128 Notes on Gaudapăda-Karika ग्रहावेशो यथोक्ताद्वैतदर्शनेनाविद्योद्भूतहेतुफलावेशोऽपनीतो भवति तदा तस्मिन्क्षीणे नास्ति हेतुफलोद्भवः। ( K. bhasya). (56) With the disappearance of a हेतुफलावेश, and consequently that of द्वैत, there can be no Samsara (37) संवृति is explained by K. bhāsya as संवरणम् अविद्याविषयो लौकिकव्यवहारः; the Buddhists admit of two kinds of सत्य, संवृतिसत्य empirical truth ( व्यावहारिक सत्य of Sankara) and परमार्थसत्य. It appears to us that Gaudapada uses the expression in the sense of माया (the instrumental संवृत्या does not fit in well with the meaning empirical truth'). Prof. Vidhusekhara thinks that in this Karikā the Sasvatavāda and the Ucchedavāda are attacked. He also likes to read स्वभावेन for सद्भावेन. We are of opinion that Gaudapada here answers the objector who, being told that there is no संसार the last Karikā, argues that the संसार is actually experienced, and that it is अनादि (we may not be able to say whether the बीज comes first or the अङ्कुर comes first, but we must admit that the बीजाङ्कुर series is अनादि ). In fact, the प्रतीत्यसमुत्पाद of the Buddhists admits this kind of causality. Gauda päda's answer is that the संसार is an illusion due to Mäyä, and when the संसार really does not exist, any talk of its coming to an end is futile. Every thing that exists is अज(and Brahman alone exists ), on account of the fact that it is सत् The reading स्वभावेन proposed by Vidhuśekhara ( against all Mss authority ) appears simpler, but after all the स्वभाव is the same as सद्भाव in the case of an अज object. (58) The धर्मs may refer to the 75 divisions of Reality admitted by the Sarvāstivadi Bauddhas ( 72 संस्कृतधर्मs--- 11 रूपधर्मs, (5 इन्द्रियायतनs + विषयायतनs + I अविज्ञप्ति ) + चित्तधर्म +46 चैत्तधर्मs + 14 चित्तविप्रयुक्तधर्मs) and 3 असंस्कृतधर्म ( आकाश, प्रतिसंख्यानिरोध and अप्रतिसंख्यानिरोध ). They are popularly said to be born. Gauda pada says that really they are not born. They can be compared to Maya which is also really non-existent, (59) This Kārikä explains the statement in the last Kārika viz. the जन्म of the धर्मS IS मायोपम. A मायाङ्कुर coming from मायाबीज, cannot be called नित्य or विनाशि, because it really does not exist. Similar is the case with the धर्मs, न तु परमार्थतो धर्माणां जन्म नाशो वा युज्यत इत्यर्थः ( K. bhāsya). .
