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enjoyed () with a kind of enjoyment (), different from direct' experience, memory, etc. This enjoyment (Bhoga) by virtue of the different forms of contact (Anuvedha) between Sattva, Rajas, and Tamas (which are mingled and obstruct the light of the self) is consisting of the states of fluidity (दुति ), enlargement (विस्तार) and expansion (विकास), is characterized by a resting (fa) on one's own consciousness (f), which due to the emergent state of Sattva, is pervaded by beautitude() and light ()77 and is similar to the tasting (a) of the Supreme Brahman.78
Abhinavagupta Reviews Bhaṭṭanayaka's Theory
Bhaṭṭanayaka has said: Abhidha, Bhavana and Bhogikṛti are the three powers (in Rasa-experience) and word, sense and ornaments belong to Abhidha; the group of Rasas such as Śrngara etc. is revealed by Bhavana and is enjoyed by an aesthete through the power of Bhogikṛti. (Viveka pp. 96-97,. Quote-34).
We agree with Bhaṭṭanayaka as far as the defect in the views of Lollata and others are concerned. But so far as the power of Bhoga is concerned, we do not know what kind of enjoyment, distinguishable from perception, etc., can exist in the world. If, as you contend, it is tasting (Rasana), we say, that this too is a perception, and is only called by another name on account of the particular means (Upaya) by which it is called into existence. The same thing happens in the case of direct perception (Darśana), reasoning (Anumana), the revealed word (Śruti), analogy (Upamiti), intuition (Pratibhāna), etc., each of which takes a different name. Besides, if we do not admit that Rasa is produced or manifested, we shall be forced to conclude that it is either eternal or non-existent, no third possibility exists. Again, the existence of an unperceived thing cannot be affirmed. The supporters of Bhaṭṭanayaka may perhaps say that the perception of Rasa is just what they call the power of bringing about enjoyment (Bhogikaraṇa ) - consisting
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