Chapter III 103 अविद्या or माया influencing such मनस् , it is without birth, sleep, dream etc. It has no name and form, being intangible, यतो वाचो निवर्तन्ते says the Śruti. It is सकृद्विभात shining all the time, or once for all. Other things shine occasionally, because they depend upon the light of something else. Here, the light is always there in inherently, retain- ing its splendour for ever. नोपचारः कथंचन Gauda pada says that in describing मनस् with the अमनीभाव, as अजम्, अनिद्रम् etc. he is not using figurative language. The expressions अजम् etc. fit in with the मनस्, in their literal meaning. Prof. Vidhuśekhara takes उपचार to mean 'access-concentration' (one of the two kinds of stages of Samadhi, उपचार समाधि and अपर्णा, mentioned in Buddhistic philo. sophy). The mind in this Samadhi moves near the object just like a bee sitting gently inside a lotus in search of honey. It is doubtful whether Gaudapāda has this meaning in mind, in using the expression उपचार. K. bhasya takes उपचारः to mean उपचरणम् (नेह ब्रह्मण्येवंविध उपचरणमुपचारः कर्तव्यः । यथान्येषामात्मस्वरूपव्यतिरेकेण समा- धानायुपचारः।), Anandagiri also remarks उपचारः समाध्यादिः । निरुपाधिके ब्रह्मणि विदुषो न कर्तव्यशेषः । (37) The मन with the अमनीभाव is समाघि itself, not some. thing to be achieved by Fair. Prof. Vidhusekhara points out that अचल is a particular Samādhi in Buddhism, which is hardly intended by Gauda pada. समाधिः समाधिनिमित्तप्रज्ञावगम्यत्वात् । समाधीयतेऽस्मि- न्निति वा समाधिः । ( K. bhasya ). The Yogasutras call this the निर्विकल्प समाधि. ( 38 ) ग्रह and उत्सर्ग are out of question, when there is only one thing which is निरवयव and अविक्रिय; as the मनस् ceases to function, there can be no चिन्ता or विकल्प. The ज्ञान is thus resting in itself, unborn and remaining always the same. This is the अकार्पण्य which Gaud. pada had promised to explain in Kātikā 2. CI. आत्मसंस्थं मनः कृत्वा न किंचिदपि चिन्तयेत् || Giti. VI. 25, यदा पश्चावतिष्ठन्ते ज्ञानानि मनसा सह । बुद्धिश्च न विचेष्टति तामाहुः परमां गतिम् ।। तां योगमिति मन्यन्ते स्थिरामिन्द्रिय- धारणाम् । ... Katha I. 6-10-11, ( 39 ) The समाधि in Karikă 37 or the mind with the अमनीभाव is known as अस्पर्शयोग-concentration where there is no contact with another object. Yogins in general are loath to go in for this अस्पर्शयोग, for they think that this is akin to आत्मनाश, and are content with minor successes which are secured by following a less rigorous
