165. ABHINAVAGUPTA'S THEORY OF ÆSTHETICS 185

ABHINAVAGUPTA'S THEORY OF ÆSTHETICS 185

as the triad of Dharma, Artha and Kama, but also in regard to the transcendental and highest aim, namely, the final emancipation. In fact, it is well known that all the systems of philosophy no less than the various Smrtis and Itihasas are primarily meant to instruct people in regard to the highest aim of human life. Therefore, just as the basic mental states necessary for the attainment of the first three objects of human life, such as Rati etc., if well presented on the stage, are responsible for the æsthetic experiences, known as Srngara etc., so the basic mental state, necessary for the attainment of the highest aim of human life, if equally well presented, is responsible for the arousal of the corresponding æsthetic experience in such spectators as are possessed of the necessary æsthetic susceptibility. Having thus established Santa to be a Rasa, he raises the question "what is its basic mental state ?"

V. EXPOSITIONS OF SANTA ON THE BASIS OF INDIRECT EVIDENCE OF BHARATA.

I. Nirveda as Sthāyin of Sānta. Some maintain Nirveda to be the Sthayin of Santa as follows :- They1 distinguish Nirveda, that is due to poverty etc., from that which is due to the realisation of the Ultimate. The difference, they hold, is due to difference, in the causes. They maintain that Bharata intended Nirveda to be taken as a Sthayin, as is clear from the fact that he mentions this as the first of the Vyabhicarins. But for this intention he would never have begun his list of Vyabhicarins with such an inauspicious word. Further, Bharata excludes Jugupsa as a Vyabhicarin from 1. A. Bh., Vol. I. 334. 24