Studies in Jain Literature

SR No.: 001868
Original Sutra Author: N/A
Author: V M Kulkarni
Publisher: Shardaben Chimanbhai Educational Research Centre
Publication Year: 2001
Total Pages: 114
Language: English
Classification: Book_English, Literature, & Story
File Size: 14 MB

Page 234

216 STUDIES IN JAIN LITERATURE vital force. They are distinct from the physical effects such as tears, etc., which are extraneous (to the vital force), and which are non-sentient in their nature or form (jada-rupa). They are produced (@hrta) only by the vibhavas associated (as causes) with the psychic states, such as rati (love) etc. and are beyond the pale of aesthetic experience (aticarvanagocarena vibhavena), and their presence (i. e., the presence of (the internal) sattvikabhavas) is intimated (or suggested) by their consequents. To explain : The psychic states, when they enter into the predominantly earth-allied element in the vital force give rise to stambha-stupefaction, i. e. the blocking (inhibition) of sensation (cetana; cesta-physical movement); when they enter (i.e., affect) the predominantly water-allied element in the vital force give rise to tears. But as tejas (heat) is intimately allied to the vital force, either intensely (acutely) or in a feeble manner (mildy), and it gives rise to perspiration and paleness of the body and as it (tejas) is the cause of that (perspiration and paleness ?) therefore it is spoken in that way (tatha ? sense not clear). When akasa (space) affects (anugraha) (the vital force ), there arises pralaya fainting, loss of consciousness). But when vayu (air) affects the vital force ? vayusvatantrye ? obscure. We expect vayu-anugrahe on the analogy of tejasanugraha and akasanugraha as air (wind) affects, (becomes infused in (the vital force either slowly, swiftly or in a manner midway between the two, it becomes transformed in a triple way viz., horripilation, tremor or trembling and faltering voice. Such is the view of those conversant with Bharata (i.e. with the Natyasastra of Bharata). Viveka on the above cited passage, p. 144 : "The bed-rock of the vital force". The idea is as follows : The particular psychic states such as love, etc., first emerge into prominence as manifestations of consciousness. Then they affect (tinge) through the superimposition of their own natures the internal vital force. And this is not something that is incomprehensible. For instance, the infusion (or accession) first arises or manifests itself as something blazing up (or burning) (flushing, simmering) (emending the text 'Krodhavese antara jvalateva' to 'Krodhavesah antara jvalanniva'), and then perspiration follows (due to exasperation). With this very idea in his mind Banabhatta has said : First austerities drop down (i. e., become ineffective) and then the fluid of perspiration begins to ooze (from the body'* (Harsacarita, 1, p. 13). When a particular psychic state attains to (or reaches) such a phase in that manner, it is also observed in the world to be restrained (or inhibited) from reaching a climactic point in the form of visible physical effects (or