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"Concept of Rasa" as seen in Anandavardhana and......
1441 'Mano-mayādayah' - i.e. mind and the rest are the substratum of these three 'prabhās. At times they stay independently and at times jointly. Sattva-guna is having a very wide area and in it stays ‘rajas'. In 'rajas' stays 'tamas'. Manas stays in ātman. As they stay close to each other, they are imagined to be mixed with one another. Sattva stands in the centre and around it stay rajas and tamas. Out of the combination of the gunas are born five 'tan-mātrā-s' (i.e. sabda, sparsa, rūpa, rasa and gandha). Along with these are born the five (mahā)bhūtas (such as, prthvī, ap, tejas, vāyu and ākāśa). Thus are born these ten objects. Along with five karmendriyas (i.e. hasta, pada, pāyu, upastha and vāk) five jñānendriyas (i.e. cakṣu, śrotra, ghrāna, rasana and tvak) and two-fold mind are born. The ten tanmātrās along with ahamkāra have ten sense-organs as their fall-off (vikști) (or change)
"ahamkārena yuktānām tanmātrānām yathākramam, daśendriyāņi kathyante
teşām vikrtayas tadā.” (BP. pp. 42, ibid) Manas is said to be the 'vikrti' of one ahamkāra. Vikrti (change, fall-off) is born of praksti (= source). So, it is termed 'mahān'. That prakrti is three-fold i.e. sātrvikī, rājasī and tāmasī. This follows sāmkhya system - (B.P. pp. 42, ibid) -
ahamkārasya caikasya vikrtir mana ucyate, prakster vikrtiḥ, sopi mahān; să ca tridhā bhavet. sāttviki, rājasi caiva
tāmasi céti; Sättviki determines the objects of senses and so the wise call it to be "buddhi.” (adyavasāyo buddhiḥ., sāņkhya-kārikā, 23). Along with its parts this buddhi alone (acts for the benefit of) all living beings -
"svāmśaiḥ saha yutā sarva-jīvānām upakārikā.”
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