115. SAIVA BASIS OF ABHINAVA'S ÆSTHETICS 131

SAIVA BASIS OF ABHINAVA'S ÆSTHETICS 131

to say that it is experienced in isolation from situation, mimetic changes and transient emotion. He, accordingly maintains that Śrīsankuka was wrong1 in saying that basic mental state, inferred from situation etc., is Rasa, because of its relishability. He definitely states that Rasa is different from the Sthayin. (Sthayi vilaksano Rasah). Its distinction from Sthayin is due to the fact that it is not Sthayin as such, which is the object of experience, but Sthayin harmonicusly mixed up with situation etc., in the same manner, in which various ingredients of Panaka Rasa mix with one another so as to give rise to a flavour, different from that which each ingredient has in isolation. In dealing with the philosophical back-ground of Abhinavagupta's theory of æsthetics, we have so far confined ourselves to the discussion of such metaphysical doctrines as explain the final phase of æsthetic experience. But, as we have already stated, æsthetic experience, according to him, begins at the sense-level and it is only through ima- gination, emotion and Katharsis that it rises to the transcendental level. To explain the entire process, that is presupposed in the realisation of the final phase, it is necessary to deal with the epistemic technique of Âbhasavada. Epistemic approach of the Abhasavadin to the pheno- menon of knowledge is concerned with its analysis into its elements. This analysis reveals the following four :- 1. Means of knowledge (Pramāna). 2. Subject of knowledge (Pramātā). 3. Knowledge itself (Pramiti). 4. Object of knowledge (Prameya). Âbhasavadin's conception of these elements is different from those of other systems. Let us, therefore, state

1. A. Bh. Vol. I. 285.