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wishes, because of this association, to separate santa
completely from devotion, in accordance with his theory that
bhakti is a distinct path with no positive relation to the
quest for liberation. 80
This rejection of the tranquil mood
as a possible bhaktirasa also reinforces the conceptual
distinction, discussed in chapter five above, between
bhagavat as the object of devotion and Brahman as the object
The Gosv膩mins also connect 艣膩nta with the
of knowledge.
paths of knowledge and yoga, but because they allow in it,
as we have seen, both rati for K峁涐梗峁嘺 and a vision of his
Lordly form, they are willing to include it as a lesser form
of bhakti.
The Vaisnavas' santa finds a close counterpart in
Madhus奴dana's suddharasa. Like the former, the "pure
sentiment" of the BR is free from mixture with the various
emotional tones associated with human love-relationships; it
is prompted solely by the mind's joyous realization of the
greatness (mahatmya) of the Lord.81 As we shall soon see,
this sentiment plays a very important role in BR's scheme of
rasas.
Madhus奴dana's system differs from the Gosv膩mins' in
that he retains s峁沶g膩ra as the name of the erotic sentiment,
whereas the Gosv膩mins tend to prefer madhura. Also, while
d膩sya and s膩khya are included in the BR's list of rasas,
they are not counted separately, as in the Vai峁ａ箛ava scheme,