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76 Notes on Gaudamada-Karika state, and is day like the 78, on account of the Farfare of things as has been explained below. (11) I both the जाग्रत 2nd स्वप्न objects are धितथ and खेत कल्पित, What is real? Who imagines these was- ' these questions require to be answered. Fílar: #: argrafiorita: Sankara ). (12) Arman'is the answer to the questions raised in the last Kärika. Atman is all light (a), 131, 1 etc, hence he imagines all this within himself by his Māyā (which also is not different from him). Here Gaudapăda parts company with the Bauddhas (Vijñāpavadins ). Sankara aptly remarks, #TATUS * Harga ATSTETTAVAASIT: 1 According to the Bauddhas T is also STTTT!. It cannot be s ig for any thing. :. (13) This Kārika shows how the powerful ( 7 ) Atman effects the creation. He first thinks of the objects to be created in his mind and then becomes out-ward-minded and fixes them up outside, just as a speaker first thinks about what he is going to speak and then speaks out. Prof. Vidbusekhara wants to read Tanga for avaifuata, because the objects in a dream are not fixed, and intaia in the second line is intended to be contrasted with araw. He also wants to read it so as to correspond with raidat. We differ from Prof. Vidhuśckhara. Things within are 51977 according to Gauda pāda Kārikā 15 ), 39-47 is not g*riga. As dreanis go, they are as good as Aga. The author seems to emphasise here that objects are first thought out and then projected for practical purposes. The expression are set would mean' outside in the mind' which is a contradiction in terms. That is why #11947: minded out-ward' seems to have been preferred by Gausapada. (141) Objects within are a staying as long as the thought lasts ), objects without are f ety and 93. fafigS are cognised by the mind; as, in addition by cas, as they are STUETTESTITS is referred to by Gaudapada himself in IV. 72 as शाह्यग्राहकवत्; but the द्वय in द्वयकाल here does not mean ग्राह्यग्राहकवत्त्व, for that characteristic belongs surely to fames as well ( for at would be the page and the things imagined would be yra). Read the following from Sankara's Bhyāşya, f erat: ... fara !... कल्पनाकाल एवोपलभ्यन्त इत्यर्थः द्वयकालाश्च भेदकाला अन्योन्यपरिच्छेद्याः। (यथा
