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SAHRDAYĀLOKA "utpattis tu rasānām yā purā vāsukinóditā, nāradasyocyate saisā
prakārántara-kalpitā.” (pp. 47, ibid) Following Bhoja and elucidating Bhoja's position Śā. observes that mind is in contact with external objects and with its seat in rajo-guna and helped by ahamkāra brings out a change-vikāra which is termed “śộngāra”.
bāhyárthā”lambanavato manaso rajasi sthitāt sā'hamkārād vikāro yaḥ
sa śțngāra itiritah. (B.P. pp. 47, ibid) From the same mind, in the absence of rajoguņa, but with sattvaguna, 'hāsya' is born -
"tasmād eva rajohināt
sa-sattvād hāsya-sambhavah.” (pp. 47, ibid) Vira is the change, when mind is in contact with external objects, and is in touch with ahamkāra, rajah and sattvaguņa. Thus vīra results.
"ahamkāra-rajah-sattvayuktād bāhyártha-samgatāt, manaso yo vikāras tu
sa vīra iti kathyate.” (pp. 47, ibid) From the same combination as above, but without ahamkāra and rajas, is adbhuta born -
"tasmād evā'dbhuto jāto
rajo'hamkāra-varjitāt.” (pp. 47, ibid) But with contact of external objects along with rajas, tamas and ahamkrti, raudra is born as a change from mind :
"rajas-tamóhamkştibhiḥ yuktad bāhyártha-samśrayāt, manaso yo vikāras tu, sa raudra iti kathyate.”
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