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“Concept of Rasa" as seen in Anandavardhana and......
1331
abhimānād ratih sā ca pariposam upeyușī, vyabhicāryā"di-sāmānyāc
chrngāra iti giyate. 4 Para-brahama or the Highest Divine is non-perishable, eternal, beyond birth and all-pervading. It is said to be one and only in the Vedānta, is of the form of consciousness, light and is the Supreme Lord.
The natural i.e. in-born bliss of that (Supreme Spirit) is manifested only at times. This manifestation (of bliss) is termed 'caitanya', 'camatkāra' and 'rasa'. The first change (of form, from the Supreme) is termed “mahar” (tattva). From this proceeds 'abhimāna' and in it are covered up the three worlds. From this ‘abhimana' springs ‘rati', and when this ‘rati' is fully enhanced, with the help of accessories or vyabhicārins, it is termed "śộngāra".
It may be noted that the A.P. takes 'rasa' to be of the form of 'highest bliss' or 'paramānanda'. Brahmāsvāda is the same as camatkāra which again is identical with 'rasa', according to the A.P. This is in conformation with Abhinavagupta. Bhoja on the other hand takes 'rasa' as paramānanda-rūpa, but for him, this joy is slightly of an inferior type when compared to the joy of consciousness, i.e. cid-ānanda of the Supreme Spirit i.e. paramātman. He places it as "ahamkāra-abhimāna-śrngāra” in a sort of a composite form. Bhoja believes that from this ‘ahamkāra' itself all 49 bhāvas beginning with rati arise. The A.P. on the other hand, accepts only 'rati' as being caused from this original source and not the other sthāyins as well. But when he attaches importance only to śộngāra, he seems to follow Bhoja.
Again, A.P. believes that from śrngāra other rasas emerge as off-shoots. It is observed (VS. 4-6) -
tad-bhedāḥ kāmam itare, hāsyā”dyā’py anekaśaḥ, sva-sva-sthāyiviśesāc ca pariposā"di-laksaņāḥ sattvā”di guna-santānāj jāyante paramātmanaḥ- 5 rāgādr bhavati śộngāro raud as taikśnyāt prajāyate,
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