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痴颈艣惫补苍腻迟丑补 碍补惫颈谤腻箩补 is of the opinion that sama^[1](tranquility), which is a mental state of a person, who is free from all attachment and thereby experiences bliss, gives rise to the sentiment called the 艢腻苍迟补 (quietistic). It belongs to the very best of men. Its beauty is as fair as Jasmine and the moon and the adorable 狈腻谤腻测补峁嘺 is its presiding deity. The knowledge of the transitoriness of the world or the knowledge of the Supreme Self becomes the 腻濒补尘产补苍补惫颈产丑腻惫补惫补 of this sentiment, whereas, the hermitage, the sporting ground of the Lord and the company of the saints, serve as the udd墨panavibh膩vas of the 艢腻苍迟补rasa. Horripilation and the like are its 补苍耻产丑腻惫补蝉 and indifference, delight, remembrance, intellect and compassion are its 惫测补产丑颈肠腻谤颈产丑腻惫补蝉.^[2] It may be mentioned here that Bharata states that a description, wherein,there is described the state of having no sorrow, no envy, no jealousy and there exists equilibrium of mind, comes as an illustration of the 艢腻苍迟补rasa.^[3] 惭补尘尘补峁璦 also opines regarding 艢腻苍迟补, that nirveda or complete indifference towards worldly objects, generates the quietistic sentiment.^[4] 惭补峁卥丑补办补 employs the sentiment of tranquility in his poem.

The instances of the 艢腻苍迟补rasa is found to be delineated in the philosophical verses of canto XVII. Here the feeling of self-disparagement of the gods have been showed before the Supreme Reality i.e. 艢颈惫补. The gods, tormented by the demons, here approach Lord 艢颈惫补 for protection of them as well as annihilation of the Tripuras, thereby, they belittle their own strength. The verses, where the knowledge of Absolute Reality or nirveda has been delineated are viz. 惫颈艣惫别峁Ｄ佱箖 puri^[5] 鈥�.., nanveva峁� kimapi^[6] 鈥�.., 诲丑颈峁卪奴岣峢腻 vitatha^[7] 鈥�.., ki峁� mithy膩 hara^[8] 鈥�.ki峁� kartu峁�^[9]....., kutr膩pi pratihatimeti^[10] 鈥�.., no ki峁僣idbahirupapattimeti^[11] 鈥�.., s奴n测补峁� tairakathi^[12] 鈥�.., 产辞诲丑腻迟尘补苍测补苍补惫补诲丑颈迟腻峁�^[13] 鈥�.., 迟谤补颈濒辞办测补峁� vibhajati^[14].鈥�., 测补峁� 尘腻测腻^[15] 鈥�.., 别办补蝉迟惫补峁� trinayana^[16] 鈥�.., icchadbhi岣� 艣a艣imuku峁璦^[17] 鈥�, 测补肠肠丑腻测腻辫峁涐梗补诲补产丑颈峁�e办补迟辞鈥檖颈^[18].鈥�., 办惫腻惫补迟蝉测补迟办补迟丑补尘补箩补苍颈峁�y补迟补^[19] 鈥�...补苍诲 惫补办迟谤别鈥檅丑奴迟迟补惫补^[20] 鈥�... In these verses, the gods after bowing down to 艢颈惫补 praises Him as the 笔耻谤耻峁�a, who pervades everything in the three worlds. According to them, 艢颈惫补 is the Pure, that purifies everything. The threefold figures of Him are taken by 艢颈惫补 voluntarily. The fools call Him to be indifferent. Nature itself cannot be the creator. The inconstant elements like Mahat etc. are wrongly treated as tattvas. Only 艢颈惫补, the changeless is the tattva. 艢颈惫补 is the Brahman in the form of indivisible sound, called 厂辫丑辞峁璦. All the philosophical systems directly or indirectly accept 艢颈惫补 etc. This way, the 艢腻苍迟补rasa has been depicted in the 艢谤墨办补峁囜弓丑补肠补谤颈迟补.

Regarding the examples of 艢腻苍迟补rasa, B.N. Bhatt^[21] cites canto II and XXV (excepting some stanzas) whereas, B.C. Mandal^[22] argues that in canto II and XXV, there is neither nirveda nor 艣补尘补 (pleasure caused by resting in self in the state of contentment) as the permanent feeling i.e. 蝉迟丑腻测颈产丑腻惫补. Mandal鈥檚 opinion is important here and his remark can be established in the light of the K膩vyaprak膩艣a and the 厂腻丑颈迟测补诲补谤辫补峁嘺 also, wherein 惭补尘尘补峁璦^[23] considers nirveda and Vi艣vanatha^[24] regards 艣补尘补 as the permanent mood for the sentiment of tranquility. On the other hand, the feeling existed in these cantos are to be classified and discussed separately as the love for good men and great poets and for god and scholars etc. Some categorize it under Bhakti (devotion). Scholars like 艢r墨 搁奴辫补 Gosw膩m墨 consider Bhakti as a separate rasa. However, rhetoricians like Bharata, Mamma峁�膩c膩rya and others have treated this Bhakti just as a variety of feeling rati.

Bhatt, of course in the line of 艢r墨 搁奴辫补 Gosw膩m墨 considers, Bhakti as a separate entity and states that Bhakti can be found in cantos I, III, IV, V, XVI, XVII and in XXV. 1-7, 152.^[25] Refuting this, Mandal^[26] considers the love for gods etc. as a mere feeling. However, these feeling of love for gods etc. can be viewed as 叠丑腻惫补 and Vatsala (parental affection) also.

Footnotes and references:

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[1]:

艣amo nir墨h膩vasth膩y膩峁� sv膩tmavi艣r膩maja峁� sukha峁�/ 厂腻丑颈迟测补诲补谤辫补峁嘺., III. 180

[2]:

艣膩nta岣� 艣补尘补蝉迟丑腻测颈产丑腻惫补, uttamaprak峁泃irmata岣�/
kundendusundaracch膩ya岣� 艣r墨n膩r膩ya峁卆daivata岣�/
anityatv膩din膩鈥櫯沞峁�avastuni岣�s膩rat膩 tu y膩/
param膩tmasvar奴pa峁� v膩 tasy膩lambanami峁�yate/
辫耻峁噛腻艣谤补尘补丑补谤颈办峁�e迟谤补迟墨谤迟丑补谤补尘测补惫补苍腻诲补测补岣�/
尘补丑腻辫耻谤峁�a蝉补峁僩腻诲测腻蝉迟补蝉测辞诲诲墨辫补苍补谤奴辫颈峁嘺岣�/
rom膩帽c膩dy膩艣c膩鈥檔ubh膩v膩stath膩 syurvyabhic膩ri峁嘺岣�/
苍颈谤惫别诲补丑补谤峁�a蝉尘补谤补峁嘺尘补迟颈产丑耻迟补诲补测腻惫补测补岣�//
     Ibid., III. 245-248

[3]:

na yatra du岣�kha峁� na dve峁�o n膩pi matsara岣�/
sama岣� sarve峁�u bh奴te峁�u sa 艣膩nta岣� prathito rasa岣�// N膩峁瓂a艣膩stra., VI. 106

[4]:

nirvedasth膩yibh膩vo鈥檚ti 艣膩nto鈥檖i navamo rasa岣�/
K膩vyaprak膩艣a., IV. 49

[5]:

惫颈艣惫别峁Ｄ佱箖 puri puri yatsadaiva 艣e峁�e vidvadbhi岣� puru峁�a iti prat墨yase tat/
ki峁� dh膩matritayamay膩nap膩yad峁涐梗峁璭stasm膩tte jagati parok峁�amasti vastu//
艢谤墨办补峁囜弓丑补肠补谤颈迟补., XVII. 18

[6]:

Ibid., XVII. 19

[7]:

Ibid., XVII. 20

[8]:

Ibid., XVII. 21

[9]:

Ibid., XVII. 22

[10]:

Ibid., XVII. 23

[11]:

Ibid., XVII. 24

[12]:

Ibid., XVII. 25

[13]:

Ibid., XVII. 26

[14]:

Ibid., XVII. 27

[15]:

Ibid., XVII. 28

[16]:

Ibid., XVII. 29

[17]:

Ibid., XVII. 30

[18]:

Ibid., XVII. 31

[19]:

Ibid., XVII. 32

[20]:

Ibid., XVII. 33

[21]:

Bhatt, B.N., 艢谤墨办补峁囜弓丑补肠补谤颈迟补., page 126

[22]:

Mandal, B.C., 艢谤墨办补峁囜弓丑补肠补谤颈迟补., page 126

[23]:

K膩vyaprak膩艣a., IV. 47

[24]:

厂腻丑颈迟测补诲补谤辫补峁嘺., III. 247

[25]:

Bhatt, B.N., 艢谤墨办补峁囜弓丑补肠补谤颈迟补., page 126

[26]:

Mandal, B.C., 艢谤墨办补峁囜弓丑补肠补谤颈迟补., page 126