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I^SUBHASITARATNASAMOOHA:?^^^ 1 5 1 A- ■ . -Sr ^ • rt' -l_s^' ' . -'‘,v';/. - - - A ..V, -■•.'*■' I - ^ f ■■■ 2 » 1 . ■ %. • ^ '■i-.. f, 'a'*a " I ^ i‘: '5'^ '<4 i CHAPTER - III L -v: ...JSSv- 'V a t -r r/ . ,' y- s-.--.' ^ ‘ ^ V T ' Cl-'* C* *5- 'V^ fjl >' '■ ■ ■ K - y 0 < m r i' '■■ -■'vy^jA ’ ; i- ‘W A . ALAMKARA- . ' ■ I ' AND• CHANDA... n -■■ .^1.^ 4 ^ '/ '\^A^yj^-‘- »w ■- ^ '■■ ' - ^ ^i^SUBHASITARATNASAMOOHA:?^^^ 1 5 1 Beauty of Sentiments (Rasas) in SRS / VisvanatlmXaviraj(3L,the author of Sahityadarpaita defines poetry as a sentence the soul of v^hich is rasa. ^ The word Pasa occurs in Rftveda; 'Rsibhih Sambrtam Rasam.* It is / also found in SatapathaBrahmana:“ ^ 'Punahsurasamadadhata™ "I ■ • ■ ■' ' Sarasairhasya Chandobhiristambhavati Sarasaischandobhirya.inain ■ - '• • “ 3 - tanute.' In Taittiriyopanisad also we find the weed Rasa; 4 ’Rasovaisah' Likewise the word nasa has been employed in • « / Kavya literature. Bharata in his Natyasastra defines "Tatra vibhavanubhavavyabhicarisamyogadrasanispatih"^ • • Maramata, Mandavardhana, Dandin etc. have also supported • • • the m s a theory in dramaturgy. 'The theory of ytasa is not merely psychological; it embodies the Indian philosophy of aesthetics’.^ 'A full consideration of the general principle of rasa will remove the charge that the Indians neglected aesthetics in their fondness for ethics and metaphysical speculation. They achieved a synthetic harmony between the three fields (i.e. aesthetics, ethics and metaphysics) unknown in the history of other countries. All their canons of propriety and decorum follow from their aesthetic principle of rasa; all their categories of rhetoric, stylistic devices and figurative turns hinge upon this vital principle'.^ Hence y^asa is rightly described as the soul of poetry. 15 2 ✓ Bharata, the author of Natyasastra classifies r^asa /” 8 into eight types. Kalidaso.in his Vikramorvasiyam supports 'The Lord of the Gods, together with the guardians of the quarters, desires to witness today the play, (so) gracefully acted, which the sage Bharata has taught you, and which Q contains all the eight poetic flavour. Vararuci, Dandin, • • Bhamaha etc. also follow Bharata. Sahityadarpana also / — says: Smgara, Hasya, Karuna, RaUdra, Vira, Bhaya^naka. ..... ~ ■*" ' — — / Bibhatsa and Adbhuta are eight types of P-asas and Santa is regarded as ninth yasa later. There is controversy regarding the fact that whether Bharata included Santarasa in his Natyasastra. However _ / poeticians like Abhinavagupta, Anandavardhana and Sarada- tanaya accept Santa as the ninth y?asa and according to Raghavan the Jain and Buddhist authors might be pioneers / _ in composing works containing Santa Rasa and thereby recognising it to be the ninth msa.^ 3o far as Amitagati's SRS is concerned we observe that / Santa iPasa occupies the unique and central position among all Rasas. In our opinion this further corroborates the view held by Raghavan as expressed above. Other sentiments occuring in SRS are Snigara, Vira. Raudra. Vatsalya, Bhayanaka and Bibhatsa. In addition to them we find the Ibo quality of sublimity (Udattata) v^ich may not be turned / rasa proper.' All rasas except Santa are employed to strengthen the later. They are just like rivers flowing towards and merging into the ocean in the form of Santa rasa. 12 According to Mammata Nim^eda is the Sthayin of Santa rasa, • ' v^ile Visvanatha refers to Sama as the Sthayibhava of Santa rasa.**^ It is interesting to note that in addition to / Sama and Nirveda there are other bhavas given by different poeticians which make their claim to be the Sthayin of Santa. They are Samyag.inana. Trsn^saya. Sarvacittavrttiprasama, / -1A Nirvisesacittavrtti, Dhrti, Utsaha, Jugupsa, Rati etc. In our opinion these different Sthayibhavas from different aspects / of one irasa namely Santa as illustrated in SRS. Really speaking Jugupsa, U ts^a and Rati are the Sthayibhava of Bibhatsa, Vira and Smgara rasas respectively. When some ✓ authors incline to associate them with Santa rasa it further / proves our stand that in SRS all rasas except Ssmta. in this / way or that way, enhance Santa rasa only. In short, Santa - rasa is the soul of all other rasas in SRS, / This shows the supreme position of Santa rasa in SRS. The. tabular analysis shows the usage of different types rasas in SRS. We have taken all those verses vrtiere rasa occurs proninently. Then we are giving the theme of some of the important verses for the better understanding of the usage of rasas in SRS. 1 5 4 Sr. Type Verse Nos. , Total N o . ------ 1. Bhavanaka. 73, 76, 317,428, 643 5 2. Raudra 27, 285 2 3. Santa. 3,4,63,77,90,170,189, 257,261,263, 264,266, 270,272,293,303,306, 314,323,333,336, 342, 415, 650,678,722. ‘ 26 4. Srngara. 105,106,107,111, 112, 281,451. 7 5. jJdatta. 459,463,466,469. 4 6. Blbhatsa. 449 1 7. Vatsalva. i64 ^ 8. Bhavanaka and 118, 424. 2 / Santa. 9. Blbhatsa and 13,120 / Santa 10. Srngara and Santa. 6l5 / 11. Blbhatsa. Santa / and Srngara. 275 /.-j*-'' -Ti * 1 r~ p’ DC S r . Type Verse Nos, Total No. 12 Raudra. Blbhatsa 284 and Bhayanaka. / 13* Srngara and 518 Raudra. Tabular Analysis of Rasas Sr. Verse Theme Types of TTo. 1^0. Rasa/Bhava Sensual pleasures can't be Bhava. satiated even by celestial beings then vAiat about ordinary beings! 2. 73 Greed (for wealth, kingdom etc.) makes oneself participate in a dreadful and fatal battle even at the cost of life. Bhayanaka. 3. 76 Greed compels a person to sail in the stormy sea full of danger. Bhayanaka. 4. 105 A woman’s beauty possessing strong sex appeal is described here. Srngara. 5 . 106 -Do- « 1 5 0 Sr. Verse Theme Types of N o , ITol Rasa/Bhava. 6 107 -Do- " 7 111 -Do- ' ” 8 112 -Do- " 9 118 Sexual pleasure is more Bhavanaka and disastrous and harmful than Santa, fire, ocean and battle. 10. 120 A woman's body is said to Bibhatsa and / possess many filthy and dirty Santa things; hence it is advised not to have any attachment to it. 11. 164 As the cow loves her newly Vatsalya*. born calf, a right believer Jaina should love his newly converted fellow men and women. 12 189 The knowledge destroys all passions and brings utmost peaee, self-realisation and religiousity to a person, Santa. 13. 257 In this world everyself is unprotected, unguarded, helpless and lonely. It is only due to delusion that he thinks his relatives to be his own vrtiich is not the fact Santa. 1 5 7 Sr . Verse Theme Types of No. No. ■ Rasa/Bhava, 14 261 It is a great surprise that a man is not frightened of Samsara in which everything such as a body, beautiful-ladies, fortune, wealth, youth and life is » ✓ momentary. Santa. 15. 263 Mumukss are advised to give up cif>aving for sensual-pleasures and all sort of possessions because they are harmful for one's / welfare. Santa. 16 . 264 Human life is as momentary as a drop of water sticking to the blade of grass; hence an aspirant should renounce attachment for beautiful-ladies, wealth, senses / and sensual pleasures. S5ita. 17 . 266 An intelligent person turns his back to beautiful-ladies, royal prosperity and all worldly things; thus having taken shelter in a / forest, he practises penance. Santa. Sr. Verse Theme Types of ITo. TTou Rasa/Bhava. 18 275 Even in old. age craving does Bibhatsa. / not leave a person though he is Santa no more capable of enjoying and anythi ngI S rngara. 19 281 ' -Do- ' -J>o- - 20 285 A jealous lady in the form of oldage harasses a person ^ o is attached to her co-wife namely Trsna (Craving)- Raudra. — • • • — ” 21. 293 As a juicy, ripe and tasty frviit chewed by a hungry person is swallowed fast, human being / is also sujallowed fast by death. Santa. / 22 3 0 3 Even a fortunate Srjkrsna having • • envible beautiful wife like Laksmi had to surrender to death; / what about ordinary human beings', Santa* 23 306 Even if incarnation of God such as Ramac^ndra had to die, then \^at about ordinary human beings! L Santa» 24 323 The considerate and wise renounce worldly life and go to a forest for practising penance because everything such a life, youth. 1 5 9 Sr . Verse Theme Types of No. No. Rasa^Bhava. sensual pleasures and wealth. ✓ is transitory. Santa* 25 333 Life is reduced moment by moment; physical beauty decays; old age approaches; diseases crop up but the foolish being attached to family life does not find out the ✓ way of overcoming transmigration, Santa. 26. 342 The wise adopts Jain religion having realised the transito- / riness of sensual pleasures. Santa. 27 415 One should practise a penance , destroying Karmans and yield / eternal bliss of salvation. Santa. 28. 42‘4 To be b o m in human species is an outcome of great past merit. It is a golden opportunity for follow­ ing religious discipline and gett- ing salvation from infinite sorrows / of transmigration. Santa. 29. 428 The company of the wicked is more dreadful than that of the wicked elephant, tiger, serpent, stormy ocean and ferocious fire, Bhavanaka. IGO Verse Theme Types of No. No. Rasa/Bhava. 30 451 The company of the virtuous is preferable to that of a beauti­ ful lady. Srngara» 31. 459 The virtuous is as lofty and steady as the mountain Meru; as pure, cool, pleasant and full of nectar as the moon. BHavg. 32. 463 The mountain may shake, the fire may become cool, the ocean may cross its boundary, the wind may fail and become motionless, the moon may become hot, the sun may loss its brilliancy but the virtuous would never give up their nature. 0)Hqlvq^- 33. 466 The virtuous are compared -with an obliging, magnificent and dignified tree.
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