Chapter 1P LII middle path. The Buddha does not hold that any thing exists, nor does he hold that it does not exist). According to Prof. Vidhusekhara, the teachers alluded to in the present Kärikä are different from those in Kärika 3, as they do not discuss as to whether the origi- nation is of the existent or of the non-existent, but assert that there is no origination ( ajatım khyapayanti te ). We have stated Prof. Vidbušeklara's views as given on PP. 102-104, in his edition of Gaudapādakarikās in his own words, We have no hesitation in saying that Prof. Vidhuśekhara has com. pletely gone astray in his exposition of Kārika 4. The expression ( which is also found in Karikā 3 ) clearly shows that Gaudapada regards वादिनः, अपरे ( in Karika 3 ) and द्वयाः (or अद्वयाः according to Prof. Vidhusekhara ) as philosophers belonging to the opposite school, whose views he does not share, but whose argu- ments are useful to him in establishing the अजातिवाद. विवदन्तः means ' disputing'. Surely Prof, Vidhuśekhara does not desire the अद्वयs also disputing about something amongst themselves. The correct reading is द्वया: and it undoubtedly refers to the सांख्या and वैशेषिकs in the last Karika. विवदन्तोऽद्वयाः may also mean the dis- putants thus actually come to be अद्वैतिन्s supporting the अजातिवाद'. Again, the अद्वयs propounding the middle path cannot be regarded as holding any definite view like the अजातिवाद. The first half of the Kárikā shows how the सांख्यs and वैशेषिकs turn the tables on each other and nullify each other's views. Thus- The सांख्यs say that there is भूतस्य जातिः, The वैशेषिकs reply भूतं न जायते किंचित् ( a thing to be produced is necessarily अभूत one ). The वैशेषिकs say that there is अभूतस्य जातिः, The सांख्या reply अभूतं नैव जायते ( for, origination is but a transformation of a thing ). (5) Gaudapāda displays his sense of humour by asserting that he whole-heartedly backs up his opponents in their arguments against each other. It is not often that your opponents support you, but here the सांख्यs and वैशेषिकs together help in proving that no जाति or origination is at all possible. Under these circumstances, Gaudapāda declares that there is no ground for quarrel with his
