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Chapter 11 77 आगोदोहनमास्ते यावदास्ते तावद्गां दोग्धि यावद्गां दोग्धि तावदास्त इति) परस्परपरिच्छेद्यपरिच्छेदकत्वं बाह्यानां भेदानां ते द्वयकालाः। बाह्य objects thus areचित्तकाल and also dependent upon or correlated to other objects for their existence. Hence they are द्वयकाल. Whatever that be, all objects, whether within or without, are but imagined objects. The विशेष pointed out, viz, some are चित्तकाल and others are द्वयकाल, is due, not to any other cause, but कल्पितत्व itself, (15) It is true that objects within are not distinctly experienced while those without are स्फुट, but this distinction between the two is caused merely by the difference in the means for their cognition. It is not that objects within are कल्पित while those without are real. All are कल्पित, but objects within are cognised by the mind, while objects without require in addition the help of इन्द्रियs or sense-organs for their cognition; आत्मा मनसा संयुज्यते मन इन्द्रियेण, इन्द्रियम् अर्थेन - according to this theory of the Naiyāyikas, there is इन्द्रिय in between मनस् and objects. इन्द्रियान्तर may mean other इन्द्रिय (बाह्य as opposed to मनस् which is an अन्तरिन्द्रिय) or the difference or distance due to the intervention of इन्द्रियs between मनस् and the objects of perception, (16) This Kärikā indicates the process by which बाह्य and आध्यात्मिक objects come into existence. The Advaita Atman first imagines (by his Māyā) the individual soul and then the different objects चित्तकाल and द्वयकाल. It appears that the individual souls thus imagined, imagine for themselves different objects according to their experiences also imagined. Gaudapăda does not dilate upon this topic any further, as he is mainly interested in the अजातिवाद. The Yogavāsiştha carries this theory to its logical conclusion and speaks of countless myriads of worlds within worlds created by imagination by the individual souls. यथाविध: तथास्मृति: is unexceptional enough. But whence does the first विद्या or विज्ञान come? Why should there be the difference in the powers of imagination of individual souls to start with ? - to this and similar queries, Gaudapada has only one answer, they are all unreal and only the Advaita Atman is the परमार्थता ! Sankara says, योडसौस्वयं कल्पितो जीव : सर्वकल्पनायामधिकृतः स यथाविद्यो यादृशी विद्या विज्ञानमस्येति यथाविद्यस्तथाविधैव स्मृतिस्तस्यति तथास्मृतिर्भवति स इति । अतो हेतुकल्पनाविज्ञानात्फलविज्ञानं ततो हेतुफलस्मृतिस्ततस्तविज्ञानं तदर्थं क्रियाकारकतारफलभेदविज्ञानानि तेभ्यस्तस्मृतिस्तत्स्मृतेश्च पुनस्तविज्ञानानीत्येवं बाह्यानाध्यात्मिकांश्चेतरेतरनिमित्तनैमित्तिकभावेनानेकधा कल्पयते ।
