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grows from stage to stage. That is so. Such a detachment indicates the height of knowledge ( ). Hence निर्वेद cannot be the स्थायिन् of शान्त.
As for the which will be mentioned in connection with fa as a (K.A.S. II. 48; Viveka, p. 139), it refers to the true knowledge which dispells the illusory nature of the experiences of the world, which is the cause of for word-weariness, a kind of dejection, disappointment. Hence or tranquility of the mind is the permanent mentali state ( स्थायी ) of शान्तरस.
One should not suspect that T and TF are synonyms. like हास and हास्य (i.e., स्थायी and रस ); for शम and शान्त are really different : शम is सिद्ध, शान्त is साध्य, शम is लौकिक, शान्त is अलौकिक, शम is साधारण, शान्त is असाधारण. Just as the mental states appropriate toys of life such as etc. are called by the names of za etc. and are brought to the state of Rasas such as R etc. in relation to sensitive spectators through the art of the poet and the acting of the actor, so also the mental state proper to the g called A, which is the highest goal of life, is brought to the state of a Rasa.
Let us explain this: The entire group of mental states, both ordinary and extraordinary, can become the helper of the major emotion known as whose nature is the knowledge of the truth. Its अनुभावs are अनुभावs helped by यम, नियम, etc.; its faras are the grace of God, etc., and Rati etc., which to be destroyed completely, can be aesthetically enjoyed in (as subsidiary, momentary elements). Just as औत्सुक्य in विप्रलम्भ शृङ्गार or in सम्भोग शृङ्गार (as per the adage: प्रेमासमान्तोत्सवम् ); औम्य in रौद्र, निर्वेद, धृति, त्रास and हर्ष in करुण, वीर, भयानक and अद्भुत respectively - although these are all व्यभीचारिन्s, yet they appear prominently; so also in a, ar etc. appear
are soon
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