174. ABHINAVAGUPTA'S THEORY OF ÆSTHETICS 195

ABHINAVAGUPTA'S THEORY OF ÆSTHETICS 195

ible. Even if it be somehow presented, no æsthetic experi- ence from it is possible. For, there is no person possessed of the necessary æsthetic susceptibility for Santa,

If, however, Santa be identified with the means of attaining it, such as Mudita etc., it implies the admission that the æsthetic experience of Santa does not involve a state of mind distinct from those involved in the first four primary Rasas such as Srngara etc. Therefore, the nature of its experience being included in those of the first four, it does not require a separate statement.

These views are refuted by Abhinava in the course of exposition of his own theory.

2. THE VIEW OF SANTA BASED ON ANOTHER CONCEPTION OF SAMA.

Still others, who have noticed the verse of Bharata "Svam Svam nimittam" etc. (Dh. L. 177) assert that nature of Santa is common to all Rasas. For, all other Rasas arise from the unaffected state of mind. They are due to the specific causes e.g. Srngara is due to beautiful women in befitting situation. According to them, therefore, the basic mental state of Santa is the state of mind before the rise of any affection due to external causes.

/This view, Abhinava says, is not very different from his own. There is just a slight difference. It consists in the fact that while, according to the opponent, it is the absence of affection preceding all affections. According to Abhinava, it is the freedom from affections consequent on the destruction thereof. The latter position is sound inasmuch as it has the support of Patañjali, who says "Vītarāga janmādarśanāt."