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a form of consciousness free from obstacles and different from the ordinary ones. This Rasa differs from the permanent feelings, consists solely in this state of gustation ( zefon), and is not an objective thing (RIGHT) i.e., it is not an already realized, self-subsistent thing which can exist independently of tasting. Rasa is simply the particular form of perception called tasting which lasts exactly as long as the gustation (7 ) and does not last at any time different from it. The Vibhāvādi which consist of 31 EZT2, FT, yfa, etc., transcend the worldly states of causes, etc. FET
TITATE HTË ARCF : ) as they are understood in ordinary life. Their function consists solely in the fact that they colour (the spectator's consciousness). This function is called Vibhāvanā, Anubhāvanā, etc. (i.e., germination, corroboration, consolidation, etc.). These causes, etc. take on a nonordinary character of Vibhāvas etc. (as they are different from ordinary causes), and this nomenclature aims at expressing their dependence on the latent traces left by the corresponding preceding causes etc. (i.e., the fa uraifa arouse the latent traces of the mental process of Rati etc., provoked by ordinary causes. They, thus, require the presence of these traces and depend on them). The operation of the Vibhāvādi presupposes that the spectator, in real life, has not neglected the habit of a close observation of the characteristic signs (causes effects and concomitant elements) of other peoples' mentai processes. Like Sankuka, it cannot be said that what is called Rasa is simply a permanent sentiment, brought to our knowledge by the Vibhāvādi (through inference), and that because this is the object of a relish, it assumes the name of Rasa. Why should Rasa not exist also in day to day life? For, if an unreal thing (i.e., 471a-Firefi) is capable of being the object of relish, a real thing has all the more reason to be capable of it. Thus you may say that the perception of a permanent mental state consists in inference; not Rasa
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