124 Notes on Gaudapada-Karika (38) Actually it is wrong to say that जागरित produces स्वप्न There can not be संभव of an अभूत (स्वप्न) from the भूत (जागरित). An अभूत, the शशविषाण for instance, can never be produced. There is no उत्पाद, hence the Vedantas have proclaimed that all is Brahman which is अज. We may take अभूत to mean अज and take the second half as corroborating अजं सर्वमुदाह्रतम् in the first line. ( 39 ) The dreamer sees in dream things which he has seen in the waking state as unreal; having seen the unreal things in the dream, he fails to see them in the waking state. So both in the waking state and in the dream-state, one sees things seen in the other state as unreal. जागरित is the cause of स्वप्न only from the point of view of व्यवहार, but the जागरित is also equally unreal. The propriety of च is given by K. bhāsya च शब्दातथा जागरितेऽपि दृष्ट्वा स्वप्ने न पश्यति कदाचिदित्यर्थः । तस्माज्जागरितं स्वप्नहेतुरुच्यते न तु परमार्थसदिति कृत्वा. The स्वप्नदृश्य is unreal and has जागरितदृश्य for its cause; this shows that matku must be unreal. A person thus sees unreal things both in the waking and dream states, but does not realise this in the waking state. (40) From the point of view of the highest reality कार्यकारणभाव is possible. Thus I ] असत् खकुसुम cannot have a असत् शशविषाण for its cause. [2] सत् (घट) cannot have असत् ( शशविषाण) for its cause. [3] सत् (घट ) cannot have सत् (घट, पट ) for its cause, (for, in that case सत् would lose its प्रकृति, सत्त्व ) [4] असत् cannot have सत् for its cause. (for, they are as two poles asunder ). (41) The objector says that if both जाग्रत and स्वप्न experiences are unreal, how can there be any & कार्यकारणभाव between them ? The answer is that it is not our statement the स्वप्नधर्मs are produced by the जाग्रद्धर्मs. Just as in the waking state, a person can have false knowledge of a rope as though it were a real serpent, the same thing happens in the dream-state as well. भूतवत्-As a fact, as real. In both states, there is विपर्याय, that is all. (42) If the अजातिवाद is the highest philosophical truth, why have Šāstras taught different kinds of Upāsanās, वर्णाश्रमधर्मS etc.
