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SAHRDAYĀLOKA school of thought is also clear when he quotes from the DR. (pp. 157, ibid):
"tathā coktam daśa-rūpake - "vibhāvair anubhāvais ca sāttvikair vyabhicāribhiḥ, ānīyamānaḥ svādutvam
shãyi bhāvo rasal smetah.” He goes on to explain 'sthāyibhāva' is so termed because it is not over-powered by similar or dissimilar feelings or emotions in the moments of the rasa being experienced. Again he quotes the DR. (pp. 158, ibid) -
"sa-jātīyair vijātīyair a-tiraskệta-mūrtimān, yāvad rasam vartamānaḥ
sthāyī bhāvaḥ udāhstaḥ." Then he mentions nine rasas including the śānta and also mentions 'sama' the sthāyin of śānta, along with the other eight, viz, rati hāsa, etc. Here he seems to accept the lead of Ā. and Abhinavagupta in accepting 'śānta' - rasa clearly as an independent rasa.
Vibhāva (pp. 158, ibid) for him is the cause of the birth of rasa - "rasótpadanakāranam”, and is said to be two-fold such as the ālambana and uddīpana. The ālambana-vibhāva is said to be "rasa-samavāyi-karana" (pp. 159) - Thus it is the inseparable or material cause of rasa. The separable or a-samavāyi-kārana is the uddīpana-vibhāva. "itarat kāranajātam uddīpana-vibhāvah." (pp. 159, ibid). He quotes here from "śrngāra-tilaka".
'Anubhāva' is explained as effect - “kārya-bhūto'nubhāvah” (pp. 159, ibid)
The sāttvika-bhāvas are explained (pp. 159, ibid) as - "atha sāttvika-bhāvāḥ” - paragata-sukhā”dibhāvanayā bhāvitántah-karanatvam sattvam. tato bhavah sātrvikāḥ." 'Sattva' is that state of mind which is pervaded by imaginary feelings of happiness or unhappiness as actually experienced by others. Through this mental state i.e. 'sattva', are born the sāttvika bhāvas. This means the exhibition of sättvika-bhāvas on the part of an expert actor rests on his capacity to identify his mental state with the mental state of someone else, and this requires concentration of mind. Vidyānātha simply enumerates the thirty-three vyabhicārins (pp. 161, ibid). He does not define the same but quotes the K.P. IV - viz. "kāranāny atha kāryāni... vyabhicarinah."
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