85. 94 CHAPTER 11

94 CHAPTER 11

of anything external to it, the freedom to manifest what lies potentially within it or to bring back to state of poten- tiality what has been actually manifested. This freedom is the essential nature of the Absolute. And the Will is nothing but this freedom. It is nothing but emergence of this freedom of the Absolute to manifest itself. At this stage, there is yet no reference to anything external. It is only a little growth in the unbroken and eternal universal Self-consciousness, inasmuch as its aspect of freedom comes into predominance. It is, therefore, not possible to attribute any determinacy to it. For, deter- minacy is limited consciousness, which has reference to an object with spatial and temporal limitations, as distinct from the subject. As space and time are the creations of Maya and Freedom transcends Maya, and as the "This" is not yet distinct from the "I" but identical with it, determinacy at this stage is out of question. Now in this context, Utpalacarya, while stating that if the Absolute be without "Vimarsa" (freedom of Will) and be only self-luminous (Prakasa), it would be insentient like quartz, (Sphatika mani), instead1 of using the word "Vimarsa" uses the word "Camatkrti". This gives Abhina- vagupta an occasion to discuss the conception of Camatkāra in its metaphysical and æsthetic implications.

He starts the discussion by referring to the ordinary use of the word "Camatkara" in the sense of Ananda, which consists in the action of the experiencer on attaining to an enjoyable experience. And he distinguishes the technical sense, in which it is used in the Saiva philosophy, from the ordinary. He points out that "Camatkara" in its technical implication is nothing but perfect self-conscious-

1. B. V. (Mss.) 407. (1-5-11.) ad gaidion