100 Notes on Gaudapada-Karika its activities of संभव for the time being. The second line says that no संभवकारण also exists. There is only आत्मन् and nothing else, no , no संभवकारण either. (26) The passages from the Brhadaranyaka अथातो आदेशो नेति । ( II. 3-6), स एष नेति नेत्यात्मागृह्यो न हि गृह्यते । ( III. 9-26, IV. 24, 22 etc ) make it clear that whatever other Upanışadic passages state about creation, is to be regarded as secondary and over- powered by the main statement about आत्मैकत्व, which is necessarily not in any way concerned with ग्राह्यग्राहकभाव. And on account of this on very reason the reality can only be अज or unoriginated; only the originated द्वैत can be ग्राह and have a ग्राहक. (27) Having shown that the Šruti passages favour अभूतत: सृज्यमानत्व, Gaudapada now turns to pointing out that युक्ति also favours the same view (in Kärikā 23, it was declared that what is युक्तियुक्त can alone be निश्चित ). A thing which is सत, and has सत्ता for its लक्षण cannot have any जन्म or origination in reality (for this जन्म would change its nature ; no one can change his nature under any circumstances ), it can only be illusory or due to Māyā. To say that a thing which is सत् can have जन्म is as absurd as to say that a thing already originated or existent is being originated ! How can a सिद्ध thing be regarded as साध्य in reality ? जातं implies that the जन्मक्रिया is completed ; जायते implies that the जन्मक्रिया is in process. How can one be compatible with the other ? सत may be taken as abl. sing. also. A thing can come into existence from the सत् only through माया. सतो मायाविनः मायया जन्मकार्यम् । सतो हि विद्यमानाकारणा- न्मायानिर्मितस्य हस्त्यादिकार्यस्येव जगज्जन्म युज्यते नासतः कारणात् । ... अथवा सतो विद्यमानस्य वस्तुनो रज्ज्यादेः सर्पादिवन्मायया जन्म युज्यते न तु तत्त्वतो यथा तथाग्राह्य- स्यापि सत एवात्मनो रज्जुसर्पज्जगद्रूपेण मायया जन्म युज्यते । न तु तत्वत एवाजस्या- त्मनो जन्म (K. bhāşya ). Once you admit that a जात thing can be originated, there would be no finality for this process and अनवस्थादोष would be the result.
( 28 ) The last Kärikä had in mind opponents who were ready to admit that the highest is सत्, this one refers to those who rely on the Sruti passage असदेव सोम्येदमग्र आसीत्, and say that the जगत् comes out of असत्. The असद्वादिन्s are really beneath contempt. There can be no question of any जन्म whether real or illusory with reference to a non-existent thing. What is the use of inquiring
