काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

CHAPTER IV 59
विभावादिजीवितावधिः पानकरसन्यायेन चर्व्यमाणः पुर इव
परिस्फुरन् हृदयमिव प्रविशन् सर्वाङ्गीणमिवालिङ्गन् अन्यत्
सर्वमिव तिरोदधत् ब्रह्मास्वादमिवानुभावयन् अलौकिक-
चमत्कारकारी शृङ्गारादिको रसः। स च न कार्यः। विभावादि-
विनाशेऽपि तस्य संभवप्रसङ्गात् । नापि ज्ञाप्यः सिद्धस्य तस्या-
संभवात् । अपि तु विभावादिभिर्व्यञ्जितश्चर्वणीयः। कारक-
ज्ञापकाभ्यामन्यत् क्व दृष्टमिति चेत् न क्वचिद्दृष्टमित्यलौकि-
कसिद्धेर्भूषणमेतन्न दूषणम् । चर्वणानिष्पत्त्या तस्य निष्पत्तिरुप-
चरितेति कार्योऽप्युच्यताम् । लौकिकप्रत्यक्षादिप्रमाणताटस्थ्याव-
बोधशालिमितयोगिज्ञानवेद्यान्तरसंस्पर्शरहितस्वात्ममात्रपर्यवसि-
known?”—Our answer to this is that the fact that what
occurs in the case of Passion has not been seen anywhere
else only serves to confirm, not vitiate, the transcendental
nature of Passion. It may however be spoken of as an
‘effect’ by virtue of its being accomplished by the accom-
plishment of its relishing ; and it may also be regarded as
‘to be known’, ‘cognised’, in the sense that it forms the
object of a super-physical consciousness, which differs
(1) from Perception and other ordinary forms of cogni-
tion, (2) from the cognition of the imperfect Yogin,
which is independent of the ordinary means of cognition
and (3) also from the cognition of the perfect Yogin,
which is self-centered and free from all touch of any other
cognisable thing.—Further the cognition that apprehends
it cannot be of the ‘indeterminate’ kind, a due recognition
of the excitants, ensuants and variants forming an impor-
tant element in it ; nor can it be of the ‘determinate’ kind,
because what is merely relished as transcendent bliss de-
pends entirely upon its own realisation (which is not the
case with determinate cognitions).—Here also as before,