Chapter III 101 When ममस् whether the वन्ध्यापुत्र was married in accordance with Vedic rites or under the Civil Marriages Act? ( 29 ) It has been proved so far that if can only be due to Maya. This Kärikä tells us how that happens. Gaudapāda turns to his favourite view that the जाग्रत् state and स्वप्न state are identical in their working. In dream, the mind creates different objects with the ग्राह्यग्राहकभाव ; the same thing happens in the जाग्रत् state also. The जगत् is मनोदृश्य in the जाग्रत् state as in the स्वप्नstate. ( 30 ) The मनस् is really अद्वय, being आत्मरूप, but appears as द्वय. In the dream state, the इन्द्रियs that perceive ( ग्राहक ) and the objects that are perceived ( ग्राह्य ) are not apart from the विज्ञान or मनस् the same state of things obtains in the जाग्रत् state as well. (31) All द्वैत is just the creation of the mind. which is the real culprit in staging this huge illusory show, ceases to play its pranks, being curbed by विवेक and वैराग्य, द्वैत vanishes, as the cause which produces it has disappeared. When a person enjoys deep or dreamless sleep, he experiences the absence of द्वैत, but सुषुप्ति is not the same as आत्मज्ञान ( see Karikas, 34, 35 below ). (32) When the अमनीभाव is caused by the knowledge that Atman is the only reality, मनस् ceases to have any विकल्पs. There beingग्राह्य मनस् has no work to do. The अमनीभाव referred to here is named केवली भाव in Yogavāsistha, यद्रष्टुरस्यादृष्ट्रत्वं दृश्याभावे भवद्धलात् । तद्विद्धिबलीभावं तत एवासतः सतः । तत्तामुपगते भावे रागद्वेषादिवासनाः । शाम्यन्त्यस्पन्दिते वाते स्पन्दनक्षुब्धता यथा ! असंभवति सर्वस्मिन्दिम्भूम्याकाश रूपिणि ! प्रकाश्ये यादृशं रूप प्रकाशस्यामलं भवेत् ।। त्रिजगत्वमहं चेति दृश्येऽसत्तामुपागते ! द्रष्टुः व्यात्केवलीभावस्तादृशो विमलात्मन: !1 ( III. 4.53-56). ( 33 ) The मनस् which has ceased to be मनस् and so has caused the absence of all द्वैत ) is thus merely ज्ञान, unoriginated and void of all illusory contacts and so is not different from the ज्ञेय which is Brahman. The मनस् ( which is Brahman) thus realises itself as Brahman, unoriginated and eternal. K. bhāşya takes a to mean ब्रह्म ज्ञेयं यस्य स्वस्य तदिदं ब्रह्मज्ञेयम्. This is unnecessarily clumsy. The first line says ज्ञान is ज्ञेयाभिन्न, naturally the आकाङ्क्षा is what is this ज्ञेय? This आकाङ्क्षा is satisfied by the statement is ब्रह्म, अजं नित्यम्. विज्ञानमानन्दं ब्रह्म, सत्यं ज्ञानमनन्तं ब्रह्म etc. show that ज्ञान is Brahman. 029183
