179. ABHINAVAGUPAT'S THEORY OF ÆSTHETICS 201

ABHINAVAGUPAT'S THEORY OF ÆSTHETICS 201

original conception of a word, though it may be due to a different cause, is to be represented by the word standing for the original conception. For instance, Rati, etc. which are similar in nature to the original conceptions of these words, though due to different causes, are represented by the same words. Nirveda, therefore, because it is intended to mean a very different thing from what it originally means, is not the right word to stand for the basic mental state in the context of the Santa. Hence it is not men- tioned by Bharata as a substitute for Tattvajnana. Thus Tattvajnana and Sama mean the Self itself, because they represent the very nature of the Self. That Sama is the very nature of the Self is made clear by the fact that a person, who has realised the Self in all its purity through undisturbed Samadhi, experiences Sama even after the rise from Samadhi, in spite of the rise of impurities in the form of mental affections. This view is supported by Patañjali who says "Tasya Praśantavahitā Samskārat". (3-10). OTHER CONSTITUENTS OF SANTA. As for the constituents of Santa other than the Sthayin, Abhinava holds that all the transient states of mind, whether empirical or not, may be represented as its Vyabhicarins. All the Anubhavas of the said mental states, coupled with Yama and Niyama may be presented as its Anubhāvas, as also those which are spoken of as Svabhavabhinaya in the three chapters dealing with the Angikābhinayas of Upāngābhinayas. Such Abhinayas are given the epithet "Svabhava" for the simple reason that Santa only is their sphere. Its Vibhavas are the favour of the God and so on.

OTHER STHAYINS IN THE CONTEXT OF SANTA. Rati etc. dre experienced in the context of Santa as 26