126 Notes on Gaudapada-Karika ! nor अवस्तु. Gaudapāda accepts the arguments of the विज्ञानवादिन्s against the बाह्यार्थवादिन्s, but then he parts company with them. (46) विज्ञान or चित्त or ब्रह्मन् is अज, and all so-called धर्मs not being different from ब्रह्मन् are also अज. When this truth is realised there is no संसार trouble. एवमेव यथोक्तं विज्ञानं जात्यादिरहितमद्वयमात्मतत्त्वं विजानन्तस्त्यक्तबाह्यैषणाः पुनर्न पतन्त्यविद्याध्वान्तसागरे विपर्यये । 'तत्र को मोहः क. शोक एकत्वमनुपश्यतः' इत्यादि मन्त्रवर्णात् । ( K. bhāsya). It is unusual to speak of an Upanişadic passage as a मन्त्रवर्ण as is done here by the K. bhäșya. ( 47-52) Karikas 47-52 introduce the famous अलात simile after which the present Prakarana is named. If the विज्ञान is one and अज, how do we experience the various धर्म ? Whence do they come and whither do they go? What is their connection with विज्ञान? Do they arise out of विज्ञान ? The answer is that जात्याद्याभास are all असत् and जात्यादिबुद्धि is मृषा. अलातम् विज्ञानम् (1) When the fire-brand is When the विज्ञानvibrates, there whirled about, there is the is the appearance of बाह्य and appearance of straight and crook- ग्राहक ( the vibration of the विज्ञान ed lines. is of course due to अविद्या, it is not real). (2) When the अलातis at rest, When the विज्ञान does not there arises appearance, vibrate,it is without any 6E- there is no change in the अलाता He and is 3151. it is अज. (3) When the one is whirled When the fata vibrates, the about, the white appearances ITTITEHa appearances do not do not come in from a place out- come in from a place outside it. side it. (4) When the wala is at rest, When the lan is at rest, the the appearances do not go out appearances do not go out else- elsewhere, nor do they enter the where, nor do they enter the अलात. विज्ञान (s) The appearances can not The appearances involving be going out, as they are not 2045; ग्राह्यग्राहकभाव cannot be going our only a ce is capable of move- as they are not us. Only a za is capable of movement, no a ment.
