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Chapter IV 109 gitara प्रादादिति प्रसिद्धं परमगुरूत्वं परमेश्वरस्येति भाव:1) A question has been raised as to why Gaudapäda has no मङ्गलश्लोक at the beginning of the First Prakarana. Are we to conclude that the Fourth Prakaraña alone is the work of Gauda pada ? ( See Introduction )... अयमेवेश्वरो योनिनारायणाख्यस्तं वन्देऽभिवादये द्विपदां वरं द्विपदोपलक्षितानां पुरुषाणां वरं प्रधानं पुरुषोत्तममित्यभिप्रायः । उपदेष्ट्रनमस्कारमुखेन ज्ञानज्ञेयज्ञातृभेदरहितं परमार्थतत्त्वदर्शनमिह प्रकरणे प्रतिपिपादयिषितं प्रतिपक्ष प्रतिषेधद्वारेण प्रतिज्ञातं भवति। ( K. bhâsya ). (2) तं-अस्पर्शयोगम् or येन देशितस्तम्. Prof. Vidhusekhara in a long note on अस्पर्शयोग, says that the expression अस्पर्शयोग refers to the ninth or the last of the nine dhyānas or meditations called अनुपूर्वविहार or the successive states of dhyana which the Buddha taught and are found frequently in Buddhist texts'. He also tries to show that अस्पर्शयोग is nothing but असुखयोग meaning thereby 'a yoga which is not one that can be attained with ease', on the ground that स्पर्शविहार ( Pali फासुविहार ) is सुखस्थिति and अस्पर्शविहार is its opposite ! All this is sheer special pleading ( see Introduction ). Gauda pada need not have gone to any non-Vedic work for the term अस्पर्शयोग which is certainly not directly traceable to Buddhist literature, nor is there any definite statement about Buddha having taught any yoga as such. अविवाद It has been already stated in III. 18 above that अद्वैत परमार्थ and द्वैत is an off-shoot (due to माया) thereof. Hence there can be no विरोध between द्वैत and अद्वैत. The अद्वैतिन् certainly accepts द्वैत, but only as having an empirical reality. The द्वैतिन्s have every reason to quarrel with one another but not with the सर्वसंग्राहक अद्वैत. अविरुद्ध-not containing contradictory statements. Prof. Vidhuśekhara on the strength of the expression अविवाद and अविरूद्ध, comes to the amazing and unwarranted conclusion that the asparśayoga was not originally taught in the Brahmanic system of yoga ... in acceptance of the asparśayoga by the Vedantists, among whom the author himself is included, there cannot be raised any dispute or opposition, for there is nothing to be opposed even from their own point of view.' How such a conclusion can be drawn from the expressions अविवाद and अविरूद्ध , only Prof. Vidhusekhara knows (see Introduction ). (3) In order to establish his अजातिवाद, Gaudapāda shows first how कार्यकारणवाद held by the सांख्य, वैशेषिकs etc. cannot possibly exist. Those who believe in real origination have naturally to
