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P. 124. A. 2. S. 18. ]
loathing and wonder. The only difference found is a difference of degree or a difference in the extent of the play of these feelings. The standard for regarding these feelings as higher or lower is whether they help the promotion of gas or not. They deserve depiction only if they help one of these gris (aims of life.)
व्यभिचारिभावs, on the other hand, are fluctuating feelings. Some hearts, rather some men, are void of somes; for instance: a sound heart and a sound body can never have the feeling of indolence ( आलस्य ) or exertion ( श्रम ) or ग्लानि ( languor ).
Some feelings, again, appear in a man but disappear entirely when their cause is removed. In short safak
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s are short-lived feelings. They are not inborn and permanent in every human heart as the स्थायिभावs. Even when they (as) seem to disappear when the cause (not of their birth but of their development) is removed, they do not entirely disappear, but lie dormant in the heart awaiting another favourable opportunity ( प्रलीनकल्पा अपि संस्कारशेषतां नातिवर्तन्ते ) for their development; their inherent power is never exhausted. On the other hand, a far is said to spring from some outward cause. For instance, if a man feels that he is fatigued (7) we ask: What is the cause of his fatigue? This shows that his feeling of fatigue is not an inborn feeling. But we never question: Why is full of fortitude (3)? For we know that this feeling never arises from external causes. faas merely develop them. It is, therefore, that they are called ars in the human heart.
Sometimes some as, if not fully developed, are known as व्यभिचारिभावs; for instance, the रति of रावण
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