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“Concept of Rasa” as seen in Anandavardhana and......
1437 tathā jātā janisyanto jāyamānā parasparam, parasparasya sarvatra mitródāsīnaśatravaḥ, teșu kasyā'pi śộngāro, hāsyaḥ kasyacid eva saḥ, adbhutas sa ca kasyā'pi kasyā'pi karuņo bhavet evam sankarato'nyonyam deśa-kāla-guņā"dibhiḥ śộngārā"dyā sadasyānām
bhavanti hlādanā yataḥ.” It is therefore that they are called 'rasas' as they are relished by the cultured : "tasmāt sāmājikaiḥ svādyā rasa-vācyā bhavanti te."
Sā. further observes that due to differences in human nature, and also. differences due to situation etc., and because of the mind being momentary (i.e. its tendency being such), someone tastes a particular one rasa. Hence, all are called by the name of “rasa”. This is the opinion of the teachers :
"prakrtīnām ca bhinnatvād avasthā"di-vibhedataḥ manasaḥ kṣaṇikarvāc ca tān ekaḥ svadate yataḥ, tatópi rasa-vācyā syur
ity ācāryāḥ vyavasthitāḥ. (pp. 40, B.P., ibid) Sā. now picks up another topic. He observes that some accept the suggestivity of rasas while others hold that they are directly stated. Some call them inferred or apprehended and some, only implied. Some take them as meaning of clauses - "avāntara-vākyártha”, and some as meaning of a mahā-vākya (i.e. a complex sentence). Thus the theory is undisturbed by its expression at different places : (pp. 40, B.P. ibid) :
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