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"Concept of Rasa" as seen in Anandavardhana and......
1439 Following his Mālava School. Śā, now proceeds to deal with the topic of rasa. He observes that in muktaka i.e. a single-verse or a prabandha, i.e. a composition of larger magnitude, with the help of the difference or varieties of sthāyins and sancārins, and with the help of anubhāvas of lady-characters (and also of malecharacters, as depicted by the artists), rasa is 'bhāvita' i.e. caused, or it is said to be 'vāsita' i.e. caused. Through the acting of this or that form (i.e. original characters), rasa is clearly manifested in the cultured spectators (= sabhyesu). This rasa is of the form of consciousness i.e. samvit, and also of the form of prakāśa and ananda i.e. light and bliss. (or, it is of the form of flash of consciousness - "samvitprakāśa", and bliss - "ānanda.). It is apprehended (gamyaḥ) (by the cultured person) an one's own direct experience (svā'nubhūtitah) It is also of the form of 'ahamkāra' or 'I-ness' and 'abhimāna' i.e. something which is abhimata i.e. acceptable and therefore ‘abhi-māna'. On account of rasa being of the form of ahamkāra-abhimāna, it flashes forth in external objects also - (bāhya'rthesu). The light (prabhā) of knowledge (jñāna), the light of bliss, and that of kriyā or activity is born of either an external cause or of its own. In view of this, ahamkāra-abhimāna are explained later. B.P. (pp. 41, ibid) :
"muktakā”dau prabandhe ca sthāyi-sañcāri-bhedataḥ, pramadădy anubhāvena bhāvito vāsito rasaḥ.tat tad rūpasya abhinayaiḥ sabhyeșu vyajyate sphutam, samvit-prakāśānandā”tmā gamyaḥ syāt svā'nubhūtitaḥ, ahamkārā'bhimānā”tmā bāhyártheșu prakāśate. ahamkárábhimānā”di svarūpam kathyate'dhună. parasmad ātmano bhānti jñānā"nandakriyā-prabhāḥ.
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