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NOTES: CHAPTER SIX 448 Redington (pp. 7-11) shows that, while both Vallabha
and his son Vi峁�峁環ala (ca. 1518-1588) understand the love-
play of K峁涐梗峁嘺 and the gopts in terms of aesthetic
categories, especially s峁涐箙g盲rarasa, the use of the technical
terminology of poetics is more prominent in Vi峁�峁環ala, e.g.:
"The love-making that occurred after that was nothing but
His gift of His own innate bliss according to the cannons of
rasa, since His very essence is rasa, as is declared in
scripture: "He, verily, is rasa" [TU 2.7.1] (tadanantaram
yad rama峁嘺m, tat tu
tat tu
"raso vai sa" iti 艣rute岣� svarupasya
ras膩tmakatvad rasarity膩 svar奴p膩nandad膩nam eva, Subodhint on
BP 10.29.16, Vi峁�峁環ala's interpolation; Redington, p. 369, my
translation).
Majumdar's discussion of this school's theories on
rasa appears to be based on the work of Vi峁�峁環ala and a later
author named Purusottama (b. 1660). Majumdar (p. 74, note
50) quotes the former as saying: "Rasa, the enjoyer of rasa,
and bhagavat are one" (sa raso bhagavan eva rasav膩峁嚺� caiva
eka岣�, Majumdar, pp. 70-71; 74, notes 50-51; for dates see
Dasgupta, IV, pp. 374, 377). Evidently the tendency to try
to elevate the status of bhaktirasa by closely identifying
it with K峁涐梗峁嘺 was fairly widespread in the sixteenth
century.
Dasgupta's remarks on bhaktirasa in the Vallabha
school are based on the Bhaktimartanda by Gope艣vara, but
this writer was not born until 1781 (Dasgupta, IV, 350-354,
380). Hardy (VB, p. 562) credits Vallabha with the
statement, "When the mind and all the senses have taken on
the form of Bhagavan [bhagavadrapata]
摆产丑补驳补惫补诲谤腻辫补迟腻闭
. . . who (which)
creates pure bliss, then alone [one possesses] bhakti-rasa."
A perusal of Dasgupta, Hardy's source in this case, quickly
reveals, however, that the quote is not from Vallabha at all
but from Gope艣vara. Nevertheless, the statement is
interesting because the notion of bhagavadrupata ("taking on
the form of Bhagavan") is so important in the BR.
Intriguing in this connection also is the fact that,
according to Dasgupta, both Purusottama and Gope艣vara reject
the doctrine that bhakti is "a reflection of God in the
melted heart
on the ground that this would make bhakti
identical with God" (IV, 352-353). It is possible,
therefore, that writers of Vallabha's school were, by the
seventeenth century, familiar with the teachings of the BR.
It is clear that Vallabha and especially Vi峁�峁環ala
were interested in the religious applications of rasa
theory. But nowhere have I been able to find evidence that
they developed this interest to the extent that the
Gosv盲mins did.
鈥�
Vi峁�峁璦la was a younger contemporary of Madhusudana.
It is perhaps significant that, according to one of
Vallabha's biographies (the Nijavarta), he was sent by his
father to Madhusudana as a student, to further his