Chapter 111 91 - (9) The various विकारs usually spoken of in connection with Atman owing to his association with bodies, such as birth, death, going and coming, remaining steady etc., do not in the least affect Atman who is अविक्षण (undergoing no change, remaining the same always ) like आकाश. For स्थितौ, Prof. Vidhusekhara would like to read स्थितः. स्थितौ however fulfils the आकाङ्क्षा raised by गत्यागमन, as स्थिति 1s usually found mentioned along with गति and आगति. (10) संघाताः- देहादिः, these are just like objects in a dream. People talk about the difference in the case of bodies of birds, men, gods etc.; some philosophers might argue that the bodies being made of the same constituent elements, can be regarded in essence as being सम. Both these views cannot be justified; it is ſutile to dis- cuss details about a non-existent or illusory object. And the illusion can be satisfactorily explained only on the ground that it is माया- विसर्जित. उपपत्तिः, reasonable explanation. Sankara takes the expression to mean संभवः (and also adds) सद्भावप्रतिपादको हेतु:. (11) In Kärikä II. 9, Gaudahāda declared that आत्मन्was आकाशेनाविलक्षण. In this Karika and the next he refers to passages from the Taittiriyaka í by name ) and the Bșhadāraṇyaka which corroborate his statement. In the Taittiriyopanişad ( Adhyaya II, ब्रह्मानन्दवल्ली) the five sheaths are described, and Brahman सत्यं ज्ञानमनन्तं is spoken of as the ultimate प्रतिष्ठा. अन्नमयः प्राणमयः (2) मनोमयः विज्ञानमयः (५) आनन्दमय:(५)
