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it is neither of the two - उभयाभावरूप (i.e., निर्विकल्पक or सविकल्पक)and still it is 372749 i.e., partakes the nature of both, confirms that its character is extraordinary or transcendental; it does not vitiate this nature of Rasa.
The Difficulty of Particular Assignment of Vibhāvadi
Now Hemachandra explains on the basis of the Kavyaprakāģa IV) the different Vibhāvas etc. We must note that the excitants (Vibhāvas), the ensuants (Anubhāvas) and the accessories (Vyabhicāribhāvas) are spoken of in the Rasasūtra in a general way because, as a rule, they are not related specifically to any other particular Rasa. Thus, for instance, the Tiger is the Vibhāva of the Bhayānakarasa as also of the Vira, the Adbhuta and Raudra; the Aśrupāta etc., are the expressions or representation as well of the Karuņa as of the Śộngāra and Bhayānaka; similarly Cintā etc., are the Vyabhicarins. of the Karuņa, śrgāra, Vira and Bhayānakarasa. So particular assignment is difficult. So Hemachandra sets forth concrete examples 66 of (1) the Vibhāvas only, (2) the Anubhāvas only, and (3) the Vyabhicarins only.
The Theories about the Rasa-Experience
It has been hinted at above that there are various theories regarding the enjoyment of Rasa. Of these theories, Abhinavagupta puts forward four theories, including his own. In connection with the interpretation of the Rasasūtra of Bharata, while commenting on it, Abhinavagupta, who was a champion of the theories of Rasa and Dhvani, first introduces the three different views of Bhatta Lollata, shri sankuka and Bhattanāyaka on Rasanispatti or on how and where Rasa makes its appearance by way of preliminaries, which incidentally represent a gradual development of this Rasa-theory, finally culminating in the up-dated version of Abhinavagupta. In actual fact, Hemachandra has summarized the views of Abhinavagupta about Rasanispatti in his gloss on the first Sūtra of Chapter II,
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