________________
62 Notes on Gaudapada-Karika This view is referred to in the Upanisadic passages like सोऽकामयत बहु स्यां प्रजायेय. Kuranārayana takes this as the opinion of the औपनिषदs (those who advocate the philosophy of the Upanişads ) and hence the Siddhanta view. According to Kuranārāyaṇa, the second half of the Karika again refers to मतान्तरs. He seems to have been misled by the expression विनिश्चित्ता: which does not necessarily refer to the Siddhānta view. It is unnatural to espect the Siddhanta view to be sandwiched berween the मतान्तरs. Kāranārāyana sees the above difficulty, but tries to meet it, lamely enough, by remarking कालचिन्तकाः ... उपलक्षणमेतत् । यदृच्छानियतिस्वभावादीनां तेषां निरास: पुरुषप्रभुपदाभ्यामेव ज्ञेयः। अत एवेच्छामात्रस्य पक्षस्य मध्ये निवेश। [6] कालवादिनs advocate that काल or Time is the great dispenser. The श्वेताश्वतरोपनिषद refers to काल (कालः स्वभावो नियतिर्यदृच्छा भूतादि योनिः पुरुष इति चिन्त्यम् 1 1.1). Atharvaveda and the Mahabhărata also refer to these philosophers. It is wrong to call them astronomers. (9) Those who believe in a real creation by a personal creator, differ as to the cause or purpose of the creation all the same. [7] भोगवादिनs say that the creation is intended for the enjoyment by the जीव (cf. रङ्गस्थ दर्शयित्वा निवर्तते नर्तकी यथा नृत्यात् । पुरुषस्य तथात्मानं प्रकाश्य विनिवर्तते प्रकृतिः !! सांख्यकारिका, 59). [s] क्रीडावादिन्s say that the creation is just for the sport of the Lord. [9] स्वभाववादिes argue that the Lord being आप्तकाम cannot possibly have any desire or purpose in creation which is just his लीला (cf. लोकवत् लीलाकैवल्यम्, Brahmasutra. II. 1,33). The proper explanation is, therefore, that it is the स्वभाव of the Lord to create. Kuranarayana thinks देवस्यैष स्वभाव: etc. is the सिद्धान्त view (स्वमतमाह श्रुतिः देवस्येति । देवस्य क्रीडाशैलस्यैष लीलारूपोऽयं मुख्यादिविषयः स्वभाव एव नान्याप्रयोजनमिति भावः!). He seems also to combine क्रीडा and स्वभाव into one प्रयोजन. Sankara says भोगार्थ क्रीडार्थमिति चान्ये सृष्टिं मन्यन्ते । अनयोः पक्षयोर्दूषणं देवस्यैष स्वभावोऽयमिति ! According to Sankara, स्वभाव means here अविद्या. We have already stated above that the अजातिवाद has no scope for a creation even by means of अविद्या.
