History of Sanskrit Poetics c6.82.5

c6.82.5

He thinks that love and other moods are dormant in the minds of spectators, are roused by the stimulus of विभावs etc. and reach the state of rasa. Vide काव्यप्रकाश (IV) for a detailed statement of these views and लोचन (pp. 30, 68-70). भरत's view that रस is the soul of poetry was accepted by रुद्रभट्ट in the शृङ्गारतिलक, even by the अग्निपुराण (वाग्वैदग्ध्यप्रधानेपि रस एवात्र जीवितम्, chap. 336. 33), काव्यमी० p. 6 (रस आत्मा), by मम्मट and रुय्यक, by शौद्धोदनि (अलंकारस्तु शोभायै रस आत्मा परे मनः।' अलंकारशेखर p. 6) and a host of other writers. अभिनवगुप्त says that rasa becomes abhivyakta by the power of vyañjanā and one has rasa realization (rasapratīti) which can be analysed and described. He gives up the भावकत्व (or साधारणीकरण) of Nāyaka and does not speak of भोग but रसप्रतीति or रसास्वाद or रसचर्वणा. It may be noted that Bharata states (VI p. 71) 'नानाभाविनयव्यञ्जितान् वागङ्गस्रोपेतान् स्थायिभावाना-स्वादयन्ति सुमनसः प्रेक्षकाः तस्मान्नाट्यरसा इति व्याख्याताः।' and again 'एवमेते काव्यरसाभिव्यक्तिहेतव एकोनपञ्चाशद्भावाः प्रत्यवगन्तव्याः। एभ्यश्च सामान्यगुणयोगेन रसा निष्पद्यन्ते'। भट्टनायक presupposes (नाट्य. vol. I, p. 80 G.O.S.) two व्यापारs viz. भावकत्व (i. e. साधारणीकरण²) and भोजकत्व. The principal objections against Nāyaka's view are two viz.