99. SAIVA BASIS OF ABHINAVA'S ÆSTHETICS 113

SAIVA BASIS OF ABHINAVA'S ÆSTHETICS 113

attachment to the objective, consciousness of and obedience 1 to causal law and consciousness of temporal succession respectively.

SUBJECT IN DEEP SLEEP: (SŪNYA PRAMĀTĀ).

The constitution of the subject is different at different levels. The most simple and undeniable experience, that the limited subject has, is that of deep sleep (Susupti). And as the distinction of the transcendental state (Turiya) from deep sleep is just on one point, let us discuss the constitution of the subject in the experience of deep sleep.

We know that when a person wakes up from deep sleep, he recollects his experience and expresses it as "I knew nothing" "I had good sleep" (Na kincidavedişam: Sukham aham asvapsam). These are two distinct experiences and, therefore, are related to two personalities, which are merged into one. This fact will at once be recognised if we distinguish between deep sleep and fainting fit. For, in the latter case there is no experience of pleasure (Sukha). It is on the basis of duality of personality and consequent duality of experience that deep sleep is recognised1 to possess two aspects (i) total negation of objective experience and (ii) experience of pleasure. Let us first consider the negative aspect in terms of the constituents of personality. Personality that experiences the negation in deep sleep is limited. The limitation is constituted by an impurity, which is technically called Anavamala. There are two aspects of it (i) loss or complete obscuration of freedom of will (Svatantryahani) and (ii) ignorance of it also. Each of the two is responsible for the rise of a separate personality. We remember that the Absolute has two aspects (1) Self and (2) Consciousness or freedom 1. B.V. (Mss). 878. 3-2-1. 15