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226
Rasa is said to be the sth膩yibh膩va manifested as bliss
Since this bliss is that of the Self, it has no
locus or support, but the [locus and support] of the
v峁泃ti which manifests it is the mind of the
connoisseur. 72
The second half of this verse introduces the idea, so
important to the Gosv膩mins' exposition, of the
disassociation of rasa from the mental modification. This
notion is repeated emphatically later on:
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A single modification of the mind, consisting of the
material quality of luminosity, is produced. Absorbed
in the sth膩yibh膩va and the trio of causative factors,
it is determined by the combination of these.
73 This [modification] immediately and necessarily
manifests the supreme bliss, and that [bliss] is rasa.
Some teachers, however, hold that this [modification]
itself is rasa.
74 Madhus奴dana, then, like the Gosv膩mins and for similar
reasons, takes pains to show that the sentiment of devotion
is more than a mere mental phenomenon. The rasa is not the
v峁泃ti of the mind, as a traditional Advaitin might hold; it
is the supreme bliss (sukham uttamam) itself.
Another parallel with Vai峁ａ箛ava writers can be seen
in the fact that Madhusudana consistently contradicts the
secular aestheticians' estimation of their sentiments as
alaukika ("supramundane") by referring to them as laukika
("mundane") in comparison with bhaktirasa. He displays,
however, somewhat more sympathy than the Govamins for the
non-devotional rasas, since he admits that they, like
bhakti, are also blissful. From the perspective of Advaita,