60 Notes on Gandapada-Kárika (6) Prof, Vidhuśekhara takes सतां to mean ' of sages. This is impossible, when we remember that Gaudapāda holds the अजाति- वाद. There is no doubt that verses 6-9 describe the views of Gaudapāda's opponents. All of them take it as axiomatic truth that Whatever exists must have a source, and base their various theories on it. Kärikās 6-10 seem to have for their basis in the Mandúkya the sixth paragraph, where the प्राज्ञ is described as सर्वेश्वर, सर्वज्ञ, अन्तर्यामिन्, सर्वस्य योनि, and भूतानां प्रभवाप्ययो. The theories about creation referred to by Gaudapāda in Kärikäs 6-9, appear to us to be of the nature of उपदेशादयं वादः, to quote Gauda- pada's own words. Gaudapada's own view is न कश्चि ज्जायते जीवः संभवोऽस्य न विद्यते । एतत्तदुत्तमं सत्यं यत्र किंचिन्न जायते (HI. 48 ; IV. 71 ). Gaudapāda points out how his opponents, not realising the highest truth-the non-origination theory-indulge in starting different theories about creation, seemingly supported by śruti texts which they misinterpret to suit their own views. The very foundation on which they base their theories, viz. there must be a प्रभव for all that is existent, is shaky; no wonder therefore that the super- structure based on it topples down under the onslaught of अजातिवाद. As we interpret Kärikäs 6-9, there are nine different theories of creation referred 0 by Gauda păda. [1] The first theory is that of प्राणवादिन्s; their view is सर्वं जनयति प्राणः. This is also the popular view. A thing without प्राण is dead; with प्राण, it is full of life. So प्राण can be regarded as putting life into objects. Passages like अथ खलु प्राण एव प्रज्ञात्मेदं शरीरं परिगृह्मोत्यापयति, स एष प्राण एव प्रज्ञात्मानन्दोऽजरोऽमृतः (Kausiraki Upanisad) may be cited in support of this theory (Sankara in his Bhāşya on Brahmasúira I. I. 28, shows that प्राण means Brahmap). [2] The पुरूषवादिन्s believe in a personal God and describe पुरूष as creating जीवाs as different bits of चैतन्य, as portions of him. self. They take their stand upon passages like पुरूष एवेदं सर्वं यद्भूतं यञ्च भव्यम्, ( Purusasukta, R. X.90), ममैवांशो जीवलोके जीवभूतः सनातनः । (Gita XV.7), यथा सुदीप्तापावकाद्विस्फुलिङ्गाः सहस्रशः प्रभवन्ते सरूपाः । तथाक्षराद्विविधाः सोम्य प्रजायन्ते तत्र चैवापि यन्ति ॥ (Mundaka II. I). चेतोंशून् rays or bits of चैतन्य. The पुरूष is a store-house of चैतन्य, from which जीव can be said to have taken the necessary portion for themselves. Vidhusekhara thinks that the चेतोंशून् refers to the
