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nanu bhagavata岣� para-诲别惫补迟腻tv膩t tad-rati岣� sarvatra 产丑腻惫补岣� sy膩t. maivam, tasm膩d eva tasya 产丑腻惫补ka-citt膩nus膩ritv膩t. yad 膩ha svayam eva 鈥測e yath膩 m膩峁� prapadyante t膩峁僺 tathaiva bhaj膩my aham鈥� iti, ata eva ras膩tmakatva峁� tasya 艣r奴yate 鈥渞aso vai sa岣モ�� iti.

Someone might think, 鈥淪ince the Lord is the topmost 诲别惫补迟腻, in every instance affection (rati) for Him is 产丑腻惫补 (and not rasa).鈥� That is wrong since, precisely because He is God, He follows the heart of someone who has the 产丑腻惫补. He Himself said it: ye yath膩 m膩峁� prapadyante t膩峁僺 tathaiva bhaj膩my aham, 鈥淚 serve them in the same way they take shelter of Me鈥� (叠丑补驳补惫补诲-驳墨迟腻 4.11). Therefore it is heard from the scriptures that He consists of rasa (sheer relishment): raso vai sa岣�, 鈥淗e is rasa鈥� (罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 2.7).

Commentary:

The text is entirely by Baladeva Vidy膩bh奴峁�a峁嘺. According to him, deva-vi峁�ay膩 rati can become rasa. His statement is valid so long as it involves Bharata Muni鈥檚 definition of rasa (4.8). However, Mamma峁璦鈥檚 system is different: Any kind of rati, except the 蝉迟丑腻测墨 of 艣峁涐箙驳腻谤补, is always called 产丑腻惫补.

Govinda 峁琱补办办耻谤补 explains Mamma峁璦鈥檚 methodology:

tath膩 c膩rtha岣�, ratir iti sth膩yi-bh膩vopalak峁�a峁嘺m, dev膩di-vi峁�ayety apy apr膩pta-ras膩vasthopalak峁�a峁嘺m. tena 诲别惫腻诲颈-惫颈峁�a测腻 sarv膩 k膩nt膩di-vi峁�ay膩py apu峁ａ弓膩 ratir h膩s膩daya艣 c膩pr膩pta-ras膩vasth膩岣� pr膩dh膩nyena vya帽jito 惫测补产丑颈肠腻谤墨 ca 产丑腻惫补 ity avadh膩tavyam,

鈥淭he term rati is indicative of sth膩yi-产丑腻惫补. The word 诲别惫腻诲颈-惫颈峁�a测腻 (whose object is the Lord, etc.) is indicative of the fact that it does not reach the state of rasa. Consequently, the following is to be understood. The word 产丑腻惫补 denotes either: (1) a 诲别惫腻诲颈-惫颈峁�a测腻 rati (affection for the Lord, and so on, 4.47) (bhakti, etc.), (2) a k膩nt膩di-vi峁�ay膩 rati (affection between lovers) (搁奴辫补 骋辞蝉惫腻尘墨 calls this madhura-rati) which is not enhanced to the level of rasa (艣峁涐箙驳腻谤补-rasa), (3) a sth膩yi-产丑腻惫补, such as 丑腻蝉补, which has not reached the level of rasa, or (4) a vyabhic膩ri-产丑腻惫补 which is implied in terms of being prominent鈥� (碍腻惫测补-辫谤补诲墨辫补 4.35-36).

In the thirteenth century, Vopadeva classed bhakti as a type of rasa proper (惭耻办迟腻-phala). 搁奴辫补 骋辞蝉惫腻尘墨 expounded upon that. Sanskrit poetics became perfect in this way, because in Mamma峁璦鈥檚 system, any rasa in the scope of bhakti would have to be classed as the rasavat ornament and so on (5.3). For instance, 笔补峁囜笉颈迟补谤腻箩补 闯补驳补苍苍腻迟丑补 criticized Mamma峁璦鈥檚 example of adbhuta-rasa (Commentary 4.36) by stating that bhakti is predominant therein, consequently the adbhuta-rasa is second-rate.^[1]

Footnotes and references:

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[1]:

闯补驳补苍苍腻迟丑补 comments: tatreda峁� vaktavyam鈥攑rat墨yat膩峁� n膩m膩tra 惫颈蝉尘补测补岣� parantv asau katha峁卥膩ra峁� dhvani-惫测补辫补诲别艣补-丑别迟耻岣�? 辫谤补迟颈辫腻诲测补-尘补丑腻-辫耻谤耻峁�a-惫颈艣别峁�a-vi峁�ay膩y膩岣� pradh膩n墨-bh奴t膩y膩岣� stot峁�-gata-bhakte岣� prakar峁�akatven膩sya gu峁嚹�-bh奴tatv膩t. [鈥�] ittha峁� casya ras膩la峁卥膩ratvam ucitam (搁补蝉补-驳补峁単腻诲丑补谤补, KM pp. 42-43).