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"Concept of Rasa" as seen in Anandavardhana and......
1413 The stuff, caused from ‘rajas' is termed 'prāna'. For God and liberated souls, it is said to be the cause of activity. It stays in form of 'prāņa' among worldly people.
That which results from 'tamas' is 'vāk'. For God and liberated souls it is sweet language, but for worldly people it takes the form of “word” in general. That which is pronounced with feelings of anger etc., and which causes such fruits (i.e. anger etc.) without failing, is the speech of worldly people. That speech which originates from God and liberated souls is termed 'vānī, by the wise : B.P. (pp. 6, 7, ibid) -
yat sattva-pariņāmi syād dravyam tan mana ucyate, īśvarasya ca muktānām tat saņkalpo bhavisyati. samsāriņām manastvena pariņamya pravartate, tat-sattva-pariņāmitvāt sattvam ity ucyate budhaiḥ. yad rajaḥ pariņāmi syād dravyam sa prāņa ucyate, iśvarasya ca muktānām
kriyāhetuḥ sa īritaḥ. ... etc. etc. It may be noted that to explain mana-ārambhā'nubhāva, śā. here first explains the mystic background of vāk, as used by the Gods, liberated souls and ordinary people. We feel this has hardly any bearing on the aesthetics of mana.-ārambha-anubhāva.
B.P. goes on to add to the above discussion by observing that Ravi, Soma and Vahni are the preciding deities of manas, prāna and vāk respectively. This order is established by the yogins. This is followed by some other mystic details.
After this the B.P. comes to explain and define mana-ārambha-anubhāva. A clear impression of the DR. is seen here and this we will show later by citing comparision. The B.P. had earlier observed that Ravi, etc. are the presiding deities of manas, etc. The soul takes respective forms of names etc. and is identified with the same. These three viz. manas, prāna and vāk, as they become instruments for the acts of God, and liberated souls, they are termed deities. That which is 'prānamaya' is termed 'antaryāmin' or one who dwells within, and jīva stays in the body. The jiva, by its activities, controls the body and so with the body (as its instrument) becomes the doer of all activity.
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