अथ भयानकः—

विकृतस्वरसत्त्वादेर्भयभावो भयानकः ।
सर्वाङ्गवेपथुस्वेदशोषवैवर्ण्यलक्षणः ।
दैन्यसंभ्रमसंमोहत्रासादिस्तत्सहोदरः ॥ ८१ ॥

रौद्रशब्दश्रवणाद् रौद्रवस्तुदर्शनाच्च भयस्थायिभावप्रभवो भयानको रसः । तत्र सर्वाङ्गवेपथुप्रभृतयोऽनुभावाः । दैन्यादयस्तु व्यभिचारिणः । भयानको यथा प्रागुदाहृतः—

शस्त्रमेतत् समुत्सृज्य कुब्जीभूय शनैः शनैः1162 ।
पथा यथागतेनैव यदि शक्नोषि गम्यताम् ॥

249 यथा च रत्नावल्याम्—नष्टं वर्षवरैः1163 इत्यादि । यथा च—

स्वगेहात् पन्थानं तत उपचितं काननमथो गिरिं तस्मात् सान्द्रद्रुमगहनमस्मादपि गुहाम् ।
तदन्वङ्गान्यङ्गैरभिनिविशमानो न गणय- त्यरातिः 1164वाप्यस्थात् तव विजययात्राचकितधीः ॥

विकृतेति । विकृतस्वरसत्त्वादिजन्मना भयेन भावितः साध्वसप्रभृतिभिरनुभावितो दैन्यादिभिर्व्यभिचारिभावैः संयुक्तः प्रकृष्टो भयानको रसो भवतीत्यर्थः । प्रागुदाहृत इति । आवेगसमये1165 ।

  1. See Note 278 to Laghuṭīkā.

  2. २।३
  3. N.S.P. kvālīye. A.T.A. reads kvāpyastāt. Perhaps kvāpyasthāt was intended.

  4. M.G.T. and Tri.MS. read āvegasamaye. Gr.MS. is not clear. It looks like ity āvagaṃnesamaye. A.T.A. also has the expression bhayānako yathā prāgudāhṛtaḥ, introducing śastram etat samutsṛjya. This verse was not cited before in the course of the various illustrations for āvega, as the comments of Bh.Nṛ. would appear to convey. Instead, there is another verse seen in the previous editions running as tanutrāṇaṃ tanutrāṇam, etc., which is not found in A.T.A. Under the kārikās dealing with bhayānakarasa in the previous editions another illustration is introduced running as yathā ca ratnāvalyām—naṣṭaṃ varṣavaraiḥ ityādi (This is also not found in A.T.A.). This verse naṣṭam, etc. was cited by Dhanika before, not for āvega, but under avapāta, one of the four aṅgas of the ārabhaṭīvṛtti (DR II. 59). But this illustration naṣṭaṃ varṣavaraiḥ, etc. is not found in A.T.A. under the kārikās of bhayānakarasa. So it is not clear what was the exact text in this place. Perhaps the verse śastram etat, etc. was also given as an illustration for āvega either together with tanutrāṇaṃ tanutrāṇam, etc. (which is found in other manuscripts, though not in A.T.A.) or separately, as both can be connected with āvega caused by abhimara noted in the context. The other example naṣṭam varṣavaraiḥ, etc. (though not found in A.T,A., but found in others) may also be connected with the bhayānakarasa. abhimara was explained by B.M. as śatruśastraprahāraḥ.