XL Gaudapada-Karika can not be learnt through instruction, but intuitively by every one for himself or that the nature of existence does not depend upon the existence or otherwise of the Tathågata. Both these explana- tions are, to say the least, quite unconvincing. The Vijñānavādi Bauddhas rightly admitted the illusoriness of the world, but failed to notice that illusion can not be understood unless there is a permanent real element as its resort or alambana or adhisthāna. They later admitted the Alayavijñāna ( which is the Buddhist nearest approach to Atman ) which however, being but a continuous series of fleeting ideas, cannot play the role of an Adhişthäna. The Sünyavādins by their categorical statement that all is Súnya, made their šūnyavāda itself Sünya. Their attempts to make the Sünyavāda a Madhyama way between two extremes in conformity with the supposed teachings of Buddha, satisfied no one. Sankarācārya attacked this weak spot in the armour of the Sünya- vādins, and showed how they are beneath contempt. Both the Vijîānavada and Sūnyavāda can become philosophically sound only if an unchangeable permanent reality is admitted, and Buddha failed to do this according to Gaudapāda. The Ajätivāda of Gaudapāda has thus nothing in common with the Sūnyavāda of the Buddhists. Gaudapāda believes in a perma- nent, unchangeable Principle which cannot be proved to be originated. That alone is the Highest truth or Reality and Advaita cannot have any quarrel with any philosophical theories preaching Dvaita, for all such theories have their ultimate basis in Advaita, being themselves mere products of imagination. (3) The expression अग्रयाण (हेयज्ञेयाध्यपाक्यानि विज्ञेयान्याप्रयाणतः । IV. 90 ) refers to महायान. Gaudapada seems to refer to महायान as well as to the पूर्वमीमांसा here by the deliberately chosen expression अग्रयाण. It would be easily conceded that हेय, ज्ञेय, आप्य and पाक्य are more pointedly referred to in the पूर्वमीमांसा than in the महायान. There are several Upanişadic expressions found in the fourth Prakarana ( सोऽमृतत्वाय कल्पते, IV. 92 ; विद्यते न हि नानात्वम्, 91; विद्वान् शमं व्रजेत् 86 ; ब्राह्मण्यं पदम् 85; सकृद्विभातो 81; अभयं पदमश्नुते 78 ; असङ्ग तेन कीर्तितम्, 72... खे वै पश्यन्ति ते पदम्, 28. etc.). Karikas from the 2nd
