106. SAIVA BASIS OF INDIAN ÆSTHETICS 121

SAIVA BASIS OF INDIAN ÆSTHETICS 121

These types of experience are due to the absence of gross objectivity because (i) objective world has not yet risen (ii) it1 has been negated by intense concentration (iii) it has been disregarded, respectively. When "The I", the subjective consciousness, is related to this general negation of objectivity, which is without any distinction in itself, is devoid of all forms, cognisable in the objective world, and is a mere affection of the subject and, therefore, does not touch the ordinary level of objectivity, it is called Sunya. APAVEDYA SUŞUPTA AND TURIYA DIFFERENTIATED. But if the absence of gross objectivity is the common feature of2 the experience of Sūnya Pramātā in (i) Pralaya (ii) Apavedya Suşupta and (iii) Samadhi; what is the distinction between Apavedya Suşupta and Turīya ? The level of Turiya is distinct from that of Apavedya Susupta in this that while in the latter case "The I", "The Self") is identified with "negation" (Sunya) and, therefore, is limited and accordingly does not shine in its transcendental light; in the former case this identification ceases. In Turiya, therefore, the self shines in its true light. This difference is also stated in terms of qualities (Guna). In Ch the case of Susupta "The I" is obscured by Tamas. But in Turiya the veil of Tamas disappears and the Self shines in the light of Sattva. The distinction between Apavedya Susupta and (n1) Turīya3 depends on the predominance of objectivity and subordination of subjectivity in the former. In the latter, however, the position is reversed. In the former case the iv Anavamala persists. But in the latter it disappears temporarily. 1. B. V. (Mss). 897. 3-2-13. 2. B. V. (Mss) 878. 3-2-1. 3. B. V. (Mss). 893-4. 3-2-12. 16