Chapter ! 63 ... (10) Having mentioned the various theories about creation, Gaudapäda now says that there is only non-duality, the Turya (the fourth', apart from Viśva, Taijasa and Prājña ) that is real, capable of ending all misery, eternal and विभु. The question of creation does not therefore arise. निवृत्तेः: goes with ईशान. Kura- narayana says, सर्वदुःखाना निवृत्ते कारणमिति शेष. The reading निवृत्तिः would mean that the तुर्य is the negation of all misery. (1) In the जाग्रत and स्वप्न states, the द्वैतबुद्धि in the form of विषयविषयिभाव, ग्राह्यग्राहकभाव, ज्ञातृज्ञेयभाव, कार्यकारणभाव etc. persists. In the सुषुप्ति state, there is no विशय, no ग्राह्य, no ज्ञेय etc., but प्राज्ञ is still in the clutches of अविद्याकारण and अहंभाव; the तुर्य on the other hand is pure consciousness and light, free from all द्वैत. कार्य फलभावः कारण बीजभावः, तत्त्वाग्रहणान्यथाग्रहणाभ्यां बीजफलाभावाभ्यां तौ यथोक्तौ विश्वतैजसो बद्धौ ... प्राज्ञस्तु बीजभावनैव बद्धः। तत्त्वाप्रतिबोधमात्रमेव हि बीजं प्राज्ञत्वे निमित्तम् । ( Sankara); अज्ञानकार्यभूतोऽहंममतादिभ्रम स्तद्रूपकार्यबन्धः । तत्कारणाविद्याबन्धः कारणबन्धः । ( Kuranārāyana), ( 12 ) In the सुषुप्ति state', the ज्ञान of the प्राज्ञ takes the form of न किंचिदवेदिषम, as there is no विषय to be cognised. तुरीय on the other hand is all light and consciousness, hence सर्वदृक् though there too no द्वेत exists. सर्व च तच दृक्च is the explanation of सर्वदृक according to Sankara who remarks अथवा जाग्रत्स्वप्नयोः सर्वभूतावस्थः सर्ववस्तुद्गाभास्तुरीय एवेति सर्वदृक्तदा । (सर्वं दर्शयतीति Kuranarayana). (13) Both प्राज्ञ and तुर्य do not cognise द्वैत, but they are as poles asunder. प्राज्ञ still remains wedded to the मूलविद्या which can only vanish when the highest truth is realised. निद्रा is explained as तत्त्वाग्रहण in Kārıkā 15 below. (14) विश्व and तैजस are always encumbered with स्वप्न (अन्यथा ग्रहणम् ) and निद्रा (तत्वाप्रतिवोधः); प्राज्ञ with तत्वाप्रतिबोध only, there being no अन्यथाग्रहण in सुति. र्य is completely unencumbered, there being neither अन्यथाग्रहण nor तत्त्वाप्रतिबोध. अस्वप्ननिद्रया is explained by Sankara as स्वप्नवर्जितकेवलयव निद्रया, by Kuranārāyaṇa as Team विनाकृतकेवलाविद्यया, It will be seen that निद्रा is common to all the three, विश्व, तैजस and प्राज्ञ. जाग्रत् is not specifically mentioned, for Gaudapada regards जाग्रत् and स्वप्न states to be identical for all practical purposes, as is made clear in the second Prakarana. Both जाग्रत् and स्वप्न states are वितथ.
