________________
Gaudapada-Karika (4) कार्यकारणभाव can not be proved by resorting to the maxim of the seed and the sprout' wherein there is mutual interdependence leading to the establishment of the fact that the series is अनादि or beginningless. For, here also we ought to be able to know what comes first, the seed or the sprout, and in the absence of this knowledge, no relation of cause and effect could be postulated, (5) Thus there can be no origination. There being no relation of cause and effect, and no change or transformation of one's nature being admissible, we have to fall back upon the only possible idea that there is only one 'entity in this world, which must be unborn, immutable and all-pervading, All duality can be only an appearance due to Māya which again can have no existence in reality. (6) Whatever is in accordance with correct reasoning must alone be accepted. The Sruti texts are entitled to respect, but not at the expense of reasoning. Once the idea of non-origination is accepted, there is no difficulty. about the interpretation of conflicting passages in the Upanişads. Advaita is the highest reality; Dvaita can be just a part of and based on. Advaita, for Advaita encompasses all and so can have no antagonism for the Dvaita ideas which are manifestly 'imagined and are useful for a time till the realisation of the Highest Reality as unoriginated. Gaudapāda can legitimately claim to have placed the Advaita doctrine on a firm foundation by boldly proclaiming that the Sruti passages are to be accepted only if they do not go against the conclusions supported by reasonings. Sankara also takes the same stand when he declares that even hundreds of Sruti texts could not prove that fire is not hot, or that simply because your ancestor was a fool, that does not mean that you should also act as a fool. Gaudapada, being more interested in the establishment of the doctrine of non-origination does not go into details as to how the 19 निश्चितं युक्तियुक्तं च यत्तद्भवति नैतरत् \ III. 23 20 नहि पूर्वजो मुढ आसीदित्यात्मनापि मूढेन भवितव्यमिति किंचिदस्ति प्रमाणम् । Bhasya on II. 1, 11 ( Brahmasutra )
