगतस्योत्साहस्य देशप्रेरितोत्साही धर्मप्रेरितोत्मा इत्यादयोऽयेऽपि प्रकारा । देशस्य धर्मस्य चानेके भेदा । तेपा तत्त्वतो देशे धर्म वा अन्तर्भाव इति तत्सम्बन्धिनामुत्साहप्रकाराणा न हि पृथपरिगणनौचित्यम् । देशादिप्रेरित उत्साह यदाकदाचन वर्गविशेषस्योत्साहो न हि वस्तुतो देशादि- प्रेरितोऽपितु अर्थप्रेरित , देशादिक तु तत्रावरणमात्रम् । यथा उत्माहेऽस्मिन् घनिकवर्ग- स्योत्साह तत्त्वत प्रायेणार्थप्रेरितो देशादिक तु तत्रावरणमात्रम् । अनेनंब नावरणेन तन श्रमिकवर्गगतस्योत्साहम्य साहाय्ययोग । प्रावृतिभावोऽपि वर्गगत । अस्य भावस्य प्राधान्येन स्थितिधनिक वर्ग इति प्राक् प्रतिपादितम् । घनिकेतरेषु प्रावृतितत्त्वम्य या स्थिति सा घनिकाचरणप्रेरितति शेयम् । नैराश्यभावोऽपि वर्गगत । अस्य स्थिति प्राधान्येन शोपितवर्गे। शोषक- वर्ग:प्यस्य ययाकयञ्चन स्थिति पर ममत्वप्रतीत्यभावेन तत वर्गभावनाया प्रभाव । बग शब्दस्य तत्र य प्रयोग स तु धनिकेषु शोपकत्वाविशेषात् । नैराश्यभावोऽयमुत्साहस्य विपरीता रितिरिति उत्साहे मन्दना प्रयातऽग्या- विर्भाव । नैराश्यमेतदुहेश्यदृष्ट्येति स्वशोपणदृष्ट्या शोस्पंव प्रतीति । शोनस्यार नियोवस्या:-प्राधिायिमरणञ्च ।

·32 रमातोचनम् प्राधिरत्र दारिद्र यजन्य । दारिद्र यमैतच्छोपणपमित्यस्मादेकत शोषस्य अपरतश्च क्रोधस्योसत्ति । क्रोधादुस्साहस्याविर्भाव । शोकस्य वेगेऽम्योत्साहस्य मन्दना, शोकस्य मन्दतापाचोत्साहत्य वेग इत्यनयो वयो क्रम । अत्रापरेपामपि श्रमिकारणा मगा अवस्थेति तत्र वर्गभावना। अनया चोत्साहस्य वृद्धि । उत्साहप्रयोजके गोपणे शोपककृतानामपमानादीनामपि योग इति क्रोधस्य सधुक्षणेनोत्माहस्य दोन्नि । व्याधिरपि शोपरगजन्य इत्येज्जन्यया शोकपरम्परया सह क्रोघस्यापि परम्परा । अनया चोत्साहस्याविराम । व्याधेश्च नरमा परिणतिमरणे। मरणमेतत् प्राणानामाहुति । प्राहुतिश्चपा मघर्षाग्नावित्यस्याग्नेरभिवृद्धि । एपंव क्रान्ति । शोपिता बुद्धिजीविनोऽम्या मचानवा । अस्या कान्ते शोपितवर्गस्य विजये परिणति । मास्मिन्मृत्यावनौचित्यम् न च कापि निषेध्यता । सत्यस्याय क्रमो नूनम् काव्यञ्च सत्यमुच्यते ॥२४।। शमन हि शरीरस्य सघर्षस्य तु दीपनम् । सामाजिकस्य चाक्रोशः काव्यस्य चारतार्थता ।।२५।। मस्कृत काव्येषु नायकमृत्युचित्ररणम्य प्रायेणाभाव । अत्रक तु एनवारण देवविध चित्रणमुजकमिति तत्परित्याज्यम। अश्रोच्यते यत्वाव्ये सत्यस्य निषा- मित्यस्य सत्यस्याविशेष उद्वेजकोऽनुढेजको वात्रापरिहायं । किञ्च सत्यस्य चित्रणेन सत्यानुभूतिरित्यम्य चरमपरिणश्चियणेन सत्यानुभूतेरपि चरमा परिणतिरित्यस्मामु- द्वंजकतत्वप्रतीतेर किञ्चित्करत्वम् । प्रत्रापरमेतकारण यद् यत्र धर्मस्तत्र जय । धर्मपरायणे च नायके घमं इति तस्य मृत्युचित्रणमयुक्तम । अत्रोच्यते यत्रायकमृत्युना न हि धर्मस्य हानिररितु तस्य कृते क्रियभाणस्य मघर्षस्य / दीप्ति । प्रत्याश्च दीप्ते कालान्तरे धर्मविजये पर्यवसानम् । किञ्चैव विचित्रणेन सहृदयहृदयेऽधर्म प्रति पात्रोश । अव च काव्यस्य चरितार्थनेति धर्मविजयामावेऽपि माहि एवविध चित्रमयुक्तमिति ज्ञेयम् ।

·33 मत्ये भावयोग - विधान भावयोगस्य सत्यरूपे समोहितम् । सत्यस्य यानि रूपाणि तत्रार्थस्य विशेषता ॥२६॥ चित्रणेऽस्यार्थसत्यस्य पुरुषा द्विविधा मता । केचनार्थविहीना स्यरपरे च धनान्विता ॥२७॥ सत्ये सूक्ष्मतया जाता ह्यत्र साधारणीकृति । सामान्यमनयाध्यातम् विशेषोऽप्यत्र कश्चन ।।२।। भावविवेचनानन्तर मम्प्रति भावयोग प्रस्तूयते। सत्ये यो भावयोगस्तत्र न हि मत्यान् पृथक स्थितम्य भावम्य मस्ये योगोऽपितु भावयुक्तस्यैव सत्यस्य स्थितिरिति मेयम् । प्राकृतिकमत्ये मावयोग–यस्मिन् याह्यपरिवेशे भावस्थाभिव्यक्ति म बाह्य- परिवेशोऽपि भावस्यागम् । अस्मिन् परिवेशे तत्त्वद्वयम् सामान्य विशेषश्च । यत्र मामान्य- ग्य प्राधान्यम् तत्र मार्वदेशिकताया थितिर्यत्र च विशेषम्य प्राधान्यम् तत्र प्रादेशिक नाया थिनि । प्राकृतिकमत्ये भावयोग प्रकृतो चेतनारोपेरणापि मम्भाव्यते। चेतनारोपे प्रकृति- चित्रण द्विधा-स्वतन्त्रतया जीवनमा रितया वा । पूर्वत्र भावयोग स्पष्ट एव परवापि जीवन गताना भावाना प्रकृतावपि प्रभाव इनि तत्र भावयोग..। काव्येवस्य योगस्याटेकन दर्शन मिति नेह वितन्यते । - माथिरसत्ये भावयोग पत्र प्राधिक सन्यस्य मूक्ष्म चित्रणम् । प्राधिकसत्ये घमिरवर्गस्य धनाढ्यवर्गस्थ चान्तर्भाव इत्यनयोरत्र सूक्ष्म चित्रणम् । भनेन मूक्ष्मेण चित्रणेन पात्रादीना साधारणीकरणम् । तद्यथा-श्रमिकविशेषस्य धनाढ्यविशेषस्य च पारत्वेनयोविशेषाशपरिहारेण सामान्याशग्य ग्रहणमिति श्रमिक सामान्यम्य धनाढ्य- मामान्यम्य चात्र प्रतीति । मनेन च महृदयस्थ मत्यानुभूति । भट्टनायकमतानुसारं साधारणीकरण भावकत्वब्यापारजन्यम् । परमम्मन्मना- नुमारमतन्न हि व्यापारविशेषजन्यमपितु सत्यगतमूक्ष्मचित्रणजन्यम् । मन्यव मूक्ष्म- चित्रणम्य चित्तगतोय प्रभावस्तदनुसारमय यदि व्यापार इति व्यपदेशरतहि न हि मापि हानि ।

·34 - रसालोचनम् अभिनवगुप्तपादाचार्याण साधारणीकरणसम्बन्धि विदेवनमेवमस्ति 'ममवते शनोरेवते तटस्यस्यवते, न ममैवते न शत्रोरेवते, न तटस्थस्यैवैते इति सम्बन्धविशेषस्वीकारपरिहारनियमानध्यवसायात् मावारण्येन प्रतीत " -काव्य प्रकाश अत्रेदमवय यत्सम्बन्धविशेषस्वीकार इव तत्परिहारोऽप्यत्रानभिप्रेत इति साधारणीकरणे न हि केवल सम्बन्यविशेपम्वीकारस्थापितु तत्परिहारस्यापि चोप । किञ्च सर्वविधसम्बन्धपरिहारे पदार्थस्यानुपस्थितिरित्येतत्परिहारस्य लोप स्वीकार्य । प्रत्र रामचन्द्रशुक्लाचार्या एकमाशकन्ते-काम्यगता विपया विशेपा एव न तु मामान्या इति तत्र न हि पुरुषसामान्यस्य चित्ररणमपितु विशिष्टतायुक्तम्य पुरुष विशेषस्य । अवोच्यते-न हि साधारणीकरणे विशिष्टतायोगे च नियतो विरोध इति सत्यपि साधारणीकरणे पदार्थस्य विशिष्टतायोगदर्शनम् । तद्यथा येषा विशेपारणा परिहारेण साधारणीकरण रोपाभनाभाव अन्येषा तु स्थिति । नगु साधारणीकरण मर्वविय विशेषारणा परिहार इति चेन्न मोहन नामकस्य थमिकस्य मोहनत्वथमिकत्वपुरुषत्व- प्रारिणत्वादिविशेषाणा क्रमिकपरिहारेण सत्तामानत्वावशेषप्रसगात् । किञ्च साधारणी- करणेन न हि मोहनभ्य पुरुषसामान्यत्यमपितु पुरुषविशेषत्वमपि । गुरुपविशेषत्वञ्चेद न हि मोहनस्थ पर्यायोऽपितु थमिकात्मक सस्य साधारणीकृत रूपम् । ननु मोहनस्य केपा केपा धर्माणा परिहार कैपा केपाञ्च स्थितिरिति चैत् प्रकृतसत्यानुगताना तेपा स्थितिरन्येपाञ्च परिहार इति ज्ञेयम् । साधारणीकरणस्य सिद्धो साधारणीकरण मेतत्कस्येति विचारणीयम् । प्रस्मन्म- तानुसारमैतत्प्रस्तुनस्य सत्यस्येति शेयम् । पालकारिवमतानुगारमेतद् विभावादितस्येत्येषा स्थिति । विभावादिकस्य वस्तुतोऽस्मिन्नेव सत्येऽन्तर्भाव इत्यत्र न हि तास्विवमन्तरम् । विभाव पुदि विष -पालम्वनरूप उद्दीपनरूपश्च । पालम्बनमय य व्यक्ति- विशेष प्रति स प्राथय इति तस्यापि साधारणीकरणम् । रिन्चानुभावा प्राश्रयगता श्चैप्टाविशेषा । एतेपाञ्च साधारणीकरण सर्वसम्मतमित्येतेषामधिष्ठानभूतस्याश्रयस्यापि साधारणीकरणमनायत्याऽध्यातम् । अत्र यस्याश्रयस्य पालम्बनस्य च साधारणीकरणम. भिप्रेत तत्र न हि प्राश्रयत्वमालम्बनत्वञ्च नियतमपितु परस्परपरिवर्तन शील गपि । तद्यथा- स्वस्वरूपेण श्रमिपरिवारस्य श्रमिकममक्षमादावुपस्थितिरिति थमिक शोकस्यौद्बोध ।

·रगममीक्षणम् 35 अत्र श्रमिक उद्योगोऽय परिवारम्वरूप जन्य दनि परिवारोऽवालम्बनम् श्रमिकश्चाश्रय । अय सम्ब- म्पेण श्रमिकम्य परिवारममशमुपस्थितिरिति परिवार शोक्स्योदबोच । मालम्बन परिवारश्चानय इनि यस्मिन् श्रमिरे पूर्वमाश्रयत्वधर्मस्तस्मिन्नेव सम्प्रति मालम्वनत्वधर्म , पम्मिश्च परिवारे पूर्वमालम्बनत्वधर्मस्तम्मिन्नेव सम्पनि माश्रयत्वधर्म इति स्पष्टम् । महृदयगतस्य भावस्य साधारणीकरणम्-प्रस्तुतम्य मत्यस्य साधारणीकरगे मिद्ध महृदयगतम्य भावम्य साधारणीकरण न वेति विचारणीयम् । अत्रोच्यते-साधारणी- वृतम्य मत्यम्य सहृदयोऽनुभत्रिनेत्येनदनुभवितृगतस्य भावम्य माधारणीकरणमनायत्याध्या- तम् । ननु मत्यमर्थमम्बन्धि । प्रमिवम्य धनियम्य चात्रान्तर्भाव । श्रमिवोऽन शोपितो पनिकरच शोपक इनि पनिषेन महदयन न हि एववि सम्ध प्रस्तुतम्य मन्यत्वेन ग्रहमम्मा- वना । नदभावे चास्य महृदयम्य माधारणीकरण दूगर्पतम् । मनोच्यते-मन्यमन जीवनसम्बन्धि न तु निर्घामात्रसम्बन्धीनि पनिकर पि नम्य मन्यत्वेन ग्रह । पर धनिक विशेपरण यदि तस्य तथान्वेन ग्रहो न म्याहि नन्द मानममेव तपान्तराय इति ज्ञेयम् । भौतिकपदार्यप्वप्येतद्घटने । नद्यथा-मधुरनाम्लतादयो भौनिक- गुरमा , रसनेन्द्रियेण चंपा ग्रहणम् । पर मत्यय बम्मिश्चिद् विकारे मनोऽपि माधुर्यादिकम्य ग्रहगामवि । मत्मनिरूपणमगे मिशालनिष्पत्याधिक्ये नति तद्गनाया मन्यताया विनि- पतिसम्भावना । अत्र चाय हेतुर्यत् महृदयस्य म्वीया मान्यतेति तम्या वयविषयगत- मान्यताया वयो न हि वयं विपयम्य मन्यन्वेन ग्रह । विपयन्य यय सन्यत्वेन ग्रहम्नप्रापि मिडालगत मूक्ष्मन्य काव्यम्वरूपप्रतिकूलतापर्यवमायोनि तन् परियाज्यम् । अनेन न हि एनभितं यन्मान्यता वासद् बहिर्भार मादपितु नैरतमेरदेव यत्ता जीवनगानन्य. चित्रणम्य महापरिणामा न्युनं तु पृथग्यन्ननिवर्या । प्राधए मह महृदयम्य नागात्म्यन्-वंग्विविद्धि सहयन्य मावारणी. बरणम्पाने प्राधयेण मह तस्य तादात्म्यमभेदी वा म्वोकृन । विश्वनाथन्यनदेव मतम् । रमगगाधरकारेगापि मरमनिरूपणाप्रमगे भावनादायबनविधोभेद निम्वित । यथा- ·36 रसातीचनम् "व्यापारोऽस्ति विभावादेाम्ना साधारणीकृत । तत्प्रभावेण यस्यासन् पायोधिप्तवनादय । प्रमाता तदभेदेन स्वास्मान प्रतिपद्यते॥ -साहित्यदपंग "यदपि विभावादीना साधारण्य प्राचीनरुक्तम्, तदपि दोपविशेषकल्पन विना दुरपपादम् । अतोऽवश्यकल्प्ये दोपविशेष तेनैव स्वात्मनि दुप्यन्ताधभेदबुद्धिरपि सुपपादा।" --रसगगाधर अत्रोच्यते-न हि सिद्धान्तोऽय युक्तियुक्त । तद्यथा--प्राधिकमात्य चित्रणे मिकादय पावाणीति एष्वेवान्यतमोऽत्राश्रय । साधारणीकरणाभावे अनेन सद सहृदयस्म तादात्म्पमात्रण न हि काव्य गतामा सत्यानुभूतेलोंकि कानुभवात्कश्चन भेद स्यात् । अपरञ्च 'श्रीवाभगाभिराम मुहुरनुपतति स्यन्दने बद्धदृष्टि ' इत्यत्राश्रयो मृग । स च पशुविशेष इति तेन सह तादात्म्ये सहृदयस्य पशुत्वापत्ति स्यात् । ननु तादात्म्यबाघकाना सहृदयाशयगताना विशेपारणा परिहारे सहृदपाययो. स्तादात्म्यसम्भावनेति चेदुच्यते विशेषाणा परिहार एव साधारणीकरणमिति तेनैव सत्यानुभूतो पुनस्तत्कने तादात्म्यस्यानपेक्षितत्वम् । समुद्रलघनादीनामलौकिककर्मणा वर्णने तादात्म्यमपरिहार्यमिति यदुक्त तप न युक्तियुक्तम् । यतो लौकिककर्मस्वपि तादात्म्यमेतदयुक्तमिति अलौकिकेष्वेतदयुक्ततरम् । किञ्चालौकिककर्म लोकगतात्सत्याद बाह्यमिति तस्य वर्णन न हि सहृदयानुरजन मिति ज्ञेयम् । पण्डितराजजगन्नाथोघृते भावनादोषाधित प्रभेद सिद्धान्तेश्यमपरोऽपि दोषी यदत्रानुभूतिदोपजन्येति एतद्दोषपरिहारेणास्या परिहारादस्या श्रान्तिरूपतापत्ति पाद । सहृदयगताना कविगताना चातुभूतीना तादात्म्यम् सहृदयगताना कविगताना चानुभूतीनां तादारम्यमेव साधारणीकरण मिति हा० नगेन्द्रादय । अत्रोच्यते-भट्टनायकसम्मतस्याभिनवगुप्तसम्मतस्य च साधारणी- करणस्य अस्मातादात्म्याभेद इत्येतदयुक्तम् । - ·रससमीक्षणम् 37 किञ्च कविगतासु सहृदयगतासु चानुभूतिषु साम्यमात्र न तु तादात्म्यम् । तद्यथा-मादी तावत्कवे समक्ष सत्यगतस्य सूक्ष्मरूपस्योपस्थिति । अम्य च कविगताया. प्रतिभाया दृष्टिपक्षेण ग्रह इत्येतदीया अनुभूतिदृष्टिपक्षक्रियासवलिता । अथ कविगतामा प्रतिभाया सृष्टिपक्षस्य व्यापारो दृष्टिपक्षविषयभूतस्य १ रूपस्माभिव्यक्तिरित्येतदीया अनुभूति. सृष्टिपक्षक्रियासलिता। भय सत्यगतस्यास्य सूक्ष्मरूपस्य सहृदयगताया भाव. विश्या, प्रतिमाया समक्षमुपस्थितिरित्येतदीया सहृदयगता अनुभूति वयित्रीप्रतिभा- सलिता । अनेन कविगतामु सहृदयगतासु चानुभूतिपु भेद इति स्पष्टम् । सत्यप्पस्मिन् भेदे उभयत्र सत्यगता सूक्ष्मतेति माम्यम् । भट्टतौतम्यादमेवाभिप्रेतम्- "नायकस्य कवे श्रोतु समानोऽनुभवम्तत ।" साधारणीकरणप्रयोजकानि तत्त्वानि -साधारणीकरणप्रयोजकरूपेण सत्यगता सूक्ष्मता पूर्व निरूपिता। अत्र तत्त्वद्वयम्-सत्य तद्गता सूक्ष्मता च । यत्रास्मिन् मत्ये भावयोगस्तत्र भावानामस्मिन्नेव सत्येऽन्तर्भाव । मत्यमत्र माथिक सत्यम् । एतच न हि व्यक्तिविशेषेण सम्बदमपितु समाजेन सम्बद्धमिनि सामाजिकमात्रस्यान सत्यताप्रतीति । सत्यगनाया सूक्ष्मताया अपि प्रतीति मामाजिकस्य जायते। परमेष न हि मामाजिक सामान्योऽपितु सामाजिक विशेष । स व विशेष सूक्ष्मताद्य न्मुखीभवनयोग्यता तदभावे विद्यमानाऽपि सूक्ष्मता भविद्यमानेवेति सत्यगतसूक्ष्मताप्रतीतिनं हि विषय विषयिसयोगमात्र- अन्यति सिटम् । भौतिक गुणप्रतीतेरपि यदा पदाचनतादृशी गघ स्थिति.। तद्यथा मधुराम्लादिरसप्रतीतिरेका भौतिकी प्रतीति । सा च न हि माधुर्यादिसदभावमात्राधीना मपितु रस यितु रसनावतिरसग्रहणशक्त्ययौनति रमयितृविशेषम्य रसनायामनन्छन्त्यमावे रसारणमम्पर्कण वा तत्र विकारे न हि तस्य रमास्वादमामभ्यम् । सन्य गतसूक्ष्मतायुन्मुखीभवनयोग्यताया भौतिक्रमग्रहणशक्ती च विद्यते कश्चन भेद । स चायम्-भौतिकरणग्रहणशक्ति रमनावतिनीनि स भौतिका धम । मत्यगत- सूक्ष्मतायुमुमोभवनयोग्यता पुनश्चेतनातिनीति सचेतनापमं । विन्च रमग्रहणशक्ति रसनाया नियतो धर्म, सत्यगतमूक्ष्मनाथ न्मुखीभवनयोग्यता च चेतनाया नियतो धर्म । एपा पोग्यतव सहृदयत्वमेतद्योग्यतावन्तश्च सहृदया इन्यस्माक मनम् । श्रमिकस्य श्रम निष्ठेति तत्रातीवानकलता । सत्यस्यागे धनाढ्येऽपि सा कथञ्चन वर्तते ॥२६॥ मापिपरास्यचित्रण पात्राणि प्रति सहृदयम्य दिषा प्रवृत्ति -अनुराना तिला । येषु पावापण तेष्वनुकला प्रवृत्तिर्यपु च विकणंग त प्रतिकला प्रवृत्ति । - ·38 रसालाननम् श्रमिकेवरभावमाकर्षणमित्यत्रानुकूला प्रवृत्तिनिवेयु च विकर्षशामित्यत्र प्रतिकूला प्रवृत्ति । एतच्चत्यम्-मौनिक नियमानुसार यत्र यमरूपा क्रिया तव तम्य परिणामस्य स्थिति । यथा वृक्षे प्ररोहरूपा क्रियेति तय फलस्प स्थिति । पर लोवगते प्राधिकराये श्रमस्य स्थिति अमिके तज्जन्यस्यातिरिक्तार्थस्य न स्थितिघनाढ्य इति स्वनमफनाद- पमिते मिकेऽस्माकमाकपलम् श्रमापेक्षया । प्रषिकायप्राप्तिकारिरिप च धनिके विकर्षणम् । सत्यप्यस्मिन् विकपणे पनिकस्याधिकाप्राप्तिलोकगतम्यायिकमयस्याग- मित्यनया दृष्ट्या तत्र विषपणाभाव । ननु बाध्ये पानादीना साधारणीकरणम् । साधारणीकरणे च मम्बन्धविशेपत्य म्वीकारपरिहाराभाव इति फयमत्रानुकूलतादिवस्य प्रतीति । अप्रोच्यने-माघारगी. कृतेपपि पारेषु अनुकूलतादिकस्य यथाकञ्चिस्थिनिमिति रामायण राम न प्रस्माकमनुकतताप्रतीति , रावण प्रति च तदभाव । श्रमिकाम प्रति अस्माकमनुकूला प्रतिन्त्येिवग्यतमम्य नायकसम्भावना, पनिकान् प्रति एव विपाया प्रवृत्तेरभावो न्यूनता थेति तैनन्यनमस्य प्रतिनायक-य- सम्भावना प्रायिकसत्यचियणे श्रमिकम्य नायपस्याने महापा । रापु श्रमिक निधनाना पकाया शोषितानाञ्च बुद्धिजीविनामन्तर्भावः। घमिकस्य प्रतिनायकाम्या. प्यानेके सहाया । एषु प्रतिकिपारादित्यानामतर्भाय । ।

·तृतीय उद्योत रसवैशिष्ट्यादिसमीक्षणम् रसे कश्चि द्विशेषो न सत्यादस्तीति में मतिः । अस्मिन्नक्तो बिशेषो य. सत्येऽपि तस्य सस्थिति ॥३०॥ कथ स्फुटे भैदै ब्रह्मानन्दसहोदर । वासना यात्र जागति ब्रह्मणि सा विलीयते ॥३१॥ सत्य गतमूक्ष्मताया भावयोगेन साधारणीकरणबलाद् या अनुभूति सा अम्मन्मतानुसार सत्यानुभूनेरेव प्रबारविशेष । पालकारिकमनानुसारमेपा रसानुभूति- भर्भागानुभूनिर्वेति शेयम् । यत्र सत्यगनसूक्ष्मताया स्थायिभावस्य योगस्तभ रमानुभूनियंत्र च तस्या भावान्तरम्य योगस्तन भावानुभूति । पालकारि रमानुभूतवैशिष्ट्यसामनाय पा. चन विशेषाणामयोगदानम् । अस्मन्मतानुमार न हि एमिरम्या रमानुभूते सत्यानुभूने वोऽपि विशेष । तद्यथा-रमो ब्रह्मानन्दसहोदर इति रसवादिना मतम् । ब्रह्मानन्दश्चारमानु- भूतिवर्तीति प्रात्मानुभूत्या मह रमस्य मादृश्यमायातम् । अत्रोच्यते अस्य सादृश्यम्य क प्राधार इनि प्रयम विचारागीयम् । द्वयो पदार्थयोमुस्यत सादृश्यप्रतीतिस्तदंब सम्भाग्यने यदा सादृश्यप्रतीतपेनयो साक्षात्कार स्यात् । परमात्मानुभूने रमानुभ्नेश्चेति द्वयोवन जनेन माशाकार एर न सम्भवति । तध्चेत्यम्--रमानुभूतिर्वासनाजन्या प्रारमानुभूतो च वामनानामभाव इति वामनावता जनेन प्रारमानुभूतिर्वासनारहितेन ध जनेन रसानुभूतिनं सम्भाधन । ननु प्रात्मानुभूतार्वीश्वररनिरित्यत्रापि दामनासद्भाव इति पदुचते-एषा वासना लोविरामनाम्यो भिन्नत्यम्मा सदभावे सासामुच्छेदनामाच मत्वम्या माविर्भावाभाव । किचरारमानुभूतिभक्तिमार्गमम्मता । ज्ञानमार्गतम्या मपि वामनाया प्रभाव । भय रमवादिन एत द्वन शक्नुवन्ति यत्कृतान्ममाक्षात्कारेगा जनन पूर्वानु। भूनस्य रमस्य स्मरण भवतीति नेन सह प्रारमानुभूने सादृश्य सम्मावना । प्रयाग्यने. वामनानानामुन्धेरे कुनम्नामिनाया रसानुभूने म्मरणम्याप्पकार ।

·40 रमालोचनम् एवं सति रसवादिभिरेतदेव वाच्य यदात्मानुभूते प्रागपि प्रात्माभिमुखस्य साधकस्य आत्माभिमुखत्वजन्या भवति काप्यनुभूति | अम्यामनुभूतो न हि वामनानागु- च्छेद इत्यनया सह रसानुभूते मादृश्यसम्भावना ! कालान्तरवर्तिनी प्रात्मानुभूतिरस्या एवानुभूतेश्चरमा परिणतिरित्यनयापि सह रमानुभूते मादृश्पमिति ज्ञेयम् । अम्मन्मना. नुमारमेवविध सादृश्य गौणमेव न तु मुख्यम् । द्वयोरनुभून्यो सादृश्यस्थापनाय रमवादिना प्रायेणं तकों यत्कृतात्ममाक्षा- कारेण जनेन आत्मानुभूतेयंवर्णन तेन सह रमानुभूनेस्तुलनेत्या मादृश्यप्रतीति । प्रत्रोच्यते-'यनो वाचो निवर्तन्ते अप्राप्य मनगा सह' इति वचनानुसारमात्मानुभूति ग्विषयातीता इत्येतद्वर्णन न हि प्रात्मानुभूतेरपितु कस्या अप्यवरावस्थाया , तत्रापि च न हि मूलतत्त्वस्यापितु तत्सहकारितत्त्वाना वाधा उपस्थिनि । अनेनानयोरनुभून्यायंत्मा- दृश्य तद्गौणमेव । किञ्च ब्रह्म मन्य जगन्मिभ्येत्यद्वंतवेदान्ततिक्षान्तानुसार ब्रह्म तरा प्रतीति- मिथ्या । रमम्याम्यामेव प्रतीतावन्तर्भाव इति तम्या मिथ्यात्वम् । मिथ्याप्रतीतेश्च न हि मत्यस्वरूपया प्रात्मानुभूत्या मह सादृश्यसम्भावना। अत एव पण्डितराजजगन्नापेन 'ग्त्याद्यवच्छिन्ना मानावरणा चिदेव रम' इत्यभिदधना रमे चिनो भग्नावरणत्वेन मह रत्याद्यवच्छिन्नत्वमपि स्वीकृतम् । अवच्छिन्नत्वमेतदावरणापरपर्यायम् । किञ्च मग्नावरण- स्वेनापि न हि नियतत्वेनंतदभिप्रेत यदखिलानामावरणानामत्र भग इति जातेऽपि कस्मिश्चिदावरणमगेऽन्येपामवरणानामभग्नतया स्थितिसम्भावना । साख्यमिद्धान्नानुसार यद्यपि पुष्पव्यतिरिक्तम्य चित्तस्यापि मत्त्व तथापि चित्तगतस्यानुभवम्य पुग्पगतानुभवरूपतया ग्रहणमज्ञानाभितम् । रसानुभूतिश्च चित्त- गतेति तत्त्वदृष्ट्या अज्ञान एवान्तर्भावान हि अस्या आत्मानुभूत्या सह मादृश्यम् । शवदर्शनानुसारमविलस्य विश्वम्य परमशिवाभासरूपता। रमानुभूती च विभावादिविमर्शप्राधान्य मित्यात्मानुभूत्या रमस्य भेद स्पष्ट एव । गनु रसे विभावादोना साधारण्येन प्रमानुष्यंप्टित्वपरिहार इति तस्य विगलित- परिमितप्रमातृभावत्वम् । प्रात्मानुभूनावपि प्रमातुर्विगलितपरिमितप्रमातृभावतेति रमानु. मृतेरात्मानुभूत्या मह सादृश्यमम्भावनि चेदुच्यते-माधारणीकरणप्रयोग्यस्यास्य विगलिग- परिमितप्रमातभावस्य तत्त्वदृशा पारिमित्ये एपान्तर्भाव ।

·रसर्वशिष्ट्यादिसमीक्षणम् 41 प्रत एवास्माभि साधारणीकरणे सामान्येन सह विशेषस्यापि स्वीकार । किच्चास्य विशेषस्य स्वीकाराभावेऽपि सामान्यस्यानेकानि स्तरारिए स्वीकरणीयानि । रसे न हि एपा स्तराणा चरमावस्थेति प्रत्रत्यम्य सामान्यस्योत्तरवर्तिसामान्यापेक्षया विशेषरूपतेत्यात्मानुभूत्या मह न हि रमानुमते मादृश्यसम्भावना । एव पनि डा० के० कृष्णमूनिम्नलिखित कथनं न हि युक्तियुक्तम्- "In aesthetic experience we have an approximation with the highest transcenddental rapture in so far as the empirical self rises above Its normal limitation of primordial ignorance . अभ्यासवैराग्याम्या तनिरोधः इति वचनानुसारमात्मानुभूतिप्राप्तये मुमुक्षो- योऽभ्याम स वैराग्योन्मुख , रसानुभूतिप्राप्तये सहृदयस्य योऽभ्यास स काव्यानुशीलन- रूप। काव्ये च लोकगतस्य मत्यस्य मूक्ष्म चित्रणमित्यम्मिन्नेव सन्ये सहृदयस्य पुन पुन प्रवृत्तिरूपोऽभ्यास । अभ्यासवराग्याभ्या या प्रात्मानुभूति सा निरवधि , रसानुभूतिश्च विभावादि- जीवितावधिरित्यय कालभेद । कालभेदश्चाय चेतनारोहभेदजन्य इति स उभयोरनुमूत्यो स्वरूपभेदपर्यवमायोति स्थितम् । अनेन रसानुभूतेनं हि मात्मानुभूत्या सह सादृश्यामिति म्पप्टम् । यदि चतत् सादृश्यप्रदर्शन रमानुभूतेलौकिकानुभवाद वलक्षण्यमानपर्यवसायि नहि मत्यानुभूतावपि तद्वलक्षण्यमिति न हि रसानुभूते मत्यानभूते कोऽपि विशेष । अन्यद यत्तिमपि विन्धमताप्रदर्शनपुरस्सर रसम्य लोकोत्तरत्वमभिनवेन प्रस्तुन तस्य मत्यानभूतावपि सगतिरिति रमम्यात्रवान्तभाव । 1 श्रीविद्याधरगाम्निम्मृतिग्रन्य. 2. योगदर्शनम् 3 प्रभिनवभारती ·रसस्यसुखात्मत्वा विविवेचनम् . सररिणः T: सा सुखोपेता स्थायी तत्र प्रतीयते । तस्यातो दुःखरूपत्वे स्पर्शो दु.खस्य दस्त्यज ॥३२॥ सम्प्रति सत्यानुभूति रूपाया रसानुभूती सुखद खादिदृष्ट्या कस्य योग इत्येतन्ति- रूपणीयम् । अस्मान्तिरूपणाप्राक् कि सुख किञ्च दुखभित्यपि विचारणीयम् येन सत्यानुभूतावस्य योगस्य निर्णये सौकर्य स्यात् । अनुकूलवेदनीय सुख प्रतिकूलबेदनीयञ्च दु खमित्यत्र न हि कापि विप्रतिपत्ति । अनेन यत्रानुकूलतापा प्रतीति स्यात्तम मुप यत्र च प्रतिकूसताया प्रतीतिः स्यात्तत्र दुःखमित्यायातम् । अस्कूलसा च सा यन्त्र पुरुपस्म प्रवृत्ति , प्रतिकूलता च सा यत्र पुरुषस्याप्रवृत्ति | सत्यानुभूत्याच सहृदयाना प्रवृत्तिरित्यत्र सुखस्य योग इति तु स्पष्टम् । पर सत्पपि दु सस्पर्श सुवातिशयपोगेन विषय विशेष प्रति पुस्पाणा प्रवृत्तिदर्शनमित्य श्र दु खस्यापि स्पर्शो विद्यते न वेत्येप विचार सम्प्रत्ययवशिष्यते । अत्रोच्यते-सत्यानुभूतो सत्यान्त मूतस्य वस्तुन पात्रादिकस्य चाप्युप- स्थितिरिति वस्तुविचार पात्रादिविचारोऽप्यत्रानया दृष्ट्या अपेक्षित । अत्र वस्तुविचार प्रस्तूयते । वस्तु विविधम्-प्राकर्षणतत्त्वयुक्त विकर्षणतत्त्वयुक्तश्च । यत्र वस्तुनि रागादि. योगस्तत्र तदाकर्षणतत्त्वयुक्तम् । यत्र च तस्मिन् जुगुप्माशोरादियोगस्तन तद् विकर्षण- तत्वयुक्तम् । भावापरातत्वयुक्त वस्तुन्यनुकूलनेति तत्र नुप्रतीति । विकर्षणतत्ययुक्तं च वस्तुनि प्रतिकूलतेति तत्र दुखप्रतीति । अनेन सत्यान्तभृते वस्तुनि विकर्षणतत्वयोग सत्यानुभूतो मुखप्रतीत्या सह दु खस्यापि स्पर्श इति स्पष्टम् । ननु विवर्षणतत्त्वयोग वस्तुनि प्रतिकूलताप्रतीतिरिति सहृदयाना तत्राप्रवृत्तिरिति कृततदन्तर्भायाया सत्यानुभूती कथ सुखप्रतीतिसम्भावनेति चैदुच्यते-वस्तुन्यत्र सत्यताया अपि प्रतीति । सा चानुकलेत्यत्र सुखप्रतीति । किचात्र सत्यताया सूक्ष्मतति एतजन्याया सत्यानुभूतो सुखप्रतीत- रतिशय । अनेनातिशयेनंकत सुखप्रतीतो वृदिरपरतश्व विकर्षणतत्त्वजन्यस्य दुख- स्पर्णस्य न्यूनतेति सुपीभि स्वयमाकलनीयम् ।

·43 रसस्य सुखात्मत्वादिविवेचनम् पानादिविचारे एतदवधेय यत्पानारणा न हि स्वतन्त्रतया स्थितिरपितु वस्तुनो:- गत्वेनेत्येपा विचारे एपंव सरणिरनुसतंव्या । श्रमिक पाकर्षणमित्यत्रानुकूलताप्रतीति । अनेनास्य प्रतिफूले वर्णने प्रतिकूलताया स्पष्टत प्रतीतिरिति श्रमिकगतस्य शोकस्य वर्णने दु वस्पर्श स्पष्ट एव । सत्यप्येव तत्र सत्यतायास्तद्गतसूक्ष्मतायाश्चानिशम इति मुखानुभूते प्राधा यमिति स्पष्टम् । प्राचीन रालकारिकरपि सुखदु खादियोगदृष्ट्या रसस्य विवेचन कृतम् । अत्र रसा पूर्ण सुखात्मका इति प्रायेण तेषा मतम् । विश्वनाथजगन्नाथादीनामस्यामेव कोटावन्तर्भाव । सिद्धान्तोऽय सामान्यतो युक्तियुक्त । पर पूर्वप्रतिपादितन्यायेन शोकादि- योगे कान्यानुभूतो कश्चन दु खस्पर्शोऽनुभवगोचर इति सोऽपि स्वीकार्य । ननु अभिनवगुप्त मतानुसार रसे सवेदनमेवानन्दघन मास्वाद्यते । दुखाशका। तन का प्रयोच्यते-रसे स्वसवेदनेन सह रत्यादीनामपि प्रतीति । सा चाभिन वस्यापि मम्मता । यथा- तस्यैव चित्रताकरणे रतिशोकादिवासनाव्यापार । प्र० मा० पृ० २६२ विञ्च पण्डितराजजगन्नायस्यापि रमानुभूतो भग्नावरणायाश्चितोऽवच्छेदक- स्वेन रत्यादिप्रतीनि सम्मता । तद्यथा-- 'रत्यायवच्छिन्ना भग्नावरणा चिदेव रम ।'–रमगगाधर ननु रसे चितोऽवच्छेदका एते शोकादय साधारणीकृता । साधारणीकृता. नाञ्चालौकिरत्यमिति न हि तेपा दुमजनकत्वमम्भावना । मनोच्यते-शोको दुखम्वरूप इत्यत्र सत्यपि साधारगीरणजन्ये वस्मिश्चित्परि- पनंने न हि स्वस्वस्पस्य विनोप । सति तु तस्मिन् स्थायिभेदप्रयोग्यापा रसमस्यामा एवापहार म्याद । ननु रम सम्बन्धविपस्याप्रतीतविमावादीना माघारण्येन प्रतीतिरिति न हि नत्र गम्बन्पविगैपजन्यस्य दुषस्य प्रतीनिरिति चेदुच्यते-सत्यामप्यत्र सम्बन्धविगेपस्याप्रनीती ·44 रसालोचनम् न हि सम्बन्धसामान्यस्याप्रतीतिरिति तज्जन्यस्य दु खस्यावस्थानमपरिहार्यम् । लोकपि पुत्रादिसम्बन्धविशेषाणाम मावे शोकवृत्तेन सह सम्बन्धसामान्यस्यावस्थित्या दुखत्याव- स्थानम् । न च रसे सम्बन्धविशेषाणा परिहारादौदासीन्यस्य प्रतीतिरिति वाच्यम् सर्वेशा रसाना शान्तेऽन्तर्भावप्रसगात् । श्री सुरजनदासस्वामिनोऽनाचक्षते यत्काव्ये दुखस्य या प्रतीति: सान हि रमवतिनी अपितु रमास्वादानन्तर पुनरवाप्तलोकस्थितिवर्तिनी । अत एव 'योऽप स्वभावो लोकस्य मुखदु खसमन्वित । सोऽङ्गाद्यभिनयोपेतो नाट्यमित्यभिधीयते' इत्यत्र भरतमुनिना समन्धित इति पदे अनन्तरापरपर्यायस्य अन इति पदाशस्य प्रयोगः ।। अत्रोच्यते-लोकदशावतिनो दु सस्य रसदशामा स्वरूपविलोप , स्वरूपविलोपे च लोकदशाया तस्याविर्भाव इत्येनग्न हि अनुभवसम्मत तकसम्मतं वेति यथास्थितमेव साधु। नाट्यदर्पणकारबीना मतानुसार शृंगारहास्यवीराद्भुनशान्ता पूर्णत सुखात्मका करुणरौद्रवी सभयानकाश्च दु खात्मका । भयानकादिभिर द्विजते समाज । न नाम सुवास्वादादुद्वेगो घटो । अत्रोच्यते-उदै गा न हि काव्यानुभूतिजन्योऽपितु मयजन्य इति मयादिमावयोगे सत्यपि दु सस्परों काव्यानुभूती प्राधान्येन सुग्वयोग एव । अपरञ्चतेषु रसे चमत्कारस्य सदभाव इति नाट्यदर्पणकारस्यापि सम्मतम् । चमत्कारोऽय खलु सुखाप पर्याय एवेति न हि अत्र मुखात्मकतापा प्रभाव इत्यस्माव मतम् । नाटघदपाणकार पुनरित्थमाचष्टे यच्चमत्कारोऽय रमास्वादाद्भिन , रमास्वाद- बिरामे चास्य प्रतीति ।था-- "यत्पुनरेभिरपि चमलारो दृश्यते, स रसास्वादविरामे सति यथावस्थितवस्तु- प्रदर्शकेन कविनटशक्तिको शलेन । अनेनैव च सर्वा गालादकेन कविनटशक्तिजन्मना नमत्कारेण विप्रलब्ध परमानन्दरूपता दुखात्मकप्वपि करणादिषु मुमेघम प्रतिजानते।" नाटघदपंग १ रससिद्धान्त को शास्त्रीय ममीक्षा पृ० १२ ·रसस्य सुखात्मत्वादिविवेचनम् 45 अनेन प्रतोतिद्वय नाट्यदर्पणकारस्य सम्ममिनि प्रतीयते । तत्रका पूर्ववतिनी। सा च दुःखात्मिका । अपरा पुन परवतिनी । सा च सुखात्मिका । प्रत्रोच्यते-मवतु तावदेतदेव । पर पूर्ववतिनी प्रधानत्यत्र को हेतु । यया वय मन्यामहे प्राधान्य सुम्बात्मिकाया एव प्रतीते । संव च काव्यानुमूतिरूपा। ननु चमन्कारेण भ्रान्तिवशाद् दुखात्मिकाया अपि प्रनीतेरानन्दरूपतया ग्रहणमित्यानन्दानु- भूनेरकिञ्चित्करत्वमिति चेन्न भ्रान्तरमानन्वयात् ।

·46 ससालोचनम् रसे योगः प्रतीतीनामन्यासामपि दृश्यते । अनवता विलीयन्ते पर्यन्तेस्तो रसस्थितिः ॥ ३३ ॥ मत्यानुभूतिरूपाया रसानुभूतो पर्यवसान दृष्ट्या अनुभूतैरेकत्वमेव तथापि प्रतीतिदृष्ट्या तत्र ग्रन्यासामपि प्रतीतीना सद्भावस्नासाञ्च रसानुभूती योग 1 रमानु- भूतो सत्यगतमूक्ष्मवाया भावाना योग इति प्राक् प्रतिपादितम् । भावाश्चते कठोरा कोमलाश्वेति प्राधान्येन द्विविधा । एका चित्तस्य दीप्तिरपरत्र च द्रुति । एषु भावेषु एनदवस्थानुमारि म्नायुमण्डलमपि कठोर कोमलञ्चेति हिविषम् । स्नायुमण्डलस्यंतद- वस्थाद्वयमेकतो भावजन्यमपरतश्च वोच्चारगजन्यमिति भावानुकूलावस्थाजनके पु वणेषु उच्चारणगत किमपि रम्यत्व तस्य च भावयोग । गुणवादिनामनुसारमेया शरद- गुणानाम् अलकारवादिनाञ्चानुमारमेपा शब्दालकाराणा स्थिति । शब्दायों सहितो काव्यमित्यत्र शब्दस्य न हि केवलमर्थप्रत्यायकत्वमपितु उच्चारणरूपत्वेनार्थोपकार- कलमपि । एतदेव चोपकारकत्व शब्दालकारत्व शब्दगुणत्व वेति रमानुभूती तस्य योग । रमानुभूतौ सत्यगताया मूक्ष्मनाया या प्रतीतिस्तस्या अनेकश सादृश्य विधान- समर्थनोपादानहेतूपादाविरोधोपादानादिभिरुपायरुपस्थिनिरित्येतेपा सादृश्य विधानादी- नामप्यत्र रमोपकारकतया प्रतीति । सादृश्य विधानस्य या रसोपकारकनया प्रतीति मा इत्यम्-रमप्रसगे मुखगन मौन्दर्य कवेवयेविषय । पत्र मौन्दर्य न हि सौन्दर्य सामान्यमपिनु सौन्दर्य विशेष । एप विशेष एव तद्गता सूक्ष्मता । अस्य विशेषस्य प्रकाशनाय कमन- चन्द्रादीनामन्यतमस्योपमानरूपेण प्रयोग । यथा मुख कमल भिव, मुख चन्द्र इवेत्यादिम । एतदेव सादृश्य विधानम् । कालिदासविरचितेन निम्नलिखितेन प्रमिद्धे न पत्रोफेन सारश्यस्य मत्यातमूक्ष्म- ताप्नकाशकत्वेन रसोएकारकत्व स्पष्टम्- सञ्चारिणी दीपशिखंव रात्रौ य य व्यतीयाय पनिवरा मा । नरेन्द्रमार्गा? इव प्रपेदे विवर्णभाव स म भूमिपान ॥ -रघुवंशम् अत्र पतिपराया इन्दुमत्या सम्चारिण्या दीपशिखया सह मादृश्य, तस्य नस्स भूमिपालस्य च नरेन्द्रमार्गाहन सह सादृश्यम् । तनुता मागत्याक्ष्योऽन्दुमनीगता धर्मा, विशालताविवर्णनादयश्च भूमिपालगता धर्मा ।ग्रनेन सादृश्यविधानेन न हि कवनमेषा ·47 रमस्य सुखात्मत्वादिविवेचनम् धर्माणामपितु एतद्गताया सूक्ष्मताया अपि प्रकाशनम्, तेन च चारुत्वातिशय इति स्पष्टम् । समर्थनोपादानादीना यत्सत्यगतमुश्मताप्रकाशवत्व तन्मया काव्यसत्य'लोक- शीर्षके स्वग्रन्थे निरूपितमिति नेह वितन्यते । एपा सादृश्यविधानादीनामुपमादिप्वर्या- लकारेवन्तर्भाव इत्येपामलकाराणामपि रमोपकारकतया प्रतीति ।

·चतुर्थ उद्योत श्रृंगारादिरससमीक्षणम् वीररसमरूपा सत्यानुभूति प्रवृत्ति वनं लोके उत्साहश्चात्र कारणम् । . परमोऽयमतो भावो लोकोऽखिलो यमाश्रित ॥३४॥ व्याप्नोत्ययं जगत्सर्वमेकमपि बहूनपि । परमोऽयमत: स्थायी वीरो यस्मात्प्रवर्तते ॥ ३५ ।। वीररसस्य स्थायी उत्माह इति प्राक् प्रतिपादितम् । प्रस्योत्साहस्य व्यक्ती वर्ग चोभयन स्थितिरित्येतत्सम्बन्धिनो वीररसस्य रसान्तरेभ्य कश्चन विशेष । किन्चा- स्योत्साहस्य प्रवृत्तिर्यपि सहजा तथाप्यत्र प्रेरकाणामपि सद्भाव । एयु प्रेरकेषु प्रारणत- त्त्वस्य धर्मतत्त्वस्य राष्ट्रतत्त्वस्य घ स्थिति । अन्यानि यानि तत्त्वानि तेषामयवान्तर्भाव । एतत्तत्त्वानुमारं प्राणवीरो धर्मवीरो राष्ट्रवीरश्चेत्यस्य रमस्य भेदा । प्राणप्रेरितम्यो- त्साहस्य क्षेत्रमार्थिक जगदिति प्राणवीरस्यार्थ वीर इत्यपि व्यपदेश । उत्साहस्याभिव्यक्तिरनेकघा-धमरूपेण संघर्षरूपेण युद्धरूपेण च । यय प्रनि- रोधस्याभावस्तत्र श्रमस्याध्यवमायस्य वा स्थिति । यत्र च तम्य मावस्ता मघर्षय युद्धम्य च स्थिति । समाजदृष्ट्याऽस्य मघर्पस्य युद्धस्य च क्रान्तावन्नर्भाव । सर्वग्राम वीरो रम । स च सत्यानुभूतिरूप । उत्माहवर्ती अमो द्विविध -शारीरो मानमश्च । अत्र शारीरे थमे उत्साहस्य स्फुटतेति तस्य कश्चन विशेष । किञ्च सतोऽप्युत्माहम्य या गोणता भावानरस्य च प्राधान्य तत्र न हि वीररसस्य स्थिनि । यथा शृगारादिपु रमपु यत्र कुत्रचिव सत्यप्यु- रसाहे प्राधान्यं रत्यादिकस्येति तत्र शृगारादिको रम ।

·/ शृगारादिरससमीक्षणम् 49 सस्कृतसाहित्ये वीररसस्यानेकत्र दर्शनम् । रामायणे महामारते चास्य सविशेषा स्पिति । कालिदासेऽपि दिलीपकृतगोसेवावर्णने पार्वतीतपश्चर्यावणंने चास्यंच, रसस्य म्पिति । करुणरसरूपा सत्यानुभूति - इष्टे नष्टे भवेच्छोक सर्वत्रास्य मता गतिः । उत्साहोऽत्र क्षय याति फरुणश्च प्रतीयते ।। ३६ ।। करणरसस्प स्थायी शोक इति प्राक् प्रतिपादितम् । अस्य शोक्स्य व्यक्ती वर्ग चोभयत्र स्थिति । शोकोऽय द्विविध -इष्ट-नाशजन्योऽनिप्टप्राप्तिजन्यश्च । यद्यप्यनिष्ट- प्राप्ती इप्टनाशस्थापि सामान्यत स्थितिस्तथापि यत्रानिष्टप्राप्ते स्फुटा प्रतीनिस्तत्रानिष्ट- प्राप्तियंत्र चेप्टनाशस्य स्फुटा प्रतीतिस्तत्रेप्टनाश इति ज्ञेयम् । इष्टनाशेन शोके नैराश्य. मित्यत्रोत्माहानि । इप्टमेतत्प्राधान्येन विविधम्-अर्थरूपम् धर्मरूपम् व्यक्तिविशेष- रपञ्च । अनिष्टमपि प्राधान्येन त्रिविघम्-प्राधिया॑धिर्मरणञ्च । रौद्ररसरूपा सत्यानभूति- 103283 प्रनिष्टाज्जायते कोष समाजे चास्य विस्तर. । संघर्षस्य मतं बीज रौद्रो यस्मात्प्रवर्तते ॥ ३७॥ रोदरमस्य स्थायी कोष । मस्य कोषस्य व्यक्ती वर्ग चोभयत्र स्थिति । वर्गस्य रोप इत्यपि व्यपदेश । क्रोधोऽयमनिप्टजन्य । अनिष्टमत्राने विधम्-प्रयंगत धर्मगत राष्ट्रादिगतञ्च । मयंगतम्यानिप्टस्य सविशेपा स्थिति अमितेषु । सा च पनिकवर्गकृता माथिकशोषणरूपेति श्रमिकवर्ग धनिकवर्ग प्रति रोपभावना। रोपोऽय कमंग प्ररक मनेन धनिकवर्गस्यानिप्टमम्मावनेति तस्यापि रोपाविर्भाव । अनेन रोपोऽय वगंमघर्षपर्यवमायोति जैवम् । शृंगाररसरूपा सम्मानुभूति - अाकर्षणं महत्कान्ता रतिरत्र स्वभावजा। हृदयस्यात्र विधामः शृंगारोत प्रवर्तते ॥३८॥ शृगाररसम्म पापी वान्ताविषया रति । मारपणसम्बन्धिषु भावेषु प्रस्या प्रापापम् । मारपणविषयस्य सनिघाविव तस्य वियोगेऽप्यस्या स्पितिरित्येपा रति- दिविधा । मनेन रसोग्य सयोगो विप्रलम्भश्चेति प्राधान्येन द्विविष । रतिस्थायिमावम्य ·500 रसायोचनम् जीवनगता अनेका सूक्ष्मा अवस्था इत्यनयोमदयोरनेके उपभेदा सम्भवन्ति । शृगार- रसगता रति किमपि समन्वयकारि तत्त्वमित्यनेन समाजे परिवाररूपाणा घटकाना निर्माणम् । किञ्चात्र हृदयस्य विश्राम इति समाजगते सघ तत्त्वमेतदविश्रानिदायकम् । अपरञ्च तत्वमेतन्न हि उत्साहत्य कर्मणश्च विरोधीति समाजगते सघऽप्यस्य योग- सम्भावना वात्सल्यरतरूपा सत्यानुभूति - निश्छले शिशुवर्गेऽस्मिन्नात्मभाव परो मत । वत्सलतात उद्भता वात्सल्यञ्च प्रतीयते ॥ ३९ ॥ लोके समन्वयोऽनेन परिवारस्य चोदभव । हृदयस्यात्र विश्वामस्तत्त्वमिदं न धार्यते ॥ ४० ॥ वात्सल्यरसस्य स्थायी वत्सलताभाव इति प्राक् प्रतिपादितम् । अस्य भावस्प विषयो बालक । यालके निष्कपटताया निश्छलतायाश्च स्थितिरिति तस्मिन् वत्सलता. स्पेण प्रात्मीयताया प्रवृत्ति । क्वचिदस्यां प्रवृत्ती रक्तसम्बन्धजन्याया अपि प्रात्मीय- साया योग । सेन वत्सलताया कोऽप्यतिशय । पुत्रादिप्वेतादृशी एव स्थिति । शृगारवदस्यापि रसस्य सयोगवात्सल्यं वियोगवात्सल्यञ्चेति द्वी भेदी, सयोश्चा- नेके उपभेदा । वत्सलताभाव किमपि समन्वयकारि तत्वमित्यनेन समाज परिवाररूपाणी घटकानां निर्माणम् । किञ्चान हृदयस्य विनाम इति समाजगते सप तत्त्वमेतद्- विधान्तिदायकम् । अपरञ्च तरवमेतन्नहि उत्साहस्य कर्मणाच विरोधीति समाजगते संघऽप्यस्य योगसम्भावना । हास्यरसरुपा सत्यानुभूति :- विकृतिजो भवेदहास प्राकर्षणमसंशयम् । चित्तस्यात्र परा तुष्टिहास्यमत प्रवर्तते ॥४१॥ हास्यरसस्य स्थायी हास., स च विकृतिवर्शनजन्य इति प्रा प्रतिपादितम् । मस्या विकृती न हि पाकर्षणस्य समाप्तिरपितु विषयोन्मुखत्वतीव्रताया बेवल हाम दति विकृतिरेषा अनौचित्य विशेष । अनुकरणेऽपि ममानौचित्यस्य मनाम् प्रतीतिस्तत्र

·शृगारादिरससमीक्षणम्
51
हासस्येव स्थिति । हास्यरसे न हि अनौचित्यम्य रसदोपत्वेन प्रतीतिरिति हास्यरसम्य
रमाभासाभेद ।
हास्यरमे प्रागिकाभिव्यक्त स्फुटतेत्येतदभिव्यक्त्त्यनुसार हास्यरमस्य म्मितह-
मिनादय पड्भेदा । एषु भेदेवन्त प्रकृतेरपि योग परं न हि अस्या अन्त प्रकृतेरुत्तमत्वा-
दिविभागौचित्यम् ।
हाम्यरमगते हासे चित्तस्य प्रसाद इति ममाजगते मघर्षं तत्त्वमेतद्विश्रान्ति-
दायकम् । अपरञ्च तत्त्वमेतप्न हि उत्साहस्य कर्मणश्च विरोधीति समाजगने सघऽप्यम्य
योगसम्भावना।
बीभत्सरसरूपा सत्यानभूतिः-
विकपणे जगप्सा स्याच्चित्तं यत्र पराड मुखम् ।
उत्साहो मन्दतां याति बीभत्सोऽत प्रवर्तते ॥ ४२ ।।
वीभत्मरमस्य स्थायी भावो जुगुप्रीति प्राक् प्रनिपादिनम् । प्रस्या जुगुप्साया
जुगुमाविषय प्रति पराड मुखतेति पराड मुखताभेदेन क्षोभरण उद्वेगज शुद्धश्चेनि
विध्यमम्य रसम्य भरतादीना मम्मतम् । मन शुद्धभेदगतस्य भावस्य न हि प्रौदामीन्याद
भेद इत्यम्य भेदस्यौदामीन्य एवान्तर्मावो युक्तियुक्त ।
जुगप्मागताया विषयपराट मुखताया न हि उत्माम्योन्मूलनमपितु चित्तम्या-
न्यत्र प्रवृत्तिरिति पराड मुखतापगमे उत्साहम्य पुन प्रवृत्ति ।
भयानकरसरपा सत्यानुभूति -
विकपणाभयोत्पत्तिरुत्साह प्रतिरुध्यते ।
चित्त भवति चाक्रान्तम् भयानक प्रतीयते ।। ४३ ॥
मयानकरसस्य स्थायी भागो भयम् । प्रन चेतनाया विषयात्राननेन्युत्माहत्या-
यगेध ! परमवरोधोऽय क्षणिक इत्येतदपहारे उन्माम्य पुन प्रवृत्ति ।
पद्भुतरसरूपा स्त्यानुभूति
विषयो लोकमत्यति स्थायी भवति विस्मयः ।
चित्तश्च मूढता याति रसोऽद्भुतः प्रतीयते ॥ ४४ ॥

·52 रसालोचनम् अद्भुतरसस्य स्थायी विस्मय । अत्र रागादिक्रियास्वसमर्थायाश्चेतनाया किंकर्तव्यमूढता । अत्र च कारण विषयस्य लोकोत्तरत्वम् । लोकेऽम्य लोकोत्तरत्वस्य विरलतया स्थितिरित्यस्य विस्मयावहत्वम् । किञ्च कान्ये यत्र लोकोत्तरतत्वाना दर्शन तत्रानेकश प्रतीकात्मकतेति लोकोत्तरत्वस्य तया परिहार । अपरञ्च लोकोत्तरताप्यने- कत्र लोकविश्वासानुप्राणितेत्यस्या यथाकञ्चिल्लौकिकत्वमेव । शान्तस्य रसस्वविवेचनम् - स्वभावजो रतिर्भावो हृदि सर्वस्य सस्थित । अभ्यासेन शमो लम्रो योगिनां हदि सस्थित ॥ ४५ ॥ लोकोत्तरं शमे वस्तु साधारणीकृतं स्वत.। स्फट महति भेदेऽस्मिन् भेद शान्तस्य निश्चित ॥ ४६ ॥ शान्तस्य रसत्वविवेचनाय रसगताना तत्त्वानामत्र गते समीक्षणमपेक्षित मिति तदा प्रस्तूयते । रसगतानि प्रमुखाणि तत्त्वानि निम्नलिसितानि सन्ति (१) रसम्य स्थायिभावश्चेतनाया सामान्यस्तरवर्तीति तस्य सकलसहृदय गोचरता । (२) स्थायिभावस्य लोकगतविषय सह सम्बन्ध । (३) साधारणीकरणम् । शान्तरसस्य स्थायिभाव शमोऽभ्यासलभ्य इति न हि तस्य सकलसहृदय- गोचरता। ननु शमप्रकृतिकाना स सुलभ एवेति चेदुच्यते-विरला एवविधप्रकृतिका । येयाश्य नास्ति एवविधा प्रकृतिस्तेपा सा अभ्याससाध्येति तम्या कुनैऽभ्यासस्य वैराग्यस्य चोपदेश । ननु जनसामान्येऽपि शमस्य पथाकथञ्चिस्थिति , किञ्च मुनिनाऽपि क्वचिच्चम इति प्रोक्तमिति चेदुच्यते-एपविधेन मनाकरपृष्टेन शमेन काव्ये मावस्येव स्थितिनं तु रसस्येति स्वीकार्यम् । ननु शमेऽनेकत्रीदासीन्यस्यापि प्रतीतिरिति तत्र को भाव स्वीकाय इति चेदुच्यते-शमे प्रौदासीन्यस्यापि प्रायेण प्रतीति , प्रौदासीन्ये च प्रायेण शमम्यापी. त्युभयोर्भावयोर्यागपद्ये प्राधान्येन व्यपदेशा भवन्तीति नयेन प्रधानस्य भावस्य स्थिति- स्तत्र स्वीकार्या । ननु 'स्व स्व निमित्तमासाद्य शान्नाभाव प्रवर्तते इति वचनानुमार ·शृगारादिरससमीक्षणम् 53 गान्नावस्थाया प्रकृतित्वेन स्थितिरिनि शान्तरसस्य प्राधान्यमिति चेदुच्यते-भावाना प्रतिमताया मस्याः शाम्तावम्याया वासनारमतया स्थितात् स्यायिभावाभेद । शमस्य प्रात्मादयो विषया । एते चान्तरिका अलौकिकाश्च । ननु प्रत्राप्यादी मौकिकानामेव विषयाणामुपस्थिति , तप चौदासीन्यप्रतीतिरिति चेदुच्यते-प्रौदासी- न्यमेतत् शमप्रेरितम् । शमस्य चास्य पात्मवावलम्ब । शान्तरमस्य समर्थका वक्त शक्नु- वलि यद्विषयाणा लौरिकत्वमलौकिकत्वञ्चेति विभागोऽनुपपन्न इनि शान्नम्य रमान्त- रेम्य पार्थक्यमयुक्तम् । अत्रोच्यते-रमस्यालौकिकतामेवाश्रित्य रसानुभ्तेर्लोकानुभवा- रायंक्य भवद्धि स्वीकृतम् । यद्यलौकिकत्वमकिञ्चित्तर तहि रमानुमूर्लोानुभवे एवान्नर्मावो विद्युय । न चानुभूतिगतमेवालौकिकत्व महत्त्वपूर्ण न तु विषयमनमिनि वाच्यम् । किन्चानुभूतिम्वरूपे तत्प्रयोजकविल्यम्वरूपम्याप्यन्तर्भाव इति विषयगतेन मेरणानुभूतपरक्तता म्वीकार्य । यद्यनुभूतिम्वरूपनिर्णये विषय गतम्वरूपप्रयोज्याया पम्या उपरतताया उपेक्षणम् तहि अलौकिकत्वाविशेषेण रमानुमूनेरान्मानुभूता. देवान्तर्भाव स्यात् । शृगारादिपु रसेपु सोनादयो व्यक्तिविशेषा इति सीतान्वादिपरिहारेण तेषा मान्नात्वादिस्पेणोपस्थिति । न च शान्तरसे प्रासादिष्वेतत्सम्भवतीत्येपा माघारगी- करणम्पामाव । एया साधारणीकरणामावे प्राश्रयस्यापि साधारणीकरणामाव । ननु व्यक्निविशेषरूपम्याश्रयस्यात्र मुग्यादिस्पेरण ग्रह इति कथमय माघारणीवरगामाब इनि चेदुच्यते-विभावगनमेव माधारणीकरणमाश्रयगतमाघारगीररगम्य प्रयोजक मिति विभावगतम्य साधारणीकरणस्याभावे प्राश्रयस्य यो मुन्यादिस्पेग ग्रहम्नत्र न हि माधारणीकरणप्रतीतिसम्भावना । अत्र दयहृदये शमम्य स्थिति । शमश्च राग प. योरभावरूप इत्यत्र रागढ पमम्बन्धिनोहंभावम्यापि शम । पहभावे एव सम्बन्ध- विशेषम्वीकारपरिहारसम्भावनेत्येतदहितस्य शमम्य स्वरूपे एक साधारण्यम्य स्थिति । अनेन न हि मत्र रमगत साधारगोकरणम् । एव मनि शान्नम्यात्मानुभूतो न तु वराव्यानुभूतावन्नाव :नि ज्ञेयम् । भक्त रसत्वविवेचनम् लोकोतरा रतिर्भक्तों भक्ताना हृदि सस्थिता। विषयोऽलौकिको भत्तो साधारणीकत स्वत ॥४७॥ साधनेयं परा या चित्तस्य निति परा। स्फुटे महति भेदेस्मिन् भक्त भेद सुनिश्चितः ।।४।।

·54 रसालोचनम् भक्तिरमस्य स्थायिभावो देवादिरतिरम्यासलम्येति न हि तस्या सकलसहृदय- गोचरता। ननु भगवद्भक्ताना सा सुलभेति चेदुच्यते-विरला एवविधा भत्ता इति तद्व्यतिरिक्ताना सा अभ्याससाध्येति तस्या कृते अभ्यासस्य वैराग्यस्य चोपदेश । ननु जनसामान्येऽपि भक्तयथाकञ्चिस्थितिरिति चेदुच्यते-एवविधया मनावम्पृष्टया भवत्या काव्ये मावस्यैव स्थितिर्न तु रसस्येति स्वीकार्यम् । भक्तर्देवादयो विषया । एते चान्तरिका अलौकिकाश्च । ननु विषयाणा लौकिकत्वमलौकिकरवञ्च रसत्वनिर्णयेऽकिञ्चित्करमिनि घेदुच्यते-रसस्यालोकिकाता- मेवानित्य रसानुमतेर्लोकातुभवात् पार्थनय भवद्भि रवीकृतम् । यद्यलौकिवात्यमकिञ्चि- स्कर तहि रसानुभूतेलोंकानुभवे एकान्तर्भावो विधेय । न चानुभूतिगतमेवालौकिकत्वम् महत्त्वपूर्ण न विषय गतमिति वाच्यम् । किञ्चानुभूतिस्वरूपे तत्प्रयोजकविषयस्वरूपम्याप्यन्तभाव दनि विषयगतेन रूपेरणानुभूतस्परक्तता स्वीकार्या । यद्यनुभूतिस्वरूपनिणये विषयगतस्वरूपप्रयोज्याया अस्या उपरक्तताया उपेक्षण नहिं अलौकिकत्वाविशेषेण रमानुम तैरात्मानुभू नावेवा- न्ताव स्यात् । शृगारादिपु रमेषु मीतादयो व्यक्तिविशेषा इति सीतात्वादिपरिहारेण तेषा कान्तावादिरूपेणोपस्थिति । न हि भक्तिरमे देवादिप्वेतत्सम्भवतीत्येपा साधारणीकरण- स्याभाव । एपा साधारणीकरणाभावे प्राश्रयस्यापि साधारणीकरणाभाव । मनु व्यक्तिविशेषरूपस्याश्रयस्यान भक्तरूपेण ग्रह इति कथमत्र माघारणीकरणामाव इनि चेदुच्यते--विभावगतमेव साधारणीकरणमाश्रयगतसाधारणीकरणस्य प्रयोजन मिनि विभावगतस्य साधारणीकरणस्याभावे प्राश्रयस्य यो भक्तरूपेण ग्रहस्तव न हि साधारणी- करणप्रतीतिसम्भावना । प्रा महृदयहृदये भक्ते स्थिति । भतीच लोकगतरागडेप. योरमाव इत्यत्र रागद्वेषसम्बन्धिनोऽहमावस्याप्यमाव । प्रहभावे एव सम्बन्धविशेष- म्बीकारपरिहारसम्भावनेत्येतद्रहिताया भक्ते स्वरूप एव माघारण्यस्य स्थिति । भनेन न हि अत्र रसगत साधारणीकरणम् । एव सति भक्तगत्मानुभूतो न तु काम्यानुभू तावन्नाव इति शेपम् । किम्च 'भगवान् परमानन्दस्वरूप स्वयमेव हि। मनोगतस्तदाकारी रमतापनि पुष्पम्' इन्यु- पादानेन धीमधुसूदनमरस्वनीमहाभागंभक्तरात्मानुभू निरूपतंव स्वीकृता । भक्तमधुरादयोऽनेक प्रकारा मालकारिक स्वीकृता , तत्र मावान्नराणामणि योग । यपा मधुरामती रतिभावस्य योग । भावस्याम्याला विवस्वे भक्तिपयंवगायित्वे ·शृगारादिरससमीक्षणम् 55 च भक्तरेव पापंन्तिकी प्रतीति , लौकिकत्वे च शृगारस्यापि तत्र स्पर्श । सत्यदास्यवात्स- ल्यादिभक्तिप्रकारेषु सख्यादीना भक्तिपर्यवसायित्वे भक्तिभावस्य पार्यन्तिकी प्रतीति , मन्ययात्वे च सरुयादीनामपि भावाना प्रतीतिस्तत्र स्वीकार्य ।

·पञ्चम उद्योत रसगतदोषसमीक्षरणम् रसे सर्व मत सत्यम् सत्ये तस्मिश्च सूक्ष्मता । एव भवेद्रसास्वादोऽन्यथा दोषस्य विस्तर ॥ ४६ ।। मत्यानुभूती सत्य तद्गता मूक्ष्मता चेति द्वे तत्त्वेऽपेक्षिते इति रसानुमताव- प्यनयो स्थिति । अनेन तत्त्वयोरनयोरन्यनरस्योभयोर्वा यथासम्भवमभावे रसे दोपम्य स्थिति । मा च प्राधान्येन चतुर्धा-अमत्यताप्रतीतिरूपेण सत्यगतस्थूलतारूपेण मत्यगत- मूक्ष्मताया न्यू तारूपेण म्फुटताविरहरूपेण च । अत्र असत्यताप्रतीति पुनद्विविधा- सम्भावनाविरहरूपा मशययोगरूपा च । सम्भावनाविरहरूपो यो दोपस्त न पात्रादि- विचारोऽप्यपेक्षित । अत्र चाय हेतुर्यकाव्ये व्यवहारादीना यदुपादान तत्पानविशेषगत- त्वपूर्वकमिति पानविशेषगतत्वेन तेपा गम्माबनाया न हि अस्य दोपस्याविपि । यथा ममुद्रलघनादीना रामादिगतत्वेनोपादान न हि अयम्भवमित्येव विषवर्णनेऽम्य दोपस्या- भाव। अनेत्र प्रकारेण देशकालादिविशेषगतत्वेन व्यवहारविशेषस्य सम्भावनाया न हि अस्य दोपस्याविर्भाव । दीपदीगतस्य पञ्चपतिविषयकस्य वर्णने एतादृशी एव स्थिति । यत्र तु सत्यपि पात्रदेशकालादिकविनारे वर्ण्यव्यवहारस्य सम्भावनाविरहस्तत्र दोषोऽयमक्षत इति ज्ञेयम् । उत्माहस्य भीरुगतत्वेन वर्णने गुरुविषयकोषस्य शिष्यगतलेन वर्णने जनसामान्यगतायाश्च रतेस्त्तमदेवतागतत्वेन वर्णने एतादृशी एव स्थिति । अनेन 'प्रकृतीना विपर्यय ' इत्येवरूपो यो रमदोष पालकारिक परिगणितस्तस्यावान्तर्भाव इत्यायातम् । सत्य गता स्थूलता-साधारणीकरण सत्यगतमूक्ष्मतापेक्षमिति सत्यगतस्थूलता- दशाया माधारणीकरणस्याभाव । अनेनात्र दोषम्याविर्भाव इति स्पष्टम् । स्वगतत्व- ·ग्मगतदोपममीक्षणम् 57 नियमेन परगतत्वनियमेन च देशकालविशेषावेश इन्येवस्पो यो रसविघ्नोऽभिनवेन परिगरिंगतस्ता मूक्ष्मताभावेन साधारणीकरणामाव इति तस्यात्रवान्तर्भाव । किञ्च निजमुग्वादिविवशीभाव इत्येवरूपो यो रमविघ्नोऽभिनवेन परिगणितस्तम्य सन्यगत- मूक्ष्मनापादनेन परिहार इनि तम्याप्यत्रवान्तर्भावो ज्ञेय । मत्य गनमूक्ष्मताया न्यूनता पशुपक्षिगनाया सौ मरनारोगतरत्यपेक्षया मूक्ष्मनाया प्रभाव इन्यत्रास्य दोषम्याविर्भाव । न हि पशुपक्षिगनभयवर्णने एतादृशी स्थितिरिति तपास्य दोषम्याभाव । अनेकमान्तविपयाया रतौ अनुभयनिष्ठायाञ्च रती पश्मनाया वापि हानिरित्यवायमेव दोपो विशेय । व्यभिचारिरमन्यायिभावाना बनवाच्यनायामप्येतादशी स्थितििित म्पप्टम् । म्फुटनाविरह -काव्ये मत्यम्य यन्निरूपण नत्र मत्सरि मूक्ष्मताया म्फुटता अपेक्षिना इत्यम्या प्रभाव स्फुटतापिरहरूपम्य दोपस्याविर्भाव । काव्यगने मत्ये ममग्रतादृष्ट्या यद्यप्येकत्वस्य प्रतीति नथापिभेदाट्या नमानेकत्वप्रतीनेरपि सम्भावना । अम्यामनेक त्वमतीतो अनेकेषु सत्येपु सम्बन्धम्यान्वयस्थ वा प्रतीति रित्यगन्यम्य प्रतीतिग्याप्यक्षता । मम्बन्घामावे एवत्वप्रनीतभङ्ग इनि दोपस्याविर्भाव । प्रतिकूल विभावादीना न हि प्रस्तुतेन मम्बन्ध इति नेपा ग्रहे सम्बन्धा- भावाद दोषम्य स्थिति । प्राण्डे प्रथनेन प्रमादे छेदनेन चापि मम्बन्धस्य मग इत्यत्रापि दोरम्प पिति । प्रनगम्याभिधानमित्येवरूपो यो दोष पालकारिक परिगणिनम्तमा प्पी हेतु । काव्ये प्रविनपु मत्यपु एवमगि प्रन्यानि च तदगानि । यम्यागिता नस्य प्रायमिनि तत्मिस्ये नम्य यथावमरमनुसन्धानमपेक्षितम् । एतदभावे दोषम्य स्थिति स्तोमा । पनेनैव वारणेन भगिनोननुसन्धानमित्यम्य दोषपदवाच्यता । काव्ये यम्य मन्यायागन्वेन स्थिनिम्नम्य गोगनेति तम्य विस्तारोन्युन । प्रनेनंव हेतुवा प्रगम्याप्यतिविम्तनिरित्यम्य दोषपदवाच्यता । राव्ये मत्यम्य म्धिति प्रासंग पात्रादिगतरवेन भवतीनि यस्मिन् पात्र मत्यान- गग भावविशेषम्य पितिनं हि तम्मितदिग्दम्य माव विशेषम्य मनिवेगो विय , या व्यक्तित्वेन्ययमगाद दोप म्यात् । d ·First Udyota Description of Truth I first pay my obeisance to the labour and then to the labourer. because it is labour alone which in the form of the labourer sustains the world 1 Having paid my obeisance to Dinanılara, the author of Dhian, aloha (who spread the light of Dhrani) I with the blessings of Vidyadhara (name of my preceptor) proceed with the writing of Kasaluha (spread the light of Rasa theory) 1 am neither gifted with extraordinary faculty. nor havela proficiency in speech But I donot believe in appearance, so truth is my only recourse 3 Truth is liked by all, sq subtlety in this leads to excellence in scriptures it is termed as knowing, while in poetry it is termed as experiences Truth is liked by all so it is but natural that it should find its place in poetry also This truth as it appears in poelry is not in the nature of matter but is rather in the nature of knowledge This knowledge aqain is not so by itself but is so by virtue of lis relation with the objects As such in this state of mind objects appear as objects of knou ledge When these objects of knou jedge attain subtlety, they give rise to effectiveness Material objects can be cited an instance in this connection Material objects are of three kinds-solid, liquid and gas The solid turns into liquid and the 'iquid into gas For example, uater which is first in the form of ·2 Rasalochanam snow turns into liquid and the liquid, with its association with fire, further turns into gas This is the way of attalning subtlety in so far as the material process is concerned This adds to ellectiveness So far as the subtlety pertaining to objects of knowledge is concerned, it is from the viewpoint of the mental process But It, too. is subtlety, so it also results in effectiveness This effectiveness is what we call poetic beauty. This is in the form of intense activity of Citta Thus there are two elements in poetic beauty-on the one hand there is subtlety of truth, while on the other hand there is Intense activity of Citta This Intense activity is in the form of experience, so we c:n say that in poetry we have an experience of truth This experience of truth is found in science etc also, but it is the result of mental effort which acts as an opposite force So there is lack of Camalhara in such cases Camalkara is, however, possible in science etc. when the mental elfort directed towards truth slows down for a while and the subtlety regarding truth shines forth in its bloom In poetry subtlety of truth appears automatically before Sahrdaya, so it does not need any effort it all happens due to poetic faculty Moreover, experience of truth in poetry and science differ in so far as their objects are concerned In poetry experience of truth is based upon conformity to world So this conformity appears as an object there In science, however, the experience of truth is based upon an investigation into the material elements So these material elements appear there as abjects In spiritual experelence also experience of truth exists, bur what appears here as an object is not conformity to world but elements other than material. Moreover, what is important here is that the consciousness tends to its oun nature In poetic experience, this process, though present in some form or the other occupies yet a subordinate position Further this process, too. resuls through the medium of subtlety of truth which is in the form of conformity to world, while in splritual experience this process is the direct result of the nature of experlence Itself ·Description of truth Moreover, spiritual experience is based upon Sadhana and as such is stable This is not the case in so far as the experience of truth in poetry is concerned Moreover, experience of truth in poetry is fully concretised, but the spiritual experience of truth is either not so or is so to a lesser degree in science etc also experience of truth is not con. cretised The reason as to why this experience of truth in poetry is fully concretised is that it incorporates characters in stself That is why poetry is known as the creation of the poet This experience of truth can be termed as experience of realism also for example- ग्रीवामगाभिराम मुहुरनुपतनि स्यन्दने बदृष्टि पश्चान प्रविष्ट शरपतनभयाद् भूयसा पूर्वकायम् । दभैरवलीढं यमविवृतमुखभ्र शिभि कीर्णवत्मा पश्योदग्रप्लुनत्वाद् वियति बहुतर स्तोकमा प्रयाति ।। Here subtle attributes of a terrified and running deer have been described Soue say that the description at hand is quite real and true and as such has an experience of realism or truth This experience of realism differs from realism or a knowledge of realism For example- "The cow gives birth to a bullock It takes grass in its mouth and eats it Here correctness of the description is beyond dispute But the attributes described here lack subtlety So the description is devold of producing an expenience of realism The tail of the cow is three feet long with a luft of hair at the end which is nine inches long" Here knowledge of the correctness of the attributes of cow is the result of mental effort So it does not come under the experience of realism ·Rasalochanam Thus it is clear that experience of truth has two elementstruth and subtlety pertaining to truth Here we first take up the description of truth The world is the basis of truth and it is the world where truth is based So a poet, with an eye on poetry, has to take care of this world-ly basis 5 If the worldly truth has an attraction for a poet, his work becomes worth relishing But in case il ceases to have an attraction for him his work becomes devoid of relish 6 This truth as it appears in poetry is related to world This is as follows --In poetry this truth is brought about by poetic faculty which makes world as its object So it is but natural that what the poet receives as truth proceeds from the world It is, however, to be noted that the process of receiving the truth from the world has nothing in common with imitation Imitation as a passive following of the object, but here what the poet recieves by his poetic faculty is made to merge in his self and 11 is then that it finds expression It is due to this reason that poetry is termed as creation of the poet and is said to excel the creation of the creator in so far as it differs from it Here difference does not mean absence of rela. non with the world, but rather a new creation dependent upon the world A question here arises that a poet has been termed as creator and self-born, so it is natural that the creation resulting from his poetic faculty may be of his own accord and as such divorced of any relation with the world Here we reply that poetic faculty gives rise to such subtle forms which either exist in the world or are related to it Poetic faculty has two aspects-insight and creation The first aspect makes the poet observe the subete forms which either exist in the world or are related to it, while the second aspect gives expression to them As such it is but evident that what results from poetic faculty is a thing of the world or one Telated tuit It may be argued here that what the creative aspect ·Description of truth S so gives expression to includes in itself creation of forms as well Here we reply that this does not affect our position as this creation, too, is related to the world This being so, what is termed as a creation of the poet out of his own accord simply means that he is free to select material of his choice from the world अपारे काव्यसंसारे कविरेव प्रजापति . । यथास्मं रोचते विश्व तथेद परिवर्तते ।। शृगारी चेत् कवि काव्ये जात रसमय जगत् । म एव वीतरागश्चेन्नीरस सर्वमेव तत् ।। - Dhwani aloha This verse should be interpreted in this light Here the last two lines clearly mean that a poet who has a liking for erotic des. cription selects from the world such materials alone as suit this purpose with the result that his poetry becomes worth relishing But In case he ceases to have any liking for the world he develops a dislike for worldly objects with the result that his poetry devoid as it is of any relation with the world ceases to have any charm for us Here the word met occurring in third line has a restricted meaning So it will be proper to change the last tuo lines in the following manner. लोकसत्ये रुची सत्या जात रसमय जगत् । तत्रय रुच्यमावेच नोरम सर्वमेव तत् ॥ A question here arises that in his Aarika 'faafagaf1997ram Mammata describes poetic creation as one not dependent upon anything else, so its dependence upon the world does not fit in here To this me reply that Mammata in his t'rt explains this dependence upon another (944carica) in the following way Creation is dependent upon atoms which are the inherent causes and upon karnia etc which are the accessory causes Here atoms etc are different from the creator and this difference betueen them exists not only prior to the process of creation but also ·Rasalochanam during the process of creation Thus it relates to both the times, past as well as present Here difference has to be understood in this sense So far as the difference of the world from the poet is concerned, it exists only prior to the process of poetic creation and not during it Because during this process the worldly forms merge in the poet s self and as such lose their separate identity Thus the world cannot be said to be different from the poet in this sense in the circumstances the poetic creation which depends upon the world cannot be said to be dependent upon one that is different from it.-As such not depending upon anything else and depending upon the world donot involve any contradiction Further, it is not in its physical form as the ators are but rather in the form of being an object of knowledge that the world is the basis of the poetic creation And the boet is independent so far as the presentation of this form is cruncerned Thus 07799777461 and 779279cu donot involve any contradiction A question here arises that according to Mammata the crea. tion of the creator follows the ules of farafa, while poetic creation is free from them so the poetic creation cannot be said to be dependent upon the world Here we reply that the word faufa generally means providence, fate or past actions So the relevant part of Mammata's Karihe means that the creator proceeds with the creation of man etc with due regard to this element of past actions and this is quite plroper But so far as the presentation of characters in poetic creation is concerned what the poet is concerned with is not this element, but their forms as they obtain in the world So the dependence bf poetic creation upon the world remains unaffected Mammata belonged to Kashmir So it is likely that this word has been used by him in the sense it has in Kashmir system of Philosophy This ensuid as follows ·Description of truth नियनिर्योजना पत्तं विशिष्ट कार्यमण्डले । -Tantraloka पाभ्य स्वतन्त्रारख्या शनि मकोवशालिनी मंव । कृत्याकृत्येववश नियनममु नियमयन्त्यभूनियति ॥ -Tantraloka From this It is clear that faofa is the cause and effect relation that acts as a restraint upon the doer So far as the poet is concerned, he is free from this element of restraint, so his creation cannot be said to be dependent upon the world Here we reply that in the present case the above element simply means that the poet gifted as he is with poetic faculty, is independent in presenting the worldly objects As such this independence is not opposed to a relation between poetry and the world It is further argued that poets are said to be unfettered So they should be free from the worldly rules which act as restraints In the circumstances the poetic work cannot be said to be related with the world Here we reply that the poets have their basis in the world and so they proceed here undeterred and automatically As such the worldly rules donot act as restraints for them but are, rather, lovable to them A question here anises that in poetry the matter is twofold. related and unrelated So far as the related matter is concerned, its relation with the u orldly truth is possible But the unrelated matter cannot be taken to be so Here we reply that what you term as unrelated matter is there for proper elucidation of the relaled one So it should not be treated in isolation Further, poerty is so because it is communicated to Sahrdajas and Sahrdalas are people from this world So in case the poetry is unrelated to the u orld, it will lose this communicative quality and consequently will cease to be poetry at all Moreover, the poet is regarded as the knouer of the human heart This, hou ever, is not possible of the poetry is unrelated to ·8 Rasalochanam the world So the truth as we see in poetry cannot but be related to the t.uth as It obtains in the world In the world there are two elements-matter and man Man again consists primarily of three elements-life force (ru), heart and mind Here mind generally proceeds towards matter So the matter becomes an object of mind and the mental activity is regar. ded as one directed towards the object This activity is predomi. nant in the world. So it is the realism of life The activity other than this is directed towards soul it is seen only in rare cases So It is secondary and is regarded as the idealism of life The two elements-life force and heart-are the source of action in life So the mental activity directed by them has got some significance Here the object of the mental activity which is directed by life force is regarded as truth relating to lile lorce and the object of the mental activity that is directed by heart is regar. ded as truth relating to heart Truth other than thesc as we see in the world is known as the truth relating to nature Truth relating to nature-Nature, in fact, includes all those inanimate objects which we find around us in this way not only forests, rivers etc but trains, factories aeroplanes etc also are included in it Some one might object to this inclusion on the ground that trains etc are man-made and as such are the deformations of nature But this is not proper , because gardens etc though man-made are yet Included in nature Moreover, according to Samhlya system of philosophy, this whole nature as we sce before our eyes is a deformation of nature The real nature, how. ever is in an unmanifested form and this so called nature is a deformation of that real nature . "मूल प्रकृतिरविशतिर्महराया प्रकृतिविकृपय सन। पोडशकस्तु विकारो न प्रकृतिनं विकृति. पुरुप ।" -Samkhyakariha As such the dillerence based upon the original and the delormed is of little consequence ·Description of truth 9 etc It is, however, not proper to say that our relation with the gardens etc is very intimate, but this is not so in the case of trains Because the intimacy of relationship depends not upon as to how long the association is but upon as to how close the association is So far as the trains etc are concerned their association with us in the present age is very close So these are intimately related to us Description of animals, birds etc which comes as subsidiary during the course of the description of nature is also included in nature Our relationship with the truth relating to nature is obvious Truth relating to lifelorce The world is based upon life force and the life force is based upon matter All the beings proceed towards matter So matter occupies a paramount place 7 Matter (in the form of produce) is based upon labour So it should But see the anomaly of the world that the produce goes to one who does not put in labour 8 go to the labour an This is not spiritualism, but appearance of it Under cover of this apperance the rich are busy in amassing the riches 9 In order to sustain hfe food, water elc are needed So life force (1) experiences hunger, thirst etc This is what we say as the activity of the life force towards food etc In this way these are known as Artha Though in a broader sense of the term everu. thing that becomes an object of knowledge comes under Artha, but here we have used this word only for those objects that are needed to sustain life Further, what is instrumental In obtaining the above objects also comes under Artha So coins, currency etc are also Included in this Ii Is a knoun fact that life force proceeds towards this Artha, and the process once so started does not come to a halt, but goes on till accumulation of Health becomes its aim In the beginning Arthe serves as a satisfaction for the life force but being ·10 Rasslochanam carried to excess it gets associated with ego The ego, however, knows no satistaction So the excess of Artha related to this ego and our activity in this direction know no limits In society this truth relating to matter is known as material. istic truth Here production is the result of labour and labour is associated with the labourer So production should go to the labourer But a major part of this production goes to the weal.lv and the reason for this is his money power Thus money and not labour is instrumental for the share of production the wealthy gets This deprives the labourer of what is his due This is known as exploitation of the labourers by the rich Here the rich exploit and the labourers are exploned This gives rise to anornaly and struggle in the society This is what is known as class war in this struggle which primarily results from he force heart also gets associated Heart, however, is the seat of emotions So emotions get involved in this struggle Our relatior with this truth which predominates in society is very intimate Truth relating to heart --Heart element gives rise to relations in society These relations are primarily threefold--those based on blood, those based on association and those based on similarity of ideas These relations give rise to groups, such as family etc Among these the groups known as country and religion have a wider sphere for operation and are as such important In the group called country not only siitlanty of ideas but association with a particular place also plays an important role The relation. ship with this country is known as nationalism This nationalism also is a reality of life, but its effectiveness 15 certainly less than what we find in materialistic reality So far as the element of religion is concerned, it combines realism and idealism both Its effectiveness, too, is similar to that of nationalism The above elements known as family etc are less powerful as compared to Artha And the reason for this is that firstly this Artha resulting as it is from life force is dominant Secondly in groups such as family etc which are based on relationship, the relationship ·Description of truth itself is not observed Further, there are mutual actions and reactions among the groups themselves This, however, results in anomaly When the materialistic element plays its domlrant role in society religion acts as a cover to it The reason for this is that it (s materialistic truth alone that prevails there The element of religion, however, comes there not by itself but simply to advance the cause of materialistic element As such this is not religion but an appearance of It Religion also has two elemenis-internal and external When the internal element of religion is absent and only an outward form of it exists we have this appearance of religion In materialistic reality the exploitation is done by the rich class So it is this class that takes recourse to appearance of religion This recourse is twofold-intentional and unintentional in the first case the rich class is aware of the cover, so it takes recourse to such a course with a view to achieve its ends in the second case the above class is not aware of the cover, none the less it is to be regarded as a cover So lar as the true nature of religion is concerned, it also has its place in society, but only in rare cases When the materialistic element plays its dominant role in society nationalism also like that of religion acts as a cover to it So far as the true nature of nationalism is concerned, it also has its place in society but only in rare cases In sociely, not only religion and nationalism but knowledge also is likely to act as a cover to majerialistic element In such a case knowledge tends towards materialistic approach So it 15 no! knowledge but an appearance of it and it is this appearance that is a cover Thus the element of cover or concealment in the form of pscudo religion etc is also a reality of society But this really lasts only so long as the above cover is not dissolved Whits die solution, the reality in question also comes to a7 end ·12 Rasalochanam Joint description of the element of heart and the element of life force in society :- The presence of the element of life force is seen even with other elements in the different groups found in society This element is more pouerful than other elements So it brings about a change in the groups which the other elements have brought into being Moreover, the anomaly which other elements give rise to in these groups brings about a decline of other elements and the element of life force gains ground The way this anomaly proceeds through man s actions in society and results in the supremacy of the above element is as follows - In society every individual has a definite place and this place is in the form of some work This work enables him to earn money So the place becomes associated with money Work in society has to follow some rules But, here, relations also come to influence their course with the result that the rules become violated This brings about anomaly As the place is associated with money man endeavours to stick to it in this endeavour he tahes recourse to relationships or contacts whose effectiveness in society is a well known fact This results in the loss of energy and the consequent loss of work In order to conceal this loss man takes to what appears as work This is nothing but a cover But instead of concealing this cover brings out the apparent in its true colour However, in his bid to establish contacts man cleverly takes recourse to what appears as relationship and this results in the loss of the element of relationship itself Throughout this process materialistic clement persists with the result that it becomes the only surviving element Spiritual truth - Spiritual truth in this world belongs to the Individuals and not to the society and these individuals also are very few Here it may be argued that Brahman is the only really and the world is simply an illusion To this we reply that it is so only for one who has aitained Brahman and not for others They are yet struggling in the world And it is this fact that makes the world as it is Further what we often see in society is not splrltualism but an appearance of it This is as follows - The society ·Description of truth 13 is primarily materialistic in approach So the rich class which is a part of this society is bound to be so in the circumstances it takes to the exploitation of the labour class and makes this exploitation Its primary aim In order that this aim may remain unnoticed it is necessary that it should have a cover This purpose can best be served by what is either different from or opposed to materialistic element So far as the elements different from matter are concerned, these are religion, nationalism etc which are based upon heart element and the element opposed to matter is known as Aiman Among these elements what is opposed to matter is most effective in this respect So this effectiveness goes to the element of soul Soul again has two elements-lhe intrinsic nature and the outward form So far as the intrinsic nature is concerned, it cannot serve as a cover in matter So it is outward form alone that acts as a cover And this is what is known as an appearance of spiritualism A question here arises that inspite of the fact that the supreme truth is a rare phenomenon in society, the approach at least, to this truth is quite common Here we reply that so long as there is economic disparity resulting from realism in society, idealism based upon spiritualism cannot bring about stability and effectiveness in spiritualistic approach ·Relation of poetry with worldly truth in Sanskrit Poetics Sanskrit Poetics regards poetry as related to worldly truth This is clear from the following verse appearing in Narja Shastra All the scriptures, duties, crafts and actions that proceed from the world are known as drama Natya Shastra Auchga theory of Sanskrit Poetics and Auchilla based Rosa theory also go to prove this relationship According to Auchurja theory propriety as regards behaviour is an important part of Auchilva According to this poetic description has to be in confor. mity with worldly behaviour and it is this conformity which can be termed as the relation of poetry with the worldly truth During the discussion of Rasa theory importance of Auchinja becomes evident There can be no other cause except impropriety for the non. relish of Rasa It is, indeed, the compliance with the well-known proprieties which is the secret of Rasa - Kara Prakash It clearly proves the relation of poetry with the worldly truth Moreover, the following statement during the course of discussion of Rasa is significant What are causes, effects and accessories of the permanent emotion of Rani etc in the world are known as Vibharas, Anubharas ·Relation of poetry with worldly truth 15 and I'j ablucharins in poetry and drama. The permanent emotion as suggested by these is known as Rasa -Kavya Prakaslı From this it is clear that in Rasa propriety as regards Vibhavas etc is based on conformity to worldly behaviour And it is this conformity that amounts to an expression of worldly truth in poetry So far as the discussion regarding plot, hero and Rasa in the works on dramaturgy is cancerned, it also proves the relation of drama with the worldly truth Inspite of all this, the description of social truth based on the element of life force is not found in Sanskrit Poetics Such a des. colpilon was possible mainly in the course of the treatment of the plot and party in the course of treatment of the hero So far as the treatment of plot is concerned it is devoted to divisions of plot. such as main and incidental, its process of evolution, its relishing nature or otherwise All this description is based upon the plan of the plot and its conformity to Rasa and not upon as to how it conforms to worldly truth in the treatment of the three divisions of the plot, such as legendary etc also such an approach is lacking If we cast a glance at the treatment of Rasa in the works on dramaturgy. it appears that it is elaborate and complete But this Is not the case in so far as the treatment of plot is concerned It occupies a subordinate position This fact has been admitted by the Hanharikas clearly The Sandhis and its parts are resorted to with a view to suggest Rasa and not simply because these are laid do vn in the scriptures 1 From a perusal of works on Sanskrit Poetics it appears that the approach of Alankarkas was individualistic and not socialistic So the treatment of individual emotions and actions relating ·16 Rasalochanam thereto is minute and exhaustive but the social set up resulting from these emotions has been treated only in a casual way It may be argued that the individual emotions are permanent So it is quite proper to discuss them So far as the social aspects are concerned, these are hable to change So their discussion is not possible Here we reply that barring a few individual emotions the rest are not permanent, but have gradually evolved Further, inspite of the fact that social aspects undergo change the impact which life force has on the society is permanent indeed It may further be argued than the discussion of this socialistic truth belongs properly to economics and sociolngy So its discussion in poetics is not pr per Here we reply that the discussion of emotions also belongs to psuchology. still it finds its place during Rasa discussion in the same way there is nothing improper in assigning a place to matters relating to sociology in our discussion an Sanskrit Poetics It can be said that according to Alankarkas socialistic truth theo the set up of Varna and Ashrama based on actions and that theori Auchertainly been followed an representing hero etc Here we reply the anomaly which life force and ego bring about in the above up needs also to be treated in this context mity ter The works on dramaturgy, however, donol oppose the treatment of economic disparity existing in the society nor do they prohibit the representation of the labourer or the leader of the labour class as a main character in drama Kavya is regarded as a representation of world So the treatment of economic disparity which is a part of this representation cannot possibly be excluded from Kayya So far as the representation of the main character is concerned, it will be proper to discuss here the general qualities of the hero which are as follows The hero should be polite, charming, dedicated, efficient, sweet tongued, popular, upright, eloquent, of exalted fineage, reso. lute, young, endowed with intelligence, energy, memory, uisdom, ·Relation of poetry with worldly truth 17 arts and pride, heroic, nighly vigorous, familiar with codes and duttíul (1197) - Dashrupaka mong these qualities there is no such quality which a labo. urer or a leader of the labour class is not likely to possess So far as the quality of being dutiful (q1f92) enumerated here at the end is concerned, its existence in a labourer is teyond doubt It is as follous-The word alfat (dutiful) is derived as one who does his duty and the labourer is bound to perform his duty in the form of labour, otherwise his identity comes to an end As such performance of duty is an integral part of the labourer's nature From a perusal of the definition of Malakarya eic also it appears that the labourers etc are not excluded from the category ol a hero The definition of a Mehukaryo is as follows मगबन्धी महाकाव्य नको नायक मुर । मदश क्षत्रियो वापि धीगेदात्त गुणान्वित । Here the word 77 (god) is used as an adjective of hero The divisions in the form of मर and प्रसर is based upon nature and not upon Health So wealth becomes subordinate in this division As such there is nothing wrong in the labourer becoming the hero Moreover, the word as of noble lineage) is used here as an adjective of warrior class And noble lineage depends upon nature So there is nothing wrong in the labourer becoming the hero Inspite of all this the fact that economic disparity and labour class find little mention in these works is a matter of giving serious thought for us in Sanskrit Vahakanas and dramas also the treatment of economic disparity as existing in the society finds kitile place Many reasons can be put foruard in this conneclion ·18 Rasaíochnam One of the reasons can be that some poets and dramatists lived at a time when India was happy and prosperous and consequently free from economic disparity This can also be cited as one of the reasous that Sanskrit poets aften enjoyed the patronage of the kings So their association with the life of the down trodden was very Jade Some may here hold the view that spirualism in Indian society served as a curb on the materialistic approach So the economic disparity resulting from such an approach did not exist here Here we say that according to spiritualistic Indian phlloso. phy itself materialistic approach of the senses is a fact of lfe So the existence of this approach cannot be denied in society Moreover, the contention that Indian society was always free from such an approach and the resulting economic disparity is not warranted by facts Tne arguement that despite this materialistic approarh the virtues like kindness, generosity etc resulting from spiritualistic approach were intact in Indian society and therebry made economic disparity less acute here is only partially correct Because in the event of spintualistic process coming to retardation the above virtues served as a mere cover to materialism and the materialism so covered was more dreaded than even the naked one This also can be cited as one of the reasons that in the light of the current materialistic definition of the spiritualistic Karma theory the labour class in Indian society regarded the past actions as responsible for the present poverty of the poor and the present prosperity of the rich with the result that instead of giving rise to a class war the economic disparity present in society gave rise to fatalism Here we reply that even if we accept this arguement partially or wholly the above disparity ought to have been assigned a place in the literature concerned ·Discussion of the relation of the word and the meaning In poetry truth lies in the meaning and the meaning lies in the word In fact it is known as Sahitya because it has both the word and the meaning 10 In poetry truth appears in tne form of meaning So meaning comes under poetry This meaning, however, is expressed by the word and is inherent in it So word also comes under poetry Thus both the word and the meaning come under poetry and make its name Sahuinya meaningful Shri Dwivedi is of the opinion that word is excluded from poelry If we look into the nature of word, it will be clear that ihis view does not hold good 11 Dr Rewaprasad Dwivedi is of the opinion that word does not come under poetry Here in order to determine the relation of the word with poetry we have first to consider as to what this word actually means The word has two functions Firstly, by its sound effects it gives expression to harshness, softness etc conducive to the emotion concerned and secondly it expresses the mcaning In our opinion, even the first function has its value in poetry So far as the second function is concerned, its value is recognised by all Moreover, it is not that with the meaning having been expressed, the word ceases to exist in the aesthetic experience, but. rather, appears there again and again and as such cannot be exclu- The case is however, different with the word 'n a scripture ded from poetry ·20 Rasalochnam Moreover, what is expressed in poetry is not a meaning in general, but a meaning in particular and this is so because the meaning is appropriate in the particular reference where it is used This appropriateness results from the word and is related to it So the word has to be included in the poetic beauty resulting from it For example, when different qualities of a woman are to be expressed, different words like 9933, FII etc are to be used according as these are appropriate So the poetic beauty resulting from the use of a particular word includes that word also This is clear from Kalidasa s following verse - सरसिजमनुषिद्ध शैवलेनापि रम्यम्, मलिनमपि हिमाशोलक्ष्म लक्ष्मी तनोति । इयमधिकमनोज्ञा कल्कलेनापि तन्वी, किभिव हि मधुराणा मण्डन नाकृतीनाम् ।। --Ablijnana Shakuntalam Here instead of 797 the word used is a faz which is qu.re appropnale in the particular reference Sumlarly instead of tych, Aaraq etc the word used here is ugfact which is also appropriate The use of the word fra also is significant So the poetic beauty resulting from these words includes these words also Morc. over, the position and order of the words also play an important part in the meaning of the entire verse So these form an Integral part of the resultant poetic beauty Moreover, from the viewpoint of the poet as well as from that of the Sohrdaya the word is included in the nature of poetry So far as the viewpoint of the poet is concerned, it has two aspectsexperience and expression Poetry cannot be said co be complete without the latter one The word, however, is included in this latter aspect. So word is an integral part of poetry Croce holds a different view in this regard According to him expression alone is poetry and this expression is Internal ·Discussion of the relation 21 experience which does not need external manifestation for its completion - • When we have mastered the internal word, when we have vividly and clearly conceived a figure or statue. when ue have found a musical theme, expression is born and is complete. nothing more is needed What we then do is to say aloud what we have already said within, sing aloud what ue have already sung within' This view does not seem to be proper Internal experience is confined to poet alone li is not likely to get associated with the Sahrdasa So it needs to be transformed into expression This expression is in the form of word etc Moreover, experience is not transformed into experience the moment it comss into being, but needs for it the assistance of the words etc So far as the view point of the Sohrdaja is concerned the word appears in close union with the meaning So here also word forms an integral part of poetry in order 10 prove expression as external to poetry, Dr Dwivedi advances the following arguement माभिव्यक्ती तु दुग्धस्य हेतुर्गोपालदारय । किममी धेनुमावेन पूपते पामरैरपि ।। Here according to Dr Dwivedi the cause of the milk is cow and the cause of the manifestation of the milk is the cowherd boy So the manifestation of the milh is to be disregarded Here we reply पमिम्मतो तु दुपस्य हेनुपम्नुति किया। नागा घेन्वा हि वस्तम्बामस्या स्पितिर्मता ॥ The cause of the manifestation of the milk is 3T1731491 which belongs to the cou So this manifestation is not to be disre. garded Here Dr. Dwivedi can argue that this IF 1971 belonging ·22 Rasalochanam to the cow has been brought into being by the cowherd boy Here we reply that this 397727fFAT is the result of the cow's desire So the cowherd boy is external to it Dr. Dwivedi holds the view that poetry is in the nature of knowledge and the word is external to knowledge So the word cannot be included in poetry "Kavya is in the nature of knowledge so it cannot be in the nature of word If the word is regarded to be in the nature of knowledge, its very identity comes to an end Kavyalanlara Karika Here we reply We also admit that Kavia is in the nature of knowledge Because the word which is external attains the form of knowledge '13 "If, however, the word were to come to an end by attaining the form of knowledge, the meaning also should come to an end by attaining the form of knowledge 13 It is true that Kavya is in the nature of knowledge We also have accepted this position in our work entitled Vasivalankaradarshanam - "The वाच्यार्थ is known by अभिधा, so a question arises as to what this known meaning is The answer can be that it is in the nature of knowledge -Vasryalankaradarshanam Page 6 But this fact is not in any way opposed to the word being the integral part of poetry This can be explained as follows At first the word is external to knowledge So it differs from knowledge. But later on it 15 grasped by the ear and attains the form of knowledge so there is nothing wrong in regarding it as an integral part of poetry ·Discussion of the relation 23 Moreover, according to Nyaya system of philosophy, with the preceding letters having attained the form of impressions, it is not the whole of the word that remains external, but only the last letter of it And this, too, attains the nature of knowledge after it has been grasped by the sam 'पूर्वपूर्ववर्णानुभवजनितमम्बाग्महतन अन्न्यवर्गमम्बन्धेन श्रीगंदच पदप्रतीतिजन्यते।' - Tarha Bhasha Moreover, if the word were to lose its identity by attaining the nature of knowledge the same should be the case with the objects of the meaning when these attain the nature of knowledge These objects are jar, cloth etc If these were to come to an end, what will be the nature of meaning devoid of the objects Because knowledge is so not by itsel, but because of its relanion with the objects in the circumstances the objects donot cease to exist, but rather become internal at the time of their knowledge Dr Dwivedi holds the view that the word is absent from the poetry composed by the dumb So the word is external to poetry Here we reply "The word which is the object of ear atrains the form of knowledge It is not external to dumb, but exists there 15 The uord is the object of ear So it becomes internal when grasped by the ear This is true in the case of the dumb also As such the poetry composed by the dumb is not devoid of word Dr Dwivedi again argues that despite the change of words due to translation, the poetry remains unchanged So the word does not form an Integral part of poetry Here ue reply:- "The translation does result in the inferiorlty of poetry With the change in words, there is definitely a corresponding change in meaning also '16 ·24 Ra safcchanam In translation the Kavya does not remain unchanged but becomes rather similar to the original For example, the translation of Meghaduta is not taken as Kalidasa's Meghaduta, but a translation of it Moreover, in poetry the word has significans meaning This significance suffers in translation So the transla tion is not as important as the original Moreover, the charm which a poetry passesses by way of melody and sound effects clearly diminishes in translation That is why works like Gita. govinda cannot be translated ·Second Udyota A critical study of RASA Subtlety of truth pertaining to poetry which we have discussed beforehand can be brought about in many ways These are stated here in brief _17 Presentation of subtle components, similarity, corroboration. presentation of cause and contradiction which is in fact not contradiction 18 Speciality of 1) apara known as suggestion and association of emotions, these are the ways we have accepted here 19 So far as the experience of truth in poetry is concerned, it is not to be ignored it is the soul of poetry It is there in Rosa experience also 20 After a discussion on truth, we now proceed with the treatment of subtlety as regards truth in this connection ue take up for consideration the poeilc methods that bring this subtlety into being The first method can be said to be the presentation of subtle components of the worldly truth The subtlety of trujh can be expressed by corroboration and presentation of cause eic also So these are some of the other methods in poetry the subtle components are expressed by the word So these are in the form of meaning This experssion of meaning by the uord depends upon l'j apara So with the t'japara altaining subtlety the meaning attains significance and consequently this becomes one of the methods ·26 Rasalochanam poetry the subtle components become part of our poetic experience which gets a stimulus due to an association with emotion So the association of emotion is one of the methods Presentation of subtle components of truth constitute Syubhan okul Alankara and presentation of corroboration etc Constitutes Fat914 etc Sub. tlety of Vj apara is found in suggestion, These topics have been discussed in my work entitled Kavyasalj aloha So these are not taken up here The association of emotion with the subtlety of truth constitutes Rasa So It has to be discussed here in detail Accord. ing to Dhvanivadıns Rasa is designated as 991199291057fa Solt has the beauty of Vyanjana Vyapara From our viewpoint it is impercep. tible Inspite of this fact Rosa has baen regarded to be superior lo other suggested meanings The reason for this is that Vibhayas etc are represented here and it has the association of internal emotion Vibhavas etc can be included in subtlety regarding truth So it will be proper to discuss this subtlety in association with emotion This subtlety in association with emotion results in the experience of truth So Rasa experience is one of the kinds of experience of truth Moreover, the discussion of Rasa Sutra and its illustrations also prove that Rasa experience comes under the experience of truth First we proceed with the discussion of Rasa Sutra Lollata has explained it as follows "विभावसंलनोद्यानादिभिरालम्बनोदीपन कारणं रत्यादिको भावी उनिप्त , अनु मात्र कटाक्षमुजाक्षेपप्रभ तिमि कार्य प्रतीनियोग्य वृत, 37f71ff framfaf# Aztiffurgiai atat 1F01 714121971 aznaintigjareri$fa 7819- मानोस ।" - l'ars aprakash Here scholars are generally of the opinion that Lollata regards Rasa experience as belonging to the character or the actor But this does not seem to be proper Because here the word Tatait is related with the word zigfzSo Rose amounts to ai experience that Rali ets belong primarily to she character anı secondarlly to the actor in so lar as the latter puts on himself ihu ·A critical study of Rasa 27 rcle of the former Now such an experience belongs invariably to Sahrdaja So according to Lollala Rasa amounts to Sahrdaja's experience that Rati etc belong either to the character or to the actor Bui al 15 a fact that experience of Rars etc as belonging to others cannot be a source of charın in the circumstances we cannot regard this emotion as belonging to a particular individual Moreover, we shall have to admit that the subject matter relating to Rama eic is true and subtle This subtlety of truth has attraction in general for us and consequently results in charm This is what we regard as experience of truth Srishankuka explains Rasa Sutra as follows "नटेनव प्रकाशित कार्यकारणसहकारिमि वृविमरपि तथाऽनभिमन्यमानवि. मावादिशब्दव्यपदेश्य' 'सागाद्' गम्यगमकभाव रूपादनुमीयमानोऽपि यस्तुमौन्दर्यबला. द्रमनीयरवेनान्यानुमीयमान विलक्षण म्यायित्वेन सम्भाव्यमानो रत्यादिभावनामन्नपि मामाजिकाना वासनया चयंमारणो रस ।" --Karaprakash From this it follows that the actor who is really speaking free from any emotion of Rani etc produces on the basis of artıfcial Viblialas etc displayed by him an inference in the spectator that the actor has Ran etc This is what Srishankuka regards as Rosa Here we reply that in the world the smoke which gives rise to an Inference of fire in a mountain is real and not artificial Here The Nibhavas etc are artificial So such an inference is improper. It may be argued here that an inference once arrived at does Produce its effect So the artificiality or otherwise of its cause is not a point at issue Here se reply that such an inference will be contradicted later on This is not acceptable even to Shri Shankuka Moreover, even the inferred Rail cannot produce charm The reason for this is that it is a mental process and as such is devold of charm ·28 Rasalochanam It may further be argued that due to the beauty and consequent relishing nature of the subject matter the inference here is charming in this connection we ask as to how this beauty relating to the inferred matter comes What is inferred here is Rat belong ing to the actor From the spectator's point of view this Ron belongs to another person So it cannot produce charm In the circumstances we shall have to admit that the beauty relating to subject matter depends upon the subtlety of truth This is what we regard as an experience of truth Bhatta Nayaka explains Rasa Sufra in the following uay- "अभिधानो द्वितीयेन बिमावादिमाघारगीकरणात्मना भावत्वव्यापारेगा भाव्यमान स्थायी सत्त्वोद्रेकप्रकाशानन्दविधान्तिगत त्वेन गोगेन मुज्यते ।" -Kavyaprakasha Here with the generalisation of Vibhavas etc due to Bhavakira Vyapara the permanent emotion also becomes generalised and this generalised erronion is enjoyed by Bhojakarva V apara Here the generalisation of Vibhuvas etc is acceptable to us also but what is worth considering here is as to how this generali. sallon comes about The only answer to it lies in that it is brought about by subilety of truth So experience of truth resulting from this subtlety is bound to follow here According to Bhatta Nayaka's view the generalised permanent emotion is important here So he regards Rasa experience as based on this The Bhoga Vyapara mentioned us this connection is a particular condition of Chia which is not in any way different from the one which obtains in the experience of truth Acharya Abhinavagupta explains Rasa sutra in the following way- Ar "तरेव कारणत्वादिपरिहारेण विमावादिन्यापारय त्यावलोकिरविना- वादिगम्नव्यवहार्य माघारण्येन प्रतीतरमिव्यक्त मामाजिकाना वामनात्मनाया frua) finge - Kavsoprakash ·A critical study of Rasa 29 Here the generalisation accepted by Abhinavagupta is acceptable to us also If we were to consider as to how this generalisation takes place it will be clear that it is brought about by truth and subtlety perlaining to Vibharas etc As such experience of truth resulting from such a subtlety is bound to follow here According to Abhinavagupta Rati existing in the form of impressions becomes suggested and is called Rasa The existence of Rals in the form of Impressions and its suggestion is acceptable to us also, but impor. tance will have to be attached here to the fact that libhavas etc related to Rati etc appear true to us and as such result in our experience of truth How can suggested Rahi attain the form of Rasa ? Ran is different from Rasa So the former cannot attain the form of the latter Rat does not cease to be sati even when suggested Moreover, in generalisation also element of Ran persists ll, hou ever, we were to accept the position that Ralı ceases to be Ran when suggested, no criterion will be left for the division of Raspinto Songoro etc. Moreover, anger etc have the dominance of Rajas quality and Rasa has the dominance of Santra quality So the former cannot attain The form of the latter it may be argued that inspite of the existence of the element of Rats in the state of suggestion some other element becomes associated with it that makes Rusa experience possible Here we ask as to what this other element is Whether this is internal or external ? In case it is external it can be none else than Vibhanas etc 11. however, it is internal, it cannot function Without the assistance of an external element So some external element will have to be recognised as instrumental to ut I1 can be none else than tibhavas etc Here, 100, in order that it may serve as instrumenial, it is necessary that it should have some speciality This speciality is what ke call truth and subtlety pertaining to Vibhavas This speciality reflects in the internal element as well resulting from it As such experience of truth is bound to follow in such a case Some scholars recognise Santa, Bhakti etc as Rosas Acharua Abhinavagupta recognises Santa Rasa In these Rorsae Sama etc when suggested can attain the form of Rose The reason for this ·30 Rasalochanam Is that sama etc are other-worldly and Rasa also is Otherworldly So there is nothing improper in their attaining the form of Rasas, But these Rasas belong to the domain of spiritualism So it is not proper to discuss these in poetics As such the course adopted in Sania etc should not be resorted to here Now we take up the discussion of the illustrations of Rusa- ग्रीवामगामिराम मुहुरनुपतति स्यन्दने बद्ध दृष्टि पश्चाधेन प्रविष्ट शरपतन भयाद् म यसा पूर्वकायम् । दर(बली श्रमविवृतमुखभ्र शिभि कीर्णवरर्मा, पश्योदग्रप्लुनत्वाद् वियनि बहुनर स्तोक मुर्ध्या प्रयानि ।। According to Rasovadins it is an illustration of Bha, anaha Rasa So it is a case of Rasa experience From our viewpoint it is a true and a subtle description of a particular deer So it is a case of an experience of truth According to Alankarihas it is Siabharoh !ı Alankara from our viewpoint this Alankara comes under the experience of truth वाच न मिश्रयति यद्यपि मद्वचाभि, कर्ण ददात्यभिमुख मयि मापमारणे । काम न मन्तिप्ठति मदाननममुग्वीना, भूयिष्ठमन्यविषया न तु दृष्टिरम्या ॥ According to Alankarikas it is an illustration of Srngara Rasa So it is a case of Rasa experience from our viewpoint it is a true description of Shakuntala under the influence of passion Emotion of love is, however, added to this description As such it is a case of an experience of truth Now that it has been established that Rasa experience is one of the kinds of experience of truth and comes into being by an association of emotion with the subtlety of truth, we should take up this association of emotion for consideration In order to know such an association we should first have a knowledge of emotions ·A critical study of Rasa 31 So these emotions should be taken up for consideration A ques. tion here arises that emotions are included in truth The forms of truth have already been discussed so there is no need of a separate discussion of these emotions Here we reply that association of emotions adds something to the subtlety of truth So the discussion of emotions is quite proper ·Discussion of emotions I regard emotions (Bhavas to be the transformations of consciousness These come into being with association of the objects that often serve as their causes 21 Emotions are the transformations of consciousnes of partl. cular mental states It can be argued here that consicousness is unchangeable, so it cannot undergo transformation Here we reply that we have used the word transformation with reference to consciousness as reflected In Cita The transformations taking place in Cirta appear as belonging to this consciousness Bhava can be derived in two ways Bhava is so because it comvs into being or because it permeates In fact it is not only the Bhaves that come into being but other objects also So the first meaning assigned to Dhana Is not proper. Bhavas, however, permeate all the objects related to them So the second meaning assigned to it seems to be proper But this meaning expresses only the effect of Bhava and not its nature in the circumstances mental siate can be regarded to be the proper meaning of Bhava But even in this case any modification of mind. such as modification of jar and cloth etc will come under mental state This, however, cannot be regarded as emotion So particular mental states alone should be regarded as emotions in this case the modification of mind exists not simply as related to an objeci, but Independently also in cases where mind undergoes intense activity as a result of observing Intensity of movements, the modification of mind exlsts simply as related to object and not independently So it does not come under emotion The objects generally help in some form or the other in bringing the emotions into being But at times such help is elther ·Discussion of emotions 33 not essential or is not predominant, because the particular emotion is seen to exist even without the assistance of the object Here the components of Citta bring the emotion into being The Components of Cutta are Sattva, Rajas, and Tongs Here, too, from the vien point of emotion the quality of Rajas, is significant So the emotion that comes into being directly as a result of Rajas, quality has the predominance of the componenis of Cilla and has some superiority over other emotions This emotion is what we call as courage So courage has to be regarded as superior to other emotions Courage which occupies the chief position among emotions becomes associated with internal and external elements Among the internal elements is life force So courage inspired by life force is of prime importance This courage proceeds towards matter So the materialistic world is its external field of action Here it manifests itself in the form of class struggle Among the external elements are religion and country That is why we find in the world courage inspired by religion and country Besides this, courage relating to kindness, munificence and pursuit of scriptures has also been mentioned Here Kindness is a mental state and is included in Dharma So courage inspired by kindness comes under cousage inspired by Dharma This has, however, this speciality that it generally expresses itself in the form of constant effort and not in the form of struggle Though courage inspired by ble force also is likely to find expression in the form of labour or constant effort, It ultimately merges into struggle The courage relating to munificence also comes under courage Inspired by Dharma But it differs from courage inspired by kindness in that kindness is a mental state and as such directs the kind. hearted man to courage, while munificence (377) fs activity itself So courage, here, finds expression in munificence (717) In the case of courage relating to pursuit of scriptures also a man gets Inspiration from a particular doctrine forming part of a ·34 Rasalochanam scripture which is in the nature of knowledge and displays courage The particular doctrine is, in fact, a creed for the man concerned So the courage in question can be included in courage relating to Dharma It has, however, this significance that doctrine is basically an idea, but due to the strength of association it attains the nature of Vrits, while kindness etc are Vrts from their very nature Now we proceed with the discussion of emotions that come into being as a result of their association with objects These emotions are directed towards objects So here consciousness transforms itself according as the objects appear to it For exam. ple, as an object appears attractive, the consciousness transforms itself into atrachment The objects responsible for the transformation of consciousness are twofold Some are regarded as attractive and some as distractive 22 Objects appear before consciousness in two ways in the form of attraction or distraction So attraction and dışıraction are the two main attributes of objects The objects are possible only when the consciousness has the corresponding attributes of attachment and aversion In this way from the Doint of view of its relation with the objects the consciousness has broadly two formations-attachment and aversion These are what we regard as the basic emotions from the point of view of their relation with the objects Emotions relating to attraction. In attachment conscious. ness tends to the object that has attraction for it with the result that the object concerned becomes the basis of this fending process. As such it 15 evident that with the destruction of the object this basis also is destroyed This is what we call as the transformation of consciousness into sorrow Sometimes the delormity pertaining to the object retards the intensity of this ·Discussion of emotions 35 tending process with the result that consciousness expands there This is what we call as the state of laughler Emotions relating to distraction - The forms of conscious. ness resulting from the distraction by objects are mainly turning away from the object, resistance towards the object and overpowering by the object Turning away from the object exists in aversion in resistance towards the object the consciousness is agitated and as such attains the form of anger in overpowering by the object resistance comes to an end as a result of the greater force of the object and consequently consciousness attains the form of fear State of wonder - Sometimes as a result of the extraordinary nature of the object consciousness is unable in his reaction like attraction etc and comes to a standsaill This is what we call a state of wonder In this way we have discussed attachment, laughter, sorrow, aversion, anger, fear and wonder which are transformations of consciousness resulting from his association with the object Courage which occupies a prime position among emotions has already been discussed This courage resulting from the compon. ents of Culla comes into existence even without its association ulth the object, But once it has come into existence. 11 gets associated with the object also This object exists in two ways-in the form of attraction and in the form of distraction in case it exists In the form of attraction, the courage associated with it finds expression in the form of labour and in case it exists in the form of distraction, the courage associated with it finds expression in the form of struggle Among these emotions attachment or love is of many forms So far as love with reference to a woman is concerned it is well known in order, however, to know its other forms it is necessary lo kriok as to what love means in general and u hom li proceeds to Generally speaking love is a synonym of a sense of oneness and It ·36 Rasalochanam proceeds to those who are regarded as belonging to self It may be argued here that truely speaking self extends everywhere, so due to the sense of oneness existing every where, love will proceed everywhere Here we reply that such a process though possible is yet obstructed due to a cover over self in the circumstances, if this cover is removed by a particular group of individuals due to the speciality of its nature, love is likely to proceed there This group is one of children or boys It is known for innocence So due to the absence of cover love is likely to proceed there The consciousness in this group of innocent children is in an undeveloped stage while ours is in a developed stage So the flow of our consciousness towards it is known Sneh or Vatsalara A question here arıses that innocence exists in a spiritual person also So he, too, should become an object of affection Here we reply that in this innocence consciousness is a developed one. while ours is lacking in such development So the flow of love in this case does not come under affection Sakhya Bhava-When out of a feeling of oneness. conscr. ousness flows towards another consciousness which is equally developed, Sahliya Bhava comes into being This emotion is gener rally found everywhere in this world in poetry, however, It has some speciality So it is included here in the element of sublimity Sraddha Bhava-When out of a feeling of oneness consciousness flows towards another consciousness which is more developed, Sradilha Bhava comes into being This emotion of Sraddha is with regard to father etc This is as follows-father etc have a feeling of oneness and a corresponding behavlour towards us with the result that we, too come to have a reciprocal feeling of oneness towards them Their consciousness as compared to ours is developed So the above feeling towards them comes under Sraddha Sraddha is a sublime emotion So it comes under the element of sublimity Love towards gods etc. In this love objects are gods ele These are other worldly So in order that these may become ·Discussion of emotions 37 objects, the consciousness needs elevation Moreover, this love is not accessible to all, but only to a devotee So it is clear that it comes under the element of sublimity Other forms of love-Love can have many other forms, such as love relating to a particular game, love relating to a particular country and love relating to a particular doclrine etc Here love relating to a particulat game is love relating to chess etc. love rela. ting to a country is in the form of patriotism etc. and love relating to a particular doctrine is in the form of love relating to commu- Dism etc LO relating to a particular game does not in any way differ from attachment in general In order that an attachment may be termed as emotion tills necessary that it should have some speciality So the above mentioned love does not come under emotion It may be argued that the association of a particular game adds some speciality to attachment Here we reply that this addition does not seem to bring any speciality to attachment which is in the form of consciousness Moreover, if such love were to attain the status of emotion, all the forms of love for actions such as love for a race, love for a walk etc will come to be regarded as eniotions In partriotism there is reverence for different parts of the motherland and the culture pertaining thereto So it comes under the element of sublimity In fact, even in the absence of such a devotion, the description of a country ete is likely to find a place in poctry So the association of devotion is not alsays essential for such a description and even when such an association finds place, the emotion In question comes under courage in cases where predominance has been given to description of courage So for as love relating to a particular doctrine is concerned, the doctrine itself which is basically in the nature of an idea attains the form of a l'rt under the force of the Intensity of love So this love comes under religious sentiment But in poetry the discussion regarding a particular doctrine is not out of such a sentiment but ·38 Rasalochanam simply by way of inserting it Moreover, this inserslon also is not Independently but by way of its inclusion in the worldly truth. Excepting the emotlons that relate to an element of subli. mity the rest of the above emotions are permanent ones And the reason for this is that in permanent emotions existing in the form of impressions the consciousness is at the ordinary level, while in sublimation it needs elevation So the emotions relating to an element of sublimity are excluded from permanent emotions such as courage etc Here what is meant bu a permanent emotion is not that a particular permanent emotion retains its nature of perma. nence everywhere, but that it has the capability to do so As such an emotion that is permanent in a particular context is likely to become an accessory in a different context Other emotions serve as accessories to this permanent emotion These are what Alunka. rahas regard as V; abhicharins Permanent emotions generally result from attraction, distra. tion etc towards objects This applies to accessory emotions also For example, in attraction towards an object, if delay in getting the desired object cannot be tolerated, it is called eagerness, in case something evil is apprehended regarding the desired objeca, it is apprehension. In case the desired object is not attained and consequently the mind is completely peroccupled with that, it is called worry, in case the mind is perturbed due to separation it is anxiety and in case the desired object is attained, it is happiness In case of distraction froin an object, If virtues of others cannot be tolerated, it is jealousy, in case the mind feels contracted, it is shyness, if due to hatred etc mind becomes unstable. It is lickleness, if due to excess of evil mind gets confused, it is excitement, if due to humiliation etc anger becomes stable, it is stability of resent. ment, If due to rebuke etc mind gets furious it is ferocity: il mind Is agitated it is terror In case there is neither attraction not distraction. It is regar. ded as indifference.

·Discussion of emotions 39 In these emotions, the qualities of Saila, Rajas and Tamas which are the constituents of mind undergo many transformations From the point of view of an emotion, the quality of Rajas occupies a prominent place in these qualities As such not only an increase but also a decrease in this quality gives rise to an emotion For example, iſ due to worries one feels lifeless it is depression, the cause of this depression is known as exertion, mental tresome. ness resulting from this exertion is known as laziness, loss of pride resulting from adverse circumstances is known as gloom, If due to worries one loses ones efficiency to work it is regarded as immoblity, the inactivity of the sense organs due to extertion is known as sleep, non-experience of objects in sleep is known sleep- Ing. In case the energy is totally spent it is known as melancholy and unconsciousness is regarded as death Sarna is an enlightening element So its distinct realisation gives rise to the following emotions - knowledge of an object experienced beforehand and resulung from a similar experience is known as rememberance regaining consciousness after sleep is known as awakening, arriving at a particular decision on the basis of our knowledge of scriptures is known as wisdom, examining both the sides in case of doubt is known as reasoning The loss of Saina quality gives rise to the follouing emotions The cessation of the normal functioning of mind results in infatuation, loss of memory resulting from mental worries is known as hysteria and hallucination of mind is known as madness The element of ego exists everywhere in some form or the other in emotions in cases where it occuples a secondary position, its existence is simply implicit, while in cases where it occupies a primary position, its exislence is explicit. As such in the latter case the emotions are the explicit result of ego For example, ·40 Rasalochanam when excess of power results in one's ignoring others, it is known as pride This emotion, associated with infatuation becomes haughtiness Alankarikas have recognised an emotion named Avalda also and have defined it as concealment of happiness due to shyness etc This emotion, in fact, comes under the element of concealment which is a broader one and which exists in society in many ways The emotional element is only a part of this broader element, the rest of it is included in what we term as idea This element finds its place in suggestion also For example "Oh mother, you know fully well that the consumable articles in the house have been consumed So tell me as to what is to be done The day is not going to last for ever in this way Here the suggested sense is that a lady wants to roam about of her own accord The Vachya meaning acts here as a cover But the charm lies here not in concealment but in giving expression to the meaning So suggestion differs from concealment Moreover, the illustrations of suggestion such as "The sun has set" have no element of concealment So suggestion has an independent existence Due to varieties of mental states these become manliold So the number of the varieties of emotions goes very high 23 The present treatment of emotions is to discuss possibly those emotions alone that have become well established in Alanlara Shastra In fact, mental states cannot be enumerated So emotions are innumerable Moreover, even these emotions that have been discussed so far can be further divided according to the difference of individual, place and time and consequently emotions become manifold Tale for example the case of shyness it differs according to the ·Discussion of emotions 41 difference between man and woman The shyness pertaining to a man again differs according to different stages Here again place and time etc result in further differentiation For example, shyness pertaining to an Indian woman differs from that pertaining to a Western woman This is due to a difference of beliefs pertarning to different regions This proves that beliefs are often included in the nature of emotions ·Emotions of two kinds-belonging to a class and belonging to an individual Among these emotions some belong to a class also So these differ to some extent from those belonging to an individual 1: may be argued that Individual emotions also belong to each Indi. vidual, so the difference based on class and individual is of no consequence Here we reply that the collective emotions include society also in their external manufestation This is not the case with the individual emotions So this difference is quite proper Among the collective emotions we can particularly mention courage Here, too, courage based on life force is of great significance This type of courage proceeds touards maiter Soft expresses first in the form of labour and then in the form of economic struggle It is particularly found in the labour class The courage belonging to the rich also proceeds towards matter But this courage is based not on life force but rather on a desire for acquisition of money and is, as such, somewhat inferior Moreover, this desire for acquisition of money results in a struggle among the rich themselves and consequently this courage suffers a further set back When the collective courage that expresses itself in the form of struggle gets a fillip by reactionary forces it turns into anger and culminates into revolution The courage belonging to the class can be of many kinds, such as courage arising out of a sense of one's country and courage arising out of a sense of religion etc The country and the religion can be further divided These divisions are, In fact, included in a country or a religion So the ·Emotions of two kinds-belonging varieties of courage pertaining to the need not be discussed separately a It often happens that in the case of courage arising out of sense of one's country, a particular class derives this courage really from the economic factors and not from a sense of one's country The country simply serves as a cover there Take for example the courage of the rich in this connection It 15, in fact, inspired by economic factors The country simply serves the purpose of a cover for them This cover used by the rich however, induces the labour class to put in their own courage in this regard The emotion of concealment also belongs to the class As already slated this emotion belongs primarily to the rich In other persons, however, it results from the conduct of the rich The emotion of disappointment also belongs to the class and this class is primarily that of the explolted Those that exploit this class can also have this emotion to some extent, but due to the absence of a feeling to oneness they lack the sense of class consciousness The use of the word class for them is with the view that they are similar in that they exploit The emotion of disappointment is the opposite of courage So it rises with the decline of the latter This disappointment is with reference to what is to be achieved So far as exploitation is concerned the feeling is one so'rou This sorrow has three siages-mental worry, disease and death Here mental u orry results from poverty This poverty is in the nature of exploitaton So it gives rise to sorrow on one hand and to anger on the other Anger, in its turn, gives rise to courage With the increase in sorrow, there is corresponding decrease in courage. while with the decrease in Sorrow there is correspond- This is the order of these emotions Here the lab vurers as a whole pass through the same condition So they have a feeling of class consciousness This fact acts as a ing increase in courage ·44 Rasalochanam stimulus to their courage the exploitation that gives rise to courage gets associated with insults etc done by the oppressors, This inflames anger and heightens courage Disease also results from exploitation So the chain of sorrows resulting from this exploitation proceeds along with a chain of anger This being so the courage remains unabated Disease has its culmination in death This death consists in laying down one's life in the course of struggle which gets a stimulus from death and turns into revolution This revolution ends in the triumph of the oppressed class. There is nothing improper in the description of death, nor is there any thing to be prohibited in this case Truth is bound to take such a course and poetry is nothing but truth 21 It is only the physical body that ceases to work So far as the struggle is concerned it becomes intensified and results in the fury of the spectator Here, in fact lies the success of poetry 25 In Sanskrit Kavyas, description of Hero s death has generally been avoided One of the reasons for this is that this type of description produces abhorrence Here we reply that poetry consisis in the description of truth So the above description, form. ing as it does a part of truth, is not to be avoided irrespective of whether it produces abhorrence or not Moreover, the description of truth results in the experience of truth So the climax of such a description results in the climax of an experience of truth As such the existence of an element of abhorrence here is of no consequence The other reason for avoiding the descriplion of hero's death is that righteousness is regarded to result in triumph and the hero possesses this quality of righteousness So It is not proper to describe the death of such a person Here we reply that the death of the hero results not in a set back to righteousness, but rather In ·Emotrans of two kinds-belonging 45 an intensification of struggle for this cause, and this intensification in its turn culminates in the triumph of righteousness Moreover, this type of description produces in Salırdava a feeling of revulsion for unrighteousness and herein lies the success of poetry As such, even in the absence of a triumph of righteousness, this type of description cannot be regarded as improper ·Association of emotion with truth Emotion is to be associated with truth Truth has many forms Among these the materralistic one is of much significance Here the people that play their part are of two types-the poor and the rich.26-27 By imparting subtlety to truth we get generalisation while it is a fact that it has an element of generality, it should be conceded that it has an element of particularity also 18 After discussing emotions we now take up association of emotions for our discussion Here it is not that the emotions existing as distinct from truth come to be associated with truth, but that the truth exists as associated with emotions 1 Association of emotion with truth relating to nature The external environment where the emotion finds expression is also a part of emotion This environment has tuo elements-gene. ral and particular When the general element predominates, there is a feeling of belonging to all regions, but when the particular clement predominates there is a feeling of belonging to a particular region Association of emotion with truth relating to nature is possi ble by superimposing consciousness on nalure. This superimposltion on nature is in two ways-independently or as accessory to life in the former case association of emotions is clear in the latter case emotions relating to life influence nature also So these come to ·Association of emotion with truth 47 be associated with nature In Layas we olien come across such association Sa it is not dealt with here Association of emotions with materialistic truth -Here the materialistic truth is described in its sublteness Materialistic truth includes in itself the labour class and the rich class So these classes are described here in their subiteness This subtle descriptlon brings about generalisation For example, when a particular labourer and a particular rich man are the characters, the element ol particularity belonging to them disappears and the element of generality is grasped with the result that it is the labourer in general and the rich in general that appears before us This in turn results In an experience of truth by the Schruaja According to Bhatia Nayaka s view generalisation results from Bharalanal's apara But according to our view it results not from a particular l'apara but from a subtle description relating to Iruth II, however, this subtle description is termed as Vyapara in view of the influence it exercises on the mind, we have no objec. tion Acharya Abhinavagupta discusses generalisation in the following manner- "The relations exist in the form-these belong to me alone, these belong to enemy alone, these belong to an indifferent person alone The avoidance of relations exists in the form these do not belong to me alone, these donot belong to enemy alone, these donot belong to an indifferent person alone Tne basis of accepting the above relationship or avoiding it is not determined in this case So the Vibharas etc appear in a generalised form here It should be borne in mind in this connection that like the acceptance of a particular relationship tts avoidance also is to be ignored So in generalisation not only the acceptance of a particular relationship but its avoidance also comes to an end Moreover, ·48 Rasalochanam avoidance of all sorts of relationship results in the non-appearance of the object So this avoidance also is to be avoided Here Acharya Ram Chandra Shukla puts forth the following arguement--Objects in poetry are particular and not general So what is depicted in poetry is not a person in general but a person in particular with particularity invariably associated with him Here we reply that generalisation is not necessarily opposed to association with particularity So association of an object with particularity is possible even in its state of generalisation This is as follows-The particularities whose removal results in generalisation are absent here, but others exist It is, however, wrong to argue that generalisation means the removal of all sorts of particularities, because in that case all the particularities of a labourer named Mohan in the form of his name, his nature as a labourer, his manhood, his nature as a being etc will come to an end, thereby reducing him to mere existence Moreover, generalisation of Mohan does not mean a man in general but a man in particular also Thrs particularity, however, is not a synonym of Mohan, but rather its generalisation in the form of a labourer Having established generalisation we now take up for consideration as to what are the elements that undergo generalisation According to our view it is the truth under reference that undergoes generalisation According to Alankarskas these are the Vibhuvas etc that undergo generalisation Vibhayas etc are, in fact, included in truth So there is no basrc difference between the two views Vibhasa again is of two kinds-Alambana and addspana Here the particular person wih relerence to whom Alambano appears is known as Asra) a So Asraya also is generalised Moreover, Arubla. vas are the actions belonging to Asta) a Generalisation of these is acceptable to all So it automatically follows that Asrama where these Anublavas reside is also generalised in this connection the Asraja and Alambana that undergo generalisation donot have their ·Association of emotion with truth 49 forms fixed but inter-changeable also This can be illustrated in the lollowing manner At first the family of the labourer with its present condition appcars before the labourer and arouses in him an emotion of sorrow As this sorrow results from the condition of the labource's family the said family is Alanıbur's and the labourer iş Asraia here Later on the labourer in his condition appears before his family and arouses in it an emohon of sorrow. Here the labourer is Alambara and the family Asraja In this way the same labourer who formerly had the property of Asrununa now comes to possess the property of Alambanana and the same family who formerly had the property of Alambanana, now comes to possess the property of sratatva Generalisation of the emotion belonging to Salırdaya-Having established the generalisation of the truth under reference ne now sake up for consideration as to whether the emonon belonging to Sahrdaja is generalised or not Here we subirit that Sahrdaya is the experiencer of the goneralised :uth So the generalisation of the errorion of this experiencer is au. omancally proved A question here anses that the truth here is a materialistic one which includes both the labourer and the rich The labourer is exploited and the rich exploits him in the circumstances it is just possible that the rich may not take such a description as true This being so, the question of generalisation of Sahrdre does not anse In this connection we reply that truth here belongs to life and not to the poor alone So the rich also will take it to be true But in case a particular man fails to take it to be true it is his mental attitude that should be regarded as responsible for it This is the case with the physical object also For example, sweelness, sourness etc are physical properties and are received by the organ of taste But in case the organ has some deformity, the sueetness etc. pien though existing cannot be received If in the course of the description of truth, theoretical analy. sis predominates, there is likelihood of a divergence of opinion as ·50 Rasalochanam regards its truth The reason for this is that the Sahrdaja has his own views So in case he disagrees with the views expressed in the subject matter under reference, he cannot take it to be true Even where the subject matter is taken to be true, theoretic subtlety is opposed to the nature of poetry So it is to be avoided It does not mean that views and beliels should be excluded from the domain of poetry, but it only means that these should result from the true description of life itself and not from any other effort Identification of Sahrdaya with Astara - Some scholars put forth the identification of Sahrdaya with Asraya in place of generali. sation Vishvanath is one of them in the course of his discussion of the Navya view, the author of Rasagangadhar also makes a mention of this identification resulting from a defect named Bhavana "The l'ibhavas etc have a 5 apara named generalisation it is as a result of this Vyapars that the spectator identifies himself with the person who accomplished the feats of crossing the ocean etc" --Sahitya darpana "The generalisation as accepted by the ancient people is difficult to justify without conceiving a particular defec* So this particular delect which has to be conceived can castly explain the identification of oneself with Dus anta etc"-Rasagangadhiar Here we reply that this theory does not hold good as is clear from the following manner - In the description of materialistic truth labourers etc are the characters So the Asroja is one of them in the absence of generalisation, mere identification of Sahrdaja with the above mentioned Asraja cannot result in a difference between the poeilc experience of truth and the worldly experience Further in the example 'ग्रीवामगाभिराम मुहरनुपनि स्पन्दने बद्ध दृष्टि Asraja is deer which is an animal In case of Identification with it Sehrdaya will be reduced to anlmalhood ·Association of emotion with truth 51 11 may be argued that particulars belonging to Sahrdaja and Asraja stand in the way of their identification So uith the rem. oval of these particulars identification is automatically achieved Here we reply that removal of particulars constitutes generalisation which leads to poetic experience of truth So identification in this respect is uncalled for Nor is it proper to say that identification Is unavoidable in cases where other-vorldly actions like Crossing of the ocean eic are narrated because identification being improper even in case of worldly actions, it is more so in case of other worldly actions Further other worldly actions are external to worldly truth So their descripiion cannot be pleasing to Sahrdara The theory of idenlification based upon Bhavana defect as quoted by Panditaraja Jagannatha has this added defect that here experience results from a particular delect in the circumstances the above expenence comes to an end with the removal of the particular delect and is in fact, reduced to a state of illusion Identification of experience belonging to Sahrdaia and the poet- Some people are of the opinion that it is the identification of experiences belonging to Sahrdasas and the poet that constitutes generalisation Here we reply that this identification differs from generalisation as accepted by Bhatta Nayaka and Abhinavagupta and is as such improper Moreover, experiences belonging to the poet and the Sahrdayas have mere similarity and not identi'y This is as follous :-At first the subtle form pertaining to truth appears before the poet and is grasped by the insight aspect pertaining to poet's laculty So this experience is mixed with the process of Later on the creative aspect of the poet's faculty comes into action and gives expression to the above form So experience relating to it is mixed with the process of creative aspect Further this subile form relating to truth appears before the aesthesic sensibility of Sotrdila From this it is clear that the Insight aspect ·52 Rasalochanam ence experience belonging to the poet and Sandaya have some differ- But Inspite of this difference both have subtlety of truth and as such there is similarity between them This is what Bhatta Tauta means to say in the following staternent case "नायरम्य कन्ये श्रोतु ममानोऽनु भवन्तत ।" Elements leading to generalisation -Subtlety as regards truth has already been described as a cause leading to generalisation It includes two elements-truth and the subtlety as regards this truth The emotions that get associated with truth are also included in truth Truth here is a materialistic one It is related not to a particular individual, but to the society as a whole with the result that the spectator in general has a realisation of truth in the The realisation of subtlety as regards truth also pertains to the spectator But he is not a speciator in general, but a spectator in particular the particularity however. consists in his capabi. lity to turn tovards subtlety In the absence of this capability, subtlety even though existent is as of non-existent This sho's that the experience of subtlety pertaining 10 truth does not result simply from the contact of the object and the subject This is whai we sometimes see in the experience of physical properties also Take for instance the case of experience of Rasas like sueel, sour etc which are physical objects Realisation of these objects dors not depend merely upon the existence of sweetness etc but upon the capability of the savoury organ of the relisher to relish the II, however, the savoury organ of a particular relisher is devoid of the above power or becomes deformed as a result of coming into contact with other Rasa, it will cease to nave the capability of lasting the Rasa There is however, some diference between the capability to turn towards subtlety pertaining to truth and the capability to taste the physical Rasa and this is as follows - The capability to taste the physical Rasa belongs to savoury organ and is as such a physical property The capablety to turn towards subtlety pertaining to truth on the other hand s a sentiert property Moreover, sane ·Astociation of emotion with truth $3 the capability to taste the Rosa is an invariable property of savoury orgun, while capability to turn towards subtlety pertaining to truth 15 a variable property of consciousness It is this capability which in our opinion is known as Salrda. sana and the persons endowed with this capability are known as Sird nas The labourer has faith in labour So we are very much favou. rably inclined to him The rich also is a part of truth So our inclination is towards him also in some way or the other 49 In the description of materialistic truth Sahrdana's altitude touards characters is of tile ways-favourable and unfavourable While it is favourable touards those characters that have attraction for us, it is unfavourable to those that have distraction for us Labourers have attraction for us Soue are favourably inclined to them The rich, on the other hand, have distraction for us so we have a disinclination towards them This is as follous --According to physical laws the action in the form of labour and the fruit resulting from li exist at one and the same place Take the case of a tree Here the growth exists in the tree So it is the tree where the frur:s of the growth exist But in the materialistic truth as we see in the world the labour exists in the labourer, while the sur plus money resulting from it exists in the rich in the circumstances the labourer who is deprived of the fruits of his labour has an attraction for us, ithile the rich man who gets more ihan his due has a distraction lor us Inspite of his distraction the fact that the rich man gers more than his dye is a part of materialistic truth So in that was There is no distraction for him A question here anses that in poetry characters are generaised and in generalisation the acceptance or abandonment of a particular relation comes to an end So the feeling of fat ourableness le is not possible here Here ve reply that this feeling does exist lento vards generalised characters That is uhelle are favourably ·54 Rasalochnam Inclined towards Rama and not Ravana in the Ramayana So far as the labourers are concerned, our attitude towards them is one of favourableness So any one of them is likely to occupy the position of a hero This is not the case with the rich So any one of them is likely to occupy the position of an adversary In the description of materialistic truth the labour leader has many associates These include labourers, poor farmers and the exploited intellectuals The rich adversary also has many associates. These include reactionary elements ·Third Udyota Examining the significance etc. of RASA I donot think that Rasa has some speciality which truth does Because whatever speciality Rasa has is found in truth also 30 not have The difference between Rase and spiritual happiness being obvious, the first cannot be compared with the latter Vasana which is present in Rasa experience, disappears in spiritual experience 31 The experience we have from generalisation resulting from the association of emotion with subtlety pertaining to truth is in our view a varlety of experience of truth According to Alankarikas it is known as Rasa experience or Blava experience The cases where permanent emotion becomes associated with subtlety regar. ding truth are known as Rasa experience, while the cases where any other emotion becomes associated with this subtlety are known as Bhm a experience. In order to prove the speciality of Rasa experience, Alankarihas point out some of its peculiarities But in our view these donot in any way prove its difference from the experience of truth This is as follows According to Rasaladins Rase is similar to Bralimanand which ts a spirltual experience. So Rasa experience becomes sirrilar to spiritual experience Here ue reply that we should first consider as to what is the basis of this similarity Belore we notice some similaslty betueen them it is necessary that these should become the objects of our eyes But so far as the spiritual experience and the ·56 Rasalochanam Rasa experience are concerned these cannot be the objects of one and the same man This is as follows-- Rasa experience is based on rasana while spiritual experience is based on the absence of yasana So a man with vasana cannot have spiritual experience and a man devoid of vasana cannot have Rasa experience it may be argued that in spiritual experience there is love for God and as such it also Is with vasana Here we reply that this vasana is different from worldly vasanas So with its coming into existence, the worldly vasanas come to an end and with these coming into existence the former cannot come into being Further, this sort of spiritual experience is recognised only in Bhakti Marga In gnana Marga even this vasana comes to an end Here Rasavadins can argue that a person who has realised the self has a memory of Rasa experienced previousaly and as such there is a possibility of its comparison with the spiritual experience Here we reply that with the eradication of rasanas the question of even a memory of Rasa experience based on such vasonas does not arise In the circumstances Rasavadıns should rather say that even prior to spiritual experience a person proceeding towards sell has an experience resulting from such process In this experience the L'asanas are not eradicated So Rasa experience can be compared with this experience Spiritual experience resulung later on is simply the culmination of this experience So there is a possibility of a comparison of Rasa experience with this in our view such a similarity is only secondary and not primary In order to establish the similarity of the above two experl. ences the arguement that is generally put forth by Rasayadins is that the spiritual experience as described by one with self realisa. tion can be compared with Rasa experience and as such there is similarity between the two Here we reply that according to the statement the speech along with the mind turns back from there without attaining It, spiritual experience is beyond the domain of speech So the alove description relates not lo spirltual experlence but to a stage Inferior to it and there, too, what are presented by ·>> vs 111-111 etc, or Rasa 57 speech are not the basic elements but accessory ones This being so, the similarity between these experiences is only secondary Moreover, according to Advaita Vedanta's theory that Brahmon is true and the world an illusion, experience other than that of Brahman is an illusion Rasa comes under this experience, so it is an illusion And an 1)uslory expenence can have no similarly with spiritual experience That is why by saying that Rasa is a consci. ousness with its cover removed and with a superimposition of Rarı, Panditaraja Jangannatha has recognised In Rasa a superimposition of Ran also along with the removal of the cover of consciousness This superimposition is a synoym of cover Moreover, the removal of the cover of consciousness does not necessarily mean that all the covers are removed here So inspite ol the removal of any one of the covers, there is the possibility of other covers remaining intact Samhsa sustem of philosophy recognises the existence of Cita also in addition to Purusha, but holds that the expenence residing in Culla is taken as belonging to Purusha due to ignorance So far as Rasa experience is concerned it resides in Citra speaking it comes under ignorance and as such cannot be compared with spiritual experience So truly According to Shana system of philosophy the whole world is an appearance of Porama Shiva In Rosa experience, however, there is predominance of Vibha as etc So the difference of Rasa from spiritual experience is quite evident 1 it may be argued that in Rasa the generallsation of Vibhas as elc results in the removal of the particularity of the knower This brings about limitation as a knower to an end In spiritual experi. ence also the knower has his limitation as a knower removed So Rasa experience can be compared with spiritual experience Here He reply that this removal of limliation of the knoher resulting from generalisation comes, in fact, under limitation ·58 Rasalochanam That is why we hold that in generalisation there is particulanity also along with generality Moreover, even if we don't recognise this particulanty, there can be no denying the fact that this generahity has many levels Rasa cannot be regarded as the culmination of these levels So the generality abtaining here is particularity as compared to the generality that follows it So Rasa experience cannot be compared to spirtual experience in the circumstances the following stalement of Dr K Krishnamoortty does not hold good :- "In aesthetic experience we have an approximation with the highest transcendental rapture In so far as the empirical self rises above its normal limitation of primordial ignorance "1 According to the words "7119 TITETFT af te the elfort which the seeker for liberation puts in for attaining spiritual experience is directed towards detachment, while the effort put in by the Sohrdaya for having Rasa experience is by way of studying poetry Poetry, however, consists in the subtle description of worldly truth So the Sahrdaya directs his efforts again and again towards this truth The spiritual experience resulting from practice and detachment is everlasting, while Rasa experience lasts so long as Vibhavas etc last So there is the difference in time This difference in time results from the difference in the elevation of consciousness So it results in the difference of the nature of the two experiences As such it is clear that Rasa experience can have no similarity with spiritual experience Sf, however, this similarity is meant to show the difference of Rasa experience from worldly experience, this difference from worldly experience is found in the experience of truth also so Rase experience is in no way different from the experience of truth Whatever otherworldly character in the form of possessing mulually contradictory elements is attributed to Rasa by Abhinavagupta is applicable to experience of truth also So Rasa comes under this experience of truth - विश्वम्भरा (धीविद्याधरशास्त्रि-मृति विशेषाङ्क) सम्वत् २०४० ·Discussion regarding the Pleasurable Nature etc, of Rasa IS The process involved in Rasa experience is one of pleasure But the permanent emotion also appears here So in case this emo. tlon is of a painful nature, there is a touch of pain also in Rasa experience 32 Now we take up for discussion the association of pleasure or paln in Rasa experience which in the nature of an experience of truth Before we start with this discussion it will be korth while to consider as to what pleasure and pain mean, so that it may be easy to arrive at a decision regarding their association with the experience of truth There is no divergence of opinion on the polnt that we are inclined towards pleasure, while we are disinclined towards pain So it means that what appears favourable is pleasure and what appears unfavourable is pain Further man proceeds to what is favourable, while he does not proceed to What is unfavourable Sahrdasar proceed towards experience of truth So it is clear that this experience is associated with pleasure But this inclination in the form of proceeding towards an object with Immense pleasurableness is possible even if it has a touch of pain also So we have to consider whether the above experience has a touch of pain or not Here ue submit that in an experience of truth the subject matter and the character etc that are included by truth are also present So these also shou'd be taken into We first take up for consideration the subject matter Subject matter is of two kinds-with an element of attraction and with an element of distraction When the sub. ject matter is associated with attachment etc, it has an element of consideration in this respect ·60 Rasalochanam attraction, but when it is associated with aversion, sorrow etc, it has an element of distraction The subject matter with an element of attraction appears favourable So it is pleasurable On the other hand the subject matter with an clement of distraction appears unfavourable So it is painful As such It is clear that when the subject matter included in truth is associated with an element of distraction the experience of truth has, in addition to lis pleasur. able nature, a touch of painfulness also It may be argued that the subject matter with an association of an element of distraction appears unfavourable So the Sahidayas will be disinclined towards it with the result that the experience of truth including as it does the above subject matter, will be devoid of any pleasurable nature Here we reply that the subject matter in this respect has an element of truth also which appears as favourable So the above experience appears pleasurable Moreover, this truth has subtlety So the experience of truth arising from this becomes exceedingly pleasurable It is due to this that the feeling of pleasur. ableness is heightened and the feeling of a touch of pain resulting from an element of distraction is lessened So far as the consideration of the characters etc is concerned, it should be noted that the characters exist not independently but as part of the subject matter So this fact is to be kept in mind in their treatment The labourer has an attraction for us and consequently we are inclined towards him so a description that is unfa. vourable to him will appear unfavourable to us also with the result that in his description of grief, a touch of sorrow is quite evident Inspite of this the description in question has a predominance of truth and the subtlety regarding truth with the result that the experience of pleasure predominates there 1 The traditional Alankarihas in their discussion of Rasa have tried to show as to whether it is associated with pleasure or pain They are generally of the view that Rasas are purely of pleasurable nucure Vishwanalha, Panditaraja Jagannath etc come under this category This view is on the whole quite justified But in the light ·Discussion regarding the pleasurable Nature 61 of what has been discussed so far it is evident that in case of its association with sorrow the poetic experience has a touch of pain also It may be argued that according to Abhinavagupta self-realsation in the form of pure bliss alone is relished in Rasa So there is no question of an experience of pain here Here we reply that what happens in Rasa experience is not simply a realisation of sell but an experience of Ron eic also and this is acceptable to Abhinavagupta also Arda fena ci fastlanifca1971291917 ! --Abhinavabharatı Page 292 Moreover, realisation of Rat in the form of superimposion on consciousness with its cover removed is acceptable to Panditaraja Jagannatha also in Rasa experience "रत्याद्यवच्छिन्ना मग्नावरणा चिदेव रम "! -Rasagangadhara 11 may be argued that sorrow etc that are imposed upon consciousness are generalised What is, however, generalised tecomes otherworldly so these are not likely to give rise to SOTTow etc Here we reply that sorrow is in the nature of pain So inspite of some change brought about by generalisation, the above nature does not cease to exist If it were so, the enumeration of Rasas tased on a difference of permanent emotions will come to an end It may further be argued that in Rasa the relation in its particularity does not appear so the Vibianas eic appear as generalised As such pain which results from the particularity of relation is miat likely to exist here Here we reply that inspite of the absence cl particularliy of relation, the relation in general is not absent tere So the pain resulting from it cannot be denied in this case ·62 Rasalochanam In world also when particularity of relationship of son etc is absent, the relationship in general with tragic themes does exist and conse. quently existence of pain cannat be denied It will be wrong to say that the removal of particularity of relationship results in Indiilerence because in that way all the Rasas will come under Santa Shri Surjan Dass Swami is of the opinion that the paln which we experience in poetry does not relate to the state of Rasa experi ence but rather to the state of worldly experlence which we revert to alter Rasa experlence That is why Abhinava has used az, a synonym of afrer, in the word fian in the following statement.-- "योऽयं स्वभावो लोकस्य मुखदुख समन्वित । 7115 yrafanyle-17 prea faca fuerant Here we reply that it is neither warranted by experience nor is it in conformity with reasoning that the pain which obtains in worldly state loses its character in the state of Rasa experlence and regains its previous character when one reverts to worldly state. According to Natyadar panakara etc Singara, Jasya, Vira, Adblusa and Santa are pleasurable, whlle Karuna, Raudra, Biblossa and Bhayanaka are painful They hold that in Dihbarsa elc people get agitated This, however, is not possible in case these are plea- Surable Here we reply that agitation does not result from poetic experience but from fear So the poetic experience is primarily pleasurable inspite of its having a touch of pain due to its association with fear etc Further, Natyadarpanakora admits that these Rasas have Camatkara in our opinion this Camaskara is a synonym of pleasure. So pleasurableness is not absent hese Natyadarpanakara, 1 रससिद्धान्त री शास्त्रीय समीक्षा-पृष्ठ 12 ·Discussion regarding the pleasurable Nature 63 however, holds that this Camaikora is different from Rasa experience and comes into being when Rasa experience ends .- "The Çamathara that we see in such cases comes into being alter Rasa experience and is the result of the proficiency of the poet and the actor as regards the representation of the true nature of objects This Camaikara which is of delightful nature deludes the wise into taking painful Karuna etc as pleasurable ones - Natyadarpana From this it appears that Natyadarpanakara accepts two experiences One of these is prior which is painful and the other is posterior which is pleasurable Here we reply -Let it be so But what is the basis for regarding the prior experience as primary In our opinion it is the pleasurable experience that is primary and this is what we call as poetic experience it is, however, wrong to argue that we are deluded by Camarkara and take as pleasurable what is, in fact, painful, because such a delusion does not hold good in this case ·Discussion regarding association of other experiences with RASA Other experiences also become associated with Rasa and So it is Rasa experience alone that persists 33 merge into it Though in the ultimate analysis Rase experience which is in nature of an experience of truth culminates in a single experlence. It appears to include other experlences also that become a 9sociated with it. As has already been discussed emotions in Rasa experlence became associated with subtlety as regards truth These emotions are mainly of two kinds-harsh and tender in the former the Citta gets excited, while in the latter it melts in these emotions the nerve system also becomes strained or relaxed in view of the above two states of mind These two states of the nerve system result from emotions on the one hand and from the pronunciation of letters on the other hand As such the letters that result in glving rise to a state which is favourable to a particular cmotion have got some charm in their pronunelation This charm becomes associated with the emotion According to Gunavadins this is a case of Sabdaguras, whlle according to Alankaravans this is a case of Sabualankaras. In the statement "The association of word and meaning constitutes poetry" the word not only connotes a sense but also assists It by way of pronunciation It Is this assistance which is known as Sabdalanankara or Sabdaguna. So It has its own contribution in Rasa experlence The subtlely oſ truth which we see in Raso experlence often appears in the form of similarly, corroboraiſon, mention of the ·Discussion regarding association 65 cause, contradiction etc So these elements also assist Rasa exper. ience Similarity assists Rasa in the following mannar - In the course of Resa beauty relating to face is the subject matter of poetry Here beauty is not beauty in general but beauty in particular This particularity, however, is the subtlety pertaining to it in order to give expression to this particularity lotus, moon etc are used as Upamanas For example--the face is like the lotus, the face is like the moon etc The following well known verse of Kalidasa brings out clearly as to how similarity assists Rasas by way of giving expression to subtlety regarding truth मच्चारिणी दीपशिखेंव रात्री य य व्यनीयाय पतिवरा सा । नरेन्द्रमार्गार इव प्रपेदे विवरणभाव म म भूमिपाल - Raghuvanisha 11 Here Indumati who was seeking for husband has been compared to the moving light of the lamp and each king has been compared to a palace on the highway Slimness, lusture, movement etc are the atıributes of Indumati and hugeness, dismay etc are the attributes of the king here This simtlanty gives expresslon not only to these attributes but also to the subtlety pertaining 10 these This, however, enhances the beauty The manner in which corroboration etc give expression to subtlety regarding truth has already been discussed by me in my work entitled "Kavyasatyaloka' So it need not be discussed here These elements of similarity etc come under Arthalankaras So these Arthalankaras also assist Rasa ·Fourth Udyota Critical examination of RASAS like SRNGARA etc. Experience of truth in the form of Vira Rasa Life is nothing but activity and this activity results from courage So the emotion of courage is supreme The whole world rests on this emotion 31 This pervades the whole world This pervades one and all So this permanent emotion is supreme Vira Rasa proceeds from this emotion 35 It has already been stated that the permanent emotion of Vira Rasa iş courage This courage subsists in both the individual and the society So Vira Rasa which is related to the above emotion has some speciality from oil Rases Moreover, though courage is an Innate emotion. It has some incentives also Among these incentives the elements such as life force ((Prana). Dharma and nation (Rastra) are worth mentioning Other elements can, however, be included in the above elements According to these elements this Rasa is threefold-Pranayıra, Dharniaria and Rastravira The courage deriving its inspiration from life force has economic world as its field So Pranavıra can be termed as Arthaurra alsa Courage finds expression in many ways such as labour, struggle and war In case where there is no resistance couragc ·Critical examination of Rasas 67 expresses itself in the form of labour or endeavour Put in case resistance exists it expresses itself in the form of struggle and war From the point of view of society this struggle and war come under revolution in all such cases we have Vira Rasa and it is in the nature of an experience of truh Labour existing in courage is of two kinds-physical and mental in physical labour courage is explicit So it has some speciality Further, in cases where courage becomes subordinate to some other emotion it ceases to be a case of Vira Rasa For example, in Srngara etc there may be an element of courage but prominence goes to Rat etc So these are the cases of Sigara etc In Sanskrit literature we often come across Viru Rasa In Ramayana and Mahabharat it has a significant position In Kalidasa also it is this Rasa which finds expression in the description of the service of cow rendered by Dilipa and the description of the penance practised by Parvati Experience of truth in the form Karuna Rasa- The destruction of the desired object gives rise to sorrow This sorrow has its access everywhere Here courage disappears and Aaruna makes its appearance 36 It has already been stated that the permanent emotion of haruna Rasa is sorrow, Sorrow subsists in both the individual and the society. It is of two kinds-one resulting from the destruction of the desired and the other resulting from the happening of the undesired Though the happening of the undesired generally includes in itself the destruction of the desired also, it is termed happening of the undesired where such a happening appears obvious and it is termed as destruction of desired where such a destruction appears obvious Destruction of the desired results in disappointmen! So there is loss of courage in sorrow The desired is mainly threefold-- ·68 Rasalochanam The undesired is also threeloldmoney, religion and individual worry, disease and death Experience of truth in the form of Raudra Rasa- Evil gives rise to anger This anger gains strength at the level of the society It is the root cause of struggle Raudra proceeds from this 33 The permanent emotion of Raudra Rasa is anger It exists in both the Individual and the society It results from the happe. ning of the undesired The undesired is of many kinds-relaiing to money, relating to religion and relating to nation etc The undesired relating to money is seen particularly in the labourers It is the work of the rich class and is in the form of economic exploita. tion. So the labour class has a feeling of resentment towards the rich This resentment induces the above class to act So it is natural for the rich 10 apprehend trouble from the labour and consequently to show resentment towards it Thus this resentment results in class struggle Experience of truth in the form of Srrgara Rasa- Woman is a great attraction So love towards her is natura! Here heart finds a solace Srngara proceeds from 1* 39 The permanent emotion of Sigara Rasa is love towards a woman Among the emotions relating to attraction it occuples a supreme position Just as it exists in the proximity of the object of altracilon, so it can exist in the separation of that objecs also Thus it is of two kinds Consequently Singara Rasa becomes twofold. Srngara in union and Singara in separation The permanent emotion of love passes through many subtte stages in life So the above dly sions can be further subdivided in many ways The love rela. ting to Srngara is a unllying factor So it gives rise to groups in the form of families in society Moreover, our heart linds a solace in this emotion So it acts as a relief in the struggle prevalling In ·Critical cramination of Rasas 69 society Further, this emotion is not opposed to courage and action So it is likely to assist the social struggle aslo Experience of truth in the form of Vatsalya Rasa- The children are innocent by nature So there is a feeling of oneness towards them This gives rise to Paisalara and Vatsalya appears 39 It brings about coherence in the world and gives rise to family life Our heart finds a solace here We cannot reject this element 10 It has already been stated that the permanent emotion of Vatsalya Rasa is affection The object of this emotion is a child A child is known for his innocence and simplicity So we have a feeling of oneness in the form of affection towards him Some times this feeling becomes associated with the feeling of oneness resulting from blood relation also It makes affection all the more Intense This is what we find in the case of affection towards son etc Like Srngara this Rasa also is of two kinds–Varsalja in union and Vassols a in separation It can further be subdivided in many Way's The emotion of affection a unifying factor So it gives rise to groups in the form of families in society Moreover, our heart finds a solace in this emotion So it acts as a relief in the struggle prevalling in society Further, this emotion is not opposed to courage and action So it is likely to assist the social struggle also. Experience of truth in the form of Hasja Rasa Deformity gives rise to laughter it has a great attraction Our heart finds satisfaction here Hasja proceeds from it 41 ·70 Rasalochanam The Bermanent emotion Hasya Rasa is laughter It has been already stated that it results from seeing some deformity In this deformit), attraction towards she object does not come to an end. but the intersity of inclination towards the object simply dec- So this deformity is a sort of impropriety In imitation also cases of slight impropriety come under Hasya In Hasya Rasa impropriety does not appear as a defect of Rasa So Hasya Rasa is different from Rasabhasa reases In Hasya Rasa physical expressions are explicit So it is regarded to have six divisions like smile etc according to the above expressions In these divisions internal nature also becomes associated But it does not seem be proper to differentiate this nature as good, bad etc In laughter relating to Hasya Rasa Citta feels pleasure So this element acts as a relief in the social struggle Moreover, this element is not opposed to courage and action So it is likely to assist the above struggle also Experience of truth in the form of Bilbhatsa Rasa- Distraction gives rise to aversion Here the mind turns away from the object and courage slows down Bbhatsa proceeds from 11 12 It has been already stated that she permanent emolion of Biblatsa is aversion In aversion one becomes disinclined from the object of aversion Bharata etc have recognised three divisions of this Rasa according to the divisions of aversion These are as follows -Exciting, repulsive and pure Here the emotion relating to the last division is not different from indifference So it is proper to include it in indifference Experience of truth in the form of Blayanala Rasa Distraction gives rise to fear Here courage is obstructed and mind becomes overpowered Bhayangka proceeds from J1 43 ·L'HA Collado courage Is interrupted But this interruption is temporary/ So with AR Critical examination of Rasas 71 The permanent emotion of Budyanaką, Rasa is te Here consciousness is overpowered by the object So the purse of its removal courage again finds its courses Experience of truth in the form of a Rasa Here the object is otherworldly The permanent emotion is wonder the mind comes to a standstill Adbhula Rasa appers here 41 103283 The permanent emotion of Adbhuta Rasa is wonder Here the consciousness is unable in its reactions of attraction etc and as such comes to a standstill The reason for this is the otherworldly nature of the object Such other-worldly nature is rare in the world so it produces wonder Moreover, otherworldly elements in poelry are often symbolic So their otherworldly character is removed in that way Further, even this otherworldly character often derives its strength from the beliefs of the people So it can be termed. In fact, worldly in that sense Discussion as to whether Santa is a Rasa or not The emotion of love is natural and exists in the hearts of all, while Sama is attained through practice and exists in the hearts of the Yogins 45 In Sama the object is other worldly and is generalised by its very nature The difference being, thus, obvious Santa certainly differs from other Rasas 46 In order to discuss as to whether Santa is a Rasa or not it Is necessary as to whether the elements constituting Rasa are applicable in this case or not So we take up the discussion of the elements of Rasa The main elements that constitute Rosa are as follows:- (1) The permanent emotion of Rosa is at the normal level of consciousness So it is accessible to all the Sahrdaj as.

·72 Rasalochanam (2) The permanent emohon is related to worldly objects (3) Generalisation Sama which is the permanent emotion of Santa is attained through sustained efforts So it is not accessible to all the Sahrdayas It may be argued that it is accessible to those who are calm and quiet by nature Here we reply that such people are rare Others who do not possess such a nature can attain it only through sustained efforts That is why people have been advised a course of detachment and practice in this respect In may further be argued that people in general also have Sama to some extent Even Bharata supports it by saying that it Is seen somewhere Here we reply that this kind of Sama which has been slightly touched upon can prove its existence in poetry only as an emotion and not as a Rasa A question further arises that in Sama indifference also is present So which emotion is 10 be accepted in such a case. Here we reply that in Sama indifference also is often present and in indifference Sama is often present So with both the emotions occurring simultaneously we shall have to adopt the principle that the name goes to the principle one and as such shall accept the emotion that is prominent there It will be improper here to argue that in the light of the statement "fa fa faf AHTAIT 27/rpara gadāt" the state of tranquility is a basic one and as such Santa Rasa occupies a prominent place. because this state of tranquility is different from the permanent emotion existing in the form of Vasana The objects of Sana are Aiman etc and these are internal and otherworldly. It may be argued that here, too it is the worldly objects that appear initially and we have a feeling of indifference towards them Here we reply that this indifference is inspired by Sama which rests upon Atman The advocates of Santa Rasa may argue that this sort of division of objects into worldly and otherworldly ones is unjustified. So it is not proper to keep Santa as distinct from other Rasas Here we reply that it is ·Critical examination of Rasas 73 the otherworldly nature of Rasa experience that makes you distinguish it from the worldly experience If this otherworldly nature is of no consequence, let Rosa experience be included in the worldly experience it will. however. be improper to hold that it is the otherworldly character relating to experience that is important and not the one relating to objects Moreover, the form of experience includes in itself the form of the object also that gives rise to this experience So the experia ence should be regarded as coloured by the form of the object 18 in determining the form of experience we were to ignore this colouring that results from the form of the object. Rasa experlence will become otherworldly as the spiritual experience is and as such will come to be included in the latter In Rasas like Srngara etc, Sita etc are particular individuals. So their Sitahood etc are removed and they appear as woman in general etc In Santa Rasa this is not possible in the case of Alman ctc So these cannot be generalised in the absence of their generalisation. crita also cannot be generalised it may be argued that are in the form of an individual is taken as a sage etc So the generalisation is there Here we reply that the generalisation relating to l'bharas alone is the cause of the generalisation relating So in the absene of generalisation relating to Vibhaias appearance of Sy as sage etc cannot be regarded as a case of generalisation Here Sahnaz a has Sama Sama, however, is the absence ol attachment and hatred So the sense of ego which is related to attachment and hatred also disappears here it is only when one has ego, that there can be the possibility of the adherence or avoldance of a particular relationship Soma which is free from this ego has generalisation as its Integral part. In the circumstances generalisation as we find in Rosa is absent here 1०पाश्रय Thus Santa comes under spiritual experience and not under poctic experience ·74 Rasa lochanam Discussion as to whether Bhakti is a Rasa or not Love in Bhakti is otherworldly It exists in the hearts of the devotees The object also is otherworldly here and is generalised by its very nature 47 It is a great Sadhana Our heart finds a solace here The difference being, thus, obvious, Bhakít certainly differs from other Rasas 48 Love towards gods etc which is the permanent emotion of Bhakı is attained through sustained efforts So it is not accessible to all the Sahrdayas It may be argued that it is accessible to devotees of God. Here we reply that such devotees are rare Others, however, can attain it only through sustained efforis That is why people have been advised a course of detachment and practice in this respect It is true that people in general also have Bhakıl to some extent, but this sort of Bhaktı which is slightly touched upon can prove its existence in poetry only as an emotion and not as a Rasa The objects of Bhakti are gods etc and these are internal and otherworldly It may be argued that this sort of division of objects into worldly and otherworldly ones is of no consequence for determining Rasa Here we reply that it is the otherworldly nature of Rasa experience that makes you distinguish it from the worldly experience If this otherworldly nature is of no consequ ence, let Rasa experience be included in the worldly experience it will, however, be improper to hold that it is the otherworldly character relating to experience that is important and not the one relating to objects Moreover, the form of experience includes in itself the form of the object also that gives rise to this experlenice So the experi. ence should be regarded as coloured by the form of the object. If in determining the form of experience we were to ignore this colouring that results from the form of the object, Rasa experience will ·75 Critical Examination of Rasas become otherworldly as the spiritual experience is and as such will come to be included in the latter In Rasa like Srngara etc. Sita etc are particular individuals So their Sitahood etc. are removed and they appear as woman in general etc in Bhaka Rasa this is not possible in the case of gods etc So these cannot be generalised in the absence of their generalisation, greu also cannot be generalised It may be argued that in the form of an individual is taken as a devotee So the generalisation is there Here we reply that the generalisation relating to Vibhards alone is the cause of the generalisation relatingtoमाश्रय So in the absence of generalisation relating to Vibhasas, appearance of gou as a devotee etc cannot be regarded as a case of generalisation. Here Sahrdaj a has devotion Devotion, however, is the absence of attachment and hatred So the sense of ego which is related to attachment and hatred also disappears here It is only when one has ego that there can be the possibility of the adherence or avoidance of a particular relationship Devotion which is free from ego has generalisation as its Integral part in the circumstances generalisation as we find in Rasa is absent here Thus Bhakti comes under spiritual experience and not under poetic experience Moreover, in his statement '917 917727769 म्वयमेव हि । मनोगतस्तदाकारो रसतामेति पुष्पलम्' Shri Madhusudan Saras. u ati has accepted that Bhakti is nothing but spiritual experience Alankarihas have recognised many kinds of Bhahri, such as Madura etc Here other emotions are also associated In Madhura Bhahut is the emotion of love that is associated When this emotion is otherworldly and culminates into Bhakti, it is Bhakti which is ultimately realised In case this emotion is worldly, there Is a touch of Srngara also In other forms of Bliaht like Sakhya, Dana, l'atsalsa etc, if Solhya etc. culminate into Bhaktı, It is Bhakı that is ultimately realised Otherwise realisation of the emotions ol Sabhse ete should aiso be accepted there ·Fifth Udyota Critical examination of the defects of RASA In Rasa there is truth everywhere and this truth has subtlety This brings about relish of Rasa The reverse, however, results in defect, It is mainly Experience of truth requires two elements-truth and subtlety as regards truch So the same are needed for Rasa experience also in the circumstances of both these elements or any one of them is absent, it becomes a case of defect in Rasa of four kinds-appearance of untruth, grossness relating to truth, falling somewhat short of subtiety regarding truth and lack of clarity Appearance of untruth is again of two kinks-lack of possibility and association of doubt So far as the defect in the nature of lack of possibility is concerned. it takes into consideration the characters as well This is so because in poetry the delineation of behaviour etc is with reference to particular characters If, however, a particular behaviour appears likely with reference to a particular character, it is not a case of the above defect Take for example the case of crossing of ocean etc This is not impossible for Rama etc So such a description cannot be regarded as having the above detect In the same way if a particular behaviour seems likely In a particular place and time, the above defect does not appear This applies in the case of the description of live husbands with reler- ·77 Critical Examination of the defects of Rasa ence to Draupadi. Where, however, the description in hand continues to appear unlikely inspite of the consideration of characters, piace and tire, the above delect remains intact. Description of courage with relerence to a couard, description of anger of the disciple towards the preceptor and description of love pertaining to ordinary people with reference to superiors and gods come under this category in the circumstances the defect named "reversal of characters" as mentioned by Alankaril as can be included in the above defect Grossness relating to truth -Generalisation requires subtlety regarding truth So in case of grossness regarding truth general, sation cannot come into being so it is evident that it is a case of defect Abhinava has enumerated an impediment in Rasa experience. namely "स्वगतत्वनिय मेन परमतत्तनियमेन च देशकालविशेषावेश Here subtlety is lacking So generalisation cannot take place in As such it comes under the above mentioned defect Moreover, the impediment in Rasa, namely 'faarganffastura' which Abhinava has enumerated can be removed by taking recourse to subtlety regarding truth So this also can be included In the above defect this case > Falling somewhat short of subtlety regarding truth Love relating to animals and birds lack in subtlety as conpared 10 love relating to man and woman So it is a case of this defect So far as the description of fear relating to animals and birds is concerned, it does not lack in subtlety So it is not a case of this delect Love wnere many lovers form its object and love which 15 not mutually reciprocated suffer from the lack of subtlety So these come under the above defect Sarne is, however, the case when accessories, Rasa and permanent emotions are mentioned by name. Lack of clarity-in poetry description of truth needs. besides subilety, clarưy also So in case it is lacking in this respect K is a case of the defect named lack of clatuy