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symptoms and many Vyabhicāribhāvas which are imaginable in the intervals of Yama, Niyama, etc. Santa is perceived and its Vibhāvas such as acquaintance with people who are devoid of desire, fruition of one's former good deeds, grace of the Tom and acquaintance with the secret teaching relating to the Self must be presumed. And so, by all these, it can be shown that Vibhāvas, Anubhāvas, Vyabhicäribhāvas and a Sthāyin for śānta, all exist. Further, there is a sympathetic response in Santa, but that response is by a few qualified people only.
On the oneness of Vira and Santa, Abhinavagupta explains that while Vira and śānta are extremely opposed to each other because while the one (Vira) is full of desire, the other (santa) is devoid of desire. Still Dayāvīra is śānta. But Vira and Raudra are not even very much opposed, because their similarity consists in this, that in attaining Dharma, Artha, or Kāma, both are equally helpful ( 39713ft). Dayāvira is neither Dharmavira nor Dānavira, but it is another name for śānta. And Dayāvira is equally sanctioned by Bharata alongwith Dharmavira and Danavira. It is also wrong to suppose that Bibhatsa includes śānta since both arise from disgust ( TIERT). Although Jugupsā can be a Vyabhicāribhāva of Santa, it is not a sthāyibhāva of
Tra because in the last phases of Santa, Jugupsa is completely ruled out. But because santa is grounded on Moksa the highest goal of life, it is the most important of all the Rasas.95
शान्तरस in the Abhinavabharati
In his Abhinavabhārati commentary, Abhinavagupta disposes of the opposition to the admission of a as a Rasa and silences the criticism of the aesthetics of Urate by refuting all arguments against the tenability of Ta as a Rasa.
While some theorists admit ca as a te based on TH and arising out of fahras such as ascetic practices, association with yogins, etc., 3774198 such as the absence of lust, anger,
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