नाट्यशास्त्रम् (प्रथम भाग - अभिनवभारती एवं हिन्दी टीका सहित)

106 THE NATYASASTRA [ VI. 32-

so the cultured people taste the Dominant States (sthāyi-bhāva) while they see them represented by an expression of the various States with Words, Gestures and the Temperament and derive pleasure and satisfaction. Thus is explained [the Memorial Verse ending with] tasmān nāṭyarasā iti⁵. For in this connexion there are two traditional couplets :

32-33. Just as connoisseur of cooked food (bhakta) while eating food which has been prepared from various spices and other articles, taste it, so the learned people taste in their mind the Dominant States (such as love, sorrow etc.) when they are represented by an expression of the States with Gestures. Hence these Dominant States in a drama are called the Sentiments.¹

The relation between the Sentiments and the States.

²Now one enquires, “Do the States (bhāva) come out of the Sentiments (rasa) or the Sentiments come out of the States ?” On this point, some are of opinion that they arise from their mutual contact. But this is not so. Why ?

“It is apparent that the Sentiments arise from the States and not the States from the Sentiments. For [on this point] there are [traditional] couplets such as :

34-35. The States are so called by experts in drama, for they cause to originate (bhāvayanti) the Sentiments in connexion with various modes of dramatic representation. Just as by many articles of various kinds auxiliary cooked food (vyañjana) is

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⁵ See below 33-34.

32-33 (B.35-36, G.32-33). ¹ For a discussion on Bharata's theory of rasa see Skt. Poetics, Vol. II. pp. 25 ff.

² The original of this passage till the beginning of 34 is in prose, but its reading seems to be confused. In the light of the five kārikās that follow one may be justified in changing the order of some sentences and in emending it partially as follows : अत्राह केषाञ्चिन्मतं भावेभ्यो रसानामभिनिर्वृत्तिरिति, न तु रसेभ्यो भावानामभिनिर्वृत्तिरिति। तन्न कस्मात्। दृश्यते हि परस्परसंयोगादेषामभिनिर्वृत्तिरिति.

But if it is really an instance of textual corruption it may be said to have been sanctified by time, for Bhoja who refuted Bharata’s view on bhāvas giving rise to rasas relied on this text. Cf. V. Raghavan, Śr. Pr. p. 26.

34-35 (B.38-39, G.34-35).