CHAPTER II This Prakarana contains 38 Kárikās and is usually called वैतथ्य , presumably because the first word of the first Kariká in this Praka- raņa is वैतथ्य. Gaudapada tries to prove here that there is no difference between the जाग्रत् and a स्वप्न, and परमार्थता consists in the belief that there is neither निरोध nor उत्पत्ति, neither बद्ध nor साधक etc. a (1) Things seen in a dream are admitted to be false, because they are seen within the body in a very limited space. Mountains, chariots etc. seen in a dream cannot possibly be accommodated in the small limited space occupied by the body of the dreamer. So they must be false or imaginary. (2) The objector might argue as follows:- The mountains etc. are not within the body; the dreamer may be actually travell. ing to those regions, in which case the things seen in a dream may be regarded as real. To this we answer :-- It is impossible for the dreamer to actually travel to the regions within the short period of time he is dreaming; the dream hardly lasts, say an hour or so; how could he be travelling thousands of miles during that period ? Secondly, many a time the dreamer awakes suddenly, but he does not find himself, when awake, in the regions which he had visited in his dream. All this shows that the objects seen in a dream are within the body itself; the dreaner does not go out to see them. (3) The following passage from the Brhadāraṇyaka shows how the objects in a dream are created by the soul out of the material of this all-containing world, but they really do not exist. स यत्र प्रस्वपिति अस्य लोकस्य सवितो मात्रामुपादाय स्वयं बिहत्य स्वयं निर्माय स्वेन भासा स्वेन ज्योतिषा पित्यत्रायं पुरुषः स्वयंज्योतिर्भवति । न तत्र रथा न रथयोगा न पन्थानो भवन्त्यथ रथान रथयोगान्पथः सृजते न तत्रानन्दा मुदः प्रमुदो भवन्त्ययानन्दान् मुदः प्रमुदः सृजते न तत्र वेशान्तार पुष्करिण्यः स्रवन्त्यो भवन्त्यथ वेशान्तान् पुष्करिणीः स्रवन्तीः सृजते स हि कर्ता ( IV. 3. 10). The expression न्यायपूर्वकम् is usually understood to mean,' with the logical reasoning therefore'. युक्तितः (Šankara ). But there is no युक्ति as such in the above passages from the Brhadāraṇyaka, which are undoubtedly what Gaudapada is referring to here. वैतथ्यं श्रुत्या स्वप्ने स्वयंज्योतिष्ट्रप्रतिपादन- परया प्रकाशितमाहुर्ब्रह्मविदः says Sankara; but स्वयंज्योतिः would simply
