Introduction : V11 The Sources of Gaudapada-Karika XLi and the 3rd Prakarana are repeated in the fourth Prakarina where the aim of Gaudapāda is obviously to show how the Buddhistic ideas fall short of the Vedantic उत्तम सत्य. There is thus no reason to doubt that the fourth Prakarana is also inter-related with the first three Prakaranas and all the four Prakaranas constitute a single and complete treatise propounding the Upanişadic philosophy. VII The Sources of Gaudapāda-Karika Gaudapāda, according to the present state of our knowledge must have lived about the 6th century, and could be presumed to have been acquainted with the important pliilosophical works that were current in his own times. It is possible to point out to similarities of thought and expression in Gaudapāda-Kārika and other works that undoubtedly been written earlier. It would not perhaps be a correct statement to make that Gaudapada was indebted to, or drew his inspiration from, such works, but it can be said that he was influenced by such works and that he made Occasional use of them in writing his Kārikås. The expression 'sources' is thus used by us in a broader sense. We give below a list of similarities of thought and expression in the Kārikās and other works, both Vedāntic and Buddhistic ( a large portion of the First Prakarana is obviously based on the Māņdukyopanişad and so similarities between the two are not specially pointed out below ). I Aitareya Brāhmana Kärikä I. 25 युञ्जीत प्रणव चेतः तेभ्योऽभितप्तेभ्यस्त्रयो वर्णा etc. II Brhadaranyakopanışad Karika I. 26 अपूर्वोऽनन्तरोऽबाह्यो etc. अनन्तरोऽबाह्यः ( IV, 4.13) II. 3 अभावश्च रथादीनां श्रूयते स यन्त्र प्रस्वपिति...( IV. 3.7) न्यायपूर्वकम् । न तत्र रथा न रथयोगा स वा एष एतस्मिन्संप्रसादे रत्वा चरित्वा (IV. 3. 14-18) II. 5 स्वप्नजागरितस्थाने तस्य या एतस्य पुरुषस्य द्वे एव स्थाने (IV. 3.9 ) 6 ......
