65 Chapter 1 would never disappear, for a thing can never change its nature as is stated in III. 27 below. But if प्रपञ्च is merely कल्पित, surely it must disappear; for a कल्पना is unreal. ज्ञाते, supplyअद्वैते with The second line is found in Yogavāsistha ( III 84. 27) विवदन्ते ह्यनंबुद्धाः स्वविकल्प- ( विजृम्भितः । उपदेशादयं वादो etc. and in III. 8.1. 25, as अविबोधादयं वादो ज्ञाने द्वैतं न विद्यते । ज्ञाने संशान्तकलनं मौनमेवावशिष्यते ।। (19) Verses 19-23 describe how the three states are to be equated with the three Mātrās of Omkara, and the तुर्य to the Matra-less. ओम् has three portions, ्, उ and म्; the totality of these portions (or the नाद ) can be said to be the अमात्र. विश्व resides in the first of the starés, ् is the first of the Matrās; so when we want to say विश्व has the nature of अ ( This would be the निदर्शना figure of speech, अभवन्वस्तुसंबन्ध उपमापरिकल्पकः , resulting in उपमा ) or विश्व is like अ, the साधारणधर्म is 'the being at the head of the series'; when for purposes of उपासना and the like, विश्व is to be identified with अ (that is, when the idea of रूपक is involved, where the साधारणधर्म is more intimately connected than in उपमा ), the common ground is आप्ति ( pervading nature ). विश्व pervades the whole outside crea- tion, अकार is also all-pervading, as अक्षराणामकारोडस्मि ( Gita X. 32 ) shows अ to be the विभूति of the Lord. This kind of identification is frequently met with in Brahmana literature, The फल of this एकत्वोपासना is आप्नोति ह वै सर्वान् कामानादिः प्रथमश्च भवति महताम् । (Sankara on Māndükya 9 ) ( 20 ) तैजस ( in the second state ) is like उ, because तैजस is more exalted than विश्व, being more subtle, and उ has greater उत्कर्ष, because it follows अ like a king coming after the servant ! Or, we might take it to mean just ' coming after': उ follows अ, तैजस follows विश्व (as स्वप्न is dependent upon the जाग्रत् state ). तैजस can be identified with उ, because तैजस is midway between (and so connected with both )विश्व and प्राज्ञ, and is midway between (and so connected with both) अ and म्' The फल of this एकत्वो- पासना is उत्कर्षति ह वै ज्ञानसंततिम् । विज्ञान संततिं वर्धयतीयर्त्थ । समानस्तुल्यश्च मित्रपक्षस्यैव शत्रुपक्षाणामध्यद्वेष्यो भवति ! अब्रह्मबिदस्य कुले न भवति । ( Sankara on Mandükya 1o). ( 21 ) प्राज्ञ is like म, because प्राज्ञ acts as a limit ( मानम्), being the last, andम् also acts as a limit, being the last syllable of ओम्. 9
