Chapter III 99 seems भूतस्य विद्यमानस्य, अभूतस्य अविद्यमानस्य.' It that Prof. Vidhusekbaia has not understood the real purport of the present Karika. Gaudapadra is concerned here with pointing our the real nature of the process of creation, and not the creation of any thing. In IV. 3, the expression used is भृतस्य जातिम्, which is entirely different from भूततः सृज्यमाने here. The Karikabhasya is perfectly justified in interprering भूतस्य as विद्यमानस्य in the particular context in IV. 3. (24) Gaudapada says that the passage नेह नानास्ति किंचन (Brha. IV. 4-99, also Katha IV. II ) indirectly and इन्द्रो मायाभिः पुरुरूप ईयते ( Rgveda VI. 47-18, and Brha. II. 5-19) directly point out to the creation being due to माया. मायाभिः is explained as इन्द्रियप्रज्ञाभि- रविद्यारूपाभिः in K. bhāsya. Even if माया is taken to mean — wonderful power, ' the meaning of the passage is not affected, ' Indra by his wonderful powers assumes different forms which are illusory or unreal.' K. bhasya apparently takes the second line also as a श्रुति passage, probably referring to प्रजापतिश्च रति गर्भे अन्तरजायमानो बहुधा विज्ञायते । तस्य योनि परिपश्यन्ति धीरास्तस्मिन् ह तस्थुर्भुवनानि विश्वा || ( Taittiri- yåranyaka, III. 13-1 ). As there are only two इतिs in the Karikā, only two passages are intended; in that case, the second line may be explained as the conclusion drawn from the first line,' the Puruşa or Atman is born in various ways due to Maya, although really not being born. (25) Gaudapada further fortifies his contention by referring to the passage, अन्धं तमः प्रविशन्ति येऽसंभूतिमुपासते । ततो भूय इव ते तमो य उ संभूत्या रताः ॥ ( Isopanisad 12). Those who belive in the संभववाद, the doutrine of a real creation, enter into deep pitchy darkness, This shows that the Isopanişad condenms the creation as futile or unreal. Anandagiri says सम्यग्भूतिरैश्वर्यं यस्याः सा संभूतिर्देवता हिरण्यगर्भाख्या । तस्याश्च कार्यमध्ये श्रेष्ठाया निन्दितत्वात् प्रधानमल्लनिबर्हणन्यायेन संभवशाब्दितं कार्यमेव निषिध्यते । तथा च सिद्धं तस्यावस्तुत्वमित्यर्थः । K. bhasya also says संभूतेरपास्य" स्वापवादात्संभवः प्रतिषिध्यते । ... संभूतेरपवादात्संभूतेरापेक्षिकमेव सत्त्वमिति । परमार्थ- सदात्मैकत्वमपेक्ष्याभूताख्यः संभवः प्रतिषिध्यते । All this seems to be quite far-fetched. Gaudapada apparently understands संभूति and संभव to be just synonyms in the sense of 'creation', 'origination'. को न्वेनं जनयेत् refers to the Brha, passage जात एव न जायते को न्येमं जनयेत्पुनः ( IHI. 28). In the first line, संभव was condemned, bur that leaves room for believ- ing in the संभवकारण lying in a dormant condition, and suspending
