________________
Introduction : II The Contents of Gandapada-Karika svii Samadhi, put it on the proper track when distracted, and see that it does not swerve from the stable path; when he is able to do this, he has reached his goal, the mind has become Brahman, calm and eternal bliss. The highest truth, therefore, is :-The doctrine of non-origination is the only true one, no individual soul is born, there is no cause that can produce him. Nothing is originated, Prakarana IV : The individual souls are not different from the Paramátman, being all-pervading, subtle and incapable of being contaminated like Äkäsa-- this is known by Jñana which is also like Åkāśa and not different from the Paramātman. The 'Free-from-touch Yoga' which enables one to secure the right knowledge is beneficial to all creatures, conducive to their happiness, beyond all dispute and free from opposition. Some disputants (the Sarkhyas ) declare that an existent is produced; others (the Vaišeşikas ) declare that a non-existent alone can be produced. Thus they carry on dispute with one another, and they controvert their opponents' position, with the result that they both help in establishing the non-origination theory. The अजातिवादिन् is thankful to the सत्कार्यवादिन्s (Sankhyas ) for showing how futile the arguments of the असत्कार्यवादिन्s (वैशेषिक) are, and to the latter for controverting the former. Both the सत्कार्यवादिन्s and असत्कार्यवादिनs forget the basic principle that nothing can change one's own nature. If a thing is असत्, it would ever remain असत्, it can never be changed into सत् and vice versa. It is the nature of all souls to be free from old age and death, but they imagine themselves to be subject to these ills and suffer accordingly, According to the सत्कार्यवाद, the कारण itself ( प्रधान) is transformed into ( जगत् ), which means that what is being produced is the कारण ( प्रधान ) itself; if so, how can they assert that प्रधान ( which is capable of being changed ) is अज Further, they say कार्य is not different from कारण; if so, then कार्य would be अज like कारण, and कारण would be subject to change and decay like the कार्य No illustration can be given which can prove to us that an अज thing can produce any कार्य; and there would be the fault of endlessness if it is assumed that a जात मूलकारण produces further जात कार्य.
