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Rati etc., and as such serve the gris i.e., the goals of life. The mental states of permanent nature are solely these (nine).. A refutation of the subordinate elements has been made by Bharata, the Sage, also through the description of the permanent sentiments, by the words : स्थायिभावान्रसत्वमुपनेष्यामः । (Natyaśastra 6. 50 ff) i.e., we shall now bring the permanent sentiments to the state of Rasas. (Here Bharata implies that only the Sthayibhavas and not the Vibhavadi are brought to the state of Rasa.) This description is based on the definition. of the general marks and concerns of the particular ones.
7. The last or seventh barrier or obstacle is doubt in general). The Vibhāvas, the Anubhavas and the Vyabhicaribhāvas are not severally related to any specific Sthayibhāva; for instance, s or tears (Anubhava) may arise out of joy, sorrow or even some disease in the eye; Vyaghra or tiger etc. (Vibhava) may arouse anger or fear; Bhrama. (perplexity) and Cinta (contemplation) etc. (Vyabhicaribhāvas) may be the accessories of Utsäha and Bhaya. However, their combination is fixed. Thus where the death of a close relation is the Vibhava, bewailing, and shedding tears is the Anubhava, and contemplation, weakness, etc., the Vyabhicaribhava. There may arise a doubt about the particular Sthayibhava, say TTE, which is developed. To remove this doubt, the word Samyoga. () is used in the Rasasūtra. (It means, when there is a specific combination of such Vibhava, Anubhava, etc., we know that the Sthayin developed is certainly Soka and the Rasa is Karuna)
Rasa is a Personal Experience
Rasa is that reality (7) by which the विभावादि, after having reached a perfect combination (), relation (a), pointedness (Aikāgrya) - where they will be in turn in a leading or subordinate position in the mind of the spectator, make the matter of a gustation (m) consisting of
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