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1458
SAHRDAYĀLOKA The ancient masters of Saivā”gamas have delineated this subject in this way. The soul enjoys objects, having sole interest in enjoyment. This the soul does when its consciousness is charged by ‘Kalā', when it is shown objects by 'vidyā', and when t is coloured by 'raga'. With the help of instruments in form of intelligence-the soul enjoys with 'māyā' staying in him for all time. The rasika-s thus enjoy the bhogas. The guna-s such as sattva etc. help the cause of buddhi. This enjoyment is rasa.
Sa. has thus discussed the nature of rasa-experience from the point of view of śaiva-āgama. He has discussed the epistemologilal background of rasa-experience. But we feel that this discussion of theory is uncalled for. What matters is only the nature of rasa-experience and not an acount that explains the "making of rasa." The B. P. (pp. 52, 53) read as
“rāga-vidyā-kalā-samjñaḥ pumsas tattvais tribhih svatah, pravṛttir gocarótpannā buddhyā"di-karañair asau, bhogam nispādya nişpādya vāsanā”tmaiva tisthati, duḥkha-mohádi-kaluşam api bhogyam pratīyate. yat-sukhatvábhimānena sa rāga iti kathyate, vidyā nāméti tattvam yad rāgópādānam ucyate. tayábhivyajyate jñānam puruṣasya vipaścita), caitanyasya svabhāvataḥ. abhijvalanahetur yā sā kaléty abhidhīyate sukha-duḥkhā”tmikā buddher vịttir go-cara ucyate. evam paramparā-prāptair bhāvair visayatām gataiḥ, buddhyādi-karanair bhogān
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