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P. 145. A. 2. S. 53. ]
These as though exactly similar to some of the ordinary as must be regarded as different from them. For instance अश्रु a सात्विकभाव is different from ordinary tears; for the latter may be caused by anything.
Thus one set of feelings, coming in contact with प्राण with the element of पृथ्वी in it, is called स्तम्भ. Another, coming in touch with 10 of the kind, assumes the form of a. A third, coming in contact with प्राण of the तेजस् kind, gives birth to स्वेद and वैवर्ण्य. A fourth set of feelings, allied with Я of the kind, gives rise to and lastly the fifth set of feelings, allied with of the a kind, gives birth to three सात्विकभावs viz. रोमाञ्च वेपथु and स्वरभङ्ग differing in degree from one another.
;
106
Thus there are eight fas. They are internal feelings. Outward (paralysis) is a quality of the body and thus differs from the internal स्तम्भ ( a सात्विक भाव ). In the following sutra, हेमचन्द्र defines both रसाभास and भावाभास (a semblance of रस or भाव ); रस described as belonging to lower kinds of creatures and insentient things is called रसाभास.
For instance in the verse 157: The trees are described as embracing the creepers (their beloved ones); the bunch of flowers on the creepers are their breasts and tender leaves are their red lips etc.
A description of the embraces of the trees and creepers (sub-human species) leads to a Áða
), as trees are insentient things.
In the verse 158 विप्रलम्भाभास ( semblance of विप्रलम्भ R) is illustrated:—
"Oh cloud! that river will look reduced in body
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