I12 Notes on Gardapada-Karika opponents who have made his work easier, and proceeds to further expound how the अजातिवाद transcends all विवाद. (6-8) These three Karikas are the same as III. 20-22 except- ing that धर्मस्य and धर्मों (in 6 and 6-8 ) are substituted for भावस्य and भावो ( in 20 and 20-22). K. bhāsya says सदसद्वादिनः सर्वेऽपीति । पुरस्ता. स्कृतभाष्यः श्लोकः ( Karika. 6 ) and उक्तार्थानां श्लोकानामिहोपन्यासः परवादि- पक्षाणामन्योन्यविरोधख्यापितानुमोदनप्रदर्शनार्थः ! Gaudapada before subjecting the views of the सांख्यs and वैशेषिकs to detailed criticism, quotes these Karikas which contain a general idea about what origination really connotes. As the word धर्म is used in Karika I, धर्म seems to have been substituted for भाव occurring in the Karikas in the third Prakaraya. It is difficult to say whether Gaudapáda himself is responsible for this change or some copyist did it. Actually, no hiatus would be felt even if these Karikās are dropped here. (9) As origination necessarily involves some change in the nature of the object concerned, Gaudapada first explains what is meant by प्रकृति ( or nature ), प्रकृति never gives up its own chara. cteristics ( स्वभाव), प्रकृति is of four kinds:-- [1] सांसिद्धिकी - which has become part and parcel of the object due to the acquisition of supernatural power etc. Gaudapāda presumably was possessed of Yogic powers and we have to take this variety of प्रकृति on trust. ( सम्यक् सिद्धिः संसिद्धिः तत्र भवा सांसिद्धिकी यथा योगिनां सिद्धानामणिमाद्यैश्वर्यप्राप्तिः प्रकृतिः सा भूतभविष्यत्कालयोरपि योगिनां न विपर्येति । K. bhāsya) [2] स्वाभाविकी-द्रव्यस्वभावत एव यथाग्न्यादीनामुष्णप्रकाशादिलक्षणा सापि न कालान्तरे व्यभिचरति देशान्तरे च । (K. bhasya) [3] सहजा-- आत्मना सहैव जाता यथा पक्ष्यादीनामाकाशगमनादिलक्षणा । (K. bhasya) [4] अकृता- अन्यापि या काचिदकृता केनचिन्न कृता यथापां निम्नदेशादि- गमनलक्षणा । (K. bhāsya). K. bhāsya also adds मिथ्याकल्पितेषु लौकिकेष्वपि वस्तुषु प्रकृतिर्नान्यथा भवति किमुताजस्वभावेषु परमार्थवस्तुष्वमृतत्वलक्षणा प्रकृतिर्नान्यथा भवतीत्यभिप्रायः । सांसिद्धिक is the same as नैसर्गिक according to वैशेषिकs, here it is used in the sense ' acquired, but become second nature'.
