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not a permanent mood; it appears to be a so called Sthāyi in this case. In other words, it is not Rati but a Semblance of Rati or Ratyabhasa. Since, due to the lack of realisation that 'Seetä hates me and ignores me', Seeta cannot be said to reciprocate Rāvana's love. If it had taken place, the ego of Ravana would melt away thinking 'Seetā is in love with me'. But the determination of Rāvana is futile since that Rati does not become a Sthayibhāva as it proceeds from passion (#TAFAI Attara) and hence it is the Ābhāsa of the Sthāyibhāva of (ra). It appears there as silver does in the shell. It is thus a case of Ratyäbhāsa due to the semblance of Rati resulting in a semblance of enjoyment of Sțngāra, called śộngārābhāsa. 1 0 3 In the same way, we have Hāsyābhāsa; as for example, the following verse of (my cousin) Vāmanagupta : "If people do not believe in your extra-mundane deed, what can we say ? However, this much can be said : in view of the talkativeness that provokes laughter, we wonder who will not laugh at you ?" Here, since people laugh over a matter that deserves compliments, it is a case of Hāsyabhasa. Similar examples of the other Rasas can also be provided."
The verse (168) in the gloss illustrates 791779 in which Rāvana pines away to obtain Sitā whose name acts as a spel! to him and he cannot live without her even for an instant; but, as Hemachandra remarks, herein we have Rasābhāsa because Sitā does not have love for Ravana ( Fiarat: au afa TFTHEATE JATHTA:). Verse 168 also illustrates the same Rasābhāsa wherein the poet addresses a wanton woman having many lovers. Here, the woman's feeling of love for several men gives rise to Rasābhāsa. The verse (170) from Bālarāmāyaṇa (1, 40), depicts the eagerness of Rāvana with regard to Sitā. Hence it is an example of Bhāvābhāsa (Autsukya or eagerness 'being a Vyabhicāribhāva).
Hemachandra has thus, fully explained Rasa, Bhāva, Rasābhāsa, Bhāvābhāsa, Bhavodaya, Bhāvaśānti, Bhāvasandhi
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