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other by a lamp (without knowing) with the idea that it is a jewel, there exists a difference in respect of causal efficiency, but not a difference of mistaken cognition. (Causal efficiency, the capacity to produce effects is the basic criterion of every form of right cognition, and, therefore, of the real existence of a thing). Thus mirage provides an example of a mistaken cognition, but the present case is one of exception, for, here the mistaken ' perception allows the observing man to find a jewel which is real. Thus, here there is no delusion like in a mirage, and it is a source of right knowledge.
The point that sankuka drives at is that when a mistaken cognition is capable of causal efficiency, there is all the more possibility for a reproduced cognition, i.e., the Rasa-cognition, to be capable of causal efficiency. In other words, even though Rasa is Anukaraņātmaka and Anumita, the spectator is not deluded by it, but finds in the spectacle a fulfilment of his desires.
Besides, here there is none of the following perceptions : (a) The actor is really happy; (b) Rāma is really that happy man; (c) That man is not happy; (d) Is this man Rāma or not? and (e) This is similar to Rāma - but rather the perception is "This is that Rama who was happy" or "This is Rama." Like the experience one has when observing a horse or a bull in a picture, the above mentioned perception is neither valid perception, nor error, nor doubt, nor similitude. As it is said :
"What kind of an argument could disprove an experience evident in and by itself - an experience in which, it being devoid of any contradictory idea, one cannot distinguish any error ?"
Abhinavagupta, following his master Tota, criticises the theory of Reproduction or Imitation held by Sankuka.
Bhatta Tota holds that this theory is without any intrinsic worth and is unable to withstand a close scrutiny. We ask : (1) Is it from the point of view of the spectator's perception or
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