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Bhavasandhi occurs when two feelings prominently come in conjunction with each other. The verse (120) 'PATHFI etc.', illustrates this. Rāma, who was in the company of Sita was told about the arrival of Parasurāma. At that moment, he felt a genuine pleasure at the arrival of Paraśurāma and an intense joy at the embrace of Sita. Here two Bhavas are combined.
When two feelings come side by side, they give rise to Bhāvasandhi. But when diverse feelings come and go in quick succession, thus rendering the poem very charming, these feelings are called Bhāvasabalatā. This is illustrated in the verse (121) Kvākāryam etc., where a king experiences Vitarka, Autsukya, Rati, Smaraņa, Sankā, Dainya, Dhști and Cinta in quick succession, as he, on being attracted towards a charming lady, is assailed by an overpowering feeling of love.
Hemachandra explains (K.A.S., P. 128) the term Vyabhicarin by saying that they are so called because they help the development of the Sthāyibhāvas by their presence or their movements : विविधमाभिमुख्येन स्थायिधर्मोपजीवनेन स्वधर्मापणेन च चरन्तीति Tíðarftu:. The number of these is strictly thirty thiree. Hemachandra shows how the other feelings like Dambha, Udvega, Kșudhā and Trsņā etc., can be brought under Avahittha, Nirveda and Glāni respectively. He also explains all the
tartaras with suitable illustrations (K.A.S. II. 20-52). The Sättvika.bhāva3 : Hemachandra's Interpretation
s
Hemachandra deals with the eight Sättvika-bhāvas called Stambha, Sveda, Romāñca, Savarabheda, Kampa, Vaivarnya, Aśru and Pralaya in Sūtra 53 of chapter two.
These eight Sättvika-bhāvas are indications of internal feelings and as such are Anubhāvas (outward indications, though they are called Bhāvas or feelings); but although to all appearances these Sättvika-bhāvas seem to be nothing but Anubhāvas, yet they are significantly regarded by Hemachandra as Bhavas or internal feelings. Mammata and others do not treat of these Sättvika-bhāvas separately but
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