169. ABHINAVAGUPTA'S THEORY OF ÆSTHETICS 189

ABHINAVAGUPTA'S THEORY OF ÆSTHETICS 189

temporal and spatial order, it is technically called Savicara. But when the consciousness of the temporal and spatial order is not involved, it is called Nirvicara.

(iii) When the concentration is on the Sattva, tinged by Rajas and Tamas, and Sattva predominates and the self is thrown into the background, it is called1 Sananda Samadhi inasmuch as the predominant Sattva, on which the concentration is practised, is essentially bliss and light (Sukhaprakāsamayasya Sattvasya bhāvyamānatvāt). The persons, who firmly stick to this samadhi, do not realise the higher objects, the Pradhana and the Purusa. They, however, cease to identify themselves with their bodies and hence are called Videhas.

(iv) When the concentration is on the Sattva, per- fectly free from the impurities of Rajas and Tamas, the Self predominates, and the Sattva is thrown into the back- ground, the consciousness is limited to mere Being (Satta- matra). Hence it is called Sasmita. The yogin, who finds satisfaction in this Samadhi, is not able to realise the Self. His Buddhi, however, merges into its origin, the Prakrti. Hence he is called Prakrtilaya.2

In the Samprajñāta Samādhi, therefore, there is no self-realisation. The final stage of it is simply responsible for the merging of the Buddhi into its origin. The lower Vairagya therefore, is not the direct cause of the Self- realisation. It leads to the Samprajnata Samadhi only. Therefore, the position of those exponents of Santa, who hold Nirveda, the realisation of the unfitness of the worldly objects as the objects of human pursuit, to be the basic mental state of Santa, and maintain the Self-realisation to be

1. Y. S. (Bh. V.) 20-1. 2. Y. S. (M. P.) 24-5.