Published as a part of Śāstra Raṅga-2023 Internship ; offered by NoopuraBhramari-  IKS Centre.  Article series No – 13

1. Sāmānyābhinaya (Unni, 2014){Chapter 24, 1^st Śloka}– sama + anya + abhinaya

The word sāmānyābhinaya is formed of three words where sāma means to consolidate. Anya means other and abhinaya which means to act, is derived from the dhātu abhinī. abhi + ni means to express; towards; to act; to bring nearby. Bharata in Nāṭyaśāstra, has used the term sāmānyabhinaya to represent the other undiscussed aspects in aṅgika, vācika, āharya and sātvika, for example the hāva bhāva and hela aspects of sātvikābhinaya and so on, says Abhinavagupta (Unni, 2014). So, what would make sāmānyābhinaya unique from citrabhinaya? Abhinavagupta clarifies that in citrābhinaya focus is on that which is not spoken but enacted through the aṅgika, vācika and sātvika. But here in sāmānyābhinaya various kāmāvasthā which are natural to every living being is portrayed to convey through abhinaya. Hence called as sāmānyābhinaya which is common aspect of all kinds of abhinaya and that which can be portrayed on the stage (as further interpreted by other lākṡaṅikas like Śrīśankuka).

2. Sattva(Unni, 2014){Chapter 24, 2^nd Śloka} – The word sattva is derived from the dhātu sat which means being, existing, occurring or happening. In the context of sāmānyābhinaya, sattva is termed as the internal emotion. To categories the nāṭya as the superior, middling and the inferior types, sattva is used as the yardstick. That which is filled with more sattva than the other two types of abhinaya (vācika and āhārya) is the superior and the one with sattva just as equal to these is the middling type and the one without sattva is the inferior type of nāṭya explains Abhinavagupta.
3. Bhāva (Unni, 2014){Chater 24, 3^rd Śloka}– is the word derived from the dhātu bhū which means any state of mind, thinking or feeling. Disposition of the mind. In this chapter the context of bhāva is ‘emotion’. It manifests through the āṅgika especially the facial expressions, body movement and with the help of speech. Further along with the bhāva, hāva and hela are also deliberated. Hāva being in connection with the movement of eyes, eyebrows, and the neck and the hela being the graceful movements that suggest the amorous sentiment or śṛngāra rasa.
4. Vāsakasajja (Unni, 2014) {Chapter 24, Śloka 207}– Vāsaka – is derived from the root words vas which means to dwell; residing; abode. Hence vāsaka means sleeping room, bed chamber. sajja which means to prepare or to equip. In this context vāsakasajja is a woman who is ready to receive her beloved
5. Virahotkanṭita (Unni, 2014){Chapter 24, Śloka 210}– Viraha is derived from the root word Rahayati to abandon and hence viraha means abandonment or separation. Utkanṭita means here in the chapter that a woman who is longing for her husband and so virahotkanṭita is someone who in emotionally overwhelmed in separation.
6. Svādhīnabhartṛkā (Unni, 2014){Chapter 24, Śloka 211}- sva + adhīna + bhartṛkā. Sva means one’s own and adhīna is made of dhātu adhi which means to depend on or subject to. So, Svādhīnabhartṛkā is the one whose husband is under her own control as defined in this sāmānyābhinaya
7. Kalahāntaritā(Unni, 2014){Chapter 24, Śloka 212}- Kalahati means to quarreḷ; anta is derived from the root word √ means the end. Bharata explains Kalahāntarita as a nāyika who has fought and realized and is repenting after a quarrel in the lakṣaṇa.  
8. Vipralabdha (Unni, 2014){Chapter 24, Śloka 214}- is derived from the words vipralabh which is further derived from the vi+pra+√labh . Labhate means to violate, vipralabdha means to cheat and hence in this chapter Bharata describes vipralabdha as one of the eight kinds of nāyika who has been disappointed by her lover who doesn’t turn up to meet her. Abhinayagupta describes the lady whose lover despite fixing up a time and sending a message through a messenger, doesn’t turn up at the specific time and place, such nāyika is called a Vipralabdha.
9. Vilāsa (Unni, 2014){Chapter 24, Śloka 11}– √vi + lāsa – shining forth; appearance; manifestation is the abhidae., meanings for the word ; however in the chapter it means a form of feminine gesture that indicates amorous sentiments.
10. Anulepanam (Ghosh, 2016) {Chapter 24, Śloka 239} – anu + lepanam; dhātu is √lep. It literally means to be smeared with. In the chapter Bharata mentions list of acts to be prohibited on stage which includes anulepanam. It means such inappropriate acts must not be acted on stage which is against the propriety.

References

Ghosh, M. (2016). Nāṭyaśāstram (Vol. 2). Varanasi: Chowkhamba Surbharati Prakashan.

Unni, N. (2014). Nāṭyaśāstra (Vol. 3). New Delhi: NBBC Publishers & Distributers (P) Ltd.

Varma, K. M. (1957). Natya, Nrtta and Nrtya Their Meaning and Relation. Caclutta: Orient Longmans Private Ltd.