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(Apatparkanimagnatā); the hero has loftier aims and is not satisfied with immediate hitting back, and he has no false cognition of his job, whereas in the Raudrarasa, the hero is full of egotism, infatuation and dismay; he may resort to crooked and horrible means to destroy his enemy and he is full of self-conceit.
In the Viveka, Hemachandra comments on the word 9 3 Nayādi in the Sūtra (11. 14) and explains 77 as a proper employment of Samdhi etc. and şādgunya - six expedients of a king or a diplomat. Vinaya is selfcontrol or control of the senses; determination with presence of mind means ability to understand the essence of things, i.e., to say, the king's ability to hold consultations successfully. His forces are cavalry etc., and so on a Tita refers to his ability to employ one or two or three or four of the Upāyas viz., Śama, Dāna, Danda and Bheda. Explaining the threefold nature of Vira, our author observes that Dharma, Dāna, and Yuddha pertain to behaviour or consequents ( 377777S) but when belonging to each hero, it is of the nature of determinants (fahras); so, due to this difference, ach is threefold as Bharata has put it in ar. T. &, 43).
The Terrible Sentiment
The next ta to be defined (il. 15) is the 17277778 or the Terrible sentiment. The dominant mood ( FIIHTT) of this sentiment is fear or 73. Its determinants (fantas) are hideous noise, sight of ghosts, panic and anxiety due to cries of jackals and owls, sight of death or captivity of near ones or news of it, staying in an empty house, going into a forest, etc. Its consequents ( 3174175 ) are trembling of the hands and the feet, unsteady glances, quaking of the heart, dryness of lips and throat, change of colour of face, change of voice, etc. And its transitory feelings (FETITHTES) are fear, stupefication, death, terror, restlessness, agitation,
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