130 Notes on Gauda pada-Karika both and have no independent existence, then what exists ? The answer is nothing dependent exists. Gaudapāda holds the view that the far which sees the ric is not the highest reality. The faraldas as Gaudapāda understands them, seem to regard fea as capable of producing the Tás, endowing them with some sort of reality. ( 68-70 ) The objector remains still unconvinced. He says:--- How can the f759 be unreal and at the same time? The answer is:--- The object in the dream, the object created by the magician, the object created by a Yogin possessed of supernatural powers--all these are manifestly unreal as the common man under stands the expression, but do these not undergo the process of origination and annihilation before our very eyes? There is there- fore nothing surprising if the unreal su comes into being and dies. निर्मितका- मन्त्रौषध्यादिभिर्निष्पादितः, Gaudapada is a believer in the yogic powers, perhaps being a great Yogin himself. (71) This Karika is the same as III. 48. Gauda pāda repeats his thesis that the paraan is the only true doctrine enunciating 'Nothing is ever produced or born' and not चित्तजाः धर्माः and धर्मज चितं as held by the Buddhists. उत्तम सत्यम्-This is a hit against the Buddhists who admit it to be of two kinds (see notes on Karikā 73 below). (72) The gu consisting of and gray, object and subject, is nothing but the vibration of the feet which is faráca and therefore rightly called असङ्ग ('असङ्गो ह्ययं पुरुषः' इति श्रुतेः । सविषयस्य हि विषये सङ्गः । निर्विषयत्वाश्चित्तमसङ्गमित्यर्थः (K. bhāsya), (73) K. bhasya says ननु निर्विषयत्वेन चेदसङ्गवं चित्तस्य न निःसङ्गता भवति यस्माच्छास्ता शास्त्रं शिष्यश्चेत्येवमादेविषयस्य विद्यमानत्वात्, so that accord- ing to it the meaning would be the distinction about the teacher, pupil etc. which is inevitable in studying the Vedāntaśāstra irself would have no scope, if the fa is fair. The answer is, the dis- tinction is due to Avidyā and is intended only as a step to know the reality. A thing existing by arziaSTEETT (K. bbāşya explains yarat- farar as tariasTan ) does not really exist'. Prof. Vidhuśekhara says by way of introduction to this Kärikā 'the author says that the existence of the duality consisting of the subject and the object is only in empirical ( samurti ) and not in absolute (paramartha )
