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Chapter IV
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which expression implies knowing to be something different from the knower. We have to regard इति to be misplaced according to this interpretation. The natural way would be to take इति with नायका), Prof. Vidhusekhara rightly explains नायका: to mean Buddhas. K. bhâsya seems to understand the Karikā to mean that all धर्मs are प्रकृतिनिर्मल, आदिबुद्ध, आदिमुक्त and नायक and they are spoken of as बुध्यते only metaphorically. After इति we have to supply apparently लक्षणयोच्यते. This is obviously an unnatural interpretation. The proper way surely is to take इति नायका: to mean so the नायकाs say and what they say is to be found in the rest of the Kārikā (and not इति नायकाr: बुध्यन्ते as Prof. Vidhuśek hara takes it ). We think that the first half of the Karika is not to be connected with the second half. After having stated his thesis that all धर्मs are अलब्धावरण and प्रकृतिनिर्मल, Gaudapāda in the second half of this Karika and the next one, points out how the Bauddha view differs from his, Buddhas (नायका:) say that the आदिबुद्धाs and the आदिमुक्ताs have knowledge of the धर्मs (and the बोधिसत्त्वs try to secure that knowledge. Some Bauddhas at any rate admit that some are बुद्ध or मुक्त from the very beginning and some attain to Buddhahood by penance etc.). Gaudapāda argues that this view of the Bauddhas is wrong. For this involves वैधर्म्य which is a great obstacle in the way of आवरणच्युति. When all धर्मs are प्रकृतिनिर्मल, the distinction that some धर्मs are आदिबद्ध or आदिमुक्त or 37. aअ दिशान्त is meaningless. 099 ) Gaudapada shows here how it is nor possible for a बुद्ध to have the knowledge of the धर्मs. In order that there may be ज्ञान of the धर्मs, ज्ञान must relate itself to the objects; but according to the अजातिवाद there is no उत्पाद of the धर्मs themselves. ज्ञान canpor therefore be said to be going over to the धर्मs. The धर्मs too, being प्रकृतिनिर्मल like आकाश, cannot relate themselves to ज्ञान either, for ज्ञान is also आकाशकल्प; thus ज्ञानं धर्मेषु न क्रमते, and सर्व धर्माःज्ञानं न क्रमन्ते (one would have expected here ज्ञाने to keep the symmetry); or सर्व धर्मास्तथा ज्ञानं (तायिनः or तापिन: is explained in K. bhāşya, as संतानवतो निरन्तरस्याकाशकल्पस्येत्यर्थ: I पूजावतो वा प्रज्ञावतो वा। तायिन is variously explained in Buddhist literature as permanent' 'instructed' ) might be taken to mean as the K. bhāsya does, सर्वे धर्मा: क्वचितप्यर्थान्तरे न क्रमन्ते तथा ज्ञानं क्वचिदप्यर्थान्तरे न क्रमते। In any case,
