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SAHRDAYĀLOKA 'Sthāyin' is explained by the N.D. as : (vrtti, ND. III. 7, pp. 290, ibid) - "pratikṣaṇam udaya-vyaya-dharmakeșu bahusv api vyabhicärisv anuyāyitayā avaśyam tisthati iti sthāyī." The permanent basic emotion is one which necessarily stays as constant among many passing feelings (= vyabhicārins) that have rise, fall etc. as their characteristic every moment.” Or, say 'ratyā"di' is sthāyin, with reference to 'glāni' etc. the vyabhicārins for only in the presence or absence of the former the latter are present or absent. This ratyādi sthāyin when enhanceed, takes the form of rasa. The Vștti (ND. III. 7, pp. 290, ibid) reads further: “vibhāvair lalanódyānā”dibhir ālambanóddīpana-rūpair bāhyair hetubhih, sata eva āvirbhāvāt, vyabhicāribhir glānya”dibhi rasika-manah-śarīra-vartibhiḥ, pariposaņāc ca, śritótkarsah, svīkstasākṣātkāritvā'nubhūyamānā vastho, yathā-sambhavam sukha-duḥkha-svabhāvo rasyate āsvādyate iti rasaḥ."
Now this "sata eva āvirbhāvāt" is not in tune with the Kashmir School of thought which regards 'rasa' not as pre-existent but only “tātkālika” and "vibhāvā"di-jīvitāvadhi". But this trend we see later in Viśvanātha and earlier perhaps in the Mālava School of thought. ND. is clear that "upacayam prāpya rasarūpeṇa ratyā”dir bhavati", thus favouring upacitivāda' basically. The vyabhicārins that enhance this sthāyin are those staying in the mind of the 'rasika'.
ND. divides, rasas into two such as those like srngāra-hāsya-vīra-adbhuta and śānta that promote happiness on account of their determinants etc. being 'işta' i.e. of welcome type. The rest, i.e. karuna, raudra, bibhatsa, and bhayānaka born of unwelcome - an-ista-determinants etc. cause unhappiness and therefore are said to be “duhkhā”tmānaḥ.” : “tatra ista-vibhāvā”di-grathita-svarūpa-sampattayaḥ śộngārahāsyavīra-adbhuta-śāntāḥ sukhā"tmānah. apare punar anișta-vibhāvā”dy upanitā”tmānah karuņa-raudra-bībhatsa-bhayanakās' catvāro duḥkhā”tmānaḥ.
ND. criticises the view of those who hold all rasas to be of the nature of happiness, because this is against our experience. ND. observes that forget about the second group of rasas - i.e. bibhatsa, bhayānaka, karuņa and raudra, to provide happiness when born of real causes - "mukhya-vibhāvópacitāh”, but even when these four are born of vibhāvā"dis, projected through either poetry i.e. kāvya or drama i.e. nātya, they cannot cause happiness. Actually they lead to unexpressible unhappy state of mind in case of those who experience the same. It is therefore that people shun or get nervous about such rasas as bhayānaka etc. There can be no mental disturbance by any experience of happiness :
“yat punaḥ sarva-rasānām sukha-duhkhā"tmakatvam ucyate tatpratītibādhitam. āstām nāma mukhya-vibhāvopacitāḥ, kāvyábhinayópacitópi bhayānako
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