Studies in Jain Literature

SR No.: 001868
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

Page 226

208 STUDIES IN JAIN LITERATURE mukhavalvarnya, svarabheda as some of its anubhavas; and stambha, sveda. gadgada, romanca, vepathu, svarabheda, and vaivarnya, as some of its (vyabhicari) bhavas." Once again, while defining adbhuta Bharata gives romanca, asru sveda as some of its anubhavas; and stambha, asru, sveda, gadgada, romanca, pralaya as some of its (vyabhicari) bhavass. This treatment of the so-called sattvikabhavas unmistakably implies that according to Bharata, they partake of both characters (i.e., they are both vyabhicaribhavas and anubhavas). Abhinavagupta, Bharata's commentator, makes explicit what Bharata implies when he speaks of abhyantara (internal) and bahya (external) sattvikabhavas : (i) "Loss or change of colour, tears and faltering voice--these sattvikas are used here in the sense of internal feelings which have not manifested themselves externally. To explain : 'his throat is choked with tears but there are no tears in his eyes'. To show that tears, etc., depend on (i.e. partake character of) both vyabhicaribhava and abhineyatva (= abhinaya), Bharata has described them between the thirty-three) vyabhicaribhavas, and the (fourfold) abhinaya. This we have already said before (A. Bh. p. 268) and will say again in the seventh chapter ?" (ii) "Even in the absence of internal sattvikas, external perspiration, etc., are caused by swallowing poison or by fever, etc. In other words, perspiration, etc., are not invariably of the form or nature of mental states. The internal sattvikabhavas, when they are not in excess, are represented simply by using a fan, etc.; and if in excess, they manifest themselves as perspiration, etc., on one's person; and hence are described by Bharata as of the nature of vyabhicarins" (iii) "The words 'vak', etc. are used in the sense of their functions i.e. vacika abhinaya etc... They produce kavyartha which is connected with vacika, angika and sattvika abhinaya as karana. The vacika is of the form of speech; the angika consists of gestures of hands, feet, etc.; and the sattvika is of two kinds : internal and external."6 The fact that Bharata mentions the sattvikabhavas separately immediately after the vyabhicaribhavas and just before catvaro'bhinayah (fourfold dramatic representation) he ingeniously explains as follows : the sattvikas depend on (i.e. partake of) both characters, viz., vyabhicaribhava and abhinaya (acting or dramatic representation). That is precisely why they are described or classed separately.? For abhinayas' mean anubhavas themselves. 8 When commenting on the technical term bhava, Abhinavagupta says : by the word 'bhava' particular mental states alone are meant... The vibhavas like seasons, garlands, etc., and the external manifestations of feelings like tears, etc. (anubhavas), which are absolutely inanimate, cannot be designated or called by the term bhava (mental state)'. Citing this statement Raghavan observes : "They (tears, etc.) are bahya-anubhavas, physical manifestations and hence are jadas.