134 Notes on Gaudapada-Karika and अनिमित्त its real state is just अनुपपत्ति and it perseveres without any change. K. bhäşya rightly calls this अनुपपत्ति state as the मोक्ष, or we might take तत् as referring to फल in हेत्वभावे फलं कुत: in the last Kärika. The फल also is चित्तदृश्य and cannot really exist, (78) सत्याम्-परमार्थरूपाम् The अनिमित्तता of the चित्त is the same as the अमनीभाव. Prof. Vidhuseklara reads अनाप्ुवत् so that it might agree with चित्त which is regarded by him as the subject of अश्नुते. The expressions वीतशोकं, पदमश्नुते however agree better with the person (rather than चित्त ) who secures the right knowledge. As Prof. Vidhuśekhara has pointed out the change over from चित्त to a person is abrupt. On the other hand, it might be argued that the आकाङ्क्षा of the reader, after being told about the state of मोक्ष, is to know what happens to a person who realises that state, and that is satisfied by the present Karika.. स: जीवः. ( 79 ) As long as the अभूताभिनिवेश involving the belief in द्वन्द्व persists, the चित्त is tossed about from one असत् thing to another. But when it is realised that there cannot be any द्वय or वस्तु, the चित्त becomes असङ्ग and turns away from the द्वय. The subject of विनिवर्तते may be तत् (चित्तं) in the first half, in which case न बुद्ध्यैव is a kind of absolute construction, or is the subject of विनिवर्तते, the first half being regarded as a parenthetical cause. ( 80 ) When the चित्त is thus fully निवृत्त and remains steady in that state, the person can be said to have realised the Reality which is the same always, unborn and free from द्वय; naturally only the enlightened ones are lucky to realise this. बुद्धानां- Prof. Vidhusekhara thinks that this expression refers to the Buddhas. It rather refers to the स्थितप्रज्ञs of the Gitā (cf. gra- विप्रतिपन्ना ते यदा स्थास्यति निश्चला । समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ।। II.53, ... वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता || II. 61, प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते || HI. 65, तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः । इन्द्रियाणी- न्द्रियार्थभ्यस्तस्य प्रज्ञा प्रतिष्ठिता || II. 68). विषयः-- गोचरः, something to be realised by. (81) धर्म:- आत्माख्यः, धातुस्वभावतः-- वस्तुस्वभावतः ( K. bhāsya ). Prof. Vidhusekhara wishes to take in the special Buddhistic sense, सर्वबीजक आलयविज्ञान or आश्रयपरावृत्ति- He also reads धर्मों धातुः स्वभावतः, but wishes to emend it into धर्मधातुः स्वभावतः (धर्मधातुः mean-
