171. ABHINAVAGUFTA'S THEORY OF ÆSTHETICS 191

ABHINAVAGUFTA'S THEORY OF ÆSTHETICS 191

RELATION BETWEEN NIRVEDA AND TATTVAJNANA IN THE LIGHT OF NYĀYA SYSTEM. It is1 also wrong to seek the support of Gautama's aphorism "Duhkhajanma" etc. to assert the causality of Tattvajñana to freedom from attachment to the worldly objects (Nirveda) on the ground (1) that it mentions Tattvajñāna (Mithyājnānāpāya) as the cause of Vairāgya, (Doşāpāya) and (2) that Vairagya is nothing but Nirveda, and therefore, to maintain Nirveda to be the basic mental state of Santa. For, Nirveda, according to Bharata, is nothing but a continuous flow of the current of grief and, therefore, is a distinct state of mind and as such is very different from Vairagya, the destruction of all mental affections such as Raga and Dveśa. Even if Nirveda be taken to be synonymous with Vairagya it would still be not right to maintain its causality to the final emancipation. For, though Nirveda may thus be said to come after Tattva jñana, yet, even according to Gautama, it is not the direct cause of Moksa. There are other causes of Moksa, mentioned in the Sutra itself, Hence Nirveda cannot be accepted to be the Sthayin of Santa. Another fact that may be pointed out, is that the opponent confuses the Vedantic conception of Tattvajnana with that of the Nyaya. For, according to the Nyaya, Tattvajñāna is not self-realisation but knowing different things in the true perspective. If, however, he were to take it in Vedantic sense his position is reduced to simply fighting for the word "Nirveda" instead of Sama, without any difference in meaning, inasmuch as he will have to admit Nirveda as due to Tattvajnana, the self-realization. DHANAÑJAYA ON NIRVEDA AS STHĀYIN OF SĀNTA. He rejects Nirveda as the ninth Sthayin. In so doing, he 1. A. Bh. Vol. I. 336.