98. 112 CHAPTER II

112 CHAPTER II

is that because of long established convention, the movement of the latter over a fixed distance is called 'hour'. Similarly, when one says, "X will go", one relates the possible activity of one's own vital airs with that of the possible movement of X. Thus in all experiences of time, it is found that the activities of two things are related.

LEVELS OF EXPERIENCE. We have shown that Æsthetic experience, according to Abhinavagupta, belongs to the second level of spiritual 4 experience, the level of Sakti, Ananda, Vimarsa or Spanda. In order to show the comparative distinction of æsthetic experience from others, it is necessary to state briefly what other levels are recognised by him. Broadly speaking he recognises five levels. (i) Wakeful (Jagrat) (ii) Dream (Svapna) (iii) Deep sleep (Sușupti) (iv) Transcendental (Turīya) and (v) Pure (Turiyatīta). Distinction of one level from another depends primarily upon the experiencing subject (Pramata). Of these five levels of experience, the last two belong to the universalised subject; and the first three belong to the individual subject.

We have shown (1) that the individual is essentially the Universal, but for the ignorance of its essential nature and the consequent loss of the universal powers of knowledge and action, the loss of perfect freedom (Svātantrya) (ii) that this does not mean fall to the level of insentiency, but that the universal powers of knowledge, action and obscuration or ignorance (Jnana, Kriya and Māya) are manifested in limited form as Sattva, Rajas, and Tamas, which account for experiences of pleasure, pain and sense- lessness (Sukha, Duhkha and Moha.) and (iii) that the limiting conditions of individuality are the five covers or sheaths, Kalā, Vidya. Raga, Niyati and Kala, which account for its limited powers of action, determinacy in experience,