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Vibhavas, Anubhavas and Vyabhicāribhāvas. We have already seen in the last Sutra of the first chapter (Sūtra No. 25 = Rasadis' ca) that Rasa, Bhāva etc. are always suggested, they are never directly expressed. The Sthayibhāvas are eight and there are eight Rasas corresponding to them. These Sthayibhāvas are in-born primary emotions, lying in a dormant state in every human being, but when they finds determinants such as women etc., and garden etc., to enhance and intensify them they becomes fully developed and attain to the position of Rasa. The Vibhāvas as Excitants
Thus the Vibhavas help the development of the Sthayibhāva. Between the two Vibhāvas, the Alambanavibhāva prompts the emotion to action or activates it, and forms a field of that emotion; a beautiful young woman, thus, becomes an Alambana (support) Vibhava of the emotion of love (Rati) born in the mind of a young man. This emotion of Rati is surely intensified by the favourableness of circumstances such as a lovely, secluded place, a proper time and things like that. This is the Uddipanavibhāva which inflammates the emotion of love. Now, in the course of the development of this love, several (33 in all) momentary or transitory fleeting emotions such as anxiety, yearning, disappointment appear and disppear, ultimately helping the progress of the development of the Sthayibhāva of love until it becomes a full-fledged Rasa, exactly as small flickering flames go to produce a big, whole flame. Since these thirty three emotions or feelings are momentary or short-lived, they are called unsteady i.e., Vyabhicarins or fleeting or momentary states i.e. the Sañcaribhavas. These Bhāvas are, by and large, fixed for a definite Rasa, although sometimes they are common to many Rasas.
How Rasas become Known: Anubhāvas or Consequents
Now the question is how these Rasas become known, because Rasa being internal emotions cannot be directly known. So, we are told that when these Rasas are fully developed,
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