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The Sāṁkhya View of Rasa 75
As for those, affiliated with the Samkhya view-point, who maintain that Rasa, which is made up of pleasure and pain, is nothing but an external combination (Samagri) of various elements - a combination possessing the power of generating pleasure and pain; and who hold that the determinants take the place of petals (external things or Upädānabhūta, i.e., they are not psychic states) and the consequents and the transitory mental states act to garnish it (i.e., these two are also external), while, the permanent mental states, made up of pleasure and pain, are born of that it and are internal (Antarāh). Thus the thesis is put forward that expressions such as "We shall bring to the state of Rasa the
manent mental state'' etc. must be understood metaphorically, but they know that these contradict Bharata's text and we are thus saved from looking for errors by their unsound statement. What to tell these people? We had better state the other hypothesis arising out of this difficult problem, viz. the nature of aesthetic perception. Rasa is Neither Perceived, Nor Produced, Nor Manifested : Bhattanāyaka's View
Bhattanayaka says that Rasa is neither perceived nor produced, nor manifested : 2h a grea, acea, a. For, if it were perceived by the spectator as really present in himself, then in the Pathetic ( 760 ) Rasa, he would necessarily experience pain. Again, such a perception does not stand to reason, because Sitā etc., does not play the role of a juta (with reference to the spectator); because no memory of his own beloved person does arise in the spectator's mind (while he watches Sītā); because the representation of deities etc., cannot logically arouse in the spectator the state of generality (Sadhāraṇikaraña) required for the aesthetic experience; because Samudrollanghana etc. are extraordinary exploits and thus fall short of FT97703 (generality).
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