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Rasāsvāda means – appreciation, sipping of juice, perception of pleasure; in Indian philosophy, it refers to the taste of bliss in the absence of all thought which is an obstacle in the path leading to '' Nirvikalpa Samādhi ''; it is aesthetic consciousness. ''Rasasvada'' means one gets a power of healing or a power of knowing the mind which gives enjoyment but this enjoyment is superficial enjoyment or happiness which should not be sought while seeking Truth. ==Obstacles to Samadhi and their removal== Indian thought has identified four obstacles in the path leading to '' Nirvikalpa Samādhi '', they are – ''laya'' (torpidity), '' vikṣepa '' (distraction), '' kāśaya '' (attachment) and ''rasāsvāda'' (enjoyment). Sadananda explains that ''Laya'' is the lapse of the mental state into sleep because of the failure to rest on the Absolute. ''Vikṣepa'' is the resting of the mental state on things other than the Absolute, because of the failure to rest on It. ''Kāśaya'' is the failure of the mental state to rest on the Absolute, owing to the numbness brought on by impressions due to attachment even when there is no torpidity or distraction. But with regard to ''Rasāsvāda'' , Sadananda tells the followers of Advaita Vedanta:- : अखण्डवस्त्वनवलम्बनेनापि चित्तवृत्तेः सविकल्पकानन्दस्वादनं रसास्वादः | : समाध्यारम्भसमये सविकल्पकानन्दस्वादनं वा ||२१३|| that enjoyment (''rasāsvāda'') is the tasting by the mental state of the bliss of '' Savikalpa Samadhi '' owing to the failure to rest on the Absolute; or it may mean continuing to taste the bliss of ''Savikalpa Samādhi'' while taking up the ''Nirvikalpa Samādhi''. in this context, Swami Nikhilananda clarifies that the bliss here is the bliss which is lower than that obtained through the ''Nirvikalpa Samādhi'', and the term "continuing" is indicative of not having the strength to give up, as it should. ==Distinction between Rasasvada and Brahmasvada== Indian thinkers had come to classify Consciousness as "Aesthetic consciousness" and "Mystical consciousness" but according to Abhinavagupta there is no distinction between ''rasāsvāda'' (aesthetic consciousness) and ''brahmasvāda'' (mystical consciousness), both are at par. Masson and Patawardhan have presented thirteen similarities that Abhinavagupta had found – 1) everything is blissful in the state of ''rasa'', 2) one forgets own presence, 3) there is no material gain, 4) both experiences are ''aloukika'' (transcendental), 5) both experiences are ''ānandaikaghana'' (bliss of unity); 6) in both, distance between subject and object is removed, 7) time and space disappear during the experience of both, 8) there is total immersion, 9) special preparation is necessary, 10) ''rasa'' is not produced but suggested and Brahman is only a question of removal of ignorance, 11) obstacles must be removed to experience ''rasa'' and Brahman, 12) in both cases there is a sense of rest of having reached the goal beyond which there is nothing to be accomplished, and 13) the aesthetic experience or the mystical experience are not the ultimate goals. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Rasasvada」の詳細全文を読む スポンサード リンク
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