96. SAIVA BASIS OF ABHINAVA'S ÆSTHETICS 109

SAIVA BASIS OF ABHINAVA'S ÆSTHETICS 109

(11) But "Raga" as admitted by the Sankhya, is merely an attribute of Buddhi (Buddhi Dharma). It is negation of freedom from attachment to the objective world. It is attachment to definite objects. It has direct reference to definite things so as to be responsible for definite desire, such as desire for food, water, wine and woman etc. Thus, Raga of the Sankhya is a further stage in the (/ a development of Raga Tattva of the Saiva, which itself grows out of Icchamala. The relation of the three concep- tions with one another may be stated by means of the ana- logy of seed, sprout and plant. The first is the seed, the second is the sprout and the third is the full grown plant.

This conception of Raga Tattva is closely related to the Saiva conception of final emancipation (Moksa). Accor- ding to the Saiva, detachment from the objective world (Vairagya) is also an attitude of the subject and, therefore, it is Raga and not true Vairagya. It does not mean true or perfect emancipation, but only partial. It raises the individual above the level of nature (Prakrti), but it does not mean freedom from all limitations. True freedom is realised only when the individual is free from even the Icchamala. This point we have discussed in Abhinava- gupta: An Historical and Philosophical Study. All emotions, of which Bharata talks, whether they be basic or transient, arise from1 this innate tendency or inclination towards the objective world.

4. Niyati (SUBJECTION TO CAUSAL LAW). Human action always aims at an effect. But in the production of the intended, humanity is not free. Man cannot produce any effect out of any thing. He is subjected to causal law. This subjection to causal law is technically called Niyati and as such it is a limiting

110 n CHAPTER II AVIA condition of the individual subject. Thus, if he desires to have a mango he has to look for mango-seed, and to grow it in accordance with the causal law, before he can have the desired fruit.

(v) KĀLA (TIME). The word kala is used in Saiva philosophy for (1) An aspect of the omnipotence of the Absolute, (2) A limiting condition of the subject and (3) A standard of measure. As an aspect of the omnipotence of the Absolute, it is the power, which is responsible for succession or simultaneity in the manifested. As such it is called1 Kala Sakti. This philo- sophical conception is represented in Hindu religion as goddess Kalī. As a limiting condition of individual subject, it is his limited power, which experiences succession2 at first in what he identifies himself with, such as body, vital air and Buddhi etc., and then attributes succession to external objects of experience, according as they happen to be apprehended together with a certain link in the chain of subjective consciousness. It is very much like "time" which Kant represents to be a form of sensibility. It is a determination or relation, which is inherent in the form of intuition only and, therefore, in the subjective nature of our mind. Without it such a predicate as time would never be ascribed to anything. It does not have an independent objective existence. It is not a determination or relation of things such as would belong to them even if they were not perceived.

TIME AS A STANDARD OF MEASURE. Time, as a standard of measure, is merely a concept, which is based on a construct, that is unity in multiplicity. We observe certain phenomena happening in a regular 1. B. V., (MSS). 864. 3 -- 1 -- 9. 2. T. A., Ah. VI, 6.