108. SAIVA BASIS OF ABHINAVA'S ÆSTHETICS 123

SAIVA BASIS OF ABHINAVA'S ÆSTHETICS 123

of Apavedya Suşupta and have explained how the experience of absence of all knowledge arises there. But we have divided Sușupta into two types (i) Apavedya and (ii) Save- dya. Let us, therefore, take up the second now. The experience of Savedya Susupta, which finds expression as "I had good, sound or pleasant sleep" "Sukham aham asv- apsam" is closely connected with Sunya Pramata. We re member that Snya Pramata is nothing but "The I" identi- fied with negation. Now the pure subjective aspect, which is an element in the constitution of Sunya Pramata and as such is above the physical vital air, intellect and body (Prana, Buddhi and Deha), descends to physical level and manifests itself as general internal power or activity (Sadharaņī āntarī vrtti), which is distinct from the powers of senses of percep- tion as well as from those of the organs of action, which operate in the perception of external objects and in moulding them according to individual desire. This power is responsi- ble for division of the air in the physical system into five types such as Prana and Apana etc. It is this power, which, through internal air, inspires life into senses of perception and organs of action, which in themselves are insentient and lifeless. Thus the pure subjective aspect of Sunya Pramata, manifesting1 itself as general activity or power in the physical system is called Jīva.

Therefore, when "The I" identifies itself with the general internal power, which is responsible for what we call life2 in the physical system and as such is ordinarily called "Prana", it is called Prāņa Pramātā.

The conception of Prana Pramata, is occasionally based upon the identification of the Self with vital air, which is 1. B. V., (MSS). 899, 3-2-14. (eaM) .v .a .1 2. I. P. V. Vol. II., 236.