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SAHRDAYĀLOKA Gnoli translates : (pp. 74, 75, ibid) : "The mental states of permanent nature are solely these nine. Indeed every creature from its birth possesses these (nine forms) of consciousness. In fact on the basis of the principle that all beings “hate to be in contact with pain and are eager, to taste pleasure,” everyone is by nature pervaded by sexual desires (delight); believes himself to be superior to others, whom he is thus led to deride (laughter); grieves when he is forced to part from what he loves (sorrow); gets angry at the causes of such separation (anger); sets frightened when he finds himself powerless (fear)- but still is desirous of overcoming the danger which thereatens him (heroism); is attacked, when juging a thing to be displeasing, by a sense of revulsion directed just towards this ugly object. (disgust); wonders at the sight of extraordinary deeds done by himself or others (astonishment); and lastly, is desirous of abandoning certain things (serenity). No living creature exists without the latent impression of these sentiments. All we can say is that some of them predominate in some people and others in others; and that in some people they originate from the usual causes and in others from causes different from the habitual.
Thus, only some sentiments are able to promote the ends of man, and, as such, they are rightly the object of teaching. The current division of men into men of elevated nature, etc., is determined by the different position occupied by these sentiments. Other sentiments, as weakness, apprehension, etc. on the other hand, can never possibly be manifested if the correspondent determinants do not exist; so, for example, a muni who practices rasāyana is immune from weakness, indolence, weariness, etc. Even in one in whom, by virtue of the determinants, these are present, they regularly disappear without leaving any trace of themselves when the causes of manifestation cease. Heroism, etc., on the contrary, even when they apparently disappear after their tasks are completed, do not cease to remain in the state of latent impressions for other forms of heroism, concerning other task. remain intact. Indeed as Patañjali has said - "The fact that Caitra is in love with one woman does not imply that he is out of love with the others." etc.
Abhinavagupta further explains the relation between the sthāyin and vyabhicārins by giving an illustration of beads that are placed together in a single string. The sthāyin is to be imagined to be the string or thread passing through vyabhicărins, here imagined to be beads of different colours. They place their colour on the sthāyi-sūtra i.e. the thread, and in turn are oblidged by the thread also. Sthāyin is principal here, and the vyabhicārins are subordinate.
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