172. 192 CHAPTER III

192 CHAPTER III

seems to have ignored the realisation of the Ultimate as its cause. He seems to have taken it in the strict sense of the term i.e. self-dissatisfaction, self-disrespect or self-contempt (Svāvamānana). For, Dhanika, in thc course of his inter- pretation, talks of anxiety (Cinta) etc. as its Vyabhicārins, which are impossible in a state of mind, caused by the realisation of the Ultimate. His reason for the rejection is that the definition of Sthayin, as a state of mind, the continuity of which is not broken either by such states of mind as harmonise with it or even by those which are antagonistic to it, does not apply to it, because its continuity is really broken by anxiety etc. He definitely refutes the view, according to which the ground for its rejection as a Sthayin is its incapacity to lead to any one of the well recognised goals of human life. For, then, he says, we will have to reject Hasa etc. also to be the Sthayins, because they also do not directly lead to any goal. 2. ANY ONE OF THE EIGHT ACCEPTED STHAYINS AS THE STHAYIN OF SANTA. Others hold that any one of the eight accepted basic mental states can be the Sthayin of Santa. Any one of these if presented in the context of a situation different from that to which Srngara etc. are due (i.e. in the context of the means of the realisation of the Ultimate, such as hearing of the lectures on the nature of the Ultimate) will arouse a different æsthetic experience, called Santa. Thus, uninterrupted devotion to the Self, to the exclusion of all the rest, may be the means of liberation. Hence Rati may be presented to be the Sthayin of Santa. Utsāha etc. also can similarly be treated. Their view is supported, its exponents maintain, by the Gīta, which says "Yascātmaratirevasyāt". The view that such Vibhavas were meant to be introduced in the context of Rati etc. is attributed by the exponents of