21. 24 CHAPTER I

24 CHAPTER I

shadow or exterior, which lacks the substance of the original, as in the case of "imitation jewel". The imitation jewel is an imitation of a jewel because, while it has the look of a jewel, it lacks the substance. Æsthetic object, however, ceases to be æsthetic object if it lacks any one of the aforesaid contents, particularly the accompanying psychic states, which are the causes of the varying facial and other physical1 changes such as horripila- tion etc., which are directly perceptible. In fact, this is the one reason that is adduced in justification of introduction of women on the stage. For, no training can enable a man to acquire that psychic frame, which is natural to a woman in a certain situation.2 The presentation, which is confined to the imitation of the external form and movement and lacks the usually accompanying psychic state, merely excites laughter3. No doubt Bharata uses the words "Anukarana"4 "Anucarana"5 and "Anukīrtana" etc., which are ordi- narily used for imitation, But the contexts, in which these words occur, leave no doubt that they are used by Bharata in a special sense, as we have explained above. DISTINCTION OF RASA FROM STHĀYIBHĀVA ETC.

Thus, it is clear that Rasa is the æsthetic object, which, as a configuration, is different from the basic mental state, which is only one of its constituents. It is also different from the æsthetic experience (Rasasvada) which is con- sequent upon its apprehension. The latter position is further supported by the fact7 that Bharata stresses the idea that jatis should be introduced to further specify the Rasa. According to Bharata, every Rasa expresses itself in a particular combination of tones. Such tonal associates

1. A. Bh., Vol. I. 21-2-3. 2. N. S., 72. 3. N. S., 81. 4. N. S,, 307-8. 5. N. S .. 247. 6. N. S., 8. 7. N. S., 330.