I have not investigated Rūpa’s theory. But, what I can say is that, from the point of view of theNāṭyaśāstra and Abhinavagupta thereon, sthāyibhāvas and sāttvikabhāvas are by no means "ecstatic states". They are elements of the mechanics of passions which serves as the foundation of the rasa theory.
3. (1992). « Le sentiment contemplé. Remarques sur la poésie dans les spéculations indiennes ». In :Poétique 92, p. 419-425.
4. You can see also, for another category: « Les sāttvikāl̇ankāra.Un théâtre de la séduction ». In : Journal asiatique 279 (1-2), p. 199-226 —provided you have the courage to read French!
As for the "ecstatic states" (what is the sanskrit word in Rūpa?), I would rather suggest you have a look on an English paper of mine, in which I deal with "extreme experiences", or "hyperesthesia". There I also deal with the elements of the rasa theory, p. 84, n. 27). Here is the reference:
If you have difficulty finding these articles, and if you are in any way interested, let me know, I will manage to send you their pdf.
Thank you! Very helpful.
I’m still interested to know if there are close analogies in earlier writing with Rupa’s method of analyzing ecstatic states, for example comparing various emotional states to the physical elements, such as earth, water, fire, air etc. Or, are there analogies to his categories of sāttvika-bhāva and sthālyi-bhava? Etc.
I am distinguishing here between two related but discrete systems: that of rasa, and that of ecstatic states.
Any help here is welcome.
Best wishes,
Howard
> On Aug 18, 2024, at 11:59 AM,
theodor@orange.net.il wrote:
>
> Dear Howard,
>
> You write:
>
> "Rūpa borrowed an analytic structure that is traced first to Bharata Muni, at least 1500 years before Rupa, and then to Abhinavagupta who significantly developed and refined rasa-vicāra at least 500 years before Rūpa. "
>
> According to my research, there were two parallel versions of medieval rasa schools; Abhinavagupta representing the Vivarta version and Bhoja representing the parinama version. Clearly, Rupa has developed his theories based upon Bhoja's parinama version of aesthetics.
>
> More on this in my book "The Fifth Veda in Hinduism; Poetry, Philosophy and Devotion in the Bhagavata Purana:
>
https://www.bloomsbury.com/uk/fifth-veda-of-hinduism-9781784531997/>
> I hope it helps and all the very best,
> Ithamar
>
>
>
> ----------------------------------------
> Prof. Ithamar Theodor
> Indian Studies
> Zefat Academic College
>
itamart@zefat.ac.il> Recent Publication: Special Issue on Gandhi, Israel and the Jews
>
https://link.springer.com/journal/11407/volumes-and-issues/27-3>
>
>
>
>
>
> -----הודעה מקורית-----
> מאת: INDOLOGY <
indology-bounces@list.indology.info> בשם Howard Resnick via INDOLOGY
> נשלח: יום א 18 אוגוסט 2024 05:29
> אל: Indology List <
indology@list.indology.info>
> נושא: [INDOLOGY] Anaysis of ecstasy
>
> Dear Scholars,
>
> I would appreciate help with the following. In the Gauḍīya Vaiṣṇava tradition, especially in works of Rūpa Gosvāmī (1489–1564) such as Bhakti-rasāmṛta-sindhu, but elsewhere too, there are systematic, technical descriptions of ecstatic states, such as the aṣṭa-sāttvika-bhāvas etc.
>
> We know that in another, related analytic system, that of rasa-vicāra, analysis of primary and secondary ‘rasas’ or mood/flavor of personal relationship, Rūpa borrowed an analytic structure that is traced first to Bharata Muni, at least 1500 years before Rupa, and then to Abhinavagupta who significantly developed and refined rasa-vicāra at least 500 years before Rūpa. Yet, as Gary Tubb once said to me, Rūpa, with real genius, applied to Kṛṣṇa this already ancient system of rasa analysis and classification.
>
> So, finally my question: in his elaborate analysis and classification of ecstatic spiritual states, such as sāttvika-bhāvas and sthāyi bhāvas, is Rūpa again applying to Kṛṣṇa-bhakti an analytic system that already existed for the analysis of non-Vaiṣṇava, or even Vaiṣṇava, literature? Or was the technical analysis of ecstatic states an original contribution of Rūpa? I ask because I suspect that once again Rūpa may have been applying to Kṛṣṇa-bhakti an analytic system already current.
>
> Many thanks for any help with this!
>
> Howard
>
>
>
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