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"Concept of Rasa" as seen in Anandavardhana and...
1457 bhāvakatva-vyāpriyayā bhāvyamānaḥ svabhāva-vat, bhogena samvidā"nandamayenaivópabhuksyate, bhoktr-bhogyártha-sambandha
prakāraś cábhidiīyate." In the end śā. gives his own rasa-theory. He observes that on account of three tattva-s or entities such as rāga (attachment), vidyā (knowledge) and kalā the selfoperative activity (svatah pravrtti) of purusa i.e. an individual soul takes place with reference to objects of senses-(gocara). With the help of instruments i.e. karanassuch as intelligence (buddhi) etc., this activity begets 'bhoga' i.e. enjoyment and rests (finally) in form of impressions i.e. vāsanā. There is experience of enjoyment coloured by unhappiness, delusion etc. also.
The abhimana which is of the form of happiness is termed 'rāga.' Rāga is said to be the cause of limiting of the quality of content of a soul.- Through this limitation the soul is attached to objects of senses (Ref. Iśvara-pratyabhijñāvimarsinī, Edn. K. C. Pandey, '50, pp. 237-8; Allahabad).
Vidyā is that factor which limits the omniscience of a soul. As a result the soul become a knower of “limited objects.” (see, Pandey, ibid, pp. 237).
Thus 'Vidyā' is the upādāna-material cause-of rāga. With the help of 'vidyā’ a wise mans knowledge is manifested.
"Kalā' is the factor which flashes the consciousness covered by ‘mala' or covering. The activity of intelligence of the form of happiness and unhappiness is termed "gocara."
According to Kashmir Saiva darśana three types of 'mala' go with a soul. They are "āņava”, “māyā” and “kārma." Anava-mala is that covering which covers the form of Jiva such as jñātr-i.e. knower and kartr i.e. doer. On account of anavamala, jiva has a limited form. Māyā is the apprehension of 'a-vastu' as against 'vastu' i.e. thing in itself. In fact māyā is said to be the root-cause of all the three mala-i.e. limitations or covering. Kärma-mala is the cause of the birth and enjoyment of fruits of a soul. (See Iśvara-pratyabhijñā-kārikā- 2,3,4,5)
Thus, observes Sā, through the agency of bhāvas or feelings, acquired through successive births, and with the help of intelligence which is instrumental in enjoying these bhāvas which are objects, the enjoyment derived is in form of rasa.
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