कृष्णसम्बन्धिभिः साक्षात्किञ्चिद्वा व्यवधानतः ।
भावैश्चित्तमिहाक्रान्तं सत्त्वम् इत्युच्यते बुधैः ॥
सत्त्वादस्मात्समुत्पन्ना ये ये भावास्ते तु सात्त्विकाः ।
kṛṣṇa-sambandhibhiḥ sākṣāt kiñcid vā vyavadhānataḥ |
bhāvaiś cittam ihākrāntaṁ sattvam ity ucyate budhaiḥ ||
sattvād asmāt samutpannā ye ye bhāvās te tu sāttvikāḥ |
(Bhakti-rasāmṛta-sindhu: 2.3.1–2)
“The citta imbued with bhāvas related to Kṛṣṇa [i.e., any one of the five primary ratis (sthāyi-bhāvas) and any of the secondary ratis] either directly or somewhat indirectly is called sattva by the wise. Those bhāvas which manifest from this sattva [i.e., which manifest directly and involuntarily from the citta in this state] are [called] sāttvika.”
Commentary
sattvād iti kevalād eveti bhāvaḥ | tataś ca nṛtyādīnāṁ saty api sattvotpannatve, buddhi-pūrvikā pravṛttiḥ | stambhādīnām tu svata eva pravṛttir ity asya lakṣaṇasya nṛtyādiṣu nātivyāptiḥ |
(Durgama-saṅgamanī-ṭīkā)
“‘From sattva’ (sattvād) means specifically from only [sattva]. This is the purport [i.e., the bhāvas that are termed sāttvika-bhāvas are those that manifest solely because of sattva, that is, the citta having become imbued with rati]. So, furthermore, although [anubhāvas such as] dancing and so forth are also manifest from sattva, their appearance is mediated by the intellect (buddhi) [and thus anubhāvas are distinct in nature from sāttvika-bhāvas]. The appearance of stupor and so forth [i.e., the sāttvika-bhāvas], on the contrary, is of their own accord [i.e., is solely because of sattva with no involvement of the intellect (buddhi)]. Therefore, there is no overextension (ativyāpti) of this definition to include dancing and so forth [i.e., the anubhāvas].”