95. SAIVA BASIS OF ABHINAVA'S ASTHETICS 107

SAIVA BASIS OF ABHINAVA'S ASTHETICS 107

Śaiva, therefore, admits another limiting condition of the subject, which restores to it the limited power of knowledge, technically called "Vidya". It distinguishes the technique, which the Saiva adopts for explaining the phenomenon of knowledge, from that, followed by the Sankhya, which may be stated as follows :- The Sankhya explains the phenomena of knowledge in terms of (i) Purua (ii) Buddhi (iii) senses and (iv) external objects. 1. "Puruşa" the sentient subject, is the principle of pure sentiency. It remains unaffected by the affection of Buddhi. It is inactive. It simply shines. 2. Buddhi is made up of three qualities (Sattva, Rajas and Tamas). It is like a mirror, which is capable of receiving reflection on both sides, so that reflection on one side can meet that on the other. Buddhi, thus, is the meeting ground of the light of Purusa,1 coming from one side, and of the reflection of the external object coming from the other. But external objective reflections fall on Buddhi only in succession. Because Buddhi is enveloped in the dark- ness of Tamas. And Rajas is able to remove the veil only partly, so that Sattva, though in itself luminous all round, is able to receive the reflections of external objects only in succession, according as they come within the focus. Thus knowledge, according to the Sankhyal is nothing but reflection of external object on Buddhi, illumined by the light of Purusa, coming from within. But the Saiva admits vidya, because the technique of the Sankhya, cannot explain determinacy in knowledge, or consciousness of distinction of one affection from another. For, consciousness of distinction presupposes a comparison 1. I. P. V., Vol. I., 72 -- 6.

108 BOIT3HTa CHAPTER HIO AE AVILE

of the present affection with the past. Buddhi, however, being insentient, cannot do this. The reflection of the light of Purusa on it cannot be supposed to bring sentiency to it, exactly as the reflected fire cannot bring to mirror the capacity to burn. It is Vidya, the sentient principle of limited knowledge, which alone can explain the consciousness of distinction and determinacy. It is an active principle and not passive like the mirror of Buddhi. It apprehends what is reflected on Buddhi. It revives the residual traces of similar past experiences, compares them with the1 present, recognises distinction of the latter from the former and thus brings determinacy and certainty to it. It is the subjective means of discrimination and determination of the affection of Buddhi.

3. RĀGA (GENERAL OBJECTIVE DESIRE)

We have shown above that "Vidya" is accepted as a limiting condition of the individual subject to account for the objective reference, involved in his limited action. But individual act has definite objective reference. It implies choice of one object to the exclusion of the rest. To explain this the Saiva admits another limiting condition, called "Raga". It is innate tendency to objective relation. The idea will become clear if we draw a distinction between Raga2 Tattva of the Saiva and Raga, as admitted by the Sankhya. (i) Raga Tattva, as the Saiva admits it, is desire with general objective reference and without reference to any specific object. It is a mere feeling of want in general, without clear consciousness of the wanted. It expresses itself as "May something happen to me" (Kiñcin me bhūyāt).

1. T.A.Ah. IX., P. 151. 2. T.A.Ah. IX. P. 157-8.