अनुभाव

‘Anu’ is a Sanskrit word and in this context, it means “in reaction to”! Here in this case since it is the natural reaction of body to ‘Vibhava’ it is termed as ‘Anubhava’. Apparently, there is a very thin line of demarcation between the two; yet they cannot be termed as the same because Vibhava is the cause and Anubhava is its Consequence. Vibhava is definitive whereas Anubhava is not definitive. The simple reason for this is: it is not possible to link Anubhava with a specific emotion (mental state). For example, physical reaction like ‘strenuous expression on the face’ is a sure physical reaction which is a manifestation of a definite ‘cause’ or 1/8 Vibhava. Therefore, the physical reaction of strenouous expression

on the face will be the ‘Anubhava’. Nevertheless, since such a reaction could be the result of either a body ache or mental stress or for being thrown in to an awkward condition. As mentioned earlier, the vibhava is definitive because it is the internal state, which triggers the anubhava, which is the external manifestation.

The further explanation of the terms and related examples are given in the sixth and the seventh chapter of The Natya Sastra By Bharat Muni. To begin with, the analysis of the chapter six and following by chapter seven, which is as per the slokas. And the terms of Bhavas and Rasa which are also discussed in the chapter seven of the same will be taken in the chronology. (Ref: Rasa Theory By Shree. G K Bhatt M S University of Baroda)