________________
any kind of pride or egotism, and is full of quietude, we can say that he no longer remains a hero in Dharmavira, but becomes a type of Sāntarasa. Thus, it is absolutely necessary that we treat śāntarasa as an independent Rasa.
In order to supply additional reference material on śāntarasa, and to make the treatment of Santa comprehensive, authoritative and authentic, Hemachandra has reproduced the relevant portion of Abhinavagupta's Abhinavabhārati commentary on Sāntarasa (Viveka pp. 121-124). Anandavardhana's Conception of śāntarasa
Hemachandra has used the expression ZF0T277 (absence of desire) to characterize the concept of A (tranquility or calmness of mind), which is the FTTHC or permanent state of the FTA (K. A. S. II. 17). But, the expression T01272, which occurs in the Dhvanyaloka (III. 26 ft), itself needs explanation - and this explanation is met with in the comments of Abhinavagupta both in the Locana commentary on the Dhvanyaloka as well as the Abhinavabhārati commentary on the portion on TFATA in the sixth chapter of the Nātyaśāstra.
So far as the portion on the mat94 in the G.O.S. edition of the Nāțyaśāstra is concerned, it must have found its way into the Natyaśāstra some time before Udbhta's time; for Udbhata is the first author who mentions the 177747 and includes it in his list of Rasas. In the Dhvanyāloka, while its author recognizes the piata as based on 750173727, we can hear the echoes of a contraversy regarding the admissibility of the
Fa as a Rasa. For Ānandavardhana refers to a view which regards the FTA as falling outside the pale of an ordinary persons' experience and disposes off this view by saying that the possibility of Tata coming within the range of the experience of extraordinary persons should not prevent ETF779 from being regarded as a full-fledged a :
251
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
