________________
1422
SAHRDAYĀLOKA Thus (B.P., pp. 13) through their nature vibhāvas, anubhāvas and bhāvas are explained.
"evam vibhāvā'nubhāva-bhāvāḥ
próktā svarūpatah.” The B.P. (pp. 13, ibid) further observes that when rasa manifests, many other anubhāvas are seen. They are said to be the enhaneers of respective rasas (in the sāmājika).
śā. further observes that 'sattva' is three-fold with reference to buddhi, jñāna and ananda. This sattva sits upon (i.e. controls) the mind and naturally enjoys the objects that go with respective sense-organs -
“manas sattvam adhisthāya tat tad indriya-gocaran, buddhim āślisya viṣayān anubhūńkte svabhāvatah, tridhā sattvam bhaved
buddhi-jñāna-ānanda-vibhedataḥ.” B.P. (pp. 14, ibid) says that 'sāttvika’ (bhāvas) are so termed because they are caused by 'sattva' - which is a quality (of mind) by which one experiences the same bhāva as that of the character observed. These are feelings of happiness or unhappiness of mind. By observing these as related to others the mind experiences the same bhāvas for oneself. This is 'sattva' and sāttvika-bhāvas are born of this sattva i.e. concentration of mind. These sättvikas are also anubhāvas, but are termed differently as they are born of sattva i.e. concentration of mind, or concentrated mind. B.P. (pp. 14, ibid) reads as -
"tad-bhāva-bhāvanā"tmā syāt para-duḥkhā'di-sevayā, parasya sukha-duḥkhā"der anubhāvena cetasaḥ tad-bhāva-bhāvanam yena bhavet tad anukūlataḥ, tat sattvam tena nirvșttās
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
