181. ABHINAVAGUPTA'S THEORY OF ÆSTHETICS 203

ABHINAVAGUPTA'S THEORY OF ÆSTHETICS 203

should end his body by falling into fire, water or pit. The best thing to do for him is, therefore, to sacrifice his body for the sake of others. The objection that Jimutavahana etc. have no perfect self-control, does not affect our position. For, what we are trying to establish is that they had realised the Ultimate. And this they had surely done ; for, those who identify themselves with their bodies and so prize them above all things, can never sacrifice them for the sake of others as a matter of religious duty.

As regards the sacrifice of the body in the battle- field, it may be said that it is not totally selfless. For, a warrior is prompted to do so with the object of defeat- ing the enemy. Similarly in the case of the ending of the body by fall from a cliff, the desire to get a very much better body is predominantly present. (A. Bh. Vol. I, 339).

Hence all the self-less efforts for the good of others, from imparting instructions to others to the sacrifice of the body for the sake of others, are not inconsistent with Sama. Jīmūtavāhana etc., therefore, were men of self- realisation. And such men, according to both Sruti and Smriti attain liberation, irrespective of the stage of life in which they may be. There are, however, to be found instances of men of self-realisation such as Bodhisattva who, because of the intention of doing good to others with the object of attaining religious merit therefrom, have got the befitting bodies.

It cannot be said that if in the Nagananda also it is Vīra that is primarily presented, Santa ceases to be a Rasa. For, the æsthetic experience is possible from a Sthäyin, even when it is presented as occupying a be- fitting subordinate position, as for instance, from the