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SAHRDAYĀLOKA Kālidāsa with the help of H.'s viveka. But this apart, H. has the genius of presenting the most difficult topics in a lucid way and his style and presentation in this respect deserve to be placed with the greatest masters of Sanskrit prose such as the great Adi Sankarācārya and the great Anandavardhana.
We will deal with all theoretical points concerning rasa-realisation and the like in the chapters 16 and 17 of this volume, and of course H.'s name will figure therein, but for the present we look into only that portion from the text of the Kā. Śā. wherein he discusses the topic of rasa (Ch. II. Kā. Šā. Edn. Parikh and Kulkarni, Bombay, '64. All references are to this edn.)
In the second chapter of his Kā. Šā. (pp. 88, ibid) he starts with the topic of rasa for consideration. He observes :
(sūtra. 26) rasa-lakṣaṇam āha"vibhāvā’nubhāva-vyabhicāribhir abhivyaktaḥ sthāyī bhāvo rasaḥ. (1)
vāgādy abhinaya-sahitāḥ sthāyi-vyabhicāri-laksaņāś citta-vșttayo vibhāvyante visistatayā jñāyante yais tair vibhāvaiḥ kāvya-nāțya-śāstra-prasiddhaiḥ ālambanóddīpana-svabhāvair lalanódyā-nā”dibhiḥ, sthāyi-vyabhicāri-lakṣaṇam citta vrtti-visesam sāmājika-janónubhavan anubhavyate sāksātkāryate yais tai anubhāvaiḥ katākşa-bhujā”kśepā”dibhiḥ, vividham ābhimukhyena carana-śīlair vyabhichāribhir dhrti-smrti-prabhṛtibhih, sthāyibhāvā’numāpakatvena loke kāranakārya-sahacari-sabda-vyapadeśyaih, mamaivaite parasyaivaite na mamaite, na parasyaite iti sambandhi-viśeșa-svīkāra-pariharaniyama-anavasāyāt sādhāranyena pratītair abhivyaktaḥ, sāmājikānām vāsanā-rūpeṇa sthitaḥ sthāyi ratyādiko bhāvo niyatapramātrgatvena sthitópi sādhāraṇópāyabalāt sahşdaya-hțdayasamvāda-bhājā, sādhāranyena gocari-kriyamāņaś carvyamāṇataika-prāno, vibhāvā"di-bhāvanā-vadhir alaukika-camatkāra-kāritayā para-brahmā’svāda-sodaro, nimīlita-nayanaiḥ kavi-sahrdayai rasyamānaḥ sva-samvedana-siddho rasaḥ.”
After this in the Viveka follows the discussion on rasa-nispatti-prakriyā, wherein the text of the A.bh. containing the views of Lollata and others is preserved with purest of pure readings. This takes up pp. 89-102 (text, ibid), and then follows in the body of the text the epistemological consideration of the nature of rasa as read in the A.bh. and the K.P., (pp. 103, ibid). This we will pick up later.
The portion as quoted above explaining the fact of rasa also contains full impressions of what we read in the A.bh. and also in the K.P. The substance of this paragraph can be explained as follows:
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