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102 Notes on Gaudapada-Kärrka ( 34 ) Gaudapāda in this and the following Karikas points out that the अमनीभाव due to आत्मभाव is entirely different from the daily merging into the सत्, which occurs when a man is in deep sleep. The Chandogya passage (VI. 8-1) says, यत्रैतत्पुरुप स्वपिति नाम सता सोम्य तदा सपन्नो भवति स्वमपीतो भवति तस्मादेनं स्वपितीत्या चक्षते स्व ह्यपीतो भवति । But this merging is merely temporary ; in fact, the mind is in a state of coma or मूढ in deep sleep, with its mischiefmaking powers intact, but lying dormant. The mind does not know that it had been merged into the सत् . The result is that when the deep sleep is over, the mind goes on its travels again, and is again enveloped by the illusory विकल्प ( says the Chandogya .., एवमेव खलु सोम्येमाः सर्वाः प्रजाः सति संपद्य न विदुः सति संपद्यामह इति । ... सत आगत्य न विदुः सत आगच्छामह इति त इह व्याघ्रो वा सिंहो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दंशो वा मशको वा यद्यद्भवन्ति तदा भवन्ति । VI. 9-10-2). In both सुषुप्ति and आत्मबोध, the mind ceases to act, and merges into Atnman ; but in सुषुप्ति the mind is still possessed of the वासनाबीजs, and hence this merging is temporary. In आत्मबोध, on the other hand, the वासनाबीजs are completely destroyed and the mind is आत्मन् himself, having realised its true nature. In short, the अमनीभाव in सुषुप्ति is pseudoअमनीभाव and should be carefully distinguished from that caused by आत्मबोध which makes the mind free from विकल्पs, steady and properly regulated. धीमतः, विवेकवतः (K. bhāsya) of the wise man ( Prof. Vidhusekhara). The context seems to show that धीमतः is an adjectival expression going with mind, cf. शनैः शनैरुपरमेदबुद्धया धृतिग्रहीतया । Gita. VI. 25. प्रचार:- movements, working. यस्मात्सुषुप्तेऽन्यः प्रचारोऽविद्यामोहतमोग्रस्तस्यान्तर्लीनाने कानर्थप्रवृत्तिबीजवासनावतो मनस आत्मसत्यानुबोधहुताशविप्लुष्टाविद्यानर्थप्रवृत्तिबीजस्य निरुद्धस्यान्य एवं प्रशान्तसर्वक्लेशरजसः स्वतन्त्रः प्रचारः । अतो न तत्समः । ( K. bhāsya). (35) In सुषुप्ति, the मनस् is benumbed; in आत्मबोध on the other hand. it being thoroughly controlled and kept away from all ग्राह्य, is विज्ञानघन itself. It is, in fact, Brahman, fearless, with the light of ज्ञान beaming in all its splendour all around. अभयं-cf. अभयं वै जनक प्राप्तोऽसि ( Brha. IV.2-4), विद्वान्न बिभेति कदाचन. Brahman is अभय, because all भय arises from द्वैत and द्वात does not exist in Brahman, ज्ञानमालोक: प्रकाशो यस्य तद्ब्रह्म ज्ञानालोकं विज्ञानैकरस घनमित्यर्थः । समन्ततः समन्तात्सर्वतो व्योमवनरन्तर्येण व्यापकमित्यर्थः । (K. bhasya.). (36) As मनस् thus is Brahman, it can be rightly spoken of in terms associated with it, अजम, अनिद्रम्, अस्वप्नम्, etc. There being no
