Chapter IV 137 (85) Being a सर्वज्ञ means securing the ब्राह्मण्य पद. ब्राह्मण्यम् - Befitting a Brahmana (one who knows Brahnan ) who deserves the highest पद as mentioned in एष नित्यो महिमा ब्राह्मणस्य ( Brha. IV. 4-23) That Gauda pada calls the highest end in life as a ब्राह्मण्य is convin- cing proof that he could not be preaching Buddhism (Prof. Vidhusekhara points out that in Buddhist literature a Brāhmaṇa is held in as much respect as a śramana and a true Brāhmana is some. times identified with a Buddha. But it would be all the same extre- mely unusual for a true Buddhist to speak of the highest reality as ब्राह्मण्य पद). आदिमध्यान्ता उत्पत्तिस्थितिलया अनापन्ना अप्राप्ता यस्यायस्य पदस्य न विद्यन्ते तदनापन्नादिमध्यान्तं ब्राह्मण्यं पदम् । (K. bhasya.). किमतः परमीहते । -- Cf. ... यत्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः । आत्मन्येव च संतुष्टस्तस्य कार्य न विद्यते । नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन । न चास्य सर्वभूतेषु कश्चिदर्थ- व्यपाश्रय: Il Gită III. 17-18. ( 86 ) The ब्राह्मण्यपद a secured by those who know Brahman or the true आत्मस्वरूप is not something to be secured anew, but is the natural state for them. विनयः, education, from e=out, duco = I lead, is the exact English equivalent for विनयः, वि-विशेषेण and नी to carry. प्राकृतः-- स्वाभाविकः. A knower of Brahman is naturally possessed of the right विनय, शम and दम. Cf. योगारूढस्य तस्यैव शमः कारणमुच्यते । ( Gitā VI. 3 ). It is possible that Gaudapāda deliberately uses the expression विनय here to hint that the विनय in the Buddhistic work विनयपिटक is not the true विनय. (87) In the remaining portion of this Prakarana, Gaudapāda shows his acquaintance with Buddhistic thought and works; he how- ever improves upon some of the ideas and points out where he differs from the Buddhists. In this Kārika and the next, he describes the three kinds of ज्ञानs ( which are dealt with in detail in the Lanka- vatāra). [1] लौकिक - This is जागरितज्ञान, where both the object and its perception are experienced. लौकिकं ज्ञानं सदसत्पक्षाभिनिविष्टानां सर्वतीर्थकरबाल- पृथग्जनानां च Lankāvarāra P. 157). [ 2 ] - This is स्वप्नज्ञान, where the object is absent, but the perception exists. It is called शुद्ध, because it is free from contact with the वस्तु. According to the Lankāvatāra this would he 18
