Sahrdayaloka Part 03

SR No.: 006910
Original Sutra Author: N/A
Author: Tapasvi Nandi
Publisher: L D Indology Ahmedabad
Publication Year: 2005
Total Pages: 676
Language: English
Classification: Book_English
File Size: 15 MB

Page 241

1416
SAHRDAYĀLOKA i.e. Bhāva is that which causes (or makes 'bhāvita') the internal and external items with the help of vāk i.e. speech, anga i.e. limbs and the colour of the face - 'mukha-rāga'.
The B.P. then describes hāva, helā, šobhā, kānti, dīpti, mādhurya, prāgalbhya, dhairya, and audārya. The DR. had taken the first three as 'śarīraja', and the next seven as "a-yatnaja”.
B.P. following the DR. then describes the ten bhāvas such as līlā, vilāsa, vicchitti, vibhrama, kilikiñcita, mottāyita, kuttamita, bibboka, lalita and vihrta. The DR. calls them "daśa bhāvā svabhāvajāh”. But the B.P. reads : "śārīrā daśa yositām.” While the DR. had only three viz. bhāva, hāva and helā as “śarīrajāh” and the next 'ayatnajāḥ' i.e. svabhāvajāḥ, the B.P. has all these ten as “sāttvikāḥ”.
The B.P. (pp. 9, ibid) then explains all these i.e. līlā, vilāsa, etc. almost after the DR. - The B.P. then observes : (pp. 10, ibid)
"ete sādhāraṇā sattvagātrā”rambhā'nubhāvayoḥ, sthairyam gāmbhīryam ācāryaiḥ
cittārambhāv udāhrtau.” i.e. These are the common types of both sattva (i.e. mana) ārambha-anubhāva, and gātra-ārambha-anubhāva. The acāryas (i.e. Bhoja, here) have counted 'sthairya' and 'gāmbhīrya' as included in citta-ārambha-anubhāva. These two (i.e. mana-ārambha and gātra-ārambha.) are seen in a greater proportion in śrngārarasa and in the mixture of vira-rasa, and adbhutarasa. Elsewhere their abundance is located depending on special purpose or context. Thus in case of śrngāra-rasa and at places in adbhuta-rasa twenty bhāvas of women are observed. The ācāryas (i.e. Bhoja) have also mentioned "kridita” and “keli” among gātra-ārambhaanubhāva : (B.P. pp. 10, ibid)
“prācūryam eşām śộngāre, virádbhuta-samāgame, anyatra teşām samsargavaśāt kāryavaśād api.” "bhāvās tu vimśatis straiņāḥ śộngāre kvacid adbhute,
krīạitam kelir ity etau gātrā”rambhāv udāhỉtau.” ‘krīļita' is explained as special sport of the time of childood, youth or adolescence. The same is termed 'keli' with reference to a lover.