136 Notes on Gandapada-Kärika According to the K. bhāsya and Anandagiri नास्ति (2) and नास्ति नास्ति (4) refer to the विज्ञानवादिनs and the शून्यवादिनs respectively; while No. 3 अस्ति नास्ति is taken by K. bhāsya to refer to the बैशेषिक and Jainas, Anandagiri refers it only to the Jainas ( actually the Jainas admit the सप्तभङ्गीनय ). No. I is not referred to any particular school of philosophy by K. bhāsya; Anandagiri refers it to the वैशेषिकs Prof. Vidhuselkhara sees here no reference to the विज्ञानवादिन् and माध्यमिकs, but is prepared to refer No. I to the Vedantins who believe in the existence of Atman ( अस्तीति ब्रुवतोऽन्यत्र कथं तदुपलभ्यते । अस्तीत्येवोपलब्धव्यस्तत्वभावेन चोभयो । अस्तीत्येवोपलब्धस्य तत्त्वभाव: प्रसीदति ।। Katha VI. 12-13, ) and whom Gaudapada dubs here as बालिश! It is unthinkable that the Vedāntins could have been referred to here, for being specifically condemned. Prof. Vidhuśekhara to suit his purpose, takes चल, स्थिर, उभय, and अभाव ( not as referring respectively to अस्ति, नास्ति, अस्ति नास्ति, and नास्ति नास्ति, but ) as referring to नास्ति, अस्ति, etc. ), that is, अस्ति refers to स्थिर and चल to नास्ति, Gaudapāda obviously understands by अस्ति, a phase involving production (one of the six भावविकार, जायते, अस्ति, विपरिणामते, वर्धते, अपचीयते, विनश्यति ), so that those only who believe that Atman undergoes any change are condemned here as बालिश (तत्रास्तिभावश्चल: घटायनित्यविलक्षणत्वात् । नास्तिभावः स्थिरः सदाविशेषत्वात् ! K. bhāsya). The belief in the existence of the wrong type of Atman is referred to here. We think that Gaudapada is not thinking of any particular schools of philosophy here. He seems to be indebted to Buddhistic references like कारणैः प्रत्ययैश्चापि येषां लोक प्रवर्तते । चातुष्कोटिकया युक्ता न ते मन्नयकोविदाः । असन्न जायते लोको न सन्न सदसन्क्वचित् । प्रत्ययः कारणेश्चापि यथा बालैर्विकल्प्यते || Lankavarāra III. 20-21; बालपृथग्जना ... न स्वसिद्धान्तनयं चातुष्कोटिकनयविशुद्धं प्रतिविभावयन्ति । P. ITT) चतुष्टयविनिर्मुक्ता तथागतानां धर्मदेशना यदुतैकत्वान्यत्वोभयानुभयपक्षवर्जिता नासत्यस्तिसमारोपापवाद विनिर्मुक्ता etc. P.96, चातुष्कोटिकं च महामते लोकव्यवहारः । यच्च चातुष्कोटिक बाह्यं तद्वाइमात्रं प्रसज्यते वन्ध्यापुत्रवत् । P. 188. (84) When the Atman is realised as being untouched by the चातुष्कोटिकग्रह, one goes beyond लोकव्यवहार and becomes omniscient.
