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"Concept of Rasa" as seen in Anandavardhana and.
1329 Bhoja's commentator Nșsimha-bhatta observes that the śộngāra in kavya results in the relish of bliss only because of a favourable consciousness dawning in the heart of the rasika, and even unhappiness i.e. duhkha turns into 'sukha' or happiness. Through its taste, the 'ahamkāra'.of the rasika is aroused and when it reaches, the highest peak it is termed 'śộngāra'. Read, Śr. Pra. pp. 429 ibid : “kim tarhi śrngāraḥ ? śrngāro hināma viśistesta-drsta-cestā'bhivyañjakānām ātma-guna-sampadām utkarşa-bījam, buddhi-sukha-duhkheccha-dvesa-prayatna-samskārā”dyatiśaya-heturātmanóhamkāra-guna-vićeṣaḥ sacetasā rasyamānaḥ rasa ity ucyate.” -
Nrsimha observes : “yena rasyate, yena anukūla-vedanīyatayā duhkham eva sukhatvena abhimanyate, yena rasikaih ahamkriyate, yena śrngam ucchrayo rīyate sa khalu tādrśah (śrngāra-rasah).”
From this śộngāra-rasa are born all rasas and bhāvas. Bhoja observes that from a single and only element, ahamkāra, are born vivartas in form of bhāvas : “tad astitve rasiko, tad anyathārve nīrasaḥ iti. tad āvirbhāvahetavaś ca tatprabhavā eva bhāvāḥ. For Bhoja only ‘ahamkāra' is sthāyin and hence is termed 'rasa'. From this one ahamkāra-rasa the bhāva-prakarsas are born and are termed 'rasa' only metaphorically. Bhoja observes (pp. 430, Śr. Pra., ibid, Ch. XI) :
"tatra kecid acaksate. frati-prabhavaḥ śặngāraḥ' iti. vayam tu manyāmahe. ratyādīnām ayam eva prabhava iti. śộngāriņo hi ratyādayo jāyante, na asộngāriņaḥ. śrngāriņo hi ramante, smayante, utsahante, snihyantīti. te tu bhāvyamānatvād bhāvā eva, na rasāhyāvat sambhavam hi bhāvanayā bhāvyamāno bhāva eva ucyate. bhāvanā-patham atītas tu rasa iti. manónukūlesu hi duḥkhādisv api sukhānubhavā'bhimāno rasah. sa tu pāramparyena sukha-hetutvāt ratyādibhūmasu upacārena vyayahriyate, ato na ratyādīnām rasatvam, api tu, bhāvanāvisayatvād bhāvatvam eva.”
These upacara-rasas are three-fold viz. prakrsta, bhāvarūpa and abhāsa. Whatever it may be, the bhāva remains a bhāva only and only metaphorically, due to the entrance of ahamkāra in it, it is accepted as rasa, it being rasya-māna i.e. relished.
Bhoja increases the number of rasas when he accepts many rasas being born of one fundamental rasa. When these many rasas come together, we arrive at the rasa-samkara. Bhoja observes (pp. 446, ibid) : “atha yathekşurasebhyo madhunispattir, yathā madhurādibhyaḥ sādavotpattir yathā guļādibhya āsavótpattis tathā tebhyas tebhyo rasa-sāmānyebhyaḥ rasa-viśeşā’bhinirvșttih.” He also mentions
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