231. 256 OKINA CHAPTER IVAAMI

256 OKINA CHAPTER IVAAMI

ment (Alankara). This idea, though it may have been presented in some other contexts as occupying a subordinate position, as an embellishment to the meaning of a sentence, is yet called Alankaradhvani, when it is presented, not as an embellishment of something else, but independently, though it is still recognised as such. (3) Rasadhvani is that suggestive power which floods the mind with a host of ideas, not always clearly definable, which are necessary for such completion of the aesthetic image as is necessary for suggesting the basic mental state at a high pitch and bringing about complete self forget- fulness in the1 hearer, in which the aesthetic experience consists. An important point of distinction between this suggestive power of word and the rest is that while the ideas suggested by the other two somehow admit of expression in conventional language, those aroused by this can2 never be so expressed. (4) Bhavadhvani. The subjective constituents of the aesthetic configuration, the mental states, are divided into two classes, the basic mental states and the transient emotions. The former are technically called Sthāyibhāvas and the latter Vyabhicaribhavas. Accordingly we have Bhävadhvani when the suggested idea is a transient emotion. These emotions are righteous in some cases and otherwise in others. Love of Rama for Sita, for instance, is righteous, but of Ravana is not. Thus, when a basic mental state is unrighteous, the suggested ideas, giving rise to it, are called (i) Rasabhasadhvani. Similarly when transient emotion is so, the suggested ideas, responsible for it, are called (ii) Bhāvābhāsadhvani.

1. Dh.L.62. 2. Dh.L.24.