Chapter IV 129 ( 60 ) The Buddhists speak of 72 संस्कृतधर्म and 3 असंस्कृतधर्मS (see note on Kärika 58 above ), the former being अशाश्वत and the latter शाश्वत. Gauda pada says that in the अजातिवाद which holds that everything is अज, the nomenclature शाश्वत and aअशाश्वत is meaningless. The highest can not be described in words ( यतो वाचो लिवर्तन्ते Taittiriyopadişad II. 4-5), as it is not possessed of any describable लक्षणs. विवेक consisting of ideas like this is of this nature. this is of that nature ' has no scope in the case of अज धर्मS. (61-62 ) विवेक has scope only in the illusory origination. All धर्मs, whether in the जाग्रत् state or the स्वप्न state, are due to the चित्तस्पन्दन caused by Maya ; the चित though really void of ग्राह्यग्राहक भाव, appears to have द्वय in the two stares. Karikā 61 is the same as III. 29, with the difference that चित्तं चलति मायया is substilut- ed for स्पन्दन्ते मायया मन:; Kāriká 62 is also the same as III, 30, only substituting चितं for मनः. ( 63-67 ) Whatever the dreamer sees in the dream, is दृश्य to the fan of the dreamer and is not different from the चित्त; this चित्त aganl is दृश्य only to the dreamer himself. Thus स्वप्नदृक्, स्वप्न- दृक्चित्त, and स्वप्रचित्तदृश्य are one and the same, अण्डज and स्वेदज ( there are four kinds of जीवs, जरायुज and उद्भिज being the remaining two ) refer to all the four kinds of जीवs. दिक्षु दशसु—the four main quarters, the four by-quarters, the upper and the lower are the ten quarters. (65-66) The situation in the जाग्रत् state is exactly the same as in the dream state. (67) चित्त and चैत्य are thus an only to each other, and depend upon each other for their existence. चित्तदृश्य without the चित्त, and the चित्त without the चित्तदृश्य are unthinkable. Both have no characteristic features peculiar to them. They are cognised only as thought of by the चित्त itself. प्रमाणशून्यसभयं चित्तं चैत्यं द्वयं यतस्तन्मते- नैन तश्चिततयैव तद गृह्यते । न हि घटमतिं प्रत्याख्याय घटो गृह्यते नापि घटं प्रत्याख्याय घटमतिः । न हि तत्र प्रमाणप्रमेयभेदः शक्यते कल्पयितुमित्यभिप्रायः । (K. bhāsya). लक्षणा is used here in the sense of characteristic, लक्ष्यतेडनयेेति लक्षणा प्रमाणम् ( K. bhasya). किं तदस्तीति नोच्यते-Prof. Vidhusekhara reads किं तदस्तीति चोत्यते but curiously enough translates the same as but you do not say what remains there'. The objector asks:- If 17
