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1410
SAHRDAYALOKA Śā. observes that - (pp. 4, ibid)
"lalită lalitā"bhāsā bhāvāḥ śộngāra-hāsyayoḥ, sthirāś citrā vibhāvā ye te vīrā'dbhutayoḥ kramāt kharā rūkņā vibhāvāḥ syū raudrasya karunasya ca bhayānakasya vikstā
bībhatsasya ca ninditāḥ.” These very same when combined into one, two or three different bhāvas, are termed uddīpanas.
Lalita and the rest are explained by Śā. as follows : Those bhāvas which are instrumental in enhancing the śrngāra-rasa, and those that are collected by respective sense-organs, those that create pleasure in mind are called "lalita".
The vibāvas associated with hāsya are either indicated, heard, seen or remembered. They are called "lalitā”bhasa".
Sthira vibhāvas are connected with vīra, and they are capable of yielding steadiness. They are also either heard, seen, remembered or meditated upon i.e. thought over.
Citra vibhāvas go with adbhuta-rasa. They make for supremacy (i.e. aiśvarya). They make the heart experience surprise.
Those that go to create karuņa-rasa are 'ruksa' vibhāvas. They torment the sense-organs by the objects that fall within their scope.
Khara' vibhāvas are those which cause mental timidity instantly when considered. They make for the 'raudra' rasa.
The vibhāvas of the bībhatsa cause the eyes to be closed immediately and they are never cherished. They are termed "nindita".
Vikrta' vibhāvas go with the terrible or bhayānaka rasa and when contacted with sense-organs, they cause degeneration. Sā. then takes up alambana vibhāvas : (pp. 5, ibid) -
"atraiválambanā bhāvāḥ kathyante rasa-bhūmayaḥ,
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