XX Gaudapada-Karika different regions; all admit that this body of the dreamer is false. Applying the same argument to the waking state, the Citta can be proved to perceive false objects in the waking state as well ( Besides, these objects are perceivable only to the particular Citta ). So, we have to admit that nothing can be really originated; a non-existent thing can never come from सत्. An असत् can not come from असत्, सद् cannot come from असत, सद can not come from सत् and असत् cannot come from सत्. In the waking state ( as in dream ), one perceives things imagined by the Citta, For those who cannot grasp this philosophical truth, the wise have enunciated as a temporary phase, the doctrine of origination and the existence of external objects on the ground that such objects are perceived and can be put to practical use. But ultimately such people come to realise that the external objects are like the magic- elephant unreal, and that Vijñāna which creates these objects or appearances is unoriginated, without any duality, unmoving and unruffled. The Citta can be aptly compared to a fire-brand. When the fire-brand is whirled about, it produces various forms, straight, crooked etc. which are not seen when the fire-brand is at rest; these forms do not come from outside, nor do they enter the fire- brand when the brand is at rest, or go out. कार्यकारणभाव can be seen between the fire-brand and these forms which must be declared to be unreal and inscrutable. In the same manner, the vibration of the Citta appears to give rise to various objects or Dharmas which are unreal and inscrutable. So, these Dharmas are not originated by the Citra, nor is the Citta originated the Dharmas ( the Bauddhas do believe in some kind of origination for the Dharmas ) and so the wise philosophers proclaim the doctrine of' non-origination' So long as the obsession about the हेतुफलभाव continues, there would be no freedom from the results of the causal relation, and from the Samsära; when the obsession ceases, the Samsāra also comes to naught. Everything is originated by Māya and that is consequently not permanent; unoriginated सत् can have no end. The Dharmas that are spoken of as originated by some, are not really so; their production is due to Māyā which has no real existence.
