142 Notes on Gaudapada-Kärika all the four, हेय, ज्ञेय, आप्य and पाक्य, and त्रिषु to लौकिक, शुद्धलौकिक and लोकोत्तर. Gaudapada says that हेय, ज्ञेय, आप्य and पाक्य, which are known to be विज्ञेयs from अग्रयाण, are really not fit to be known, as their उपलम्भ is connected with द्वैत and they are apart from Brahman, the real विज्ञेय. They can at best be taken to be concerned with the three-fold a which does not make us know Brahman. अग्रयाण, lit, the first or previous path, means here according to us, the पूर्वमीमांसा which concerns itself with pointing out what is हेय, उपादेय etc. (cf. न हि परिनिष्ठितवस्तुप्रतिपादनं संभवति, प्रत्यक्षादिविषयत्वापारै- निष्ठितवस्तुनः । तत्प्रतिपादने च हेयोपादेयरहिते पुरुषार्थाभावात्, ... न च परिमिष्टिते वस्तुस्वरूपे विधिः संभवति, क्रियाविषयत्वात् विधेः । Sankarabhāsya on Vedanta- sūtra 1. 1-4). According to the पूर्वमीमांसा, हेय is to be known from the निषेधवाक्यs; ज्ञेय, what should be known, can be learnt from the विधिवाक्य (ज्ञेय seems to be used in the sense of उपादेय ) from which one knows what sacrifices should be performed and the routine of the sacrificial procedure etc.; आप्य is the goal, स्वर्गलोक, प्रजापतिलोक etc. which can be secured by the performance of various sacrifices, and पाक्यs are the various sacrifices. The कर्मकांड thus preaches what is dependent upon द्वैत, while in the case of the true विज्ञेय ( Brahman ) there is no scope for द्वैत. The knowledge gained from पूर्वमीमांसा is thus wrong knowledge and we should be on our guard against being influenced by that. अग्रयाण is undoubtedly a strange expression, but that it should refer to महायान is not likely. (91) Anandagiri thus introduces the Karikā, यदुक्तं ज्ञेयं चतुष्कोटिवर्जितं परमार्थतत्त्वमिति तदिदानीं स्फुटयति । Gaudapada says that the popular view about the three-fold ज्ञान and the पूर्वमीमांसा view about ज्ञेय etc, are wrong and द्वैत or नानात्व is to be attributed to अध्यास. All धर्मs are really unoriginated and incapable of being contaminated, like it it. The expression धर्मा: does not mean that there is real नानात्व. कल्पितभेदनिबन्धन बहुवचनमित्यर्थः- क्वचनेति देशकालावस्थाग्रहणम्, (किंचन किंचिदणुमात्रमपि K. bhasya) अणुमात्रमपीति कार्यकारणभावस्यांशांशि. भावस्य चोपादानम् | Anandagiri. (92) The expression धर्मा: ज्ञेयाः: in the last Karikā may be misunderstood by some to mean that the ज्ञेयत्वं of the धर्मs is some- thing to be acquired anew, Gauda pada says that all धर्मs ( which are really Brahman ) are already बुद्ध. आदिबुद्धाः- नित्यबोधस्वरूपाः, Prof. Vidhusekhara takes बुद्ध mean as or आदिबुद्ध. It appears to us that Gaudapāda is here objecting to the Buddhistic view that there
