162. 182 CHAPTER III

182 CHAPTER III

evidence against his acceptance of Santa, is in favour of it. The mistake of the opponent is due to his having taken only a part of the definition into account. He ignores the two important parts of the definition. 1. It originates from a composition, wherein a Rasa, involving excitement, predominates ("Dīpta rasa Kāvyayoniḥ"). 2. It is written in styles technically called Satvatī and Ārabhațī ("Sātvatyā-rabhațīvrtti Samyuktah"). The first part excludes the possibility of the introduction of Santa in Dima wherein a Dīpta Rasa predominates. If there had been no Santa Rasa what could it have meant to exclude? If, on the other hand, Santa be accepted, then and then alone, after the statement that in Dima there are to be presented only six Rasas excluding Srngara and Hasya, the question arises "what about Santa"? And the first part is meant to exclude it.

It cannot be urged here that that part is meant to exclude Karuna, Bībhatsa and Bhayanaka. For, they are excluded by the second part. IV. SEMI-TEXTUAL OPPOSITION TO THE SEMI-TEXTUAL EXPONENTS OF SANTA.

It is difficult to say what were the contents of Bharata's text on Santa Rasa, as discovered by Abhinava in the earlier recension. Two things, however, are clear from Abhinava's own statement. (i) Whatever else may or may not have been the content of Bharata's text on Santa, it surely stated the Sthāyibhava of it. (ii) The statement came before the exposition of all other Rasas. It is, therefore, impossible to say how far the first and probably the earliest view of the exponents of Santa, cited by Abhinava in the Abhinava Bharati, had the support