The early believers and followers of Buddhism stressed on unitary nature of the mind. Cittabhumi is explained by describing the unity of the mind, which focuses on the mind as the basis or foundation. There are five types of Chitta-Bhumi from which the psychological phenomenon came into existence.
Chitta means the mind and its functions are developed by three Gunas called Sattva, Rajas, and Tamas.
As per Vyasa, the five stages of the mind are:
Ksipta or distracted mind which is controlled by Rajas.
Mudha or infatuated mind is controlled by Tamas.
Viksipta or occasionally steady mind and at times the unsteady mind is influenced by Sattva.
Ekagra or focused mind is influenced purely by Sattva
Niruddha or restrained mind is influenced by pure Sattva
Abhinavagupta who belonged to the 10th-11th cent AD was a famous Pratyabhijna Shaiva Philosopher (commonly known as Kashmir Shaivism). He rejected the three views on Rasa and acquiring the concept of saadharana from Bhatta-Nayaka and the concept of dhvani from Anandavardhana, and in the knowledge of Pratyabhijna Shaivism, explained his theory of Rasa-Abhivyakti-Vada.
As per the theory of Abhinavagupta, the vibhava expressed to the viewer shows the sthayibhava as relating to a person in real life, and by the visionary imagination (pratibha) of the viewer, these accessories are redeveloped that leads to the general or sadharana state.
In this, Abhinava assumes the role of the sthayi-bhava in the mind of the spectator as well who gets related to the role played by the actor. An emotional connection gets established between the actor and the viewers through identification (tadatmya).
In Sanskrit, Samavaya is used to describe combination or union, or inseparability. Samavaya is one of the six categories of being recognized as objects that can be thought and named, called padarthas, according to the Vaisheshika school of Hindu philosophy. Samavaya includes things that cannot be separated and are connected to each other, for example, an object and it’s quality.
Samavaya acknowledges that an object stops being that object if one of its properties is missing. Cloth and threads are inseparably united. So if there are no threads, clothes cannot exist. Similarly, the fire has heat and radiance, without which fire does not exist as a substance.