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in the states of fluidity (Druti, Vistāra etc.). Very well, then - but it is impossible that it should consist solely in these three states. For, these exist just as many forms of perception - whose nature, in your view, lies in this very power of bringing about fruition consisting of a relish, as there are kinds of Rasa. Besides, the constituent elements, Sattva etc. can be seen set out in an infinite number of different ways : one may predominate at one time and another at another. Thus it is absurd to limit the forms of relish to only three.
However, if the word revelation (भावना) in 'भावनाभाव्य एषोऽपि TATTIECOTUTE E qa' (Viveka 97), Rasas like Sțngāra etc., are revealed by the power of revelation, is used in the sense of the poem becoming the matter of perception, which consists of a tasting made up of gustation, and which is generated by the fahrette, it may be accepted without any reservation.79 This view is agreeable to Abhinavagupta. 80 And as to what is stated in the verse A T T Tên etc. (Quotation-35), (Just as in scriptures Has etc., owing to identity and contact with the result or aim; so also Vākyārtha itself is termed as śțngāra and other Rasas.), your view is entirely our own. 8 1 Abhinavagupta's View of Rasa
Let us now state the correct nature of Rasa, devoid of previous errors. It has already been stated by the Sage (Bharata) and we can add nothing new. For, the Sage has declared (in the Nātyaśāstra) FTE FT Haifa HTAT:1 (Viveka, p. 97, Quote-36) i.e., The mental states are called Bhāvas because they bring into existence (Bhāv) the ultimate aims of the poem, i.e., Rasa. Hemachandra 8 2 explains Kāvyārtha in the same way. He says, since Padartha and Vākyārtha culminate in Rasas only, so due to extra ordinariness and importance, the Artha of a Kavya or the first aim of a poem is Rasa. And thus Kāvyārtha means Rasa, as Rasa is the principal aim of a poem, not the expressed sense. So Rasa is simply the aim of poetry. The nonmention of the Rasa, Bhāva, etc., by words expressing them is already explained.
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