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I20 Notes on Gaudapada-Karika GOM MATREE state: for 31T1 s quite unne ( 23 ) Those who speak of आति, basing their arguments on the अनादि धर्माधर्म and देहादिसंघात mutually giving rise to अनादि संसार, are contradicting themselves. अनादे: फलात् हेतुर्न जायते - For, if the फल is अनादि and does produce something, there would be ceaseless production, and an अनादिकारण must produce अनादि कार्य (for कारण and कार्य. must be like in nature ) which is ridiculous how can an अनादि कार्य have a beginning ?) Similarly फल cannot be produced from अनादिहेतु Prof. Vidhusekhara against all manuscript authority wishes to read अनादि: for अनादेः this would make the sense more clear) and जाति: for ह्यादि: (this is quite unnecessary ). It is quite clear that आदि: is used twice deliberately (in two different senses) to give an enigmatical touch to the line. आदिः means (1) cause (2) beginning. A thing for which no cause can be found, caonot have any beginning, that is, cannot be produced (कारणवत एवह्यादिरभ्युपगम्यते नाकारणवतः K, bhașya ). (24) Having disposed of the सांख्याs, वैशेषिकs etc. (whom Gauda pāda could have called "आत्मदीपा: ), Gauda pāda now turns to the Bauddhas. परतन्त्र means ' another शास्त्र, another school of philosophy (परेषां तन्त्रं परतन्त्रमित्यन्यशास्त्रं K. bhasya; cf. समानतन्त्रसिद्धः परतन्त्रासिद्ध प्रतितन्त्रसिद्धांत: Nyāyasūtra I. 1-29). The बाह्यार्थवादि बौद्धs are referred to here. The बाह्यार्थवादिन्s maintain that बाह्यार्थ apart from विज्ञान or बुद्धि must be taken to exist (and therefore there must be जाति for it) to account for the प्रत्ययवैचित्र्य and the experience of pain etc. Objective experience. In order to perceive घट, it is essential that one's बुद्धि must be घटाकारा; if there is no घट, how can the बुद्धि be घटाकारा) and how can घटप्रज्ञप्ति arise? So प्रज्ञप्ति must have a निमित्त; in the absence of this निमित्त, there would be no ग्राह्यग्राहकभाव (द्वय); secondly, we actually experience pain etc., this cannot be denied. This संक्लेशोपलब्धि also must be attributed to some cause. This cause could only be the बाह्यार्थ which is subject to जाति. Prof. Vidhusekhara explains परतन्त्रास्तिता मता as their ) existence is regarded as dependent, which hardly makes things clear. There is no question here about existence being dependent or independent, but about existence of the बाह्यार्थ itself. संक्लेश:-संक्लेशनं दुःखमित्यर्थः (K. bhasya.). संक्लेशs according to the Buddhists arise from स्कन्धs (रूप, वेदना, , संज्ञा संस्कार an विज्ञान), आयतन 5 कर्मेन्द्रियs and mind, and their objects, in all 12 ), and धातु ( 6 organs of sense, six objects and six kinds of consciousness ).
