5 शृंगारहास्थकरुणरौद्रवीरभयानकाः । îzalzaóðì àapì. anzà con: egar: 11 Mammata, however admits as the ninth Rasa in his verse शान्तोऽपि नवमो रसः, This nine-fold scheme of the ancient rhetoricians may be subject- ed to the following criticisms : ( 1 ) भयानक aud रौद्र are merely the subjective and objective counter-parts of the same kind of experience. What is in the objective world is in the subjective world. क्रोध and भय arc regarded as स्थायिभावs of रौद्र and भयानक respectively. But क्रोध inspires भय. (2) The whole line निर्वेद स्थायिभावोऽस्ति शान्तोऽपि नवमो रसः seems to be an afterthought. The ace is here allowed by sufferance to rank as the ninth, with far as its स्थायिभाव. The reading निर्वेद: स्थायिभावः is wrong, because it makes the line puerile निर्वेदस्थायिभाव: must be taken as a agaf compound. On the whole, however, a has been only. co-opted by those who did not understand its essential nature though: it deserves an independent status, and Bhakti has been regarded by some as included in it. says that the total Rasa of the Mahabharata is alātē. Further we may also suggest that instead of as the स्थायिभाव of शान्तरस, it would be better to take either समता 01 समाधान as its स्थायिभाव. (3) The greatest defect in the traditional verse, however, is its non-recognition of Bhakti as a re. In the cabi net of the Rasas is co-opted and Bhakti is rejected, which shows the depths to which human thought could descend. A Godless philosophy and a soulless psychology are just the prototypes
