Chapter IV 143 I are some who are आदिबुद्धs (or आदिशान्तs, who are born बुद्ध), some who acquire बुद्धhood (बोधिसत्त्व) etc. क्षान्ति:- Persistent or enduring belief, बोधकर्तव्यतानिरपेक्षता ( K. bhāsya ). (93) Gaudapāda points out that शान्ति, etc. which are but different names for मोक्ष or salvation is not something to be acquired. All are मुक्त or निवृत्त by nature, only they do not know it. If he were to be ( artificially made ), it would be अनित्य (संसारदुःखोपशमनं सुखं जन्म वा यदि क्रियेत तदा कृतकस्यानित्यत्वमवश्यंभावीत्यर्थः । (Anandagiri ). समाश्चअभिन्नाश्चसमाभिन्ना:, always the same, without any change or variety. The highest is thus अज, साम्य ( always the same ) and विशारद ( opposite of कृपण ). The धर्मs are all अध्यस्त. सनिर्वृत्ता:- सदपरस्वभाव: ( K, başya ) or grounded in निर्वाण. ( (94) वैशारद्यम् is the opposite:of कार्पण्यम्. K. bhasya takes it to mean विशुद्धि विशारद generally means proficient clever : According to Gaudapāda, a कृपण is one who believes in duality; a विशारद is one who has the right knowledge that the highest is अज and सम. Prof, Vidhusekhara points out that in Buddhism वैशारद्य IS four-fold, in respect of ( 1 ) the highest knowledge of all things, ( 2 ) the knowledge of destroying all the human passions, ( 3 ) the knowledge about destroying impediments, ( 4 ) the knowledge of the rightness of the way leading to salvation. Gaudapāda may be referring to this Buddhistic idea in this Káriká, but the reference to the कृपणs ( as contrasted with विशारदs ) as भेदनिम्नs and पृथग्वादs shows thar वैशारद्य mainly points out to the bold belief in अद्वैत The Bhagavadgita uses the expression कार्पण्यदोषोपहतस्वभावः (II.7) with reference to Arjuna who had become धर्मसंमूढचेताः. Gaudapāda is indebted perhaps to the Gită for the expression कृपण. (95) The द्वैतिन्s are कृपण; those who are firmly grounded in अद्वैत alone can be called महाज्ञान. In the Lankāvatāra, one p is described as propounding Buddhistic views. One is tempted to think that Gaudapăda hints in this Kārika, that the महामति of the Lankavatāra is really no महामति at all ! तच्च लोको न गाहते तत् ... परमार्थतत्त्वं सामान्यबुद्धिरन्यो लोको न गाहते नावतरति न विषयीकरोतीत्यर्थः । सर्व- भूतात्मभूतस्य सर्वभूतहितस्य च | देवा अपि मार्गे मुह्यन्यपदस्य पदैषिणः । शकुनीना- मिवाकाशे गतिर्नैवोपलभ्यते || इत्यादि स्मरणात् । ( K. bhāsya ). (96) When it is said that a महाज्ञान is one who has the knowledge of the अद्वैत Brahman, it should not be understood that
