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which is obstructed from great movement. When applied to the ocean, the verse means,: The ocean which was agitated due to the rise of the moon, its lover, with its waves obstructed by the great bridge, still, a great surprise, it goes on producing waves. The first meaning is : On sighting the face of the lover, the heart of the beloved is agitated by love, lest it should run to elders, with this in view it is checked through control of sweat, etc., does not find rest and remains agitated by mental disturbance in the form of internal sweat etc.
Now, according to Hemachandra, this verse bears out his statement that it can be seen in the world also that a certain Bhāva - Sättvika-bhāva, which is internally evident but does not find scope to manifest itself due to a check or break applied to stop it from appearing outwardly. Another point that Hemachandra makes in the Viveka is with regard to the words 'Ratyādigatena' in the gloss. He explains the gloss by saying that the dormant, dominant emotions like Rati, etc., are called up by Vibhāvas and manifested by Anubhāvas. These Bhāvas are different from tears, etc., which are physical but the same Bhāvas, when they come into contact with Prāņa, become Sättvikas. These are similar to Anubhāvas b regarded as distinct from them. Our author remarks in the Viveka that the Vibhāvas are not different, for they are independent of any association with any external object. And Glāni, Alasya, Shrama, etc. (Vyabhicārins), though devoid of any exciting support (Ālambanavişayasunyatā), still because they are born of external causes, are counted as Vyabhicārins. However, Stambha etc. are not produced by external physical causes. In other words, Aśru is a Sättvika-bhāva, and is different from tears which may arise from a physical cause.
As for Stambha, it is a paralysed state of mind. When the mind is influenced by joy etc., when it is not subject to any sense - regulation, since it is gone beyond the ken of thought, and when external senses are subject to physical limitations
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