152. 172 CHAPTER III

172 CHAPTER III

sthayibhava is the wrong knowledge that has been revived (Prabuddha mithyajnana). The implication of this assertion is that the hero in the context of Santa has to be one, who has reached the transcendental level, but has temporarily descended to the empirical level, because of the revival of ignorance, due to Karma- samskara. Its Vibhava can be any worldly situation, in which the hero may be pursuing any worldly objective, irrespective of the fact whether it brings to him merit or demerit. But in the case of poetic presentation of Santa, its Sthayin is Nirveda; its Vibhava is freedom from evil effects of surroundings; its Anubhavas are tears of bliss (Anandaśru) and horripilation etc.1 (II) King Bhoja, in his Srngāra Prakāśa, admits Srgara to be the only Rasa, according to a quotation from the first chapter, given in the summary of the work, in the introduction. Here he mentions ten Rasas, including (1) Vatsala and Santa, as maintained by others.2 In his Sarasvatī Kanțhābharaņa, however, he admits twelve Rasas, Here he recognises (i) Preyas (ii) Sānta (iii) Udātta8 and (iv) Uddhata, in additon to generally accepted eight Rasas. According to him (i) Sneha, (ii) Dhrti (iii) Tattvābhiniveśinī mati and (iv) Garva are their Sthayibhavas respectively. He holds that Sama, which is maintained to be the Sthayin of Santa by some, is but a form of Dhrti.4 (III) Dhananjaya, the author of the Dasarupaka and his brother-commentator, Dhanika, admit the number of Rasas to be nine, inclading Santa. We shall state in detail the difference of opinion between Dhananjaya and 1. R. T., 49. 2. S.P., VI. 3. S. Ka., 595. 4. S. Ka, 598-9.