173. ABHINAVAGUPTA'S THEORY OE ÆSTHETICS 193

ABHINAVAGUPTA'S THEORY OE ÆSTHETICS 193

the theory to Bharata, who, they hold, implied them by the use of the word "Adi" at the end of the enumerated Vibhavas.

This view Abhinava criticises as follows :-

This means that there is no definite Sthayin of Santa. And multiplicity of Sthayins would involve the multiplicity of Rasas also. The identity of effects of all these cannot be advanced as a reason for the identity of Rasas arising therefrom. For, in that case Vira and Raudra also will have to be looked upon as identical, because of the identity of their effects.

3. ALL THE EIGHT TOGETHER AS STHĀYIN OF SĀNTA.

Still others hold that all the Sthayins, unified in the manner in which the differeat ingredients are unified in the Panaka Rasa, are the Sthayin of Santa. This view also is untenable. For, the different basic mental states do not occur simultaneously, because of their being of essentially opposite nature.

VI. THE VIEW ON SANTA WITH SLIGHT DIFFERENCE FROM THAT OF ABHINAVAGUPTA.

(1) Šama as Sthāyin of Sānta.

Some maintain that Sama, the absence of all affections of the mind, is the Sthayin of Santa. But this view also is not sound. Because the total not-being of yearning, being of the nature of total negation, cannot be rightly spoken of as a Bhava. If, however, the exponents mean by "Trsna asadbhava" not total absence of yearning but the presence of a state of mind, which in its nature is quite opposite to yearning, we perfectly agree with them, 25

194 edrí CHAPTER III

DHANAÑJAYA ON SAMA AS STHĀYIN OF SĀNTA. He holds that though Sama as the basic mental state of Santa may be presentable in poetry ; it is certainly not presentable in drama. Because drama is primarily meant to be presented in action. Such a presentation, however, is not possible in the case of Sama, beeause it consists in cessation of all activities. According to him, there is no drama wherein Sama is represented to be the basic mental state. The position of those who maintain that in the Nagananda, a drama from the pen of Harsa, Sama is the basic mental state, is, accord- ing to him, untenable : (i) because such a view is inconsistent with the love for Malayavati and the attainment of sovere- ignty of the Vidyadharas: and (ii) because there is no instance of a drama, wherein both, the attachment to and aversion from the worldly objects, are represented as due to one and the same situation in which the original hero, represented in the drama, is involved. He holds that in the Nāgānanda, the basic mental state is Dayāvīrotsāha: beca. use only in relation to such a Sthayin, the erotic æsthetic experience can occupy a subordinate position and also beca- use with it alone attainment of sovereignty harmonises. ADDITIONAL REASON FOR UNPRESENTABILITY OF ŠAMA. According to him, Sama, the basic mental state of Santa at its highest pitch, is not presentable. For, such a state of mind is reached only at the final emancipation, which consists in the merging of the individual into the Universal. It is a state, which, according to the well-known authorities, is characterised by freedom from pleasure and pain, attachment and aversion, and anxiety and desire. It is of the nature of negation of all, for which the words stand, No linguistic presentation of it is, therefore, poss-