Introduction : II The contents of Gandapada-Karika sis (4) The maxim of the seed and the sprout ( where mutual कार्यकारणभाव is seen) cannot help the जातिवादिन्, for unless you first prove the कार्यकारणभाव between बीज and अङ्कुर independently, you cannot make use of this illustration. (5) The very fact that you are not able to say, which comes first, कार्य or कारण, proves the non-origination theory: for, :f a thing is being produced, you ought to be able to say what is there prior to its production, So, the upshot of this all is that nothing is produced of itself or from another. Nothing is originated, whether it is existent, non-existent or existent-non-existent. Whatever has no beginning can have no origination. If then only Brahman (which is प्रज्ञानघन, massed consciousness) exists, how do we get the experience of the particularity of knowledge of Ghata, Pata etc.)? So, the existence of external objects of knowledge will have to be admitted on the strength of logical reasoning (so argue the बाह्यार्थवादिन्s ). To this the reply would be ( in accordance with the views of the विज्ञानवादिन्s ) that reasoning must give way to facts. The existence of external objects is not necessary to produce Prajnāpti (or ज्ञानविशेष), for without them, we get that kind of knowledge in dreams. The Citta (or mind, Vijñāna l of its own accord, without contacting external objects or appearances ( Arthābhāsa ) can produce that knowledge. Arthabhasa and Artha both are really non-existent. Citta knows no independent object at any time. The Vijñanavadi Bauddhas however believe in some kind of transformation of the Citta. Gaudapada lays down his proposition against them as under :- Neither Citta, nor perceivable by Citta is originated; those ( like the Vijñanevādins ) who admit their origina- tion see the foot-prints of birds in the sky (that is, they make an absolutely impossible claim ). To believe in the origination of the Aja Citta or Cittadrśya is to believe in the charge of one's nature; to say that Samsára is beginningless means that Samsåra can never end and Liberation, if it has a beginning, would never be eternal. Like objects in dream, objects in the waking state also are false. The Citta sees in dream things by means of another body (the body of the dreamer lies on the bed all the time ) going to
