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Rasa is not preceded by Bhāva, i.e., the Sthayin. But the contrary is the case. The Sage Bharata has said : TATTO Hangi Hrametri 1437 etc. (Viveka, P. 91, Quote-31.) So the first view arises (Prathamasya pakşasyotthānam). In our real life, Rasa appears from Bhāva. Śrī Śankuka Submits his own Interpretation
So we submit another interpretation (says Śrī šankuka).
Rasa is simply a permanent state of mind, and more precisely, the reproduction of the permanent state of mind proper to the person reproduced - Rāma etc., and just because it is a reproduction, it is called by a different word, i.e., Rasa. This reproduced mental state is perceived by means of three kinds of elements, viz., causes, here called Vibhāvas, effects, i.e.. the Anubhävas and accompanying elements, i.e., the Vyabhicarins, and though these Vibhāvādis are unreal and artificial since they are brought into existence by means of conscious efforts of actors, yet they are not believed to be so. This permanent state is inferred by the characteristic signs. This is the sense of Sanayogād in the Rasasūtra, i.e. Gamyagamakabhāvarūpād. The Vibhāvas can be enjoyed through the power of poetry (Vastusaundaryabalāti.e. Anusandhānabalāt), the 3774795 through the skill of the actor, and the Vyabhicărins through the actor's ability to present his own artificial consequents. In fact, the permanent state can be ascertained only indirectly, through an inferential process. But, the chance, are realized directly. That is why the word Sthayin is not mentioned in the Sūtra. Thus the Sthāyin cannot be realized even through Anusandhanābala or power of poetry, but only inferred. But since they have the capacity to be enjoyed through power of visualization, this inference is different from another inference. These Sthāyins are not at all present in the actor, still they are enjoyed through skillful imitation as in the verse Seyam mamāngesu etc., and Daivadahamadya etc. realistically. Herein the Vibhāvas, Anubhāvas and
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