Sāttvika-bhāvas (Involuntary States)

Apart from these transitory state there are a few involuntary ones in as much as they are self-existent. They are the natural consequences of some of these feelings and exhibit themselves of their own accord. Since they are the very characteristics of human flesh and blood, they are called the Sāttvikabhāvas;^[1] and they cannot be forcibly or artificially brought out. They do not pertain to any particular emotion, and appear freely with one or more attitudes of mind. They are recognized by all the canonists as eight in number and are described as given below:

1. Perspiration (Sveda) is a natural consequence of exercise, heat, exhaustion, sickness, anger, excessive joy, bashfulness or restlessness.

2. Stupefaction (Stambha) is an outcome of wonder, grief, some disease, fear or an ecstatic joy.

3. Tremour (Kampa) is a result of cold, fear, anger, joy, senility, some peculiar physical contact or disease.

4. Tears (Aśru) proceed from jubilance, lack of fortitude, smoke use of collirium, yawning, grief or consternation. Even steadfast gaze, extreme cold or certain diseases are capable of producing tears. According to the poetic belief, tears proceeding from excessive joy or ecstatic exultation are supposed to be cool and are distinguished as Ānandāśru from what are known as Śokāśru which trickle out on account of bereavement or grief and are conceived to be hot.

5. Horripilation (Romāñca) is a physical state in which hair stand on their ends on account of the epidermic contact or fear, excessive cold, joy and anger, or due to bodily infirmity or some disease.

6. Change of voice (Swara-bheda) is caused by an intoxicated state of mind. Old age, sickness, or by fear, anger or joy.

7. Swoon (Pralaya) may spring from some shocking event, unbearable grief, extreme exertion, over-dose of stimulants, use of poison, protracted sleeplessness or physical strain caused by beating, flogging or some other grievous hurt.

8. Pallor (Vaivarṇya) is a change in the colour of the complexion or loss of bloom on a human face. It is generally due to some hesitation, dejection, grief, or failure or purpose. Change of colour is wrought by intoxication, wrath and acrimony as well. In the latter case, the face gets copper-coloured, and eyes are reddened. Any change in the normal hue of the face is called Vaivarnya.

Rūpa Goswāmī very appropriately considers that these physical states belong to four different grades according as their expressional values differ, and figuratively names them as fumade (dhūmāyita), flagrant (jwalita), gleaming (dīpta) and aglow (uddīpta) on the analogy of the existence of fire which becomes only surmisable in its smoky form, visible when it is burning, bright when inflamed, and brilliant when it is blazing. Similarly, when a consequential state existing all alone or grouped with another is only in an inferential stage and is capable of being concealed, it is said to be in the fumade form.^[2] When a particular mental state coupled with one or two allies assumes a noticeable form and can be concealed only with great difficulty, it is said to be in a flagrant form.^[3] When a feeling associated with a larger number of its auxiliaries (say, three, four or even five) becomes so manifest as cannot be concealed it is said to be in its gleaming bright form.^[4] Once after becoming manifest it develops into a full-fledged form it is said to have blazed aglow.^[5] Rūpa Goswamīn further adds that the consequential states look very charming when they have thus assumed their brilliant (suddīpta) form; and they then help a good deal in the manifestation of the prevailing sentiment.

Footnotes and references:

[1]:

They are called Sattvikas because the actor while representing assumes the same sattva or bearing as the original characters did. N. p. 130, 3 Seq.; Sāhityadarpaṇa III-134-140a; Daśarūpaka IV-4, 6; Rasārṇava-sudhākara I-298 seq.; Nāṭaka-lakṣaṇa-Ratnakośa LI. 2096-2130; Bhāva Prakaśa p. 30,19 seq.; Nāṭya-Darpaṇa Vv. 148-15.

[2]:

Refer Locana-rocini: “Iṣad-vyakta apahnotum asakya dhumayita matah.”–U. N. M. p. 338,7.

[3]:

Ref. L. R. p. 339 bottom. “Sakya krcchrena nihnotum jvlitah.”

[4]:

“Samvar asakyaste dipta dhirair udahrtah” …I bid. p. 340, 5.

[5]:

“Arudha paramotkarsham uddipta iti kirtitah” … I bid. p. 340, 8.