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take a close loot at human nature and human instincts. Freudian insights also seem to support these explanations. Additional Rasas Untenable
There are some authorities that consider ter or Cupidity as a distinct Rasa with its or gluttony as its permanent mood. Hemachandra dismisses the claim of Laulya or Cupidity being a full-fledged Rasa, to, since it is nothing but the Comic sentiment in another form; for it contains ridicule, and at best this craving may be classed under love of possession or mere greed. The same reasoning applies to Bhakti too, says Hemachandra.
The Śrngārarasa-Defined and Explained
The next Sutra (II. 28 ) defines the Erotic Sentiment or Śrngära. Śrågāra exists between a man and a woman. So the man and the woman are each other's Ālambanavibhāvas or existants of love. The objects such as garlands, music, fragrance, etc., that stimulate the feeling of love are the Uddipanavibhāvas or stimulants of love. Then some prominent accessory feelings excepting Jugupsā - a sense of dislike, Alasya - lassitude and Augrya - severity, help the process of love and consequently they are its Vyabhicāribhāvas or Sancāribhāvas - transitory feelings. Thus, Sțngāra is nothing but the feeling of love (Rati) excited, inflammated and helped by various Vibhāvas and Vyabhicăribhāvas. Hemachandra clarifies his statement in the gloss to the effect that Jugupsā, Alasya and Augrya are barred from the list of the transitory feelings that help love to grow. In the Viveka (p. 106), he explains that Rati based on Jugupsā as a permanent emotion is also prohibited by this, and this permits the Vyabhicāritva or transitory nature of Jugupsā which is a Sthāyin of the Bibhatsa. And, so far as Ālasya or lethargy etc., are concerned, they belong to the excitants or fahras of love, viz., women and others, and they are certainly ruled out in regard to them
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