6 of a devotionless rhetoric. Both the Pre-Dhwani and the Dhwani Schools, for example, Bharata, Bhamaha and Dandin on the one hand, and a अभिनवगुप्त and मम्मट on the other did not recognise Bhakti as a . It is not till we come to the time of मधुसूदनसरस्वती that Bhakti is enthroned in its proper place. In our view, Bhakti is not only a Rasa in its own right but also the मूर्धन्यरस -- the king of all the Rasas. We shall see later how other s can become aspects of it. Psychologically the follow ing may be regarded as the specific characteri- stics of the following three रसs ( 1 ) भक्तिरस is elative and anatropic; (2) is sedative and metatropic; (3) is ramificatory and oatatropic, 7 . . A question has been raised as to whether the following might be regarded as Rasas, and the opinion has been expressed that they cannot be so regarded e: g. parental and filial love; patriotism, re verence, loyalty, sacrifice and so on. are probably has not been regarded as a because the expres- sion is ambiguous. It literally means the affection of the parent for the child (Parental love). But it is also intended to include the affection of the child for the parent (Filial love). No doubt area plays a very important part in सूरदास. मैया मैं नहिं माखन खायो is an excellent illustration of irony and वात्सल्य. The question, however, is a big one, and we cannot be expected to decide at this place as to whether '
