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consider them as belonging to the class of pure Anubhavas or indications of Rasa.
is the internal quality that exhibits to view the Rasas and these Sattvika-bhāvas proceed directly from that interna! quality. Ordinary Anubhavas are mere outward movements. that may or may not indicate any sentiment, but these Sattvika-bhāvas are invariably associated with the Rasas and appear only to indicate the Rasas. Thus it is evident that Sattvika-bhavas belong to a higher plane than that of the Anubhavas.
Hemachandra further clarifies that these Sattvika-bhavas are in themselves feelings or bhāvas; for, Bharata does not call them bhāvas for nothing and they stand on a par with the thirty three Vyabhicāribhāvas. But they are not included in the list of the Accessories (Sañcarins) since the latter spring from outward causes such as Alasya, Glani, Śrama, etc., while the Sattvika-bhāvas spring only from the internel quality of the heart. Thus Hemachandra is of the firm opinion that they stand superior even to the Vyabhicaribhavas. These Sättvika-bhāvas are so closely connected with the Rasas - especially with Śṛngārarasa that their Vibhavas are the same as those of the Rasas. Thus the Sattvika-bhavas themselves are indicated by Anubhavas and as such they are totally different from the Anubhavas.
Hemachandra gives an original and peculiar etymology of the term Sattvika. 'Sattvam' means 'Praṇa' and the Sthāyibhāvas which awaken from their dormant state and try to manifest themselves, on their way, come to the province of Prana and assume a totally different form. These Sthayibhāvas, transformed owing to their contact with Praṇa, are known as Sattvikabhavas.100
These Sattvika-bhāvas, although they are exactly similar to some of the ordinary Anubhavas, yet they must be regarded as different from them. Aśru, a Sattvika-bhava is not the same as ordinary tears; for these tears may be caused by anything.
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