________________
1434
SAHRDAYĀLOKA
Those by which the existence of all bhāvas is known, are the sättvika-bhāvas, as they are born of sattva i.e. concentrated mind.
"bhāvānām api sarveșām yaiḥ sva-sattā vibhāvyate, te bhāvāḥ sattva-janmānaḥ
sāttvikā iti darsitāḥ.” (B.P. pp. 38, ibid) Those that are described in poetry and presented by the actors (on the stage) and those that (finally) stay as rasa (in the hearts of the sāmājikas) are known to be sthāyins. : (B.P., pp. 38, ibid) -
"sthitāḥ kāvyā”dișu națair abhinītā yathā'rhataḥ, rasā”tmanā'vatişthante
satsu ye sthāyino'tra te.” Sä. further observes that certain bhāvas are purely mental, certain bodily, still others are of the speech and some are sāttvikas i.e. belonging to sattva, i.e. concentrated mind. (B.P., pp. 38, ibid)
bhāvāḥ syur mānasāḥ kecid angikā api kecana vācikā api kecit syus
sātrvikā api kecana.” Some bhāvas are found in objects (dravya) and some among guna and karma. But in all these 'bhāva' means 'prayojana' i.e. intention. Prayojana, i.e., 'abhiprāya', 'tātparya' or 'phala' also, and also 'bhāva' - are all synonyms.' 'Bhāva' is a term also used by the wise for ‘dravya' (object), kriyā (activity), guna (quality), speech (vacah) and manas (= mind). 'Bhāva' is a term that conveys 'abhiprāya' i.e. opinion, intention etc.
Šā. has given different meanings of the term bhāva, but all these meanings, we feel are not having the aesthetic context. They are meanings found in general usage.
Sā. now comes to the topic of rasa and loosely using the terms observes that all these bhāvas are useful in enhancing the rasas in a given context. Enhanced by the vibhāvas, nourished by the anubhāvas (= now this is a loose usage. He should have said 'inferred by anubhāvas), placed in deserving relation by the sāttvikas, and
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
