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1370
SAHRDAYALOKA Vibhāvā"dis are also taken along with ratyādi to be manifested by selfconsciousness, i.e. the sākṣibhāsyarva of vibhāvā"dis is also accepted though they are not part of individual consciousness, but are external. But they are also said to be sāksi-bhāsya along with ratya"di on the analogy of physical objects such as horse etc. seen in a dream that become part of consciousness, or like the illusion of silver in mother of pearl.
J. further attempts an alternate explanation. In the first explanation it was explained that with the help of extra-ordinary causal factors such as vibhāvā"dis, an extra-ordinary power called carvaņā or āsvāda is caused which makes the sthāyin of the enjoyer its object. But in this second attempt this intermediate vyāpāra is dropped altogether and in order to frame a very short definition of rasa, a sort of correction is introduced in the process of rasa-experience. The new definition is that no newer vyāpāra called carvanā is generated by vibhāvā"dis, but along with the asvāda or taste, there is experience of 'ātmā”nanda' to the città-vrtti. Rasa is the name of this experience of atma banda or "bliss of soul”.
J. observes : (pp. 64, 64, ibid): "yad vā. vibhāvā"di-carvana-mahimnā sahrdayasya nija-sahşdayatāvaśonmişitena tat sthāyyupahita-sva-svarūpā”nandā”kārā samādhāv iva yoginas' cittavrttir upajāyate, tanmayıbhavanam iti yāvat. anando hy ayam, na laukika-sukhántara-sādhāraṇaḥ an-antaḥkarana-výtti-rūpatvāt.
ittham ca abhinavagupta-mammața-bhatrā”di-svārasyena bhagnā"varana-cidviśisto ratyā"dih sthāyi Bhāvo rasa iti sthitam."
The idea is : It may be said that on the strength of vibhāvā"di-carvanā i.e. chewing of determinants etc., (i.e. without accepting an intervening of an extraordinary vyāpara or function, but directly) the citta-vrtti of the sahrdaya, aided by the quality of one's own sa-hşdayatā or sympathy, attains to the form of the bliss of its own form which is befitting the enhanced sthāyin concerned in the case. This means that the mental attitude or citta-vịtti becomes blissful or anandamaya or 'tanmaya'. As in case of sa-vikalpa-samādhi or meditation with determinate cognition the mental attitude of a yogin takes the form of 'brahmā"nanda', i.e. it makes the brahma"nanda its object, i.e. it is not totally merged in brahman, same is the case here. The idea is that in this rasa-realisation activity, the cit upon the bliss accompanied by the sthāyin as its object, but it does not get merged in the bliss. This means there is a sort of distance - tāțasthya - between jñāta and jñeya. The rasika is necessarily conscious of the fact, while enjoying, that the particular rasa is very sweet to his taste. This consciousness is very much there and it is not efaced totally. Now, observes J., it has to be kept in mind, that this ananda'
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