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105 [P. 144. A. 2. S. 53. and explains the word 9797 as faichfaxA941941 arrast ak:. fat is the internal quality that exhibits to view the tes ( Farafa ya farat Jaz #:= th:); these Fifalas proceed directly from that internal quality; ordinary Bahras are more outward movements that may or may not indicate any sentiment, but these fathias are invariably connected with the ths and appear only to indicate the a$. Thus in a way they are higher than the ordinary अनुभावs.
49 goes a step further and says that these सात्विकभावs are in themselves feelings i. e. भावs (otherwise the name a given to them by kia would be meaningless ) and stand on a level with the thirty-three
faqifthras. They are, however, not included in the list of व्यभिचारिभावs because the व्यभिचारिभाषs spring from outward causes (for instance forfa, 8175FT, », qugf etc.) while these arrasas spring only from the internal quality of the heart. ) Thus in the opinion of 497 they stand superior even to the afhaichlas. They (the Hifq4H198 ) are so closely connected with the TES (especially with TERTA) that their falas are the same as those of the रसs. सात्विकभावs themselves are indicated by अनुभावs (here they are totally different from the अनुभावs).
The etymology of the word nifas (as given by हेमचन्द्र ) is noteworthy and is peculiarly his own; सत्त्वम् means प्राण.
First the inborn feelings, the Fafchas, awake, from their dormant state and try to manifest themselves. On their way when they come to the province of glot, they assume totally a different form. These Fathias, transformed owing to their contact with sma, are known as सात्विकभावs (रत्यादयश्चित्तवृत्तिविशेषाःपूर्व संविद्रपाःसमुल्लसन्ति; तत आभ्यन्तरsonra à Faegria Agafa-hat's commentary ).
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