Chapter IV 127 Whether it is the ऋजुवक्रादि or ग्राह्यग्राहकभाव आभास, the आभासत्व is the same and their behaviour is exactly alike. There is no कार्य- कारणभाव between the आभासs and अलात or विज्ञान, Hence they must be pronounced to be not capable of being considered or in plain language मृषा, यथासत्स्वाद्याभासेषु, ऋज्वादिबुद्धिर्दृष्टालातमात्रे तथासत्स्वेव जात्या- दिषु विज्ञानमात्रे जात्यादिबुद्धिर्मृषैवेति समुदायार्थः । K. bhasya which also hastens to add अलातेन समानं सर्व विज्ञानस्य । सदाचलत्वं तु विज्ञानस्य विशेषः । (53) În the last Kárikā, it was stated that in the case of विज्ञान which is one, अज etc., no कार्यकारणभाव was possible. This Kárikā explains why it is so. कार्यकारणभाव implies that there must be two द्रव्यs, so that one द्रव्य can be the cause of another द्रव्य. विज्ञान is one, immutable, there is nothing else, so it cannot have any अवयवs ( कपाल and घट have कार्यकारणभाव, because there is अवयावयवि relation between the two ) or गुणs (घट and घटरूप can have a कार्यकारणभाव ). Though there is the कार्यकारणभाव between पटरूप and तन्तुरूप( which are अदृश्य, being गुणs ) it is obvious that to depends upon a द्रव्य ( पट +तन्तु) here also, so that does not vitiate the general statement द्रव्यं द्रव्यस्य कारणम् or अन्यत् अन्यस्य कारणम् (कारण and कार्य must be two separate things ). The धर्मs are not द्रव्यs, nor are they different from विज्ञान, as we have already proved. So no कार्य- कारणभाव is possible. (54) So, we have to fall back upon अजातिवाद as the only Unassailable doctrine. The विज्ञानवादिनs seem to hold that धर्मs are चित्तज; but this is not possible. चित्त is आत्मविज्ञानस्वरूप and धर्मs are विज्ञानस्वरूपाभासमात्र ; there cannot be हेतुफलभाव between them. Here Gauậapada uses the expression मनीषिण:. It is more probable there- fore, that the expression बुद्धै: in IV. 19 and IV. 42 does not refer to the Buddhists, especially because the विज्ञान of Gaudapāda is different from the विज्ञान of the Buddhists, and the Buddhists who are really अद्वयवादिन्s could not have preached the अजातिवाद. प्रविशन्ति-अध्यवस्यन्ति (K. bhasya). (5) आवेश: , usually used in connection with the seizure by ghosts or spirits; hence, strong attachment or adherence. As long as there is the superimposition of धर्मs upon the आत्मन् or विज्ञान, there exists the कार्यकारणभाव based on द्वैत. But when the adherence to causality disappears, the द्वैत also disappears. यदा पुनर्मन्त्रौषधिवीर्येणेव
