Vyabhicārī-bhāvas (Transitory States)

The power of sympathy or the capacity to get into others” moods is the true test of the aesthetic sense; and according to Bharata the creative power is the feature of a dramatist and the appreciative faculty is the characteristic of a spectator,^[1] which verily distinguish both of them from the mass public and make for their cultural development. The presentation of feelings and their appreciation is, therefore, the cultural aspect of every representation (Nāṭya) and forms the kernel of the dramatic composition and the very soul of every poetry. Complex being the human nature, numerous are the activities of men as social beings which constantly give birth to various feelings. They die and rise and present all day long a transitory state of human mind. Such transitory moods are varied and incapable of enumeration; yet some of them have made themselves prominent on account of their frequent and general occurrence and also due to their capacity to sway over the human conscience and to propel a man’s activities from time to time. For this reason the great psychologist Bharata has tried to do the impracticable and has enumerated the most prominent of these mental states (bhāvas)^[2] by forming a group of thirty-three feelings which are of universal appeal. These feelings are engendered by certain causes known as Vibhāvas and create certain effects called anubhāvas.

Human carrer being blended with pain and pleasure with more of the former than of the latter, dejection or disappointment is a feeling of general experience which Bharata takes up first and calls it Nirveda.

i. Despair (Nirveda):

It is a feeling of fleing upon oneself. Such a feeling may be aroused by extreme indigence, down-trodden condition brought by some curse, great misery, or intolerance of a rival’s glory, constant insults from the superiors, public censure, penal servitude, separation or loss of some dear kinsman.^[3] It is also an outcome of the knowledge of the Truth or of the unreality of this world and other temporal relations.^[4] The existence of despair is generally judged by tears and sighs and also by pensiveness.

ii. Disgust (Glāni):

It is in the nature of moroseness or a particular type of uneasiness.^[5] It arises from mental worries, weakness due to illness, amorous indulgence, loss of strength, fatigue, paleness, or languor. Lolling eyes and sleeplessness are some of the features that exhibit the existence of this mental state.

iii. Hesitation (Saṅkā):

It is a mental scruple born of the pricks of conscience which is guilty of some offence like felony, or high treason. This mood is often created by the commission of some sin or moral wrong.^[6] Viśvanātha thinks that some impending cruelty to be done by another also causes such a mood.^[7] According to his view, then, it is a state which is softer than the one found in consternation. It is expressed by the presentation of unsteady looks, hiding one’s face, parching throat, licking one’s own lips, turning of facial coulour and tremour. Bharata believes that as an after-effect of this feeling, the face generally becomes dull and lusterless.^[8]

iv. Jealousy (Asūya):

It is an incapacity to tolerate the virtues or accomplishments of another person. It is generally caused by the display of the attainments of the rival, his opulence and joys. It is to be expressed by the open declaration of the faults of the other, belittling his merits and by means of one’s own attitude having downcast face, closed eyes and knitting of brows. In moments of overpowering sublimity such a state of mind results in censuring ones own self as well.^[9]

v. Inebriety (Mada):

It is an infatuated state of mind caused by the use of stimulants. Its after-effects vary according as the nature of the person differs. If he is noble and of harmonious temperament, the influence of intoxicants induces him to sleep; if he is passionate, he either indulges in music or bursts into peals of laughter. If he is dominated by inertia and belongs to a low class, he falls in hysterical fits, sheds tears or resorts to random talks or loud shrieks and abuses. Inebriety has different stages as well: in its initial stages it is depicted by means of indistinct voice, stammering speech, disconnected talk or flattering pace; in its slightly advanced stage it is berokened by waving of arms, tumbling down, staggered voice and reeling looks. In its virulent form which is to be shown only by reference to base characters it presents a slip at every step, loss of memory and frequency of sneezes and hiccoughs. In such a state the mouth of the person is sometimes full of foam or remins wide agape.^[10]

vi. Exhaustion (Śrama):

It is a state of fatigue due to exertion either physical or mental. Heavy breaths, yawning, twisting of limbs, rubbing one’s own face or desire for massage are the few ensuants of the exhausted condition.^[11]

vii. Sloth (Ālasya):

It is that state of mind which is produced by want of energy. It may be due to over-work, hunger, uneasiness of mind or indisposition. With some characters, however, it is natural mood. In case of women such a condition is also a result of pregnancy. It is to be brought forth by means of showing disinterest in every action, quite posture, moroseness or sleepy condition.^[12]

viii. Depression (Daiṇya):

It is caused by mental worries, squalor or even by a particular type of disease. It is depicted by uncleanliness, heaviness of body and pallour and lack of energy^[13].

ix. Anxiety (Cintā):

It is mental state resulting from loss of power or wealth or form obstacles in course of one’s success. It is generally shown by heavy sighs, meditation, and thinness of body or by brooding mood. It also causes absent mindedness, recklessness and inattention. It weighs heavy on one’s heart or corrodes the inner senses. Coupled with this, fortitude should always be shown in higher characters (of uttama-prakṛti).^[14]

x. Silliness (Moha):

It is occasioned by some divine frown, anger of some one superior, an unexpected clalmity, grave disappointment and reminiscences of previous associations, privations and hostilities. It should be presented in the form of senselessness, reeling sensation, sudden fall on the ground and staggering looks.^[15]

xi. Remembrance (Smṛti):

It is recalling to mind the past experience of pleasure and occasioned by sleeplessness, physical illness or observation of similar items or actual reference by another. The mental state is to be expressed by nods of head, knitting of brows, investigating looks and inquisitive expression of face.^[16]

xii. Content (Dhṛti):

It is delightful mood created by intense satisfaction or knowledge of truth, acquisition of power, extreme devotion to God or guru, practice of religion, and duty, and high standard of morality. This condition of mind is free from fear or sorrow. It is to be shown in the shape of general indifference without extreme passion for gaining some object or grief in case of want of something.^[17]

xiii. Bashfulness (Vrīḍā):

It is a state both of modesty and of shame. Any transgression of limits or sense of repentance creates such a state of mind. It is expressed as a result of shyness and the first affectation of love. It is shown by means of dullness in eyes, lowering of the head, scratching of nails, muttering of words, scribing of some text, rocking a ring up and down in one’s own finger, gentle touches frequently done to one’s own plait of hair, feeling one’s own clothes often or squeezing the frill of a garment and similar other features.^[18]

xiv. Inconstancy (Capalatā):

It springs from affection, hatred, intolerance, envy and sense of opposition. It is in the shape of the lack of uniformity of action and behaviour. According to Bhojadeva it is an outcome of the desire to make oneself conspicuous.^[19] It, however, leads to extremes, such as termagant speech, severe reprimands, vapulations, arrests, assassinations and the like.^[20]

xv. Joy (Harṣa):

It is a state of light-heartedness, a pleasant mood. It owes its existence to the achievement of a longed-for object, an association with a beloved or a dear kinsman, prosperity of some favour shown by the superiors. It is expressed by means of blooming face, springhtly glances, courteous speech, vivid smile, horripilation, perspiration, thrilling limbs and even flow of cool tears.^[21]

xvi. Agitation (Āvega):

It is a state of perplexity or flurry. This mood is of frequent occurrence and has a plurality of reasons behind it. The nature of flurry varies both in its kind as well as in its after-effects according to the nature of its cause. It may be due to some pretentious phenomenon (utpāta). A stong gale, a conflagration, torrential rain, presence of some wild animal, some dismal tidings, invasion by an enemy or some other physical injury. Sometimes even a sudden happy news also causes a flurry.

Each one of these types may have again different reasons to cause a peculiar type of flurry; e.g. an agitation occasioned by some veritable portent may be due to fall of a meteor, peals of thunder, lighting, appearance of a lodestar or an eclipse of the Sun or the Moon. Such an agitation is to be portrayed by means of distress in limbs, standing aghast, loss of facial colour or a wonderstruck posture. An agitation caused by a strong gust of wind be presented in the shape of veiling oneself, running away speedily, use of umbrellas, stucking up of garments and the like. Conflagration resulting in a flurry is to be pur forth with an atmosphere filled with smoke and the characters to be portrayed with their eyes watering with tears, reddened face, a hurried exit, and distressed limbs. The flurry caused by the presence of wild beasts becomes remarkable by a quick exit, sudden shriek, firth, standing of hair of their ends, and constantly looking behind. With sighs and shrieks, groaning lamentations, loud outburst of cries, sudden departure from the spot and stunned vacancy of mind, an agitation caused by the dismal tidings is to be presented. Flurry occasioned by foreign invasion or an attack of thieves or similar use of pressure is to be shown by a chaotic disturbance involving some sudden action, resort to arms, scaring, indignation or in certain cases even with a thoughtful brow. Hearing of some very good news may also cause flurry which may be demonstrated by a sudden jump, clamping in a seat, embracing the news-bearer, putting on a gala dress, jubilation, horripilation or even a low of cool and joyous tears.^[22]

Bhojarāja has replaced Sambhrāma for Āvega and calls it a flurry caused by a particular type of appreciation.^[23]

xvii. Stupor (Jadata):

It is that mental condition in which all sense of appreciation is stupefied. It is caused by protracted illness, witnessing of horrid sight or hearing some grievous news. It results in dumb-foundedness, steadfast gazes or loss of energy and physical movements.^[24]

xviii. Conceit (Garva):

It is a mental attitude swollen with egotism. It springs from power, opulence, high status, and more so from consciousness of one’s high rank and birth, hansome figure, charming youth, dauntless courage, invincible strength or unparalleled learning, skill or any other art. It is to be portrayed by means of contemptuous behaviour with others, irresponsiveness, gazing at one’s own self, sarcastic smiles, rough manners, insulting demeanour, affected deportment, disregard shown to elders, presumptuous speech, insolent mode of walk and such other ways of assumption of airs.^[25]

xix. Despondency (Viṣāda):

It is an attitude which shows an utter loss of vigour. It may be due to failure of purpose, wants of expedients to achieve success or fall of some irremediable misery.^[26] According to Jagannātha it is also an outcome of repentance for one’s own wrong doings or offence to the guru or the king.^[27] It may be exhibited by such actions as attempting for alliance in quest of helpers, or finding out means. Even lack of zeal, disinterest a feeling of despondency, which among the low characters specially causes physical restlessness, parching of lips, drowsiness, heavy breaths or frequent licking of either ends of the mouth.^[28]

xx. Eagerness (Autsukya):

A mental attitude which craves to gain the desired object without further loss of time is eagerness. It arises from the separation from one’s beloved, craze for the union with the same, or constant remembrance of the desired object. It becomes evident by long sighs, lowred face, pensiveness, sloth and laziness.^[29]

xxi. Slumber (Nidrā):

It is a state of stillness of mind. It arises from weakness, fatigue, exertion, indolence, wakefulness, gluttony or anxiety. With low characters, it is some what natural too. It is imitated by a show of yawning, closing of eyes, worn-out face, fit of drowsiness, staggering looks, inhaling and exhaling of breaths, feebleness in limbs and cessation of activities, snoring and snorting.^[30]

xxii. Catalepsy (Apasmāra):

It is a diseased condition of mind caused by intolerable separation, extreme grief, horror, a ghastly sight, possession by evil spirits, residence in desolate homes, uncleanly habits or disturbance of humours. Throbbing, tremour, sighs, tumbling down, random movements, perspiration, fit, foaming mouth, licking by tongue and unseemly behaviour are a few noted after-effects of the epileptic condition of mind.^[31]

xxiii. Vision (Supta):

It is conscious state of sleep. It follows slumber. Long breaths, snoring, stillness of limbs, closed eyes, inaction of outer organs and prattling are the symptoms which proceed from dream.^[32] Panditarāja calls sputa as sysnonymous with dream and considers prattling (jalpa) as its aftereffect. He disagrees with Bharata and thinks closing of eyes, stillness of limbs and the like features to belong to sleep, and not to dream as its distinctive characteristics.^[33]

xxiv. Wakefulness (Vibodha):

It is a state of consiurness regained after sleep. Breach of slumber, idigestion and tumult are the few causes of Vibodha. It is demonstrated by yawning, rubbing the eyes, straightening of limbs and snapping of fingers.^[34] According to some psychologists state of wakefulness is also attained by loss of ignorance or removal of nescience. Freedom from false notions also fosters the awakened attitude.^[35]

xxv. Wrath (Amarṣa):

It is a perturbed state of mind or an infuriated mental attitude. It is caused by disobedience of the inferior, insolent treatment, insulting behaviour, or an impeachment of authority, status, learning or wealth, or an infringement of right. It is to be indicated by redness in eyes, furious inhaling of breaths, loud speeches, harsh tone and taciturnity. At times, even a pensive pose, busy finding out means of retaliation or avenging for the wrong done goes to suggest a wrathful attitude.^[36]

xxvi. Dissimulation (Avahitthā):

It consists in hiding one’s appearance or an attempt to appear in a manner differenent from what it actually is. It is an outcome of shame, awe and cunning. Uttering falsehood, giving circuitous replies, a sham show of fortitude, boldness and self-assumption are the few characteristics which betray an attitude of dissembling.^[37]

xxvii. Acrimony (Ugratā):

It is an attitude of sternness caused by besiege, arrest of an offender, false statement or a reconitre with a foe.^[38] Panditarāja Jagannātha, however, calls it as a non-plussed attitude, full of vehemence which makes one feel in terms of “what to do of this person who wronged me thus in the past”!^[39] The acrimonious attitude is to be shown by attempts of belabouring, capturing, scolding and cudgeling.^[40]

xxviii. Determination (Mati):

It is a mental attitude which forms definite conclusion gained by the study of the Sastras, observation of facts, deduction from given data and a firm belief in one’s own convictions, Removal of dabout, instructions to others, self-assurance and acting upon conclusions drawn are the few features of the determined attitude of mind.^[41]

xxix. Illness (Vyādhī):

According to Bharata it is due to the disturbance in humours. It results in fever or similar diseases.^[42] Panditarāja defines as a state of mental uneasiness caused by constitutional sickness or a particular malady in the shape of being love-lorn or by shock due to some sever loss.^[43] Bhojadeva has the same view.^[44]

xxx. Derangement (Uṇmāda):

It is a loss of mental equilibrium, a disorderly state of mind. Such dementedness is often due to some shocking death of a kinsman, sudden loss of wealth and possessions, continued woeful condition of life, unbearable grief, separation from the beloved, fir of insanity, disproportion of bile, phlegm or the wind in the body. It is to be depicted by untimely weeping, inopportune laughter, regular shouting, random talk, wanton movements, rolling in mud, splashing in turbid water, beating one’s own limbs, biting others, putting off clothes, throwing articles that are nearby, and through such other irrational deeds.^[45]

xxxi. Mortality (Maraṇa):

What is to be understood by this state is not the actual cessation of life, which is the Etymological sense of the term. Death is forbidden to be presented on the stage. It is therefore, the proximity of death, the condition of impending loss of further breath which is the meaning of the term of mortality. It may be due to a fatal blow of weapon, fall from a height or an attack of an animal, incurable stage of illness, deadly effect of some poison or snake-bite. Rolling on bed, ghastly looks, blackening of and nails, moistening of nose, jolting quiver; convulsions, senselessness and stupor are some of the pre - mortem feaures of a person.^[46]

xxxii. Fright (Trāsa):

It is an afflicted condition of mind. It is often caused by the roar of clouds, and of fierce animals, thundering noise, bolt from the blue, trumpet-sound of a battle and similar other circumstances. The aftereffects of this mood are squeezing of limbs, scaring away from the odd situation, hiding oneself in a place of safety, stunned condition of body, choked voice, tremour, screaming and horriplilation.^[47]

xxxiii. Dubiousness (Vitarka):

Want of determination presents the mental situation of doubt. Sometimes lack of confidence is also responsible for the rise of this feeling. The situation is generally expressed by means of lolling of head, inquisitive brows, searching looks, cautious steps, careful statements and direct queries as well.^[48]

Sāgaranandin appropriately omits Supta from his list of thirty-three transitory moods and inserts in its stead another important mental attitude of Serenity (Śauca).^[49] It is caused by the analytical study of the Cosmos and is a result of ontological pursuits. It is an outcome of discrimination, and it becomes visible in the form of straightforwardness of behaviour, self-control, absence of perturbance, truthfulness and content.

All canonists, Dhanañjaya, Rāmacandra and Guṇacandra, Siṅga Bhupāla, Śāradātanaya, Acyuta Rai, Hemacandra, Daṇḍīn, Vidyādhara, Vidyānātha, Mammaṭa, Śrikṛṣna Kavi, Viśvanātha, and Sāgaranandin and other follow Bharata in counting these mental attitudes to be thirty-three only. Paṇḍitarāja, however, observes a possibility of many more such states, but thinks that Bharata’s list is wide enough to cover all prominent attitudes which are worthy of special mention.^[50] Bhojarāja also agrees to this view, but has different names, mostly synonymous, for some of these transitory states; e. g. he chooses to call Marṇa as Pralaya, Vitarka as Uha, Autsukya as Abhilāṣa, Moha as Mudhata, Viyādhī as Gada and Avega as Sambhrama. He however, excludes Apasmara from his list and suggests Cittardrata or quick thinking as an emotional state which stirs or causes fusion of mind for no apparent reason.^[51]

These feelings are called Vyabhicārī-bhāvas or transitory states, for they are susceptible to any mojor feeling or emotion of longer duration. Moreover, they can subserve, as prevailing only for a while, and arouse any other permanent state of mind, whether it may be soft or harsh, erotic or heroic. As they can move along freely with any other strong emotion, they are otherwise termed as the Sañcārī Bhāvas as well.^[52] They may have their respective causes which give birth to these attitudes and are called the Uddīpana Vibhāvas or exitants, and they have their own after-effect on the personality of an individual and are distinguished as the anubhāvas. Both the Vibhāvas and the Anubhāvas of each one of these states are mentioned above so as to help the detection of the particular state of mind at the moment in character.

Footnotes and references:

[1]:

“Yas tushte tushitim ayati soke sokam upaiti ea/ Dainye dinatvam abhyeti sa natye prekṣakas smrtah.” //-Nāṭyaśāstra XXVII-52.

[2]:

The word Bhava is derived from the root “√Bhu” with an instrumental suffix meaning a state which is the cause of an emotion.

[3]:

Nāṭyaśāstra VII-28.

[4]:

Daśarūpaka IV-9; Sāhityadarpaṇa III-142; P. R. p. 243, 1.

[5]:

Nāṭyaśāstra VII-30; Daśarūpaka IV-10; P. R. p. 243, 8; Sāhityadarpaṇa III-170.

[6]:

Nāṭyaśāstra VII-33; Daśarūpaka IV-7; Sāhityadarpaṇa III-14; P. R. p. 244, 1.

[7]:

Sāhityadarpaṇa III-14.

[8]:

N. p. 114, line 3 (Nāṭyaśāstra of Bharata Edn.).

[9]:

N. VII, 36, 37; Daśarūpaka IV-17; Sāhityadarpaṇa III-166; P. R. p. 244-7. N. B. There is mostly an agreement among the different canonists here, hence only divergent views are noted.

[10]:

Nāṭyaśāstra VII-38, 43; Sāhityadarpaṇa II-46b; Daśarūpaka IV-21; P. R. p. 245, 1.

[11]:

Nāṭyaśāstra VII-47; Sāhityadarpaṇa III-146a; Daśarūpaka IV-12; P. R. p. 245, 7.

[12]:

Nāṭyaśāstra VII-48; Sāhityadarpaṇa III-155; Daśarūpaka IV-27; P. R. p. 246, I.

[13]:

Nāṭyaśāstra VII-49; Sāhityadarpaṇa III-145; Daśarūpaka IV-14; P. R. p. 246, 9.

[14]:

Nāṭyaśāstra VII-50, 51; Sāhityadarpaṇa III-171a; Daśarūpaka IV-16a; P. R. p. 247-5.

[15]:

Nāṭyaśāstra VII-52, 53; Daśarūpaka II-26; Rasagaṅgādhara p. 97, 13; Sāhityadarpaṇa III-150; P. R. p. 248-1.

[16]:

Nāṭyaśāstra VII-54; Rasagaṅgādhara p. 94, 17; Sāhityadarpaṇa III-162.

[17]:

Nāṭyaśāstra VII-56, 57; Rasagaṅgādhara p. 98, I. Sāhityadarpaṇa III-168.

[18]:

Nāṭyaśāstra VII-52, 53; Rasagaṅgādhara p. 96 bottom; Sāhityadarpaṇa III-165a.

[19]:

S. K. A. V-149.

[20]:

N. p. 119-LI. 13-15; Rasagaṅgādhara p. 115 bottom; Sāhityadarpaṇa III-169a.

[21]:

N. p. 120, 1-3; Rasagaṅgādhara p. 94, 6; Sāhityadarpaṇa III-165b.

[22]:

N. p. 120, 121; Rasagaṅgādhara p. 112, 9; Sāhityadarpaṇa III-143. 145a.

[23]:

S. K. A. V-160.

[24]:

Nāṭyaśāstra VII-60; Rasagaṅgādhara p. 1112 bottom; Sāhityadarpaṇa III-148.

[25]:

N. p. 122, 1; Rasagaṅgādhara p 103, 3; Sāhityadarpaṇa III-154

[26]:

N. p. 122,6; Sāhityadarpaṇa III-167.

[27]:

Rasagaṅgādhara p. 11 top.

[28]:

Daśarūpaka IV-31 (also Avaloka)

[29]:

N. p. 123, LI. 6-8; Sāhityadarpaṇa II-157; Rasagaṅgādhara 103, 17; Daśarūpaka IV-33.

[30]:

N. p. 123-LI. 1-5; Rasagaṅgādhara p. III bottom; Sāhityadarpaṇa III-159; Daśarūpaka IV-32.

[31]:

N. p. 123, 13-16; Rasagaṅgādhara p. 115, 7; Sāhityadarpaṇa III-153; Daśarūpaka IV-25.

[32]:

N. p. 124, LI. 5-7; Sāhityadarpaṇa III-152.

[33]:

Rasagaṅgādhara p. 105, 7.

[34]:

N. p. 124, 13; Sāhityadarpaṇa III-151.

[35]:

Rasagaṅgādhara p. 106.

[36]:

N. pp. 125, LI. 3-5; Sāhityadarpaṇa III-156; Rasagaṅgādhara p. 107, 8; Daśarūpaka IV-18

[37]:

N. p. 125, LI. 10-15; Sāhityadarpaṇa III-158; Rasagaṅgādhara p. 108, I.

[38]:

N. p. 125 bottom; Sāhityadarpaṇa III-149a; Daśarūpaka IV-15.

[39]:

Rasagaṅgādhara p. 108, 13.

[40]:

Rasagaṅgādhara p. 108.

[41]:

N, p. 126, LI. 4-8; Rasagaṅgādhara p. 103 bottom; Sāhityadarpaṇa III-163.

[42]:

N. p. 126, LI. 9-15; Sāhityadarpaṇa III-164a.

[43]:

Rasagaṅgādhara p. 104, line 7.

[44]:

S. K. A. V, 158.

[45]:

N. p. 127, LI. 3-11; Rasagaṅgādhara p. 109, 5; Sāhityadarpaṇa III-160.

[46]:

Rasagaṅgādhara p. 109 (fn. Kāvya-pradipa agreeing).

[47]:

N. p. 128 bottom; Rasagaṅgādhara p. 104,14. (contra N. p. 127, 12 bottom).

[48]:

N. p. 129, 3; Rasagaṅgādhara p. 110, 8; Sāhityadarpaṇa III-171.

[49]:

Nāṭaka-lakṣaṇa-Ratnakośa LI. 2089 et seq.

[50]:

Rasagaṅgādhara p. 118, LI. 3-13.

[51]:

S. K. A. V-149.

[52]:

They are translated generally as Transitory States, or Auxiliary Moods or Ancilliary feelings.