करुण रस

bharatamuni ke ‘natyashastr’ mean pratipadit ath natyarasoan mean shrriangar aur hasy ke anantar tatha raudr se poorv karun ras ki ganana ki gee hai. ‘raudrattu karuno ras:’ kahakar 'karun ras' ki utpatti 'raudr ras' se mani gee hai aur usaka varn kapot ke sadrish hai tatha devata yamaraj bataye gaye haian bharat ne hi karun ras ka vishesh vivaran dete hue usake sthayi bhav ka nam ‘shok’ diya hai aur usaki utpatti shapajany klesh vinipat, ishtajan-viprayog, vibhav nash, vadh, bandhan, vidrav arthath palayan, apaghat, vyasan arthath apatti adi vibhavoan ke sanyog se svikar ki hai. sath hi karun ras ke abhinay mean ashrupatan, paridevan arthath vilap, mukhashoshan, vaivarny, trastagatrata, ni:shvas, smritivilop adi anubhavoan ke prayog ka nirdesh bhi kaha gaya hai. phir nirved, glani, chinta, autsuky, aveg, moh, shram, bhay, vishad, dainy, vyadhi, j data, unmad, apasmar, tras, alasy, maran, stambh, vepathu, vevarny, ashru, svarabhed adi ki vyabhichari ya sanchari bhav ke roop mean pariganit kiya hai .

• dhananjay , vishvanath adi sanskrit acharyoan ne karun ras ke utpadak vividh karanoan ko sankshipt karake ‘drisht-nash’ aur ‘anisht-apti’ in do sanjnaoan mean nibaddh kar diya hai, jinaka adhar ukt ‘natyashastr’ mean hi mil jata hai.
• dhananjay - ‘ishtanashadanishtaptau shokatma karunoanutamh’ .
• vishvanath - ‘ishtanashadanishtapte: karunakhyo raso bhavet’ .
• hindi ke adhikaansh kavyacharyoan ne inhian ko svikar karate hue karun ras ka lakshan roodhigat roop mean prastut kiya hai.
• chintamani ke anusar

‘ishtanash ki anisht ki, agam te jo hoi.
du:kh sok thaee jahaan, bhav karun soi’ .

• dev -

‘vinathe eeth anith suni, man mean upajat sog.
asa chhoote char vidhi, karun bakhanat log’ .

• kulapati mishr ne ‘rasarahasy’ mean bharatamuni ke naty ke anuroop vibhavoan ka ullekh kiya hai aur keshavadas ne ‘rasikapriya’ mean ‘priy ke bipriy karan’ ko hi karun ki utpatti ka karan mana hai.
• jahaan tak karun ras ke devata ka prashn hai, hindi ke kaviyoan ne adhikatar ‘yam’ ke sthan par ‘varun’ ko manyata pradan ki hai aur is prakar bharat se lekar vishvanath tak ki parampara se bhinn path ka anusaran kiya hai. karun ras ke uddipan-vibhav ka niroopan pray: ‘sahityadarpan’ ke ‘dahadikavastha bhaveduddipanamh’ ke prabhavoan se kiya gaya hai.

sthayi bhav

karun ras ki parivyapti aur parisiman ka nirdharan ek jatil prashn hai. yadyapi karun ka sthayi bhav shok mana gaya hai, par shok tabhi sambhav hai, jab usake mool mean ‘rag’ ya ‘rati’ kisi n kisi roop mean nihit ho. adikavy ‘valmiki ramayan’ se sambaddh kroanchavadh ki katha mean hi isaka sootr milata hai. jis kroanch - mithun mean se ek ke vadh ka parinam ‘shok’ ke ‘shlokatv’ mean ghatit hua, vah ‘kamamohit’ tha. is adhar par kuchh kavy - chintakoan ne karun ka kshetr any rasoan ki apeksha atyant vyapak bataya hai aur shrriangaradi rasoan ko usi ki paridhi mean samavisht karane ki cheshta ki hai. isaka sabase adhik shrey ‘uttararamacharit’ ke rachayita bhavabhooti ko hai. inhian ne kavy mean karun ras ki

mahatta aur vyapti ka mukt udaghosh kiya hai -
‘eko ras: karun evan nimittabhedadbhinn: prithakprithagiv shrayate vivartanh.
avartabudabud-tarangamayanvakaranambho yatha salilamev hi tatsamagramh’ .

manav hriday ko sukh ki apeksha du:kh adhik talasparshi evan dravanashil anubhooti pradan karata hai tatha vah adhik gambhir evan sthayi atmik ekata utpann karane ki kshamata rakhata hai, kadachith isi adhar par ukt sthapana ki manovaijnanik vyakhya prastut ki ja sakati hai. ek or jahaan karun ko itani vyapak mahatta pradan ki jati hai, vahian doosari or acharyoan ne usaki simaoan ka bhi nirdesh shrriangaradi any rasoan ki tulana mean sookshm riti se kiya hai.

anubhav aur sanchari bhav

anubhavoan aur sanchariyoan ki drishti se vipralambh shrriangar karun ke sabase nikat p data hai, isilie bharatamuni se lekar vartaman kal tak kavy ke tattvajnoan ko donoan ka maulik antar spasht karane ki or vishesh dhyan dena p da hai. ‘natyashastr’ mean karun ko nirapeksh aur vipralambh ko sapeksh kahakar donoan ka parthaky pradarshit kiya gaya hai -

‘karunastu....nirapekshabhav autsukyachintasamuty:.
sapekshabhavoan vipralambhakrit:. evamany: karun: anyashch vipralambh:’ .

ukt uddhrit aansh ke sath bharatamuni ne ‘evamesh sarvabhavasanyukt: shrriangaro bhavati’ arthath ‘is prakar yah shrriangar sab bhavoan se sanyukt hota hai’; yah tippani jo dakar spasht nirdesh kar diya ki ve karun ki tulana mean shrriangar ko adhik vyapak bhav bhoomi par adharit manate the. jo karun ishtanash se utpann hota hai, vah to vipralambh se saralata se prithakh kiya ja sakata hai, kyoanki nayak - nayika, donoan ki satta ‘rati’ ki sthiti ke lie anivary hai. yadi donoan mean se kisi ka avasan ho jata hai to ‘rati’ ki sthiti hi nahian hoti, at: aisi dasha mean keval karun hi sambhav hai. parantu anishtaprapti se utpann hone vala karun vipralambh se tab tak alag nahian ja sakata, jab tak ‘rati’ aur ‘shok’ ki sammilit sthiti mean kisi ek ki pradhanata vyakt nahian ho jati.

• ‘ratyanaliangit shok’ ki vishesh sthiti ko manate hue mishr ras ke roop mean ‘karun shrriangar’ aur ‘karun vatsaly’ ki bhi kalpana ki gee hai.
• krishna kavy mean 'bhramaragit' ke prasang mean gopi - virah, yashoda - vilap aur ‘abhijnanashakuntalam’ ke chaturth aank mean kanv ke ashram se shakuntala ki vidaee tatha aise hi any sthal shastriy paribhasha ke anusar karun ras ke antargat n ate hue bhi nyoonadhik karun prabhav utpann karate haian. urmila - virah tatha ram van gaman ki sthiti bhi samanantar hi hai, kadachit isilie inake varnan mean kaviyoan ne ‘karuna’ ya ‘karun ras’ ka spasht prayog kiya hai.

maithilisharan gupt -

‘karune, kyoan roti hai? uttar mean aur adhik too roee. meri vibhooti hai jo, usako bhavabhooti kyoan kahe koee?’ .

tulasidas -

‘mukh mukhahi lochan sravahi sok n hriday samai.
manahooan karun ras katakee uttari avadh bajai’ .

• ramachandr shukl ne aise hi sthaloan ko dhyan mean rakhakar karun aur vipralambh ka antar batate hue likha hai ki viyog mean priy ke apane se bichhu dane ki vihvalata pradhan hoti hai, kintu shok mean apane kasht ki bhavana utana kam nahian karati, jitana priy ke kasht ki chetana ji ko jalati hai. isamean bhi bhav ki pradhanata aur apradhanata ke adhar par hi karun aur shrriangar ke bich antar karane ki pushti hoti hai.
• keshavadas ne viyog shrriangar ke char bhedoan mean ek karun bhi rakha hai, jo is bat ka praman hai ki donoan ki sima ek bindu par mil jati hai. karun ras ke sath jo isase bhi mahattvapoorn samasya sambaddh rahi hai, vah hai du:kh ke dvara anand ki upalabdhi ki.

kavyashastr mean ras

• karun ke dvara pratyaksh to du:kh ki anubhooti hoti hai, parantu bharatiy kavyashastr mean rasoan ko anandotpadak mana gaya hai. at: saiddhantik drishti se karun ras ki nishpatti se bhi bhav ko anand ki hi upalabdhi honi chahie. karun kavy se du:kh ki anubhooti hoti hi nahian, yah kahana pratyaksh anubhav ka virodhi samajhakar acharyoan ne vividh prakar ke tarkoan se isaka samadhan karane ka yatn kiya hai. kuchh vidvanh karun prasangoan se anand ki upalabdhi sambhav manate haian, aur kuchh isake virodhi haian.
• sanskrit kavyashastr mean is vivad ka mool paryapt prachin hai, idhar pashchaty natakoan mean prapt trejidi ki samasya tatha tatsambandhi prachin grik manishiyoan ke matoan par bhi isi ke sath vichar kiya jane laga hai. ‘dhvanyalok’ mean anandavardhan ne n keval karun mean ‘madhury’ evan ‘ardata’ ki sthiti mani hai, varanh use shrriangar aur vipralambh se uttarottar adhik prakarshamay bhi bataya hai, jisase vyanjit hota hai ki ve karun ras ko shrriangar se bhi adhik triptikar athava anandadayak manate the.
• muktivad ke pratipadak bhattanayak ne kaha hai ki rasadasha mean sattvodrek hone se bhavak ke lie bhav ke kshetr mean ‘sv’ aur ‘par’ ka bhed samapt ho jata hai, jisake phalasvaroop bhav ke sattvik asvadan se use anand ki upalabdhi hoti hai. karun ras mean bhi yahi bat charitarth hoti hai. *madhusoodan sarasvati ne ‘bhaktirasayan’ mean saankhyadarshan ke adhar par karun adi du:khatmak rasoan mean shuddh sattv ki sthiti n manakar gunoan mean taratamy sthapit kiya hai. unaki drishti se satogun udrekashoony hota hai, jabaki ‘krodh’ aur ‘shok’ mean rajogun aur tamogun ki pradhanata rahati hai, jisase inamean nyoonadhik udrek avashy milata hai. isi karan raudr ras aur usase utpann karun ras vishuddh anand ki srishti nahian kar sakate. par isi ke sath anubhooti laukik aur alaukik roop ko bhi svikar karate haian, jo ras siddhant aur usake anandavad ka mool adhar hai. *abhinav gupt ne ras dasha ki alaukik anubhooti aur usaki vilakshanata ka sookshm vivechan karate hue hriday ki mukt-dasha se anand ki prapti mani hai, jo unake vichar se sabhi rasoan mean anivary roop se rahati hai, anyatha ras-nishpatti hi asambhav hai. vishvanath ne keval sachetash vyaktiyoan ko karun ras ke prati akarshit hone mean saksham bataya hai aur karun ki rasatmakata ko simit kiya hai.
• bhoj ne dhananjay aur vishvanath ke hi tark ke adhar par ‘du:khadatapi sukhan janayati’ ka pratipadan kiya. jis prakar rati mean nakhakshatadi kashtadayak hote hue bhi sukhasanvriddhi ke sadhan hote haian, unake vichar se usi prakar karun ras mean bhi du:khad vastuean sukhanubhooti utpann karati haian. *ramachandr gunachandr ne apane ‘natyadarpan’ mean isi bat ko ‘panak ras’ ka udaharan dekar pratipadit kiya hai, jisamean sukhasvad ki tarah tikshn asvad bhi ruchikar lagata hai - ‘panakarasamadhuryamiv ch tikshnasvaden, sukhasvaden sutaraan sukhani svadante.’ .

rasoan ka varg vibhajan

• kadachit isi samasya se prerit hokar anek acharyoan ne rasoan ko do bhagoan mean vibhajit kar diya.

1. shrriangar, vir, hasy, adbhut aur shant, ye paanch ras anukool vedaniy hone ke nate sukhatmak varg mean rakhe ge tatha
2. karun, raudr, vibhats aur bhayanak, ye char ras pratikool vedaniy hone se du:khatmak varg mean mane ge.

• rasoan ke is varg vibhajan ka mool srot kafi purana hai, yadyapi sarvadhik prasiddhi isake lie ramachandr gunachandr ko hi mili. unake ‘natyadarpan’ ki 109vian karika hai - ‘sukhadu:khatmak ko ras:.’
• ‘natyashastr’ ki ‘abhinav bharati’ tika mean bhi kaha gaya hai - ‘sukh-du:khasvabhavo ras:’, arthath ras sukh-du:kh svabhav vale hote haian. yah ‘natyadarpan’ se pahale ki rachana hai.
• haripal ke ‘sangitasudhakar’, rudrabhatt ke ‘rasakalika’, dhananjay ke ‘dasharoopak’ adi anek granthoan mean bhi karun ras ko du:khatmak manakar usaki anandatmakata par vichar kiya gaya hai. rasikoan ko usamean uttarottar pravritti hoti hai, isake karun ras mean sthir anand ka praman mana gaya hai, yatha -

‘atrottarottararasikanaan pravrittay:. yadi va laukikakaranavaddu:khatmakatvameveh syattada n kashchittatr pravartet’ . is samasya par anek adhunik marathi vidvanoan ne bhi vichar kiya hai.

• d. ke. kelakar ne apane ‘kavyalochan’ namak granth mean karun ki du:khatmakata ke paksh mean tark prastut kiya ki yadi ashrupat adi du:khabodhak anubhav anand ke vyanjak mane jaean to, inaki upasthiti rati adi sukhadashaoan mean bhi honi chahie, jo nahian hoti. at: ye du:kh ke hi lakshan haian, aur karun du:khatmak ras hi hai. unhoanne ek maulik prashn yah bhi uthaya hai ki anand ko hi kyoan itani pramukhata di jaye, du:kh bhi pramukh hai. karun ke niyatikrit, vyaktigat aur adarshatmak, ye tin roop manate hue, unhoanne anand ki upalabdhi keval adarshatmak karun se hi sambhav mani.
• agarakar aur jog adi vicharakoan ne bhi lagabhag aisi hi dharanaean vyakt ki haian. da. n. apate ne man ke anu aur vibhu, do bhed mane aur kaha ki anuroop man nirantar anandalin rahata hai. keval vibhuroop man du:khadi laukik dashaoan se samprikt hota hai. adhunik manovijnan in bhedoan ko svikar nahian karata. at: in par adharit karun ras ki vyakhya bhi many nahian ho sakati.
• di. ke. bedekar ne rasoan ke poorvollikhit sukh-du:khatmak vibhajan ko ‘devasur katha’ ki pauranik parikalpana par adharit bataya, jisake anusar karun ras asuri rasoan ki koti mean ata hai. par unhoanne yah bhi svikar kiya hai ki ‘adhunik sahity mean karun ras raudr ka aisa anuchar nahian hai. vah svatantr hai. vyaktitv ka gaurav aur shreshth vyaktiyoan mean chhipe kisi dosh ke karan udatt vyakti ko jo darun vyatha sahani p di, vah aj ki karun kathaoan ka vishay hai’.
• marathi sahity ke ek any vivechak vaman malhar joshi ne karun ras ki adhunik vyakhya karate hue usase anand ki srishti sambhav mani hai. batave vyakti-bhed ke adhar par hi karun mean anand ki sthiti manate haian. usi prakar jis tarah vishvanath ne sachetas vyaktiyoan ko hi karun se anand pane mean saksham bataya hai. sankshep mean kaha ja sakata hai ki adhunik ras-vivechakoan ne karun ras ke anandaprad hone ki prachin sthapana ka sarvatha tiraskar nahian kiya hai.
• trejidi ko lekar yooropiy samikshakoan dvara jo samadhan karun drishyoan ke prabhav ke sambandh mean vyakt kiye ge, unake mool mean pray: arastoo ka ‘kaithasis’ siddhant kisi n kisi roop mean avashy milata hai. ‘kaithasis’ ka arth hai, 'manorechan'. bhayad evan karunik drishyoan ke dekhane se antarman ke vikaroan ka rechan ho jata hai, aur vah antat: chittavritti ke lie svasth hota hai.
• sheksapiyar ke prasiddh du:khant natakoan ki vyakhya bahudha isi drishtikon se ki jati rahi hai. nishchay hi manorechan ka siddhant karun bhavoan ke vivechan mean ek mahattvapoorn vichar-kon prastut karata hai.
• higel ne manushy aur eeshvar ke sambandh ki rahasyatmakata tatha manav acharan ki naitik bhavana ko trejidi ka mool mana. karunik aur du:khad ghatanaean manav jivan ko parichalit karane vali kisi mahanh rahasyamayi shakti ka bodh karati haian. atev sahity mean karun drishyoan ka chitran higel ke mat se ek uddeshy vishesh ko bhi vyakt karata hai aur yah uddeshy nairashy ka prasar n hokar jivan ke prati shraddha aur vishvas ka prasar hai.
• shapenahavar , nitshe adi darshanikoan tatha draidan , edisan , di. kvisi adi samikshakoan ne trejidi ki samasya par paryapt vichar prastut kie haian, jinaka svatantr mahattv hai.

karun ras ke bhed

sadhan, alamban dharm-apachay, man-vachan, kriya tatha prabhav ki matra ko adhar manakar karun ras ke anek bhed kavyashastr mean milate haian. sadhan ke adhar par ‘drashtajany’, ‘smrit anishtajany’ tatha ‘shrut anishtajany’ adi bhed milate haian, jo moolat: karun ras ke utpadak karanoan ke hi, ‘ishtanash’ aur ‘anishtaprapti’ samanantar haian. smrit aur shrut keval anishtabodh ke prakar ko vyakt karate haian, jinake aur bhi prakar ho sakate haian. ‘rasatarangini’ mean bhanudatt ne karun ke alamban ko drishti mean rakhakar ‘svanishth’ aur ‘paranishth’ namak do bhed kiye haian. jab, shap, bandhan, klesh, anisht adi apane arthath ashray se hi sambaddh hoan, doosare shabdoan mean jab ashray hi svayan karun ras ka alamban ho to, use svanishth karun kaha jayega, par jab ukt vastuoan ka sambandh apane se prithakh alamban se ho to vah paranishth karun hoga.

• anandaprakash dikshit ne inake sthan par ‘karunajanak’ aur ‘karunajanit’ shabdoan ka prayog vaanchhit mana hai.
• bharatamuni ke ‘natyashastr’ mean karun ke tin bhed milate haian -

1. dharmopaghataj,
2. apachayodbhav,
3. shokakrit.

inamean antim shokakrit sabase adhik prabhavashali hota hai. bhavaprakashakar ne man, vachan aur kriya se abhivyakti lakshit karake karun ko manas, vachika aur karm tin prakar ka mana hai. inhean anubhav-bhed kaha ja sakata hai.

• matra ke anusar kiye ge karun ke paanch bhed ukt bhedoan ki apeksha hindi mean adhik prasiddh haian -

1. karun,
2. atikarun,
3. mahakarun,
4. laghukarun,
5. sukhakarun.

• ritikalin achary kavi dev ne apane ‘shabdarasayan’ ke antargat in bhedoan ka ullekh kiya hai -

‘karuna atikaruna aru mahakarun laghu het.
ek kahat haian paanch mean, du:kh mean sukhahian samet’.

• gulabaray ne apane ‘navaras’ namak granth mean in par vichar karate hue likha hai ki ‘pratham tin bhedoan mean to karuna ki matra uttarottar uchch hoti jati hai, par laghukarun mean kuchh kam ho jati hai. yahaan vah keval chinta ke roop mean rahati hai. anisht ka nam rahata hai, par asha nahian tootati. chitt dubidha mean rahata hai. anisht nivaran ka poori tarah prayatn hota rahata hai. sukhakarun vah karun hai, jo harsh mean badalane vala ho, kintu vahaan pichhale viyogajany karun ka prabal aveg harsh ko prabhavit kar manushy ko rula deta hai. harsh ke aansoo isi prakar ke hote haian’ .
• sanskrit kavyashastr ke pramukh granthoan mean inaka ullekh nahian milata, kadachith isilie anandaprakash dikshit ne is bhedoan ko nissar bataya hai. ve kisi n kisi doosare ras mean inake antarbhav ke paksh mean haian. rasasvad mean starabhed inhean abhisht nahian, yadyapi anandavardhan adi acharyoan tak ne rasoan mean prakarsh-bhed mana hai. ye bhed nishchay hi karun ras ki anubhooti ke vibhinn staroan ko vyakt karate haian aur unhean sarvatha niradhar ya asiddh nahian kaha ja sakata. – j.gu.

virakavy mean karun ras

hindi sahity ke virakavy mean karun ras ki abhivyakti bahut kam huee hai, yadyapi mrityu aur anisht ki paristhitiyoan aee haian. kahian-kahian rasabhav ke roop mean karun ras aya hai. man kavi mean kahian karuna ka darshan hota hai (rajavilas, 1.37). yatr-tatr abhas bhar milata hai. bhakti sahity ke asha - ullas mean karun ko adhik avasar nahian tha, yadyapi krishna ke mathura jane ka prasang apane ap mean karun hai aur sooradas jaise kavi ne atyadhik bhavatmak shaili mean aankit bhi kiya hai. vastut: is avasar par yashoda tatha gopiyoan ke man mean krishna ke vishay mean ashanka ka bhav karuna ki srishti karata hai. age gopiyoan ki viyog shrriangar ki saghan manodasha yatr-tatr karun jan p dati hai. radha ka chitn apani viyog vyatha mean maun tatha karun hai.

• tulasidas ke katha-kavy mean karun ras ko avasar mila hai. kaikeyi ke varadanoan ko sunakar dasharath ke man ki karuna ka chitran tulasi ne kiya hai. isake antargat kavi ne raja ke man ke ashanka, moh, vishay, dainy, j data, unmad, tras, stambh, moorchchha adi anek sanchariyoan ka sahaj aur sookshm aankan kiya hai. is karuna ke plavan mean sari ayodhya nagari bah jati hai. ram van gaman aur bad mean dasharath maran ki paristhitiyaan karun ras ke anukool haian aur kavi ne isaka vishad varnan kiya hai. sumantr ka ayodhya vapas ana, dasharath ka samachar pana, unaka maran, bharat ka ayodhya ana adi aise prasang haian.
• in karun prasangoan ko tulasi ne ‘kavitavali’ tatha ‘gitavali’ mean bhi chitrit kiya hai.
• soofi premi kaviyoan ne vishayoan ke varnan ke antargat karun paristhitiyoan ka avashy aankan kiya hai, udaharan ke lie jayasi ka ‘nagamati viyog’ liya ja sakata hai. ritikal ke kavi isaka samuchit nirvah nahian kar sake, unake udaharan kamazor haian. muktakoan mean yah sambhav bhi nahian tha.
• bharatendu harishchandr ne ‘harishchandr’ natak mean isaki saphal avatarana ki hai. bharatendu ne tatha is yug ke kee kavi aur lekhakoan ne desh-durdasha par bhi karun ras ki kavita ki hai.
• adhunik mahakavyoan tatha prabandhakavyoan mean yatr-tatr isaka varnan milata hai. chhayavadi kaviyoan mean mahadevi varma ke kavy mean karuna ka vishesh ullekh kiya jata hai, par yah bhavabhivyakti viyog shrriangar ke antargat ati hai.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh