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Sättvikabhāvas, as emanating from the transformation of the human body in the elemental aspect."
101
On Hemachandra's Sättvikabhāvas, P. Pañcāpagesa Šāstri (Philosophy of Aesthetic Pleasure, pp. 41-42) gives a cogent explanation wherein he state that Bharata explains Sättvikabhavas in the primary sense of "those conditions of the mind that give birth to the external signs such as stupefaction, perspiration and horripilation". Thus the external signs are only the Anubhavas of the conditions of the mind. Even Glāni and śrama (accessories) seem to denote not the mental conditions but the external expressions of them. So we have to understand by Sättvikabhāvas the conditions of mind and stambha, Sveda, Romāñca as their external signs. Hemachandra elaborates Bharata's explanation a little further and brings out the meaning of the passage of Bharata (N.S. VII. 93). This is Hemachandra's contribution.
102 Vide Ekavali (K.P.T.'s ed.) p. 106 (Text); Notes; pp. 445-46
where S.K. V. 20 is quoted and S. D. is referred to. Prof. S. P. Bhattacharya (Ibid, f.n. 40) states that Bhoja's view is adumbrated by Hemachandra on Rasābhāsa.
Vide, Dr. Raghavan, 'Introduction to Indian Poetics', p. 110. Kşemendra covers Rasābhāsa etc. in Aucityavicaracarca (1. 16) under Rasaucitya.
Cf. De (HSP-11), p. 279 Visvanatha (S.D. III. 263-66) elaborately summarizes some other cases. Vide, The Sahityadarpana (I, II, X) by P.V. Kane, Notes, p. 29, for Visvanatha's concept of Rasābhāsa,
Shri S. P. Bharadwaj thinks that Bhamaha and Dandin imply acceptance of Rasābhāsa and believes that this concept evolved earlier. He finally holds that the concept
495.
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