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SAHṚDAYALOKA
Gātrā❞rambha anubhava covers all bodily movements. They are also counted as
ten such as
1470
(RS. I. 199, pp. 52, ibid) :
"lila-vilāso-vicchitir
vibhramaḥ kilikiñcitam,
moṭṭāyitam kuṭṭamitam
bimbo(vvo)ko lalitam tathā,
vihṛtam ceti vijñeyā
yoṣitām daśa gātrajāḥ." (I. 200 A)
The author explains each of these with illustrations. It may be noted that Ś.B. has taken the twenty anubhāvas as enumerated above going with 'citta' and 'gātra', to begin with but after supplying apt illustrations he has called them to be "sättvikaalamkara-s" of the heroine :
(RS. I. 209, pp. 57 ibid):
"kathitāḥ sattvajāḥ strīņām
alamkārās tu vimsatiḥ."
For Bharata, bhāva, hāva and hela were three ‘anga-ja' alamkāras, and the seven viz. śobhā and the rest were a-yatnaja-alamkāras-s. Lilā and others, the ten enumerated as 'gātra-ja' are taken here as svabhāvaja alamkāras-s. (NS. Ch. XXIV5,6; 12, 13; 24).
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Dhnañjaya, and Ramacandra/ Guṇacandra follow Bharata, while Saradātanaya takes these twenty alamkārās-s as mana-ārambha (i.e. citta-arambha) and gatraārambha alamkāras-s. Śingabhūpāla seems to have accepted Śāradatanayaś approach. Bhoja in his Śr. Pra. enumerates twelve mana-arambha-anubhava-s, including "sthairya" and "gambhirya" in these. RS. has other ideas as seen above. RS. includes 'sthairya' and 'gambhirya' under "dhairya". Thus citta-arambhaanubhavas are ten only for Ś.B. Bhoja has also enumerated 'kriḍita' and 'keli' under gātra-arambha which are rejected by RS., according to which 'krīḍita' is found only in the childhood of a girl and does not deserve to be counted among anubhāvas. But we find in normal life that girls, who have entered youth, also undertake 'krīḍita' and it has a special colouring of youth. 'Keli' is also rejected by RS. (I. 213, 214), but even this rejection does not look logical.
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