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means of cognition (direct perception, inference, the revealed word, analogy, etc.); (b) from cognition without active participation of the thoughts of others, which is proper to the perception of the yogins; and (c) from the compact (n ) experience of one's own beautitude, which is proper to yogins of higher orders (this perception is immaculate, free from all impressions (Uparaga) deriving from external things). Indeed, these three forms of cognition, being in due order () subjected to the appearance of obstacles (practical desires etc.), lacking evidence and at the mercy of the adored object, are deprived of beauty ( सौन्दर्य ).
In the aesthetic experience, on the contrary, because of the absence of sensations of pleasure, pain, etc., as inhering exclusively in our own person, of an active participation in our own self (a), of the absence of the above mentioned sensations as inhering exclusively in other persons, and the immersion ( आवेश ) in the latent traces of our own sentiments of love etc., reawakened by the corresponding Vibhāvādi which are generalized, because of all these causes, the appearance of obstacles is impossible.
Hence, the far are not the causes of the Nispatti or production of Rasa; otherwise, Rasa should continue to exist even when they are no longer under cognition. Nor are they the cause of its cognition (Jñapti); if they were, they would have to be included among the means of knowledge () bacause Rasa is not an objective thing (f), which could function as a knowable object (4). What is it then that is called by the expression rar? They do not designate any ordinary thing, but what serves to realize the gustation (a). Does any such thing appear anywhere else? The fact that it does not occur elsewhere can only strengthen our view of their non-ordinary () character. Does the taste of the Rasa of Panaka occur in molasses, pepper, etc. (of which it is made)? The case is perfectly analogous. But
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