________________
XXIV Gaudapada-Karika 6) The state of Mokşa is called ब्राह्मण्य पद (IV. 85 ) in the Kärikäs. Would a genuine Buddhist refer to Moksa in terms of a rival philosophy ? (4) The Karikás have as their basis the Māņdūkyopanişad ( in the First Prakarana ), quote Taittiriyopanişad by name, and are indebted to the Brhadaranyaka, Chandogya, the Bhagavadgită, etc. for its doctrines. All these are Vedāntic works. No Buddhist would have shown such reverence and preference for non-Buddhist works. (5) After having enunciated his doctrines, Gaudapäda at the end of his work categorically says that his philosophy has not been taught by Buddha (नैतद्बुद्धेनभाषितम् IV.99 ). It is true that attempts have been made to explain away this passage, so as not to be regarded as anti-Buddhistic, but these carry no conviction. (6) Gaudapāda in II-25, refers to the Bauddhas ( मन इति मनोविदो बुद्घिरिति च तद्विद: ) for the purpose of combating them. In IV. 54, he comes to the conclusion एवं न चित्तजा धर्माश्चित्तं वापि न धर्मजम्, thus showing that he does not hold the Vijñanavāda of the Bauddhas, Similarly the Báhyárthavādins are also shown to be wrong in their views. In the face of the above positive pieces of evidence, it appears strange to us, how the question of Gauda pada being a Buddhist could have been ever taken up seriously. We shall now briefly consider the arguments put forth by Dasgupta and V. Bhattacharya. (1) It is contended that the expression द्विपदां वर in IV, 1. refers to गौतम बुद्ध. We have shown in our Notes on the Karika in question how the Mahabharata uses the expression a number of times and that द्विपरां वर was never accepted as a peculiar epithet of Buddha. There is a greater probability of the expression referring to Nārāyana or Suka. (2) There are various terms current in Buddhistic philosophy, used in his Karikās by Gaudapäda, such as धर्म, धातु, लोकोत्तर , तायिन्, देशित, वैशारद्य,संवृति, etc. This however might at the most prove that 8 Bee B, O.K. I. Annals Vol. XXXII pp. 166-173 Dvipadam Varam by R. D. Karmarkar,
