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________________ 202 STUDIES IN JAIN LITERATURE the dual nature-they are vyabhicarins as well as anubhavas. Further on Abhinavagupta states that vibhavas like seasons, garlands, etc. and anubhavas, external manifestations of feelings like tears, etc., are exclusively of bodily or physical nature, and external and they can never be designated as bhavas--mental states. (cittavrttivisesa) and finally establishes : Tasmat sthayivyabhicarisattvika eva bhavah 1 (A. Bh. Vol. I, p. 343) (Therefore, the sthayins vyabhicarins and sattvikas alone are called bhavas-mental states). Now, about the word sattvika : Bharata after dealing with the sthayibhavas and vyabhicaribhavas treats of the sattvikas. He raises the objection : "Are the other mental states (sthayibhavas and vyabhicaribhavas) represented without sattva whence only these eight (stambha, sveda, etc.) are called sattvika"? and himself replies : sattva is something which arises from the mind. It emerges from the concentrated mind. It is essential in drama. Situations of happiness and misery need to be properly presented on the stage with the help of sattva so that they appear completely realistic to the spectators. This itself is the sattva in an actor : feigning to be in an unhappy or in a happy state he has to shed tears or display horripilation. And that is why these states (stambhha, sveda, etc.) are called sattvikabhavas." Abhinavagupta explains the term sattva as concentration of the mind (cittaikagryam). The authors of Natyadarpana who generally follow Abhinavagupta echo him when they say: "When the mind is attentive it is called sattva.. For if the mind be inattentive it is not possible for the actor to act out the sattvikabhavas like svarabheda (faltering voice), etc. In continuation of Abhinavagupta's discussion of the nature of sattva Hemacandra's discussion of the sattvikabhavas deserves to be taken up. In a footnote to my paper "Abhinavabharati, Ch. VII Recovered ?" I wrote "The discussion of this topic (sattva and sattvikabhavas) in the KAS (pp. 144-147) is possibly based on the portion in the A. Bh. on the Bhavadhyaya (now lost). This guess is hazarded on the strength of a few significant phrases common to the A. Bh. and the KAS8. The language, the style, the mode of presentation and the fact that Hemacandra freely adopts the whole section on rasa and passages after passages from Abhinavabharati on Dasarupakavidhana lead a careful student to believe that it is more likely than not that the whole discussion is taken over from the A.Bh. (on Ch. VII) now lost. The theoretical discussion in Alamkaracudamani may briefly be presented in the words of the late Professor M. V. Patwardhan as Jain Education International For Private & Personal Use Only www.jainelibrary.org
| SR No. | 001868 |
| Book Title | Studies in Jain Literature |
| Original Sutra Author | N/A |
| Author | V M Kulkarni |
| Publisher | Shardaben Chimanbhai Educational Research Centre |
| Publication Year | 2001 |
| Total Pages | 114 |
| Language | English |
| Classification | Book_English, Literature, & Story |
| File Size | 14 MB |