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212
The most important of the new sentiments, however,
at least from a religious point of view, was bhakti. It is
difficult to determine who first advocated its adoption.
Abhinavagupta mentioned that others were proposing bhakti as
a new rasa, so the possibility had been broached before his
time. But he himself held that bhakti should be regarded as
31 an accessory (anga) of santa. This was no doubt a
reflection of his own spiritual interests as an exponent of
Kashmir Saivism, which were deep but centered more on yogic
practice than devotion. The orthodox rhetoricians on the
whole did not accept bhakti as a rasa. Shortly after
Abhinavagupta, Mamma峁璦 (eleventh century) decreed that "love
directed toward a deity, etc." (ratir dev膩divi峁�ay膩) was a
bh膩va, and he explained that the "etc." here included sages,
preceptors, kings, and sons but, interestingly enough, not a
beloved woman. This meant that, according to this writer,
only erotic love was capable of development into a rasa and
that bhakti and the others did not have this possibility.
The fact that this position was widely accepted suggests
that many aestheticians did not have serious interest in
32 religious matters.33 Indeed, even Jagann膩tha (seventeenth
century), writing after the heyday of the advocates of
bhaktirasa, still accepted this conservative view. He
argued, against Abhinavagupta, that bhakti should not be
included in santa because it is based on attachment. 34