1IO Notes on Gaudapada-Kärika believe in the relation of cause and effect. In Kārikā III. 23 above, भूततोऽभूततो वापि सृज्यमाने, the point under discussion was whether the creation was real or unreal (henceभूतत : was taken there to mean परमार्थ: ), here are means of the existent', because here the point is how the origination (which is taken to be self-evident) comes into effect. (1) भूतस्य जातिमिच्छन्ति --- These are the सांख्या, सत्कार्यवादिन्s or परिणामवादिन्, वैभाषिकs among the Buddhists). Their view is that the कार्य is सत् ( in the कारण ) prior to origination. Thus घट is not something new produced from the मृत्तिका, घट already exists सत्in the मृत्तिका; when we say धट is produced, what happens is मृत्तिका घटरूपेण परिणमते (घट however is not a वाचारम्भणं विकारः, but a real transformation ). अभूतस्यापरे जातिमिच्छन्ति-These are the वैशेषिक, सौत्रान्तिकs (among the Buddhists); असत्कार्यवादिनs. Their view is that. घट is a new (असत्) object produced from मृत्तिका, but there is समवाय संबन्ध ( intimate relation ) between them ( as there is no समवाय between तन्तु and घट, the असत् घट does not come from तन्तु); कार्य is असत् before its origination. Thus the असत्वादिन्s deny production of an असत् object, and the असत्कार्यवादिन्s a सत् object. As there can be only two sets of objects सत् and असत्, it follows that like सुन्द and उपसुन्द, the सत्कार्यवादिनूs and the असत्कार्यवादिन्s destroy each other's जातिवाद and enable the अजातिवाद to hold up its head triumphantly. (4) If a thing is सत्, it cannot be originated, for it is already originated. You cannot surely die twice. Similarly if a thing is असद्, असत् will it remain for ever, for instance the वन्ध्यापुत्र. No one can change his स्वभाव under any circumstances. विवदन्तो द्वया :-- The द्वतिन्, सांख्यs and वैशेषिकs contradicting each other, simply help the establishment of the doctrine of non-origination. Prof. Vidhu- sekhara says that in Karika 4, "the Acārya now proceeds to mention the doctrine of the Buddhists who subscribe to neither of these two views asserting absolute non-becoming (ajāti ) of things ". He also takes विवदन्तोद्वया as विवदन्तः अद्वयाः and explains अद्वय as अद्वयवादिन् (Buddhists who do not subscribe to any extreme views, but take a " "
