112. 128 CHAPTER II

128 CHAPTER II

to him by Pandita Jagannatha. He does not hold that æsthetic experience is the experience of Sthayin, related to the Self, (Cit) as the attribute of itself (Cidvisiştah Sthāyyeva Rasah). He holds that substance-attribute relation cannot1

yo be attributed to the Self. (Viseşaņaviseşyabhāva mukhena yo vyavahārah sa ātmani nopapadyate). He comes to this conclusion as follows :- The Saiva view of the Self is that it is introvert and not extrovert. It is neither both, as the Baudhas maintain that it is introvert, because it is self-shining and it is extrovert, because it illumines external objects. For, then it will be difficult to account for the objectivity of object and its externality from the subject. Hence it is introvert only. It is neither objec- tive nor external. There is nothing which can be put on a par with it. And the relations of predominance and subordination, of substance and attribute and of adjunct and noun depend on the consciousness of both being on the same par. Thus we say "This cloth is white" meaning that the latter is an attribute of the former, because both of them shine on the same par of objectivity. Therefore, it is wrong to talk of the Self in terms of relation of substance and attribute, for, it is an attribute of none: and none is its attribute. In fact he points this view out as a mark of distinction between the Saiva and the Naiyayika conception of the Self.

He states his own view, clearly asserting that1 this A. MG. T 292 view is his own. (Asman mate tu Samvedanam evananda- ghanam asvadyate). He holds that æsthetic experience at its highest level is the experience of the Self itself, as pure and unmixed bliss. And in regard to the position of Sthayin in it, he maintains that it is in the sub-conscious and that it hntl sesf 1. I. P. V. V. 147.