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xvi Gauda pada-Karika accept blindly what Śruti says. "There is here nothing manifold' Indra acts with his Maya powers' -- these passages clearly point out that production or creation is due to Māyā. Some passages directly condemo production, others like 'Who could possibly create him'? deny the existence of cause', The production or birth of an existent thing can only be due to Māya, never in reality; if the production were to be real, it would be tantamount to saying that a ching already produced is being produced ! A non-existent thing, it is obvious enough, cannot be produced either in reality or through Māyā; the son of a barren woman cannot be there even through Maya ! So, just as the mind vibrates in dreain to produce false objects, it acts in the same manner in the waking state as well; the mind remains the same non-dual throughout. This duality is thus brought about by the mind-vibration; when the mind ceases its pranks, duality disappears. When the mind ceases to function, there is no perceivable, and pure, eternal, unoriginated consciousness, that is, Brahman, flashes forth. This is how the mind free from vibration, and under proper control, acts. In the state of deep sleep, the mind is still under the spell of ignorance, and has its mischiefmaking tendencies only lying dormant; but the properly controlled mind enjoying the Samadhi is nothing but Brahman itself, all light, and omniscient. This is a true description of such a mind, not a metaphorical one. In such a state of Samadhi, there is no desire, no anxiety, all is peace and quiet, light and fearlessness. There is self-realisation, unoriginated and unchangeable consciousness. This state can be achieved by what may be called the Free. from-touch yoga'. Ordinary yogins cannot reach it. Most of them are afraid that thereby there would be annihilation of the Atman, The greatest self-control, and perseverance are required before one can reach this goal (some may find the task as difficult as to empty the ocean by means of taking out drops of water with a Kusa grass blade). Desire and enjoyment would lead साधक away from his goal now and then; even the temporary pleasure in the Samadhi may delude him, but he should strive with all his might against such temptations, set his face against Káma (desire ) and Bhoga (enjoyment ), concentrating his mind upon the unoriginated Brahman alone. He should awaken the deluded mind in the
