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And the sage ( Hafa) himself concurs with this view and admits their ability to lead to HT (N.S. VI. 17).
This view is faulty because the different Ferraras would cancel each other out and so not even one forft would remain to serve as the foreft of tra. As for the different approaches of developing different Fafas into a , the proposition is impracticable because an infinity of TTTAS will result from the dependence of these स्थायिन्s of शान्त on the approaches of the persons concerned. To say that all FATGT merge to become one FATTI of ra is to assume the co-existence of the different states of mind at the same moment - but this view is untenable; for different states of mind cannot co-exist at the same time and some of them are even antagonistic.
Thus, aut alone is the means of attaining tea. This तत्त्वज्ञान is another name of आत्मज्ञान and hence आत्मन is the स्थायिन of शान्त. As this आत्मन् is possessed of several pure qualities such as knowledge, bliss, etc., and as it is devoid of the enjoyment of sense objects, it is the स्थायिन् of शान्त. As तत्त्वज्ञान, this स्थायिन् provides the back-drop to all emotions and, thus,is the most stable of all the स्थायिनs. Thus being the most fundamental स्थायिभाव, which reduces the other
F S into accessories, the permanent nature of Tran needs no separate mention and so the number (49) of the SafuraS is not disturbed.
TH is the nature of the self (31177F Teu or 37CH+THTA). It is totally a different kind of state of mind. As such, the nature of the self is itself the knowledge of the truth (173) and it is also tranquility ( TA ).
The Passage on THTH in the Viveka
Since Hemachandra considers शम to be the स्थायीभाव of शान्तरस
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